Թագաւորութիւններ Ա / 1 Samuel - 26 |

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Matthew Henry: Concise Commentary on the Whole Bible - 1706
David's troubles from Saul here begin again; and the clouds return after the rain, when one would have hoped the storm had blown over, and the sky had cleared upon that side; but after Saul had owned his fault in persecuting David, and acknowledged David's title to the crown, yet here he revives the persecution, so perfectly lost was he to all sense of honour and virtue. I. The Ziphites informed him where David was (ver. 1), and thereupon he marched out with a considerable force in quest of him, ver. 2, 3. II. David gained intelligence of his motions (ver. 4), and took a view of his camp, ver. 5. III. He and one of his men ventured into his camp in the night and found him and all his guards fast asleep, ver. 6, 7. IV. David, though much urged to it by his companions, would not take away Saul's life, but only carried off his spear and his cruse of water, ver. 8-12. V. He produced these as a further witness for him that he did not design any ill to Saul, and reasoned with him upon his conduct, ver. 13-20. VI. Saul was hereby convinced of his error, and once more desisted from persecuting David, ver. 21-25. The story is much like that which we had (ch. xxiv.). In both David is delivered out of Saul's hand, and Saul out of David's.
Adam Clarke: Commentary on the Bible - 1831
The Ziphites inform Saul of David's hiding place, Sa1 26:1. Saul, with three thousand men, goes in pursuit of him, Sa1 26:2, Sa1 26:3. David sends out spies; and finds where Saul had pitched his camp; and he and Abishai come to the camp by night, find all asleep, and bring away Saul's spear, and the cruse of water that was at his head, Sa1 26:4-12. David goes to the opposite hill; awakes Abner, captain of Saul's host; chides him for being so careless of his master's life; and calls on Saul to send one of his servants for the spear; and severely chides him for his continued hostility to him, Sa1 26:13-24. Saul humbles himself to David; promises to persecute him no more; and returns to his own place, Sa1 26:25.
1 Kings (1 Samuel) 26:1
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Sa1 26:1, Saul, by the discovery of the Ziphites, comes to Hachilah against David; Sa1 26:4, David coming into the trench stays Abishai from killing Saul, but takes his spear and cruse; Sa1 26:13, David reproves Abner; Sa1 26:17, and exhorts Saul; Sa1 26:21, Saul acknowledges his sin.
Carl Friedrich Keil and Franz Delitzsch

The repetition not only of the treachery of the Ziphites, but also of the sparing of Saul by David, furnishes no proof in itself that the account contained in this chapter is only another legend of the occurrences already related in 1 Samuel 23:19-24:22. As the pursuit of David by Saul lasted for several years, in so small a district as the desert of Judah, there is nothing strange in the repetition of the same scenes. And the assertion made by Thenius, that "Saul would have been a moral monster, which he evidently was not, if he had pursued David with quiet deliberation, and through the medium of the same persons, and had sought his life again, after his own life had been so magnanimously spared by him," not only betrays a superficial acquaintance with the human heart, but is also founded upon the mere assertion, for which there is no proof, that Saul was evidently no so; and it is proved to be worthless by the fact, that after the first occasion on which his life was so magnanimously spared by David, he did not leave off seeking him up and down in the land, and that David was obliged to seek refuge with the Philistines in consequence, as may be seen from 1Kings 27:1-12, which Thenius himself assigns to the same source as 1 Samuel 24. The agreement between the two accounts reduces it entirely to outward and unessential things. It consists chiefly in the fact that the Ziphites came twice to Saul at Gibeah, and informed him that David was stopping in their neighbourhood, in the hill Hachilah, and also that Saul went out twice in pursuit of David with 3000 men. But the three thousand were the standing body of men that Saul had raised from the very beginning of his reign out of the whole number of those who were capable of bearing arms, for the purpose of carrying on his smaller wars (1Kings 13:2); and the hill of Hachilah appears to have been a place in the desert of Judah peculiarly well adapted for the site of an encampment. On the other hand, all the details, as well as the final results of the two occurrences, differ entirely from one another. When David was betrayed the first time, he drew back into the desert of Maon before the advance of Saul; and being completely surrounded by Saul upon one of the mountains there, was only saved from being taken prisoner by the circumstance that Saul was compelled suddenly to relinquish the pursuit of David on account of the report that the Philistines had invaded the land (1Kings 23:25-28). But on the second occasion Saul encamped upon the hill of Hachilah, whilst David had drawn back into the adjoining desert, from which he crept secretly into Saul's encampment, and might, if he had chosen, have put his enemy to death (1Kings 26:3.). There is quite as much difference in the minuter details connected with the sparing of Saul. On the first occasion, Saul entered a cave in the desert of Engedi, whilst David and his men were concealed in the interior of the cave, without having the smallest suspicion that they were anywhere near (1Kings 24:2-4). The second time David went with Abishai into the encampment of Saul upon the hill of Hachilah, while the king and all his men were sleeping (1Kings 26:3, 1Kings 26:5). It is true that on both occasions David's men told him that God had given his enemy into his hand; but the first time they added, Do to him what seemeth good in thy sight; and David cut off the lappet of Saul's coat, whereupon his conscience smote him, and he said, "Far be it from me to lay my hand upon the Lord's anointed" (1Kings 24:5-8). In the second instance, on the contrary, when David saw Saul in the distance lying by the carriage rampart and the army sleeping round him, he called to two of his heroes, Ahimelech and Abishai, to go with him into the camp of the sleeping foe, and then went thither with Abishai, who thereupon said to him, "God hath delivered thine enemy into thy hand: let me alone, that I may pierce him with the spear." But David rejected this proposal, and merely took away the spear and water-bowl that were at Saul's head (1Kings 26:6-12). And lastly, notwithstanding the fact that the words of David and replies of Saul agree in certain general thoughts, yet they differ entirely in the main. On the first occasion David showed the king that his life had been in his power, and yet he had spared him, to dispel the delusion that he was seeking his life (1Kings 24:10-16). On the second occasion he asked the king why he was pursuing him, and called to him to desist from his pursuit (1Kings 26:18.). But Saul was so affected the first time that he wept aloud, and openly declared that David would obtain the kingdom; and asked him to promise on oath, that when he did, he would not destroy his family (1Kings 24:17-22). The second time, on the contrary, he only declared that he had sinned and acted foolishly, and would to David no more harm, and that David would undertake and prevail; but he neither shed tears, nor brought himself to speak of David's ascending the throne, so that he was evidently much more hardened than before (1Kings 26:21-25). These decided differences prove clearly enough that the incident described in this chapter is not the same as the similar one mentioned in 1 Samuel 23 and 24, but belongs to a later date, when Saul's enmity and hardness had increased.
1Kings 26:1-2
The second betrayal of David by the Ziphites occurred after David had married Abigail at Carmel, and when he had already returned to the desert of Judah. On 1Kings 26:1 and 1Kings 26:2 compare the explanations of 1Kings 23:19 and 1Kings 24:3. Instead of "before (in the face of) Jeshimon" (i.e., the wilderness), we find the situation defined more precisely in 1Kings 23:19, as "to the right (i.e., on the south) of the wilderness" (Jeshimon).
1Kings 26:3-4
When David saw (i.e., perceived) in the desert that Saul was coming behind him, he sent out spies, and learned from them that he certainly had come (אל־נכון, for a certainty, as in 1Kings 23:23).
1Kings 26:5-7
Upon the receipt of this information, David rose up with two attendants (mentioned in 1Kings 26:6) to reconnoitre the camp of Saul. When he saw the place where Saul and his general Abner were lying - Saul was lying by the waggon rampart, and the fighting men were encamped round about him - he said to Ahimelech and Abishai, "Who will go down with me into the camp to Saul?" Whereupon Abishai declared himself ready to do so; and they both went by night, and found Saul sleeping with all the people. Ahimelech the Hittite is never mentioned again; but Abishai the son of Zeruiah, David's sister (1Chron 2:16), and a brother of Joab, was afterwards a celebrated general of David, as was also his brother Joab (2Kings 16:9; 2Kings 18:2; 2Kings 21:17). Saul's spear was pressed (stuck) into the ground at his head, as a sign that the king was sleeping there, for the spear served Saul as a sceptre (cf. 1Kings 18:10).
1Kings 26:8-11
When Abishai exclaimed, "God hath delivered thine enemy into thy hand: now will I pierce him with the spear into the ground with a stroke, and will give no second" (sc., stroke: the Vulgate rendering gives the sense exactly: et secundo non opus erit, there will be no necessity for a second), David replied, "Destroy him not; for who hath stretched out his hand against the anointed of the Lord, and remained unhurt?" נקּה, as in Ex 21:19; Num 5:31. He then continued (in 1Kings 26:10, 1Kings 26:11): "As truly as Jehovah liveth, unless Jehovah smite him (i.e., carry him off with a stroke; cf. 1Kings 25:38), or his day cometh that he dies (i.e., or he dies a natural death; 'his day' denoting the day of death, as in Job 14:6; Job 15:32), or he goes into battle and is carried off, far be it from me with Jehovah (מיהוה, as in 1Kings 24:7) to stretch forth my hand against Jehovah's anointed." The apodosis to 1Kings 26:10 commences with חלילה, "far be it," or "the Lord forbid," in 1Kings 26:11. "Take now the spear which is at his head, and the pitcher, and let us go."
1Kings 26:12
They departed with these trophies, without any one waking up and seeing them, because they were all asleep, as a deep sleep from the Lord had fallen upon them. שׁאוּל מראשׁתי stands for שׁ ממראשׁתי, "from the head of Saul," with מ dropped. The expression "a deep sleep of Jehovah," i.e., a deep sleep sent or inflicted by Jehovah, points to the fact that the Lord favoured David's enterprise.
John Gill
INTRODUCTION TO FIRST SAMUEL 26
This chapter relates that Saul, upon the information of the Ziphites, went out again with an armed force to seek David, 1Kings 26:1; of which David having intelligence, and of the place where he pitched, came with one of his men and reconnoitred his camp, and finding Saul and his men asleep, took away his spear, and the cruse of water at his head, and departed, without taking away his life, though solicited to it by his servant, 1Kings 26:4; which spear and cruse of water he produced to the reproach of Abner, Saul's general, and as a testimony of his sincere regard to Saul, and that he had no design upon his life, 1Kings 26:13; of which Saul being convinced, blessed David, and returned home again, 1Kings 26:21.
Robert Jamieson, A. R. Fausset and David Brown
SAUL COMES TO THE HILL OF HACHILAH AGAINST DAVID. (1Kings 26:1-4)
the Ziphites came unto Saul to Gibeah--This people seem to have thought it impossible for David to escape, and therefore recommended themselves to Saul, by giving him secret information (see on 1Kings 23:19). The knowledge of their treachery makes it appear strange that David should return to his former haunt in their neighborhood; but, perhaps he did it to be near Abigail's possessions, and under the impression that Saul had become mollified. But the king had relapsed into his old enmity. Though Gibeah, as its name imports, stood on an elevated position, and the desert of Ziph, which was in the hilly region of Judea, may have been higher than Gibeah, it was still necessary to descend in leaving the latter place; thence Saul (1Kings 26:2) "went down to the wilderness of Ziph."
26:126:1: Եւ եկի՛ն Զիփացիքն ՚ի մառայլէն առ Սաւուղ ՚ի բլուրն՝ եւ ասեն. Ահա Դաւիթ թաքուցեա՛լ է առ մեզ ՚ի բլրին Եքեղատու՝ հանդէ՛պ Յեսեմոնեայ[3104]։ [3104] Ոմանք. Եւ եկին Զեփեցիքն ՚ի մառայլի՛ն։
1 Զիփացիները Մռայլ լեռից գնացին դէպի բլուրը, Սաւուղի մօտ, եւ նրան ասացին. «Դաւիթը թաքնուել է մեզ մօտ, Եքեղատի բլրի վրայ, Հեսեմոնի դիմաց»:
26 Զիփացիները Գաբաա գացին Սաւուղին ու ըսին. «Ահա Դաւիթ Եսիմոնի մօտակայ Եքեղայի բլուրին վրայ պահուեր է»։
Եւ եկին Զիփացիքն [482]ի մռայլէն առ Սաւուղ ի բլուրն`` եւ ասեն. Ահա Դաւիթ թաքուցեալ է առ մեզ ի բլրին Եքեղատու` հանդէպ Յեսեմոնայ:

26:1: Եւ եկի՛ն Զիփացիքն ՚ի մառայլէն առ Սաւուղ ՚ի բլուրն՝ եւ ասեն. Ահա Դաւիթ թաքուցեա՛լ է առ մեզ ՚ի բլրին Եքեղատու՝ հանդէ՛պ Յեսեմոնեայ[3104]։
[3104] Ոմանք. Եւ եկին Զեփեցիքն ՚ի մառայլի՛ն։
1 Զիփացիները Մռայլ լեռից գնացին դէպի բլուրը, Սաւուղի մօտ, եւ նրան ասացին. «Դաւիթը թաքնուել է մեզ մօտ, Եքեղատի բլրի վրայ, Հեսեմոնի դիմաց»:
26 Զիփացիները Գաբաա գացին Սաւուղին ու ըսին. «Ահա Դաւիթ Եսիմոնի մօտակայ Եքեղայի բլուրին վրայ պահուեր է»։
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26:126:1 Пришли Зифеи [с юга] к Саулу в Гиву и сказали: вот, Давид скрывается у нас на холме Гахила, что направо от Иесимона.
26:1 καὶ και and; even ἔρχονται ερχομαι come; go οἱ ο the Ζιφαῖοι ζιφαιος from; out of τῆς ο the αὐχμώδους αυχμωδης to; toward τὸν ο the Σαουλ σαουλ Saoul; Saul εἰς εις into; for τὸν ο the βουνὸν βουνος mound λέγοντες λεγω tell; declare ἰδοὺ ιδου see!; here I am Δαυιδ δαβιδ Dabid; Thavith σκεπάζεται σκεπαζω with; amid ἡμῶν ημων our ἐν εν in τῷ ο the βουνῷ βουνος mound τοῦ ο the Εχελα εχελα the κατὰ κατα down; by πρόσωπον προσωπον face; ahead of τοῦ ο the Ιεσσαιμουν ιεσσαιμου Iessaimou; Iessemu
26:1 וַ wa וְ and יָּבֹ֤אוּ yyāvˈōʔû בוא come הַ ha הַ the זִּפִים֙ zzifîm זִיפִי Ziphite אֶל־ ʔel- אֶל to שָׁא֔וּל šāʔˈûl שָׁאוּל Saul הַ ha הַ the גִּבְעָ֖תָה ggivʕˌāṯā גִּבְעָה Gibeah לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say הֲ hᵃ הֲ [interrogative] לֹ֨וא lˌô לֹא not דָוִ֤ד ḏāwˈiḏ דָּוִד David מִסְתַּתֵּר֙ mistattˌēr סתר hide בְּ bᵊ בְּ in גִבְעַ֣ת ḡivʕˈaṯ גִּבְעָה hill הַ ha הַ the חֲכִילָ֔ה ḥᵃḵîlˈā חֲכִילָה Hakilah עַ֖ל ʕˌal עַל upon פְּנֵ֥י pᵊnˌê פָּנֶה face הַ ha הַ the יְשִׁימֹֽן׃ yᵊšîmˈōn יְשִׁימֹן Jeshimon
26:1. et venerunt Ziphei ad Saul in Gabaa dicentes ecce David absconditus est in colle Achilae quae est ex adverso solitudinisAnd the men of Ziph came to Saul in Gabaa, saying: Behold David is hid in the hill of Hachila, which is over against the wilderness.
26:1. And the Ziphites went to Saul at Gibeah, saying: “Behold, David is hidden on the hill of Hachilah, which is opposite the wilderness.”
26:1. And the Ziphites came unto Saul to Gibeah, saying, Doth not David hide himself in the hill of Hachilah, [which is] before Jeshimon?
26:1. And the Ziphites went to Saul at Gibeah, saying: “Behold, David is hidden on the hill of Hachilah, which is opposite the wilderness.”
1. And the Ziphites came unto Saul to Gibeah, saying, Doth not David hide himself in the hill of Hachilah, which is before the desert?
26:1 And the Ziphites came unto Saul to Gibeah, saying, Doth not David hide himself in the hill of Hachilah, [which is] before Jeshimon:
26:1 Пришли Зифеи [с юга] к Саулу в Гиву и сказали: вот, Давид скрывается у нас на холме Гахила, что направо от Иесимона.
26:1
καὶ και and; even
ἔρχονται ερχομαι come; go
οἱ ο the
Ζιφαῖοι ζιφαιος from; out of
τῆς ο the
αὐχμώδους αυχμωδης to; toward
τὸν ο the
Σαουλ σαουλ Saoul; Saul
εἰς εις into; for
τὸν ο the
βουνὸν βουνος mound
λέγοντες λεγω tell; declare
ἰδοὺ ιδου see!; here I am
Δαυιδ δαβιδ Dabid; Thavith
σκεπάζεται σκεπαζω with; amid
ἡμῶν ημων our
ἐν εν in
τῷ ο the
βουνῷ βουνος mound
τοῦ ο the
Εχελα εχελα the
κατὰ κατα down; by
πρόσωπον προσωπον face; ahead of
τοῦ ο the
Ιεσσαιμουν ιεσσαιμου Iessaimou; Iessemu
26:1
וַ wa וְ and
יָּבֹ֤אוּ yyāvˈōʔû בוא come
הַ ha הַ the
זִּפִים֙ zzifîm זִיפִי Ziphite
אֶל־ ʔel- אֶל to
שָׁא֔וּל šāʔˈûl שָׁאוּל Saul
הַ ha הַ the
גִּבְעָ֖תָה ggivʕˌāṯā גִּבְעָה Gibeah
לֵ lē לְ to
אמֹ֑ר ʔmˈōr אמר say
הֲ hᵃ הֲ [interrogative]
לֹ֨וא lˌô לֹא not
דָוִ֤ד ḏāwˈiḏ דָּוִד David
מִסְתַּתֵּר֙ mistattˌēr סתר hide
בְּ bᵊ בְּ in
גִבְעַ֣ת ḡivʕˈaṯ גִּבְעָה hill
הַ ha הַ the
חֲכִילָ֔ה ḥᵃḵîlˈā חֲכִילָה Hakilah
עַ֖ל ʕˌal עַל upon
פְּנֵ֥י pᵊnˌê פָּנֶה face
הַ ha הַ the
יְשִׁימֹֽן׃ yᵊšîmˈōn יְשִׁימֹן Jeshimon
26:1. et venerunt Ziphei ad Saul in Gabaa dicentes ecce David absconditus est in colle Achilae quae est ex adverso solitudinis
And the men of Ziph came to Saul in Gabaa, saying: Behold David is hid in the hill of Hachila, which is over against the wilderness.
26:1. And the Ziphites went to Saul at Gibeah, saying: “Behold, David is hidden on the hill of Hachilah, which is opposite the wilderness.”
26:1. And the Ziphites came unto Saul to Gibeah, saying, Doth not David hide himself in the hill of Hachilah, [which is] before Jeshimon?
26:1. And the Ziphites went to Saul at Gibeah, saying: “Behold, David is hidden on the hill of Hachilah, which is opposite the wilderness.”
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Зифеи. См. прим. к 5: ст. XXII гл.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Saul Again Pursues David. B. C. 1056.

1 And the Ziphites came unto Saul to Gibeah, saying, Doth not David hide himself in the hill of Hachilah, which is before Jeshimon? 2 Then Saul arose, and went down to the wilderness of Ziph, having three thousand chosen men of Israel with him, to seek David in the wilderness of Ziph. 3 And Saul pitched in the hill of Hachilah, which is before Jeshimon, by the way. But David abode in the wilderness, and he saw that Saul came after him into the wilderness. 4 David therefore sent out spies, and understood that Saul was come in very deed. 5 And David arose, and came to the place where Saul had pitched: and David beheld the place where Saul lay, and Abner the son of Ner, the captain of his host: and Saul lay in the trench, and the people pitched round about him.
Here, 1. Saul gets information of David's movements and acts offensively. The Ziphites came to him and told him where David now was, in the same place where he was when they formerly betrayed him, ch. xxiii. 19. Perhaps (though it is not mentioned) Saul had given them intimation, under-hand, that he continued his design against David, and would be glad of their assistance. If not, they were very officious to Saul, aware of what would please him, and very malicious against David, to whom they despaired of ever reconciling themselves, and therefore they stirred up Saul (who needed no such spur) against him, v. 1. For aught we know, Saul would have continued in the same good mind that he was in (ch. xxiv. 17), and would not have given David this fresh trouble, if the Ziphites had not put him on. See what need we have to pray to God that, since we have so much of the tinder of corruption in our own hearts, the sparks of temptation may be kept far from us, lest, if they come together, we be set on fire of hell. Saul readily caught at the information, and went down with an army of 3000 men to the place where David hid himself, v. 2. How soon do unsanctified hearts lose the good impressions which their convictions have made upon them and return with the dog to their vomit!
2. David gets information of Saul's movements and acts defensively. He did not march out to meet and fight him; he sought only his own safety, not Saul's ruin; therefore he abode in the wilderness (v. 3), putting thereby a great force upon himself, and curbing the bravery of his own spirit by a silent retirement, showing more true valour than he could have done by an irregular resistance. (1.) He had spies who informed him of Saul's descent, that he had come in very deed (v. 4); for he would not believe that Saul would deal so basely with him till he had the utmost evidence of it. (2.) He observed with his own eyes how Saul was encamped, v. 5. He came towards the place where Saul and his men had pitched their tents, so near as to be able, undiscovered, to take a view of their entrenchments, probably in the dusk of the evening.
Adam Clarke: Commentary on the Bible - 1831
26:1: The Ziphites came - This is the second time that these enemies of David endeavored to throw him into the hands of Saul. See Sa1 23:19.
1 Kings (1 Samuel) 26:2
Albert Barnes: Notes on the Bible - 1834
26:1: The incident related in this chapter of the meeting between Saul and David bears a strong general resemblance to that recorded in 1 Sam. 24, and is of a nature unlikely to have occurred more than once. Existing discrepancies are explained by the supposition that one narrative relates fully some incidents on which the other is silent. On the whole the most probable conclusion is that the two narratives relate to one and the same event. (Compare the two narratives of the Creation, Gen. 1; Gen 2:4 ff; the two narratives of David's war, 2 Sam. 8; and 2 Sam. 10; and those of the death of Ahaziah, Kg2 9:27 ff; and Ch2 22:9.)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:1: Ziphites: Jos 15:24, Jos 15:55
Doth not: Sa1 26:3, Sa1 23:19; Psa 54:1 *title
John Gill
And the Ziphites came unto Saul to Gibeah,.... Of Benjamin, called sometimes Gibeah of Saul, because it was the place of his birth and residence; hither Saul had returned after his last interview with David; whether, notwithstanding what had passed between him and David, he had privately encouraged the Ziphites to watch David, and give him information of him where he was, and when it was a proper opportunity to seize him; or whether the Ziphites were so officious as of themselves to acquaint him with it, is not certain; the latter is probable, since having attempted to betray David, they might fear, that should he come to the throne, he would remember it, and therefore they might be desirous of having him cut off by the hand of Saul:
saying, doth not David hide himself in the hill of Hachilah, which is before Jeshimon? the same place where he was when the Ziphites before gave information of him, 1Kings 23:10; here he might choose to be, supposing that the Ziphites now would not meditate anything against him, since Saul had declared he would be king after him, and had made him swear that he would not cut off his posterity; and as he thought it his wisdom to provide against the worst, knowing the inconstancy of Saul, he might judge this the most proper place of safety, and from whence he could, on occasion, easily retreat into the wilderness; and it may be also, because it was near to Abigail's estate and possessions, which were now a good resource for him.
26:226:2: Եւ յարեա՛ւ Սաւուղ էջ յանապատն Զիփայ, եւ ընդ նմա երեք հազարք արանց ընտրելոց յԻսրայէլէ՝ խնդրե՛լ զԴաւիթ յանապատին Զիփայ։
2 Սաւուղը վեր կացաւ եւ իսրայէլացի երեք հազար ընտիր մարդկանցով իջաւ Դաւթին որոնելու Զիփ անապատում:
2 Ու Սաւուղ ելաւ Զիփի անապատը գնաց, Իսրայելացի երեք հազար ընտրուած մարդոցմով, որպէս զի Զիփի անապատին մէջ Դաւիթը փնտռէ։
Եւ յարեաւ Սաւուղ եւ էջ յանապատն Զիփայ, եւ ընդ նմա երեք հազարք արանց ընտրելոց յԻսրայելէ, խնդրել զԴաւիթ յանապատին Զիփայ:

26:2: Եւ յարեա՛ւ Սաւուղ էջ յանապատն Զիփայ, եւ ընդ նմա երեք հազարք արանց ընտրելոց յԻսրայէլէ՝ խնդրե՛լ զԴաւիթ յանապատին Զիփայ։
2 Սաւուղը վեր կացաւ եւ իսրայէլացի երեք հազար ընտիր մարդկանցով իջաւ Դաւթին որոնելու Զիփ անապատում:
2 Ու Սաւուղ ելաւ Զիփի անապատը գնաց, Իսրայելացի երեք հազար ընտրուած մարդոցմով, որպէս զի Զիփի անապատին մէջ Դաւիթը փնտռէ։
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26:226:2 И встал Саул и спустился в пустыню Зиф, и с ним три тысячи отборных мужей Израильских, чтоб искать Давида в пустыне Зиф.
26:2 καὶ και and; even ἀνέστη ανιστημι stand up; resurrect Σαουλ σαουλ Saoul; Saul καὶ και and; even κατέβη καταβαινω step down; descend εἰς εις into; for τὴν ο the ἔρημον ερημος lonesome; wilderness Ζιφ ζιφ and; even μετ᾿ μετα with; amid αὐτοῦ αυτος he; him τρεῖς τρεις three χιλιάδες χιλιας thousand ἀνδρῶν ανηρ man; husband ἐκλεκτοὶ εκλεκτος select; choice ἐξ εκ from; out of Ισραηλ ισραηλ.1 Israel ζητεῖν ζητεω seek; desire τὸν ο the Δαυιδ δαβιδ Dabid; Thavith ἐν εν in τῇ ο the ἐρήμῳ ερημος lonesome; wilderness Ζιφ ζιφ Ziph; Zif
26:2 וַ wa וְ and יָּ֣קָם yyˈāqom קום arise שָׁא֗וּל šāʔˈûl שָׁאוּל Saul וַ wa וְ and יֵּ֨רֶד֙ yyˈēreḏ ירד descend אֶל־ ʔel- אֶל to מִדְבַּר־ miḏbar- מִדְבָּר desert זִ֔יף zˈîf זִיף Ziph וְ wᵊ וְ and אִתֹּ֛ו ʔittˈô אֵת together with שְׁלֹֽשֶׁת־ šᵊlˈōšeṯ- שָׁלֹשׁ three אֲלָפִ֥ים ʔᵃlāfˌîm אֶלֶף thousand אִ֖ישׁ ʔˌîš אִישׁ man בְּחוּרֵ֣י bᵊḥûrˈê בחר examine יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel לְ lᵊ לְ to בַקֵּ֥שׁ vaqqˌēš בקשׁ seek אֶת־ ʔeṯ- אֵת [object marker] דָּוִ֖ד dāwˌiḏ דָּוִד David בְּ bᵊ בְּ in מִדְבַּר־ miḏbar- מִדְבָּר desert זִֽיף׃ zˈîf זִיף Ziph
26:2. et surrexit Saul et descendit in desertum Ziph et cum eo tria milia virorum de electis Israhel ut quaereret David in deserto ZiphAnd Saul arose, and went down to the wilderness of Ziph having with him three thousand chosen men of Israel, to seek David in the wilderness of Ziph.
26:2. And Saul rose up, and he descended into the desert of Ziph, and with him three thousand elect men of Israel, so that he might seek David in the desert of Ziph.
26:2. Then Saul arose, and went down to the wilderness of Ziph, having three thousand chosen men of Israel with him, to seek David in the wilderness of Ziph.
26:2. And Saul rose up, and he descended into the desert of Ziph, and with him three thousand elect men of Israel, so that he might seek David in the desert of Ziph.
2. Then Saul arose, and went down to the wilderness of Ziph, having three thousand chosen men of Israel with him, to seek David in the wilderness of Ziph.
26:2 Then Saul arose, and went down to the wilderness of Ziph, having three thousand chosen men of Israel with him, to seek David in the wilderness of Ziph:
26:2 И встал Саул и спустился в пустыню Зиф, и с ним три тысячи отборных мужей Израильских, чтоб искать Давида в пустыне Зиф.
26:2
καὶ και and; even
ἀνέστη ανιστημι stand up; resurrect
Σαουλ σαουλ Saoul; Saul
καὶ και and; even
κατέβη καταβαινω step down; descend
εἰς εις into; for
τὴν ο the
ἔρημον ερημος lonesome; wilderness
Ζιφ ζιφ and; even
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
τρεῖς τρεις three
χιλιάδες χιλιας thousand
ἀνδρῶν ανηρ man; husband
ἐκλεκτοὶ εκλεκτος select; choice
ἐξ εκ from; out of
Ισραηλ ισραηλ.1 Israel
ζητεῖν ζητεω seek; desire
τὸν ο the
Δαυιδ δαβιδ Dabid; Thavith
ἐν εν in
τῇ ο the
ἐρήμῳ ερημος lonesome; wilderness
Ζιφ ζιφ Ziph; Zif
26:2
וַ wa וְ and
יָּ֣קָם yyˈāqom קום arise
שָׁא֗וּל šāʔˈûl שָׁאוּל Saul
וַ wa וְ and
יֵּ֨רֶד֙ yyˈēreḏ ירד descend
אֶל־ ʔel- אֶל to
מִדְבַּר־ miḏbar- מִדְבָּר desert
זִ֔יף zˈîf זִיף Ziph
וְ wᵊ וְ and
אִתֹּ֛ו ʔittˈô אֵת together with
שְׁלֹֽשֶׁת־ šᵊlˈōšeṯ- שָׁלֹשׁ three
אֲלָפִ֥ים ʔᵃlāfˌîm אֶלֶף thousand
אִ֖ישׁ ʔˌîš אִישׁ man
בְּחוּרֵ֣י bᵊḥûrˈê בחר examine
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
לְ lᵊ לְ to
בַקֵּ֥שׁ vaqqˌēš בקשׁ seek
אֶת־ ʔeṯ- אֵת [object marker]
דָּוִ֖ד dāwˌiḏ דָּוִד David
בְּ bᵊ בְּ in
מִדְבַּר־ miḏbar- מִדְבָּר desert
זִֽיף׃ zˈîf זִיף Ziph
26:2. et surrexit Saul et descendit in desertum Ziph et cum eo tria milia virorum de electis Israhel ut quaereret David in deserto Ziph
And Saul arose, and went down to the wilderness of Ziph having with him three thousand chosen men of Israel, to seek David in the wilderness of Ziph.
26:2. And Saul rose up, and he descended into the desert of Ziph, and with him three thousand elect men of Israel, so that he might seek David in the desert of Ziph.
26:2. Then Saul arose, and went down to the wilderness of Ziph, having three thousand chosen men of Israel with him, to seek David in the wilderness of Ziph.
26:2. And Saul rose up, and he descended into the desert of Ziph, and with him three thousand elect men of Israel, so that he might seek David in the desert of Ziph.
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Adam Clarke: Commentary on the Bible - 1831
26:2: Three thousand chosen men - Though they knew that David was but six hundred strong, yet Saul thought it was not safe to pursue such an able general with a less force than that mentioned in the text; and, that he might the better depend on them, they were all elect or picked men out of the whole of his army.
1 Kings (1 Samuel) 26:5
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:2: Saul arose: Sa1 23:23-25, Sa1 24:17; Psa 38:12, Psa 140:4-9
three thousand: Sa1 24:2
Geneva 1599
Then Saul arose, and went down to the wilderness of Ziph, having three thousand (a) chosen men of Israel with him, to seek David in the wilderness of Ziph.
(a) That is, of the most skilful and valiant soldiers.
John Gill
Then Saul arose,.... Immediately, glad of an opportunity to seize on David, having the same disposition towards him as ever; and perhaps had repented he had not laid hold on him when he followed him out of the cave:
and went down to the wilderness of Ziph: or towards it:
having three thousand chosen men of Israel; young men, so called, because usually chosen for business, and for war particularly, rather than old men; the same number he took with him when he sought him at Engedi, 1Kings 24:2,
to seek David in the wilderness of Ziph; where or whereabouts he was informed by the Ziphites he was.
26:326:3: Եւ բնակեցաւ Սաւուղ ՚ի բլրին Եքեղատու հանդէպ Յեսեմոնայ ՚ի վերայ ճանապարհին։ Եւ Դաւիթ նստէ՛ր յանապատին. իբրեւ ետես Դաւիթ թէ ե՛կն Սաւուղ զկնի նորա յանապատն[3105], [3105] Այլք. Եւ բանակեցաւ Սաւուղ ՚ի բլ՛՛։
3 Սաւուղը բանակատեղի դրեց Եքեղատի բլրի վրայ, Հեսեմոնի դիմաց, ճանապարհի վրայ:
3 Սաւուղ Եսիմոնի մօտակայ Եքեղայի բլուրը՝ ճամբուն վրայ բանակեցաւ։ Դաւիթ ալ անապատին մէջ նստեր էր։ Երբ տեսաւ թէ Սաւուղ իր ետեւէն անապատը կու գայ,
Եւ բանակեցաւ Սաւուղ ի բլրին Եքեղատու հանդէպ Յեսեմոնայ ի վերայ ճանապարհին: Եւ Դաւիթ նստէր յանապատին. իբրեւ ետես Դաւիթ թէ եկն Սաւուղ զկնի նորա յանապատն:

