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jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706 The date of the events of this chapter is uncertain. I incline to think that they happened as they are here placed, after Absalom's and Sheba's rebellion, and towards the latter end of David's reign. That the battles with the Philistines, mentioned here, were long after the Philistines were subdued, appears by comparing 1 Chron. xviii. 1 with xx. 4. The numbering of the people was just before the fixing of the place of the temple (as appears 1 Chron. xxii. 1), and that was towards the close of David's life; and, it should seem, the people were numbered just after the three years' famine for the Gibeonites, for that which is threatened as "three" years' famine (1 Chron. xxi. 12) is called "seven" years (2 Sam. xxiv. 12, 13), three more, with the year current, added to those three. We have here, I. The Gibeonites avenged, 1. By a famine in the land, ver. 1. 2. By the putting of seven of Saul's posterity to death (ver. 2-9), care, however, being taken of their dead bodies, and of the bones of Saul, ver. 10-14. II. The giants of the Philistines slain in several battles, ver. 15-22. Adam Clarke: Commentary on the Bible - 1831 A famine taking place three successive years in Israel, David inquired of the Lord the cause; and was informed that it was on account of Saul and his bloody house, who had slain the Gibeonites, Sa2 21:1. David inquires of the Gibeonites what atonement they require, and they answer, seven sons of Saul, that they may hang them up in Gibeah, Sa2 21:2-6. Names of the seven sons thus given up, Sa2 21:7-9. Affecting account of Rizpah, who watched the bodies through the whole of the time of harvest, to prevent them from being devoured by birds and beasts of prey, Sa2 21:10. David is informed of Rizpah's conduct, and collects the bones of Saul, Jonathan, and the seven men that were hanged at Gibeah, and buries them; and God is entreated for the land, Sa2 21:11-14. War between the Israelites and Philistines, in which David is in danger of being slain by Ishbi-benob, but is succoured by Abishai, Sa2 21:15-17. He, and several gigantic Philistines, are slain by David and his servants, Sa2 21:18-22. 2 Kings (2 Samuel) 21:1 R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 Sa2 21:1, The three years' famine for the Gibeonites ceases, by hanging seven of Saul's sons; Sa2 21:10, Rizpah's kindness unto the dead; Sa2 21:12, David buries the bones of Saul and Jonathan in his father's sepulchre; Sa2 21:15, Four battles against the Philistines, wherein four valiants of David slay four giants. Carl Friedrich Keil and Franz Delitzsch IV. Close of David's Reign - 2 Samuel 21-24 After the suppression of the rebellion headed by Sheba, David spent the remaining years of his reign in establishing the kingdom upon a firmer basis, partly by organizing the army, the administration of justice, and the general government of the realm, and partly by making preparations for the erection of the temple, and enacting rules for the service of the Levites; that he might be able to hand over the government in a firm and satisfactory state to his youthful son Solomon, whom the Lord had appointed as his successor. The account of these regulations and enactments fills up the whole of the last section of the history of David's reign in the first book of Chronicles. But in the book before us, several other things - (1) two divine punishments inflicted upon Israel, with the expiation of the sins that occasioned them (2Kings 21:1-14, and 2 Samuel 24); (2) David's psalm of praise for deliverance out of the hand of all his enemies (2 Samuel 22), and his last prophetic words (2Kings 23:1-7); and (3) a few brief notices of victorious acts performed in the wars with the Philistines (2Kings 21:15-22), and a longer list of David's heroes (2 Samuel 23:8-39) - form, as it were, a historical framework for these poetical and prophetic portions. Of the two divine visitations mentioned, the pestilence occasioned by the numbering of the people (2 Samuel 24) occurred undoubtedly in the closing years of David's reign; whereas the famine, and the expiation connected with it (2Kings 21:1-14), happened most probably at an earlier period, and are merely introduced here because no fitting opportunity had presented itself before. The kernel and centre of this last section of the history of David is to be found unquestionably in the psalm of thanksgiving in 2 Samuel 22, and the prophetic announcement of an exalted and blessed king. In the psalm of thanksgiving David looks back at the close of his life upon all the mercy and faithfulness which he had experienced throughout his reign, and praises the Lord his God for the whole. In his "last words" he looks forward into the time to come, and on the strength of the promise which he has received, of the eternal duration of the dominion of his house, sees in spirit the just Ruler, who will one day arise from his seed, and take the throne of his kingdom for ever. These two lyrical and prophetic productions of David, the ripest spiritual fruit of his life, form a worthy conclusion to this reign. To this there is appended the list of his heroes, in the form of a supplement (2 Samuel 23:8-39); and finally in 2 Samuel 24 the account of the numbering of the people, and the pestilence which fell upon Israel, as a punishment for this fault on the part of David. This account is placed at the close of the books of Samuel, merely because the altar which was built to expiate the wrath of God, together with the sacrifices offered upon it, served to consecrate the site for the temple, which was to be erected after David's death, in accordance with the divine promise (2Kings 7:13), by his son and successor Solomon. Geneva 1599 Then there was a famine in the days of David three years, year after year; and David enquired of the LORD. And the LORD answered, [It is] for Saul, and for [his] bloody house, because he slew the (a) Gibeonites. (a) Thinking to gratify the people, because these were not of the seed of Abraham. John Gill INTRODUCTION TO SECOND SAMUEL 21 A famine being in the land three years, the Lord was inquired of, to know the reason of it; and it being answered, that it was on account of Saul's slaughter of the Gibeonites, they were summoned by David to know what satisfaction they required for the cruel usage of them, 2Kings 21:1; to which they replied, that they only desired seven of Saul's sons to be delivered up to them, to be hanged by them, which was granted, 2Kings 21:4; whose bones, with those of Saul and Jonathan, David buried in the sepulchre of their fathers, 2Kings 21:10; and the chapter is closed with an account of the various battles fought with the Philistines, in which four of their generals were slain, 2Kings 21:15. John Wesley Then - The things related here and 2Sa. 24:1-25, are by the best interpreters conceived to have been done long before Absalom's rebellion. And this opinion is not without sufficient grounds: first, this particle, then, is here explained, in the days, that is, during the reign of David: which general words seem to be added as an intimation that these things were not done after the next foregoing passages, for then the sacred writer would rather have added, after these things, as it is in many other places. Secondly, here are divers passages which it seems improbable to ascribe to the last years of David's reign: such as first, that Saul's sin against the Gibeonites should so long remain unpunished. And indeed that this was done, and Saul's seven sons hanged by David's order before that time, seems to be intimated by that passage, 2Kings 16:8, where he is charged with the blood of the house of Saul: for which there was not the least colour 'till this time. Secondly, that David should not remove the bones of Saul and Jonathan to their proper place, 'till that time. Thirdly, that the Philistines should wage war with David again and again, 2Kings 21:15, &c. so long after he had fully subdued them, 2Kings 8:1, and that David in his old age should attempt to fight with a Philistine giant, or that his people should suffer him to do so. Fourthly, that David should then have so vehement a desire to number his people, 2Kings 24:1, which being an act of youthful vanity, seems not at all to agree with his old age, nor with that state of deep humiliation in which he then was. And the reason why these matters are put here out of their proper order, is plainly this, because David's sin being once related, it was very convenient that David's punishments should immediately succeed: this being very frequent in scripture - story, to put those things together which belong to one matter, though they happened at several times. He flew - Which was not only an act of cruelty, but also of perfidiousness, because it was a public violation of that solemn oath given to them by Joshua and the princes, in the name of all the Israelites, of that and succeeding generations. "But why did not God punish Saul whilst he was alive for this, but his children, and the Israelites of this age?" First, God did severely punish Saul for this and his other sins. Secondly, as God may justly inflict temporal punishments upon any offender, either in his person, or in his posterity, when he pleaseth; so it is meet he should take his own time for it; and it is folly in us to quarrel with God for so doing. Thirdly, the Israelites might sundry ways make themselves guilty of Saul's sin, tho' it be not particularly mentioned, advising or encouraging him to it; or, assisting him in the execution of it. And whereas many of the people were probably innocent of that crime, yet they also were guilty of many other sins, for which God might punish them, though he took this occasion for it. Robert Jamieson, A. R. Fausset and David Brown THE THREE YEARS' FAMINE FOR THE GIBEONITES CEASE BY HANGING SEVEN OF SAUL'S SONS. (2Kings 21:1-9) the Lord answered, It is for Saul, and for his bloody house, because he slew the Gibeonites--The sacred history has not recorded either the time or the reason of this massacre. Some think that they were sufferers in the atrocity perpetrated by Saul at Nob (1Kings 22:19), where many of them may have resided as attendants of the priests; while others suppose it more probable that the attempt was made afterwards, with a view to regain the popularity he had lost throughout the nation by that execrable outrage.
21:121:1: Եւ եղեւ սո՛վ յաւուրս Դաւթի զերիս ամս. ամ զամի՛ զկնի. եւ խնդրեաց Դաւիթ յերեսաց Տեառն. եւ ասէ Տէր. Վասն Սաւուղայ եւ վասն արեանց տան նորա է՛ վնասդ այդ, զի կոտորեա՛ց զԳաբաւոնացիսն ※[3366]։ [3366] Ոմանք. Ամ զամի կնի... եւ վասն արանց տան նորա է։ 1 Երեք տարի իրար յետեւից սով եղաւ Դաւթի օրօք, եւ Դաւիթը դիմեց Տիրոջը: Տէրն ասաց. «Սաւուղի եւ նրա տան արիւնահեղութեան պատճառով է այս պատուհասը, որովհետեւ նա կոտորել է գաբաւոնացիներին»: 21 Դաւիթին օրերը իրարու ետեւէ երեք տարի սով եղաւ։ Դաւիթ Տէրոջը հարցուց։ Տէրը ըսաւ. «Ասիկա Սաւուղին ու անոր արիւնահեղ տանը համար է, քանզի անիկա Գաբաւոնացիները մեռցուց»։ Եւ եղեւ սով յաւուրս Դաւթի զերիս ամս` ամ զամի զկնի, եւ խնդրեաց Դաւիթ յերեսաց Տեառն. եւ ասէ Տէր. Վասն Սաւուղայ եւ վասն արեանց տան նորա է ^[305]վնասդ այդ, զի կոտորեաց զԳաբաւոնացիսն: 21:1: Եւ եղեւ սո՛վ յաւուրս Դաւթի զերիս ամս. ամ զամի՛ զկնի. եւ խնդրեաց Դաւիթ յերեսաց Տեառն. եւ ասէ Տէր. Վասն Սաւուղայ եւ վասն արեանց տան նորա է՛ վնասդ այդ, զի կոտորեա՛ց զԳաբաւոնացիսն ※[3366]։ [3366] Ոմանք. Ամ զամի կնի... եւ վասն արանց տան նորա է։ 1 Երեք տարի իրար յետեւից սով եղաւ Դաւթի օրօք, եւ Դաւիթը դիմեց Տիրոջը: Տէրն ասաց. «Սաւուղի եւ նրա տան արիւնահեղութեան պատճառով է այս պատուհասը, որովհետեւ նա կոտորել է գաբաւոնացիներին»: 21 Դաւիթին օրերը իրարու ետեւէ երեք տարի սով եղաւ։ Դաւիթ Տէրոջը հարցուց։ Տէրը ըսաւ. «Ասիկա Սաւուղին ու անոր արիւնահեղ տանը համար է, քանզի անիկա Գաբաւոնացիները մեռցուց»։ zohrab-1805▾ eastern-1994▾ western am▾	21:121:1 Был голод на земле во дни Давида три года, год за годом. И вопросил Давид Господа. И сказал Господь: это ради Саула и кровожадного дома его, за то, что он умертвил Гаваонитян. 21:1 καὶ και and; even ἐγένετο γινομαι happen; become λιμὸς λιμος famine; hunger ἐν εν in ταῖς ο the ἡμέραις ημερα day Δαυιδ δαβιδ Dabid; Thavith τρία τρεις three ἔτη ετος year ἐνιαυτὸς ενιαυτος cycle; period ἐχόμενος εχω have; hold ἐνιαυτοῦ ενιαυτος cycle; period καὶ και and; even ἐζήτησεν ζητεω seek; desire Δαυιδ δαβιδ Dabid; Thavith τὸ ο the πρόσωπον προσωπον face; ahead of τοῦ ο the κυρίου κυριος lord; master καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master ἐπὶ επι in; on Σαουλ σαουλ Saoul; Saul καὶ και and; even ἐπὶ επι in; on τὸν ο the οἶκον οικος home; household αὐτοῦ αυτος he; him ἀδικία αδικια injury; injustice διὰ δια through; because of τὸ ο the αὐτὸν αυτος he; him θανάτῳ θανατος death αἱμάτων αιμα blood; bloodstreams περὶ περι about; around οὗ ος who; what ἐθανάτωσεν θανατοω put to death τοὺς ο the Γαβαωνίτας γαβαωνιτης Gabaōnitēs; Gavaonitis 21:1 וַ wa וְ and יְהִ֣י yᵊhˈî היה be רָעָב֩ rāʕˌāv רָעָב hunger בִּ bi בְּ in ימֵ֨י ymˌê יֹום day דָוִ֜ד ḏāwˈiḏ דָּוִד David שָׁלֹ֣שׁ šālˈōš שָׁלֹשׁ three שָׁנִ֗ים šānˈîm שָׁנָה year שָׁנָה֙ šānˌā שָׁנָה year אַחֲרֵ֣י ʔaḥᵃrˈê אַחַר after שָׁנָ֔ה šānˈā שָׁנָה year וַ wa וְ and יְבַקֵּ֥שׁ yᵊvaqqˌēš בקשׁ seek דָּוִ֖ד dāwˌiḏ דָּוִד David אֶת־ ʔeṯ- אֵת [object marker] פְּנֵ֣י pᵊnˈê פָּנֶה face יְהוָ֑ה ס [yᵊhwˈāh] s יְהוָה YHWH וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH אֶל־ ʔel- אֶל to שָׁאוּל֙ šāʔûl שָׁאוּל Saul וְ wᵊ וְ and אֶל־ ʔel- אֶל to בֵּ֣ית bˈêṯ בַּיִת house הַ ha הַ the דָּמִ֔ים ddāmˈîm דָּם blood עַל־ ʕal- עַל upon אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] הֵמִ֖ית hēmˌîṯ מות die אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the גִּבְעֹנִֽים׃ ggivʕōnˈîm גִּבְעֹונִי Gibeonite 21:1. facta est quoque fames in diebus David tribus annis iugiter et consuluit David oraculum Domini dixitque Dominus propter Saul et domum eius et sanguinem quia occidit GabaonitasAnd there was a famine in the days of David for three years successively: and David consulted the oracle of the Lord. And the Lord said: It is for Saul, and his bloody house, because he slow the Gabaonites. 21:1. And a famine occurred, during the days of David, for three years continuously. And David consulted the oracle of the Lord. And the Lord said: “This is because of Saul, and his house of bloodshed. For he killed the Gibeonites.” 21:1. Then there was a famine in the days of David three years, year after year; and David inquired of the LORD. And the LORD answered, [It is] for Saul, and for [his] bloody house, because he slew the Gibeonites. 1. And there was a famine in the days of David three years, year after year; and David sought the face of the LORD. And the LORD said, It is for Saul, and for his bloody house, because he put to death the Gibeonites. 21:1 Then there was a famine in the days of David three years, year after year; and David enquired of the LORD. And the LORD answered, [It is] for Saul, and for [his] bloody house, because he slew the Gibeonites: 21:1 Был голод на земле во дни Давида три года, год за годом. И вопросил Давид Господа. И сказал Господь: это ради Саула и кровожадного дома его, за то, что он умертвил Гаваонитян. 21:1 καὶ και and; even ἐγένετο γινομαι happen; become λιμὸς λιμος famine; hunger ἐν εν in ταῖς ο the ἡμέραις ημερα day Δαυιδ δαβιδ Dabid; Thavith τρία τρεις three ἔτη ετος year ἐνιαυτὸς ενιαυτος cycle; period ἐχόμενος εχω have; hold ἐνιαυτοῦ ενιαυτος cycle; period καὶ και and; even ἐζήτησεν ζητεω seek; desire Δαυιδ δαβιδ Dabid; Thavith τὸ ο the πρόσωπον προσωπον face; ahead of τοῦ ο the κυρίου κυριος lord; master καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master ἐπὶ επι in; on Σαουλ σαουλ Saoul; Saul καὶ και and; even ἐπὶ επι in; on τὸν ο the οἶκον οικος home; household αὐτοῦ αυτος he; him ἀδικία αδικια injury; injustice διὰ δια through; because of τὸ ο the αὐτὸν αυτος he; him θανάτῳ θανατος death αἱμάτων αιμα blood; bloodstreams περὶ περι about; around οὗ ος who; what ἐθανάτωσεν θανατοω put to death τοὺς ο the Γαβαωνίτας γαβαωνιτης Gabaōnitēs; Gavaonitis 21:1 וַ wa וְ and יְהִ֣י yᵊhˈî היה be רָעָב֩ rāʕˌāv רָעָב hunger בִּ bi בְּ in ימֵ֨י ymˌê יֹום day דָוִ֜ד ḏāwˈiḏ דָּוִד David שָׁלֹ֣שׁ šālˈōš שָׁלֹשׁ three שָׁנִ֗ים šānˈîm שָׁנָה year שָׁנָה֙ šānˌā שָׁנָה year אַחֲרֵ֣י ʔaḥᵃrˈê אַחַר after שָׁנָ֔ה šānˈā שָׁנָה year וַ wa וְ and יְבַקֵּ֥שׁ yᵊvaqqˌēš בקשׁ seek דָּוִ֖ד dāwˌiḏ דָּוִד David אֶת־ ʔeṯ- אֵת [object marker] פְּנֵ֣י pᵊnˈê פָּנֶה face יְהוָ֑ה ס [yᵊhwˈāh] s יְהוָה YHWH וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH אֶל־ ʔel- אֶל to שָׁאוּל֙ šāʔûl שָׁאוּל Saul וְ wᵊ וְ and אֶל־ ʔel- אֶל to בֵּ֣ית bˈêṯ בַּיִת house הַ ha הַ the דָּמִ֔ים ddāmˈîm דָּם blood עַל־ ʕal- עַל upon אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] הֵמִ֖ית hēmˌîṯ מות die אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the גִּבְעֹנִֽים׃ ggivʕōnˈîm גִּבְעֹונִי Gibeonite 21:1. facta est quoque fames in diebus David tribus annis iugiter et consuluit David oraculum Domini dixitque Dominus propter Saul et domum eius et sanguinem quia occidit Gabaonitas And there was a famine in the days of David for three years successively: and David consulted the oracle of the Lord. And the Lord said: It is for Saul, and his bloody house, because he slow the Gabaonites. 21:1. And a famine occurred, during the days of David, for three years continuously. And David consulted the oracle of the Lord. And the Lord said: “This is because of Saul, and his house of bloodshed. For he killed the Gibeonites.” 21:1. Then there was a famine in the days of David three years, year after year; and David inquired of the LORD. And the LORD answered, [It is] for Saul, and for [his] bloody house, because he slew the Gibeonites. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 1: За то, что он умертвил (аморреев) Гаваонитян, которым евреи клятвенно обещались предоставить безопасное существование (Нав IX). Matthew Henry: Concise Commentary on the Whole Bible - 1706 A Famine in Israel; The Gibeonites Avenged. B. C. 1021. 1 Then there was a famine in the days of David three years, year after year; and David enquired of the LORD. And the LORD answered, It is for Saul, and for his bloody house, because he slew the Gibeonites. 2 And the king called the Gibeonites, and said unto them; (now the Gibeonites were not of the children of Israel, but of the remnant of the Amorites; and the children of Israel had sworn unto them: and Saul sought to slay them in his zeal to the children of Israel and Judah.) 3 Wherefore David said unto the Gibeonites, What shall I do for you? and wherewith shall I make the atonement, that ye may bless the inheritance of the LORD? 4 And the Gibeonites said unto him, We will have no silver nor gold of Saul, nor of his house; neither for us shalt thou kill any man in Israel. And he said, What ye shall say, that will I do for you. 5 And they answered the king, The man that consumed us, and that devised against us that we should be destroyed from remaining in any of the coasts of Israel, 6 Let seven men of his sons be delivered unto us, and we will hang them up unto the LORD in Gibeah of Saul, whom the LORD did choose. And the king said, I will give them. 7 But the king spared Mephibosheth, the son of Jonathan the son of Saul, because of the LORD's oath that was between them, between David and Jonathan the son of Saul. 8 But the king took the two sons of Rizpah the daughter of Aiah, whom she bare unto Saul, Armoni and Mephibosheth; and the five sons of Michal the daughter of Saul, whom she brought up for Adriel the son of Barzillai the Meholathite: 9 And he delivered them into the hands of the Gibeonites, and they hanged them in the hill before the LORD: and they fell all seven together, and were put to death in the days of harvest, in the first days, in the beginning of barley harvest. Here I. Were are told of the injury which Saul had, long before this, done to the Gibeonites, which we had no account of in the history of his reign, nor should we have heard of it here but that it came now to be reckoned for. The Gibeonites were of the remnant of the Amorites (v. 2), who by a stratagem had made peace with Israel, and had the public faith pledged to them by Joshua for their safety. We had the story Josh. ix., where it was agreed (v. 23) that they should have their lives secured, but be deprived of their lands and liberties, that they and theirs should be tenants in villanage to Israel. It does not appear that they had broken their part of the covenant, either by denying their service or attempting to recover their lands or liberties; nor was this pretended; but Saul, under colour of zeal for the honour of Israel, that it might not be said that they had any of the natives among them, aimed to root them out, and, in order to that, slew many of them. Thus he would seem wiser than his predecessors the judges, and more zealous for the public interest; and perhaps he designed it for an instance of his royal prerogative and the power which as king he assumed to rescind the former acts of government and to disannul the most solemn leagues. It may be, he designed, by this severity towards the Gibeonites, to atone for his clemency towards the Amalekites. Some conjecture that he sought to cut off the Gibeonites at the same time when he put away the witches (1 Sam. xxviii. 3), or perhaps many of them were remarkably pious, and he sought to destroy them when he slew the priests their masters. That which made this an exceedingly sinful sin was that he not only shed innocent blood, but therein violated the solemn oath by which the nation was bound to protect them. See what brought ruin on Saul's house: it was a bloody house. II. We find the nation of Israel chastised with a sore famine, long after, for this sin of Saul. Observe, 1. Even in the land of Israel, that fruitful land, and in the reign of David, that glorious reign, there was a famine, not extreme (for then notice would sooner have been taken of it and enquiry made into the cause of it), but great drought, and scarcity of provisions, the consequence of it, for three years together. If corn miss one year, commonly the next makes up the deficiency; but, if it miss three years successively, it will be a sore judgment; and the man of wisdom will by it hear God's voice crying to the country to repent of the abuse of plenty. 2. David enquired of God concerning it. Though he was himself a prophet, he must consult the oracle, and know God's mind in his own appointed way. Note, When we are under God's judgments we ought to enquire into the grounds of the controversy. Lord, show me wherefore thou contendest with me. It is strange that David did not sooner consult the oracle, not till the third year; but perhaps, till then, he apprehended it not to be an extraordinary judgment for some particular sin. Even good men are often slack and remiss in doing their duty. We continue in ignorance, and under mistake, because we delay to enquire. 3. God was ready in his answer, though David was slow in his enquiries: It is for Saul. Note, God's judgments often look a great way back, which obliges us to do so when we are under his rebukes. It is not for us to object against the people's smarting for the sin of their king (perhaps they were aiding and abetting), nor against this generation's suffering for the sin of the last God often visiteth the sins of the fathers upon the children, and his judgments are a great deep. He gives not account of any of his matters. Time does not wear out the guilt of sin; nor can we build hopes of impunity upon the delay of judgments. There is no statute of limitation to be pleaded against God's demands. Nullum tempus occurrit Deo--God may punish when he pleases. III. We have vengeance taken upon the house of Saul for the turning away of God's wrath from the land, which, at present, smarted for his sin. 1. David, probably by divine direction, referred it to the Gibeonites themselves to prescribe what satisfaction should be given them for the wrong that had been done them, v. 3. They had many years remained silent, had not appealed to David, nor given the kingdom any disturbance with their complaints or demands; and now, at length, God speaks for them (I heard not, for thou wilt hear, Ps. xxxviii. 14, 15); and they are recompensed for their patience with this honour, that they are made judges in their own case, and have a blank given them to write their demands on: What you shall say, that will I do (v. 4), that atonement may be made, and that you may bless the inheritance of the Lord, v. 3. It is sad for any family or nation to have the prayers of oppressed innocency against them, and therefore the expense of a just restitution is well bestowed for the retrieving of the blessing of those that were ready to perish, Job xxix. 13. "My servant Job, whom you have wronged, shall pray for you," says God, "and then I will be reconciled to you, and not till then." Those understand not themselves that value not the prayers of the poor and despised. 2. They desired that seven of Saul's posterity might be put to death, and David granted their demand. (1.) They required no silver, nor gold, v. 4. Note, Money is no satisfaction for blood, see Num. xxxv. 31-33. It is the ancient law that blood calls for blood (Gen. ix. 6); and those over-value money and under-value life, that sell the blood of their relations for corruptible things, such as silver and gold. The Gibeonites had now a fair opportunity to get a discharge from their servitude, in compensation for the wrong done them, according to the equity of that law (Exod. xxi. 26), If a man strike out his servant's eye, he shall let him go free for his eye's sake. But they did not insist on this; though the covenant was broken on the other side, it should not be broken on theirs. They were Nethinim, given to God and his people Israel, and they would not seem weary of the service. (2.) They required no lives but of Saul's family. He had done them the wrong, and therefore his children must pay for it. We sue the heirs for the parents' debts. Men may not extend this principle so far as life, Deut. xxiv. 16. The children in an ordinary course of law, shall never be put to death for the parents. But this case of the Gibeonites was altogether extraordinary. God had made himself an immediate party to the cause and no doubt put it into the heart of the Gibeonites to make this demand, for he owned what was done (v. 14), and his judgments are not subject to the rules which men's judgments must be subject to. Let parents take heed of sin, especially the sin of cruelty and oppression, for their poor children's sake, who may be smarting for it by the just hand of God when they themselves are in their graves. Guilt and a curse are a bad entail upon a family. It should seem, Saul's posterity trod in his steps, for it is called a bloody house; it was the spirit of the family, and therefore they are justly reckoned with for his sin, as well as for their own. (3.) They would not impose it upon David to do this execution: Thou shalt not for us kill any man (v. 4), but we will do it ourselves, we will hang them up unto the Lord (v. 6), that if there were any hardship in it, they might bear the blame, and not David or his house. By our old law, if a murderer had judgment given against him upon an appeal, the relations that appealed had the executing of him. (4.) They did not require this out of malice against Saul or his family (had they been revengeful, they would have moved it themselves long before), but out of love to the people of Israel, whom they saw plagued for the injury done to them: "We will hang them up unto the Lord (v. 6), to satisfy his justice, not to gratify any revenge of our own--for the good of the public, not for our own reputation." (5.) The nomination of the persons they left to David, who took care to secure Mephibosheth for Jonathan's sake, that, while he was avenging the breach of one oath, he might not himself break another (v. 7); but he delivered up two of Saul's sons whom he had by a concubine, and five of his grandsons, whom his daughter Merab bore to Adriel (1 Sam. xviii. 19), but his daughter Michal brought up, v. 8. Now Saul's treachery was punished, in giving Merab to Adriel, when he had promised her to David, with a design to provoke him. "It is a dangerous matter," says bishop Hall upon this, "to offer injury to any of God's faithful ones; if their meekness have easily remitted it, their God will not pass it over without a severe retribution, though it may be long first." (6.) The place, time, and manner, of their execution, all added to the solemnity of their being sacrificed to divine justice. [1.] They were hanged up, as anathemas, under a peculiar mark of God's displeasure; for the law had said, He that is hanged is accursed of God, Deut. xxi. 23; Gal. iii. 13. Christ being made a curse for us, and dying to satisfy for our sins and to turn away the wrath of God, became obedient to this ignominious death. [2.] They were hanged up in Gibeah of Saul (v. 6), to show that it was for his sin that they died. They were hanged, as it were, before their own door, to expiate the guilt of the house of Saul; and thus God accomplished the ruin of that family, for the blood of the priests, and their families, which, doubtless, now came in remembrance before God, and inquisition was made for it, Ps. ix. 12. Yet the blood of the Gibeonites only is mentioned, because that was shed in violation of a sacred oath, which, though sworn long before, though obtained by a wile, and the promise made to Canaanites, yet is thus severely reckoned for. The despising of the oath, and breaking of the covenant, will be recompensed on the head of those who thus profane God's sacred name, Ezek. xvii. 18, 19. And thus God would show that with him rich and poor meet together. Even royal blood must go to atone for the blood of the Gibeonites, who were but the vassals for the congregation. [3.] They were put to death in the days of harvest (v. 9), at the beginning of harvest (v. 10), to show that they were thus sacrificed for the turning sway of that wrath of God which had withheld from them their harvest-mercies for some years past, and to obtain his favour in the present harvest. Thus there is no way of appeasing God's anger but by mortifying and crucifying our lusts and corruptions. In vain do we expect mercy from God, unless we do justice upon our sins. Those executions must not be complained of as cruel which have become necessary to the public welfare. Better that seven of Saul's bloody house be hanged than that all Israel be famished. Adam Clarke: Commentary on the Bible - 1831 21:1: Then there was a famine - Of this famine we know nothing; it is not mentioned in any part of the history of David. Because he slew the Gibeonites - No such fact is mentioned in the life and transactions of Saul; nor is there any reference to it in any other part of Scripture. 