26:3: Եւ բնակեցաւ Սաւուղ ՚ի բլրին Եքեղատու հանդէպ Յեսեմոնայ ՚ի վերայ ճանապարհին։ Եւ Դաւիթ նստէ՛ր յանապատին. իբրեւ ետես Դաւիթ թէ ե՛կն Սաւուղ զկնի նորա յանապատն[3105],
[3105] Այլք. Եւ բանակեցաւ Սաւուղ ՚ի բլ՛՛։
3 Սաւուղը բանակատեղի դրեց Եքեղատի բլրի վրայ, Հեսեմոնի դիմաց, ճանապարհի վրայ:
3 Սաւուղ Եսիմոնի մօտակայ Եքեղայի բլուրը՝ ճամբուն վրայ բանակեցաւ։ Դաւիթ ալ անապատին մէջ նստեր էր։ Երբ տեսաւ թէ Սաւուղ իր ետեւէն անապատը կու գայ,
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26:326:3 И расположился Саул на холме Гахила, что направо от Иесимона, при дороге; Давид же находился в пустыне и видел, что Саул шел за ним в пустыню;
26:3 καὶ και and; even παρενέβαλεν παρεμβαλλω insert against; interpose Σαουλ σαουλ Saoul; Saul ἐν εν in τῷ ο the βουνῷ βουνος mound τοῦ ο the Εχελα εχελα in; on προσώπου προσωπον face; ahead of τοῦ ο the Ιεσσαιμουν ιεσσαιμου in; on τῆς ο the ὁδοῦ οδος way; journey καὶ και and; even Δαυιδ δαβιδ Dabid; Thavith ἐκάθισεν καθιζω sit down; seat ἐν εν in τῇ ο the ἐρήμῳ ερημος lonesome; wilderness καὶ και and; even εἶδεν οραω view; see Δαυιδ δαβιδ Dabid; Thavith ὅτι οτι since; that ἥκει ηκω here Σαουλ σαουλ Saoul; Saul ὀπίσω οπισω in back; after αὐτοῦ αυτος he; him εἰς εις into; for τὴν ο the ἔρημον ερημος lonesome; wilderness
26:3 וַ wa וְ and יִּ֨חַן yyˌiḥan חנה encamp שָׁא֜וּל šāʔˈûl שָׁאוּל Saul בְּ bᵊ בְּ in גִבְעַ֣ת ḡivʕˈaṯ גִּבְעָה hill הַ ha הַ the חֲכִילָ֗ה ḥᵃḵîlˈā חֲכִילָה Hakilah אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative] עַל־ ʕal- עַל upon פְּנֵ֥י pᵊnˌê פָּנֶה face הַ ha הַ the יְשִׁימֹ֖ן yᵊšîmˌōn יְשִׁימֹן Jeshimon עַל־ ʕal- עַל upon הַ ha הַ the דָּ֑רֶךְ ddˈāreḵ דֶּרֶךְ way וְ wᵊ וְ and דָוִד֙ ḏāwˌiḏ דָּוִד David יֹשֵׁ֣ב yōšˈēv ישׁב sit בַּ ba בְּ in † הַ the מִּדְבָּ֔ר mmiḏbˈār מִדְבָּר desert וַ wa וְ and יַּ֕רְא yyˈar ראה see כִּ֣י kˈî כִּי that בָ֥א vˌā בוא come שָׁא֛וּל šāʔˈûl שָׁאוּל Saul אַחֲרָ֖יו ʔaḥᵃrˌāʸw אַחַר after הַ ha הַ the מִּדְבָּֽרָה׃ mmiḏbˈārā מִדְבָּר desert
26:3. et castrametatus est Saul in Gabaa Achilae quae erat ex adverso solitudinis in via David autem habitabat in deserto videns autem quod venisset Saul post se in desertumAnd Saul encamped in Gabaa Hachila, which was over against the wilderness in the way: and David abode in the wilderness. And seeing that Saul was come after him into the wilderness,
26:3. And Saul encamped at Gibeah on Hachilah, which was opposite the wilderness on the way. But David was living in the desert. Then, seeing that Saul had arrived after him in the wilderness,
26:3. And Saul pitched in the hill of Hachilah, which [is] before Jeshimon, by the way. But David abode in the wilderness, and he saw that Saul came after him into the wilderness.
26:3. And Saul encamped at Gibeah on Hachilah, which was opposite the wilderness on the way. But David was living in the desert. Then, seeing that Saul had arrived after him in the wilderness,
3. And Saul pitched in the hill of Hachilah, which is before the desert, by the way. But David abode in the wilderness, and he saw that Saul came after him into the wilderness.
26:3 And Saul pitched in the hill of Hachilah, which [is] before Jeshimon, by the way. But David abode in the wilderness, and he saw that Saul came after him into the wilderness:
26:3 И расположился Саул на холме Гахила, что направо от Иесимона, при дороге; Давид же находился в пустыне и видел, что Саул шел за ним в пустыню;
26:3
καὶ και and; even
παρενέβαλεν παρεμβαλλω insert against; interpose
Σαουλ σαουλ Saoul; Saul
ἐν εν in
τῷ ο the
βουνῷ βουνος mound
τοῦ ο the
Εχελα εχελα in; on
προσώπου προσωπον face; ahead of
τοῦ ο the
Ιεσσαιμουν ιεσσαιμου in; on
τῆς ο the
ὁδοῦ οδος way; journey
καὶ και and; even
Δαυιδ δαβιδ Dabid; Thavith
ἐκάθισεν καθιζω sit down; seat
ἐν εν in
τῇ ο the
ἐρήμῳ ερημος lonesome; wilderness
καὶ και and; even
εἶδεν οραω view; see
Δαυιδ δαβιδ Dabid; Thavith
ὅτι οτι since; that
ἥκει ηκω here
Σαουλ σαουλ Saoul; Saul
ὀπίσω οπισω in back; after
αὐτοῦ αυτος he; him
εἰς εις into; for
τὴν ο the
ἔρημον ερημος lonesome; wilderness
26:3
וַ wa וְ and
יִּ֨חַן yyˌiḥan חנה encamp
שָׁא֜וּל šāʔˈûl שָׁאוּל Saul
בְּ bᵊ בְּ in
גִבְעַ֣ת ḡivʕˈaṯ גִּבְעָה hill
הַ ha הַ the
חֲכִילָ֗ה ḥᵃḵîlˈā חֲכִילָה Hakilah
אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative]
עַל־ ʕal- עַל upon
פְּנֵ֥י pᵊnˌê פָּנֶה face
הַ ha הַ the
יְשִׁימֹ֖ן yᵊšîmˌōn יְשִׁימֹן Jeshimon
עַל־ ʕal- עַל upon
הַ ha הַ the
דָּ֑רֶךְ ddˈāreḵ דֶּרֶךְ way
וְ wᵊ וְ and
דָוִד֙ ḏāwˌiḏ דָּוִד David
יֹשֵׁ֣ב yōšˈēv ישׁב sit
בַּ ba בְּ in
† הַ the
מִּדְבָּ֔ר mmiḏbˈār מִדְבָּר desert
וַ wa וְ and
יַּ֕רְא yyˈar ראה see
כִּ֣י kˈî כִּי that
בָ֥א vˌā בוא come
שָׁא֛וּל šāʔˈûl שָׁאוּל Saul
אַחֲרָ֖יו ʔaḥᵃrˌāʸw אַחַר after
הַ ha הַ the
מִּדְבָּֽרָה׃ mmiḏbˈārā מִדְבָּר desert
26:3. et castrametatus est Saul in Gabaa Achilae quae erat ex adverso solitudinis in via David autem habitabat in deserto videns autem quod venisset Saul post se in desertum
And Saul encamped in Gabaa Hachila, which was over against the wilderness in the way: and David abode in the wilderness. And seeing that Saul was come after him into the wilderness,
26:3. And Saul encamped at Gibeah on Hachilah, which was opposite the wilderness on the way. But David was living in the desert. Then, seeing that Saul had arrived after him in the wilderness,
26:3. And Saul pitched in the hill of Hachilah, which [is] before Jeshimon, by the way. But David abode in the wilderness, and he saw that Saul came after him into the wilderness.
26:3. And Saul encamped at Gibeah on Hachilah, which was opposite the wilderness on the way. But David was living in the desert. Then, seeing that Saul had arrived after him in the wilderness,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:3: Hachilah: Sa1 26:1, Sa1 23:19
John Gill
And Saul pitched in the hill of Hachilah, which is before Jeshimon, by the way,.... To the wilderness; the very same place where the Ziphites suggested David was:
but David abode in the wilderness; not in the hill of Hachilah, but in the wilderness of Ziph itself:
and he saw that Saul came after him into the wilderness; he understood, by some information he had, that Saul had set out from Gibeah, and was coming to seek for him in the wilderness of Ziph; perhaps Jonathan had given him intelligence; however, he was not quite certain, as appears by what follows.
26:426:4: առաքեաց Դաւիթ լրտեսս. եւ գիտա՛ց եթէ եկեալ է Սաւուղ պատրաստութեամբ ՚ի Կեիլա։
4 Դաւիթը նստել էր անապատում եւ երբ տեսաւ, որ Սաւուղն իր յետեւից անապատ է գալիս, լրտեսներ ուղարկեց եւ իմացաւ, որ Սաւուղը կազմ ու պատրաստ եկել է Կէիլա:
4 Դաւիթ լրտեսներ ղրկեց ու Սաւուղին գալը ստոյգ իմացաւ։
առաքեաց Դաւիթ լրտեսս, եւ գիտաց եթէ եկեալ է Սաւուղ պատրաստութեամբ [483]ի Կեիլա:

26:4: առաքեաց Դաւիթ լրտեսս. եւ գիտա՛ց եթէ եկեալ է Սաւուղ պատրաստութեամբ ՚ի Կեիլա։
4 Դաւիթը նստել էր անապատում եւ երբ տեսաւ, որ Սաւուղն իր յետեւից անապատ է գալիս, լրտեսներ ուղարկեց եւ իմացաւ, որ Սաւուղը կազմ ու պատրաստ եկել է Կէիլա:
4 Դաւիթ լրտեսներ ղրկեց ու Սաւուղին գալը ստոյգ իմացաւ։
zohrab-1805▾ eastern-1994▾ western am▾
26:426:4 и послал Давид соглядатаев и узнал, что Саул действительно пришел [из Кеиля].
26:4 καὶ και and; even ἀπέστειλεν αποστελλω send off / away Δαυιδ δαβιδ Dabid; Thavith κατασκόπους κατασκοπος spy καὶ και and; even ἔγνω γινωσκω know ὅτι οτι since; that ἥκει ηκω here Σαουλ σαουλ Saoul; Saul ἕτοιμος ετοιμος ready; prepared ἐκ εκ from; out of Κεϊλα κειλα Keila; Kila
26:4 וַ wa וְ and יִּשְׁלַ֥ח yyišlˌaḥ שׁלח send דָּוִ֖ד dāwˌiḏ דָּוִד David מְרַגְּלִ֑ים mᵊraggᵊlˈîm רגל slander וַ wa וְ and יֵּ֕דַע yyˈēḏaʕ ידע know כִּֽי־ kˈî- כִּי that בָ֥א vˌā בוא come שָׁא֖וּל šāʔˌûl שָׁאוּל Saul אֶל־ ʔel- אֶל to נָכֹֽון׃ nāḵˈôn כון be firm
26:4. misit exploratores et didicit quod venisset certissimeHe sent spies, and learned that he was most certainly come thither.
26:4. he sent explorers, and he learned that he certainly had arrived in that place.
26:4. David therefore sent out spies, and understood that Saul was come in very deed.
26:4. he sent explorers, and he learned that he certainly had arrived in that place.
4. David therefore sent out spies, and understood that Saul was come of a certainty.
26:4 David therefore sent out spies, and understood that Saul was come in very deed:
26:4 и послал Давид соглядатаев и узнал, что Саул действительно пришел [из Кеиля].
26:4
καὶ και and; even
ἀπέστειλεν αποστελλω send off / away
Δαυιδ δαβιδ Dabid; Thavith
κατασκόπους κατασκοπος spy
καὶ και and; even
ἔγνω γινωσκω know
ὅτι οτι since; that
ἥκει ηκω here
Σαουλ σαουλ Saoul; Saul
ἕτοιμος ετοιμος ready; prepared
ἐκ εκ from; out of
Κεϊλα κειλα Keila; Kila
26:4
וַ wa וְ and
יִּשְׁלַ֥ח yyišlˌaḥ שׁלח send
דָּוִ֖ד dāwˌiḏ דָּוִד David
מְרַגְּלִ֑ים mᵊraggᵊlˈîm רגל slander
וַ wa וְ and
יֵּ֕דַע yyˈēḏaʕ ידע know
כִּֽי־ kˈî- כִּי that
בָ֥א vˌā בוא come
שָׁא֖וּל šāʔˌûl שָׁאוּל Saul
אֶל־ ʔel- אֶל to
נָכֹֽון׃ nāḵˈôn כון be firm
26:4. misit exploratores et didicit quod venisset certissime
He sent spies, and learned that he was most certainly come thither.
26:4. he sent explorers, and he learned that he certainly had arrived in that place.
26:4. David therefore sent out spies, and understood that Saul was come in very deed.
26:4. he sent explorers, and he learned that he certainly had arrived in that place.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:4: Jos 2:1; Mat 10:16
John Gill
David therefore sent out spies,.... To observe if he was coming or come, and where he was, that he might not be surprised by him; for though David knew the Lord was and would be his protection, he thought proper to be upon his guard, and to make use of means for his safety:
and understood that Saul was come in very deed; that he was most certainly come, and come to some certain place; which he himself went to reconnoitre, as in 1Kings 26:5.
Robert Jamieson, A. R. Fausset and David Brown
David . . . sent out spies . . . and David arose, and came to the place where Saul had pitched--Having obtained certain information of the locality, he seems, accompanied by his nephew (1Kings 26:6), to have hid himself, perhaps disguised, in a neighboring wood, or hill, on the skirts of the royal camp towards night, and waited to approach it under covert of the darkness.
26:526:5: Եւ յարեա՛ւ Դաւիթ գաղտ եւ ե՛կն ՚ի տեղին ուր նստէր Սաւուղ ※. եւ ետես Դաւիթ զտեղին ուր ննջեաց Սաւուղ. եւ ա՛նդ Աբեններ որդի Ներեայ զօրավար նորա. եւ Սաւուղ ննջէ՛ր ՚ի պաղպաջունսն. եւ զօրն բանակեա՛լ էր շուրջ զնովաւ։
5 Դաւիթը վեր կացաւ, գաղտագողի եկաւ այն տեղը, ուր մնում էր Սաւուղը, եւ գտաւ նրա քնած տեղը: Այնտեղ էր Ների որդի Աբենները՝ նրա զօրապետը: Սաւուղը ննջում էր գահաւորակի վրայ, իսկ նրա շուրջբոլորը նրա զօրքն էր:
5 Դաւիթ գաղտուկ ելաւ եւ Սաւուղին բանակ դրած տեղը գնաց։ Դաւիթ Սաւուղին ու անոր զօրավարին, Ներեան Աբեններին պառկած տեղը տեսաւ։ Սաւուղ կառքերուն մէջտեղը պառկեր էր ու ժողովուրդը անոր բոլորտիքը բանակեր էին։
Եւ յարեաւ Դաւիթ գաղտ եւ եկն ի տեղին ուր նստէր Սաւուղ. եւ ետես Դաւիթ զտեղին ուր ննջեաց Սաւուղ, եւ անդ Աբեններ որդի Ներեայ զօրավար նորա. եւ Սաւուղ ննջէր [484]ի պաղպաջունսն, եւ զօրն բանակեալ էր շուրջ զնովաւ:

26:5: Եւ յարեա՛ւ Դաւիթ գաղտ եւ ե՛կն ՚ի տեղին ուր նստէր Սաւուղ ※. եւ ետես Դաւիթ զտեղին ուր ննջեաց Սաւուղ. եւ ա՛նդ Աբեններ որդի Ներեայ զօրավար նորա. եւ Սաւուղ ննջէ՛ր ՚ի պաղպաջունսն. եւ զօրն բանակեա՛լ էր շուրջ զնովաւ։
5 Դաւիթը վեր կացաւ, գաղտագողի եկաւ այն տեղը, ուր մնում էր Սաւուղը, եւ գտաւ նրա քնած տեղը: Այնտեղ էր Ների որդի Աբենները՝ նրա զօրապետը: Սաւուղը ննջում էր գահաւորակի վրայ, իսկ նրա շուրջբոլորը նրա զօրքն էր:
5 Դաւիթ գաղտուկ ելաւ եւ Սաւուղին բանակ դրած տեղը գնաց։ Դաւիթ Սաւուղին ու անոր զօրավարին, Ներեան Աբեններին պառկած տեղը տեսաւ։ Սաւուղ կառքերուն մէջտեղը պառկեր էր ու ժողովուրդը անոր բոլորտիքը բանակեր էին։
zohrab-1805▾ eastern-1994▾ western am▾
26:526:5 И встал Давид [тайно] и пошел к месту, на котором Саул расположился станом, и увидел Давид место, где спал Саул и Авенир, сын Ниров, военачальник его. Саул же спал в шатре, а народ расположился вокруг него.
26:5 καὶ και and; even ἀνέστη ανιστημι stand up; resurrect Δαυιδ δαβιδ Dabid; Thavith λάθρᾳ λαθρα privately καὶ και and; even εἰσπορεύεται εισπορευομαι intrude; travel into εἰς εις into; for τὸν ο the τόπον τοπος place; locality οὗ ου.1 where ἐκάθευδεν καθευδω asleep; sleep ἐκεῖ εκει there Σαουλ σαουλ Saoul; Saul καὶ και and; even ἐκεῖ εκει there Αβεννηρ αβεννηρ son Νηρ νηρ he; him καὶ και and; even Σαουλ σαουλ Saoul; Saul ἐκάθευδεν καθευδω asleep; sleep ἐν εν in λαμπήνῃ λαμπηνη and; even ὁ ο the λαὸς λαος populace; population παρεμβεβληκὼς παρεμβαλλω insert against; interpose κύκλῳ κυκλω circling; in a circle αὐτοῦ αυτος he; him
26:5 וַ wa וְ and יָּ֣קָם yyˈāqom קום arise דָּוִ֗ד dāwˈiḏ דָּוִד David וַ wa וְ and יָּבֹא֮ yyāvō בוא come אֶֽל־ ʔˈel- אֶל to הַ ha הַ the מָּקֹום֮ mmāqôm מָקֹום place אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] חָנָה־ ḥānā- חנה encamp שָׁ֣ם šˈām שָׁם there שָׁאוּל֒ šāʔûl שָׁאוּל Saul וַ wa וְ and יַּ֣רְא yyˈar ראה see דָּוִ֗ד dāwˈiḏ דָּוִד David אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מָּקֹום֙ mmāqôm מָקֹום place אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] שָֽׁכַב־ šˈāḵav- שׁכב lie down שָׁ֣ם šˈām שָׁם there שָׁא֔וּל šāʔˈûl שָׁאוּל Saul וְ wᵊ וְ and אַבְנֵ֥ר ʔavnˌēr אַבְנֵר Abner בֶּן־ ben- בֵּן son נֵ֖ר nˌēr נֵר Ner שַׂר־ śar- שַׂר chief צְבָאֹ֑ו ṣᵊvāʔˈô צָבָא service וְ wᵊ וְ and שָׁאוּל֙ šāʔûl שָׁאוּל Saul שֹׁכֵ֣ב šōḵˈēv שׁכב lie down בַּ ba בְּ in † הַ the מַּעְגָּ֔ל mmaʕgˈāl מַעְגָּל camp circle וְ wᵊ וְ and הָ hā הַ the עָ֖ם ʕˌām עַם people חֹנִ֥ים ḥōnˌîm חנה encamp סְבִיבֹתָֽיוסביבתו *sᵊvîvōṯˈāʸw סָבִיב surrounding
26:5. et surrexit David et venit ad locum ubi erat Saul cumque vidisset locum in quo dormiebat Saul et Abner filius Ner princeps militiae eius Saulem dormientem in tentorio et reliquum vulgus per circuitum eiusAnd David arose secretly, and came to the place where Saul was: and when he had beheld the place, wherein Saul slept, and Abner, the son of Ner, the captain of his army, and Saul sleeping in a tent, and the rest of the multitude round about him,
26:5. And David rose up secretly, and he went to the place where Saul was. And when he had seen the place where Saul was sleeping, and Abner, the son of Ner, the leader of his military, and Saul sleeping in a tent, and the remainder of the common people all around him,
26:5. And David arose, and came to the place where Saul had pitched: and David beheld the place where Saul lay, and Abner the son of Ner, the captain of his host: and Saul lay in the trench, and the people pitched round about him.
26:5. And David rose up secretly, and he went to the place where Saul was. And when he had seen the place where Saul was sleeping, and Abner, the son of Ner, the leader of his military, and Saul sleeping in a tent, and the remainder of the common people all around him,
5. And David arose, and came to the place where Saul had pitched: and David beheld the place where Saul lay, and Abner the son of Ner, the captain of his host: and Saul lay within the place of the wagons, and the people pitched round about him.
26:5 And David arose, and came to the place where Saul had pitched: and David beheld the place where Saul lay, and Abner the son of Ner, the captain of his host: and Saul lay in the trench, and the people pitched round about him:
26:5 И встал Давид [тайно] и пошел к месту, на котором Саул расположился станом, и увидел Давид место, где спал Саул и Авенир, сын Ниров, военачальник его. Саул же спал в шатре, а народ расположился вокруг него.
26:5
καὶ και and; even
ἀνέστη ανιστημι stand up; resurrect
Δαυιδ δαβιδ Dabid; Thavith
λάθρᾳ λαθρα privately
καὶ και and; even
εἰσπορεύεται εισπορευομαι intrude; travel into
εἰς εις into; for
τὸν ο the
τόπον τοπος place; locality
οὗ ου.1 where
ἐκάθευδεν καθευδω asleep; sleep
ἐκεῖ εκει there
Σαουλ σαουλ Saoul; Saul
καὶ και and; even
ἐκεῖ εκει there
Αβεννηρ αβεννηρ son
Νηρ νηρ he; him
καὶ και and; even
Σαουλ σαουλ Saoul; Saul
ἐκάθευδεν καθευδω asleep; sleep
ἐν εν in
λαμπήνῃ λαμπηνη and; even
ὁ ο the
λαὸς λαος populace; population
παρεμβεβληκὼς παρεμβαλλω insert against; interpose
κύκλῳ κυκλω circling; in a circle
αὐτοῦ αυτος he; him
26:5
וַ wa וְ and
יָּ֣קָם yyˈāqom קום arise
דָּוִ֗ד dāwˈiḏ דָּוִד David
וַ wa וְ and
יָּבֹא֮ yyāvō בוא come
אֶֽל־ ʔˈel- אֶל to
הַ ha הַ the
מָּקֹום֮ mmāqôm מָקֹום place
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
חָנָה־ ḥānā- חנה encamp
שָׁ֣ם šˈām שָׁם there
שָׁאוּל֒ šāʔûl שָׁאוּל Saul
וַ wa וְ and
יַּ֣רְא yyˈar ראה see
דָּוִ֗ד dāwˈiḏ דָּוִד David
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מָּקֹום֙ mmāqôm מָקֹום place
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
שָֽׁכַב־ šˈāḵav- שׁכב lie down
שָׁ֣ם šˈām שָׁם there
שָׁא֔וּל šāʔˈûl שָׁאוּל Saul
וְ wᵊ וְ and
אַבְנֵ֥ר ʔavnˌēr אַבְנֵר Abner
בֶּן־ ben- בֵּן son
נֵ֖ר nˌēr נֵר Ner
שַׂר־ śar- שַׂר chief
צְבָאֹ֑ו ṣᵊvāʔˈô צָבָא service
וְ wᵊ וְ and
שָׁאוּל֙ šāʔûl שָׁאוּל Saul
שֹׁכֵ֣ב šōḵˈēv שׁכב lie down
בַּ ba בְּ in
† הַ the
מַּעְגָּ֔ל mmaʕgˈāl מַעְגָּל camp circle
וְ wᵊ וְ and
הָ hā הַ the
עָ֖ם ʕˌām עַם people
חֹנִ֥ים ḥōnˌîm חנה encamp
סְבִיבֹתָֽיוסביבתו
*sᵊvîvōṯˈāʸw סָבִיב surrounding
26:5. et surrexit David et venit ad locum ubi erat Saul cumque vidisset locum in quo dormiebat Saul et Abner filius Ner princeps militiae eius Saulem dormientem in tentorio et reliquum vulgus per circuitum eius
And David arose secretly, and came to the place where Saul was: and when he had beheld the place, wherein Saul slept, and Abner, the son of Ner, the captain of his army, and Saul sleeping in a tent, and the rest of the multitude round about him,
26:5. And David rose up secretly, and he went to the place where Saul was. And when he had seen the place where Saul was sleeping, and Abner, the son of Ner, the leader of his military, and Saul sleeping in a tent, and the remainder of the common people all around him,
26:5. And David arose, and came to the place where Saul had pitched: and David beheld the place where Saul lay, and Abner the son of Ner, the captain of his host: and Saul lay in the trench, and the people pitched round about him.
26:5. And David rose up secretly, and he went to the place where Saul was. And when he had seen the place where Saul was sleeping, and Abner, the son of Ner, the leader of his military, and Saul sleeping in a tent, and the remainder of the common people all around him,
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Adam Clarke: Commentary on the Bible - 1831
26:5: David arose - As David and his men knew the country, they had many advantages over Saul and his men; and no doubt could often watch them without being discovered.
Saul lay in the trench - The word במעגל bammaegal, which we translate in the trench, and in the margin in the midst of his carriages, is rendered by some in a ring of carriages, and by others in the circle, i.e., which was formed by his troops. Luther himself translates it wagenburg, a fortress formed of wagons or carriages.
As עגל agal signifies any thing round, it may here refer to a round pavilion or tent made for Saul, or else to the form of his camp. The Arabs, to the present day, always form a circle in their encampments, and put their principal officers in the center.
1 Kings (1 Samuel) 26:6
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:5: Abner: Sa1 9:1, Sa1 14:50, Sa1 14:51, Sa1 17:55; Sa2 2:8-12, Sa2 3:7, Sa2 3:8, Sa2 3:27, Sa2 3:33-38; Ch1 9:39
trench: or, midst of his carriages, Sa1 17:20; The word maugal never signifies a ditch or rampart, but a chariot or waggon way. Nor does it seem to denote a ring of carriages, as Buxtorf and others interpret the word; for it is not probable that Saul would encumber his army with baggage in so rapid a pursuit, nor that so mountainous a country was practicable for waggons. It appears simply to mean here, the circular encampment (from agal, "round") which these troops formed, in the midst of which, as being the place of honour, Saul reposed. An Arab camp, D'Arvieux informs us, is always circular, when the disposition of the ground will permit, the prince being in the middle, and the troops at a respectful distance around him. Add to which, their lances are fixed near them in the ground all the day long, ready for action.
John Gill
And David arose, and came to the place where Saul had pitched,.... Came near it, within sight of it; so that he could take a view of it with his naked eye, and observe where and in what manner he was encamped:
and David beheld the place where Saul lay, and Abner the son of Ner,
the captain of his host; where he and his general had their quarters in the camp:
and Saul lay in the trench; or circuit; not in the foss or ditch thrown up, in which an army sometimes lies entrenched; but this is to be understood either of the camp itself, so called, as Ben Gersom, Abarbinel, and Ben Melech think, because it lay in a circular form, that all comers to it on every side might be seen; or else a sort of fortress all around the camp, made of carriages joined together; and as the word signifies a carriage, cart or chariot, it may design the chariot in which Saul slept, as kings have been used to do when not in their houses; and to this the Septuagint agrees, which uses a word that Procopius Gazaeus says signifies one kind of a chariot, and is used of a chariot drawn by mules, in the Greek version of Is 66:20; Grotius observes, kings used to sleep in chariots where there were no houses; See Gill on 1Kings 17:20; though he rather seems to have slept, "sub die", in the open air:
and the people pitched round about him; both for the sake of honour, and for his greater security; this shows it could not be the loss he laid in, for then they could not pitch around him.
John Wesley
The Ziphites - Probably Saul would have pursued David no more, had not these wretches set him on.
Robert Jamieson, A. R. Fausset and David Brown
DAVID STAYS ABISHAI FROM KILLING SAUL, BUT TAKES HIS SPEAR AND CRUSE. (1Sa. 26:5-25)
Saul lay in the trench, and the people pitched round about him--Among the nomad people of the East, the encampments are usually made in a circular form. The circumference is lined by the baggage and the men, while the chief's station is in the center, whether he occupy a tent or not. His spear, stuck in the ground, indicates his position. Similar was the disposition of Saul's camp--in this hasty expedition he seems to have carried no tent, but to have slept on the ground. The whole troop was sunk in sleep around him.
26:626:6: Պատասխանի ետ Դաւիթ եւ ասէ ցԱբիմելէք Քետացի, եւ ցԱբեսսա՛ որդի Շարուհեայ եղբայր Յովաբայ, եւ ասէ. Ո՞ մտցէ ընդ իս առ Սաւուղ ՚ի բանակն։ Եւ ասէ Աբեսսա. Ե՛ս մտից ընդ քեզ։
6 Դաւիթը խօսելով Աքիմելէք քետացու եւ Յովաբի եղբայր Շարուհու որդի Աբեսսայի հետ՝ ասաց. «Ո՞վ ինձ հետ բանակատեղի կը մտնի Սաւուղի մօտ»:
6 Դաւիթ Քետացի Աքիմելէքին ու Յովաբին եղբօրը Շահուրեան Աբեսսային ըսաւ. «Ո՞վ ինծի հետ Սաւուղին քով բանակը կ’իջնէ»։ Աբեսսա ըսաւ. «Ես քեզի հետ կ’իջնեմ»։
Պատասխանի ետ Դաւիթ եւ ասէ ցԱքիմելէք Քետացի եւ ցԱբեսսա որդի Շարուհեայ եղբայր Յովաբայ, եւ ասէ. Ո՞ մտցէ ընդ իս առ Սաւուղ ի բանակն: Եւ ասէ Աբեսսա. Ես մտից ընդ քեզ:

26:6: Պատասխանի ետ Դաւիթ եւ ասէ ցԱբիմելէք Քետացի, եւ ցԱբեսսա՛ որդի Շարուհեայ եղբայր Յովաբայ, եւ ասէ. Ո՞ մտցէ ընդ իս առ Սաւուղ ՚ի բանակն։ Եւ ասէ Աբեսսա. Ե՛ս մտից ընդ քեզ։
6 Դաւիթը խօսելով Աքիմելէք քետացու եւ Յովաբի եղբայր Շարուհու որդի Աբեսսայի հետ՝ ասաց. «Ո՞վ ինձ հետ բանակատեղի կը մտնի Սաւուղի մօտ»:
6 Դաւիթ Քետացի Աքիմելէքին ու Յովաբին եղբօրը Շահուրեան Աբեսսային ըսաւ. «Ո՞վ ինծի հետ Սաւուղին քով բանակը կ’իջնէ»։ Աբեսսա ըսաւ. «Ես քեզի հետ կ’իջնեմ»։
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26:626:6 И обратился Давид и сказал Ахимелеху Хеттеянину и Авессе, сыну Саруину, брату Иоава, говоря: кто пойдет со мною к Саулу в стан? И отвечал Авесса: я пойду с тобою.
26:6 καὶ και and; even ἀπεκρίθη αποκρινομαι respond Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward Αχιμελεχ αχιμελεχ the Χετταῖον χετταιος and; even πρὸς προς to; toward Αβεσσα αβεσσα son Σαρουιας σαρουια brother Ιωαβ ιωαβ tell; declare τίς τις.1 who?; what? εἰσελεύσεται εισερχομαι enter; go in μετ᾿ μετα with; amid ἐμοῦ εμου my πρὸς προς to; toward Σαουλ σαουλ Saoul; Saul εἰς εις into; for τὴν ο the παρεμβολήν παρεμβολη encampment; barracks καὶ και and; even εἶπεν επω say; speak Αβεσσα αβεσσα I εἰσελεύσομαι εισερχομαι enter; go in μετὰ μετα with; amid σοῦ σου of you; your
26:6 וַ wa וְ and יַּ֨עַן yyˌaʕan ענה answer דָּוִ֜ד dāwˈiḏ דָּוִד David וַ wa וְ and יֹּ֣אמֶר׀ yyˈōmer אמר say אֶל־ ʔel- אֶל to אֲחִימֶ֣לֶךְ ʔᵃḥîmˈeleḵ אֲחִימֶלֶךְ Ahimelech הַ ha הַ the חִתִּ֗י ḥittˈî חִתִּי Hittite וְ wᵊ וְ and אֶל־ ʔel- אֶל to אֲבִישַׁ֨י ʔᵃvîšˌay אֲבִישַׁי Abishai בֶּן־ ben- בֵּן son צְרוּיָ֜ה ṣᵊrûyˈā צְרוּיָה Zeruiah אֲחִ֤י ʔᵃḥˈî אָח brother יֹואָב֙ yôʔˌāv יֹואָב Joab לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say מִֽי־ mˈî- מִי who יֵרֵ֥ד yērˌēḏ ירד descend אִתִּ֛י ʔittˈî אֵת together with אֶל־ ʔel- אֶל to שָׁא֖וּל šāʔˌûl שָׁאוּל Saul אֶל־ ʔel- אֶל to הַֽ hˈa הַ the מַּחֲנֶ֑ה mmaḥᵃnˈeh מַחֲנֶה camp וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֲבִישַׁ֔י ʔᵃvîšˈay אֲבִישַׁי Abishai אֲנִ֖י ʔᵃnˌî אֲנִי i אֵרֵ֥ד ʔērˌēḏ ירד descend עִמָּֽךְ׃ ʕimmˈāḵ עִם with
26:6. ait David ad Ahimelech Cettheum et Abisai filium Sarviae fratrem Ioab dicens quis descendet mecum ad Saul in castra dixitque Abisai ego descendam tecumDavid spoke to Achimelech, the Hethite, and Abisai, the son of Sarvia, the brother of Joab, saying: Who will go down with me to Saul into the camp? And Abisai said: I will go with thee.
26:6. David spoke to Ahimelech, the Hittite, and to Abishai, the son of Zeruiah, the brother of Joab, saying, “Who will descend with me to Saul in the camp?” And Abishai said, “I will descend with you.”
26:6. Then answered David and said to Ahimelech the Hittite, and to Abishai the son of Zeruiah, brother to Joab, saying, Who will go down with me to Saul to the camp? And Abishai said, I will go down with thee.
26:6. David spoke to Ahimelech, the Hittite, and to Abishai, the son of Zeruiah, the brother of Joab, saying, “Who will descend with me to Saul in the camp?” And Abishai said, “I will descend with you.”
6. Then answered David and said to Ahimelech the Hittite, and to Abishai the son of Zeruiah, brother to Joab, saying, Who will go down with me to Saul to the camp? And Abishai said, I will go down with thee.
26:6 Then answered David and said to Ahimelech the Hittite, and to Abishai the son of Zeruiah, brother to Joab, saying, Who will go down with me to Saul to the camp? And Abishai said, I will go down with thee:
26:6 И обратился Давид и сказал Ахимелеху Хеттеянину и Авессе, сыну Саруину, брату Иоава, говоря: кто пойдет со мною к Саулу в стан? И отвечал Авесса: я пойду с тобою.
26:6
καὶ και and; even
ἀπεκρίθη αποκρινομαι respond
Δαυιδ δαβιδ Dabid; Thavith
καὶ και and; even
εἶπεν επω say; speak
πρὸς προς to; toward
Αχιμελεχ αχιμελεχ the
Χετταῖον χετταιος and; even
πρὸς προς to; toward
Αβεσσα αβεσσα son
Σαρουιας σαρουια brother
Ιωαβ ιωαβ tell; declare
τίς τις.1 who?; what?
εἰσελεύσεται εισερχομαι enter; go in
μετ᾿ μετα with; amid
ἐμοῦ εμου my
πρὸς προς to; toward
Σαουλ σαουλ Saoul; Saul
εἰς εις into; for
τὴν ο the
παρεμβολήν παρεμβολη encampment; barracks
καὶ και and; even
εἶπεν επω say; speak
Αβεσσα αβεσσα I
εἰσελεύσομαι εισερχομαι enter; go in
μετὰ μετα with; amid
σοῦ σου of you; your
26:6
וַ wa וְ and
יַּ֨עַן yyˌaʕan ענה answer
דָּוִ֜ד dāwˈiḏ דָּוִד David
וַ wa וְ and
יֹּ֣אמֶר׀ yyˈōmer אמר say
אֶל־ ʔel- אֶל to
אֲחִימֶ֣לֶךְ ʔᵃḥîmˈeleḵ אֲחִימֶלֶךְ Ahimelech
הַ ha הַ the
חִתִּ֗י ḥittˈî חִתִּי Hittite
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
אֲבִישַׁ֨י ʔᵃvîšˌay אֲבִישַׁי Abishai
בֶּן־ ben- בֵּן son
צְרוּיָ֜ה ṣᵊrûyˈā צְרוּיָה Zeruiah
אֲחִ֤י ʔᵃḥˈî אָח brother
יֹואָב֙ yôʔˌāv יֹואָב Joab
לֵ lē לְ to
אמֹ֔ר ʔmˈōr אמר say
מִֽי־ mˈî- מִי who
יֵרֵ֥ד yērˌēḏ ירד descend
אִתִּ֛י ʔittˈî אֵת together with
אֶל־ ʔel- אֶל to
שָׁא֖וּל šāʔˌûl שָׁאוּל Saul
אֶל־ ʔel- אֶל to
הַֽ hˈa הַ the
מַּחֲנֶ֑ה mmaḥᵃnˈeh מַחֲנֶה camp
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֲבִישַׁ֔י ʔᵃvîšˈay אֲבִישַׁי Abishai
אֲנִ֖י ʔᵃnˌî אֲנִי i
אֵרֵ֥ד ʔērˌēḏ ירד descend
עִמָּֽךְ׃ ʕimmˈāḵ עִם with
26:6. ait David ad Ahimelech Cettheum et Abisai filium Sarviae fratrem Ioab dicens quis descendet mecum ad Saul in castra dixitque Abisai ego descendam tecum
David spoke to Achimelech, the Hethite, and Abisai, the son of Sarvia, the brother of Joab, saying: Who will go down with me to Saul into the camp? And Abisai said: I will go with thee.
26:6. David spoke to Ahimelech, the Hittite, and to Abishai, the son of Zeruiah, the brother of Joab, saying, “Who will descend with me to Saul in the camp?” And Abishai said, “I will descend with you.”
26:6. Then answered David and said to Ahimelech the Hittite, and to Abishai the son of Zeruiah, brother to Joab, saying, Who will go down with me to Saul to the camp? And Abishai said, I will go down with thee.
26:6. David spoke to Ahimelech, the Hittite, and to Abishai, the son of Zeruiah, the brother of Joab, saying, “Who will descend with me to Saul in the camp?” And Abishai said, “I will descend with you.”
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
David Spares Saul's Life. B. C. 1056.