2 Kings (2 Samuel) 21:2 Albert Barnes: Notes on the Bible - 1834 21:1: There is no note of time whatever, nor any clue as to what part of David's reign the events of this chapter ought to be assigned. Enquired of the Lord - Hebrew "sought the face of the Lord," quite a different phrase from that so often used in Judges (e. g. Jdg 1:1) and the Books of Samuel, and probably indicating that this chapter is from a different source; an inference agreeing with the indefinite "in the days of David," and with the allusion to the slaughter of the Gibeonites, which has not anywhere been narrated. And for his bloody house - literally, "the house of blood," i. e., the house or family upon which rests the guilt of shedding innocent blood. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 21:1: am 2986, bc 1018, An, Ex, Ex, Is, 473 a famine: Gen 12:10, Gen 26:1, Gen 41:57, Gen 42:1, Gen 43:1; Lev 26:19, Lev 26:20, Lev 26:26; Kg1 17:1, Kg1 18:2; Kg2 6:25, Kg2 8:1; jer 14:1-18 inquired: Heb. sought the face, etc of the Lord: Sa2 5:19, Sa2 5:23; Num 27:21; Sa1 23:2, Sa1 23:4, Sa1 23:11; Job 5:8-10, Job 10:2; Psa 50:15, Psa 91:15 It is: Jos 7:1, Jos 7:11, Jos 7:12 Saul: Sa1 22:17-19 Carl Friedrich Keil and Franz Delitzsch Three Years' Famine. - A three years' famine in the land, the occasion of which, as Jehovah declared to the king, was Saul's crime with regard to the Gibeonites, was expiated by David's delivering up to the Gibeonites, at their own request, seven of Saul's descendants, who were then hung by them upon a mountain before Jehovah. This occurrence certainly did not take place in the closing years of David's reign; on the other hand, it is evident from the remark in 2Kings 21:7, to the effect that Mephibosheth was spared, that it happened after David had received tidings of Mephibosheth, and had taken him to his own table (2Kings 9:1-13). This is mentioned here as a practical illustration, on the one hand of the manner in which Jehovah visited upon the house of Saul, even after the death of Saul himself, a crime which had been committed by him; and, on the other hand, of the way in which, even in such a case as this, when David had been obliged to sacrifice the descendants of Saul to expiate the guilt of their father, he showed his tenderness towards him by the honourable burial of their bones. 2Kings 21:1-6 A famine, which lasted for three successive years, induced David to seek the face of Jehovah, i.e., to approach God in prayer and ask the cause of this judgment which had fallen upon the land. The Lord replied, "Because of Saul, and because of the house of blood-guiltiness, because he hath slain the Gibeonites." The expression "because of the house of blood-guiltiness" is in apposition to "Saul," and determines the meaning more precisely: "because of Saul, and indeed because of the blood-guiltiness which rests upon his house." הדּמים בּית signifies the house upon which blood that had been shed still rested as guilt, like הדּמים עיר in Ezek 22:2; Ezek 24:6, Ezek 24:9, and דּמים אישׁ in Ps 5:7; Ps 27:9, etc. Nothing further is known about the fact itself. It is simply evident from the words of the Gibeonites in 2Kings 21:5, that Saul, in his pretended zeal for the children of Israel, had smitten the Gibeonites, i.e., had put them to death. Probably some dissatisfaction with them had furnished Saul with a pretext for exterminating these Amoritish heathen from the midst of the people of God. 2Kings 21:2-3 In consequence of this answer from God, which merely indicated in a general manner the cause of the visitation that had come upon the land, David sent for the Gibeonites to ask them concerning the wrong that had been done them by Saul. But before the historian communicates their answer, he introduces an explanation respecting the Gibeonites, to the effect that they were not Israelites, but remnants of the Amorites, to whom Joshua had promised on oath that their lives should be preserved (vid., Josh 9:3.). They are called Hivites in the book of Joshua (Josh 9:7); whereas here they are designated Amorites, according to the more general name which is frequently used as comprehending all the tribes of Canaan (see at Gen 10:16 and Gen 15:16). David said to the Gibeonites, "What shall I do for you, and wherewith shall I expiate" (sc., the wrong done you), "that ye may bless the inheritance (i.e., the nation) of Jehovah?" On the use of the imperative וּברכוּ to denote the certain consequences, see Ewald, 347. 2Kings 21:4-5 The Gibeonites answered, "I have not to do with silver and gold concerning Saul and his house" (lit. it is not, does not stand, to me at silver and gold with Saul and his house), i.e., I have no money to demand of Saul, require no pecuniary payment as compensation for the blood which he shed among us (vid., Num 35:31). The Chethib לי is not to be touched, notwithstanding the לנוּ which follows. The use of the singular may be explained on the simple ground that the speaker thought of the Gibeonites as a corporation. "And it does not pertain to us to put any one to death in Israel" (sc., of our own accord). When David inquired still further, "What do you mean, then, that I should do to you?" they replied, "(As for) the man who consumed us, and who thought against us, that we should be destroyed (נשׁמדנוּ without כּי, subordinately to דּמּה, like אעשׂה in the previous verse), so as not to continue in the whole of the territory of Israel, let seven men of his sons be given us, that we may crucify them to Jehovah at Gibeah of Saul, the chosen of Jehovah." וגו אשׁר אישׁ is placed at the head absolutely (cf. Gesenius, 145, 2). On crucifixion as a capital punishment, see at Num 25:4, where it has already been observed that criminals were not impaled or fastened to the cross alive, but were first of all put to death. Consequently the Gibeonites desired that the massacre, which had taken place among them by the command of Saul, should be expiated by the execution of a number of his sons - blood for blood, according to Num 35:31. They asked for the crucifixion for Jehovah, i.e., that the persons executed might be impaled, as a public exhibition of the punishment inflicted, before the face of the Lord (vid., 2Kings 21:9), as the satisfaction required to expiate His wrath. Seven was a sacred number, denoting the performance of a work of God. This was to take place in Gibeah, the home and capital of Saul, who had brought the wrath of God upon the land through his crime. There is a sacred irony in the epithet applied to Saul, "chosen of the Lord." If Saul was the chosen of Jehovah, his actions ought to have been in accordance with his divine election. 2Kings 21:6-10 David granted the request, because, according to the law in Num 35:33, blood-guiltiness when resting upon the land could only be expiated by the blood of the criminal; but in delivering up the members of Saul's house for whom they asked, he spared Mephibosheth the son of Jonathan and grandson of Saul, for the sake of the bond of friendship which he had formed with Jonathan on oath (1Kings 18:3; 1Kings 20:8, 1Kings 20:16), and gave up to the Gibeonites two sons of Rizpah, a concubine of Saul (vid., 2Kings 21:11 and 2Kings 3:7), and five sons of Merab the daughter of Saul, whom she had borne to Adriel of Meholah. The name of Michal, which stands in the text, is founded upon an error of memory or a copyist's mistake; for it was not Michal, but Merab, Saul's eldest daughter, who was given to Adriel the Meholathite as his wife (1Kings 18:19). The Gibeonites crucified those who were delivered up to them upon the mountain at Gibeah before Jehovah (see the remarks on 2Kings 21:6). "Thus fell seven at once." The Chethib שׁבעתים, at which the Masoretes took such offence that they wanted to change it into שׁבעתּם, is defended by Bttcher very properly, on the ground that the dual of the numeral denotes what is uniformly repeated as if by pairing; so that here it expresses what was extraordinary in the even tin a more pictorial manner than the Keri: "They fell sevenfold at once," i.e., seven in the same way. The further remark, "they were slain in the first days of harvest, at the beginning of the barley harvest," belongs to what follows, for which it prepares the way. The two Keris, והמּה for והם, and בּתחלּת for תּחלּת, are needless emendations. תּחלּת is an adverbial accusative (vid., Ges. 118, 2). The harvest began with the barley harvest, about the middle of Nisan, our April. 2Kings 21:10 And Rizpah took sackcloth, i.e., the coarse hairy cloth that was worn as mourning, and spread it out for herself by the rock - not as a tent, as Clericus supposes, still less as a covering over the corpses of those who had been executed, according to the exegetical handbook, but for a bed - "from the beginning of the harvest till water was poured out upon them (the crucified) from heaven," i.e., till rain came as a sign that the plague of drought that had rested upon the land was appeased; after which the corpses could be openly taken down from the stakes and buried, - a fact which is passed over in the account before us, where only the principal points are given. This is the explanation which Josephus has correctly adopted; but his assumption that the rain fell at once, and before the ordinary early rain, has no foundation in the text of the Bible. "And suffered not the birds of heaven to settle upon the corpses by day, or the wild beasts by night." Leaving corpses without burial, to be consumed by birds of prey and wild beasts, was regarded as the greatest ignominy that could befal the dead (see at 1Kings 17:44). According to Deut 21:22-23, persons executed were not to remain hanging through the night upon the stake, but to be buried before evening. This law, however, had no application whatever to the case before us, where the expiation of guilt that rested upon the whole land was concerned. In this instance the expiatory sacrifices were to remain exposed before Jehovah, till the cessation of the plague showed that His wrath had been appeased. 2Kings 21:11-14 When this touching care of Rizpah for the dead was told to David, he took care that the bones of the whole of the fallen royal house should be buried in the burial-place of Saul's family. He therefore sent for the bones of Saul and Jonathan, which the men of Jabesh had taken away secretly from the wall of Beisan, where the Philistines had fastened the bodies, and which had been buried in Jabesh (1Kings 31:10.), and had the bones of the sons and grandsons of Saul who had been crucified at Gibeah collected together, and interred all these bones at Zela in the land of Benjamin, in the family grave of Kish the father of Saul. גּנּב, to take away secretly. בּית־שׁן מּרחב, from the market-place of Bethshan, does not present any contradiction to the statement in 1Kings 31:10, that the Philistines fastened the body to the wall of Bethshan, as the rechob or market-place in eastern towns is not in the middle of the town, but is an open place against or in front of the gate (cf. 2Chron 32:6; Neh 8:1, Neh 8:3,Neh 8:16). This place, as the common meeting-place of the citizens, was the most suitable spot that the Philistines could find for fastening the bodies to the wall. The Chethib תּלוּם is the true Hebrew form from תּלה, whereas the Keri תּלאוּם is a formation resembling the Aramaean (cf. Ewald, 252, a.). The Keri פלשׁתּים שׁמּה is correct, however, as פלשׁתּים, being a proper name, does not take any article. In הכּות בּיום the literal meaning of יום (day) must not be strictly pressed, but the expression is to be taken in the sense of "at the time of the smiting;" for the hanging up of the bodies did not take place till the day after the battle (1Kings 31:8.). - In 2Kings 21:14 the account is abridged, and the bones of the crucified persons are not mentioned again. The situation of Zela is unknown (see at Josh 18:28). After this had been carried out in accordance with the king's command, God suffered himself to be entreated for the land, so that the famine ceased. John Gill Then there was a famine in the days of David three years, year after year,.... That is, three years running, one after another; some think this, though here related, was before the rebellions of Absalom and Sheba, and not after, and there are several things which may incline to it, as that the sin of Saul should otherwise be so long unpunished, and that the bones of Saul and Jonathan were not sooner removed, here related; and that there should be so many battles the Philistines after they were subdued, as recorded in this chapter; and in one of the Jewish (e) writings it is said, that this was the year after Saul was slain; though, in other copies of the same book, it is said to be thirty years after; and so in that Abarbinel used, and who is of the mind that what is here related stands in the order in which it was, and of the same opinion are some of our best chronologers (f): and David inquired of the Lord; before the high priest by Urim and Thummim, what should be the cause of the famine perhaps suspecting it was some sins of his; the first year he might take no notice of it, hoping for a more fruitful season the next year, it arising, as he might suppose, from some natural cause; the second year he might begin to think it was for some national sins, but might be remiss in his inquiry into them; but the third year he was alarmed, and concluded there was something extraordinary and special, and feared it was on his account, and this put him on making inquiry: and the Lord answered, it is for Saul, and for his bloody house; on account of the blood shed by him and his family; which answer must in a good measure relieve the mind of David, if he was fearful it was for his sins: because he slew the Gibeonites: which was contrary to the oath that Joshua and all Israel had given them not to slay them, but save them alive, Josh 9:15. When this was done is not certain; the Jews commonly say (g) that he slew them when he slew the priests at Nob, they being hewers of wood and drawers of water to them, and were slain with them; or because their maintenance depended on the priests, they being slain, it was in effect slaying them; but rather this refers to another time, and to other action or actions of Saul, who sought by various means to destroy these people, and root them out of the land. The Heathens had a notion that barrenness, unfruitfulness, and famine, were inflicted by God for murder. Philostratus (h) reports of the Ethiopian Indians, that for the murder of their king, Ganges, their ground was unfruitful, their cattle starved, their wives abortive, and their cities and houses fell to ruin, until the murderers were destroyed. (e) Pirke Eliezer, c. 17. (f) Usser. Annal. Vet. Test. p. 55. Bedford's Scripture Chronology, p. 558. (g) T. Bab. Bava Kama, fol. 119. 1. (h) Vita Apollon. Tyanei, l. 3. c. 6.
21:221:2: Եւ կոչեաց արքայ Դաւիթ զԳաբաւոնացիսն, եւ ասէ ցնոսա. եւ Գաբաւոնացիքն չե՛ն որդիք Իսրայէլի, այլ յարենէ Ամուրհացւոցն, եւ որդիքն Իսրայէլի երդուան նոցա. եւ խնդրեաց Սաւուղ հարկանել զնոսա, նախա՛նձ առեալ վասն որդւոցն Իսրայէլի եւ Յուդայ[3367]։ [3367] Յօրինակին պակասէր. Եւ կոչեաց արքայ Դաւիթ զԳաբաւոնացիսն։ Ոմանք. Եւ որդիքն Իսրայէլի երդուան Աստուծոյ։ 2 Դաւիթ արքան կանչեց գաբաւոնացիներին ու խօսեց նրանց հետ: Գաբաւոնացիները իսրայէլացիներ չէին, այլ ամորհացու արիւնից էին: Իսրայէլացիները երդումով էին կապուած նրանց հետ, բայց Սաւուղը ուզեց կոտորել նրանց, որպէսզի վրէժ լուծի Իսրայէլի ու Յուդայի երկրի որդիների համար: 2 Թագաւորը Գաբաւոնացիները կանչեց ու անոնց խօսեցաւ (Գաբաւոնացիները Իսրայէլի որդիներէն չէին, այլ Ամօրհացիներու մնացորդէն էին ու Իսրայէլի որդիները անոնց երդում ըրեր էին. բայց Սաւուղ Իսրայէլի ու Յուդայի որդիներուն դէմ բարկացած ըլլալուն համար՝ զանոնք զարնել ուզեր էր։) Եւ կոչեաց արքայ Դաւիթ զԳաբաւոնացիսն, եւ ասէ ցնոսա. եւ Գաբաւոնացիքն չ են ^[306]որդիք Իսրայելի, այլ յարենէ Ամովրհացւոցն``, եւ որդիքն Իսրայելի երդուան նոցա. եւ խնդրեաց Սաւուղ հարկանել զնոսա, նախանձ առեալ վասն որդւոցն Իսրայելի եւ Յուդայ: 21:2: Եւ կոչեաց արքայ Դաւիթ զԳաբաւոնացիսն, եւ ասէ ցնոսա. եւ Գաբաւոնացիքն չե՛ն որդիք Իսրայէլի, այլ յարենէ Ամուրհացւոցն, եւ որդիքն Իսրայէլի երդուան նոցա. եւ խնդրեաց Սաւուղ հարկանել զնոսա, նախա՛նձ առեալ վասն որդւոցն Իսրայէլի եւ Յուդայ[3367]։ [3367] Յօրինակին պակասէր. Եւ կոչեաց արքայ Դաւիթ զԳաբաւոնացիսն։ Ոմանք. Եւ որդիքն Իսրայէլի երդուան Աստուծոյ։ 2 Դաւիթ արքան կանչեց գաբաւոնացիներին ու խօսեց նրանց հետ: Գաբաւոնացիները իսրայէլացիներ չէին, այլ ամորհացու արիւնից էին: Իսրայէլացիները երդումով էին կապուած նրանց հետ, բայց Սաւուղը ուզեց կոտորել նրանց, որպէսզի վրէժ լուծի Իսրայէլի ու Յուդայի երկրի որդիների համար: 2 Թագաւորը Գաբաւոնացիները կանչեց ու անոնց խօսեցաւ (Գաբաւոնացիները Իսրայէլի որդիներէն չէին, այլ Ամօրհացիներու մնացորդէն էին ու Իսրայէլի որդիները անոնց երդում ըրեր էին. բայց Սաւուղ Իսրայէլի ու Յուդայի որդիներուն դէմ բարկացած ըլլալուն համար՝ զանոնք զարնել ուզեր էր։) zohrab-1805▾ eastern-1994▾ western am▾	21:221:2 Тогда царь призвал Гаваонитян и говорил с ними. Гаваонитяне были не из сынов Израилевых, но из остатков Аморреев; Израильтяне же дали им клятву, но Саул хотел истребить их по ревности своей о потомках Израиля и Иуды. 21:2 καὶ και and; even ἐκάλεσεν καλεω call; invite ὁ ο the βασιλεὺς βασιλευς monarch; king Δαυιδ δαβιδ Dabid; Thavith τοὺς ο the Γαβαωνίτας γαβαωνιτης and; even εἶπεν επω say; speak πρὸς προς to; toward αὐτούς αυτος he; him καὶ και and; even οἱ ο the Γαβαωνῖται γαβαωνιτης not υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel εἰσίν ειμι be ὅτι οτι since; that ἀλλ᾿ αλλα but ἢ η or; than ἐκ εκ from; out of τοῦ ο the λείμματος λειμμα remnant τοῦ ο the Αμορραίου αμορραιος and; even οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel ὤμοσαν ομνυω swear αὐτοῖς αυτος he; him καὶ και and; even ἐζήτησεν ζητεω seek; desire Σαουλ σαουλ Saoul; Saul πατάξαι πατασσω pat; impact αὐτοὺς αυτος he; him ἐν εν in τῷ ο the ζηλῶσαι ζηλοω zealous; jealous αὐτὸν αυτος he; him τοὺς ο the υἱοὺς υιος son Ισραηλ ισραηλ.1 Israel καὶ και and; even Ιουδα ιουδα Iouda; Iutha 21:2 וַ wa וְ and יִּקְרָ֥א yyiqrˌā קרא call הַ ha הַ the מֶּ֛לֶךְ mmˈeleḵ מֶלֶךְ king לַ la לְ to † הַ the גִּבְעֹנִ֖ים ggivʕōnˌîm גִּבְעֹונִי Gibeonite וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֲלֵיהֶ֑ם ʔᵃlêhˈem אֶל to וְ wᵊ וְ and הַ ha הַ the גִּבְעֹנִ֞ים ggivʕōnˈîm גִּבְעֹונִי Gibeonite לֹ֣א lˈō לֹא not מִ mi מִן from בְּנֵ֧י bbᵊnˈê בֵּן son יִשְׂרָאֵ֣ל yiśrāʔˈēl יִשְׂרָאֵל Israel הֵ֗מָּה hˈēmmā הֵמָּה they כִּ֚י ˈkî כִּי that אִם־ ʔim- אִם if מִ mi מִן from יֶּ֣תֶר yyˈeṯer יֶתֶר remainder הָ hā הַ the אֱמֹרִ֔י ʔᵉmōrˈî אֱמֹרִי Amorite וּ û וְ and בְנֵ֤י vᵊnˈê בֵּן son יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel נִשְׁבְּע֣וּ nišbᵊʕˈû שׁבע swear לָהֶ֔ם lāhˈem לְ to וַ wa וְ and יְבַקֵּ֤שׁ yᵊvaqqˈēš בקשׁ seek שָׁאוּל֙ šāʔûl שָׁאוּל Saul לְ lᵊ לְ to הַכֹּתָ֔ם hakkōṯˈām נכה strike בְּ bᵊ בְּ in קַנֹּאתֹ֥ו qannōṯˌô קנא be jealous לִ li לְ to בְנֵֽי־ vᵊnˈê- בֵּן son יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel וִ wi וְ and יהוּדָֽה׃ yhûḏˈā יְהוּדָה Judah 21:2. vocatis ergo Gabaonitis rex dixit ad eos porro Gabaonitae non sunt de filiis Israhel sed reliquiae Amorreorum filii quippe Israhel iuraverant eis et voluit Saul percutere eos zelo quasi pro filiis Israhel et IudaThen the king, calling for the Gabaonites, said to them: (Now the Gabaonites were not of the children of Israel, but the remains of the Amorrhites: and the children of Israel had sworn to them, and Saul sought to slay them out of zeal, as it were for the children of Israel and Juda:) 21:2. Therefore, the king, calling for the Gibeonites, spoke to them. Now the Gibeonites were not of the sons of Israel, but were the remnant of the Amorites. And the sons of Israel had sworn an oath to them, but Saul wished to strike them in zeal, as if on behalf of the sons of Israel and Judah. 21:2. And the king called the Gibeonites, and said unto them; (now the Gibeonites [were] not of the children of Israel, but of the remnant of the Amorites; and the children of Israel had sworn unto them: and Saul sought to slay them in his zeal to the children of Israel and Judah.) 2. And the king called the Gibeonites, and said unto them; ( now the Gibeonites were not of the children of Israel, but of the remnant of the Amorites; and the children of Israel had sworn unto them: and Saul sought to slay them in his zeal for the children of Israel and Judah:) 21:2 And the king called the Gibeonites, and said unto them; ( now the Gibeonites [were] not of the children of Israel, but of the remnant of the Amorites; and the children of Israel had sworn unto them: and Saul sought to slay them in his zeal to the children of Israel and Judah: 21:2 Тогда царь призвал Гаваонитян и говорил с ними. Гаваонитяне были не из сынов Израилевых, но из остатков Аморреев; Израильтяне же дали им клятву, но Саул хотел истребить их по ревности своей о потомках Израиля и Иуды. 21:2 καὶ και and; even ἐκάλεσεν καλεω call; invite ὁ ο the βασιλεὺς βασιλευς monarch; king Δαυιδ δαβιδ Dabid; Thavith τοὺς ο the Γαβαωνίτας γαβαωνιτης and; even εἶπεν επω say; speak πρὸς προς to; toward αὐτούς αυτος he; him καὶ και and; even οἱ ο the Γαβαωνῖται γαβαωνιτης not υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel εἰσίν ειμι be ὅτι οτι since; that ἀλλ᾿ αλλα but ἢ η or; than ἐκ εκ from; out of τοῦ ο the λείμματος λειμμα remnant τοῦ ο the Αμορραίου αμορραιος and; even οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel ὤμοσαν ομνυω swear αὐτοῖς αυτος he; him καὶ και and; even ἐζήτησεν ζητεω seek; desire Σαουλ σαουλ Saoul; Saul πατάξαι πατασσω pat; impact αὐτοὺς αυτος he; him ἐν εν in τῷ ο the ζηλῶσαι ζηλοω zealous; jealous αὐτὸν αυτος he; him τοὺς ο the υἱοὺς υιος son Ισραηλ ισραηλ.1 Israel καὶ και and; even Ιουδα ιουδα Iouda; Iutha 21:2 וַ wa וְ and יִּקְרָ֥א yyiqrˌā קרא call הַ ha הַ the מֶּ֛לֶךְ mmˈeleḵ מֶלֶךְ king לַ la לְ to † הַ the גִּבְעֹנִ֖ים ggivʕōnˌîm גִּבְעֹונִי Gibeonite וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֲלֵיהֶ֑ם ʔᵃlêhˈem אֶל to וְ wᵊ וְ and הַ ha הַ the גִּבְעֹנִ֞ים ggivʕōnˈîm גִּבְעֹונִי Gibeonite לֹ֣א lˈō לֹא not מִ mi מִן from בְּנֵ֧י bbᵊnˈê בֵּן son יִשְׂרָאֵ֣ל yiśrāʔˈēl יִשְׂרָאֵל Israel הֵ֗מָּה hˈēmmā הֵמָּה they כִּ֚י ˈkî כִּי that אִם־ ʔim- אִם if מִ mi מִן from יֶּ֣תֶר yyˈeṯer יֶתֶר remainder הָ hā הַ the אֱמֹרִ֔י ʔᵉmōrˈî אֱמֹרִי Amorite וּ û וְ and בְנֵ֤י vᵊnˈê בֵּן son יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel נִשְׁבְּע֣וּ nišbᵊʕˈû שׁבע swear לָהֶ֔ם lāhˈem לְ to וַ wa וְ and יְבַקֵּ֤שׁ yᵊvaqqˈēš בקשׁ seek שָׁאוּל֙ šāʔûl שָׁאוּל Saul לְ lᵊ לְ to הַכֹּתָ֔ם hakkōṯˈām נכה strike בְּ bᵊ בְּ in קַנֹּאתֹ֥ו qannōṯˌô קנא be jealous לִ li לְ to בְנֵֽי־ vᵊnˈê- בֵּן son יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel וִ wi וְ and יהוּדָֽה׃ yhûḏˈā יְהוּדָה Judah 21:2. vocatis ergo Gabaonitis rex dixit ad eos porro Gabaonitae non sunt de filiis Israhel sed reliquiae Amorreorum filii quippe Israhel iuraverant eis et voluit Saul percutere eos zelo quasi pro filiis Israhel et Iuda Then the king, calling for the Gabaonites, said to them: (Now the Gabaonites were not of the children of Israel, but the remains of the Amorrhites: and the children of Israel had sworn to them, and Saul sought to slay them out of zeal, as it were for the children of Israel and Juda:) 21:2. Therefore, the king, calling for the Gibeonites, spoke to them. Now the Gibeonites were not of the sons of Israel, but were the remnant of the Amorites. And the sons of Israel had sworn an oath to them, but Saul wished to strike them in zeal, as if on behalf of the sons of Israel and Judah. 21:2. And the king called the Gibeonites, and said unto them; (now the Gibeonites [were] not of the children of Israel, but of the remnant of the Amorites; and the children of Israel had sworn unto them: and Saul sought to slay them in his zeal to the children of Israel and Judah.) ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 2: По ревности своей о потомках Израиля и Иуды, т. е. ревнуя о славе и безопасности евреев. Adam Clarke: Commentary on the Bible - 1831 21:2: The remnant of the Amorites - The Gibeonites were Hivites, not Amorites, as appears from Jos 11:19 : but Amorites is a name often given to the Canaanites in general, Gen 15:16; Amo 2:9, and elsewhere. 2 Kings (2 Samuel) 21:3 Albert Barnes: Notes on the Bible - 1834 21:2: The way in which the writer here refers to the history of the league with the Gibeonites jos 9 shows that the Book of Joshua was not a part of the same work as the Books of Samuel. Of the Amorites - The Gibeonites were Hivites Jos 9:7; Jos 11:19; and in many enumerations of the Canaanite nations the Hivites are distinguished from the Amorites. But "Amorite" is often used in a more comprehensive sense, equivalent to "Canaanite" (as Gen 15:16; Deu 1:27), and denoting especially that part of the Canaanite nation which dwelt in the hill country Num 13:29; Deu 1:7, Deu 1:20, Deu 1:24, and so includes the Hivites. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 21:2: now the: jos 9:3-21 the Amorites: The Gibeonites were Hivites, not Amorites, as appears from Jos 6:19; but Amorites is a name often given to the Canaanites in general. Gen 15:16 in his zeal: Deu 7:16; Sa1 14:44, Sa1 15:8, Sa1 15:9; Kg2 10:16, Kg2 10:31; Luk 9:54, Luk 9:55; Joh 16:2; Rom 10:2; Gal 4:17 John Gill And the king called the Gibeonites,.... Sent messengers unto them, and summoned them to come to him: and said unto them; what is expressed in 2Kings 21:3; for what follows is in a parenthesis: (now the Gibeonites were not of the children of Israel; originally, though they were proselyted to the Jewish religion, and were employed in the menial services of the sanctuary: but of the remnant of the Amorites; they were the remains of the old Canaanites, who sometimes in general were called Amorites, otherwise the Gibeonites were called Hivites; see Josh 9:7, and the children of Israel had sworn unto them; by their princes, as Joshua; yet: and Saul, contrary to this oath, sought to slay them in his zeal to the children of Israel and Judah); pretending a great concern for them, for their honour and profit; that these men ought not to live in their cities, and take the bread out of their mouths, and be employed in the service of the sanctuary; but that they ought to be expelled, and even cut off, being the old inhabitants of the land, the Lord ordered to be destroyed; and that though the Israelites had given an oath to the contrary, they were drawn into it by guile and deceit, and therefore not binding upon them; hence he sought by all means to harass and oppress them, and slew many of them, and destroyed them out of their cities, that they might be possessed by Judah and Benjamin; see 2Kings 4:2, compared with Josh 9:17. John Wesley Sought - That is, he sought how he might cut them off with some colour of justice, aggravating their faults, and punishing them worse than they deserved; oppressing them with excessive labours, and intending by degrees to wear them out. Robert Jamieson, A. R. Fausset and David Brown in his zeal to the children of Israel and Judah--Under pretense of a rigorous and faithful execution of the divine law regarding the extermination of the Canaanites, he set himself to expel or destroy those whom Joshua had been deceived into sparing. His real object seems to have been, that the possessions of the Gibeonites, being forfeited to the crown, might be divided among his own people (compare 1Kings 22:7). At all events, his proceeding against this people was in violation of a solemn oath, and involving national guilt. The famine was, in the wise and just retribution of Providence, made a national punishment, since the Hebrews either assisted in the massacre, or did not interpose to prevent it; since they neither endeavored to repair the wrong, nor expressed any horror of it; and since a general protracted chastisement might have been indispensable to inspire a proper respect and protection to the Gibeonite remnant that survived.