6 Then answered David and said to Ahimelech the Hittite, and to Abishai the son of Zeruiah, brother to Joab, saying, Who will go down with me to Saul to the camp? And Abishai said, I will go down with thee. 7 So David and Abishai came to the people by night: and, behold, Saul lay sleeping within the trench, and his spear stuck in the ground at his bolster: but Abner and the people lay round about him. 8 Then said Abishai to David, God hath delivered thine enemy into thine hand this day: now therefore let me smite him, I pray thee, with the spear even to the earth at once, and I will not smite him the second time. 9 And David said to Abishai, Destroy him not: for who can stretch forth his hand against the LORD's anointed, and be guiltless? 10 David said furthermore, As the LORD liveth, the LORD shall smite him; or his day shall come to die; or he shall descend into battle, and perish. 11 The LORD forbid that I should stretch forth mine hand against the LORD's anointed: but, I pray thee, take thou now the spear that is at his bolster, and the cruse of water, and let us go. 12 So David took the spear and the cruse of water from Saul's bolster; and they gat them away, and no man saw it, nor knew it, neither awaked: for they were all asleep; because a deep sleep from the LORD was fallen upon them.
Here is, I. David's bold adventure into Saul's camp in the night, accompanied only by his kinsman Abishai, the son of Zeruiah. He proposed it to him and to another of his confidants (v. 6), but the other either declined it as too dangerous an enterprise, or at least was content that Abishai, who was forward to it, should run the risk of it rather than himself. Whether David was prompted to do this by his own courage, or by an extraordinary impression upon his spirits, or by the oracle, does not appear; but, like Gideon, he ventured through the guards, with a special assurance of the divine protection.
II. The posture he found the camp in Saul lay sleeping in the trench, or, as some read it, in his chariot, and in the midst of his carriages, with his spear stuck in the ground by him, to be ready if his quarters should by beaten up (v. 7); and all the soldiers, even those that were appointed to stand sentinel, were fast asleep, v. 12. Thus were their eyes closed and their hands bound, for a deep sleep from the Lord had fallen upon them; something extraordinary there was in it that they should all be asleep together, and so fast asleep that David and Abishai walked and talked among them, and yet none of them stirred. Sleep, when God gives it to his beloved, is their rest and refreshment; but he can, when he pleases, make it to his enemies their imprisonment. Thus are the stout-hearted spoiled; they have slept their sleep, and none of the men of might have found their hands, at thy rebuke, O God of Jacob! Ps. lxxvi. 5, 6. It was a deep sleep from the Lord, who has the command of the powers of nature, and makes them to serve his purposes as he pleases. Whom God will disable, or destroy, he binds up with a spirit of slumber, Rom. xi. 8. How helpless do Saul and all his forces lie, all, in effect, disarmed and chained! and yet nothing is done to them; they are only rocked asleep. How easily can God weaken the strongest, befool the wisest, and baffle the most watchful! Let all his friends therefore trust him and all his enemies fear him.
III. Abishai's request to David for a commission to dispatch Saul with the spear that stuck at his bolster, which (now that he lay so fair) he undertook to do at one blow, v. 8. He would not urge David to kill him himself, because he had declined doing this before when he had a similar opportunity; but he begged earnestly that David would give him leave to do it, pleading that he was his enemy, not only cruel and implacable, but false and perfidious, whom no reason would rule nor kindness work upon, and that God had now delivered him into his hand, and did in effect bid him strike. The last advantage he had of this kind was indeed but accidental, when Saul happened to be in the cave with him at the same time. But in this there was something extraordinary; the deep sleep that had fallen on Saul and all his guards was manifestly from the Lord, so that it was a special providence which gave him this opportunity; he ought not therefore to let it slip.
IV. David's generous refusal to suffer any harm to be done to Saul, and in it a resolute adherence to his principles of loyalty, v. 9. David charged Abishai not to destroy him, would not only not do it himself, but not permit another to do it. And he gave two reasons for it:-- 1. It would be a sinful affront to God's ordinance. Saul was the Lord's anointed, king of Israel by the special appointment and nomination of the God of Israel, the power that was, and to resist him was to resist the ordinance of God, Rom. xiii. 2. No man could do it and be guiltless. The thing he feared was guilt and his concern respected his innocence more than his safety. 2. It would be a sinful anticipation of God's providence. God had sufficiently shown him, in Nabal's case, that, if he left it to him to avenge him, he would do it in due time. Encouraged therefore by his experience in that instance, he resolves to wait till God shall think fit to avenge him on Saul, and he will by no means avenge himself (v. 10): "The Lord shall smite him, as he did Nabal, with some sudden stroke, or he shall die in battle (as it proved he did soon after), or, if not, his day shall come to die a natural death, and I will contentedly wait till then, rather than force my way to the promised crown by any indirect methods." The temptation indeed was very strong; but, if he should yield, he would sin against God, and therefore he will resist the temptation with the utmost resolution (v. 11): "The Lord forbid that I should stretch forth my hand against the Lord's anointed; no, I will never do it, nor suffer it to be done." Thus bravely does he prefer his conscience to his interest and trusts God with the issue.
V. The improvement he made of this opportunity for the further evidence of his own integrity. He and Abishai carried away the spear and cruse of water which Saul had by his bed-side (v. 12), and, which was very strange, none of all the guards were aware of it. If a physician had given them the strongest opiate or stupifying dose, they could not have been faster locked up with sleep. Saul's spear which he had by him for defence, and his cup of water which he had for his refreshment, were both stolen from him while he slept. Thus do we lose our strength and our comfort when we are careless, and secure, and off our watch.
Adam Clarke: Commentary on the Bible - 1831
26:6: Abishai the son of Zeruiah - She was David's sister; and therefore Abishai and Joab were nephews to David.
1 Kings (1 Samuel) 26:8
Albert Barnes: Notes on the Bible - 1834
26:6: Ahimelech the Hittite - Only mentioned here. Uriah was also a Hittite.
Abishai - He was son of Zeruiah, David's sister, but probably about the same age as David. He because very famous as a warrior Sa2 23:18, but was implicated with his brother Joab in the murder of Abner in retaliation for the death of their brother Asahel Sa2 3:30.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:6: Hittite: Gen 10:15, Gen 15:20; Sa2 11:6, Sa2 11:21, Sa2 11:24, Sa2 12:9, Sa2 23:39
to Abishai: Sa2 2:18, Sa2 16:9, Sa2 16:10, Sa2 18:5, Sa2 23:18; Ch1 2:16
Zeruiah: Ch1 2:15, Ch1 2:16
Who will go: Sa1 14:6, Sa1 14:7; Jdg 7:10, Jdg 7:11
Geneva 1599
Then answered David and said to Ahimelech the (b) Hittite, and to Abishai the son of Zeruiah, brother to (c) Joab, saying, Who will go down with me to Saul to the camp? And Abishai said, I will go down with thee.
(b) Who was a stranger, and not an Israelite.
(c) Who afterward was David's chief captain.
John Gill
Then answered David,.... Or addressed himself to the two following persons:
and said to Ahimelech the Hittite; who was either an Hittite by birth, but was become a proselyte, or he was an Israelite that had dwelt among the Hittites, and so had this name given him; the former seems most probable; some say (k) this was Uriah the Hittite:
and to Abishai the son of Zeruiah, brother to Joab; Zeruiah was the sister of David, 1Chron 2:15; and these were two sons of hers, who very probably joined David at the cave of Adullam, 1Kings 22:1,
saying, who will go down with me to Saul to the camp? that is, which of you two?
and Abishai said, I will go down with thee; the other being timorous, or Abishai being most forward spoke first.
(k) Hieron. Trad. Heb. in lib. Reg. fol. 76. M.
John Wesley
Zerujah - David's sister. His father is not named either because he was now dead; or because he was an obscure person.
26:726:7: Եւ մտի՛ն Դաւիթ եւ Աբեսսա ՚ի զօրն զցայգ. եւ ահա Սաւուղ ննջէ՛ր ՚ի պաղպաջունսն, եւ գեղարդն ցցեա՛լ յերկրի ՚ի սնարի՛ց նորա. եւ Աբեննե՛ր եւ զօրն ննջէին շուրջ զնովաւ[3106]։ [3106] Ոմանք. Եւ գեղարդն յեցեալ յերկրի ՚ի սնա՛՛։ Այլք. Եւ զօր նորա ննջէին շուրջ։
7 Աբեսսան ասաց. «Ե՛ս քեզ հետ կը մտնեմ»: Եւ Դաւիթն ու Աբեսսան գիշերը մտան զօրքի մէջ: Սաւուղը ննջում էր գահաւորակի վրայ, գեղարդը սնարի մօտ գետինն էր ցցուած, իսկ Աբեններն ու զինուորները նրա շուրջը ննջել էին:
7 Դաւիթ Աբեսսային հետ գիշերով ժողովուրդին մէջ մտաւ եւ ահա Սաւուղ կառքերուն մէջտեղը պառկեր կը քնանար։ Անոր նիզակը գլխուն քով գետինը ցցուած էր։ Աբեններ եւ ժողովուրդը անոր բոլորտիքը պառկեր էին։
Եւ մտին Դաւիթ եւ Աբեսսա ի զօրն զցայգ. եւ ահա Սաւուղ ննջէր [485]ի պաղպաջունսն, եւ գեղարդն ցցեալ յերկրի ի սնարից նորա. եւ Աբեններ եւ զօր նորա ննջէին շուրջ զնովաւ:

26:7: Եւ մտի՛ն Դաւիթ եւ Աբեսսա ՚ի զօրն զցայգ. եւ ահա Սաւուղ ննջէ՛ր ՚ի պաղպաջունսն, եւ գեղարդն ցցեա՛լ յերկրի ՚ի սնարի՛ց նորա. եւ Աբեննե՛ր եւ զօրն ննջէին շուրջ զնովաւ[3106]։
[3106] Ոմանք. Եւ գեղարդն յեցեալ յերկրի ՚ի սնա՛՛։ Այլք. Եւ զօր նորա ննջէին շուրջ։
7 Աբեսսան ասաց. «Ե՛ս քեզ հետ կը մտնեմ»: Եւ Դաւիթն ու Աբեսսան գիշերը մտան զօրքի մէջ: Սաւուղը ննջում էր գահաւորակի վրայ, գեղարդը սնարի մօտ գետինն էր ցցուած, իսկ Աբեններն ու զինուորները նրա շուրջը ննջել էին:
7 Դաւիթ Աբեսսային հետ գիշերով ժողովուրդին մէջ մտաւ եւ ահա Սաւուղ կառքերուն մէջտեղը պառկեր կը քնանար։ Անոր նիզակը գլխուն քով գետինը ցցուած էր։ Աբեններ եւ ժողովուրդը անոր բոլորտիքը պառկեր էին։
zohrab-1805▾ eastern-1994▾ western am▾
26:726:7 И пришел Давид с Авессою к людям [Сауловым] ночью; и вот, Саул лежит, спит в шатре, и копье его воткнуто в землю у изголовья его; Авенир же и народ лежат вокруг него.
26:7 καὶ και and; even εἰσπορεύεται εισπορευομαι intrude; travel into Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even Αβεσσα αβεσσα into; for τὸν ο the λαὸν λαος populace; population τὴν ο the νύκτα νυξ night καὶ και and; even ἰδοὺ ιδου see!; here I am Σαουλ σαουλ Saoul; Saul καθεύδων καθευδω asleep; sleep ὕπνῳ υπνος slumber; sleep ἐν εν in λαμπήνῃ λαμπηνη and; even τὸ ο the δόρυ δορυ into; for τὴν ο the γῆν γη earth; land πρὸς προς to; toward κεφαλῆς κεφαλη head; top αὐτοῦ αυτος he; him καὶ και and; even Αβεννηρ αβεννηρ and; even ὁ ο the λαὸς λαος populace; population αὐτοῦ αυτος he; him ἐκάθευδεν καθευδω asleep; sleep κύκλῳ κυκλω circling; in a circle αὐτοῦ αυτος he; him
26:7 וַ wa וְ and יָּבֹא֩ yyāvˌō בוא come דָוִ֨ד ḏāwˌiḏ דָּוִד David וַ wa וְ and אֲבִישַׁ֥י׀ ʔᵃvîšˌay אֲבִישַׁי Abishai אֶל־ ʔel- אֶל to הָ hā הַ the עָם֮ ʕām עַם people לַיְלָה֒ laylˌā לַיְלָה night וְ wᵊ וְ and הִנֵּ֣ה hinnˈē הִנֵּה behold שָׁא֗וּל šāʔˈûl שָׁאוּל Saul שֹׁכֵ֤ב šōḵˈēv שׁכב lie down יָשֵׁן֙ yāšˌēn יָשֵׁן sleeping בַּ ba בְּ in † הַ the מַּעְגָּ֔ל mmaʕgˈāl מַעְגָּל camp circle וַ wa וְ and חֲנִיתֹ֥ו ḥᵃnîṯˌô חֲנִית spear מְעוּכָֽה־ mᵊʕûḵˈā- מעך squeeze בָ vā בְּ in † הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth מְרַאֲשֹׁתָ֑יומראשׁתו *mᵊraʔᵃšōṯˈāʸw מְרַאֲשֹׁות head-place וְ wᵊ וְ and אַבְנֵ֣ר ʔavnˈēr אַבְנֵר Abner וְ wᵊ וְ and הָ hā הַ the עָ֔ם ʕˈām עַם people שֹׁכְבִ֖ים šōḵᵊvˌîm שׁכב lie down סְבִיבֹתָֽיוסביבתו *sᵊvîvōṯˈāʸw סָבִיב surrounding
26:7. venerunt ergo David et Abisai ad populum nocte et invenerunt Saul iacentem et dormientem in tentorio et hastam fixam in terra ad caput eius Abner autem et populum dormientes in circuitu eiusSo David and Abisai came to the people by night, and found Saul lying and sleeping in the tent, and his spear fixed in the ground at his head: and Abner and the people sleeping round about him.
26:7. Therefore, David and Abishai went to the people by night, and they found Saul lying down and sleeping in the tent, with his spear fixed in the ground at his head. And Abner and the people were sleeping all around him.
26:7. So David and Abishai came to the people by night: and, behold, Saul lay sleeping within the trench, and his spear stuck in the ground at his bolster: but Abner and the people lay round about him.
26:7. Therefore, David and Abishai went to the people by night, and they found Saul lying down and sleeping in the tent, with his spear fixed in the ground at his head. And Abner and the people were sleeping all around him.
7. So David and Abishai came to the people by night: and, behold, Saul lay sleeping within the place of the wagons, with his spear stuck in the ground at his head: and Abner and the people lay round about him.
26:7 So David and Abishai came to the people by night: and, behold, Saul lay sleeping within the trench, and his spear stuck in the ground at his bolster: but Abner and the people lay round about him:
26:7 И пришел Давид с Авессою к людям [Сауловым] ночью; и вот, Саул лежит, спит в шатре, и копье его воткнуто в землю у изголовья его; Авенир же и народ лежат вокруг него.
26:7
καὶ και and; even
εἰσπορεύεται εισπορευομαι intrude; travel into
Δαυιδ δαβιδ Dabid; Thavith
καὶ και and; even
Αβεσσα αβεσσα into; for
τὸν ο the
λαὸν λαος populace; population
τὴν ο the
νύκτα νυξ night
καὶ και and; even
ἰδοὺ ιδου see!; here I am
Σαουλ σαουλ Saoul; Saul
καθεύδων καθευδω asleep; sleep
ὕπνῳ υπνος slumber; sleep
ἐν εν in
λαμπήνῃ λαμπηνη and; even
τὸ ο the
δόρυ δορυ into; for
τὴν ο the
γῆν γη earth; land
πρὸς προς to; toward
κεφαλῆς κεφαλη head; top
αὐτοῦ αυτος he; him
καὶ και and; even
Αβεννηρ αβεννηρ and; even
ὁ ο the
λαὸς λαος populace; population
αὐτοῦ αυτος he; him
ἐκάθευδεν καθευδω asleep; sleep
κύκλῳ κυκλω circling; in a circle
αὐτοῦ αυτος he; him
26:7
וַ wa וְ and
יָּבֹא֩ yyāvˌō בוא come
דָוִ֨ד ḏāwˌiḏ דָּוִד David
וַ wa וְ and
אֲבִישַׁ֥י׀ ʔᵃvîšˌay אֲבִישַׁי Abishai
אֶל־ ʔel- אֶל to
הָ hā הַ the
עָם֮ ʕām עַם people
לַיְלָה֒ laylˌā לַיְלָה night
וְ wᵊ וְ and
הִנֵּ֣ה hinnˈē הִנֵּה behold
שָׁא֗וּל šāʔˈûl שָׁאוּל Saul
שֹׁכֵ֤ב šōḵˈēv שׁכב lie down
יָשֵׁן֙ yāšˌēn יָשֵׁן sleeping
בַּ ba בְּ in
† הַ the
מַּעְגָּ֔ל mmaʕgˈāl מַעְגָּל camp circle
וַ wa וְ and
חֲנִיתֹ֥ו ḥᵃnîṯˌô חֲנִית spear
מְעוּכָֽה־ mᵊʕûḵˈā- מעך squeeze
בָ vā בְּ in
† הַ the
אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth
מְרַאֲשֹׁתָ֑יומראשׁתו
*mᵊraʔᵃšōṯˈāʸw מְרַאֲשֹׁות head-place
וְ wᵊ וְ and
אַבְנֵ֣ר ʔavnˈēr אַבְנֵר Abner
וְ wᵊ וְ and
הָ hā הַ the
עָ֔ם ʕˈām עַם people
שֹׁכְבִ֖ים šōḵᵊvˌîm שׁכב lie down
סְבִיבֹתָֽיוסביבתו
*sᵊvîvōṯˈāʸw סָבִיב surrounding
26:7. venerunt ergo David et Abisai ad populum nocte et invenerunt Saul iacentem et dormientem in tentorio et hastam fixam in terra ad caput eius Abner autem et populum dormientes in circuitu eius
So David and Abisai came to the people by night, and found Saul lying and sleeping in the tent, and his spear fixed in the ground at his head: and Abner and the people sleeping round about him.
26:7. Therefore, David and Abishai went to the people by night, and they found Saul lying down and sleeping in the tent, with his spear fixed in the ground at his head. And Abner and the people were sleeping all around him.
26:7. So David and Abishai came to the people by night: and, behold, Saul lay sleeping within the trench, and his spear stuck in the ground at his bolster: but Abner and the people lay round about him.
26:7. Therefore, David and Abishai went to the people by night, and they found Saul lying down and sleeping in the tent, with his spear fixed in the ground at his head. And Abner and the people were sleeping all around him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:7: sleeping: Th1 5:2, Th1 5:3
John Gill
So David and Abishai came to the people by night,.... Josephus (l) wrongly says, that he took with him both Abishai and Ahimelech; he chose to have but one, for the greater secrecy. This was a bold enterprise, for two men to go into a camp of three thousand men, though it was in the night; when though they might suppose the greater part of them were asleep, yet they could not well suppose this of all, and especially of the guards or sentinels; but no doubt David was moved to this, not merely by the dint of his natural courage, but by the Spirit of God, by whom he might be assured of protection, and that Saul and the people were cast into a deep sleep by the Lord, as they were, 1Kings 26:12; and this the Lord moved him to, that he might have an opportunity a second time to convince Saul of his innocence, and that he had no design upon his life:
and, behold, Saul lay sleeping within the trench; See Gill on 1Kings 26:5,
and his spear stuck in the ground at his bolster; ready to take up and defend himself, should he be surprised; or this was his sceptre, which he always carried about with him, as an ensign of royalty, and by which very probably David knew which was Saul's tent or couch, where he slept:
but Abner and the people lay round about him; as in 1Kings 26:5.
(l) Antiqu. l. 6. c. 13. sect. 9.
John Wesley
Came - That is, to Saul's host. It might seem a bold and strange attempt; but it may be considered: That David had a particular assurance that God would preserve him to the kingdom. That he had a special instinct from God, to this work; and possibly God might inform him, that he had cast them into a deep sleep, that he might have this second opportunity of manifesting his innocency towards Saul.
26:826:8: Եւ ասէ Աբեսսա ցԴաւիթ. Փակեա՛ց Տէր այսօր զթշնամիս քո ՚ի ձեռս քո. արդ հարի՛ց զսա գեղարդամբս յերկիր մի՛ անգամ եւ ո՛չ կրկնեցից։
8 Աբեսսան ասաց Դաւթին. «Տէրն այսօր քո թշնամուն ձեռքդ մատնեց. արդ, գեղարդով մէկ անգամից գետին գամեմ սրան եւ էլ հարուածս չկրկնեմ»:
8 Աբեսսա Դաւիթին ըսաւ. «Աստուած այսօր քու թշնամիդ քու ձեռքդ մատնեց ու հիմա թող տուր, որ նիզակով մէկ անգամէն գետինը ցցեմ* զանիկա ու չկրկնեմ հարուածը»։
Եւ ասէ Աբեսսա ցԴաւիթ. Փակեաց Տէր այսօր զթշնամիս քո ի ձեռս քո. արդ հարից զսա գեղարդեամբս յերկիր մի անգամ եւ ոչ կրկնեցից:

26:8: Եւ ասէ Աբեսսա ցԴաւիթ. Փակեա՛ց Տէր այսօր զթշնամիս քո ՚ի ձեռս քո. արդ հարի՛ց զսա գեղարդամբս յերկիր մի՛ անգամ եւ ո՛չ կրկնեցից։
8 Աբեսսան ասաց Դաւթին. «Տէրն այսօր քո թշնամուն ձեռքդ մատնեց. արդ, գեղարդով մէկ անգամից գետին գամեմ սրան եւ էլ հարուածս չկրկնեմ»:
8 Աբեսսա Դաւիթին ըսաւ. «Աստուած այսօր քու թշնամիդ քու ձեռքդ մատնեց ու հիմա թող տուր, որ նիզակով մէկ անգամէն գետինը ցցեմ* զանիկա ու չկրկնեմ հարուածը»։
zohrab-1805▾ eastern-1994▾ western am▾
26:826:8 Авесса сказал Давиду: предал Бог ныне врага твоего в руки твои; итак позволь, я пригвожду его копьем к земле одним ударом и не повторю {удара}.
26:8 καὶ και and; even εἶπεν επω say; speak Αβεσσα αβεσσα to; toward Δαυιδ δαβιδ Dabid; Thavith ἀπέκλεισεν αποκλειω shut up σήμερον σημερον today; present κύριος κυριος lord; master τὸν ο the ἐχθρόν εχθρος hostile; enemy σου σου of you; your εἰς εις into; for τὰς ο the χεῖράς χειρ hand σου σου of you; your καὶ και and; even νῦν νυν now; present πατάξω πατασσω pat; impact αὐτὸν αυτος he; him τῷ ο the δόρατι δορυ into; for τὴν ο the γῆν γη earth; land ἅπαξ απαξ once καὶ και and; even οὐ ου not δευτερώσω δευτεροω he; him
26:8 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say אֲבִישַׁי֙ ʔᵃvîšˌay אֲבִישַׁי Abishai אֶל־ ʔel- אֶל to דָּוִ֔ד dāwˈiḏ דָּוִד David סִגַּ֨ר siggˌar סגר close אֱלֹהִ֥ים ʔᵉlōhˌîm אֱלֹהִים god(s) הַ ha הַ the יֹּ֛ום yyˈôm יֹום day אֶת־ ʔeṯ- אֵת [object marker] אֹויִבְךָ֖ ʔôyivᵊḵˌā איב be hostile בְּ bᵊ בְּ in יָדֶ֑ךָ yāḏˈeḵā יָד hand וְ wᵊ וְ and עַתָּה֩ ʕattˌā עַתָּה now אַכֶּ֨נּוּ ʔakkˌennû נכה strike נָ֜א nˈā נָא yeah בַּ ba בְּ in † הַ the חֲנִ֤ית ḥᵃnˈîṯ חֲנִית spear וּ û וְ and בָ vā בְּ in † הַ the אָ֨רֶץ֙ ʔˈāreṣ אֶרֶץ earth פַּ֣עַם pˈaʕam פַּעַם foot אַחַ֔ת ʔaḥˈaṯ אֶחָד one וְ wᵊ וְ and לֹ֥א lˌō לֹא not אֶשְׁנֶ֖ה ʔešnˌeh שׁנה change לֹֽו׃ lˈô לְ to
26:8. dixitque Abisai ad David conclusit Deus hodie inimicum tuum in manus tuas nunc ergo perfodiam eum lancea in terra semel et secundo opus non eritAnd Abisai said to David: God hath shut up thy enemy this day into thy hands: now then I will run him through with my spear, even to the earth at once, and there shall be no need of a second time.
26:8. And Abishai said to David: “God has enclosed your enemy this day in your hands. Now therefore, I will pierce him with my lance, through to the ground, once, and there will not need to be a second.”
26:8. Then said Abishai to David, God hath delivered thine enemy into thine hand this day: now therefore let me smite him, I pray thee, with the spear even to the earth at once, and I will not [smite] him the second time.
26:8. And Abishai said to David: “God has enclosed your enemy this day in your hands. Now therefore, I will pierce him with my lance, through to the ground, once, and there will not need to be a second.”
8. Then said Abishai to David, God hath delivered up thine enemy into thine hand this day: now therefore let me smite him, I pray thee, with the spear to the earth at one stroke, and I will not smite him the second time.
26:8 Then said Abishai to David, God hath delivered thine enemy into thine hand this day: now therefore let me smite him, I pray thee, with the spear even to the earth at once, and I will not [smite] him the second time:
26:8 Авесса сказал Давиду: предал Бог ныне врага твоего в руки твои; итак позволь, я пригвожду его копьем к земле одним ударом и не повторю {удара}.
26:8
καὶ και and; even
εἶπεν επω say; speak
Αβεσσα αβεσσα to; toward
Δαυιδ δαβιδ Dabid; Thavith
ἀπέκλεισεν αποκλειω shut up
σήμερον σημερον today; present
κύριος κυριος lord; master
τὸν ο the
ἐχθρόν εχθρος hostile; enemy
σου σου of you; your
εἰς εις into; for
τὰς ο the
χεῖράς χειρ hand
σου σου of you; your
καὶ και and; even
νῦν νυν now; present
πατάξω πατασσω pat; impact
αὐτὸν αυτος he; him
τῷ ο the
δόρατι δορυ into; for
τὴν ο the
γῆν γη earth; land
ἅπαξ απαξ once
καὶ και and; even
οὐ ου not
δευτερώσω δευτεροω he; him
26:8
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
אֲבִישַׁי֙ ʔᵃvîšˌay אֲבִישַׁי Abishai
אֶל־ ʔel- אֶל to
דָּוִ֔ד dāwˈiḏ דָּוִד David
סִגַּ֨ר siggˌar סגר close
אֱלֹהִ֥ים ʔᵉlōhˌîm אֱלֹהִים god(s)
הַ ha הַ the
יֹּ֛ום yyˈôm יֹום day
אֶת־ ʔeṯ- אֵת [object marker]
אֹויִבְךָ֖ ʔôyivᵊḵˌā איב be hostile
בְּ bᵊ בְּ in
יָדֶ֑ךָ yāḏˈeḵā יָד hand
וְ wᵊ וְ and
עַתָּה֩ ʕattˌā עַתָּה now
אַכֶּ֨נּוּ ʔakkˌennû נכה strike
נָ֜א nˈā נָא yeah
בַּ ba בְּ in
† הַ the
חֲנִ֤ית ḥᵃnˈîṯ חֲנִית spear
וּ û וְ and
בָ vā בְּ in
† הַ the
אָ֨רֶץ֙ ʔˈāreṣ אֶרֶץ earth
פַּ֣עַם pˈaʕam פַּעַם foot
אַחַ֔ת ʔaḥˈaṯ אֶחָד one
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
אֶשְׁנֶ֖ה ʔešnˌeh שׁנה change
לֹֽו׃ lˈô לְ to
26:8. dixitque Abisai ad David conclusit Deus hodie inimicum tuum in manus tuas nunc ergo perfodiam eum lancea in terra semel et secundo opus non erit
And Abisai said to David: God hath shut up thy enemy this day into thy hands: now then I will run him through with my spear, even to the earth at once, and there shall be no need of a second time.
26:8. And Abishai said to David: “God has enclosed your enemy this day in your hands. Now therefore, I will pierce him with my lance, through to the ground, once, and there will not need to be a second.”
26:8. Then said Abishai to David, God hath delivered thine enemy into thine hand this day: now therefore let me smite him, I pray thee, with the spear even to the earth at once, and I will not [smite] him the second time.
26:8. And Abishai said to David: “God has enclosed your enemy this day in your hands. Now therefore, I will pierce him with my lance, through to the ground, once, and there will not need to be a second.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: И не повторю удара, т. е. надеюсь, что жизнь Саула прекратится после первого же удара копьем.
Adam Clarke: Commentary on the Bible - 1831
26:8: God hath delivered thine enemy into thine hand - Here Abishai uses the same language as did David's men, when Saul came into the cave at En-gedi, (see Sa1 24:4, etc.), and David uses the same language in reply.
1 Kings (1 Samuel) 26:10
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:8: God: Sa1 26:23, Sa1 23:14, Sa1 24:4, Sa1 24:18, Sa1 24:19; Jos 21:44; Jdg 1:4
delivered: Heb. shut up, Sa1 24:18; Deu 32:30; Psa 31:8; Rom 11:32 *marg. Gal 3:22, Gal 3:23
the second time: Nah 1:9
Geneva 1599
Then said Abishai to David, God hath delivered thine enemy into thine hand this day: now therefore let me smite him, I pray thee, with the spear even to the earth at once, and I will not [smite] him the (d) second time.
(d) Meaning, he would make him sure at one stroke.
John Gill
Then said Abishai to David,.... Seeing Saul fast asleep, and a spear so near him:
God hath delivered thine enemy into thine hand this day: or at this time, properly it was night:
now therefore let me smite him, I pray thee, with the spear; with Saul's own spear, which was stuck in the ground at his bolster. He remembered that David would not put forth his hand to stay him before, when he had an opportunity; and since now another offered, he did not move it to him to do it, but begged leave to do it himself; which he might think would be granted, since there was such a remarkable hand of Providence in it, which seemed to direct to such a step:
even to the earth at once, and I will not smite him the second time; signifying, that he would give such a home blow or thrust, that the spear should pierce through him, and fasten him to the ground, that there would be no need to repeat it.
Robert Jamieson, A. R. Fausset and David Brown
Then said Abishai to David, God hath delivered thine enemy into thine hand--This midnight stratagem shows the activity and heroic enterprise of David's mind, and it was in unison with the style of warfare in ancient times.
let me smite him . . . even to the earth at once--The ferocious vehemence of the speaker is sufficiently apparent from his language, but David's magnanimity soared far above the notions of his followers. Though Saul's cruelty and perfidy and general want of right principle had sunk him to a low pitch of degradation, yet that was no reason for David's imitating him in doing wrong. Besides, he was the sovereign; David was a subject. Though God had rejected him from the kingdom, it was in every way the best and most dutiful course, instead of precipitating his fall by imbruing their hands in his blood and thereby contracting the guilt of a great crime, to wait the awards of that retributive providence which sooner or later would take him off by some sudden and mortal blow. He who, with impetuous haste was going to exterminate Nabal, meekly spared Saul. But Nabal refused to give a tribute to which justice and gratitude, no less than custom, entitled David. Saul was under the judicial infatuation of heaven. Thus David withheld the hand of Abishai; but, at the same time, he directed him to carry off some things which would show where they had been, and what they had done. Thus he obtained the best of victories over him, by heaping coals of fire on his head.
26:926:9: Եւ ասէ Դաւիթ ցԱբեսսա. Մի՛ հարկաներ զդա. զի ո՞վ իցէ որ ձգիցէ զձեռն իւր յօծեալ Տեառն եւ սրբիցի։
9 Դաւիթն ասաց Աբեսսային. «Մի՛ սպանիր նրան, քանզի ո՞վ կարող է ձեռք բարձրացնել Տիրոջ օծեալի վրայ եւ թողութիւն ստանալ»:
9 Բայց Դաւիթ Աբեսսային ըսաւ. «Զանիկա մի՛ մեռցներ. քանզի Տէրոջը օծեալին ո՞վ կրնայ ձեռք երկնցնել ու անպարտ ըլլալ»։
Եւ ասէ Դաւիթ ցԱբեսսա. Մի՛ հարկաներ զդա. զի ո՞վ իցէ որ ձգիցէ զձեռն իւր յօծեալ Տեառն եւ սրբիցի:

26:9: Եւ ասէ Դաւիթ ցԱբեսսա. Մի՛ հարկաներ զդա. զի ո՞վ իցէ որ ձգիցէ զձեռն իւր յօծեալ Տեառն եւ սրբիցի։
9 Դաւիթն ասաց Աբեսսային. «Մի՛ սպանիր նրան, քանզի ո՞վ կարող է ձեռք բարձրացնել Տիրոջ օծեալի վրայ եւ թողութիւն ստանալ»:
9 Բայց Դաւիթ Աբեսսային ըսաւ. «Զանիկա մի՛ մեռցներ. քանզի Տէրոջը օծեալին ո՞վ կրնայ ձեռք երկնցնել ու անպարտ ըլլալ»։
zohrab-1805▾ eastern-1994▾ western am▾
26:926:9 Но Давид сказал Авессе: не убивай его; ибо кто, подняв руку на помазанника Господня, останется ненаказанным?
26:9 καὶ και and; even εἶπεν επω say; speak Δαυιδ δαβιδ Dabid; Thavith πρὸς προς to; toward Αβεσσα αβεσσα not ταπεινώσῃς ταπεινοω humble; bring low αὐτόν αυτος he; him ὅτι οτι since; that τίς τις.1 who?; what? ἐποίσει επιφερω impose; inflict χεῖρα χειρ hand αὐτοῦ αυτος he; him ἐπὶ επι in; on χριστὸν χριστος Anointed κυρίου κυριος lord; master καὶ και and; even ἀθῳωθήσεται αθωοω hold guiltless
26:9 וַ wa וְ and יֹּ֧אמֶר yyˈōmer אמר say דָּוִ֛ד dāwˈiḏ דָּוִד David אֶל־ ʔel- אֶל to אֲבִישַׁ֖י ʔᵃvîšˌay אֲבִישַׁי Abishai אַל־ ʔal- אַל not תַּשְׁחִיתֵ֑הוּ tašḥîṯˈēhû שׁחת destroy כִּ֠י kˌî כִּי that מִ֣י mˈî מִי who שָׁלַ֥ח šālˌaḥ שׁלח send יָדֹ֛ו yāḏˈô יָד hand בִּ bi בְּ in מְשִׁ֥יחַ mᵊšˌîₐḥ מָשִׁיחַ anointed יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH וְ wᵊ וְ and נִקָּֽה׃ פ niqqˈā . f נקה be clean
26:9. et dixit David ad Abisai ne interficias eum quis enim extendit manum suam in christum Domini et innocens eritAnd David said to Abisai: Kill him not: for who shall put forth his hand against the Lord's anointed, and shall be guiltless?
26:9. And David said to Abishai: “You shall not kill him. For who may extend his hand against the Christ of the Lord, and yet be innocent?”
26:9. And David said to Abishai, Destroy him not: for who can stretch forth his hand against the LORD’S anointed, and be guiltless?
26:9. And David said to Abishai: “You shall not kill him. For who may extend his hand against the Christ of the Lord, and yet be innocent?”
9. And David said to Abishai, Destroy him not: for who can put forth his hand against the LORD’S anointed, and be guiltless?
26:9 And David said to Abishai, Destroy him not: for who can stretch forth his hand against the LORD' S anointed, and be guiltless:
26:9 Но Давид сказал Авессе: не убивай его; ибо кто, подняв руку на помазанника Господня, останется ненаказанным?
26:9
καὶ και and; even
εἶπεν επω say; speak
Δαυιδ δαβιδ Dabid; Thavith
πρὸς προς to; toward
Αβεσσα αβεσσα not
ταπεινώσῃς ταπεινοω humble; bring low
αὐτόν αυτος he; him
ὅτι οτι since; that
τίς τις.1 who?; what?
ἐποίσει επιφερω impose; inflict
χεῖρα χειρ hand
αὐτοῦ αυτος he; him
ἐπὶ επι in; on
χριστὸν χριστος Anointed
κυρίου κυριος lord; master
καὶ και and; even
ἀθῳωθήσεται αθωοω hold guiltless
26:9
וַ wa וְ and
יֹּ֧אמֶר yyˈōmer אמר say
דָּוִ֛ד dāwˈiḏ דָּוִד David
אֶל־ ʔel- אֶל to
אֲבִישַׁ֖י ʔᵃvîšˌay אֲבִישַׁי Abishai
אַל־ ʔal- אַל not
תַּשְׁחִיתֵ֑הוּ tašḥîṯˈēhû שׁחת destroy
כִּ֠י kˌî כִּי that
מִ֣י mˈî מִי who
שָׁלַ֥ח šālˌaḥ שׁלח send
יָדֹ֛ו yāḏˈô יָד hand
בִּ bi בְּ in
מְשִׁ֥יחַ mᵊšˌîₐḥ מָשִׁיחַ anointed
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
וְ wᵊ וְ and
נִקָּֽה׃ פ niqqˈā . f נקה be clean
26:9. et dixit David ad Abisai ne interficias eum quis enim extendit manum suam in christum Domini et innocens erit
And David said to Abisai: Kill him not: for who shall put forth his hand against the Lord's anointed, and shall be guiltless?
26:9. And David said to Abishai: “You shall not kill him. For who may extend his hand against the Christ of the Lord, and yet be innocent?”
26:9. And David said to Abishai, Destroy him not: for who can stretch forth his hand against the LORD’S anointed, and be guiltless?
26:9. And David said to Abishai: “You shall not kill him. For who may extend his hand against the Christ of the Lord, and yet be innocent?”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾
jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:9: who can stretch: Sa1 24:6, Sa1 24:7; Sa2 1:14, Sa2 1:16; Psa 105:15
Geneva 1599
And David said to Abishai, Destroy him not: for who can stretch forth his hand (e) against the LORD'S anointed, and be guiltless?
(e) That is, in his own private cause: for Jehu slew two kings at God's appointment, (4Kings 9:24).
John Gill
And David said to Abishai, destroy him not,.... He laid his commands upon him not to hurt him:
for who can stretch forth his hand against the Lord's anointed, and be guiltless? since Saul was king, and appointed to that office by the Lord, and was anointed by his order for it, and invested with it by him, his person was sacred, and not to be touched; nor could his life be taken away by any without being guilty of a very great crime indeed, which it might be justly expected the Lord would resent and punish.
John Wesley
Destroy him not, &c. - Though Saul be a tyrant, yet he is our Lord and king; and I, though designed king, as yet am his subject; and therefore cannot kill him without sin, nor will I consent that thou shouldst do it.
26:1026:10: Եւ ասէ Դաւիթ. Կենդանի՛ է Տէր. բայց եթէ Տէր խրատեսցէ զդա. եւ կամ թէ օր իւր եկեսցէ եւ մեռցի. կամ թէ ՚ի պատերա՛զմ մտցէ եւ յաւելցի[3107]. [3107] Ոմանք. Բայց եթէ Տէր իւր խրատ՛՛։
10 Դաւիթն ասաց. «Կենդանի է Տէրը[31]: Միայն Տէրը կարող է պատժել նրան. կա՛մ նրա օրհասը կը գայ, ու ինքը կը մեռնի, կա՛մ թէ պատերազմի մէջ կը մտնի ու կը սպանուի:[31] 31. Երդւում եմ Տիրոջով:
10 Դաւիթ ըսաւ. «Տէրը կենդանի է ու զանիկա Տէրը պիտի զարնէ կամ անոր ատենը պիտի գայ ու մեռնի, կամ թէ պատերազմի մէջ պիտի մտնէ ու մեռնի։
Եւ ասէ Դաւիթ. Կենդանի է Տէր, բայց եթէ Տէր [486]խրատեսցէ զդա, եւ կամ թէ օր իւր եկեսցէ եւ մեռցի, կամ թէ ի պատերազմ մտցէ եւ յաւելցի:

26:10: Եւ ասէ Դաւիթ. Կենդանի՛ է Տէր. բայց եթէ Տէր խրատեսցէ զդա. եւ կամ թէ օր իւր եկեսցէ եւ մեռցի. կամ թէ ՚ի պատերա՛զմ մտցէ եւ յաւելցի[3107].
[3107] Ոմանք. Բայց եթէ Տէր իւր խրատ՛՛։
10 Դաւիթն ասաց. «Կենդանի է Տէրը[31]: Միայն Տէրը կարող է պատժել նրան. կա՛մ նրա օրհասը կը գայ, ու ինքը կը մեռնի, կա՛մ թէ պատերազմի մէջ կը մտնի ու կը սպանուի:
[31] 31. Երդւում եմ Տիրոջով:
10 Դաւիթ ըսաւ. «Տէրը կենդանի է ու զանիկա Տէրը պիտի զարնէ կամ անոր ատենը պիտի գայ ու մեռնի, կամ թէ պատերազմի մէջ պիտի մտնէ ու մեռնի։
zohrab-1805▾ eastern-1994▾ western am▾
26:1026:10 И сказал Давид: жив Господь! пусть поразит его Господь, или придет день его, и он умрет, или пойдет на войну и погибнет; меня же да не попустит Господь поднять руку мою на помазанника Господня;
26:10 καὶ και and; even εἶπεν επω say; speak Δαυιδ δαβιδ Dabid; Thavith ζῇ ζαω live; alive κύριος κυριος lord; master ἐὰν εαν and if; unless μὴ μη not κύριος κυριος lord; master παίσῃ παιω strike αὐτόν αυτος he; him ἢ η or; than ἡ ο the ἡμέρα ημερα day αὐτοῦ αυτος he; him ἔλθῃ ερχομαι come; go καὶ και and; even ἀποθάνῃ αποθνησκω die ἢ η or; than εἰς εις into; for πόλεμον πολεμος battle καταβῇ καταβαινω step down; descend καὶ και and; even προστεθῇ προστιθημι add; continue
26:10 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say דָּוִד֙ dāwˌiḏ דָּוִד David חַי־ ḥay- חַי alive יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH כִּ֥י kˌî כִּי that אִם־ ʔim- אִם if יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH יִגָּפֶ֑נּוּ yiggāfˈennû נגף hurt אֹֽו־ ʔˈô- אֹו or יֹומֹ֤ו yômˈô יֹום day יָבֹוא֙ yāvô בוא come וָ wā וְ and מֵ֔ת mˈēṯ מות die אֹ֧ו ʔˈô אֹו or בַ va בְּ in † הַ the מִּלְחָמָ֛ה mmilḥāmˈā מִלְחָמָה war יֵרֵ֖ד yērˌēḏ ירד descend וְ wᵊ וְ and נִסְפָּֽה׃ nispˈā ספה sweep away
26:10. et dixit David vivit Dominus quia nisi Dominus percusserit eum aut dies eius venerit ut moriatur aut in proelium descendens perieritAnd David said: As the Lord liveth, unless the Lord shall strike him, or his day shall come to die, or he shall go down to battle, and perish:
26:10. And David said: “As the Lord lives, unless the Lord himself will strike him, or unless his day to die will have arrived, or unless, descending into battle, he will perish,
26:10. David said furthermore, [As] the LORD liveth, the LORD shall smite him; or his day shall come to die; or he shall descend into battle, and perish.
26:10. And David said: “As the Lord lives, unless the Lord himself will strike him, or unless his day to die will have arrived, or unless, descending into battle, he will perish,
10. And David said, As the LORD liveth, the LORD shall smite him; or his day shall come to die; or he shall go down into battle, and perish.
26:10 David said furthermore, [As] the LORD liveth, the LORD shall smite him; or his day shall come to die; or he shall descend into battle, and perish:
26:10 И сказал Давид: жив Господь! пусть поразит его Господь, или придет день его, и он умрет, или пойдет на войну и погибнет; меня же да не попустит Господь поднять руку мою на помазанника Господня;
26:10
καὶ και and; even
εἶπεν επω say; speak
Δαυιδ δαβιδ Dabid; Thavith
ζῇ ζαω live; alive
κύριος κυριος lord; master
ἐὰν εαν and if; unless
μὴ μη not
κύριος κυριος lord; master
παίσῃ παιω strike
αὐτόν αυτος he; him
ἢ η or; than
ἡ ο the
ἡμέρα ημερα day
αὐτοῦ αυτος he; him
ἔλθῃ ερχομαι come; go
καὶ και and; even
ἀποθάνῃ αποθνησκω die
ἢ η or; than
εἰς εις into; for
πόλεμον πολεμος battle
καταβῇ καταβαινω step down; descend
καὶ και and; even
προστεθῇ προστιθημι add; continue
26:10
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
דָּוִד֙ dāwˌiḏ דָּוִד David
חַי־ ḥay- חַי alive
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
כִּ֥י kˌî כִּי that
אִם־ ʔim- אִם if
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
יִגָּפֶ֑נּוּ yiggāfˈennû נגף hurt
אֹֽו־ ʔˈô- אֹו or
יֹומֹ֤ו yômˈô יֹום day
יָבֹוא֙ yāvô בוא come
וָ wā וְ and
מֵ֔ת mˈēṯ מות die
אֹ֧ו ʔˈô אֹו or
בַ va בְּ in
† הַ the
מִּלְחָמָ֛ה mmilḥāmˈā מִלְחָמָה war
יֵרֵ֖ד yērˌēḏ ירד descend
וְ wᵊ וְ and
נִסְפָּֽה׃ nispˈā ספה sweep away
26:10. et dixit David vivit Dominus quia nisi Dominus percusserit eum aut dies eius venerit ut moriatur aut in proelium descendens perierit
And David said: As the Lord liveth, unless the Lord shall strike him, or his day shall come to die, or he shall go down to battle, and perish:
26:10. And David said: “As the Lord lives, unless the Lord himself will strike him, or unless his day to die will have arrived, or unless, descending into battle, he will perish,
26:10. David said furthermore, [As] the LORD liveth, the LORD shall smite him; or his day shall come to die; or he shall descend into battle, and perish.
26:10. And David said: “As the Lord lives, unless the Lord himself will strike him, or unless his day to die will have arrived, or unless, descending into battle, he will perish,
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Adam Clarke: Commentary on the Bible - 1831
26:10: The Lord shall smite him - He shall die by a stroke of the Divine judgment; or his day shall come to die - he shall die a natural death; which in the course of things must be before mine, and thus I shall get rid of mine enemy; or he shall descend into the battle, and perish - he shall fall by the enemies of his country. These are the three ordinary ways by which man accomplishes, as a hireling, his day. Murder David could not consider to be lawful; this would have been taking the matter out of God's hand, and this David would not do.
1 Kings (1 Samuel) 26:12
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:10: the Lord liveth: Sa1 24:15, Sa1 25:26, Sa1 25:38; Psa 94:1, Psa 94:2, Psa 94:23; Luk 18:7; Rom 12:19; Rev 18:8
his day: Gen 47:29; Deu 31:14; Job 7:1, Job 14:5, Job 14:14; Psa 37:10, Psa 37:13; Ecc 3:2; Heb 9:27
he shall descend: Sa1 31:6; Deu 32:35
John Gill
And David said furthermore,.... In order to make Abishai easy, and prevent his doing what he proposed:
as the Lord liveth; which was the form of an oath, made to assure Abishai of the truth of what follows, and therefore he need not be hasty to put Saul to death, since it would not be long before he should die, in one or other of the three following ways: either
the Lord shall smite him; suddenly, which the Jews call cutting off, or death by the hand of heaven, by the immediate hand of God:
or his day shall come to die; the time appointed for him to die a natural death, of some disease common to men:
or he shall descend into battle, and perish; which was commonly reckoned death, casual or accidental, and in which last way Saul did die, 1Kings 31:3.
26:1126:11: քա՛ւ լիցի ինձ ՚ի Տեառնէ ձգել զձեռն իմ յօծեալ Տեառն. բայց արդ՝ ա՛ռ զգեղարդնդ ՚ի սնարից դորա, եւ զկո՛ւժ ջրոյդ, եւ գնասցո՛ւք ՚ի մեզ[3108]։ [3108] Ոմանք. ՚Ի սնարից նորա։
11 Քա՛ւ լիցի, որ ես իմ ձեռքը բարձրացնեմ Տիրոջ օծեալի վրայ: Միայն թէ վերցրո՛ւ նրա սնարի մօտ դրուած այդ գեղարդն ու այդ ջրի կուժը, եւ գնանք մեզ մօտ»:
11 Աստուած չընէ որ Տէրոջը օծեալին դէմ ձեռքս երկնցնեմ, միայն թէ հիմա անոր գլխուն քովի նիզակը ու ջուրին կուժը ա՛ռ ու երթանք»։
քաւ լիցի ինձ ի Տեառնէ ձգել զձեռն իմ յօծեալ Տեառն. բայց արդ առ զգեղարդնդ ի սնարից դորա եւ զկուժ ջրոյդ, եւ գնասցուք ի մեզ:

26:11: քա՛ւ լիցի ինձ ՚ի Տեառնէ ձգել զձեռն իմ յօծեալ Տեառն. բայց արդ՝ ա՛ռ զգեղարդնդ ՚ի սնարից դորա, եւ զկո՛ւժ ջրոյդ, եւ գնասցո՛ւք ՚ի մեզ[3108]։
[3108] Ոմանք. ՚Ի սնարից նորա։
11 Քա՛ւ լիցի, որ ես իմ ձեռքը բարձրացնեմ Տիրոջ օծեալի վրայ: Միայն թէ վերցրո՛ւ նրա սնարի մօտ դրուած այդ գեղարդն ու այդ ջրի կուժը, եւ գնանք մեզ մօտ»:
11 Աստուած չընէ որ Տէրոջը օծեալին դէմ ձեռքս երկնցնեմ, միայն թէ հիմա անոր գլխուն քովի նիզակը ու ջուրին կուժը ա՛ռ ու երթանք»։
zohrab-1805▾ eastern-1994▾ western am▾
26:1126:11 а возьми его копье, которое у изголовья его, и сосуд с водою, и пойдем к себе.
26:11 μηδαμῶς μηδαμως no way μοι μοι me παρὰ παρα from; by κυρίου κυριος lord; master ἐπενεγκεῖν επιφερω impose; inflict χεῖρά χειρ hand μου μου of me; mine ἐπὶ επι in; on χριστὸν χριστος Anointed κυρίου κυριος lord; master καὶ και and; even νῦν νυν now; present λαβὲ λαμβανω take; get δὴ δη in fact τὸ ο the δόρυ δορυ from; away πρὸς προς to; toward κεφαλῆς κεφαλη head; top αὐτοῦ αυτος he; him καὶ και and; even τὸν ο the φακὸν φακος the ὕδατος υδωρ water καὶ και and; even ἀπέλθωμεν απερχομαι go off; go away καθ᾿ κατα down; by ἑαυτούς εαυτου of himself; his own
26:11 חָלִ֤ילָה ḥālˈîlā חָלִילָה be it far לִּי֙ llˌî לְ to מֵֽ mˈē מִן from יהוָ֔ה [yhwˈāh] יְהוָה YHWH מִ mi מִן from שְּׁלֹ֥חַ ššᵊlˌōₐḥ שׁלח send יָדִ֖י yāḏˌî יָד hand בִּ bi בְּ in מְשִׁ֣יחַ mᵊšˈîₐḥ מָשִׁיחַ anointed יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וְ֠ wᵊ וְ and עַתָּה ʕattˌā עַתָּה now קַח־ qaḥ- לקח take נָ֨א nˌā נָא yeah אֶֽת־ ʔˈeṯ- אֵת [object marker] הַ ha הַ the חֲנִ֜ית ḥᵃnˈîṯ חֲנִית spear אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative] מְרַאֲשֹׁתָ֛יומראשׁתו *mᵊraʔᵃšōṯˈāʸw מְרַאֲשֹׁות head-place וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] צַפַּ֥חַת ṣappˌaḥaṯ צַפַּחַת jar הַ ha הַ the מַּ֖יִם mmˌayim מַיִם water וְ wᵊ וְ and נֵ֥לֲכָה nˌēlᵃḵā הלך walk לָּֽנוּ׃ llˈānû לְ to
26:11. propitius mihi sit Dominus ne extendam manum meam in christum Domini nunc igitur tolle hastam quae est ad caput eius et scyphum aquae et abeamusThe Lord be merciful unto me, and keep me that I never put forth my hand against the Lord's anointed. But now take the spear which is at his head, and the cup of water, and let us go.
26:11. may the Lord be gracious to me, so that I may not extend my hand against the Christ of the Lord. Now therefore, take the spear that is at his head, and the cup of water, and let us go.”
26:11. The LORD forbid that I should stretch forth mine hand against the LORD’S anointed: but, I pray thee, take thou now the spear that [is] at his bolster, and the cruse of water, and let us go.
26:11. may the Lord be gracious to me, so that I may not extend my hand against the Christ of the Lord. Now therefore, take the spear that is at his head, and the cup of water, and let us go.”
11. The LORD forbid that I should put forth mine hand against the LORD’S anointed: but now take, I pray thee, the spear that is at his head, and the cruse of water, and let us go.
26:11 The LORD forbid that I should stretch forth mine hand against the LORD' S anointed: but, I pray thee, take thou now the spear that [is] at his bolster, and the cruse of water, and let us go:
26:11 а возьми его копье, которое у изголовья его, и сосуд с водою, и пойдем к себе.
26:11
μηδαμῶς μηδαμως no way
μοι μοι me
παρὰ παρα from; by
κυρίου κυριος lord; master
ἐπενεγκεῖν επιφερω impose; inflict
χεῖρά χειρ hand
μου μου of me; mine
ἐπὶ επι in; on
χριστὸν χριστος Anointed
κυρίου κυριος lord; master
καὶ και and; even
νῦν νυν now; present
λαβὲ λαμβανω take; get
δὴ δη in fact
τὸ ο the
δόρυ δορυ from; away
πρὸς προς to; toward
κεφαλῆς κεφαλη head; top
αὐτοῦ αυτος he; him
καὶ και and; even
τὸν ο the
φακὸν φακος the
ὕδατος υδωρ water
καὶ και and; even
ἀπέλθωμεν απερχομαι go off; go away
καθ᾿ κατα down; by
ἑαυτούς εαυτου of himself; his own
26:11
חָלִ֤ילָה ḥālˈîlā חָלִילָה be it far
לִּי֙ llˌî לְ to
מֵֽ mˈē מִן from
יהוָ֔ה [yhwˈāh] יְהוָה YHWH
מִ mi מִן from
שְּׁלֹ֥חַ ššᵊlˌōₐḥ שׁלח send
יָדִ֖י yāḏˌî יָד hand
בִּ bi בְּ in
מְשִׁ֣יחַ mᵊšˈîₐḥ מָשִׁיחַ anointed
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וְ֠ wᵊ וְ and
עַתָּה ʕattˌā עַתָּה now
קַח־ qaḥ- לקח take
נָ֨א nˌā נָא yeah
אֶֽת־ ʔˈeṯ- אֵת [object marker]
הַ ha הַ the
חֲנִ֜ית ḥᵃnˈîṯ חֲנִית spear
אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative]
מְרַאֲשֹׁתָ֛יומראשׁתו
*mᵊraʔᵃšōṯˈāʸw מְרַאֲשֹׁות head-place
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
צַפַּ֥חַת ṣappˌaḥaṯ צַפַּחַת jar
הַ ha הַ the
מַּ֖יִם mmˌayim מַיִם water
וְ wᵊ וְ and
נֵ֥לֲכָה nˌēlᵃḵā הלך walk
לָּֽנוּ׃ llˈānû לְ to
26:11. propitius mihi sit Dominus ne extendam manum meam in christum Domini nunc igitur tolle hastam quae est ad caput eius et scyphum aquae et abeamus
The Lord be merciful unto me, and keep me that I never put forth my hand against the Lord's anointed. But now take the spear which is at his head, and the cup of water, and let us go.
26:11. may the Lord be gracious to me, so that I may not extend my hand against the Christ of the Lord. Now therefore, take the spear that is at his head, and the cup of water, and let us go.”
26:11. The LORD forbid that I should stretch forth mine hand against the LORD’S anointed: but, I pray thee, take thou now the spear that [is] at his bolster, and the cruse of water, and let us go.
26:11. may the Lord be gracious to me, so that I may not extend my hand against the Christ of the Lord. Now therefore, take the spear that is at his head, and the cup of water, and let us go.”
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-12: В 15-16: ст. объясняется, для чего были взяты копье и сосуд.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:11: that I should: Sa1 24:6, Sa1 24:12; Sa2 1:14, Sa2 1:16
John Gill
The Lord forbid that I should stretch forth mine hand against the Lord's anointed,.... Or suffer any about him to do it; he speaks of it with the utmost detestation and abhorrence:
but, I pray thee, take thou now the spear that is at his bolster; not to smite him with, as he desired, but to carry off, and was no other than his sceptre; See Gill on 1Kings 20:33,
and the cruse of water; which stood in the same place, as appears by 1Kings 26:12. Some take this to be a pot to make water in; others an hourglass, to know the time of night, in which not sand, but water, flowed for that purpose: but rather this was for his refreshment should he be hot and thirsty in the night, or to purify him from any nocturnal pollution that might happen; for, according to Clemens of Alexandria (m), it was a custom of the Jews often to purify themselves in bed: though Fortunatus Scacchus (n) thinks Saul had this pot or cup for a religious use; which he had with him, and with it gave thanks to God, the author of all good, whenever he sat down to a meal; such as the golden cup Philip king of Macedon always had under his pillow when he slept (o):
and let us go; and do nothing more; which would be sufficient to convince they had been there, and to show what was in their power to do, had they been so inclined.
(m) Stromat. l. 4. p. 531. (n) Elaeochrism. Myrothec. l. I. c. 44. col. 224. (o) Plin. Nat. Hist. l. 33. c. 3.
John Wesley
Take the spear - Which will shew where we have been, and what we could have done.
Robert Jamieson, A. R. Fausset and David Brown
the spear that is at his bolster, and the cruse of water--The Oriental spear had, and still has, a spike at the lower extremity, intended for the purpose of sticking the spear into the ground when the warrior is at rest. This common custom of Arab sheiks was also the practice of the Hebrew chiefs.
at his bolster--literally, "at his head"; perhaps, Saul as a sovereign had the distinguished luxury of a bolster carried for him. A "cruse of water" is usually, in warm climates, kept near a person's couch, as a drink in the night time is found very refreshing. Saul's cruse would probably be of superior materials, or more richly ornamented than common ones, and therefore by its size or form be easily distinguished.
26:1226:12: Եւ ա՛ռ Դաւիթ զգեղարդն եւ զկուժ ջրոյն ՚ի սնարից նորա, եւ գնացին յինքեանս. եւ ո՛չ ոք էր որ տեսանէր, եւ ո՛չ որ գիտէր, եւ ո՛չ ոք էր որ յառնէր. զի ամենեքեան ՚ի քուն էին, քանզի թմբրութիւն ՚ի Տեառնէ անկաւ ՚ի վերայ նոցա։
12 Դաւիթն առաւ նրա սնարի մօտ դրուած գեղարդն ու ջրի կուժը, եւ գնացին: Ոչ ոք ոչինչ չտեսաւ կամ չիմացաւ կամ չզարթնեց, քանզի թմրութիւնը Տիրոջ կողմից իջած լինելով նրանց վրայ՝ բոլորը քնի մէջ էին:
12 Եւ Դաւիթ Սաւուղին գլխուն քովէն նիզակն ու ջուրին կուժը առաւ ու գացին եւ տեսնող, իմացող կամ արթնցող չեղաւ. որովհետեւ ամէնքը կը քնանային, քանզի Տէրոջը կողմանէ անոնց վրայ խորունկ քուն մը ինկեր էր։
Եւ ա՛ռ Դաւիթ զգեղարդն եւ զկուժ ջրոյն ի սնարից նորա, եւ գնացին յինքեանս. եւ ոչ ոք էր որ տեսանէր եւ ոչ որ գիտէր, եւ ոչ ոք էր որ յառնէր. զի ամենեքեան ի քուն էին, քանզի թմբրութիւն ի Տեառնէ անկաւ ի վերայ նոցա:

26:12: Եւ ա՛ռ Դաւիթ զգեղարդն եւ զկուժ ջրոյն ՚ի սնարից նորա, եւ գնացին յինքեանս. եւ ո՛չ ոք էր որ տեսանէր, եւ ո՛չ որ գիտէր, եւ ո՛չ ոք էր որ յառնէր. զի ամենեքեան ՚ի քուն էին, քանզի թմբրութիւն ՚ի Տեառնէ անկաւ ՚ի վերայ նոցա։
12 Դաւիթն առաւ նրա սնարի մօտ դրուած գեղարդն ու ջրի կուժը, եւ գնացին: Ոչ ոք ոչինչ չտեսաւ կամ չիմացաւ կամ չզարթնեց, քանզի թմրութիւնը Տիրոջ կողմից իջած լինելով նրանց վրայ՝ բոլորը քնի մէջ էին:
12 Եւ Դաւիթ Սաւուղին գլխուն քովէն նիզակն ու ջուրին կուժը առաւ ու գացին եւ տեսնող, իմացող կամ արթնցող չեղաւ. որովհետեւ ամէնքը կը քնանային, քանզի Տէրոջը կողմանէ անոնց վրայ խորունկ քուն մը ինկեր էր։
zohrab-1805▾ eastern-1994▾ western am▾
26:1226:12 И взял Давид копье и сосуд с водою у изголовья Саула, и пошли они к себе; и никто не видел, и никто не знал, и никто не проснулся, но все спали, ибо сон от Господа напал на них.
26:12 καὶ και and; even ἔλαβεν λαμβανω take; get Δαυιδ δαβιδ Dabid; Thavith τὸ ο the δόρυ δορυ and; even τὸν ο the φακὸν φακος the ὕδατος υδωρ water ἀπὸ απο from; away πρὸς προς to; toward κεφαλῆς κεφαλη head; top αὐτοῦ αυτος he; him καὶ και and; even ἀπῆλθον απερχομαι go off; go away καθ᾿ κατα down; by ἑαυτούς εαυτου of himself; his own καὶ και and; even οὐκ ου not ἦν ειμι be ὁ ο the βλέπων βλεπω look; see καὶ και and; even οὐκ ου not ἦν ειμι be ὁ ο the γινώσκων γινωσκω know καὶ και and; even οὐκ ου not ἦν ειμι be ὁ ο the ἐξεγειρόμενος εξεγειρω raise up; awakened πάντες πας all; every ὑπνοῦντες υπνοω since; that θάμβος θαμβος amazement κυρίου κυριος lord; master ἐπέπεσεν επιπιπτω fall on / upon ἐπ᾿ επι in; on αὐτούς αυτος he; him
26:12 וַ wa וְ and יִּקַּח֩ yyiqqˌaḥ לקח take דָּוִ֨ד dāwˌiḏ דָּוִד David אֶֽת־ ʔˈeṯ- אֵת [object marker] הַ ha הַ the חֲנִ֜ית ḥᵃnˈîṯ חֲנִית spear וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] צַפַּ֤חַת ṣappˈaḥaṯ צַפַּחַת jar הַ ha הַ the מַּ֨יִם֙ mmˈayim מַיִם water מֵרַאֲשֹׁתֵ֣י mēraʔᵃšōṯˈê מְרַאֲשֹׁות head-place שָׁא֔וּל šāʔˈûl שָׁאוּל Saul וַ wa וְ and יֵּלְכ֖וּ yyēlᵊḵˌû הלך walk לָהֶ֑ם lāhˈem לְ to וְ wᵊ וְ and אֵ֣ין ʔˈên אַיִן [NEG] רֹאֶה֩ rōʔˌeh ראה see וְ wᵊ וְ and אֵ֨ין ʔˌên אַיִן [NEG] יֹודֵ֜עַ yôḏˈēₐʕ ידע know וְ wᵊ וְ and אֵ֣ין ʔˈên אַיִן [NEG] מֵקִ֗יץ mēqˈîṣ קיץ pass summer כִּ֤י kˈî כִּי that כֻלָּם֙ ḵullˌām כֹּל whole יְשֵׁנִ֔ים yᵊšēnˈîm יָשֵׁן sleeping כִּ֚י ˈkî כִּי that תַּרְדֵּמַ֣ת tardēmˈaṯ תַּרְדֵּמָה sleep יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH נָפְלָ֖ה nāfᵊlˌā נפל fall עֲלֵיהֶֽם׃ ʕᵃlêhˈem עַל upon
26:12. tulit ergo David hastam et scyphum aquae qui erat ad caput Saul et abierunt et non erat quisquam qui videret et intellegeret et vigilaret sed omnes dormiebant quia sopor Domini inruerat super eosSo David took the spear, and the cup of water which was at Saul's head, and they went away: and no man saw it, or knew it, or awaked, but they were all asleep, for a deep sleep from the Lord was fallen upon them.
26:12. And so, David took the spear, and the cup of water that was at Saul’s head, and they went away. And there was no one who saw it, or realized it, or awakened, but they were all sleeping. For a deep sleep from the Lord had fallen over them.
26:12. So David took the spear and the cruse of water from Saul’s bolster; and they gat them away, and no man saw [it], nor knew [it], neither awaked: for they [were] all asleep; because a deep sleep from the LORD was fallen upon them.
26:12. And so, David took the spear, and the cup of water that was at Saul’s head, and they went away. And there was no one who saw it, or realized it, or awakened, but they were all sleeping. For a deep sleep from the Lord had fallen over them.
12. So David took the spear and the cruse of water from Saul’s head; and they gat them away, and no man saw it, nor knew it, neither did any awake: for they were all asleep; because a deep sleep from the LORD was fallen upon them.
26:12 So David took the spear and the cruse of water from Saul' s bolster; and they gat them away, and no man saw [it], nor knew [it], neither awaked: for they [were] all asleep; because a deep sleep from the LORD was fallen upon them:
26:12 И взял Давид копье и сосуд с водою у изголовья Саула, и пошли они к себе; и никто не видел, и никто не знал, и никто не проснулся, но все спали, ибо сон от Господа напал на них.
26:12
καὶ και and; even
ἔλαβεν λαμβανω take; get
Δαυιδ δαβιδ Dabid; Thavith
τὸ ο the
δόρυ δορυ and; even
τὸν ο the
φακὸν φακος the
ὕδατος υδωρ water
ἀπὸ απο from; away
πρὸς προς to; toward
κεφαλῆς κεφαλη head; top
αὐτοῦ αυτος he; him
καὶ και and; even
ἀπῆλθον απερχομαι go off; go away
καθ᾿ κατα down; by
ἑαυτούς εαυτου of himself; his own
καὶ και and; even
οὐκ ου not
ἦν ειμι be
ὁ ο the
βλέπων βλεπω look; see
καὶ και and; even
οὐκ ου not
ἦν ειμι be
ὁ ο the
γινώσκων γινωσκω know
καὶ και and; even
οὐκ ου not
ἦν ειμι be
ὁ ο the
ἐξεγειρόμενος εξεγειρω raise up; awakened
πάντες πας all; every
ὑπνοῦντες υπνοω since; that
θάμβος θαμβος amazement
κυρίου κυριος lord; master
ἐπέπεσεν επιπιπτω fall on / upon
ἐπ᾿ επι in; on
αὐτούς αυτος he; him
26:12
וַ wa וְ and
יִּקַּח֩ yyiqqˌaḥ לקח take
דָּוִ֨ד dāwˌiḏ דָּוִד David
אֶֽת־ ʔˈeṯ- אֵת [object marker]
הַ ha הַ the
חֲנִ֜ית ḥᵃnˈîṯ חֲנִית spear
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
צַפַּ֤חַת ṣappˈaḥaṯ צַפַּחַת jar
הַ ha הַ the
מַּ֨יִם֙ mmˈayim מַיִם water
מֵרַאֲשֹׁתֵ֣י mēraʔᵃšōṯˈê מְרַאֲשֹׁות head-place
שָׁא֔וּל šāʔˈûl שָׁאוּל Saul
וַ wa וְ and
יֵּלְכ֖וּ yyēlᵊḵˌû הלך walk
לָהֶ֑ם lāhˈem לְ to
וְ wᵊ וְ and
אֵ֣ין ʔˈên אַיִן [NEG]
רֹאֶה֩ rōʔˌeh ראה see
וְ wᵊ וְ and
אֵ֨ין ʔˌên אַיִן [NEG]
יֹודֵ֜עַ yôḏˈēₐʕ ידע know
וְ wᵊ וְ and
אֵ֣ין ʔˈên אַיִן [NEG]
מֵקִ֗יץ mēqˈîṣ קיץ pass summer
כִּ֤י kˈî כִּי that
כֻלָּם֙ ḵullˌām כֹּל whole
יְשֵׁנִ֔ים yᵊšēnˈîm יָשֵׁן sleeping
כִּ֚י ˈkî כִּי that
תַּרְדֵּמַ֣ת tardēmˈaṯ תַּרְדֵּמָה sleep
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
נָפְלָ֖ה nāfᵊlˌā נפל fall
עֲלֵיהֶֽם׃ ʕᵃlêhˈem עַל upon
26:12. tulit ergo David hastam et scyphum aquae qui erat ad caput Saul et abierunt et non erat quisquam qui videret et intellegeret et vigilaret sed omnes dormiebant quia sopor Domini inruerat super eos
So David took the spear, and the cup of water which was at Saul's head, and they went away: and no man saw it, or knew it, or awaked, but they were all asleep, for a deep sleep from the Lord was fallen upon them.
26:12. And so, David took the spear, and the cup of water that was at Saul’s head, and they went away. And there was no one who saw it, or realized it, or awakened, but they were all sleeping. For a deep sleep from the Lord had fallen over them.
26:12. So David took the spear and the cruse of water from Saul’s bolster; and they gat them away, and no man saw [it], nor knew [it], neither awaked: for they [were] all asleep; because a deep sleep from the LORD was fallen upon them.
26:12. And so, David took the spear, and the cup of water that was at Saul’s head, and they went away. And there was no one who saw it, or realized it, or awakened, but they were all sleeping. For a deep sleep from the Lord had fallen over them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
26:12: David took the spear and the cruse - The spear, we have already seen, was the emblem of power and regal dignity. But it is usual, in Arab camps, for every man to have his lance stuck in the ground beside him, that he may be ready for action in a moment. The cruse of water resembled, in some measure, the canteens of our soldiers. In such a climate, where water was always scarce, it was necessary for each man to carry a little with him, to refresh him on his march.
A deep sleep from the Lord - It is the same word which is used, Gen 2:21, to describe the sleep which God caused to fall upon Adam, when he formed Eve out of his side.
1 Kings (1 Samuel) 26:15
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:12: So David: Sa1 26:7, Sa1 24:4
a deep sleep: Gen 2:21, Gen 15:12; Est 6:1; Isa 29:10
John Gill
So David took the spear, and the cruse of water, from Saul's bolster,.... Abishai either refusing to take them, since he might not take away his life; or it may be rather David thought better of it, and took them himself, lest Abishai should be tempted, when so near to Saul, and his spear in his hand, and should thrust him with it; though David may be said to take them by the hands of Abishai:
and they gat them away; with the above things along with them:
and no man saw it, nor knew it; saw them in the camp, or knew what they did:
neither awaked; at their talking together, at the motion of their feet, and taking away the spear and cruse:
for they were all asleep; which was very extraordinary, that among three thousand men none should be awake, not even the sentinels; which might seem impossible in a natural way, but it is accounted for by what follows:
because a deep sleep from the Lord was fallen upon them; or "a sleep of the Lord" (p); a very great one, an uncommon one; so great trees, mountains, &c. are called trees and mountains of God; or, according to our supplement, it was from the Lord, he was the cause and author of it; he cast them into this sleep, or caused it to fall upon them, and locked them up in it, that they might not hear David and his servant when they came among them.
(p) , "sopor Domini", V. L. Montanus, Munsterus "altus sopor Jehovae", Junias & Tremellius, Piscator.
26:1326:13: Եւ անց Դաւիթ յա՛յն կողմն, եւ եկա՛ց ՚ի վերայ գլխոյ լերինն ՚ի բացեայ, եւ բազո՛ւմ ճանապարհ էր ՚ի մէջ նոցա։
13 Դաւիթն այն կողմ անցաւ, բարձրացաւ լերան գագաթը եւ կանգնեց հեռւում. իր ու Սաւուղի զօրքի միջեւ երկար տարածութիւն կար:
13 Դաւիթ անդիի կողմը անցաւ ու լերանը գլխուն վրայ հեռուն կայնեցաւ ու անոնց մէջտեղ մեծ միջոց մը կար։
Եւ անց Դաւիթ յայն կողմն, եւ եկաց ի վերայ գլխոյ լերինն ի բացեայ, եւ բազում ճանապարհ էր ի մէջ նոցա:

26:13: Եւ անց Դաւիթ յա՛յն կողմն, եւ եկա՛ց ՚ի վերայ գլխոյ լերինն ՚ի բացեայ, եւ բազո՛ւմ ճանապարհ էր ՚ի մէջ նոցա։
13 Դաւիթն այն կողմ անցաւ, բարձրացաւ լերան գագաթը եւ կանգնեց հեռւում. իր ու Սաւուղի զօրքի միջեւ երկար տարածութիւն կար:
13 Դաւիթ անդիի կողմը անցաւ ու լերանը գլխուն վրայ հեռուն կայնեցաւ ու անոնց մէջտեղ մեծ միջոց մը կար։
zohrab-1805▾ eastern-1994▾ western am▾
26:1326:13 И перешел Давид на другую сторону и стал на вершине горы вдали; большое расстояние {было} между ними.
26:13 καὶ και and; even διέβη διαβαινω step through; go across Δαυιδ δαβιδ Dabid; Thavith εἰς εις into; for τὸ ο the πέραν περαν on the other side καὶ και and; even ἔστη ιστημι stand; establish ἐπὶ επι in; on τὴν ο the κορυφὴν κορυφη the ὄρους ορος mountain; mount μακρόθεν μακροθεν from far καὶ και and; even πολλὴ πολυς much; many ἡ ο the ὁδὸς οδος way; journey ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle αὐτῶν αυτος he; him
26:13 וַ wa וְ and יַּעֲבֹ֤ר yyaʕᵃvˈōr עבר pass דָּוִד֙ dāwˌiḏ דָּוִד David הָ hā הַ the עֵ֔בֶר ʕˈēver עֵבֶר opposite וַ wa וְ and יַּעֲמֹ֥ד yyaʕᵃmˌōḏ עמד stand עַל־ ʕal- עַל upon רֹאשׁ־ rōš- רֹאשׁ head הָ hā הַ the הָ֖ר hˌār הַר mountain מֵֽ mˈē מִן from רָחֹ֑ק rāḥˈōq רָחֹוק remote רַ֥ב rˌav רַב much הַ ha הַ the מָּקֹ֖ום mmāqˌôm מָקֹום place בֵּינֵיהֶֽם׃ bênêhˈem בַּיִן interval
26:13. cumque transisset David ex adverso et stetisset in vertice montis de longe et esset grande intervallum inter eosAnd when David was gone over to the other side, and stood on the top of the hill afar off, and a good space was between them,
26:13. And when David had crossed over to the opposite side, and had stood upon the top of the hill far away, so that there was a great interval between them,
26:13. Then David went over to the other side, and stood on the top of an hill afar off; a great space [being] between them:
26:13. And when David had crossed over to the opposite side, and had stood upon the top of the hill far away, so that there was a great interval between them,
13. Then David went over to the other side, and stood on the top of the mountain afar off; a great space being between them:
26:13 Then David went over to the other side, and stood on the top of an hill afar off; a great space [being] between them:
26:13 И перешел Давид на другую сторону и стал на вершине горы вдали; большое расстояние {было} между ними.
26:13
καὶ και and; even
διέβη διαβαινω step through; go across
Δαυιδ δαβιδ Dabid; Thavith
εἰς εις into; for
τὸ ο the
πέραν περαν on the other side
καὶ και and; even
ἔστη ιστημι stand; establish
ἐπὶ επι in; on
τὴν ο the
κορυφὴν κορυφη the
ὄρους ορος mountain; mount
μακρόθεν μακροθεν from far
καὶ και and; even
πολλὴ πολυς much; many
ἡ ο the
ὁδὸς οδος way; journey
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
αὐτῶν αυτος he; him
26:13
וַ wa וְ and
יַּעֲבֹ֤ר yyaʕᵃvˈōr עבר pass
דָּוִד֙ dāwˌiḏ דָּוִד David
הָ hā הַ the
עֵ֔בֶר ʕˈēver עֵבֶר opposite
וַ wa וְ and
יַּעֲמֹ֥ד yyaʕᵃmˌōḏ עמד stand
עַל־ ʕal- עַל upon
רֹאשׁ־ rōš- רֹאשׁ head
הָ hā הַ the
הָ֖ר hˌār הַר mountain
מֵֽ mˈē מִן from
רָחֹ֑ק rāḥˈōq רָחֹוק remote
רַ֥ב rˌav רַב much
הַ ha הַ the
מָּקֹ֖ום mmāqˌôm מָקֹום place
בֵּינֵיהֶֽם׃ bênêhˈem בַּיִן interval
26:13. cumque transisset David ex adverso et stetisset in vertice montis de longe et esset grande intervallum inter eos
And when David was gone over to the other side, and stood on the top of the hill afar off, and a good space was between them,
26:13. And when David had crossed over to the opposite side, and had stood upon the top of the hill far away, so that there was a great interval between them,
26:13. Then David went over to the other side, and stood on the top of an hill afar off; a great space [being] between them:
26:13. And when David had crossed over to the opposite side, and had stood upon the top of the hill far away, so that there was a great interval between them,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ kad▾ tr▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
David Expostulates with Saul. B. C. 1056.