21:321:3: Եւ ասէ Դաւիթ ցԳաբաւոնացիսն. Զի՞նչ արարից ձեզ. եւ ի՞ւ քաւեցից, եւ օրհնիցէք զժառանգութիւն Տեառն։ 3 Դաւիթն ասաց գաբաւոնացիներին. «Ի՞նչ անեմ ձեզ, ինչո՞վ քաւութիւն անեմ, որ օրհնէք Տիրո ջ ժառանգութիւնը»: 3 Եւ Դաւիթ Գաբաւոնացիներուն ըսաւ. «Ձեզի ի՞նչ ընեմ ու ինչո՞վ քաւութիւն ընեմ, որպէս զի Տէրոջը ժառանգութիւնը օրհնէք»։ Եւ ասէ Դաւիթ ցԳաբաւոնացիսն. Զի՞նչ արարից ձեզ եւ ի՞ւ քաւեցից, եւ օրհնիցէք զժառանգութիւն Տեառն: 21:3: Եւ ասէ Դաւիթ ցԳաբաւոնացիսն. Զի՞նչ արարից ձեզ. եւ ի՞ւ քաւեցից, եւ օրհնիցէք զժառանգութիւն Տեառն։ 3 Դաւիթն ասաց գաբաւոնացիներին. «Ի՞նչ անեմ ձեզ, ինչո՞վ քաւութիւն անեմ, որ օրհնէք Տիրո ջ ժառանգութիւնը»: 3 Եւ Դաւիթ Գաբաւոնացիներուն ըսաւ. «Ձեզի ի՞նչ ընեմ ու ինչո՞վ քաւութիւն ընեմ, որպէս զի Տէրոջը ժառանգութիւնը օրհնէք»։ zohrab-1805▾ eastern-1994▾ western am▾	21:321:3 И сказал Давид Гаваонитянам: что мне сделать для вас, и чем примирить вас, чтобы вы благословили наследие Господне? 21:3 καὶ και and; even εἶπεν επω say; speak Δαυιδ δαβιδ Dabid; Thavith πρὸς προς to; toward τοὺς ο the Γαβαωνίτας γαβαωνιτης who?; what? ποιήσω ποιεω do; make ὑμῖν υμιν you καὶ και and; even ἐν εν in τίνι τις.1 who?; what? ἐξιλάσομαι εξιλασκομαι and; even εὐλογήσετε ευλογεω commend; acclaim τὴν ο the κληρονομίαν κληρονομια inheritance κυρίου κυριος lord; master 21:3 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say דָּוִד֙ dāwˌiḏ דָּוִד David אֶל־ ʔel- אֶל to הַ ha הַ the גִּבְעֹנִ֔ים ggivʕōnˈîm גִּבְעֹונִי Gibeonite מָ֥ה mˌā מָה what אֶעֱשֶׂ֖ה ʔeʕᵉśˌeh עשׂה make לָכֶ֑ם lāḵˈem לְ to וּ û וְ and בַ va בְּ in מָּ֣ה mmˈā מָה what אֲכַפֵּ֔ר ʔᵃḵappˈēr כפר cover וּ û וְ and בָרְכ֖וּ vārᵊḵˌû ברך bless אֶת־ ʔeṯ- אֵת [object marker] נַחֲלַ֥ת naḥᵃlˌaṯ נַחֲלָה heritage יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH 21:3. dixit ergo David ad Gabaonitas quid faciam vobis et quod erit vestri piaculum ut benedicatis hereditati DominiDavid therefore said to the Gabaonites: What shall I do for you? and what shall be the atonement or you, that you may bless the inheritance of the Lord? 21:3. Therefore, David said to the Gibeonites: “What shall I do for you? And what shall be your satisfaction, so that you may bless the inheritance of the Lord?” 21:3. Wherefore David said unto the Gibeonites, What shall I do for you? and wherewith shall I make the atonement, that ye may bless the inheritance of the LORD? 3. and David said unto the Gibeonites, What shall I do for you? and wherewith shall I make atonement, that ye may bless the inheritance of the LORD? 21:3 Wherefore David said unto the Gibeonites, What shall I do for you? and wherewith shall I make the atonement, that ye may bless the inheritance of the LORD: 21:3 И сказал Давид Гаваонитянам: что мне сделать для вас, и чем примирить вас, чтобы вы благословили наследие Господне? 21:3 καὶ και and; even εἶπεν επω say; speak Δαυιδ δαβιδ Dabid; Thavith πρὸς προς to; toward τοὺς ο the Γαβαωνίτας γαβαωνιτης who?; what? ποιήσω ποιεω do; make ὑμῖν υμιν you καὶ και and; even ἐν εν in τίνι τις.1 who?; what? ἐξιλάσομαι εξιλασκομαι and; even εὐλογήσετε ευλογεω commend; acclaim τὴν ο the κληρονομίαν κληρονομια inheritance κυρίου κυριος lord; master 21:3 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say דָּוִד֙ dāwˌiḏ דָּוִד David אֶל־ ʔel- אֶל to הַ ha הַ the גִּבְעֹנִ֔ים ggivʕōnˈîm גִּבְעֹונִי Gibeonite מָ֥ה mˌā מָה what אֶעֱשֶׂ֖ה ʔeʕᵉśˌeh עשׂה make לָכֶ֑ם lāḵˈem לְ to וּ û וְ and בַ va בְּ in מָּ֣ה mmˈā מָה what אֲכַפֵּ֔ר ʔᵃḵappˈēr כפר cover וּ û וְ and בָרְכ֖וּ vārᵊḵˌû ברך bless אֶת־ ʔeṯ- אֵת [object marker] נַחֲלַ֥ת naḥᵃlˌaṯ נַחֲלָה heritage יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH 21:3. dixit ergo David ad Gabaonitas quid faciam vobis et quod erit vestri piaculum ut benedicatis hereditati Domini David therefore said to the Gabaonites: What shall I do for you? and what shall be the atonement or you, that you may bless the inheritance of the Lord? 21:3. Therefore, David said to the Gibeonites: “What shall I do for you? And what shall be your satisfaction, so that you may bless the inheritance of the Lord?” 21:3. Wherefore David said unto the Gibeonites, What shall I do for you? and wherewith shall I make the atonement, that ye may bless the inheritance of the LORD? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 3: Чтобы вы благословили наследие Господне и чтобы через то потомки давших клятву перестали испытывать наказание клятвопреступников. Adam Clarke: Commentary on the Bible - 1831 21:3: Wherewith shall I make the atonement - It is very strange that a choice of this kind should be left to such a people. Why not ask this of God himself? 2 Kings (2 Samuel) 21:6 R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 21:3: wherewith: Exo 32:30; Lev 1:4; Sa1 2:25; Mic 6:6, Mic 6:7; Heb 9:22, Heb 10:4-12 bless: Sa2 20:19 Geneva 1599 Wherefore David said unto the Gibeonites, (b) What shall I do for you? and wherewith shall I make the atonement, that ye may bless the inheritance of the LORD? (b) With what may your wrath be appeased, that you may pray to God to remove this plague from his people. John Gill Wherefore David said unto the Gibeonites, what shall I do for you,.... By way of satisfaction for the injuries done them: and wherewith shall I make the atonement; for the offences committed, that so the wrath that was gone forth against the land in a famine might be appeased: that ye may bless the inheritance of the Lord? pray for a blessing upon the land which the Lord had chosen for his inheritance, and given as such to the people of Israel, that rain might descend upon it, and make it fruitful.
21:421:4: Եւ ասեն ցնա Գաբաւոնացիքն. Ո՛չ գոյ մեր արծաթ եւ ոսկի առ Սաւուղայ եւ ՚ի տան նորա. եւ ո՛չ պիտի մեզ այր սպանանել յԻսրայէլէ։ Եւ նա ասէ. Եւ արդ՝ զի՞նչ ասէք զի արարից ձեզ[3368]։ [3368] Ոմանք. Եւ ո՛չ է պիտոյ մեզ այր սպա՛՛։ 4 Գաբաւոնացիներն ասացին նրան. «Մենք արծաթ ու ոսկի չենք ուզում Սաւուղից ու նրա ցեղից, ոչ էլ որեւէ իսրայէլացու մահն ենք ուզում»: Արքան ասաց. «Հապա ի՞նչ էք ուզում, որ անեմ ձեզ համար»: 4 Գաբաւոնացիները անոր ըսին. «Սաւուղէն ու անոր տունէն արծաթ կամ ոսկի չենք ուզեր ու Իսրայէլէն մարդ մը մեռցնել չենք ուզեր»։ Դաւիթ ըսաւ. «Դուք ինչ որ ըսէք՝ ձեզի պիտի ընեմ»։ Եւ ասեն ցնա Գաբաւոնացիքն. Ոչ գոյ մեր արծաթ եւ ոսկի առ Սաւուղայ եւ ի տան նորա, եւ ոչ պիտի մեզ այր սպանանել յԻսրայելէ: Եւ նա ասէ. Եւ արդ զի՞նչ ասէք զի արարից ձեզ: 21:4: Եւ ասեն ցնա Գաբաւոնացիքն. Ո՛չ գոյ մեր արծաթ եւ ոսկի առ Սաւուղայ եւ ՚ի տան նորա. եւ ո՛չ պիտի մեզ այր սպանանել յԻսրայէլէ։ Եւ նա ասէ. Եւ արդ՝ զի՞նչ ասէք զի արարից ձեզ[3368]։ [3368] Ոմանք. Եւ ո՛չ է պիտոյ մեզ այր սպա՛՛։ 4 Գաբաւոնացիներն ասացին նրան. «Մենք արծաթ ու ոսկի չենք ուզում Սաւուղից ու նրա ցեղից, ոչ էլ որեւէ իսրայէլացու մահն ենք ուզում»: Արքան ասաց. «Հապա ի՞նչ էք ուզում, որ անեմ ձեզ համար»: 4 Գաբաւոնացիները անոր ըսին. «Սաւուղէն ու անոր տունէն արծաթ կամ ոսկի չենք ուզեր ու Իսրայէլէն մարդ մը մեռցնել չենք ուզեր»։ Դաւիթ ըսաւ. «Դուք ինչ որ ըսէք՝ ձեզի պիտի ընեմ»։ zohrab-1805▾ eastern-1994▾ western am▾	21:421:4 И сказали ему Гаваонитяне: не нужно нам ни серебра, ни золота от Саула, или от дома его, и не нужно нам, чтоб умертвили кого в Израиле. Он сказал: чего же вы хотите? я сделаю для вас. 21:4 καὶ και and; even εἶπαν επω say; speak αὐτῷ αυτος he; him οἱ ο the Γαβαωνῖται γαβαωνιτης not ἔστιν ειμι be ἡμῖν ημιν us ἀργύριον αργυριον silver piece; money καὶ και and; even χρυσίον χρυσιον gold piece; gold leaf μετὰ μετα with; amid Σαουλ σαουλ Saoul; Saul καὶ και and; even μετὰ μετα with; amid τοῦ ο the οἴκου οικος home; household αὐτοῦ αυτος he; him καὶ και and; even οὐκ ου not ἔστιν ειμι be ἡμῖν ημιν us ἀνὴρ ανηρ man; husband θανατῶσαι θανατοω put to death ἐν εν in Ισραηλ ισραηλ.1 Israel καὶ και and; even εἶπεν επω say; speak τί τις.1 who?; what? ὑμεῖς υμεις you λέγετε λεγω tell; declare καὶ και and; even ποιήσω ποιεω do; make ὑμῖν υμιν you 21:4 וַ wa וְ and יֹּ֧אמְרוּ yyˈōmᵊrû אמר say לֹ֣ו lˈô לְ to הַ ha הַ the גִּבְעֹנִ֗ים ggivʕōnˈîm גִּבְעֹונִי Gibeonite אֵֽין־ ʔˈên- אַיִן [NEG] לָ֜נוּלי lˈānû לְ to כֶּ֤סֶף kˈesef כֶּסֶף silver וְ wᵊ וְ and זָהָב֙ zāhˌāv זָהָב gold עִם־ ʕim- עִם with שָׁא֣וּל šāʔˈûl שָׁאוּל Saul וְ wᵊ וְ and עִם־ ʕim- עִם with בֵּיתֹ֔ו bêṯˈô בַּיִת house וְ wᵊ וְ and אֵֽין־ ʔˈên- אַיִן [NEG] לָ֥נוּ lˌānû לְ to אִ֖ישׁ ʔˌîš אִישׁ man לְ lᵊ לְ to הָמִ֣ית hāmˈîṯ מות die בְּ bᵊ בְּ in יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וַ wa וְ and יֹּ֛אמֶר yyˈōmer אמר say מָֽה־ mˈā- מָה what אַתֶּ֥ם ʔattˌem אַתֶּם you אֹמְרִ֖ים ʔōmᵊrˌîm אמר say אֶעֱשֶׂ֥ה ʔeʕᵉśˌeh עשׂה make לָכֶֽם׃ lāḵˈem לְ to 21:4. dixeruntque ei Gabaonitae non est nobis super argento et auro quaestio contra Saul et contra domum eius neque volumus ut interficiatur homo de Israhel ad quos ait quid ergo vultis ut faciam vobisAnd the Gabaonites said to him: We have no contest about silver and gold, but against Saul and against his house: neither do we desire that any man be slain of Israel. And the king said to them: What will you then that I should do for you? 21:4. And the Gibeonites said to him: “There is no quarrel for us over silver or gold, but against Saul and against his house. And we do not desire that any man of Israel be put to death.” The king said to them, “Then what do you wish that I should do for you?” 21:4. And the Gibeonites said unto him, We will have no silver nor gold of Saul, nor of his house; neither for us shalt thou kill any man in Israel. And he said, What ye shall say, [that] will I do for you. 4. And the Gibeonites said unto him, It is no matter of silver or gold between us and Saul, or his house; neither is it for us to put any man to death in Israel. And he said, What ye shall say, that will I do for you. 21:4 And the Gibeonites said unto him, We will have no silver nor gold of Saul, nor of his house; neither for us shalt thou kill any man in Israel. And he said, What ye shall say, [that] will I do for you: 21:4 И сказали ему Гаваонитяне: не нужно нам ни серебра, ни золота от Саула, или от дома его, и не нужно нам, чтоб умертвили кого в Израиле. Он сказал: чего же вы хотите? я сделаю для вас. 21:4 καὶ και and; even εἶπαν επω say; speak αὐτῷ αυτος he; him οἱ ο the Γαβαωνῖται γαβαωνιτης not ἔστιν ειμι be ἡμῖν ημιν us ἀργύριον αργυριον silver piece; money καὶ και and; even χρυσίον χρυσιον gold piece; gold leaf μετὰ μετα with; amid Σαουλ σαουλ Saoul; Saul καὶ και and; even μετὰ μετα with; amid τοῦ ο the οἴκου οικος home; household αὐτοῦ αυτος he; him καὶ και and; even οὐκ ου not ἔστιν ειμι be ἡμῖν ημιν us ἀνὴρ ανηρ man; husband θανατῶσαι θανατοω put to death ἐν εν in Ισραηλ ισραηλ.1 Israel καὶ και and; even εἶπεν επω say; speak τί τις.1 who?; what? ὑμεῖς υμεις you λέγετε λεγω tell; declare καὶ και and; even ποιήσω ποιεω do; make ὑμῖν υμιν you 21:4 וַ wa וְ and יֹּ֧אמְרוּ yyˈōmᵊrû אמר say לֹ֣ו lˈô לְ to הַ ha הַ the גִּבְעֹנִ֗ים ggivʕōnˈîm גִּבְעֹונִי Gibeonite אֵֽין־ ʔˈên- אַיִן [NEG] לָ֜נוּלי lˈānû לְ to כֶּ֤סֶף kˈesef כֶּסֶף silver וְ wᵊ וְ and זָהָב֙ zāhˌāv זָהָב gold עִם־ ʕim- עִם with שָׁא֣וּל šāʔˈûl שָׁאוּל Saul וְ wᵊ וְ and עִם־ ʕim- עִם with בֵּיתֹ֔ו bêṯˈô בַּיִת house וְ wᵊ וְ and אֵֽין־ ʔˈên- אַיִן [NEG] לָ֥נוּ lˌānû לְ to אִ֖ישׁ ʔˌîš אִישׁ man לְ lᵊ לְ to הָמִ֣ית hāmˈîṯ מות die בְּ bᵊ בְּ in יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וַ wa וְ and יֹּ֛אמֶר yyˈōmer אמר say מָֽה־ mˈā- מָה what אַתֶּ֥ם ʔattˌem אַתֶּם you אֹמְרִ֖ים ʔōmᵊrˌîm אמר say אֶעֱשֶׂ֥ה ʔeʕᵉśˌeh עשׂה make לָכֶֽם׃ lāḵˈem לְ to 21:4. dixeruntque ei Gabaonitae non est nobis super argento et auro quaestio contra Saul et contra domum eius neque volumus ut interficiatur homo de Israhel ad quos ait quid ergo vultis ut faciam vobis And the Gabaonites said to him: We have no contest about silver and gold, but against Saul and against his house: neither do we desire that any man be slain of Israel. And the king said to them: What will you then that I should do for you? 21:4. And the Gibeonites said to him: “There is no quarrel for us over silver or gold, but against Saul and against his house. And we do not desire that any man of Israel be put to death.” The king said to them, “Then what do you wish that I should do for you?” 21:4. And the Gibeonites said unto him, We will have no silver nor gold of Saul, nor of his house; neither for us shalt thou kill any man in Israel. And he said, What ye shall say, [that] will I do for you. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 4: Не нужно нам, чтобы умертвили кого в Израиле - постороннего дому Саула, Albert Barnes: Notes on the Bible - 1834 21:4: No silver, nor gold ... - Money payments as a compensation for blood-guilt were very common among many nations. The law, too, in Num 35:31-32, presupposes the existence of the custom which it prohibits. In like manner the speech of the Gibeonites implies that such a payment as they refuse would be a not unusual proceeding. Neither ... shalt thou kill any man in Israel - They mean that it is not against the nation of Israel, but against the individual Saul, that they cry for vengeance. The demand for Saul's sons is exactly similar to that which dictated David's own expression in Sa2 24:17, "against me, and against my father's house." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 21:4: We will: etc. or, It is not silver nor gold that we have to do with Saul, or his house; neither pertains it to us to kill, etc. no silver. Psa 49:6-8; Pe1 1:18, Pe1 1:19 Geneva 1599 And the Gibeonites said unto him, We will have no silver nor gold of Saul, nor of his house; neither for us shalt thou kill (c) any man in Israel. And he said, What ye shall say, [that] will I do for you. (c) Save only of Saul's stock. John Gill And, the Gibeonites said unto him,.... In reply to his motion: we will have no silver nor gold of Saul, nor of his house; this shall not be the ransom or atonement; it was not silver and gold Saul took from them, but the lives of their brethren, and therefore they insist upon life for life: neither for us shall thou kill any man in Israel; who were not of the house of Saul; they did not desire any man should die, but who were of that family by whom they had suffered: and he said, what you shall say, that will I do for you; whether by inflicting pecuniary fines, or punishing with death, which latter seems to be what they suggested, and afterwards insisted on; whatever, according to law and justice, was required, he was ready to do it for them.
21:521:5: Եւ ասեն ցարքայ. Այր որ սպառեա՛ց զմեզ եւ հալածեա՛ց զմեզ, որ համարեցաւ սատակել զմեզ, զնա՛ ապականեսցուք. զի մի՛ կացցէ յամենայն սահմանս Իսրայէլի[3369]. [3369] Ոմանք. Այր որ համարեցաւ սա՛՛։ 5 Նրանք ասացին արքային. «Թող մեռնի նա, ով մեզ կոտորեց ու հալածեց, ով վճռել էր մեզ ոչնչացնել: 5 Անոնք թագաւորին ըսին. «Այն մարդը որ մեզ ջարդեց ու մեզ այնպէս կորսնցնել ուզեց, որպէս զի ամենեւին Իսրայէլի սահմաններուն մէջ չգտնուինք, Եւ ասեն ցարքայ. Այր որ սպառեաց զմեզ եւ ^[307]հալածեաց զմեզ, որ համարեցաւ սատակել զմեզ, զնա ապականեսցուք. զի մի՛ կացցէ`` յամենայն սահմանս Իսրայելի: 21:5: Եւ ասեն ցարքայ. Այր որ սպառեա՛ց զմեզ եւ հալածեա՛ց զմեզ, որ համարեցաւ սատակել զմեզ, զնա՛ ապականեսցուք. զի մի՛ կացցէ յամենայն սահմանս Իսրայէլի[3369]. [3369] Ոմանք. Այր որ համարեցաւ սա՛՛։ 5 Նրանք ասացին արքային. «Թող մեռնի նա, ով մեզ կոտորեց ու հալածեց, ով վճռել էր մեզ ոչնչացնել: 5 Անոնք թագաւորին ըսին. «Այն մարդը որ մեզ ջարդեց ու մեզ այնպէս կորսնցնել ուզեց, որպէս զի ամենեւին Իսրայէլի սահմաններուն մէջ չգտնուինք, zohrab-1805▾ eastern-1994▾ western am▾	21:521:5 И сказали они царю: того человека, который губил нас и хотел истребить нас, чтобы не было нас ни в одном из пределов Израилевых,~--- 21:5 καὶ και and; even εἶπαν επω say; speak πρὸς προς to; toward τὸν ο the βασιλέα βασιλευς monarch; king ὁ ο the ἀνὴρ ανηρ man; husband συνετέλεσεν συντελεω consummate; finish ἐφ᾿ επι in; on ἡμᾶς ημας us καὶ και and; even ἐδίωξεν διωκω go after; pursue ἡμᾶς ημας us ὃς ος who; what παρελογίσατο παραλογιζομαι miscalculate; defraud ἐξολεθρεῦσαι εξολοθρευω utterly ruin ἡμᾶς ημας us ἀφανίσωμεν αφανιζω obscure; hide αὐτὸν αυτος he; him τοῦ ο the μὴ μη not ἑστάναι ιστημι stand; establish αὐτὸν αυτος he; him ἐν εν in παντὶ πας all; every ὁρίῳ οριον frontier Ισραηλ ισραηλ.1 Israel 21:5 וַ wa וְ and יֹּֽאמְרוּ֙ yyˈōmᵊrû אמר say אֶל־ ʔel- אֶל to הַ ha הַ the מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king הָ hā הַ the אִישׁ֙ ʔîš אִישׁ man אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] כִּלָּ֔נוּ killˈānû כלה be complete וַ wa וְ and אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] דִּמָּה־ dimmā- דמה be like לָ֑נוּ lˈānû לְ to נִשְׁמַ֕דְנוּ nišmˈaḏnû שׁמד destroy מֵֽ mˈē מִן from הִתְיַצֵּ֖ב hiṯyaṣṣˌēv יצב stand בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole גְּבֻ֥ל gᵊvˌul גְּבוּל boundary יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel 21:5. qui dixerunt regi virum qui adtrivit nos et oppressit inique ita delere debemus ut ne unus quidem residuus sit de stirpe eius in cunctis finibus IsrahelAnd they said to the king: The man that crushed us and oppressed us unjustly, we must destroy in such manner that there be not so much as one left of his stock in all the coasts of Israel. 21:5. And they said to the king: “The man who unjustly afflicted and oppressed us, we ought to destroy in such manner that not even one of his stock may be left behind in all the parts of Israel. 21:5. And they answered the king, The man that consumed us, and that devised against us [that] we should be destroyed from remaining in any of the coasts of Israel, 5. And they said unto the king, The man that consumed us, and that devised against us, we should be destroyed from remaining in any of the borders of Israel, 21:5 And they answered the king, The man that consumed us, and that devised against us [that] we should be destroyed from remaining in any of the coasts of Israel: 21:5 И сказали они царю: того человека, который губил нас и хотел истребить нас, чтобы не было нас ни в одном из пределов Израилевых,~--- 21:5 καὶ και and; even εἶπαν επω say; speak πρὸς προς to; toward τὸν ο the βασιλέα βασιλευς monarch; king ὁ ο the ἀνὴρ ανηρ man; husband συνετέλεσεν συντελεω consummate; finish ἐφ᾿ επι in; on ἡμᾶς ημας us καὶ και and; even ἐδίωξεν διωκω go after; pursue ἡμᾶς ημας us ὃς ος who; what παρελογίσατο παραλογιζομαι miscalculate; defraud ἐξολεθρεῦσαι εξολοθρευω utterly ruin ἡμᾶς ημας us ἀφανίσωμεν αφανιζω obscure; hide αὐτὸν αυτος he; him τοῦ ο the μὴ μη not ἑστάναι ιστημι stand; establish αὐτὸν αυτος he; him ἐν εν in παντὶ πας all; every ὁρίῳ οριον frontier Ισραηλ ισραηλ.1 Israel 21:5 וַ wa וְ and יֹּֽאמְרוּ֙ yyˈōmᵊrû אמר say אֶל־ ʔel- אֶל to הַ ha הַ the מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king הָ hā הַ the אִישׁ֙ ʔîš אִישׁ man אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] כִּלָּ֔נוּ killˈānû כלה be complete וַ wa וְ and אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] דִּמָּה־ dimmā- דמה be like לָ֑נוּ lˈānû לְ to נִשְׁמַ֕דְנוּ nišmˈaḏnû שׁמד destroy מֵֽ mˈē מִן from הִתְיַצֵּ֖ב hiṯyaṣṣˌēv יצב stand בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole גְּבֻ֥ל gᵊvˌul גְּבוּל boundary יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel 21:5. qui dixerunt regi virum qui adtrivit nos et oppressit inique ita delere debemus ut ne unus quidem residuus sit de stirpe eius in cunctis finibus Israhel And they said to the king: The man that crushed us and oppressed us unjustly, we must destroy in such manner that there be not so much as one left of his stock in all the coasts of Israel. 21:5. And they said to the king: “The man who unjustly afflicted and oppressed us, we ought to destroy in such manner that not even one of his stock may be left behind in all the parts of Israel. 21:5. And they answered the king, The man that consumed us, and that devised against us [that] we should be destroyed from remaining in any of the coasts of Israel, ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 21:5: The man: Sa2 21:1; Est 9:24, Est 9:25; Mat 7:2 devised: or, cut us off, Dan 9:26 John Gill And they answered the king,.... Declaring expressly what they would have done: the man that consumed us; meaning Saul, who lessened their number by cruel oppressions of some, and by taking away the lives of others: and that devised against us, that we should be destroyed from remaining in any of the coasts of Israel; who had formed schemes, and published edicts, for banishing them out of the land; perhaps at the same time that he put away wizards and those that had familiar spirits out of the land, under the same pretence for zeal for the glory of God, and the good of the people of the land, 1Kings 28:3.