13 Then David went over to the other side, and stood on the top of a hill afar off; a great space being between them: 14 And David cried to the people, and to Abner the son of Ner, saying, Answerest thou not, Abner? Then Abner answered and said, Who art thou that criest to the king? 15 And David said to Abner, Art not thou a valiant man? and who is like to thee in Israel? wherefore then hast thou not kept thy lord the king? for there came one of the people in to destroy the king thy lord. 16 This thing is not good that thou hast done. As the LORD liveth, ye are worthy to die, because ye have not kept your master, the LORD's anointed. And now see where the king's spear is, and the cruse of water that was at his bolster. 17 And Saul knew David's voice, and said, Is this thy voice, my son David? And David said, It is my voice, my lord, O king. 18 And he said, Wherefore doth my lord thus pursue after his servant? for what have I done? or what evil is in mine hand? 19 Now therefore, I pray thee, let my lord the king hear the words of his servant. If the LORD have stirred thee up against me, let him accept an offering: but if they be the children of men, cursed be they before the LORD; for they have driven me out this day from abiding in the inheritance of the LORD, saying, Go, serve other gods. 20 Now therefore, let not my blood fall to the earth before the face of the LORD: for the king of Israel is come out to seek a flea, as when one doth hunt a partridge in the mountains.
David having got safely from Saul's camp himself, and having brought with him proofs sufficient that he had been there, posts himself conveniently, so that they might hear him and yet not reach him (v. 13), and then begins to reason with them upon what had passed.
I. He reasons ironically with Abner, and keenly banters him. David knew well that it was from the mighty power of God that Abner and the rest of the guards were cast into so deep a sleep, and that God's immediate hand was in it; but he reproaches Abner as unworthy to be captain of the lifeguards, since he could sleep when the king his master lay so much exposed. By this it appears that the hand of God locked them up in this deep sleep that, as soon as ever David had got out of danger, a very little thing awakened them, even David's voice at a great distance roused them, v. 14. Abner got up (we may suppose it early in a summer's morning) and enquired who called, and disturbed the king's repose. "It is I," says David, and then he upbraids him with his sleeping when he should have been upon his guard. Perhaps Abner, looking upon David as a despicable enemy and one that there was no danger from, had neglected to set a watch; however, he himself ought to have been more wakeful. David, to put him into confusion, told him, 1. That he had lost his honour (v. 15): "Art not thou a man? (so the word is), a man in office, that art bound, by the duty of thy place, to inspect the soldiery? Art not thou in reputation for a valiant man? So thou wouldst be esteemed, a man of such courage and conduct that there is none like thee; but now thou art shamed for ever. Thou a general! Thou, a sluggard!" 2. That he deserved to lose his head (v. 16): "You are all worthy to die, by martial law, for being off your guard, when you had the king himself asleep in the midst of you. Ecce signum--Behold this token. See where the king's spear is, in the hand of him whom the king himself is pleased to count his enemy. Those that took away this might as easily and safely have taken away his life. Now see who are the king's best friends, you that neglected him and left him exposed or I that protected him when he was exposed. You pursue me as worthy to die, and irritate Saul against me; but who is worthy to die now?" Note, Sometimes those that unjustly condemn others are justly left to fall into condemnation themselves.
II. He reasons seriously and affectionately with Saul. By this time he was so well awake as to hear what was said, and to discern who said it (v. 17): Is this thy voice, my son David? In the same manner he had expressed his relentings, ch. xxiv. 16. He had given his wife to another and yet calls him son, thirsted after his blood and yet is glad to hear his voice. Those are bad indeed that have never any convictions of good, nor ever sincerely utter good expressions. And now David has as fair an opportunity of reaching Saul's conscience as he had just now of taking away his life. This he lays hold on, though not of that, and enters into a close argument with him, concerning the trouble he still continued to give him, endeavouring to persuade him to let fall the prosecution and be reconciled.
1. He complains of the very melancholy condition he was brought into by the enmity of Saul against him. Two things he laments:-- (1.) That he was driven from his master and from his business: "My lord pursues after his servant, v. 18. How gladly would I serve thee as formerly if my service might be accepted! but, instead of being owned as a servant, I am pursued as a rebel, and my lord is my enemy, and he whom I would follow with respect compels me to flee from him." (2.) That he was driven from his God and from his religion; and this was a much greater grievance than the former (v. 19): "They have driven me out from the inheritance of the Lord, have made Canaan too hot for me, at least the inhabited parts of it, have forced me into the deserts and mountains, and will, ere long, oblige me entirely to quit the country." And that which troubled him was not so much that he was driven out from his own inheritance as that he was driven out from the inheritance of the Lord, the holy land. It should be more comfortable to us to think of God's title to our estates and his interest in them then of our own, and that with them we may honour him then that with them we may maintain ourselves. Nor was it so much his trouble that he was constrained to live among strangers as that he was constrained to live among the worshippers of strange gods and was thereby thrust into temptation to join with them in their idolatrous worship. His enemies did, in effect, send him to go and serve other gods, and perhaps he had heard that some of them had spoken to that purport of him. Those that forbid our attendance on God's ordinances do what in them lies to estrange us from God and to make us heathens. If David had not been a man of extraordinary grace, and firmness to his religion, the ill usage he met with from his own prince and people, who were Israelites and worshippers of the true God, would have prejudiced him against the religion they professed and have driven him to communicate with idolaters. "If these be Israelites," he might have said, "let me live and die with Philistines;" and no thanks to them that their conduct had not that effect. We are to reckon that the greatest injury that can be done us which exposes us to sin. Of those who thus led David into temptation he here says, Cursed be they before the Lord. Those fall under a curse that thrust out those whom God receives, and send those to the devil who are dear to God.
2. He insists upon his own innocency: What have I done or what evil is in my hand? v. 18. He had the testimony of his conscience for him that he had never done nor ever designed any mischief to the person, honour, or government, of his prince, nor to any of the interests of his country. He had lately had Saul's own testimony concerning him (ch. xxiv. 17): Thou art more righteous than I. It was very unreasonable and wicked for Saul to pursue him as a criminal, when he could not charge him with any crime.
3. He endeavours to convince Saul that his pursuit of him is not only wrong, but mean, and much below him: "The king of Israel, whose dignity is great, and who has so much other work to do, has come out to seek a flea, as when one doth hunt a partridge in the mountains," v. 20--a poor game for the king of Israel to pursue. He compares himself to a partridge, a very innocent harmless bird, which, when attempts are made upon its life, flies if it can, but makes no resistance. And would Saul bring the flower of his army into the field only to hunt one poor partridge? What a disparagement was this to his honour! What a stain would it be on his memory to trample upon so weak and patient as well as so innocent an enemy! James v. 6, You have killed the just, and he doth not resist you.
4. He desires that the core of the controversy may be searched into and some proper method taken to bring it to an end, v. 19. Saul himself could not say that justice put him on thus to persecute David, or that he was obliged to do it for the public safety. David was not willing to say (though it was very true) that Saul's own envy and malice put him on to do it; and therefore he concludes it must be attributed either to the righteous judgment of God or to the unrighteous designs of evil men. Now, (1.) "If the Lord have stirred thee up against me, either in displeasure to me (taking this way to punish me for my sins against him, though, as to thee, I am guiltless) or in displeasure to thee, if it be the effect of that evil spirit from the Lord which troubles thee, let him accept an offering from us both--let us join in making our peace with God, reconciling ourselves to him, which may be done, by sacrifice; and then I hope the sin will be pardoned, whatever it is, and the trouble, which is so great a vexation both to thee and me, will come to an end." See the right method of peace-making; let us first make God our friend by Christ the great Sacrifice, and then all other enmities shall be slain, Eph. ii. 16; Prov. xvi. 7. But, (2.) "If thou art incited to it by wicked men, that incense thee against me, cursed be they before the Lord," that is, they are very wicked people, and it is fit that they should be abandoned as such, and excluded from the king's court and councils. He decently lays the blame upon the evil counsellors who advised the king to that which was dishonourable and dishonest, and insists upon it that they be removed from about him and forbidden his presence, as men cursed before the Lord, and then he hoped he should gain his petition, which is (v. 20), "Let not my blood fall to the earth, as thou threatenest, for it is before the face of the Lord, who will take cognizance of the wrong and avenge it." Thus pathetically does David plead with Saul for his life, and, in order to that, for his favourable opinion of him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:13: the top: Sa1 24:8; Jdg 9:7; David, by retiring to a place of safety before he called to Abner, seems to have manifested more distrust of Saul than he had done on a former occasion. Yet he desired that Saul and all Israel should be informed of his conduct at this time. Abner and his soldiers, by neglecting to guard Saul when he slept, had exposed his life, and merited to be treated as his enemies, though he confided in them as friends; for, although their sound sleep was undoubtedly supernatural, yet there might be a neglect of placing sentinels, arising from contempt of David's small company. Saul also deemed David his enemy, though he had before spared and protected his life.
Carl Friedrich Keil and Franz Delitzsch

"And David went over to the other side, and placed himself upon the top of the mountain afar off (the space between them was great), and cried to the people," etc. Saul had probably encamped with his fighting men on the slope of the ill Hachilah, so that a valley separated him from the opposite hill, from which David had no doubt reconnoitred the camp and then gone down to it (1Kings 26:6), and to which he returned after the deed was accomplished. The statement that this mountain was far off, so that there was a great space between David and Saul, not only favours the accuracy of the historical tradition, but shows that David reckoned far less now upon any change in the state of Saul's mind than he had done before, when he followed Saul without hesitation from the cave and called after him (1Kings 24:9), and that in fact he rather feared lest Saul should endeavour to get him into his power as soon as he woke from his sleep.
1Kings 26:14
David called out to Abner, whose duty it was as general to defend the life of his king. And Abner replied, "Who art thou, who criest out to the king?" i.e., offendest the king by thy shouting, and disturbest his rest.
1Kings 26:15-16
David in return taunted Abner with having watched the king carelessly, and made himself chargeable with his death. "For one of the people came to destroy thy lord the king." As a proof of this, he then showed him the spear and pitcher that he had taken away with him. ראה is to be repeated in thought before את־צפּחת: "look where the king's spear is; and (look) at the pitcher at his head," sc., where it is. These reproaches that were cast at Abner were intended to show to Saul, who might at any rate possibly hear, and in fact did hear, that David was the most faithful defender of his life, more faithful than his closest and most zealous servants.
1Kings 26:17-19
When Saul heard David's voice (for he could hardly have seen David, as the occurrence took place before daybreak, at the latest when the day began to dawn), and David had made himself known to the king in reply to his inquiry, David said, "Why doth my lord pursue his servant? for what have I done, and what evil is in my hand?" He then gave him the well-meant advice, to seek reconciliation for his wrath against him, and not to bring upon himself the guilt of allowing David to find his death in a foreign land. The words, "and now let my lord the king hear the saying of his servant," serve to indicate that what follows is important, and worthy of laying to heart. In his words, David supposes two cases as conceivable causes of Saul's hostility: (1) if Jehovah hath stirred thee up against me; (2) if men have done so. In the first case, he proposes as the best means of overcoming this instigation, that He (Jehovah) should smell an offering. The Hiphil ירח only means to smell, not to cause to smell. The subject is Jehovah. Smelling a sacrifice is an anthropomorphic term, used to denote the divine satisfaction (cf. Gen 8:21). The meaning of the words, "let Jehovah smell sacrifice," is therefore, "let Saul appease the wrath of God by the presentation of acceptable sacrifices." What sacrifices they are which please God, is shown in Ps 51:18-19; and it is certainly not by accident merely that David uses the word minchah, the technical expression in the law for the bloodless sacrifice, which sets forth the sanctification of life in good works. The thought to which David gives utterance here, namely, that God instigates a man to evil actions, is met with in other passages of the Old Testament. It not only lies at the foundation of the words of David in Ps 51:6 (cf. Hengstenberg on Psalms), but is also clearly expressed in 2Kings 24:1, where Jehovah instigates David to number the people, and where this instigation is described as a manifestation of the anger of God against Israel; and in 2Kings 16:10., where David says, with regard to Shimei, that God had bade him curse him. These passages also show that God only instigates those who have sinned against Him to evil deeds; and therefore that the instigation consists in the fact that God impels sinners to manifest the wickedness of their hearts in deeds, or furnishes the opportunity and occasion for the unfolding and practical manifestation of the evil desire of the heart, that the sinner may either be brought to the knowledge of his more evil ways and also to repentance, through the evil deed and its consequences, or, if the heart should be hardened still more by the evil deed, that it may become ripe for the judgment of death. The instigation of a sinner to evil is simply one peculiar way in which God, as a general rule, punishes sins through sinners; for God only instigates to evil actions such as have drawn down the wrath of God upon themselves in consequence of their sin. When David supposes the fact that Jehovah has instigated Saul against him, he acknowledges, implicitly at least, that he himself is a sinner, whom the Lord may be intending to punish, though without lessening Saul's wrong by this indirect confession.
The second supposition is: "if, however, children of men" (sc., have instigated thee against me); in which case "let them be cursed before the Lord; for they drive me now (this day) that I dare not attach myself to the inheritance of Jehovah (i.e., the people of God), saying, Go, serve other gods." The meaning is this: They have carried it so far now, that I am obliged to separate from the people of God, to fly from the land of the Lord, and, because far away from His sanctuary, to serve other gods. The idea implied in the closing words was, that Jehovah could only be worshipped in Canaan, at the sanctuary consecrated to Him, because it was only there that He manifested himself to His people, and revealed His face or gracious presence (vid., Ps 42:2-3; Ps 84:11; Ps 143:6.). "We are not to understand that the enemies of David were actually accustomed to use these very words, but David was thinking of deeds rather than words" (Calvin).
1Kings 26:20
"And now let not my blood fall to the earth far away from the face of the Lord," i.e., do not carry it so far as to compel me to perish in a foreign land. "For the king of Israel has gone out to seek a single flea (vid., 1Kings 24:15), as one hunts a partridge upon the mountains." This last comparison does not of course refer to the first, so that "the object of comparison is compared again with something else," as Thenius supposes, but it refers rather to the whole of the previous clause. The king of Israel is pursuing something very trivial, and altogether unworthy of his pursuit, just as if one were hunting a partridge upon the mountains. "No one would think it worth his while to hunt a single partridge that had flown to the mountains, when they may be found in coveys in the fields" (Winer, Bibl. R. W. ii. p. 307). This comparison, therefore, does not presuppose that קרא must be a bird living upon the mountains, as Thenius maintains, so as to justify his altering the text according to the Septuagint. These words of David were perfectly well adapted to sharpen Saul's conscience, and induce him to desist from his enmity, if he still had an ear for the voice of truth.
John Gill
Then David went over to the other side,.... To a hill on the other side, opposite to Hachilah, where Saul lay encamped; or "passed over the passage" (q), the valley that lay between the two hills, and perhaps passed over a brook that ran in the valley, which is not unusual; so Josephus (r) says, that he went over a brook and came to the top of a mountain:
and stood on the top of an hill afar off; he chose the top of an hill, that his voice might be heard at a distance, as it might in a clear air, and still night; and to be afar off, that he might the better make his escape, should an attempt be made to pursue him:
a great space being between them; a large valley lying between the two hills.
(q) "et transivit transitum", Montanus. (r) Antiqu. l. 6. c. 13. sect. 9.
John Wesley
Afar off - That his person might be out of their reach, and yet his voice might be heard; which in a clear air, and in the silence of the night might be heard at a great distance.
Robert Jamieson, A. R. Fausset and David Brown
Then David . . . stood on the top of an hill afar off . . . and cried to the people--(See on Judg 9:7). The extraordinary purity and elasticity of the air in Palestine enable words to be distinctly heard that are addressed by a speaker from the top of one hill to people on that of another, from which it is separated by a deep intervening ravine. Hostile parties can thus speak to each other, while completely beyond the reach of each other's attack. It results from the peculiar features of the country in many of the mountain districts.
26:1426:14: Բարբառեցաւ Դաւիթ ՚ի զօրն, եւ խօսեցա՛ւ ընդ Աբեններեայ եւ ասէ. Ո՞չ տաս պատասխանի Աբեններ։ Եւ ասէ. Ո՛վ ես դու որ կոչես զիս առ արքայ։
14 Դաւիթը դիմեց զօրքին ու Աբեններին ասաց. «Պատասխան չե՞ս տալիս, Աբեննե՛ր»: Սա ասաց. «Ո՞վ ես դու, որ արքայի մօտ ինձ վրայ բղաւում ես»:
14 Դաւիթ ժողովուրդին ու Ներեան Աբեններին կանչելով՝ ըսաւ. «Ո՛վ Աբեններ, պատասխան չե՞ս տար»։ Աբեններ պատասխան տուաւ ու ըսաւ. «Դուն ո՞վ ես որ թագաւորը կը կանչես»։
Բարբառեցաւ Դաւիթ ի զօրն, եւ խօսեցաւ ընդ Աբեններեայ եւ ասէ. Ո՞չ տաս պատասխանի, Աբեններ: Եւ [487]ասէ. Ո՞վ ես դու որ կոչես [488]զիս առ արքայ:

26:14: Բարբառեցաւ Դաւիթ ՚ի զօրն, եւ խօսեցա՛ւ ընդ Աբեններեայ եւ ասէ. Ո՞չ տաս պատասխանի Աբեններ։ Եւ ասէ. Ո՛վ ես դու որ կոչես զիս առ արքայ։
14 Դաւիթը դիմեց զօրքին ու Աբեններին ասաց. «Պատասխան չե՞ս տալիս, Աբեննե՛ր»: Սա ասաց. «Ո՞վ ես դու, որ արքայի մօտ ինձ վրայ բղաւում ես»:
14 Դաւիթ ժողովուրդին ու Ներեան Աբեններին կանչելով՝ ըսաւ. «Ո՛վ Աբեններ, պատասխան չե՞ս տար»։ Աբեններ պատասխան տուաւ ու ըսաւ. «Դուն ո՞վ ես որ թագաւորը կը կանչես»։
zohrab-1805▾ eastern-1994▾ western am▾
26:1426:14 И воззвал Давид к народу и Авениру, сыну Нирову, говоря: отвечай, Авенир. И отвечал Авенир и сказал: кто ты, что кричишь и {беспокоишь} царя?
26:14 καὶ και and; even προσεκαλέσατο προσκαλεω summon Δαυιδ δαβιδ Dabid; Thavith τὸν ο the λαὸν λαος populace; population καὶ και and; even τῷ ο the Αβεννηρ αβεννηρ talk; speak λέγων λεγω tell; declare οὐκ ου not ἀποκριθήσει αποκρινομαι respond Αβεννηρ αβεννηρ and; even ἀπεκρίθη αποκρινομαι respond Αβεννηρ αβεννηρ and; even εἶπεν επω say; speak τίς τις.1 who?; what? εἶ ειμι be σὺ συ you ὁ ο the καλῶν καλεω call; invite με με me
26:14 וַ wa וְ and יִּקְרָ֨א yyiqrˌā קרא call דָוִ֜ד ḏāwˈiḏ דָּוִד David אֶל־ ʔel- אֶל to הָ hā הַ the עָ֗ם ʕˈām עַם people וְ wᵊ וְ and אֶל־ ʔel- אֶל to אַבְנֵ֤ר ʔavnˈēr אַבְנֵר Abner בֶּן־ ben- בֵּן son נֵר֙ nˌēr נֵר Ner לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say הֲ hᵃ הֲ [interrogative] לֹ֥וא lˌô לֹא not תַעֲנֶ֖ה ṯaʕᵃnˌeh ענה answer אַבְנֵ֑ר ʔavnˈēr אַבְנֵר Abner וַ wa וְ and יַּ֤עַן yyˈaʕan ענה answer אַבְנֵר֙ ʔavnˌēr אַבְנֵר Abner וַ wa וְ and יֹּ֔אמֶר yyˈōmer אמר say מִ֥י mˌî מִי who אַתָּ֖ה ʔattˌā אַתָּה you קָרָ֥אתָ qārˌāṯā קרא call אֶל־ ʔel- אֶל to הַ ha הַ the מֶּֽלֶךְ׃ פ mmˈeleḵ . f מֶלֶךְ king
26:14. clamavit David ad populum et ad Abner filium Ner dicens nonne respondebis Abner et respondens Abner ait quis es tu qui clamas et inquietas regemDavid cried to the people, and to Abner, the son of Ner, saying: Wilt thou not answer, Abner? And Abner answering, said: Who art thou, that criest, and disturbest the king?
26:14. David cried out to the people, and to Abner, the son of Ner, saying, “Will you not respond, Abner?” And responding, Abner said, “Who are you, that you would cry out and disquiet the king?”
26:14. And David cried to the people, and to Abner the son of Ner, saying, Answerest thou not, Abner? Then Abner answered and said, Who [art] thou [that] criest to the king?
26:14. David cried out to the people, and to Abner, the son of Ner, saying, “Will you not respond, Abner?” And responding, Abner said, “Who are you, that you would cry out and disquiet the king?”
14. and David cried to the people, and to Abner the son of Ner, saving, Answerest thou not, Abner? Then Abner answered and said, Who art thou that criest to the king?
26:14 And David cried to the people, and to Abner the son of Ner, saying, Answerest thou not, Abner? Then Abner answered and said, Who [art] thou [that] criest to the king:
26:14 И воззвал Давид к народу и Авениру, сыну Нирову, говоря: отвечай, Авенир. И отвечал Авенир и сказал: кто ты, что кричишь и {беспокоишь} царя?
26:14
καὶ και and; even
προσεκαλέσατο προσκαλεω summon
Δαυιδ δαβιδ Dabid; Thavith
τὸν ο the
λαὸν λαος populace; population
καὶ και and; even
τῷ ο the
Αβεννηρ αβεννηρ talk; speak
λέγων λεγω tell; declare
οὐκ ου not
ἀποκριθήσει αποκρινομαι respond
Αβεννηρ αβεννηρ and; even
ἀπεκρίθη αποκρινομαι respond
Αβεννηρ αβεννηρ and; even
εἶπεν επω say; speak
τίς τις.1 who?; what?
εἶ ειμι be
σὺ συ you
ὁ ο the
καλῶν καλεω call; invite
με με me
26:14
וַ wa וְ and
יִּקְרָ֨א yyiqrˌā קרא call
דָוִ֜ד ḏāwˈiḏ דָּוִד David
אֶל־ ʔel- אֶל to
הָ hā הַ the
עָ֗ם ʕˈām עַם people
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
אַבְנֵ֤ר ʔavnˈēr אַבְנֵר Abner
בֶּן־ ben- בֵּן son
נֵר֙ nˌēr נֵר Ner
לֵ lē לְ to
אמֹ֔ר ʔmˈōr אמר say
הֲ hᵃ הֲ [interrogative]
לֹ֥וא lˌô לֹא not
תַעֲנֶ֖ה ṯaʕᵃnˌeh ענה answer
אַבְנֵ֑ר ʔavnˈēr אַבְנֵר Abner
וַ wa וְ and
יַּ֤עַן yyˈaʕan ענה answer
אַבְנֵר֙ ʔavnˌēr אַבְנֵר Abner
וַ wa וְ and
יֹּ֔אמֶר yyˈōmer אמר say
מִ֥י mˌî מִי who
אַתָּ֖ה ʔattˌā אַתָּה you
קָרָ֥אתָ qārˌāṯā קרא call
אֶל־ ʔel- אֶל to
הַ ha הַ the
מֶּֽלֶךְ׃ פ mmˈeleḵ . f מֶלֶךְ king
26:14. clamavit David ad populum et ad Abner filium Ner dicens nonne respondebis Abner et respondens Abner ait quis es tu qui clamas et inquietas regem
David cried to the people, and to Abner, the son of Ner, saying: Wilt thou not answer, Abner? And Abner answering, said: Who art thou, that criest, and disturbest the king?
26:14. David cried out to the people, and to Abner, the son of Ner, saying, “Will you not respond, Abner?” And responding, Abner said, “Who are you, that you would cry out and disquiet the king?”
26:14. And David cried to the people, and to Abner the son of Ner, saying, Answerest thou not, Abner? Then Abner answered and said, Who [art] thou [that] criest to the king?
26:14. David cried out to the people, and to Abner, the son of Ner, saying, “Will you not respond, Abner?” And responding, Abner said, “Who are you, that you would cry out and disquiet the king?”
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John Gill
And David cried unto the people,.... To the army of Saul with a loud voice, that he might be heard:
and to Abner the son of Ner; particularly to him, because he was general of the army:
saying, answerest thou not, Abner? it seems he had called to him more than once, and he had returned no answer; perhaps not being thoroughly awake, or not knowing whose voice it was, and from whence it came:
then Abner answered and said, who art thou that criest to the king? but it does not appear that David called to the king, only to the people, and to Abner their general, and therefore may be better rendered, "by the king" (s); that is, near him, or "before him" (t), in his presence. Kimchi and Ben Melech explain it, upon the king, or over him; and the Targum is, at the head of the king; the meaning is, how he could act such a part as to call so loud within the king's hearing, as to disturb the king's rest, and awake him out of his sleep.
(s) "juxta regem", Vatablus (t) Ceram rege, Nodlus, p. 58. No. 284.
John Wesley
Cried to the people - It is probable this was early in the morning.
26:1526:15: Եւ ասէ Դաւիթ ցԱբեններ. Ո՛չ ապաքէն այր քա՛ջ ես դու, եւ ո՞վ է իբրեւ զքեզ ՚ի մէջ Իսրայէլի. եւ ընդէ՞ր ո՛չ պահես զտէր քո զարքայ. զի եմուտ ոմն ՚ի զօրուէդ սպանանե՛լ զտէր քո զարքայ[3109]։ [3109] Ոսկան. Եմուտ ոմն ՚ի զօրուիդ։
15 Դաւիթն ասաց Աբեններին. «Չէ՞ որ դու քաջ մարդ ես: Իսրայէլում ո՞վ կայ քեզ նման: Ինչո՞ւ քո տէր արքային չես պահպանում: Չէ՞ որ մարդ էր մտել քո տէր արքայի մօտ, որ նրան սպանէր:
15 Դաւիթ Աբեններին ըսաւ. «Դուն այր մարդ չե՞ս ու Իսրայէլի մէջ քեզի պէս ո՞վ կայ։ Ինչո՞ւ համար քու տիրոջդ, թագաւորին պահպանութիւն չես ըներ. քանզի ժողովուրդէն մէկը քու տէրդ՝ թագաւորը՝ մեռցնելու եկաւ։
Եւ ասէ Դաւիթ ցԱբեններ. Ո՞չ ապաքէն այր քաջ ես դու, եւ ո՞վ է իբրեւ զքեզ ի մէջ Իսրայելի. եւ ընդէ՞ր ոչ պահես զտէր քո զարքայ. զի եմուտ ոմն ի զօրուէդ սպանանել զտէր քո զարքայ:

26:15: Եւ ասէ Դաւիթ ցԱբեններ. Ո՛չ ապաքէն այր քա՛ջ ես դու, եւ ո՞վ է իբրեւ զքեզ ՚ի մէջ Իսրայէլի. եւ ընդէ՞ր ո՛չ պահես զտէր քո զարքայ. զի եմուտ ոմն ՚ի զօրուէդ սպանանե՛լ զտէր քո զարքայ[3109]։
[3109] Ոսկան. Եմուտ ոմն ՚ի զօրուիդ։
15 Դաւիթն ասաց Աբեններին. «Չէ՞ որ դու քաջ մարդ ես: Իսրայէլում ո՞վ կայ քեզ նման: Ինչո՞ւ քո տէր արքային չես պահպանում: Չէ՞ որ մարդ էր մտել քո տէր արքայի մօտ, որ նրան սպանէր:
15 Դաւիթ Աբեններին ըսաւ. «Դուն այր մարդ չե՞ս ու Իսրայէլի մէջ քեզի պէս ո՞վ կայ։ Ինչո՞ւ համար քու տիրոջդ, թագաւորին պահպանութիւն չես ըներ. քանզի ժողովուրդէն մէկը քու տէրդ՝ թագաւորը՝ մեռցնելու եկաւ։
zohrab-1805▾ eastern-1994▾ western am▾
26:1526:15 И сказал Давид Авениру: не муж ли ты, и кто равен тебе в Израиле? Для чего же ты не бережешь господина твоего, царя? ибо приходил некто из народа, чтобы погубить царя, господина твоего.
26:15 καὶ και and; even εἶπεν επω say; speak Δαυιδ δαβιδ Dabid; Thavith πρὸς προς to; toward Αβεννηρ αβεννηρ not ἀνὴρ ανηρ man; husband σύ συ you καὶ και and; even τίς τις.1 who?; what? ὡς ως.1 as; how σὺ συ you ἐν εν in Ισραηλ ισραηλ.1 Israel καὶ και and; even διὰ δια through; because of τί τις.1 who?; what? οὐ ου not φυλάσσεις φυλασσω guard; keep τὸν ο the κύριόν κυριος lord; master σου σου of you; your τὸν ο the βασιλέα βασιλευς monarch; king ὅτι οτι since; that εἰσῆλθεν εισερχομαι enter; go in εἷς εις.1 one; unit ἐκ εκ from; out of τοῦ ο the λαοῦ λαος populace; population διαφθεῖραι διαφθειρω deteriorate; ruin τὸν ο the βασιλέα βασιλευς monarch; king κύριόν κυριος lord; master σου σου of you; your
26:15 וַ wa וְ and יֹּאמֶר֩ yyōmˌer אמר say דָּוִ֨ד dāwˌiḏ דָּוִד David אֶל־ ʔel- אֶל to אַבְנֵ֜ר ʔavnˈēr אַבְנֵר Abner הֲ hᵃ הֲ [interrogative] לֹוא־ lô- לֹא not אִ֣ישׁ ʔˈîš אִישׁ man אַתָּ֗ה ʔattˈā אַתָּה you וּ û וְ and מִ֤י mˈî מִי who כָמֹ֨וךָ֙ ḵāmˈôḵā כְּמֹו like בְּ bᵊ בְּ in יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel וְ wᵊ וְ and לָ֨מָּה֙ lˈāmmā לָמָה why לֹ֣א lˈō לֹא not שָׁמַ֔רְתָּ šāmˈartā שׁמר keep אֶל־ ʔel- אֶל to אֲדֹנֶ֖יךָ ʔᵃḏōnˌeʸḵā אָדֹון lord הַ ha הַ the מֶּ֑לֶךְ mmˈeleḵ מֶלֶךְ king כִּי־ kî- כִּי that בָא֙ vˌā בוא come אַחַ֣ד ʔaḥˈaḏ אֶחָד one הָ hā הַ the עָ֔ם ʕˈām עַם people לְ lᵊ לְ to הַשְׁחִ֖ית hašḥˌîṯ שׁחת destroy אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מֶּ֥לֶךְ mmˌeleḵ מֶלֶךְ king אֲדֹנֶֽיךָ׃ ʔᵃḏōnˈeʸḵā אָדֹון lord
26:15. et ait David ad Abner numquid non vir tu es et quis alius similis tui in Israhel quare ergo non custodisti dominum tuum regem ingressus est enim unus de turba ut interficeret regem dominum tuumAnd David said to Abner: Art not thou a man? and who is like unto thee in Israel? why then hast thou not kept thy lord the king? for there came one of the people in to kill the king thy lord.
26:15. And David said to Abner: “Are you not a man? And who else is like you in Israel? Then why have you not guarded your lord the king? For one of the people entered, so that he might kill the king, your lord.
26:15. And David said to Abner, [Art] not thou a [valiant] man? and who [is] like to thee in Israel? wherefore then hast thou not kept thy lord the king? for there came one of the people in to destroy the king thy lord.
26:15. And David said to Abner: “Are you not a man? And who else is like you in Israel? Then why have you not guarded your lord the king? For one of the people entered, so that he might kill the king, your lord.
15. And David said to Abner, Art not thou a man? and who is like thee in Israel? wherefore then hast thou not kept watch over thy lord the king? for there came one of the people in to destroy the king thy lord.
26:15 And David said to Abner, [Art] not thou a [valiant] man? and who [is] like to thee in Israel? wherefore then hast thou not kept thy lord the king? for there came one of the people in to destroy the king thy lord:
26:15 И сказал Давид Авениру: не муж ли ты, и кто равен тебе в Израиле? Для чего же ты не бережешь господина твоего, царя? ибо приходил некто из народа, чтобы погубить царя, господина твоего.
26:15
καὶ και and; even
εἶπεν επω say; speak
Δαυιδ δαβιδ Dabid; Thavith
πρὸς προς to; toward
Αβεννηρ αβεννηρ not
ἀνὴρ ανηρ man; husband
σύ συ you
καὶ και and; even
τίς τις.1 who?; what?
ὡς ως.1 as; how
σὺ συ you
ἐν εν in
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
διὰ δια through; because of
τί τις.1 who?; what?
οὐ ου not
φυλάσσεις φυλασσω guard; keep
τὸν ο the
κύριόν κυριος lord; master
σου σου of you; your
τὸν ο the
βασιλέα βασιλευς monarch; king
ὅτι οτι since; that
εἰσῆλθεν εισερχομαι enter; go in
εἷς εις.1 one; unit
ἐκ εκ from; out of
τοῦ ο the
λαοῦ λαος populace; population
διαφθεῖραι διαφθειρω deteriorate; ruin
τὸν ο the
βασιλέα βασιλευς monarch; king
κύριόν κυριος lord; master
σου σου of you; your
26:15
וַ wa וְ and
יֹּאמֶר֩ yyōmˌer אמר say
דָּוִ֨ד dāwˌiḏ דָּוִד David
אֶל־ ʔel- אֶל to
אַבְנֵ֜ר ʔavnˈēr אַבְנֵר Abner
הֲ hᵃ הֲ [interrogative]
לֹוא־ lô- לֹא not
אִ֣ישׁ ʔˈîš אִישׁ man
אַתָּ֗ה ʔattˈā אַתָּה you
וּ û וְ and
מִ֤י mˈî מִי who
כָמֹ֨וךָ֙ ḵāmˈôḵā כְּמֹו like
בְּ bᵊ בְּ in
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וְ wᵊ וְ and
לָ֨מָּה֙ lˈāmmā לָמָה why
לֹ֣א lˈō לֹא not
שָׁמַ֔רְתָּ šāmˈartā שׁמר keep
אֶל־ ʔel- אֶל to
אֲדֹנֶ֖יךָ ʔᵃḏōnˌeʸḵā אָדֹון lord
הַ ha הַ the
מֶּ֑לֶךְ mmˈeleḵ מֶלֶךְ king
כִּי־ kî- כִּי that
בָא֙ vˌā בוא come
אַחַ֣ד ʔaḥˈaḏ אֶחָד one
הָ hā הַ the
עָ֔ם ʕˈām עַם people
לְ lᵊ לְ to
הַשְׁחִ֖ית hašḥˌîṯ שׁחת destroy
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מֶּ֥לֶךְ mmˌeleḵ מֶלֶךְ king
אֲדֹנֶֽיךָ׃ ʔᵃḏōnˈeʸḵā אָדֹון lord
26:15. et ait David ad Abner numquid non vir tu es et quis alius similis tui in Israhel quare ergo non custodisti dominum tuum regem ingressus est enim unus de turba ut interficeret regem dominum tuum
And David said to Abner: Art not thou a man? and who is like unto thee in Israel? why then hast thou not kept thy lord the king? for there came one of the people in to kill the king thy lord.
26:15. And David said to Abner: “Are you not a man? And who else is like you in Israel? Then why have you not guarded your lord the king? For one of the people entered, so that he might kill the king, your lord.
26:15. And David said to Abner, [Art] not thou a [valiant] man? and who [is] like to thee in Israel? wherefore then hast thou not kept thy lord the king? for there came one of the people in to destroy the king thy lord.
26:15. And David said to Abner: “Are you not a man? And who else is like you in Israel? Then why have you not guarded your lord the king? For one of the people entered, so that he might kill the king, your lord.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: Не муж ли ты, т. е. разве ты не мужчина? И кто равен тебе в Израиле по силе и отваге, а также по положению у престола родственно расположенного к тебе царя (XIV:50)?
Adam Clarke: Commentary on the Bible - 1831
26:15: Art not thou a valiant man? - This is a strong irony. Ye are worthy to die; ye are sons of death - ye deserve death for this neglect of your king. And had not Saul been so deeply affected with David's generosity in preserving his life, he had doubtless put Abner and his chief officers to death; though they were not to blame, as their apparent neglect was the effect of a supernatural sleep.
1 Kings (1 Samuel) 26:19
Albert Barnes: Notes on the Bible - 1834
26:15: This incidental testimony to Abner's great eminence as a warrior is fully borne out by David's dirge at Abner's death Sa2 3:31-34, Sa2 3:38, as well as by his whole history. At the same time David's bantering tone in regard to Abner, coupled with what he says in Sa1 26:19, makes it proable that David attributed Saul's persecution of him in some degree to Abner. Abner would be likely to dread a rival in the young conqueror of Judah (compare Sa2 2:8).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:15: there came: Sa1 26:8
Geneva 1599
And David said to Abner, [Art] not thou a [valiant] (f) man? and who [is] like to thee in Israel? wherefore then hast thou not kept thy lord the king? for there came one of the people in to destroy the king thy lord.
(f) Esteemed most valiant and fit to save the king?
John Gill
And David said to Abner, art not thou a valiant man?.... Or a man (u), a man of great fame for courage and valour, a man of great authority, who had the next post in the army under Saul, but had not behaved like a man, worthy of his character and office:
and who is like to thee in Israel? none that bare so great a name, or was in so high an office, who therefore should have been careful to have acted according to both:
wherefore then hast thou not kept thy lord the king? took care to have set a guard about his person while he slept; which perhaps was neglected through a contempt of David and his men, as being in no fear of them:
for there came one of the people in to destroy the king thy lord; that is, there had been one in the camp that night, who had entered there with that view to have destroyed him, had he an opportunity, and which did offer; this was true of Abishai, who no doubt went down with David into the camp with that intent, though David did not, and therefore he says, "one of the people", not more; for though two went in, only one with that view: David observes to them the danger the king was in, his carefulness of him to preserve his life, to whom only it was owing, and the negligence of Abner, and those under his command.
(u) "vir", V. L. Pagninus, Montanus, Tigurine version, Piscator.
Robert Jamieson, A. R. Fausset and David Brown
David said to Abner, Art not thou a valiant man: . . . wherefore then hast thou not kept thy lord the king?--The circumstance of David having penetrated to the center of the encampment, through the circular rows of the sleeping soldiers, constituted the point of this sarcastic taunt. This new evidence of David's moderation and magnanimous forbearance, together with his earnest and kindly expostulation, softened the obduracy of Saul's heart.
26:1626:16: Չէ՛ բարի բանդ զոր արարեր. կենդանի՛ է Տէր զի որդիք մահո՛ւ էք դուք՝ որ պահէք զտէր ձեր զարքայ զօծեալ Տեառն. եւ արդ աւասիկ գեղարդնն արքայի եւ կուժ ջրոյն ո՞ւր է որ առ սնարս նորա կային[3110]։[3110] Ոմանք. Զարքայ զտէր ձեր։
16 Լաւ բան չես անում: Կենդանի է Տէրը[32]: Դուք՝ Տիրոջ օծեալ ձեր արքային պահպանողներդ, մահուան էք արժանի: Արդ, ո՞ւր են արքայի մօտ դրուած գեղարդն ու ջրի կուժը»:[32] 32. Երդւում եմ Տիրոջով:
16 Այդ քու ըրածդ աղէկ չէ. կենդանի է Տէրը, որ դուք մեռնելու արժանի էք, քանզի Տէրոջը օծեալին, ձեր տիրոջը, պահպանութիւն չէք ըներ։ Հիմա նայէ, թագաւորին նիզակն ու անոր գլխուն քովի ջուրին կուժը ո՞ւր են»։
չէ բարի բանդ զոր արարեր. կենդանի է Տէր զի որդիք մահու էք դուք որ [489]պահէք զտէր ձեր զարքայ զօծեալ Տեառն. եւ արդ աւասիկ գեղարդնն արքայի եւ կուժ ջրոյն ո՞ւր է որ առ սնարս նորա կային:

26:16: Չէ՛ բարի բանդ զոր արարեր. կենդանի՛ է Տէր զի որդիք մահո՛ւ էք դուք՝ որ պահէք զտէր ձեր զարքայ զօծեալ Տեառն. եւ արդ աւասիկ գեղարդնն արքայի եւ կուժ ջրոյն ո՞ւր է որ առ սնարս նորա կային[3110]։
[3110] Ոմանք. Զարքայ զտէր ձեր։
16 Լաւ բան չես անում: Կենդանի է Տէրը[32]: Դուք՝ Տիրոջ օծեալ ձեր արքային պահպանողներդ, մահուան էք արժանի: Արդ, ո՞ւր են արքայի մօտ դրուած գեղարդն ու ջրի կուժը»:
[32] 32. Երդւում եմ Տիրոջով:
16 Այդ քու ըրածդ աղէկ չէ. կենդանի է Տէրը, որ դուք մեռնելու արժանի էք, քանզի Տէրոջը օծեալին, ձեր տիրոջը, պահպանութիւն չէք ըներ։ Հիմա նայէ, թագաւորին նիզակն ու անոր գլխուն քովի ջուրին կուժը ո՞ւր են»։
zohrab-1805▾ eastern-1994▾ western am▾
26:1626:16 Нехорошо ты это делаешь; жив Господь! вы достойны смерти за то, что не бережете господина вашего, помазанника Господня. Посмотри, где копье царя и сосуд с водою, что {были} у изголовья его?
26:16 καὶ και and; even οὐκ ου not ἀγαθὸν αγαθος good τὸ ο the ῥῆμα ρημα statement; phrase τοῦτο ουτος this; he ὃ ος who; what πεποίηκας ποιεω do; make ζῇ ζαω live; alive κύριος κυριος lord; master ὅτι οτι since; that υἱοὶ υιος son θανατώσεως θανατωσις you οἱ ο the φυλάσσοντες φυλασσω guard; keep τὸν ο the βασιλέα βασιλευς monarch; king κύριον κυριος lord; master ὑμῶν υμων your τὸν ο the χριστὸν χριστος Anointed κυρίου κυριος lord; master καὶ και and; even νῦν νυν now; present ἰδὲ οραω view; see δή δη in fact τὸ ο the δόρυ δορυ the βασιλέως βασιλευς monarch; king καὶ και and; even ὁ ο the φακὸς φακος the ὕδατος υδωρ water ποῦ που.1 where? ἐστιν ειμι be τὰ ο the πρὸς προς to; toward κεφαλῆς κεφαλη head; top αὐτοῦ αυτος he; him
26:16 לֹא־ lō- לֹא not טֹ֞וב ṭˈôv טֹוב good הַ ha הַ the דָּבָ֣ר ddāvˈār דָּבָר word הַ ha הַ the זֶּה֮ zzeh זֶה this אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עָשִׂיתָ֒ ʕāśîṯˌā עשׂה make חַי־ ḥay- חַי alive יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH כִּ֤י kˈî כִּי that בְנֵי־ vᵊnê- בֵּן son מָ֨וֶת֙ mˈāweṯ מָוֶת death אַתֶּ֔ם ʔattˈem אַתֶּם you אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative] לֹֽא־ lˈō- לֹא not שְׁמַרְתֶּ֛ם šᵊmartˈem שׁמר keep עַל־ ʕal- עַל upon אֲדֹנֵיכֶ֖ם ʔᵃḏōnêḵˌem אָדֹון lord עַל־ ʕal- עַל upon מְשִׁ֣יחַ mᵊšˈîₐḥ מָשִׁיחַ anointed יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and עַתָּ֣ה׀ ʕattˈā עַתָּה now רְאֵ֗ה rᵊʔˈē ראה see אֵֽי־ ʔˈê- אֵי where חֲנִ֥ית ḥᵃnˌîṯ חֲנִית spear הַ ha הַ the מֶּ֛לֶךְ mmˈeleḵ מֶלֶךְ king וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] צַפַּ֥חַת ṣappˌaḥaṯ צַפַּחַת jar הַ ha הַ the מַּ֖יִם mmˌayim מַיִם water אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] מְרַאֲשֹׁתָֽיומראשׁתו *mᵊraʔᵃšōṯˈāʸw מְרַאֲשֹׁות head-place
26:16. non est bonum hoc quod fecisti vivit Dominus quoniam filii mortis estis vos qui non custodistis dominum vestrum christum Domini nunc ergo vide ubi sit hasta regis et ubi scyphus aquae qui erat ad caput eiusThis thing is not good, that thou hast done: as the Lord liveth, you are the sons of death, who have not kept your master, the Lord's anointed. And now where is the king's spear, and the cup of water, which was at his head?
26:16. This is not good, what you have done. As the Lord lives, you are sons of death, because you have not guarded your lord, the Christ of the Lord. Now therefore, where is the king’s spear, and where is the cup of water that was at his head?”
26:16. This thing [is] not good that thou hast done. [As] the LORD liveth, ye [are] worthy to die, because ye have not kept your master, the LORD’S anointed. And now see where the king’s spear [is], and the cruse of water that [was] at his bolster.
26:16. This is not good, what you have done. As the Lord lives, you are sons of death, because you have not guarded your lord, the Christ of the Lord. Now therefore, where is the king’s spear, and where is the cup of water that was at his head?”
16. This thing is not good that thou hast done. As the LORD liveth, ye are worthy to die, because ye have not kept watch over your lord, the LORD’S anointed. And now, see, where the king’s spear is, and the cruse of water that was at his head.
26:16 This thing [is] not good that thou hast done. [As] the LORD liveth, ye [are] worthy to die, because ye have not kept your master, the LORD' S anointed. And now see where the king' s spear [is], and the cruse of water that [was] at his bolster:
26:16 Нехорошо ты это делаешь; жив Господь! вы достойны смерти за то, что не бережете господина вашего, помазанника Господня. Посмотри, где копье царя и сосуд с водою, что {были} у изголовья его?
26:16
καὶ και and; even
οὐκ ου not
ἀγαθὸν αγαθος good
τὸ ο the
ῥῆμα ρημα statement; phrase
τοῦτο ουτος this; he
ὃ ος who; what
πεποίηκας ποιεω do; make
ζῇ ζαω live; alive
κύριος κυριος lord; master
ὅτι οτι since; that
υἱοὶ υιος son
θανατώσεως θανατωσις you
οἱ ο the
φυλάσσοντες φυλασσω guard; keep
τὸν ο the
βασιλέα βασιλευς monarch; king
κύριον κυριος lord; master
ὑμῶν υμων your
τὸν ο the
χριστὸν χριστος Anointed
κυρίου κυριος lord; master
καὶ και and; even
νῦν νυν now; present
ἰδὲ οραω view; see
δή δη in fact
τὸ ο the
δόρυ δορυ the
βασιλέως βασιλευς monarch; king
καὶ και and; even
ὁ ο the
φακὸς φακος the
ὕδατος υδωρ water
ποῦ που.1 where?
ἐστιν ειμι be
τὰ ο the
πρὸς προς to; toward
κεφαλῆς κεφαλη head; top
αὐτοῦ αυτος he; him
26:16
לֹא־ lō- לֹא not
טֹ֞וב ṭˈôv טֹוב good
הַ ha הַ the
דָּבָ֣ר ddāvˈār דָּבָר word
הַ ha הַ the
זֶּה֮ zzeh זֶה this
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
עָשִׂיתָ֒ ʕāśîṯˌā עשׂה make
חַי־ ḥay- חַי alive
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
כִּ֤י kˈî כִּי that
בְנֵי־ vᵊnê- בֵּן son
מָ֨וֶת֙ mˈāweṯ מָוֶת death
אַתֶּ֔ם ʔattˈem אַתֶּם you
אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative]
לֹֽא־ lˈō- לֹא not
שְׁמַרְתֶּ֛ם šᵊmartˈem שׁמר keep
עַל־ ʕal- עַל upon
אֲדֹנֵיכֶ֖ם ʔᵃḏōnêḵˌem אָדֹון lord
עַל־ ʕal- עַל upon
מְשִׁ֣יחַ mᵊšˈîₐḥ מָשִׁיחַ anointed
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
עַתָּ֣ה׀ ʕattˈā עַתָּה now
רְאֵ֗ה rᵊʔˈē ראה see
אֵֽי־ ʔˈê- אֵי where
חֲנִ֥ית ḥᵃnˌîṯ חֲנִית spear
הַ ha הַ the
מֶּ֛לֶךְ mmˈeleḵ מֶלֶךְ king
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
צַפַּ֥חַת ṣappˌaḥaṯ צַפַּחַת jar
הַ ha הַ the
מַּ֖יִם mmˌayim מַיִם water
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
מְרַאֲשֹׁתָֽיומראשׁתו
*mᵊraʔᵃšōṯˈāʸw מְרַאֲשֹׁות head-place
26:16. non est bonum hoc quod fecisti vivit Dominus quoniam filii mortis estis vos qui non custodistis dominum vestrum christum Domini nunc ergo vide ubi sit hasta regis et ubi scyphus aquae qui erat ad caput eius
This thing is not good, that thou hast done: as the Lord liveth, you are the sons of death, who have not kept your master, the Lord's anointed. And now where is the king's spear, and the cup of water, which was at his head?
26:16. This is not good, what you have done. As the Lord lives, you are sons of death, because you have not guarded your lord, the Christ of the Lord. Now therefore, where is the king’s spear, and where is the cup of water that was at his head?”
26:16. This thing [is] not good that thou hast done. [As] the LORD liveth, ye [are] worthy to die, because ye have not kept your master, the LORD’S anointed. And now see where the king’s spear [is], and the cruse of water that [was] at his bolster.
26:16. This is not good, what you have done. As the Lord lives, you are sons of death, because you have not guarded your lord, the Christ of the Lord. Now therefore, where is the king’s spear, and where is the cup of water that was at his head?”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:16: worthy to die: Heb. the sons of death, Sa1 20:31; Sa2 12:5, Sa2 19:28; Psa 79:11, Psa 102:20 *marg. Eph 2:3
Lord's: Sa1 26:9, Sa1 26:11, Sa1 24:6
John Gill
This thing is not good that thou hast done,.... Yea, it was very bad, a great fault, and very blameworthy, if he had neglected to set a watch over the king, whose business it was as a general; the words are expressed in a figure called "meiosis", in which less is said than was intended:
as the Lord liveth, ye are worthy to die, because ye have not kept your master, the Lord's anointed; if a watch was set, and these had fallen asleep, and neglected their duty, or had deserted their post; which to do was a capital crime, and deserving of death; wherefore he does not say this of Abner, but of the watch:
and now see where the king's spear is, and the cruse of water that was at his bolster; which he then held up as proofs and evidences of the truth of what be said, that one had been in the camp and had carried off these, and who could as easily have destroyed the king as to have taken these away; and as he came hither with an intent to destroy him, would have done it, had he not been prevented by David; all which likewise plainly proved the negligence of Abner, in not setting a watch about his master, or the negligence of the watch that was set.
26:1726:17: Եւ ծանեա՛ւ Սաւուղ զձայնն Դաւթի եւ ասէ. Այդ ձա՞յն քո է որդեակ իմ Դաւիթ։ Եւ ասէ Դաւիթ. Ծառայ քո եմ տէ՛ր իմ արքայ։
17 Սաւուղը ճանաչեց Դաւթի ձայնը եւ ասաց. «Այդ քո՞ ձայնն է, որդեա՛կ իմ Դաւիթ»: Դաւիթն ասաց. «Քո ծառան եմ, տէ՛ր իմ արքայ»:
17 Այն ատեն Սաւուղ Դաւիթին ձայնը ճանչցաւ ու ըսաւ. «Որդեա՛կ իմ Դաւիթ, ատիկա քո՞ւ ձայնդ է»։ Դաւիթ ըսաւ. «Ո՛վ տէր իմ թագաւոր, իմ ձայնս է»
Եւ ծանեաւ Սաւուղ զձայնն Դաւթի եւ ասէ. Այդ ձայն քո՞ է, որդեակ իմ Դաւիթ: Եւ ասէ Դաւիթ. [490]Ծառայ քո եմ``, տէր իմ արքայ:

26:17: Եւ ծանեա՛ւ Սաւուղ զձայնն Դաւթի եւ ասէ. Այդ ձա՞յն քո է որդեակ իմ Դաւիթ։ Եւ ասէ Դաւիթ. Ծառայ քո եմ տէ՛ր իմ արքայ։
17 Սաւուղը ճանաչեց Դաւթի ձայնը եւ ասաց. «Այդ քո՞ ձայնն է, որդեա՛կ իմ Դաւիթ»: Դաւիթն ասաց. «Քո ծառան եմ, տէ՛ր իմ արքայ»:
17 Այն ատեն Սաւուղ Դաւիթին ձայնը ճանչցաւ ու ըսաւ. «Որդեա՛կ իմ Դաւիթ, ատիկա քո՞ւ ձայնդ է»։ Դաւիթ ըսաւ. «Ո՛վ տէր իմ թագաւոր, իմ ձայնս է»
zohrab-1805▾ eastern-1994▾ western am▾
26:1726:17 И узнал Саул голос Давида и сказал: твой ли это голос, сын мой Давид? И сказал Давид: мой голос, господин мой, царь.
26:17 καὶ και and; even ἐπέγνω επιγινωσκω recognize; find out Σαουλ σαουλ Saoul; Saul τὴν ο the φωνὴν φωνη voice; sound τοῦ ο the Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even εἶπεν επω say; speak ἦ ειμι be φωνή φωνη voice; sound σου σου of you; your αὕτη ουτος this; he τέκνον τεκνον child Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even εἶπεν επω say; speak Δαυιδ δαβιδ Dabid; Thavith δοῦλός δουλος subject σου σου of you; your κύριε κυριος lord; master βασιλεῦ βασιλευς monarch; king
26:17 וַ wa וְ and יַּכֵּ֤ר yyakkˈēr נכר recognise שָׁאוּל֙ šāʔûl שָׁאוּל Saul אֶת־ ʔeṯ- אֵת [object marker] קֹ֣ול qˈôl קֹול sound דָּוִ֔ד dāwˈiḏ דָּוִד David וַ wa וְ and יֹּ֕אמֶר yyˈōmer אמר say הֲ hᵃ הֲ [interrogative] קֹולְךָ֥ qôlᵊḵˌā קֹול sound זֶ֖ה zˌeh זֶה this בְּנִ֣י bᵊnˈî בֵּן son דָוִ֑ד ḏāwˈiḏ דָּוִד David וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say דָּוִ֔ד dāwˈiḏ דָּוִד David קֹולִ֖י qôlˌî קֹול sound אֲדֹנִ֥י ʔᵃḏōnˌî אָדֹון lord הַ ha הַ the מֶּֽלֶךְ׃ mmˈeleḵ מֶלֶךְ king
26:17. cognovit autem Saul vocem David et dixit num vox tua est haec fili mi David et David vox mea domine mi rexAnd Saul knew David's voice, and said: Is this thy voice, my son David? And David said: It is my voice, my lord the king.
26:17. Then Saul recognized the voice of David, and he said, “Is this not your voice, my son David?” And David said, “It is my voice, my lord the king.”
26:17. And Saul knew David’s voice, and said, [Is] this thy voice, my son David? And David said, [It is] my voice, my lord, O king.
26:17. Then Saul recognized the voice of David, and he said, “Is this not your voice, my son David?” And David said, “It is my voice, my lord the king.”
17. And Saul knew David’s voice, and said, Is this thy voice, my son David? And David said, It is my voice, my lord, O king.
26:17 And Saul knew David' s voice, and said, [Is] this thy voice, my son David? And David said, [It is] my voice, my lord, O king:
26:17 И узнал Саул голос Давида и сказал: твой ли это голос, сын мой Давид? И сказал Давид: мой голос, господин мой, царь.
26:17
καὶ και and; even
ἐπέγνω επιγινωσκω recognize; find out
Σαουλ σαουλ Saoul; Saul
τὴν ο the
φωνὴν φωνη voice; sound
τοῦ ο the
Δαυιδ δαβιδ Dabid; Thavith
καὶ και and; even
εἶπεν επω say; speak
ἦ ειμι be
φωνή φωνη voice; sound
σου σου of you; your
αὕτη ουτος this; he
τέκνον τεκνον child
Δαυιδ δαβιδ Dabid; Thavith
καὶ και and; even
εἶπεν επω say; speak
Δαυιδ δαβιδ Dabid; Thavith
δοῦλός δουλος subject
σου σου of you; your
κύριε κυριος lord; master
βασιλεῦ βασιλευς monarch; king
26:17
וַ wa וְ and
יַּכֵּ֤ר yyakkˈēr נכר recognise
שָׁאוּל֙ šāʔûl שָׁאוּל Saul
אֶת־ ʔeṯ- אֵת [object marker]
קֹ֣ול qˈôl קֹול sound
דָּוִ֔ד dāwˈiḏ דָּוִד David
וַ wa וְ and
יֹּ֕אמֶר yyˈōmer אמר say
הֲ hᵃ הֲ [interrogative]
קֹולְךָ֥ qôlᵊḵˌā קֹול sound
זֶ֖ה zˌeh זֶה this
בְּנִ֣י bᵊnˈî בֵּן son
דָוִ֑ד ḏāwˈiḏ דָּוִד David
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
דָּוִ֔ד dāwˈiḏ דָּוִד David
קֹולִ֖י qôlˌî קֹול sound
אֲדֹנִ֥י ʔᵃḏōnˌî אָדֹון lord
הַ ha הַ the
מֶּֽלֶךְ׃ mmˈeleḵ מֶלֶךְ king
26:17. cognovit autem Saul vocem David et dixit num vox tua est haec fili mi David et David vox mea domine mi rex
And Saul knew David's voice, and said: Is this thy voice, my son David? And David said: It is my voice, my lord the king.
26:17. Then Saul recognized the voice of David, and he said, “Is this not your voice, my son David?” And David said, “It is my voice, my lord the king.”
26:17. And Saul knew David’s voice, and said, [Is] this thy voice, my son David? And David said, [It is] my voice, my lord, O king.
26:17. Then Saul recognized the voice of David, and he said, “Is this not your voice, my son David?” And David said, “It is my voice, my lord the king.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾
jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:17: Is this thy: Sa1 24:8, Sa1 24:16
Geneva 1599
And Saul knew David's voice, and said, [Is] this thy voice, (g) my son David? And David said, [It is] my voice, my lord, O king.
(g) By this it appears, that the hypocrite persecuted David against his own conscience and contrary to his promise.
John Gill
And Saul knew David's voice,.... Though Abner at first did not, as appears by his words, but Saul did, by being this time thoroughly awake through the discourse that passed between David and Abner:
and said, is this thy voice, my son David? the same question he put before, when he followed him out of the cave; see Gill on 1Kings 24:16,
and David said, it is my voice, my lord, O king; he not only owns him to be king, whom he sought not to depose, but his own liege lord and sovereign, whose commands he was ready to obey.
26:1826:18: Եւ ասէ. Ընդէ՞ր է այդ տէր իմ, զի մտեալ ես զկնի ծառայի քոյ. զի՞ մեղայ, եւ զի՞ գտաւ յիս վնաս[3111]։ [3111] Ոմանք. Եւ զի՞նչ գտաւ յիս վնաս։
18 Եւ աւելացրեց. «Ինչո՞ւ է իմ տէրն ընկել իր ծառայի յետեւից:
18 Ու աւելցուց. «Իմ տէրս ինչո՞ւ համար այդպէս իր ծառային ետեւէն ինկեր է։ Ի՞նչ ըրի ու ձեռքիս մէջ ի՞նչ չարութիւն կայ։
Եւ ասէ. Ընդէ՞ր է այդ, տէր իմ, զի մտեալ ես զկնի ծառայի քո. զի՞ մեղայ, եւ զի՞ գտաւ յիս վնաս:

26:18: Եւ ասէ. Ընդէ՞ր է այդ տէր իմ, զի մտեալ ես զկնի ծառայի քոյ. զի՞ մեղայ, եւ զի՞ գտաւ յիս վնաս[3111]։
[3111] Ոմանք. Եւ զի՞նչ գտաւ յիս վնաս։
18 Եւ աւելացրեց. «Ինչո՞ւ է իմ տէրն ընկել իր ծառայի յետեւից:
18 Ու աւելցուց. «Իմ տէրս ինչո՞ւ համար այդպէս իր ծառային ետեւէն ինկեր է։ Ի՞նչ ըրի ու ձեռքիս մէջ ի՞նչ չարութիւն կայ։
zohrab-1805▾ eastern-1994▾ western am▾
26:1826:18 И сказал {еще}: за что господин мой преследует раба своего? что я сделал? какое зло в руке моей?
26:18 καὶ και and; even εἶπεν επω say; speak ἵνα ινα so; that τί τις.1 who?; what? τοῦτο ουτος this; he καταδιώκει καταδιωκω hunt down; drive hard ὁ ο the κύριός κυριος lord; master μου μου of me; mine ὀπίσω οπισω in back; after τοῦ ο the δούλου δουλος subject αὐτοῦ αυτος he; him ὅτι οτι since; that τί τις.1 who?; what? ἡμάρτηκα αμαρτανω sin καὶ και and; even τί τις.1 who?; what? εὑρέθη ευρισκω find ἐν εν in ἐμοὶ εμοι me ἀδίκημα αδικημα crime
26:18 וַ wa וְ and יֹּ֕אמֶר yyˈōmer אמר say לָ֥מָּה lˌāmmā לָמָה why זֶּ֛ה zzˈeh זֶה this אֲדֹנִ֥י ʔᵃḏōnˌî אָדֹון lord רֹדֵ֖ף rōḏˌēf רדף pursue אַחֲרֵ֣י ʔaḥᵃrˈê אַחַר after עַבְדֹּ֑ו ʕavdˈô עֶבֶד servant כִּ֚י ˈkî כִּי that מֶ֣ה mˈeh מָה what עָשִׂ֔יתִי ʕāśˈîṯî עשׂה make וּ û וְ and מַה־ mah- מָה what בְּ bᵊ בְּ in יָדִ֖י yāḏˌî יָד hand רָעָֽה׃ rāʕˈā רָעָה evil
26:18. et ait quam ob causam dominus meus persequitur servum suum quid feci aut quod est in manu mea malumAnd he said: Wherefore doth my lord persecute his servant? What have I done? or what evil is there in my hand?
26:18. And he said: “For what reason has my lord pursued his servant? What have I done? Or what evil is there in my hand?
26:18. And he said, Wherefore doth my lord thus pursue after his servant? for what have I done? or what evil [is] in mine hand?
26:18. And he said: “For what reason has my lord pursued his servant? What have I done? Or what evil is there in my hand?
18. And he said, Wherefore doth my lord pursue after his servant? for what have I done? or what evil is in mine hand?
26:18 And he said, Wherefore doth my lord thus pursue after his servant? for what have I done? or what evil [is] in mine hand:
26:18 И сказал {еще}: за что господин мой преследует раба своего? что я сделал? какое зло в руке моей?
26:18
καὶ και and; even
εἶπεν επω say; speak
ἵνα ινα so; that
τί τις.1 who?; what?
τοῦτο ουτος this; he
καταδιώκει καταδιωκω hunt down; drive hard
ὁ ο the
κύριός κυριος lord; master
μου μου of me; mine
ὀπίσω οπισω in back; after
τοῦ ο the
δούλου δουλος subject
αὐτοῦ αυτος he; him
ὅτι οτι since; that
τί τις.1 who?; what?
ἡμάρτηκα αμαρτανω sin
καὶ και and; even
τί τις.1 who?; what?
εὑρέθη ευρισκω find
ἐν εν in
ἐμοὶ εμοι me
ἀδίκημα αδικημα crime
26:18
וַ wa וְ and
יֹּ֕אמֶר yyˈōmer אמר say
לָ֥מָּה lˌāmmā לָמָה why
זֶּ֛ה zzˈeh זֶה this
אֲדֹנִ֥י ʔᵃḏōnˌî אָדֹון lord
רֹדֵ֖ף rōḏˌēf רדף pursue
אַחֲרֵ֣י ʔaḥᵃrˈê אַחַר after
עַבְדֹּ֑ו ʕavdˈô עֶבֶד servant
כִּ֚י ˈkî כִּי that
מֶ֣ה mˈeh מָה what
עָשִׂ֔יתִי ʕāśˈîṯî עשׂה make
וּ û וְ and
מַה־ mah- מָה what
בְּ bᵊ בְּ in
יָדִ֖י yāḏˌî יָד hand
רָעָֽה׃ rāʕˈā רָעָה evil
26:18. et ait quam ob causam dominus meus persequitur servum suum quid feci aut quod est in manu mea malum
And he said: Wherefore doth my lord persecute his servant? What have I done? or what evil is there in my hand?
26:18. And he said: “For what reason has my lord pursued his servant? What have I done? Or what evil is there in my hand?
26:18. And he said, Wherefore doth my lord thus pursue after his servant? for what have I done? or what evil [is] in mine hand?
26:18. And he said: “For what reason has my lord pursued his servant? What have I done? Or what evil is there in my hand?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:18: Wherefore: Sa1 24:9, Sa1 24:11-14; Psa 7:3-5, Psa 35:7, Psa 69:4
what have I: Sa1 17:29; Joh 8:46, Joh 10:32, Joh 18:23
John Gill
And he said, wherefore doth my lord thus pursue after his servant?.... Suggesting that it was both below him to do it, and against his interest; for David was his servant, and he would gladly have continued in his service, and done his business, but he drove him from it, and pursued him as a traitor, when he had not been guilty of any offence to his knowledge: and therefore puts the following questions:
for what have I done? or what evil is in mine hand? what crime had he committed, that he was pursued after this manner, and his life sought for? what had he done worthy of death? having a clear conscience, he could boldly ask these questions.
26:1926:19: Եւ արդ լուիցէ՛ տէր իմ արքայ զբանս ծառայի՛ իւրոյ. եթէ Աստուծոյ շարժեալ է զքեզ ՚ի վերայ իմ, ճենճերեսցի՛ զոհ քո. եւ եթէ որդւոց մարդկան՝ անիծեա՛լ լիցին դոքա առաջի Տեառն. զի մերժեցին զիս այսօր չհաստատե՛լ ինձ ՚ի ժառանգութեան Տեառն. ասեն. Ե՛րթ ծառայեա՛ աստուածոց օտարաց։
19 Ինչո՞վ եմ մեղանչել եւ ի՞նչ վնաս եմ հասցրել: Արդ, իմ տէր արքան թող լսի իր ծառայի խօսքերը. “Եթէ Աստուած է քեզ շարժել իմ դէմ, թող քո ճենճերացող զոհը լինեմ, իսկ եթէ մարդկանց որդիներն են արել, անիծեալ լինեն նրանք Տիրոջ առջեւ, քանզի նրանք ինձ այսօր մեկուսացրել են, որ բաժին չստանամ Տիրոջ ժառանգութիւնից”:
19 Եւ հիմա իմ տէրս՝ թագաւորը՝ իր ծառային խօսքերը թող լսէ։ Եթէ Տէրը քեզ իմ վրաս ոտքի հանեց, թող զոհ մը ընդունի*. բայց եթէ մարդոց որդիները ոտքի հանեցին, անոնք Տէրոջը առջեւ անիծեալ ըլլան, քանզի այսօր վռնտեցին, որպէս զի Տէրոջը ժառանգութեանը չտիրանամ ու ինծի ըսին՝ ‘Գնա՛ օտար աստուածներու ծառայութիւն ըրէ՛’։
Եւ արդ լուիցէ տէր իմ արքայ զբանս ծառայի իւրոյ. եթէ [491]Աստուծոյ շարժեալ է զքեզ ի վերայ իմ, ճենճերեսցի զոհ [492]քո. եւ եթէ որդւոց մարդկան, անիծեալ լիցին դոքա առաջի Տեառն. զի մերժեցին զիս այսօր չհաստատել ինձ ի ժառանգութեան Տեառն. ասեն. Երթ ծառայեա աստուածոց օտարաց:

26:19: Եւ արդ լուիցէ՛ տէր իմ արքայ զբանս ծառայի՛ իւրոյ. եթէ Աստուծոյ շարժեալ է զքեզ ՚ի վերայ իմ, ճենճերեսցի՛ զոհ քո. եւ եթէ որդւոց մարդկան՝ անիծեա՛լ լիցին դոքա առաջի Տեառն. զի մերժեցին զիս այսօր չհաստատե՛լ ինձ ՚ի ժառանգութեան Տեառն. ասեն. Ե՛րթ ծառայեա՛ աստուածոց օտարաց։
19 Ինչո՞վ եմ մեղանչել եւ ի՞նչ վնաս եմ հասցրել: Արդ, իմ տէր արքան թող լսի իր ծառայի խօսքերը. “Եթէ Աստուած է քեզ շարժել իմ դէմ, թող քո ճենճերացող զոհը լինեմ, իսկ եթէ մարդկանց որդիներն են արել, անիծեալ լինեն նրանք Տիրոջ առջեւ, քանզի նրանք ինձ այսօր մեկուսացրել են, որ բաժին չստանամ Տիրոջ ժառանգութիւնից”:
19 Եւ հիմա իմ տէրս՝ թագաւորը՝ իր ծառային խօսքերը թող լսէ։ Եթէ Տէրը քեզ իմ վրաս ոտքի հանեց, թող զոհ մը ընդունի*. բայց եթէ մարդոց որդիները ոտքի հանեցին, անոնք Տէրոջը առջեւ անիծեալ ըլլան, քանզի այսօր վռնտեցին, որպէս զի Տէրոջը ժառանգութեանը չտիրանամ ու ինծի ըսին՝ ‘Գնա՛ օտար աստուածներու ծառայութիւն ըրէ՛’։
zohrab-1805▾ eastern-1994▾ western am▾
26:1926:19 И ныне пусть выслушает господин мой, царь, слова раба своего: если Господь возбудил тебя против меня, то да будет это от тебя благовонною жертвою; если же~--- сыны человеческие, то прокляты они пред Господом, ибо они изгнали меня ныне, чтобы не принадлежать мне к наследию Господа, говоря: >.
26:19 καὶ και and; even νῦν νυν now; present ἀκουσάτω ακουω hear δὴ δη in fact ὁ ο the κύριός κυριος lord; master μου μου of me; mine ὁ ο the βασιλεὺς βασιλευς monarch; king τὸ ο the ῥῆμα ρημα statement; phrase τοῦ ο the δούλου δουλος subject αὐτοῦ αυτος he; him εἰ ει if; whether ὁ ο the θεὸς θεος God ἐπισείει επισειω you ἐπ᾿ επι in; on ἐμέ εμε me ὀσφρανθείη οσφραινομαι immolation; sacrifice σου σου of you; your καὶ και and; even εἰ ει if; whether υἱοὶ υιος son ἀνθρώπων ανθρωπος person; human ἐπικατάρατοι επικαταρατος cursed οὗτοι ουτος this; he ἐνώπιον ενωπιος in the face; facing κυρίου κυριος lord; master ὅτι οτι since; that ἐξέβαλόν εκβαλλω expel; cast out με με me σήμερον σημερον today; present μὴ μη not ἐστηρίσθαι στηριζω steady; steadfast ἐν εν in κληρονομίᾳ κληρονομια inheritance κυρίου κυριος lord; master λέγοντες λεγω tell; declare πορεύου πορευομαι travel; go δούλευε δουλευω give allegiance; subject θεοῖς θεος God ἑτέροις ετερος different; alternate
26:19 וְ wᵊ וְ and עַתָּ֗ה ʕattˈā עַתָּה now יִֽשְׁמַֽע־ yˈišmˈaʕ- שׁמע hear נָא֙ nˌā נָא yeah אֲדֹנִ֣י ʔᵃḏōnˈî אָדֹון lord הַ ha הַ the מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king אֵ֖ת ʔˌēṯ אֵת [object marker] דִּבְרֵ֣י divrˈê דָּבָר word עַבְדֹּ֑ו ʕavdˈô עֶבֶד servant אִם־ ʔim- אִם if יְהוָ֞ה [yᵊhwˈāh] יְהוָה YHWH הֱסִֽיתְךָ֥ hᵉsˈîṯᵊḵˌā סות incite בִי֙ vˌî בְּ in יָרַ֣ח yārˈaḥ רוח be spacious מִנְחָ֔ה minḥˈā מִנְחָה present וְ wᵊ וְ and אִ֣ם׀ ʔˈim אִם if בְּנֵ֣י bᵊnˈê בֵּן son הָ hā הַ the אָדָ֗ם ʔāḏˈām אָדָם human, mankind אֲרוּרִ֥ים ʔᵃrûrˌîm ארר curse הֵם֙ hˌēm הֵם they לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH כִּֽי־ kˈî- כִּי that גֵרְשׁ֣וּנִי ḡērᵊšˈûnî גרשׁ drive out הַ ha הַ the יֹּ֗ום yyˈôm יֹום day מֵ mē מִן from הִסְתַּפֵּ֜חַ histappˈēₐḥ ספח attach בְּ bᵊ בְּ in נַחֲלַ֤ת naḥᵃlˈaṯ נַחֲלָה heritage יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say לֵ֥ךְ lˌēḵ הלך walk עֲבֹ֖ד ʕᵃvˌōḏ עבד work, serve אֱלֹהִ֥ים ʔᵉlōhˌîm אֱלֹהִים god(s) אֲחֵרִֽים׃ ʔᵃḥērˈîm אַחֵר other
26:19. nunc ergo audi oro domine mi rex verba servi tui si Dominus incitat te adversum me odoretur sacrificium si autem filii hominum maledicti sunt in conspectu Domini qui eiecerunt me hodie ut non habitem in hereditate Domini dicentes vade servi diis alienisNow therefore hear, I pray thee, my lord the king, the words of thy servant: If the Lord stir thee up against me, let him accept of sacrifice: but if the sons of men, they are cursed in the sight of the Lord, who have cast me out this day, that I should not dwell in the inheritance of the Lord, saying: Go, serve strange gods.
26:19. Now therefore, listen, I beg you, my lord the king, to the words of your servant. If the Lord has stirred you up against me, let him make the sacrifice fragrant. But if the sons of men have done so, they are accursed in the sight of the Lord, who has cast me out this day, so that I would not live within the inheritance of the Lord, saying, ‘Go, serve strange gods.’
26:19. Now therefore, I pray thee, let my lord the king hear the words of his servant. If the LORD have stirred thee up against me, let him accept an offering: but if [they be] the children of men, cursed [be] they before the LORD; for they have driven me out this day from abiding in the inheritance of the LORD, saying, Go, serve other gods.
26:19. Now therefore, listen, I beg you, my lord the king, to the words of your servant. If the Lord has stirred you up against me, let him make the sacrifice fragrant. But if the sons of men have done so, they are accursed in the sight of the Lord, who has cast me out this day, so that I would not live within the inheritance of the Lord, saying, ‘Go, serve strange gods.’
19. Now therefore, I pray thee, let my lord the king hear the words of his servant. If it be the LORD that hath stirred thee up against me, let him accept an offering: but if it be the children of men, cursed be they before the LORD; for they have driven me out this day that I should not cleave unto the inheritance of the LORD, saying, Go, serve other gods.
26:19 Now therefore, I pray thee, let my lord the king hear the words of his servant. If the LORD have stirred thee up against me, let him accept an offering: but if [they be] the children of men, cursed [be] they before the LORD; for they have driven me out this day from abiding in the inheritance of the LORD, saying, Go, serve other gods:
26:19 И ныне пусть выслушает господин мой, царь, слова раба своего: если Господь возбудил тебя против меня, то да будет это от тебя благовонною жертвою; если же~--- сыны человеческие, то прокляты они пред Господом, ибо они изгнали меня ныне, чтобы не принадлежать мне к наследию Господа, говоря: <<ступай, служи богам чужим>>.
26:19
καὶ και and; even
νῦν νυν now; present
ἀκουσάτω ακουω hear
δὴ δη in fact
ὁ ο the
κύριός κυριος lord; master
μου μου of me; mine
ὁ ο the
βασιλεὺς βασιλευς monarch; king
τὸ ο the
ῥῆμα ρημα statement; phrase
τοῦ ο the
δούλου δουλος subject
αὐτοῦ αυτος he; him
εἰ ει if; whether
ὁ ο the
θεὸς θεος God
ἐπισείει επισειω you
ἐπ᾿ επι in; on
ἐμέ εμε me
ὀσφρανθείη οσφραινομαι immolation; sacrifice
σου σου of you; your
καὶ και and; even
εἰ ει if; whether
υἱοὶ υιος son
ἀνθρώπων ανθρωπος person; human
ἐπικατάρατοι επικαταρατος cursed
οὗτοι ουτος this; he
ἐνώπιον ενωπιος in the face; facing
κυρίου κυριος lord; master
ὅτι οτι since; that
ἐξέβαλόν εκβαλλω expel; cast out
με με me
σήμερον σημερον today; present
μὴ μη not
ἐστηρίσθαι στηριζω steady; steadfast
ἐν εν in
κληρονομίᾳ κληρονομια inheritance
κυρίου κυριος lord; master
λέγοντες λεγω tell; declare
πορεύου πορευομαι travel; go
δούλευε δουλευω give allegiance; subject
θεοῖς θεος God
ἑτέροις ετερος different; alternate
26:19
וְ wᵊ וְ and
עַתָּ֗ה ʕattˈā עַתָּה now
יִֽשְׁמַֽע־ yˈišmˈaʕ- שׁמע hear
נָא֙ nˌā נָא yeah
אֲדֹנִ֣י ʔᵃḏōnˈî אָדֹון lord
הַ ha הַ the
מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king
אֵ֖ת ʔˌēṯ אֵת [object marker]
דִּבְרֵ֣י divrˈê דָּבָר word
עַבְדֹּ֑ו ʕavdˈô עֶבֶד servant
אִם־ ʔim- אִם if
יְהוָ֞ה [yᵊhwˈāh] יְהוָה YHWH
הֱסִֽיתְךָ֥ hᵉsˈîṯᵊḵˌā סות incite
בִי֙ vˌî בְּ in
יָרַ֣ח yārˈaḥ רוח be spacious
מִנְחָ֔ה minḥˈā מִנְחָה present
וְ wᵊ וְ and
אִ֣ם׀ ʔˈim אִם if
בְּנֵ֣י bᵊnˈê בֵּן son
הָ hā הַ the
אָדָ֗ם ʔāḏˈām אָדָם human, mankind
אֲרוּרִ֥ים ʔᵃrûrˌîm ארר curse
הֵם֙ hˌēm הֵם they
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
כִּֽי־ kˈî- כִּי that
גֵרְשׁ֣וּנִי ḡērᵊšˈûnî גרשׁ drive out
הַ ha הַ the
יֹּ֗ום yyˈôm יֹום day
מֵ mē מִן from
הִסְתַּפֵּ֜חַ histappˈēₐḥ ספח attach
בְּ bᵊ בְּ in
נַחֲלַ֤ת naḥᵃlˈaṯ נַחֲלָה heritage
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
לֵ lē לְ to
אמֹ֔ר ʔmˈōr אמר say
לֵ֥ךְ lˌēḵ הלך walk
עֲבֹ֖ד ʕᵃvˌōḏ עבד work, serve
אֱלֹהִ֥ים ʔᵉlōhˌîm אֱלֹהִים god(s)
אֲחֵרִֽים׃ ʔᵃḥērˈîm אַחֵר other
26:19. nunc ergo audi oro domine mi rex verba servi tui si Dominus incitat te adversum me odoretur sacrificium si autem filii hominum maledicti sunt in conspectu Domini qui eiecerunt me hodie ut non habitem in hereditate Domini dicentes vade servi diis alienis
Now therefore hear, I pray thee, my lord the king, the words of thy servant: If the Lord stir thee up against me, let him accept of sacrifice: but if the sons of men, they are cursed in the sight of the Lord, who have cast me out this day, that I should not dwell in the inheritance of the Lord, saying: Go, serve strange gods.
26:19. Now therefore, listen, I beg you, my lord the king, to the words of your servant. If the Lord has stirred you up against me, let him make the sacrifice fragrant. But if the sons of men have done so, they are accursed in the sight of the Lord, who has cast me out this day, so that I would not live within the inheritance of the Lord, saying, ‘Go, serve strange gods.’
26:19. Now therefore, I pray thee, let my lord the king hear the words of his servant. If the LORD have stirred thee up against me, let him accept an offering: but if [they be] the children of men, cursed [be] they before the LORD; for they have driven me out this day from abiding in the inheritance of the LORD, saying, Go, serve other gods.
26:19. Now therefore, listen, I beg you, my lord the king, to the words of your servant. If the Lord has stirred you up against me, let him make the sacrifice fragrant. But if the sons of men have done so, they are accursed in the sight of the Lord, who has cast me out this day, so that I would not live within the inheritance of the Lord, saying, ‘Go, serve strange gods.’
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19: Ступай, служи богам чужим, т. е. иди из земли избранного народа Господня и скитайся в землях язычников, среди поклоняющихся идолам.
Adam Clarke: Commentary on the Bible - 1831
26:19: Let him accept an offering - If God have stirred thee up against me, why, then, let him deliver my life into thy hand, and accept it as a sacrifice. But as the word is מנחה minchah, a gratitude-offering, perhaps the sense may be this: Let God accept a gratitude-offering from thee, for having purged the land of a worker of iniquity; for, were I not such, God would never stir thee up against me.
But if they be the children of men - If men have, by false representations, lies, and slanders, stirred thee up against an innocent man, then let them be cursed before the Lord. If I am guilty, I deserve to die; if not, those who seek my life should be destroyed.
Saying, Go, serve other gods - His being obliged to leave the tabernacle, and the place where the true worship of God was performed, and take refuge among idolaters, said in effect, Go, serve other gods.
1 Kings (1 Samuel) 26:20
Albert Barnes: Notes on the Bible - 1834
26:19: If the Lord have stirred thee up - The meaning is clear from the preceding history. "An evil spirit from God troubling him" was the beginning of the persecution. And this evil spirit was sent in punishment of Saul's sin Sa1 16:1, Sa1 16:14. If the continued persecution was merely the consequence of this evil spirit continuing to vex Saul, David advises Saul to seek God's pardon, and, as a consequence, the removal of the evil spirit, by offering a sacrifice. But if the persecution was the consequence of the false accusations of slanderers, then "cursed" be his enemies who, by their actions, drove David out from the only land where Yahweh was worshipped, and forced him to take refuge in the country of pagan and idolaters (compare Deu 4:27; Deu 28:36).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:19: let my lord: Sa1 25:24; Gen 44:18
stirred: Sa1 16:14-23, Sa1 18:10; Sa2 16:11, Sa2 24:1; Kg1 22:22; Ch1 21:1
accept: Heb. smell, Gen 8:21; Lev 26:31; Psa 119:1-8
cursed: Pro 6:16-19, Pro 30:10; Gal 1:8, Gal 1:9, Gal 5:12; Ti2 4:14
they have driven: Deu 4:27, Deu 4:28; Jos 22:25-27; Psa 42:1, Psa 42:2, Psa 120:5; Isa 60:5; Rom 14:15
abiding: Heb. cleaving
the inheritance: Sa2 14:16, Sa2 20:19
Geneva 1599
Now therefore, I pray thee, let my lord the king hear the words of his servant. If the LORD have stirred thee up against me, let him (h) accept an offering: but if [they be] the children of men, cursed [be] they before the LORD; for they have driven me out this day from abiding in the inheritance of the LORD, saying, Go, serve (i) other gods.
(h) Let his anger toward us be pacified by a sacrifice.
(i) As much as lay in them, they compelled him to idolatry because they forced him to flee to the idolaters.
John Gill
Now therefore, I pray thee, let my lord the king hear the words of his servant,.... Whether David waited for an answer to his question is not certain; probably he did, and observing none returned, desired audience of what he had further to say:
if the Lord have stirred thee up against me; if he had put it into his heart to persecute him after this manner, for some sin he had committed against him, though not against Saul: did that appear to be the case:
let him accept an offering; my offering, as the Targum; or my prayer, as Jarchi; I would offer a sin offering according to the law, to make atonement for my offence, and might hope it would be accepted; or I would make my supplication to God, and entreat him to forgive mine iniquity, and so an issue be put to these troubles; or should it be a capital crime deserving of death he was guilty of, he was content to die, and satisfy for his fault in that way; or if both of them had sinned, in any respect, he proposed to join in an acceptable sacrifice to God, and so reconciliation be made, and matters adjusted in such a religious way; if it was the evil spirit from the Lord that had entered into Saul, or God had suffered a melancholy disorder to seize him, which had put him upon those measures, let an offering agreeable to the will of God be offered, or supplication made for the removal of it:
but if they be the children of men; that incited him to such violent methods, as Abner his general, or Doeg the Edomite, and others:
cursed be they before the Lord; an imprecation of the vengeance of God upon them:
for they have driven me out this day from abiding in the inheritance of the Lord; meaning not from his own house and fatally, nor from the palace of Saul, but from the land of Canaan the Lord had given to his people Israel for an inheritance, and from the worship of God in it, which made it dear and precious to him; he knew if Saul went on pursuing him in this manner, he mast be obliged to quit the land, and go into a foreign country, as he quickly did; so the Targum renders it the inheritance of the people of the Lord: by being driven out of the land which was their inheritance, he should be deprived of their company and conversation, and of all social worship; the consideration of which was cutting to him, and caused the above imprecation from him on those who were concerned in it, and who in effect by their actions were
saying, go, serve other gods; for by being forced to go into an idolatrous country, he would be in the way of temptation, and be liable to be corrupted by ill examples, and to be persuaded and enticed into idolatrous practices; and if he was kept from them it would be no thanks to them, they did all they could to lead him into them; and if he was preserved, it would be owing to the power and grace of God; the Targum is,"go David among the people that worship idols;''the Jews have a saying, that he that dwells without the land of Israel, it is as if he had no God and as if he served an idol (q).
(q) T. Bab. Cetubot, fol. 110. 2.
John Wesley
The Lord - If the Lord hath by the evil spirit which he hath sent, or by his secret providence, directed thy rage against me for the punishment of thine, or my sins. An offering - Let us offer up a sacrifice to God to appease his wrath against us. Driven me - From the land which God hath given to his people for their inheritance, and where he hath established his presence and worship. Go serve - This was the language of their actions. For by driving him from God's land, and the place of his worship, into foreign and idolatrous lands, they exposed him to the peril of being either ensnared by their counsels, or examples; or forced by their power to worship idols.
Robert Jamieson, A. R. Fausset and David Brown
If the Lord have stirred thee up against me--By the evil spirit He had sent, or by any spiritual offenses by which we have mutually displeased Him.
let him accept an offering--that is, let us conjointly offer a sacrifice for appeasing His wrath against us.
if they be the children of men--The prudence, meekness, and address of David in ascribing the king's enmity to the instigations of some malicious traducers, and not to the jealousy of Saul himself, is worthy of notice.
saying, Go, serve other gods--This was the drift of their conduct. By driving him from the land and ordinances of the true worship, into foreign and heathen countries, they were exposing him to all the seductions of idolatry.
26:2026:20: Եւ արդ՝ մի՛ անկցի արիւն իմ յերկիր առաջի երեսաց Տեառն, զի ելեա՛լ է թագաւոր Իսրայէլի խնդրել զանձն իմ, որպէս ընթանայցէ ագռաւ ընդ լերինս։
20 Նրանք ինձ ասացին. “Գնա ծառայի՛ր օտար աստուածների”: Արդ, իմ արիւնը Տիրոջ առջեւ գետին թող չթափուի, քանի որ Իսրայէլի թագաւորը ելել է իմ կեանքը խլելու, ինչպէս որ ագռաւն է թեւածում լեռների վրայ»:
20 Եւ հիմա Տէրոջը առջեւ իմ արիւնս գետինը չիյնայ. քանզի Իսրայէլի թագաւորը լու մը փնտռելու ելաւ, ինչպէս մարդ մը լեռներու վրայ կաքաւի մը ետեւէն կ’իյնայ»։
Եւ արդ մի՛ անկցի արիւն իմ յերկիր առաջի երեսաց Տեառն. զի ելեալ է թագաւոր Իսրայելի խնդրել [493]զանձն իմ, որպէս ընթանայցէ ագռաւ`` ընդ լերինս:

26:20: Եւ արդ՝ մի՛ անկցի արիւն իմ յերկիր առաջի երեսաց Տեառն, զի ելեա՛լ է թագաւոր Իսրայէլի խնդրել զանձն իմ, որպէս ընթանայցէ ագռաւ ընդ լերինս։
20 Նրանք ինձ ասացին. “Գնա ծառայի՛ր օտար աստուածների”: Արդ, իմ արիւնը Տիրոջ առջեւ գետին թող չթափուի, քանի որ Իսրայէլի թագաւորը ելել է իմ կեանքը խլելու, ինչպէս որ ագռաւն է թեւածում լեռների վրայ»:
20 Եւ հիմա Տէրոջը առջեւ իմ արիւնս գետինը չիյնայ. քանզի Իսրայէլի թագաւորը լու մը փնտռելու ելաւ, ինչպէս մարդ մը լեռներու վրայ կաքաւի մը ետեւէն կ’իյնայ»։
zohrab-1805▾ eastern-1994▾ western am▾
26:2026:20 Да не прольется же кровь моя на землю пред лицем Господа; ибо царь Израилев вышел искать одну блоху, как гоняются за куропаткою по горам.
26:20 καὶ και and; even νῦν νυν now; present μὴ μη not πέσοι πιπτω fall τὸ ο the αἷμά αιμα blood; bloodstreams μου μου of me; mine ἐπὶ επι in; on τὴν ο the γῆν γη earth; land ἐξ εκ from; out of ἐναντίας εναντιος contrary; opposite προσώπου προσωπον face; ahead of κυρίου κυριος lord; master ὅτι οτι since; that ἐξελήλυθεν εξερχομαι come out; go out ὁ ο the βασιλεὺς βασιλευς monarch; king Ισραηλ ισραηλ.1 Israel ζητεῖν ζητεω seek; desire τὴν ο the ψυχήν ψυχη soul μου μου of me; mine καθὼς καθως just as / like καταδιώκει καταδιωκω hunt down; drive hard ὁ ο the νυκτικόραξ νυκτικοραξ in τοῖς ο the ὄρεσιν ορος mountain; mount
26:20 וְ wᵊ וְ and עַתָּ֗ה ʕattˈā עַתָּה now אַל־ ʔal- אַל not יִפֹּ֤ל yippˈōl נפל fall דָּֽמִי֙ dˈāmî דָּם blood אַ֔רְצָה ʔˈarṣā אֶרֶץ earth מִ mi מִן from נֶּ֖גֶד nnˌeḡeḏ נֶגֶד counterpart פְּנֵ֣י pᵊnˈê פָּנֶה face יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH כִּֽי־ kˈî- כִּי that יָצָ֞א yāṣˈā יצא go out מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel לְ lᵊ לְ to בַקֵּשׁ֙ vaqqˌēš בקשׁ seek אֶת־ ʔeṯ- אֵת [object marker] פַּרְעֹ֣שׁ parʕˈōš פַּרְעֹשׁ flea אֶחָ֔ד ʔeḥˈāḏ אֶחָד one כַּ ka כְּ as אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative] יִרְדֹּ֥ף yirdˌōf רדף pursue הַ ha הַ the קֹּרֵ֖א qqōrˌē קֹרֵא partridge בֶּ be בְּ in † הַ the הָרִֽים׃ hārˈîm הַר mountain
26:20. et nunc non effundatur sanguis meus in terra coram Domino quia egressus est rex Israhel ut quaerat pulicem unum sicut persequitur perdix in montibusAnd now let not my blood be shed upon the earth before the Lord: for the king of Israel is come out to seek a flea, as the partridge is hunted in the mountains.
26:20. And now, let not my blood be poured out upon the earth before the Lord. For the king of Israel has gone out, so that he might seek a flea, just as the partridge is pursued amid the mountains.”
26:20. Now therefore, let not my blood fall to the earth before the face of the LORD: for the king of Israel is come out to seek a flea, as when one doth hunt a partridge in the mountains.
26:20. And now, let not my blood be poured out upon the earth before the Lord. For the king of Israel has gone out, so that he might seek a flea, just as the partridge is pursued amid the mountains.”
20. Now therefore, let not my blood fall to the earth away from the presence of the LORD: for the king of Israel is come out to seek a flea, as when one doth hunt a partridge in the mountains.
26:20 Now therefore, let not my blood fall to the earth before the face of the LORD: for the king of Israel is come out to seek a flea, as when one doth hunt a partridge in the mountains:
26:20 Да не прольется же кровь моя на землю пред лицем Господа; ибо царь Израилев вышел искать одну блоху, как гоняются за куропаткою по горам.
26:20
καὶ και and; even
νῦν νυν now; present
μὴ μη not
πέσοι πιπτω fall
τὸ ο the
αἷμά αιμα blood; bloodstreams
μου μου of me; mine
ἐπὶ επι in; on
τὴν ο the
γῆν γη earth; land
ἐξ εκ from; out of
ἐναντίας εναντιος contrary; opposite
προσώπου προσωπον face; ahead of
κυρίου κυριος lord; master
ὅτι οτι since; that
ἐξελήλυθεν εξερχομαι come out; go out
ὁ ο the
βασιλεὺς βασιλευς monarch; king
Ισραηλ ισραηλ.1 Israel
ζητεῖν ζητεω seek; desire
τὴν ο the
ψυχήν ψυχη soul
μου μου of me; mine
καθὼς καθως just as / like
καταδιώκει καταδιωκω hunt down; drive hard
ὁ ο the
νυκτικόραξ νυκτικοραξ in
τοῖς ο the
ὄρεσιν ορος mountain; mount
26:20
וְ wᵊ וְ and
עַתָּ֗ה ʕattˈā עַתָּה now
אַל־ ʔal- אַל not
יִפֹּ֤ל yippˈōl נפל fall
דָּֽמִי֙ dˈāmî דָּם blood
אַ֔רְצָה ʔˈarṣā אֶרֶץ earth
מִ mi מִן from
נֶּ֖גֶד nnˌeḡeḏ נֶגֶד counterpart
פְּנֵ֣י pᵊnˈê פָּנֶה face
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
כִּֽי־ kˈî- כִּי that
יָצָ֞א yāṣˈā יצא go out
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel
לְ lᵊ לְ to
בַקֵּשׁ֙ vaqqˌēš בקשׁ seek
אֶת־ ʔeṯ- אֵת [object marker]
פַּרְעֹ֣שׁ parʕˈōš פַּרְעֹשׁ flea
אֶחָ֔ד ʔeḥˈāḏ אֶחָד one
כַּ ka כְּ as
אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative]
יִרְדֹּ֥ף yirdˌōf רדף pursue
הַ ha הַ the
קֹּרֵ֖א qqōrˌē קֹרֵא partridge
בֶּ be בְּ in
† הַ the
הָרִֽים׃ hārˈîm הַר mountain
26:20. et nunc non effundatur sanguis meus in terra coram Domino quia egressus est rex Israhel ut quaerat pulicem unum sicut persequitur perdix in montibus
And now let not my blood be shed upon the earth before the Lord: for the king of Israel is come out to seek a flea, as the partridge is hunted in the mountains.
26:20. And now, let not my blood be poured out upon the earth before the Lord. For the king of Israel has gone out, so that he might seek a flea, just as the partridge is pursued amid the mountains.”
26:20. Now therefore, let not my blood fall to the earth before the face of the LORD: for the king of Israel is come out to seek a flea, as when one doth hunt a partridge in the mountains.
26:20. And now, let not my blood be poured out upon the earth before the Lord. For the king of Israel has gone out, so that he might seek a flea, just as the partridge is pursued amid the mountains.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20: Вышел искать одну блоху, гоняется за куропаткой. См. прим. к 15: ст. XXIV гл.
Adam Clarke: Commentary on the Bible - 1831
26:20: As when one doth hunt a partridge - It is worthy of remark that the Arabs, observing that partridges, being put up several times, soon become so weary as not to be able to fly; they in this manner hunt them upon the mountains, till at last they can knock them down with their clubs.
It was in this manner that Saul hunted David, coming hastily upon him, and putting him up from time to time, in hopes that he should at length, by frequent repetitions of it, be able to destroy him. See Harmer.
1 Kings (1 Samuel) 26:21
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:20: let not my: Sa1 2:9, Sa1 25:29
the king: Sa1 24:14; Mat 26:47, Mat 26:55
a flea: Parosh, (in Arabic borghooth, Syriac, poorthano,) the well known little contemptible and troublesome insect, the flea, seems to be so called from its agility in leaping and skipping, from para, "free," and raash, "to leap, bound." David, by comparing himself to this insect, seems to import, that while it would cost Saul much pains to catch him, he would obtain but very little advantage from it.
a partridge: Korai certainly denotes the partridge, which is called in Arabic, kiraa. It seems to be so called from the cry or cur which it utters when calling its young.
John Gill
Now therefore let not my blood fall to the earth before the face of the Lord,.... For should it be spilled, God, who is omniscient, will see it, and take notice of it; and being righteous, and to whom vengeance belongs, he will avenge it: some render it, "my blood shall not fall to the earth before the face of the Lord" (r); I am continually under his eye and care, and he will protect and defend me; and in vain is it for thee to pursue after me; I shall never fall into thine hands, though I may be obliged to quit my country, and go into an idolatrous nation, against my will:
for the king of Israel is come out to seek a flea; which leaps from place to place and is not easily taken: or this may denote what a mean, poor, weak, insignificant person David was; and how much it was below Saul to come out with an army of chosen men in pursuit of him; so the Targum,"the king of Israel is come out to seek one that is weak or feeble:"
as when one doth hunt a partridge in the mountains; as kings for their delight used to do, as Abarbinel observes; but this being a business of pleasure, and this a bird of worth, some other is thought to be here intended. Indeed the is represented as worth no more than an "obolus", or five farthings, though fifty drachmas or drachms were ordered to be paid for one (s); the Septuagint renders the word an "owl": the word is "kore", and from the etymology of it one would think it was the raven or crow. Jarchi on Jer 17:11 takes it to be the cuckoo, though here the partridge as others; Bochart (t) will have it to be the woodcock, snipe, or snite (u). Some choose to read the words,"as the kore or partridge on the mountains hunts;''which, it is said, hunts and seeks after the nests of other birds, and sits on their eggs (v): see Jer 17:11; so Saul hunted after David, though he could not take him; several naturalists (w) observe, that the partridge is very difficult to be taken by the hunter.
(r) "non effundetur", Martyr. and to this sense are Syr. Ar. vers. (s) Laert. l. 2. in Vita Aristippi. (t) Hierozoic. par. 2. l. 1. c. 12. col. 81. (u) (A snite is like a snipe, yet a different species of lark-like bird. Oxford English Dictionary. Editor) (v) T. Bab. Cholin, fol. 140. 2. Jarchi & Abarbinel in loc. (w) Aristot. Hist. Animal. l. 9. c. 8. Plin. Nat. Hist. l. 10. c. 33. Aelian. Hist. Animal. l. 3. c. 16.
John Wesley
Before the Lord - Remember, if thou dost it, God the judge of all men seeth it, and will avenge it; though I will not avenge myself.
Robert Jamieson, A. R. Fausset and David Brown
as when one doth hunt a partridge--People in the East, in hunting the partridge and other game birds, pursue them, till observing them becoming languid and fatigued after they have been put up two or three times, they rush upon the birds stealthily and knock them down with bludgeons [SHAW, Travels]. It was exactly in this manner that Saul was pursuing David. He drove him from time to time from his hiding-place, hoping to render him weary of his life, or obtain an opportunity of accomplishing his destruction.
26:2126:21: Եւ ասէ Սաւուղ. Մեղա՛յ, դարձի՛ր որդեակ իմ Դաւիթ, զի ո՛չ արարից քեզ չար. փոխանակ զի պատուակա՛ն է անձն իմ առաջի աչաց քոց. եւ ես յայսմ աւուր ժամանակի զրախնդի՛ր եւ յանցաւո՛ր եմ յոյժ[3112]։ [3112] Այլք. Զի ո՛չ ինչ արարից քեզ չար։
21 Սաւուղն ասաց. «Մեղք եմ գործել: Վերադարձի՛ր, որդեա՛կ իմ Դաւիթ: Քեզ չար բան չեմ անի այն բանի համար, որ իմ անձը քո աչքին պատուական է: Ես ամբողջ ժամանակ յիմարութիւն եմ գործել եւ շատ յանցաւոր եմ»:
21 Ու Սաւուղ ըսաւ. «Մեղք գործեցի. դարձի՛ր, որդեա՛կ իմ Դաւիթ. իմ հոգիս այսօր քու աչքերուդ պատուական երեւնալուն համար՝ քեզի անգամ մըն ալ չարութիւն պիտի չընեմ. ահա յիմարութիւն ըրի ու մեծապէս սխալեցայ»։
Եւ ասէ Սաւուղ. Մեղայ, դարձիր, որդեակ իմ Դաւիթ, զի ոչ ինչ արարից քեզ չար, փոխանակ զի պատուական է անձն իմ առաջի աչաց քոց. եւ ես յայսմ աւուր ժամանակի զրախնդիր եւ յանցաւոր եմ յոյժ:

26:21: Եւ ասէ Սաւուղ. Մեղա՛յ, դարձի՛ր որդեակ իմ Դաւիթ, զի ո՛չ արարից քեզ չար. փոխանակ զի պատուակա՛ն է անձն իմ առաջի աչաց քոց. եւ ես յայսմ աւուր ժամանակի զրախնդի՛ր եւ յանցաւո՛ր եմ յոյժ[3112]։
[3112] Այլք. Զի ո՛չ ինչ արարից քեզ չար։
21 Սաւուղն ասաց. «Մեղք եմ գործել: Վերադարձի՛ր, որդեա՛կ իմ Դաւիթ: Քեզ չար բան չեմ անի այն բանի համար, որ իմ անձը քո աչքին պատուական է: Ես ամբողջ ժամանակ յիմարութիւն եմ գործել եւ շատ յանցաւոր եմ»:
21 Ու Սաւուղ ըսաւ. «Մեղք գործեցի. դարձի՛ր, որդեա՛կ իմ Դաւիթ. իմ հոգիս այսօր քու աչքերուդ պատուական երեւնալուն համար՝ քեզի անգամ մըն ալ չարութիւն պիտի չընեմ. ահա յիմարութիւն ըրի ու մեծապէս սխալեցայ»։
zohrab-1805▾ eastern-1994▾ western am▾
26:2126:21 И сказал Саул: согрешил я; возвратись, сын мой Давид, ибо я не буду больше делать тебе зла, потому что душа моя была дорога ныне в глазах твоих; безумно поступал я и очень много погрешал.
26:21 καὶ και and; even εἶπεν επω say; speak Σαουλ σαουλ Saoul; Saul ἡμάρτηκα αμαρτανω sin ἐπίστρεφε επιστρεφω turn around; return τέκνον τεκνον child Δαυιδ δαβιδ Dabid; Thavith ὅτι οτι since; that οὐ ου not κακοποιήσω κακοποιεω do bad σε σε.1 you ἀνθ᾿ αντι against; instead of ὧν ος who; what ἔντιμος εντιμος valued; valuable ψυχή ψυχη soul μου μου of me; mine ἐν εν in ὀφθαλμοῖς οφθαλμος eye; sight σου σου of you; your ἐν εν in τῇ ο the σήμερον σημερον today; present μεματαίωμαι ματαιοω superficial καὶ και and; even ἠγνόηκα αγνοεω ignorant; ignore πολλὰ πολυς much; many σφόδρα σφοδρα vehemently; tremendously
26:21 וַ wa וְ and יֹּאמֶר֩ yyōmˌer אמר say שָׁא֨וּל šāʔˌûl שָׁאוּל Saul חָטָ֜אתִי ḥāṭˈāṯî חטא miss שׁ֣וּב šˈûv שׁוב return בְּנִֽי־ bᵊnˈî- בֵּן son דָוִ֗ד ḏāwˈiḏ דָּוִד David כִּ֠י kˌî כִּי that לֹֽא־ lˈō- לֹא not אָרַ֤ע ʔārˈaʕ רעע be evil לְךָ֙ lᵊḵˌā לְ to עֹ֔וד ʕˈôḏ עֹוד duration תַּ֠חַת taḥˌaṯ תַּחַת under part אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] יָקְרָ֥ה yāqᵊrˌā יקר be precious נַפְשִׁ֛י nafšˈî נֶפֶשׁ soul בְּ bᵊ בְּ in עֵינֶ֖יךָ ʕênˌeʸḵā עַיִן eye הַ ha הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the זֶּ֑ה zzˈeh זֶה this הִנֵּ֥ה hinnˌē הִנֵּה behold הִסְכַּ֛לְתִּי hiskˈaltî סכל be foolish וָ wā וְ and אֶשְׁגֶּ֖ה ʔešgˌeh שׁגה err הַרְבֵּ֥ה harbˌē רבה be many מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might
26:21. et ait Saul peccavi revertere fili mi David nequaquam enim ultra male tibi faciam eo quod pretiosa fuerit anima mea in oculis tuis hodie apparet quod stulte egerim et ignoraverim multa nimisAnd Saul said: I have sinned; return, my son David, for I will no more do thee harm, because my life hath been precious in thy eyes this day: for it appeareth that I have done foolishly, and have been ignorant in very many things.
26:21. And Saul said: “I have sinned. Return, my son David. For I will never again do evil to you, because my life has been precious in your eyes this day. For it is apparent that I have acted senselessly, and have been ignorant of very many things.”
26:21. Then said Saul, I have sinned: return, my son David: for I will no more do thee harm, because my soul was precious in thine eyes this day: behold, I have played the fool, and have erred exceedingly.
26:21. And Saul said: “I have sinned. Return, my son David. For I will never again do evil to you, because my life has been precious in your eyes this day. For it is apparent that I have acted senselessly, and have been ignorant of very many things.”
21. Then said Saul, I have sinned: return, my son David: for I will no more do thee harm, because my life was precious in thine eyes this day: behold, I have played the fool, and have erred exceedingly.
26:21 Then said Saul, I have sinned: return, my son David: for I will no more do thee harm, because my soul was precious in thine eyes this day: behold, I have played the fool, and have erred exceedingly:
26:21 И сказал Саул: согрешил я; возвратись, сын мой Давид, ибо я не буду больше делать тебе зла, потому что душа моя была дорога ныне в глазах твоих; безумно поступал я и очень много погрешал.
26:21
καὶ και and; even
εἶπεν επω say; speak
Σαουλ σαουλ Saoul; Saul
ἡμάρτηκα αμαρτανω sin
ἐπίστρεφε επιστρεφω turn around; return
τέκνον τεκνον child
Δαυιδ δαβιδ Dabid; Thavith
ὅτι οτι since; that
οὐ ου not
κακοποιήσω κακοποιεω do bad
σε σε.1 you
ἀνθ᾿ αντι against; instead of
ὧν ος who; what
ἔντιμος εντιμος valued; valuable
ψυχή ψυχη soul
μου μου of me; mine
ἐν εν in
ὀφθαλμοῖς οφθαλμος eye; sight
σου σου of you; your
ἐν εν in
τῇ ο the
σήμερον σημερον today; present
μεματαίωμαι ματαιοω superficial
καὶ και and; even
ἠγνόηκα αγνοεω ignorant; ignore
πολλὰ πολυς much; many
σφόδρα σφοδρα vehemently; tremendously
26:21
וַ wa וְ and
יֹּאמֶר֩ yyōmˌer אמר say
שָׁא֨וּל šāʔˌûl שָׁאוּל Saul
חָטָ֜אתִי ḥāṭˈāṯî חטא miss
שׁ֣וּב šˈûv שׁוב return
בְּנִֽי־ bᵊnˈî- בֵּן son
דָוִ֗ד ḏāwˈiḏ דָּוִד David
כִּ֠י kˌî כִּי that
לֹֽא־ lˈō- לֹא not
אָרַ֤ע ʔārˈaʕ רעע be evil
לְךָ֙ lᵊḵˌā לְ to
עֹ֔וד ʕˈôḏ עֹוד duration
תַּ֠חַת taḥˌaṯ תַּחַת under part
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
יָקְרָ֥ה yāqᵊrˌā יקר be precious
נַפְשִׁ֛י nafšˈî נֶפֶשׁ soul
בְּ bᵊ בְּ in
עֵינֶ֖יךָ ʕênˌeʸḵā עַיִן eye
הַ ha הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
זֶּ֑ה zzˈeh זֶה this
הִנֵּ֥ה hinnˌē הִנֵּה behold
הִסְכַּ֛לְתִּי hiskˈaltî סכל be foolish
וָ wā וְ and
אֶשְׁגֶּ֖ה ʔešgˌeh שׁגה err
הַרְבֵּ֥ה harbˌē רבה be many
מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might
26:21. et ait Saul peccavi revertere fili mi David nequaquam enim ultra male tibi faciam eo quod pretiosa fuerit anima mea in oculis tuis hodie apparet quod stulte egerim et ignoraverim multa nimis
And Saul said: I have sinned; return, my son David, for I will no more do thee harm, because my life hath been precious in thy eyes this day: for it appeareth that I have done foolishly, and have been ignorant in very many things.
26:21. And Saul said: “I have sinned. Return, my son David. For I will never again do evil to you, because my life has been precious in your eyes this day. For it is apparent that I have acted senselessly, and have been ignorant of very many things.”
26:21. Then said Saul, I have sinned: return, my son David: for I will no more do thee harm, because my soul was precious in thine eyes this day: behold, I have played the fool, and have erred exceedingly.
26:21. And Saul said: “I have sinned. Return, my son David. For I will never again do evil to you, because my life has been precious in your eyes this day. For it is apparent that I have acted senselessly, and have been ignorant of very many things.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Saul Relents. B. C. 1056.

21 Then said Saul, I have sinned: return, my son David: for I will no more do thee harm, because my soul was precious in thine eyes this day: behold, I have played the fool, and have erred exceedingly. 22 And David answered and said, Behold the king's spear! and let one of the young men come over and fetch it. 23 The LORD render to every man his righteousness and his faithfulness: for the LORD delivered thee into my hand to day, but I would not stretch forth mine hand against the LORD's anointed. 24 And, behold, as thy life was much set by this day in mine eyes, so let my life be much set by in the eyes of the LORD, and let him deliver me out of all tribulation. 25 Then Saul said to David, Blessed be thou, my son David: thou shalt both do great things, and also shalt still prevail. So David went on his way, and Saul returned to his place.
Here is, I. Saul's penitent confession of his fault and folly in persecuting David and his promise to do so no more. This second instance of David's respect to him wrought more upon him than the former, and extorted from him better acknowledgements, v. 21. 1. He owns himself melted and quite overcome by David's kindness to him: "My soul was precious in thy eyes this day, which, I thought, had been odious!" 2. He acknowledges he has done very wrong to persecute him, that he has therein acted against God's law (I have sinned), and against his own interest (I have played the fool), in pursuing him as an enemy who would have been one of his best friends, if he could but have thought so. "Herein (says he) I have erred exceedingly, and wronged both thee and myself." Note, Those that sin play the fool and err exceedingly, those especially that hate and persecute God's people, Job xix. 28. 3. He invites him to court again: Return, my son David. Those that have understanding will see it to be their interest to have those about them that behave themselves wisely, as David did, and have God with them. 4. He promises him that he will not persecute him as he has done, but protect him: I will no more do thee harm. We have reason to think, according to the mind he was now in, that he meant as he said, and yet neither his confession nor his promise of amendment came from a principle of true repentance.
II. David's improvement of Saul's convictions and confessions and the evidence he had to produce of his own sincerity. He desired that one of the footmen might fetch the spear (v. 22), and then (v. 23), 1. He appeals to God as judge of the controversy: The Lord render to every man his righteousness. David, by faith, is sure that he will do it because he infallibly knows the true characters of all persons and actions and is inflexibly just to render to every man according to his work, and, by prayer, he desires he would do it. Herein he does, in effect, pray against Saul, who had dealt unrighteously and unfaithfully with him (Give them according to their deeds, Ps. xxviii. 4); but he principally intends it as a prayer for himself, that God would protect him in his righteousness and faithfulness, and also reward him, since Saul so ill requited him. 2. He reminds Saul again of the proof he had now given of his respect to him from a principle of loyalty: I would not stretch forth my hand against the Lord's anointed, intimating to Saul that the anointing oil was his protection, for which he was indebted to the Lord and ought to express his gratitude to him (had he been a common person David would not have been so tender of him), perhaps with this further implication, that Saul knew, or had reason to think, David was the Lord's anointed too, and therefore, by the same rule, Saul ought to be as tender of David's life as David had been of his. 3. Not relying much upon Saul's promises, he puts himself under God's protection and begs his favour (v. 24): "Let my life be much set by in the eyes of the Lord, how light soever thou makest of it." Thus, for his kindness to Saul, he takes God to be his paymaster, which those may with a holy confidence do that do well and suffer for it.
III. Saul's prediction of David's advancement. He commends him (v. 25): Blessed be thou, my son David. So strong was the conviction Saul was now under of David's honesty that he was not ashamed to condemn himself and applaud David, even in the hearing of his own soldiers, who could not but blush to think that they had come out so furiously against a man whom their master, when he meets him, caresses thus. He foretels his victories, and his elevation at last: Thou shalt do great things. Note, Those who make conscience of doing that which is truly good may come, by the divine assistance, to do that which is truly great. He adds, "Thou shalt also still prevail, more and more," he means against himself, but is loth to speak that out. The princely qualities which appeared in David--his generosity in sparing Saul, his military authority in reprimanding Abner for sleeping, his care of the public good, and the signal tokens of God's presence with him--convinced Saul that he would certainly be advanced to the throne at last, according to the prophecies concerning him.
Lastly, A palliative cure being thus made of the wound, they parted friends. Saul returned to Gibeah re infecta--without accomplishing his design, and ashamed of the expedition he had made; but David could not take his word so far as to return with him. Those that have once been false are not easily trusted another time. Therefore David went on his way. And, after this parting, it does not appear that ever Saul and David saw one another again.
Adam Clarke: Commentary on the Bible - 1831
26:21: I have sinned - Perhaps the word חטאתי chatathi, "I have sinned," should be read, I have erred, or, have been mistaken. I have taken thee to be a very different man from what I find thee to be. Taken literally it was strictly true. He often purposed the spilling of David's blood; and thus, again and again, sinned against his life.
1 Kings (1 Samuel) 26:25
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:21: I have sinned: Sa1 15:24, Sa1 15:30, Sa1 24:17; Exo 9:27; Num 22:34; Mat 27:4
I will no: Sa1 27:4
my soul: Sa1 26:24, Sa1 18:30; Psa 49:8, Psa 116:15
Carl Friedrich Keil and Franz Delitzsch

Moreover, Saul could not help confessing, "I have sinned: return, my son David; I will do thee harm no more, because my life was precious in thine eyes that day." A good intention, which he never carried out. "He declared that he would never do any more what he had already so often promised not to do again; and yet he did not fail to do it again and again. He ought rather to have taken refuge with God, and appealed to Him for grace, that he might not fall into such sins again; yea, he should have entreated David himself to pray for him" (Berleb. Bible). He adds still further, "Behold, I have acted foolishly, and have gone sore astray;" but yet he persists in this folly. "There is no sinner so hardened, but that God gives him now and then some rays of light, which show him all his error. But, alas! when they are awakened by such divine movings, it is only for a few moments; and such impulses are no sooner past, than they fall back again immediately into their former life, and forget all that they have promised."
1Kings 26:22-23
David then bade the king send a servant to fetch back the spear and pitcher, and reminded him again of the recompense of God: "Jehovah will recompense His righteousness and His faithfulness to the man into whose hand Jehovah hath given thee to-day; and (for) I would not stretch out my hand against the anointed of the Lord."
1Kings 26:24-25
"Behold, as thy soul has been greatly esteemed in my eyes to-day, so will my soul be greatly esteemed in the eyes of Jehovah, that He will save me out of all tribulation." These words do not contain any "sounding of his own praises" (Thenius), but are merely the testimony of a good conscience before God in the presence of an enemy, who is indeed obliged to confess his wrong-doing, but who no longer feels or acknowledges his need of forgiveness. For even Saul's reply to these words in 1Kings 26:25 ("Blessed art thou, my son David: thou wilt undertake, and also prevail:" תּוּכל יכל, lit. to vanquish, i.e., to carry out what one undertakes) does not express any genuine goodwill towards David, but only an acknowledgment, forced upon him by this fresh experience of David's magnanimity, that God was blessing all his undertakings, so that he would prevail. Saul had no more thoughts of any real reconciliation with David. "David went his way, and Saul turned to his place" (cf. Num 24:25). Thus they parted, and never saw each other again. There is nothing said about Saul returning to his house, as there was when his life was first spared (1Kings 24:22). On the contrary, he does not seem to have given up pursuing David; for, according to 1Kings 27:1-12, David was obliged to take refuge in a foreign land, and carry out what he had described in 1Kings 26:19 as his greatest calamity.
Geneva 1599
Then said Saul, I have sinned: return, my son David: for I will no more do thee harm, because my soul was (k) precious in thine eyes this day: behold, I have played the fool, and have erred exceedingly.
(k) Because you saved my life this day.
John Gill
Then said Saul, I have sinned,.... Which is more than he acknowledged before, and yet, it is to be feared he had no true sense of his sin, and real repentance for it; but, like Pharaoh, his guilty conscience for the present forced this confession from him; see Ex 9:27,
return, my son David: meaning to his own house, or rather to his palace, since he had disposed of his wife to another man:
for I will no more do thee harm: or seek to do it by pursuing him from place to place, as he had done, which had given him a great deal of trouble and fatigue:
because my soul was precious in thine eyes this day; and therefore spared, when he could have taken it away; which showed that his life was dear to him, of great worth and value in his account; and therefore he would neither take it away himself, nor suffer another to do it:
behold, I have played the fool, and erred exceedingly: in seeking after his life, and pursuing him again, when he had such a convincing proof of his sincerity and faithfulness, and of his cordial affection for him, when he only cut off the skirts of his garment in the cave, and spared his life.
John Wesley
My soul, &c. - This second instance of David's tenderness wrought more upon Saul than the former. He owns himself melted and quite overcome by David's kindness to him. My soul was precious in thine eyes, which I thought had been odious. He acknowledges he had done very ill to persecute him: I have acted against God's law, I have sinned: and against my own interest, I have played the fool, in pursuing him as an enemy, who was indeed one of my best friends. And herein I have erred exceedingly, have wronged both thee and myself. Nothing can be more full and ingenuous than this confession: God surely now touched his heart. And he promises to persecute him no more: nor does it appear that he ever attempted it.
26:2226:22: Պատասխանի ետ Դաւիթ եւ ասէ. Ահաւասիկ գեղարդնն արքայի, անցցէ մի ոք ՚ի մանկտւոյդ եւ առցէ զսա։
22 Պատասխան տուեց Դաւիթն՝ ասելով. «Ահաւասիկ արքայի գեղարդը: Թող ծառաներից մէկը գայ եւ վերցնի սա:
22 Դաւիթ պատասխան տուաւ ու ըսաւ. «Ահա թագաւորին նիզակը. մանչերէն մէկը թող գայ ու զանիկա առնէ։
Պատասխանի ետ Դաւիթ եւ ասէ. Ահաւասիկ գեղարդնն արքայի, անցցէ մի ոք ի մանկտւոյդ եւ առցէ զսա:

26:22: Պատասխանի ետ Դաւիթ եւ ասէ. Ահաւասիկ գեղարդնն արքայի, անցցէ մի ոք ՚ի մանկտւոյդ եւ առցէ զսա։
22 Պատասխան տուեց Դաւիթն՝ ասելով. «Ահաւասիկ արքայի գեղարդը: Թող ծառաներից մէկը գայ եւ վերցնի սա:
22 Դաւիթ պատասխան տուաւ ու ըսաւ. «Ահա թագաւորին նիզակը. մանչերէն մէկը թող գայ ու զանիկա առնէ։
zohrab-1805▾ eastern-1994▾ western am▾
26:2226:22 И отвечал Давид и сказал: вот копье царя; пусть один из отроков придет и возьмет его;
26:22 καὶ και and; even ἀπεκρίθη αποκρινομαι respond Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even εἶπεν επω say; speak ἰδοὺ ιδου see!; here I am τὸ ο the δόρυ δορυ the βασιλέως βασιλευς monarch; king διελθέτω διερχομαι pass through; spread εἷς εις.1 one; unit τῶν ο the παιδαρίων παιδαριον little boy καὶ και and; even λαβέτω λαμβανω take; get αὐτό αυτος he; him
26:22 וַ wa וְ and יַּ֤עַן yyˈaʕan ענה answer דָּוִד֙ dāwˌiḏ דָּוִד David וַ wa וְ and יֹּ֔אמֶר yyˈōmer אמר say הִנֵּ֖ה hinnˌē הִנֵּה behold חֲנִ֣יתהחנית *ḥᵃnˈîṯ חֲנִית spear הַ ha הַ the מֶּ֑לֶךְ mmˈeleḵ מֶלֶךְ king וְ wᵊ וְ and יַעֲבֹ֛ר yaʕᵃvˈōr עבר pass אֶחָ֥ד ʔeḥˌāḏ אֶחָד one מֵֽ mˈē מִן from הַ ha הַ the נְּעָרִ֖ים nnᵊʕārˌîm נַעַר boy וְ wᵊ וְ and יִקָּחֶֽהָ׃ yiqqāḥˈehā לקח take
26:22. et respondens David ait ecce hasta regis transeat unus de pueris et tollat eamAnd David answering, said: Behold the king's spear: let one of the king's servants come over and fetch it.
26:22. And responding, David said: “Behold, the king’s spear. Let one of the servants of the king cross over and take it.
26:22. And David answered and said, Behold the king’s spear! and let one of the young men come over and fetch it.
26:22. And responding, David said: “Behold, the king’s spear. Let one of the servants of the king cross over and take it.
22. And David answered and said, Behold the spear, O king! let then one of the young men come over and fetch it.
26:22 And David answered and said, Behold the king' s spear! and let one of the young men come over and fetch it:
26:22 И отвечал Давид и сказал: вот копье царя; пусть один из отроков придет и возьмет его;
26:22
καὶ και and; even
ἀπεκρίθη αποκρινομαι respond
Δαυιδ δαβιδ Dabid; Thavith
καὶ και and; even
εἶπεν επω say; speak
ἰδοὺ ιδου see!; here I am
τὸ ο the
δόρυ δορυ the
βασιλέως βασιλευς monarch; king
διελθέτω διερχομαι pass through; spread
εἷς εις.1 one; unit
τῶν ο the
παιδαρίων παιδαριον little boy
καὶ και and; even
λαβέτω λαμβανω take; get
αὐτό αυτος he; him
26:22
וַ wa וְ and
יַּ֤עַן yyˈaʕan ענה answer
דָּוִד֙ dāwˌiḏ דָּוִד David
וַ wa וְ and
יֹּ֔אמֶר yyˈōmer אמר say
הִנֵּ֖ה hinnˌē הִנֵּה behold
חֲנִ֣יתהחנית
*ḥᵃnˈîṯ חֲנִית spear
הַ ha הַ the
מֶּ֑לֶךְ mmˈeleḵ מֶלֶךְ king
וְ wᵊ וְ and
יַעֲבֹ֛ר yaʕᵃvˈōr עבר pass
אֶחָ֥ד ʔeḥˌāḏ אֶחָד one
מֵֽ mˈē מִן from
הַ ha הַ the
נְּעָרִ֖ים nnᵊʕārˌîm נַעַר boy
וְ wᵊ וְ and
יִקָּחֶֽהָ׃ yiqqāḥˈehā לקח take
26:22. et respondens David ait ecce hasta regis transeat unus de pueris et tollat eam
And David answering, said: Behold the king's spear: let one of the king's servants come over and fetch it.
26:22. And responding, David said: “Behold, the king’s spear. Let one of the servants of the king cross over and take it.
26:22. And David answered and said, Behold the king’s spear! and let one of the young men come over and fetch it.
26:22. And responding, David said: “Behold, the king’s spear. Let one of the servants of the king cross over and take it.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾
jg▾ all ▾
John Gill
And David answered and said, behold the king's spear!.... And which perhaps was his sceptre, and which David therefore would not keep, lest it should be thought or said that he had deprived him of an ensign of his royalty, and be interpreted as a token of his design to seize his crown and throne:
and let one of the young men come over and fetch it; for notwithstanding the acknowledgment Saul had made of his sin and folly, David did not choose to carry the spear to him; not caring to trust him, and put himself into his hands, lest the evil spirit should return and come upon him suddenly, and alter his disposition and carriage; nor would he send any of his men with it, whose lives were dear to him, lest they should be seized as traitors, but desires one of Saul's men might be sent for it.
26:2326:23: Եւ Տէր հատուսցէ իւրաքանչիւր ումեք ըստ արդարութեանց իւրոց եւ ըստ հաւատարմութեան. թէ ո՞րպէս մատնեաց զքեզ Տէր այսօր ՚ի ձեռս իմ. եւ ո՛չ կամեցայ ձգել զձեռն իմ յօծեալ Տեառն։
23 Թող Տէրն ամէն մէկին ըստ իր արդարութեան եւ հաւատարմութեան հատուցի: Տէրն այսօր քեզ իմ ձեռքը մատնեց, բայց ես չկամեցայ իմ ձեռքը բարձրացնել Տիրոջ օծեալի վրայ:
23 Տէրը ամէն մարդու իր արդարութեանն ու հաւատարմութեանը փոխարէնը թող հատուցանէ. որովհետեւ Տէրը քեզ այսօր իմ ձեռքս տուաւ, բայց ես Տէրոջը օծեալին վրայ ձեռքս երկնցնել չուզեցի։
Եւ Տէր հատուսցէ իւրաքանչիւր ումեք ըստ արդարութեանց իւրոց եւ ըստ հաւատարմութեան. թէ ո՛րպէս մատնեաց զքեզ Տէր այսօր ի ձեռս իմ, եւ ոչ կամեցայ ձգել զձեռն իմ յօծեալ Տեառն:

26:23: Եւ Տէր հատուսցէ իւրաքանչիւր ումեք ըստ արդարութեանց իւրոց եւ ըստ հաւատարմութեան. թէ ո՞րպէս մատնեաց զքեզ Տէր այսօր ՚ի ձեռս իմ. եւ ո՛չ կամեցայ ձգել զձեռն իմ յօծեալ Տեառն։
23 Թող Տէրն ամէն մէկին ըստ իր արդարութեան եւ հաւատարմութեան հատուցի: Տէրն այսօր քեզ իմ ձեռքը մատնեց, բայց ես չկամեցայ իմ ձեռքը բարձրացնել Տիրոջ օծեալի վրայ:
23 Տէրը ամէն մարդու իր արդարութեանն ու հաւատարմութեանը փոխարէնը թող հատուցանէ. որովհետեւ Տէրը քեզ այսօր իմ ձեռքս տուաւ, բայց ես Տէրոջը օծեալին վրայ ձեռքս երկնցնել չուզեցի։
zohrab-1805▾ eastern-1994▾ western am▾
26:2326:23 и да воздаст Господь каждому по правде его и по истине его, так как Господь предавал тебя в руки {мои}, но я не захотел поднять руки моей на помазанника Господня;
26:23 καὶ και and; even κύριος κυριος lord; master ἐπιστρέψει επιστρεφω turn around; return ἑκάστῳ εκαστος each τὰς ο the δικαιοσύνας δικαιοσυνη rightness; right standing αὐτοῦ αυτος he; him καὶ και and; even τὴν ο the πίστιν πιστις faith; belief αὐτοῦ αυτος he; him ὡς ως.1 as; how παρέδωκέν παραδιδωμι betray; give over σε σε.1 you κύριος κυριος lord; master σήμερον σημερον today; present εἰς εις into; for χεῖράς χειρ hand μου μου of me; mine καὶ και and; even οὐκ ου not ἠθέλησα θελω determine; will ἐπενεγκεῖν επιφερω impose; inflict χεῖρά χειρ hand μου μου of me; mine ἐπὶ επι in; on χριστὸν χριστος Anointed κυρίου κυριος lord; master
26:23 וַֽ wˈa וְ and יהוָה֙ [yhwˌāh] יְהוָה YHWH יָשִׁ֣יב yāšˈîv שׁוב return לָ lā לְ to † הַ the אִ֔ישׁ ʔˈîš אִישׁ man אֶת־ ʔeṯ- אֵת [object marker] צִדְקָתֹ֖ו ṣiḏqāṯˌô צְדָקָה justice וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] אֱמֻנָתֹ֑ו ʔᵉmunāṯˈô אֱמוּנָה steadiness אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative] נְתָנְךָ֙ nᵊṯānᵊḵˌā נתן give יְהוָ֤ה׀ [yᵊhwˈāh] יְהוָה YHWH הַ ha הַ the יֹּום֙ yyôm יֹום day בְּ bᵊ בְּ in יָ֔ד yˈāḏ יָד hand וְ wᵊ וְ and לֹ֣א lˈō לֹא not אָבִ֔יתִי ʔāvˈîṯî אבה want לִ li לְ to שְׁלֹ֥חַ šᵊlˌōₐḥ שׁלח send יָדִ֖י yāḏˌî יָד hand בִּ bi בְּ in מְשִׁ֥יחַ mᵊšˌîₐḥ מָשִׁיחַ anointed יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
26:23. Dominus autem retribuet unicuique secundum iustitiam suam et fidem tradidit enim te Dominus hodie in manu mea et nolui levare manum meam in christum DominiAnd the Lord will reward every one according to his justice, and his faithfulness: for the Lord hath delivered thee this day into my hand, and I would not put forth my hand against the Lord's anointed.
26:23. And the Lord will repay each one according to his justice and faith. For the Lord has delivered you this day into my hand, but I was not willing to extend my hand against the Christ of the Lord.
26:23. The LORD render to every man his righteousness and his faithfulness: for the LORD delivered thee into [my] hand to day, but I would not stretch forth mine hand against the LORD’S anointed.
26:23. And the Lord will repay each one according to his justice and faith. For the Lord has delivered you this day into my hand, but I was not willing to extend my hand against the Christ of the Lord.
23. And the LORD shall render to every man his righteousness and his faithfulness: forasmuch as the LORD delivered thee into my hand today, and I would not put forth mine hand against the LORD’S anointed.
26:23 The LORD render to every man his righteousness and his faithfulness: for the LORD delivered thee into [my] hand to day, but I would not stretch forth mine hand against the LORD' S anointed:
26:23 и да воздаст Господь каждому по правде его и по истине его, так как Господь предавал тебя в руки {мои}, но я не захотел поднять руки моей на помазанника Господня;
26:23
καὶ και and; even
κύριος κυριος lord; master
ἐπιστρέψει επιστρεφω turn around; return
ἑκάστῳ εκαστος each
τὰς ο the
δικαιοσύνας δικαιοσυνη rightness; right standing
αὐτοῦ αυτος he; him
καὶ και and; even
τὴν ο the
πίστιν πιστις faith; belief
αὐτοῦ αυτος he; him
ὡς ως.1 as; how
παρέδωκέν παραδιδωμι betray; give over
σε σε.1 you
κύριος κυριος lord; master
σήμερον σημερον today; present
εἰς εις into; for
χεῖράς χειρ hand
μου μου of me; mine
καὶ και and; even
οὐκ ου not
ἠθέλησα θελω determine; will
ἐπενεγκεῖν επιφερω impose; inflict
χεῖρά χειρ hand
μου μου of me; mine
ἐπὶ επι in; on
χριστὸν χριστος Anointed
κυρίου κυριος lord; master
26:23
וַֽ wˈa וְ and
יהוָה֙ [yhwˌāh] יְהוָה YHWH
יָשִׁ֣יב yāšˈîv שׁוב return
לָ lā לְ to
† הַ the
אִ֔ישׁ ʔˈîš אִישׁ man
אֶת־ ʔeṯ- אֵת [object marker]
צִדְקָתֹ֖ו ṣiḏqāṯˌô צְדָקָה justice
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
אֱמֻנָתֹ֑ו ʔᵉmunāṯˈô אֱמוּנָה steadiness
אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative]
נְתָנְךָ֙ nᵊṯānᵊḵˌā נתן give
יְהוָ֤ה׀ [yᵊhwˈāh] יְהוָה YHWH
הַ ha הַ the
יֹּום֙ yyôm יֹום day
בְּ bᵊ בְּ in
יָ֔ד yˈāḏ יָד hand
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
אָבִ֔יתִי ʔāvˈîṯî אבה want
לִ li לְ to
שְׁלֹ֥חַ šᵊlˌōₐḥ שׁלח send
יָדִ֖י yāḏˌî יָד hand
בִּ bi בְּ in
מְשִׁ֥יחַ mᵊšˌîₐḥ מָשִׁיחַ anointed
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
26:23. Dominus autem retribuet unicuique secundum iustitiam suam et fidem tradidit enim te Dominus hodie in manu mea et nolui levare manum meam in christum Domini
And the Lord will reward every one according to his justice, and his faithfulness: for the Lord hath delivered thee this day into my hand, and I would not put forth my hand against the Lord's anointed.
26:23. And the Lord will repay each one according to his justice and faith. For the Lord has delivered you this day into my hand, but I was not willing to extend my hand against the Christ of the Lord.
26:23. The LORD render to every man his righteousness and his faithfulness: for the LORD delivered thee into [my] hand to day, but I would not stretch forth mine hand against the LORD’S anointed.
26:23. And the Lord will repay each one according to his justice and faith. For the Lord has delivered you this day into my hand, but I was not willing to extend my hand against the Christ of the Lord.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾
jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:23: render: Kg1 8:32; Neh 13:14; Psa 7:8, Psa 7:9, Psa 18:20-26
I would not: Sa1 26:9, Sa1 26:11, Sa1 24:6, Sa1 24:7
Geneva 1599
The LORD render to every man his (l) righteousness and his faithfulness: for the LORD delivered thee into [my] hand to day, but I would not stretch forth mine hand against the LORD'S anointed.
(l) Thus he protests his innocency toward Saul, not defending his justice in the sight of God, in whose presence none is righteous, (Ps 14:3, Ps 130:3).
John Gill
The Lord render to every man his righteousness, and his faithfulness,.... Or recompense every man that deals justly and faithfully with others, as he had done with Saul; or the Lord, who is just and faithful to his promises, reward the men that act the good and upright part; and this was a prayer of faith; for David doubted not that, though Saul might fail, yet God could not:
for the Lord delivered thee into my hand this day; or, "into an hand" (x) into the hand of Abishai, who had it in his power to slay him, when he went and took the spear that was at his bolster, and would have done it, but David suffered him not:
but I would not stretch forth my hand against the Lord's anointed; nor suffer another to stretch forth his hand against him; so careful and tender was he of his life.
(x) "in manum", Pagninus, Montanus.
26:2426:24: Եւ որպէս մեծացաւ անձն քո աստ այսօր առաջի աչաց իմոց, ա՛յնպէս մեծասցի անձն իմ առաջի Տեառն. եւ ամրացուսցէ՛ զիս, եւ ապրեցուսցէ՛ զիս յամենայն նեղութենէ։
24 Եւ ահա, ինչպէս քո անձը այսօր իմ աչքին պատուական երեւաց, իմ անձն էլ Տիրոջ առջեւ այնպէս պատուական թող երեւայ, ինձ զօրացնի ու փրկի ամէն տեսակ նեղութիւնից»:
24 Ահա ինչպէս քու հոգիդ այսօր իմ աչքերուս պատուական երեւցաւ, իմ հոգիս ալ Տէրոջը առջեւ այնպէս պատուական թող երեւնայ ու զիս ամէն նեղութենէ ազատէ»։
Եւ որպէս մեծացաւ անձն քո աստ այսօր առաջի աչաց իմոց, այնպէս մեծասցի անձն իմ առաջի Տեառն, [494]եւ ամրացուսցէ զիս`` եւ ապրեցուսցէ զիս յամենայն նեղութենէ:

26:24: Եւ որպէս մեծացաւ անձն քո աստ այսօր առաջի աչաց իմոց, ա՛յնպէս մեծասցի անձն իմ առաջի Տեառն. եւ ամրացուսցէ՛ զիս, եւ ապրեցուսցէ՛ զիս յամենայն նեղութենէ։
24 Եւ ահա, ինչպէս քո անձը այսօր իմ աչքին պատուական երեւաց, իմ անձն էլ Տիրոջ առջեւ այնպէս պատուական թող երեւայ, ինձ զօրացնի ու փրկի ամէն տեսակ նեղութիւնից»:
24 Ահա ինչպէս քու հոգիդ այսօր իմ աչքերուս պատուական երեւցաւ, իմ հոգիս ալ Տէրոջը առջեւ այնպէս պատուական թող երեւնայ ու զիս ամէն նեղութենէ ազատէ»։
zohrab-1805▾ eastern-1994▾ western am▾
26:2426:24 и пусть, как драгоценна была жизнь твоя ныне в глазах моих, так ценится моя жизнь в очах Господа, [и да покроет Он меня] и да избавит меня от всякой беды!
26:24 καὶ και and; even ἰδοὺ ιδου see!; here I am καθὼς καθως just as / like ἐμεγαλύνθη μεγαλυνω enlarge; magnify ἡ ο the ψυχή ψυχη soul σου σου of you; your σήμερον σημερον today; present ἐν εν in ταύτῃ ουτος this; he ἐν εν in ὀφθαλμοῖς οφθαλμος eye; sight μου μου of me; mine οὕτως ουτως so; this way μεγαλυνθείη μεγαλυνω enlarge; magnify ἡ ο the ψυχή ψυχη soul μου μου of me; mine ἐνώπιον ενωπιος in the face; facing κυρίου κυριος lord; master καὶ και and; even σκεπάσαι σκεπαζω me καὶ και and; even ἐξελεῖταί εξαιρεω extract; take out με με me ἐκ εκ from; out of πάσης πας all; every θλίψεως θλιψις pressure
26:24 וְ wᵊ וְ and הִנֵּ֗ה hinnˈē הִנֵּה behold כַּ ka כְּ as אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] גָּדְלָ֧ה gāḏᵊlˈā גדל be strong נַפְשְׁךָ֛ nafšᵊḵˈā נֶפֶשׁ soul הַ ha הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the זֶּ֖ה zzˌeh זֶה this בְּ bᵊ בְּ in עֵינָ֑י ʕênˈāy עַיִן eye כֵּ֣ן kˈēn כֵּן thus תִּגְדַּ֤ל tiḡdˈal גדל be strong נַפְשִׁי֙ nafšˌî נֶפֶשׁ soul בְּ bᵊ בְּ in עֵינֵ֣י ʕênˈê עַיִן eye יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and יַצִּלֵ֖נִי yaṣṣilˌēnî נצל deliver מִ mi מִן from כָּל־ kkol- כֹּל whole צָרָֽה׃ פ ṣārˈā . f צָרָה distress
26:24. et sicuti magnificata est anima tua hodie in oculis meis sic magnificetur anima mea in oculis Domini et liberet me de omni angustiaAnd as thy life hath been much set by this day in my eyes, so let my life be much set by in the eyes of the Lord, and let him deliver me from all distress.
26:24. And just as your soul has been magnified this day in my eyes, so let my soul be magnified in the eyes of the Lord, and may he free me from all distress.”
26:24. And, behold, as thy life was much set by this day in mine eyes, so let my life be much set by in the eyes of the LORD, and let him deliver me out of all tribulation.
26:24. And just as your soul has been magnified this day in my eyes, so let my soul be magnified in the eyes of the Lord, and may he free me from all distress.”
24. And, behold, as thy life was much set by this day in mine eyes, so let my life be much set by in the eyes of the LORD, and let him deliver me out of all tribulation.
26:24 And, behold, as thy life was much set by this day in mine eyes, so let my life be much set by in the eyes of the LORD, and let him deliver me out of all tribulation:
26:24 и пусть, как драгоценна была жизнь твоя ныне в глазах моих, так ценится моя жизнь в очах Господа, [и да покроет Он меня] и да избавит меня от всякой беды!
26:24
καὶ και and; even
ἰδοὺ ιδου see!; here I am
καθὼς καθως just as / like
ἐμεγαλύνθη μεγαλυνω enlarge; magnify
ἡ ο the
ψυχή ψυχη soul
σου σου of you; your
σήμερον σημερον today; present
ἐν εν in
ταύτῃ ουτος this; he
ἐν εν in
ὀφθαλμοῖς οφθαλμος eye; sight
μου μου of me; mine
οὕτως ουτως so; this way
μεγαλυνθείη μεγαλυνω enlarge; magnify
ἡ ο the
ψυχή ψυχη soul
μου μου of me; mine
ἐνώπιον ενωπιος in the face; facing
κυρίου κυριος lord; master
καὶ και and; even
σκεπάσαι σκεπαζω me
καὶ και and; even
ἐξελεῖταί εξαιρεω extract; take out
με με me
ἐκ εκ from; out of
πάσης πας all; every
θλίψεως θλιψις pressure
26:24
וְ wᵊ וְ and
הִנֵּ֗ה hinnˈē הִנֵּה behold
כַּ ka כְּ as
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
גָּדְלָ֧ה gāḏᵊlˈā גדל be strong
נַפְשְׁךָ֛ nafšᵊḵˈā נֶפֶשׁ soul
הַ ha הַ the
יֹּ֥ום yyˌôm יֹום day
הַ ha הַ the
זֶּ֖ה zzˌeh זֶה this
בְּ bᵊ בְּ in
עֵינָ֑י ʕênˈāy עַיִן eye
כֵּ֣ן kˈēn כֵּן thus
תִּגְדַּ֤ל tiḡdˈal גדל be strong
נַפְשִׁי֙ nafšˌî נֶפֶשׁ soul
בְּ bᵊ בְּ in
עֵינֵ֣י ʕênˈê עַיִן eye
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
יַצִּלֵ֖נִי yaṣṣilˌēnî נצל deliver
מִ mi מִן from
כָּל־ kkol- כֹּל whole
צָרָֽה׃ פ ṣārˈā . f צָרָה distress
26:24. et sicuti magnificata est anima tua hodie in oculis meis sic magnificetur anima mea in oculis Domini et liberet me de omni angustia
And as thy life hath been much set by this day in my eyes, so let my life be much set by in the eyes of the Lord, and let him deliver me from all distress.
26:24. And just as your soul has been magnified this day in my eyes, so let my soul be magnified in the eyes of the Lord, and may he free me from all distress.”
26:24. And, behold, as thy life was much set by this day in mine eyes, so let my life be much set by in the eyes of the LORD, and let him deliver me out of all tribulation.
26:24. And just as your soul has been magnified this day in my eyes, so let my soul be magnified in the eyes of the Lord, and may he free me from all distress.”
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:24: as thy life: Psa 18:25; Mat 5:7, Mat 7:2
let him deliver: Gen 48:16; Psa 18:1 *title Psa 18:48, Psa 34:17, Psa 34:18, Psa 144:2; Act 14:22; Co2 1:9, Co2 1:10; Th2 3:2; Rev 7:14
John Gill
And, behold, as thy life was much set by this day in mine eyes,.... Or "magnified" (y); and made great account of, as being the life of the king of Israel, and the Lord's anointed, and so spared:
so let my life be much set by in the eyes of the Lord; he does not say in the eyes of Saul, as it should have been by way of retaliation, and as it might have been expected he would have said; but he had no dependence on Saul, nor expected justice to be done him by him; but he prays that his life might be precious in the sight of Lord, and taken care of, and protected by him, as he believed it would:
and let him deliver me out of all tribulation; for as yet he did not think himself quite out of it, notwithstanding all that Saul had said, but believed the Lord would deliver him in due time; from him alone he looked for it, and on him he depended.
(y) "magnificata est", V. L. Pagninus, Montanus.
26:2526:25: Եւ ասէ Սաւուղ ցԴաւիթ. Օրհնեա՛լ ես դու որդեակ իմ Դաւիթ, եւ առնելով արասցե՛ս, եւ զօրանալով զօրասցի՛ս։ Եւ գնա՛ց Դաւիթ զճանապարհ իւր. եւ Սաւուղ դարձա՛ւ ՚ի տեղի իւր։
25 Սաւուղն ասաց Դաւթին. «Օրհնեալ ես դու, որդեա՛կ իմ Դաւիթ, դու յաջողութիւն ես գտնելու եւ զօրանալով զօրանալու ես»: Դաւիթը գնաց իր ճանապարհով, իսկ Սաւուղը վերադարձաւ իր տեղը:
25 Սաւուղ Դաւիթին ըսաւ. «Որդեա՛կ իմ Դաւիթ, օրհնեալ ըլլաս. քու գործերուդ մէջ յաջողութիւն պիտի գտնես, նաեւ յաղթող պիտի ըլլաս»։ Դաւիթ իր ճամբան գնաց ու Սաւուղ իր տեղը դարձաւ։
Եւ ասէ Սաւուղ ցԴաւիթ. Օրհնեալ ես դու, որդեակ իմ Դաւիթ, եւ առնելով արասցես եւ զօրանալով զօրասցիս: Եւ գնաց Դաւիթ զճանապարհ իւր, եւ Սաւուղ դարձաւ ի տեղի իւր:

26:25: Եւ ասէ Սաւուղ ցԴաւիթ. Օրհնեա՛լ ես դու որդեակ իմ Դաւիթ, եւ առնելով արասցե՛ս, եւ զօրանալով զօրասցի՛ս։ Եւ գնա՛ց Դաւիթ զճանապարհ իւր. եւ Սաւուղ դարձա՛ւ ՚ի տեղի իւր։
25 Սաւուղն ասաց Դաւթին. «Օրհնեալ ես դու, որդեա՛կ իմ Դաւիթ, դու յաջողութիւն ես գտնելու եւ զօրանալով զօրանալու ես»: Դաւիթը գնաց իր ճանապարհով, իսկ Սաւուղը վերադարձաւ իր տեղը:
25 Սաւուղ Դաւիթին ըսաւ. «Որդեա՛կ իմ Դաւիթ, օրհնեալ ըլլաս. քու գործերուդ մէջ յաջողութիւն պիտի գտնես, նաեւ յաղթող պիտի ըլլաս»։ Դաւիթ իր ճամբան գնաց ու Սաւուղ իր տեղը դարձաւ։
zohrab-1805▾ eastern-1994▾ western am▾
26:2526:25 И сказал Саул Давиду: благословен ты, сын мой Давид; и дело сделаешь, и превозмочь превозможешь. И пошел Давид своим путем, а Саул возвратился в свое место.
26:25 καὶ και and; even εἶπεν επω say; speak Σαουλ σαουλ Saoul; Saul πρὸς προς to; toward Δαυιδ δαβιδ Dabid; Thavith εὐλογημένος ευλογεω commend; acclaim σύ συ you τέκνον τεκνον child καὶ και and; even ποιῶν ποιεω do; make ποιήσεις ποιεω do; make καὶ και and; even δυνάμενος δυναμαι able; can δυνήσει δυναμαι able; can καὶ και and; even ἀπῆλθεν απερχομαι go off; go away Δαυιδ δαβιδ Dabid; Thavith εἰς εις into; for τὴν ο the ὁδὸν οδος way; journey αὐτοῦ αυτος he; him καὶ και and; even Σαουλ σαουλ Saoul; Saul ἀνέστρεψεν αναστρεφω overturn; turn up / back εἰς εις into; for τὸν ο the τόπον τοπος place; locality αὐτοῦ αυτος he; him
26:25 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say שָׁא֜וּל šāʔˈûl שָׁאוּל Saul אֶל־ ʔel- אֶל to דָּוִ֗ד dāwˈiḏ דָּוִד David בָּר֤וּךְ bārˈûḵ ברך bless אַתָּה֙ ʔattˌā אַתָּה you בְּנִ֣י bᵊnˈî בֵּן son דָוִ֔ד ḏāwˈiḏ דָּוִד David גַּ֚ם ˈgam גַּם even עָשֹׂ֣ה ʕāśˈō עשׂה make תַעֲשֶׂ֔ה ṯaʕᵃśˈeh עשׂה make וְ wᵊ וְ and גַ֖ם ḡˌam גַּם even יָכֹ֣ל yāḵˈōl יכל be able תּוּכָ֑ל tûḵˈāl יכל be able וַ wa וְ and יֵּ֤לֶךְ yyˈēleḵ הלך walk דָּוִד֙ dāwˌiḏ דָּוִד David לְ lᵊ לְ to דַרְכֹּ֔ו ḏarkˈô דֶּרֶךְ way וְ wᵊ וְ and שָׁא֖וּל šāʔˌûl שָׁאוּל Saul שָׁ֥ב šˌāv שׁוב return לִ li לְ to מְקֹומֹֽו׃ פ mᵊqômˈô . f מָקֹום place
26:25. ait ergo Saul ad David benedictus tu fili mi David et quidem faciens facies et potens poteris abiit autem David in viam suam et Saul reversus est in locum suumThen Saul said to David: Blessed art thou, my son David: and truly doing thou shalt do, and prevailing thou shalt prevail. And David went on his way, and Saul returned to his place.
26:25. Then Saul said to David: “You are blessed, my son David. And whatever you may do, it shall certainly succeed.” And David departed on his way. And Saul returned to his place.
26:25. Then Saul said to David, Blessed [be] thou, my son David: thou shalt both do great [things], and also shalt still prevail. So David went on his way, and Saul returned to his place.
26:25. Then Saul said to David: “You are blessed, my son David. And whatever you may do, it shall certainly succeed.” And David departed on his way. And Saul returned to his place.
25. Then Saul said to David, Blessed be thou, my son David: thou shalt both do mightily, and shalt surely prevail. So David went his way, and Saul returned to his place.
26:25 Then Saul said to David, Blessed [be] thou, my son David: thou shalt both do great [things], and also shalt still prevail. So David went on his way, and Saul returned to his place:
26:25 И сказал Саул Давиду: благословен ты, сын мой Давид; и дело сделаешь, и превозмочь превозможешь. И пошел Давид своим путем, а Саул возвратился в свое место.
26:25
καὶ και and; even
εἶπεν επω say; speak
Σαουλ σαουλ Saoul; Saul
πρὸς προς to; toward
Δαυιδ δαβιδ Dabid; Thavith
εὐλογημένος ευλογεω commend; acclaim
σύ συ you
τέκνον τεκνον child
καὶ και and; even
ποιῶν ποιεω do; make
ποιήσεις ποιεω do; make
καὶ και and; even
δυνάμενος δυναμαι able; can
δυνήσει δυναμαι able; can
καὶ και and; even
ἀπῆλθεν απερχομαι go off; go away
Δαυιδ δαβιδ Dabid; Thavith
εἰς εις into; for
τὴν ο the
ὁδὸν οδος way; journey
αὐτοῦ αυτος he; him
καὶ και and; even
Σαουλ σαουλ Saoul; Saul
ἀνέστρεψεν αναστρεφω overturn; turn up / back
εἰς εις into; for
τὸν ο the
τόπον τοπος place; locality
αὐτοῦ αυτος he; him
26:25
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
שָׁא֜וּל šāʔˈûl שָׁאוּל Saul
אֶל־ ʔel- אֶל to
דָּוִ֗ד dāwˈiḏ דָּוִד David
בָּר֤וּךְ bārˈûḵ ברך bless
אַתָּה֙ ʔattˌā אַתָּה you
בְּנִ֣י bᵊnˈî בֵּן son
דָוִ֔ד ḏāwˈiḏ דָּוִד David
גַּ֚ם ˈgam גַּם even
עָשֹׂ֣ה ʕāśˈō עשׂה make
תַעֲשֶׂ֔ה ṯaʕᵃśˈeh עשׂה make
וְ wᵊ וְ and
גַ֖ם ḡˌam גַּם even
יָכֹ֣ל yāḵˈōl יכל be able
תּוּכָ֑ל tûḵˈāl יכל be able
וַ wa וְ and
יֵּ֤לֶךְ yyˈēleḵ הלך walk
דָּוִד֙ dāwˌiḏ דָּוִד David
לְ lᵊ לְ to
דַרְכֹּ֔ו ḏarkˈô דֶּרֶךְ way
וְ wᵊ וְ and
שָׁא֖וּל šāʔˌûl שָׁאוּל Saul
שָׁ֥ב šˌāv שׁוב return
לִ li לְ to
מְקֹומֹֽו׃ פ mᵊqômˈô . f מָקֹום place
26:25. ait ergo Saul ad David benedictus tu fili mi David et quidem faciens facies et potens poteris abiit autem David in viam suam et Saul reversus est in locum suum
Then Saul said to David: Blessed art thou, my son David: and truly doing thou shalt do, and prevailing thou shalt prevail. And David went on his way, and Saul returned to his place.
26:25. Then Saul said to David: “You are blessed, my son David. And whatever you may do, it shall certainly succeed.” And David departed on his way. And Saul returned to his place.
26:25. Then Saul said to David, Blessed [be] thou, my son David: thou shalt both do great [things], and also shalt still prevail. So David went on his way, and Saul returned to his place.
26:25. Then Saul said to David: “You are blessed, my son David. And whatever you may do, it shall certainly succeed.” And David departed on his way. And Saul returned to his place.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25: Ср. 21-22: ст. XXIV гл.
Adam Clarke: Commentary on the Bible - 1831
26:25: Thou shalt both do great things, and also shalt still prevail. - The Hebrew is גם עשה תעשה וגם יכל תוכל gam asoh thaaseh, vegam yachol tuchal; "Also in doing thou shalt do, and being able thou shalt be able; which the Targum translates, also in reigning thou shalt reign, and in prospering thou shalt prosper; which in all probability is the meaning.
There is a vast deal of dignity in this speech of David, arising from a consciousness of his own innocence. He neither begs his life from Saul, nor offers one argument to prevail upon him to desist from his felonious attempts, but refers the whole matter to God, as the judge and vindicator of oppressed innocence. Saul himself is speechless, except in the simple acknowledgment of his sin; and in the behalf of their king not one of his officers has one word to say! It is strange that none of them offered now to injure the person of David; but they saw that he was most evidently under the guardian care of God, and that their master was apparently abandoned by him. Saul invites David to return, but David knew the uncertainty of Saul's character too well to trust himself in the power of this infatuated king. How foolish are the counsels of men against God! When he undertakes to save, who can destroy? And who can deliver out of his hands?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
26:25: Blessed: Sa1 24:19; Num 24:9, Num 24:10
pRev_ail: Gen 32:28; Isa 54:17; Hos 12:4; Rom 8:35, Rom 8:37
So David: Sa1 24:22; Pro 26:25
Next: 1 Kings (1 Samuel) Chapter 27
Geneva 1599
Then Saul said to David, Blessed [be] thou, my son David: thou shalt both do great [things], and also shalt still prevail. So David went on his way, and Saul returned to his (m) place.
(m) To Gibeah of Benjamin.
John Gill
Then Saul said to David, blessed be thou, my son David,.... He desired God to bless him, and pronounced him blessed himself, believing he would be a happy and prosperous man:
thou shall both do great things; he had done great things already, in slaying Goliath, obtaining victories over the Philistines, and escaping the hands of Saul, and keeping out of them with so small a force; and he should do greater things yet:
and also shalt still prevail; against Saul and all his enemies; the Targum is,"even in reigning thou shalt reign, and even in prospering thou shalt prosper;''he believed he would be king, so he had said before, 1Kings 24:20,
so David went on his way: to the wilderness again very probably, putting no trust and confidence in Saul, knowing how fickle and unstable he was:
and Saul returned to his place; to Gibeah, where his palace was.
John Wesley
Blessed, &c. - So strong was his conviction now, that he could not forbear blessing him, foretelling his success, applauding David, and condemning himself, even in the hearing of his own soldiers. And this, it seems, was their last interview. After this they saw each other no more.
Robert Jamieson, A. R. Fausset and David Brown
So David went on his way--Notwithstanding this sudden relenting of Saul, David placed no confidence in his professions or promises, but wisely kept at a distance and awaited the course of Providence.