21:621:6: տացին մեզ եւթն արք յորդւոց նորա, եւ յարագեսցուք զնոսա Տեառն ՚ի Գաբաա Սաւուղայ ընտիրս Տեառն։ Եւ ասէ արքայ. Ե՛ս տաց ձեզ։ 6 Որպէսզի նրանք վերանան Իսրայէլի բոլոր սահմաններից, մեզ յանձնեցէ՛ք նրա որդիներից եօթը հոգի, որ նրանց կախենք Տիրոջ առաջ, Տիրոջ ընտրեալ Սաւուղ արքայի Գաբաա քաղաքում»: Արքան ասաց. «Ես ձեզ կը տա՛մ նրանց»: 6 Անոր որդիներէն մեզի եօթը մարդ տուէք, որպէս զի զանոնք Տէրոջը ընտրեալ Սաւուղին Գաբաային մէջ Տէրոջը համար կախենք»։ Թագաւորը «Կու տամ», ըսաւ։ տացին մեզ եւթն արք յորդւոց նորա, եւ յարագեսցուք զնոսա Տեառն ի Գաբաա Սաւուղայ ^[308]ընտիրս Տեառն: Եւ ասէ արքայ. Ես տաց ձեզ: 21:6: տացին մեզ եւթն արք յորդւոց նորա, եւ յարագեսցուք զնոսա Տեառն ՚ի Գաբաա Սաւուղայ ընտիրս Տեառն։ Եւ ասէ արքայ. Ե՛ս տաց ձեզ։ 6 Որպէսզի նրանք վերանան Իսրայէլի բոլոր սահմաններից, մեզ յանձնեցէ՛ք նրա որդիներից եօթը հոգի, որ նրանց կախենք Տիրոջ առաջ, Տիրոջ ընտրեալ Սաւուղ արքայի Գաբաա քաղաքում»: Արքան ասաց. «Ես ձեզ կը տա՛մ նրանց»: 6 Անոր որդիներէն մեզի եօթը մարդ տուէք, որպէս զի զանոնք Տէրոջը ընտրեալ Սաւուղին Գաբաային մէջ Տէրոջը համար կախենք»։ Թագաւորը «Կու տամ», ըսաւ։ zohrab-1805▾ eastern-1994▾ western am▾	21:621:6 из его потомков выдай нам семь человек, и мы повесим их [на солнце] пред Господом в Гиве Саула, избранного Господом. И сказал царь: я выдам. 21:6 δότω διδωμι give; deposit ἡμῖν ημιν us ἑπτὰ επτα seven ἄνδρας ανηρ man; husband ἐκ εκ from; out of τῶν ο the υἱῶν υιος son αὐτοῦ αυτος he; him καὶ και and; even ἐξηλιάσωμεν εξηλιαζω he; him τῷ ο the κυρίῳ κυριος lord; master ἐν εν in Γαβαων γαβαων Saoul; Saul ἐκλεκτοὺς εκλεκτος select; choice κυρίου κυριος lord; master καὶ και and; even εἶπεν επω say; speak ὁ ο the βασιλεύς βασιλευς monarch; king ἐγὼ εγω I δώσω διδωμι give; deposit 21:6 יֻתַּןינתן־ yuttan- נתן give לָ֜נוּ lˈānû לְ to שִׁבְעָ֤ה šivʕˈā שֶׁבַע seven אֲנָשִׁים֙ ʔᵃnāšîm אִישׁ man מִ mi מִן from בָּנָ֔יו bbānˈāʸw בֵּן son וְ wᵊ וְ and הֹוקַֽעֲנוּם֙ hôqˈaʕᵃnûm יקע turn לַֽ lˈa לְ to יהוָ֔ה [yhwˈāh] יְהוָה YHWH בְּ bᵊ בְּ in גִבְעַ֥ת ḡivʕˌaṯ גִּבְעָה hill שָׁא֖וּל šāʔˌûl שָׁאוּל Saul בְּחִ֣יר bᵊḥˈîr בָּחִיר chosen יְהוָ֑ה ס [yᵊhwˈāh] s יְהוָה YHWH וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say הַ ha הַ the מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king אֲנִ֥י ʔᵃnˌî אֲנִי i אֶתֵּֽן׃ ʔettˈēn נתן give 21:6. dentur nobis septem viri de filiis eius et crucifigamus eos Domino in Gabaath Saul quondam electi Domini et ait rex ego daboLet seven men of his children be delivered unto us, that we may crucify them to the Lord in Gabaa of Saul, once the chosen of the Lord. And the king said: I will give them. 21:6. Let seven men from his sons be given to us, so that we may crucify them to the Lord in Gibeon of Saul, formerly the chosen place of the Lord.” And the king said, “I will give them.” 21:6. Let seven men of his sons be delivered unto us, and we will hang them up unto the LORD in Gibeah of Saul, [whom] the LORD did choose. And the king said, I will give [them]. 6. let seven men of his sons be delivered unto us, and we will hang them up unto the LORD in Gibeah of Saul, the chosen of the LORD; And the king said, I will give them. 21:6 Let seven men of his sons be delivered unto us, and we will hang them up unto the LORD in Gibeah of Saul, [whom] the LORD did choose. And the king said, I will give: 21:6 из его потомков выдай нам семь человек, и мы повесим их [на солнце] пред Господом в Гиве Саула, избранного Господом. И сказал царь: я выдам. 21:6 δότω διδωμι give; deposit ἡμῖν ημιν us ἑπτὰ επτα seven ἄνδρας ανηρ man; husband ἐκ εκ from; out of τῶν ο the υἱῶν υιος son αὐτοῦ αυτος he; him καὶ και and; even ἐξηλιάσωμεν εξηλιαζω he; him τῷ ο the κυρίῳ κυριος lord; master ἐν εν in Γαβαων γαβαων Saoul; Saul ἐκλεκτοὺς εκλεκτος select; choice κυρίου κυριος lord; master καὶ και and; even εἶπεν επω say; speak ὁ ο the βασιλεύς βασιλευς monarch; king ἐγὼ εγω I δώσω διδωμι give; deposit 21:6 יֻתַּןינתן־ yuttan- נתן give לָ֜נוּ lˈānû לְ to שִׁבְעָ֤ה šivʕˈā שֶׁבַע seven אֲנָשִׁים֙ ʔᵃnāšîm אִישׁ man מִ mi מִן from בָּנָ֔יו bbānˈāʸw בֵּן son וְ wᵊ וְ and הֹוקַֽעֲנוּם֙ hôqˈaʕᵃnûm יקע turn לַֽ lˈa לְ to יהוָ֔ה [yhwˈāh] יְהוָה YHWH בְּ bᵊ בְּ in גִבְעַ֥ת ḡivʕˌaṯ גִּבְעָה hill שָׁא֖וּל šāʔˌûl שָׁאוּל Saul בְּחִ֣יר bᵊḥˈîr בָּחִיר chosen יְהוָ֑ה ס [yᵊhwˈāh] s יְהוָה YHWH וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say הַ ha הַ the מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king אֲנִ֥י ʔᵃnˌî אֲנִי i אֶתֵּֽן׃ ʔettˈēn נתן give 21:6. dentur nobis septem viri de filiis eius et crucifigamus eos Domino in Gabaath Saul quondam electi Domini et ait rex ego dabo Let seven men of his children be delivered unto us, that we may crucify them to the Lord in Gabaa of Saul, once the chosen of the Lord. And the king said: I will give them. 21:6. Let seven men from his sons be given to us, so that we may crucify them to the Lord in Gibeon of Saul, formerly the chosen place of the Lord.” And the king said, “I will give them.” 21:6. Let seven men of his sons be delivered unto us, and we will hang them up unto the LORD in Gibeah of Saul, [whom] the LORD did choose. And the king said, I will give [them]. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 21:6: Seven men of his sons - Meaning sons, grandsons, or other near branches of his family. It is supposed that the persons chosen were principal in assisting Saul to exterminate the Gibeonites. But where is the proof of this? 2 Kings (2 Samuel) 21:8 Albert Barnes: Notes on the Bible - 1834 21:6: Seven men - Seven was a sacred number not only with the Hebrews but with other Oriental nations Num 23:1, Num 23:29, and is therefore brought in on this occasion when the judicial death of the sons of Saul was a religious act intended to appease the wrath of God for the violation of an oath Num 25:4. Whom the Lord did choose - Rather, "the Lord's chosen," or elect. The same phrase is applied to Moses Psa 106:23, to the Israelites Isa 43:20, and to Christ Isa 42:1. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 21:6: Let seven: As God accepted the expiation here demanded, we must suppose that both the enquiry of David, and the answer of the Gibeonites, were directed by some open or secret intimation from him. hang: Sa2 17:23, Sa2 18:10; Gen 40:19, Gen 40:22; Num 25:4, Num 25:5; Deu 21:22; Jos 8:29, Jos 10:26; Ezr 6:11; Est 9:10, Est 9:13, Est 9:14; Mat 27:5 in: Sa1 10:26, Sa1 11:4 whom the Lord did choose: or, the chosen of the Lord, Sa1 9:16, Sa1 9:17, Sa1 10:1, Sa1 10:24; Act 13:21 Geneva 1599 Let seven men of his (d) sons be delivered unto us, and we will hang them up (e) unto the LORD in Gibeah of Saul, [whom] the LORD did choose. And the king said, I will give [them]. (d) Of Saul's kinsmen. (e) To pacify the Lord. John Gill Let seven men of his sons be delivered unto us,.... They settled upon this number, either because they were seven, and no more of the Gibeonites, whom Saul slew, as the Jew say (i); two hewers of wood, two drawers of water, a keeper (of a synagogue), a scribe, and a servant; but perhaps the true reason was, they knew there were no more besides Mephibosheth, for whom David had a great respect, and therefore required no more: and we will hang them up unto the Lord; not to gratify a revengeful spirit of theirs, but in honour to the justice of God, and to appease his wrath: in Gibeah of Saul, whom the Lord did choose; which was Saul's native place, and where he always lived; so that to hang them there was to the greater disgrace of him and his family; and he being chosen of the Lord to be a king of Israel, was an aggravation of his crime in violating the oath made to the Gibeonites and the king said, I will give them; for though he had sworn to Saul that he would not cut off his seed, yet as he had a divine direction in this case, as appears by the Lord's being pleased with it, and was entreated for the land by it, this oath of his was dispensed with; nor did he cut them off himself but delivered them to others, according to the will of God. (i) T. Hieros. Kiddushin, fol. 65. 2. John Wesley I will - Having doubtless consulted God in the matter; who as he had before declared Saul's bloody house to be the causes of this judgment, so now commanded that justice should be done upon it, and that the remaining branches of it should be cut off; as sufficiently appears from hence, that God was well pleased with the action; which he would not have been, if David had done it without his command; for then it had been a sinful action of David's, and contrary to a double law of God, Deut 21:23, Deut 24:16. Robert Jamieson, A. R. Fausset and David Brown Let seven men of his sons be delivered unto us, and we will hang them up unto the Lord in Gibeah of Saul--The practice of the Hebrews, as of most Oriental nations, was to slay first, and afterwards to suspend on a gibbet, the body not being left hanging after sunset. The king could not refuse this demand of the Gibeonites, who, in making it, were only exercising their right as blood-avengers; and, although through fear and a sense of weakness they had not hitherto claimed satisfaction, yet now that David had been apprised by the oracle of the cause of the long-prevailing calamity, he felt it his duty to give the Gibeonites full satisfaction--hence their specifying the number seven, which was reckoned full and complete. And if it should seem unjust to make the descendants suffer for a crime which, in all probability, originated with Saul himself, yet his sons and grandsons might be the instruments of his cruelty, the willing and zealous executors of this bloody raid. the king said, I will give them--David cannot be charged with doing this as an indirect way or ridding himself of rival competitors for the throne, for those delivered up were only collateral branches of Saul's family, and never set up any claim to the sovereignty. Moreover, David was only granting the request of the Gibeonites as God had bidden him do.
21:721:7: Եւ խնայեա՛ց արքայ ՚ի Մեմփիբոսթէ որդի Յովնաթանու որդւոյ Սաւուղայ՝ վասն երդմանն Տեառն՝ որ ՚ի մէջ Յովնաթանու որդւոյ Սաւուղայ եւ ՚ի մէ՛ջ Դաւթի։ 7 Արքան խնայեց Սաւուղի որդի Յովնաթանի որդի Մեմփիբոսթէին այն երդումի համար, որ Դաւիթն ու Սաւուղի որդի Յովնաթանը տուել էին իրար Տիրոջ առաջ: 7 Թագաւորը Սաւուղեան Յովնաթանին որդիին Մեմփիբոսթէին խնայեց, Սաւուղին որդիին՝ Յովնաթանին ու Դաւիթին մէջտեղ եղած Տէրոջը երդումին համար։ Եւ խնայեաց արքայ ի Մեմփիբոսթէ որդի Յովնաթանու որդւոյ Սաւուղայ վասն երդմանն Տեառն որ ի մէջ Յովնաթանու որդւոյ Սաւուղայ եւ ի մէջ Դաւթի: 21:7: Եւ խնայեա՛ց արքայ ՚ի Մեմփիբոսթէ որդի Յովնաթանու որդւոյ Սաւուղայ՝ վասն երդմանն Տեառն՝ որ ՚ի մէջ Յովնաթանու որդւոյ Սաւուղայ եւ ՚ի մէ՛ջ Դաւթի։ 7 Արքան խնայեց Սաւուղի որդի Յովնաթանի որդի Մեմփիբոսթէին այն երդումի համար, որ Դաւիթն ու Սաւուղի որդի Յովնաթանը տուել էին իրար Տիրոջ առաջ: 7 Թագաւորը Սաւուղեան Յովնաթանին որդիին Մեմփիբոսթէին խնայեց, Սաւուղին որդիին՝ Յովնաթանին ու Դաւիթին մէջտեղ եղած Տէրոջը երդումին համար։ zohrab-1805▾ eastern-1994▾ western am▾	21:721:7 Но пощадил царь Мемфивосфея, сына Ионафана, сына Саулова, ради клятвы именем Господним, которая была между ними, между Давидом и Ионафаном, сыном Сауловым. 21:7 καὶ και and; even ἐφείσατο φειδομαι spare; refrain ὁ ο the βασιλεὺς βασιλευς monarch; king ἐπὶ επι in; on Μεμφιβοσθε μεμφιβοσθε son Ιωναθαν ιωναθαν son Σαουλ σαουλ Saoul; Saul διὰ δια through; because of τὸν ο the ὅρκον ορκος oath κυρίου κυριος lord; master τὸν ο the ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle αὐτῶν αυτος he; him ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle Ιωναθαν ιωναθαν son Σαουλ σαουλ Saoul; Saul 21:7 וַ wa וְ and יַּחְמֹ֣ל yyaḥmˈōl חמל have compassion הַ ha הַ the מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king עַל־ ʕal- עַל upon מְפִי־בֹ֖שֶׁת mᵊfî-vˌōšeṯ מְפִיבֹשֶׁת Mephibosheth בֶּן־ ben- בֵּן son יְהֹונָתָ֣ן yᵊhônāṯˈān יְהֹונָתָן Jehonathan בֶּן־ ben- בֵּן son שָׁא֑וּל šāʔˈûl שָׁאוּל Saul עַל־ ʕal- עַל upon שְׁבֻעַ֤ת šᵊvuʕˈaṯ שְׁבוּעָה oath יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] בֵּֽינֹתָ֔ם bˈênōṯˈām בַּיִן interval בֵּ֣ין bˈên בַּיִן interval דָּוִ֔ד dāwˈiḏ דָּוִד David וּ û וְ and בֵ֖ין vˌên בַּיִן interval יְהֹונָתָ֥ן yᵊhônāṯˌān יְהֹונָתָן Jehonathan בֶּן־ ben- בֵּן son שָׁאֽוּל׃ šāʔˈûl שָׁאוּל Saul 21:7. pepercitque rex Mifiboseth filio Ionathan filii Saul propter iusiurandum Domini quod fuerat inter David et inter Ionathan filium SaulAnd the king spared Miphiboseth the son of Jonathan the son of Saul, because of the oath of the Lord, that had been between David and Jonathan the son of Saul. 21:7. But the king spared Mephibosheth, the son of Jonathan, the son of Saul, because of the oath of the Lord which had been made between David and Jonathan, the son of Saul. 21:7. But the king spared Mephibosheth, the son of Jonathan the son of Saul, because of the LORD’S oath that [was] between them, between David and Jonathan the son of Saul. 7. But the king spared Mephibosheth, the son of Jonathan the son of Saul, because of the LORD’S oath that was between them, between David and Jonathan the son of Saul. 21:7 But the king spared Mephibosheth, the son of Jonathan the son of Saul, because of the LORD' S oath that [was] between them, between David and Jonathan the son of Saul: 21:7 Но пощадил царь Мемфивосфея, сына Ионафана, сына Саулова, ради клятвы именем Господним, которая была между ними, между Давидом и Ионафаном, сыном Сауловым. 21:7 καὶ και and; even ἐφείσατο φειδομαι spare; refrain ὁ ο the βασιλεὺς βασιλευς monarch; king ἐπὶ επι in; on Μεμφιβοσθε μεμφιβοσθε son Ιωναθαν ιωναθαν son Σαουλ σαουλ Saoul; Saul διὰ δια through; because of τὸν ο the ὅρκον ορκος oath κυρίου κυριος lord; master τὸν ο the ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle αὐτῶν αυτος he; him ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle Ιωναθαν ιωναθαν son Σαουλ σαουλ Saoul; Saul 21:7 וַ wa וְ and יַּחְמֹ֣ל yyaḥmˈōl חמל have compassion הַ ha הַ the מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king עַל־ ʕal- עַל upon מְפִי־בֹ֖שֶׁת mᵊfî-vˌōšeṯ מְפִיבֹשֶׁת Mephibosheth בֶּן־ ben- בֵּן son יְהֹונָתָ֣ן yᵊhônāṯˈān יְהֹונָתָן Jehonathan בֶּן־ ben- בֵּן son שָׁא֑וּל šāʔˈûl שָׁאוּל Saul עַל־ ʕal- עַל upon שְׁבֻעַ֤ת šᵊvuʕˈaṯ שְׁבוּעָה oath יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] בֵּֽינֹתָ֔ם bˈênōṯˈām בַּיִן interval בֵּ֣ין bˈên בַּיִן interval דָּוִ֔ד dāwˈiḏ דָּוִד David וּ û וְ and בֵ֖ין vˌên בַּיִן interval יְהֹונָתָ֥ן yᵊhônāṯˌān יְהֹונָתָן Jehonathan בֶּן־ ben- בֵּן son שָׁאֽוּל׃ šāʔˈûl שָׁאוּל Saul 21:7. pepercitque rex Mifiboseth filio Ionathan filii Saul propter iusiurandum Domini quod fuerat inter David et inter Ionathan filium Saul And the king spared Miphiboseth the son of Jonathan the son of Saul, because of the oath of the Lord, that had been between David and Jonathan the son of Saul. 21:7. But the king spared Mephibosheth, the son of Jonathan, the son of Saul, because of the oath of the Lord which had been made between David and Jonathan, the son of Saul. 21:7. But the king spared Mephibosheth, the son of Jonathan the son of Saul, because of the LORD’S oath that [was] between them, between David and Jonathan the son of Saul. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 7: См. 1: Цар. XX:14-17, 42. Albert Barnes: Notes on the Bible - 1834 21:7: The Lord's oath - The calamity brought upon Israel by Saul's breach of the oath to the Gibeonites would make David doubly careful in the matter of his own oath to Jonathan. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 21:7: Mephibosheth: Sa2 4:4, Sa2 9:10, Sa2 16:4, Sa2 19:25 because: Sa1 18:3, Sa1 20:8, Sa1 20:15, Sa1 20:17, Sa1 20:42, Sa1 23:18 John Gill But the king spared Mephibosheth, the son of Jonathan, the son of Saul,.... As they did not name particular persons, only required seven sons, it was at the option of the king what sons to deliver to them, and therefore kept back Mephibosheth, who is thus described, to distinguish him from a son of Saul's of the same name, after mentioned: because of the Lord's oath that was between them, between David and Jonathan the son of Saul; not merely or only out of affection to Mephibosheth, but because of the oath, that he might not be guilty of the same crime Saul was in slaying the Gibeonites. John Wesley Spared - For the Gibeonites desiring only such a number, it was at David's choice whom to spare. Of Jonathan - This is added, to distinguish him from the other Mephibosheth, 2Kings 21:8.
21:821:8: Եւ ա՛ռ արքայ զերկուս որդիսն Ռեսփայ դստեր Այիայ զորս ծնաւ Սաւուղայ, զԵրմոնթի եւ զՅեբուսթէ. եւ զհնգեսին որդիսն Մերովբայ դստեր Սաւուղայ, զորս ծնաւ Եսդրիէլի որդւոյ Բերզելեայ Մովլաթացւոյ[3370]. [3370] Ոմանք. ԶԵրմոնթի եւ զՅեսբուսթէէ։ Բազումք. Եւ զհնգեսին որդիսն Մեղքողայ դստեր Սա՛՛։ 8 Դաւիթն առաւ Սաւուղից սերուած Այիայի դուստր Ռեսփայի երկու որդիներին՝ Երմոնթիին ու Յեբուսթէին, Սաւուղի դուստր Մերոբի հինգ որդիներին, որ սերուել էին մոլաթացի Բերզելիի որդի Եսդրիէլից, ու նրանց յանձնեց գաբաւոնացիների ձեռքը, որոնք նրանց կախեցին լերան վրայ, Տիրոջ առաջ: 8 Բայց թագաւորը Այիային աղջկան Ռեսփային երկու որդիները, որոնք Սաւուղին ծներ էր, այսինքն Արմոնին ու Մեմփիբոսթէն եւ Սաւուղին աղջկան Մեղքողին* հինգ որդիները, որոնք Մաուլացի Բերզելիին որդիին Եդրիէլին ծներ էր, առաւ Եւ ա՛ռ արքայ զերկուս որդիսն Ռեսփայ դստեր Այիայ զորս ծնաւ Սաւուղայ, զԵրմոնթի եւ զՅեբուսթէ, եւ զհնգեսին որդիսն Մերոբայ դստեր Սաւուղայ, զորս ծնաւ Եսդրիելի որդւոյ Բերզելեայ Մովլաթացւոյ: 21:8: Եւ ա՛ռ արքայ զերկուս որդիսն Ռեսփայ դստեր Այիայ զորս ծնաւ Սաւուղայ, զԵրմոնթի եւ զՅեբուսթէ. եւ զհնգեսին որդիսն Մերովբայ դստեր Սաւուղայ, զորս ծնաւ Եսդրիէլի որդւոյ Բերզելեայ Մովլաթացւոյ[3370]. [3370] Ոմանք. ԶԵրմոնթի եւ զՅեսբուսթէէ։ Բազումք. Եւ զհնգեսին որդիսն Մեղքողայ դստեր Սա՛՛։ 8 Դաւիթն առաւ Սաւուղից սերուած Այիայի դուստր Ռեսփայի երկու որդիներին՝ Երմոնթիին ու Յեբուսթէին, Սաւուղի դուստր Մերոբի հինգ որդիներին, որ սերուել էին մոլաթացի Բերզելիի որդի Եսդրիէլից, ու նրանց յանձնեց գաբաւոնացիների ձեռքը, որոնք նրանց կախեցին լերան վրայ, Տիրոջ առաջ: 8 Բայց թագաւորը Այիային աղջկան Ռեսփային երկու որդիները, որոնք Սաւուղին ծներ էր, այսինքն Արմոնին ու Մեմփիբոսթէն եւ Սաւուղին աղջկան Մեղքողին* հինգ որդիները, որոնք Մաուլացի Բերզելիին որդիին Եդրիէլին ծներ էր, առաւ zohrab-1805▾ eastern-1994▾ western am▾	21:821:8 И взял царь двух сыновей Рицпы, дочери Айя, которая родила Саулу Армона и Мемфивосфея, и пять сыновей Мелхолы, дочери Сауловой, которых она родила Адриэлу, сыну Верзеллия из Мехолы, 21:8 καὶ και and; even ἔλαβεν λαμβανω take; get ὁ ο the βασιλεὺς βασιλευς monarch; king τοὺς ο the δύο δυο two υἱοὺς υιος son Ρεσφα ρεσφα daughter Αια αια who; what ἔτεκεν τικτω give birth; produce τῷ ο the Σαουλ σαουλ Saoul; Saul τὸν ο the Ερμωνι ερμωνι and; even τὸν ο the Μεμφιβοσθε μεμφιβοσθε and; even τοὺς ο the πέντε πεντε five υἱοὺς υιος son Μιχολ μιχολ daughter Σαουλ σαουλ Saoul; Saul οὓς ος who; what ἔτεκεν τικτω give birth; produce τῷ ο the Εσριηλ εσριηλ son Βερζελλι βερζελλι the Μοουλαθι μοουλαθι Mooulathi; Moulathi 21:8 וַ wa וְ and יִּקַּ֣ח yyiqqˈaḥ לקח take הַ ha הַ the מֶּ֡לֶךְ mmˈeleḵ מֶלֶךְ king אֶת־ ʔeṯ- אֵת [object marker] שְׁ֠נֵי šᵊnˌê שְׁנַיִם two בְּנֵ֨י bᵊnˌê בֵּן son רִצְפָּ֤ה riṣpˈā רִצְפָּה Rizpah בַת־ vaṯ- בַּת daughter אַיָּה֙ ʔayyˌā אַיָּה Ayyah אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] יָלְדָ֣ה yālᵊḏˈā ילד bear לְ lᵊ לְ to שָׁא֔וּל šāʔˈûl שָׁאוּל Saul אֶת־ ʔeṯ- אֵת [object marker] אַרְמֹנִ֖י ʔarmōnˌî אַרְמֹנִי Armoni וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] מְפִבֹ֑שֶׁת mᵊfivˈōšeṯ מְפִיבֹשֶׁת Mephibosheth וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] חֲמֵ֗שֶׁת ḥᵃmˈēšeṯ חָמֵשׁ five בְּנֵי֙ bᵊnˌê בֵּן son מִיכַ֣ל mîḵˈal מִיכַל Michal בַּת־ baṯ- בַּת daughter שָׁא֔וּל šāʔˈûl שָׁאוּל Saul אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] יָלְדָ֛ה yālᵊḏˈā ילד bear לְ lᵊ לְ to עַדְרִיאֵ֥ל ʕaḏrîʔˌēl עַדְרִיאֵל Adriel בֶּן־ ben- בֵּן son בַּרְזִלַּ֖י barzillˌay בַּרְזִלַּי Barzillai הַ ha הַ the מְּחֹלָתִֽי׃ mmᵊḥōlāṯˈî מְחֹלָתִי Meholathite 21:8. tulit itaque rex duos filios Respha filiae Ahia quos peperit Saul Armoni et Mifiboseth et quinque filios Michol filiae Saul quos genuerat Hadriheli filio Berzellai qui fuit de MolathiSo the king took the two sons of Respha the daughter of Aia, whom she bore to Saul, Armoni, and Miphiboseth: and the five sons of Michol the daughter of Saul, whom she bore to Hadriel the son of Berzellai, that was of Molathi: 21:8. And so the king took the two sons of Rizpah, the daughter of Aiah, whom she bore to Saul, Armoni and Mephibosheth, and the five sons of Michal, the daughter of Saul, whom she conceived of Adriel, the son of Barzillai, who was from Meholath, 21:8. But the king took the two sons of Rizpah the daughter of Aiah, whom she bare unto Saul, Armoni and Mephibosheth; and the five sons of Michal the daughter of Saul, whom she brought up for Adriel the son of Barzillai the Meholathite: 8. But the king took the two sons of Rizpah the daughter of Aiah, whom she bare unto Saul, Armoni and Mephibosheth; and the five sons of Michal the daughter of Saul, whom she bare to Adriel the son of Barzillai the Meholathite: 21:8 But the king took the two sons of Rizpah the daughter of Aiah, whom she bare unto Saul, Armoni and Mephibosheth; and the five sons of Michal the daughter of Saul, whom she brought up for Adriel the son of Barzillai the Meholathite: 21:8 И взял царь двух сыновей Рицпы, дочери Айя, которая родила Саулу Армона и Мемфивосфея, и пять сыновей Мелхолы, дочери Сауловой, которых она родила Адриэлу, сыну Верзеллия из Мехолы, 21:8 καὶ και and; even ἔλαβεν λαμβανω take; get ὁ ο the βασιλεὺς βασιλευς monarch; king τοὺς ο the δύο δυο two υἱοὺς υιος son Ρεσφα ρεσφα daughter Αια αια who; what ἔτεκεν τικτω give birth; produce τῷ ο the Σαουλ σαουλ Saoul; Saul τὸν ο the Ερμωνι ερμωνι and; even τὸν ο the Μεμφιβοσθε μεμφιβοσθε and; even τοὺς ο the πέντε πεντε five υἱοὺς υιος son Μιχολ μιχολ daughter Σαουλ σαουλ Saoul; Saul οὓς ος who; what ἔτεκεν τικτω give birth; produce τῷ ο the Εσριηλ εσριηλ son Βερζελλι βερζελλι the Μοουλαθι μοουλαθι Mooulathi; Moulathi 21:8 וַ wa וְ and יִּקַּ֣ח yyiqqˈaḥ לקח take הַ ha הַ the מֶּ֡לֶךְ mmˈeleḵ מֶלֶךְ king אֶת־ ʔeṯ- אֵת [object marker] שְׁ֠נֵי šᵊnˌê שְׁנַיִם two בְּנֵ֨י bᵊnˌê בֵּן son רִצְפָּ֤ה riṣpˈā רִצְפָּה Rizpah בַת־ vaṯ- בַּת daughter אַיָּה֙ ʔayyˌā אַיָּה Ayyah אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] יָלְדָ֣ה yālᵊḏˈā ילד bear לְ lᵊ לְ to שָׁא֔וּל šāʔˈûl שָׁאוּל Saul אֶת־ ʔeṯ- אֵת [object marker] אַרְמֹנִ֖י ʔarmōnˌî אַרְמֹנִי Armoni וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] מְפִבֹ֑שֶׁת mᵊfivˈōšeṯ מְפִיבֹשֶׁת Mephibosheth וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] חֲמֵ֗שֶׁת ḥᵃmˈēšeṯ חָמֵשׁ five בְּנֵי֙ bᵊnˌê בֵּן son מִיכַ֣ל mîḵˈal מִיכַל Michal בַּת־ baṯ- בַּת daughter שָׁא֔וּל šāʔˈûl שָׁאוּל Saul אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] יָלְדָ֛ה yālᵊḏˈā ילד bear לְ lᵊ לְ to עַדְרִיאֵ֥ל ʕaḏrîʔˌēl עַדְרִיאֵל Adriel בֶּן־ ben- בֵּן son בַּרְזִלַּ֖י barzillˌay בַּרְזִלַּי Barzillai הַ ha הַ the מְּחֹלָתִֽי׃ mmᵊḥōlāṯˈî מְחֹלָתִי Meholathite 21:8. tulit itaque rex duos filios Respha filiae Ahia quos peperit Saul Armoni et Mifiboseth et quinque filios Michol filiae Saul quos genuerat Hadriheli filio Berzellai qui fuit de Molathi So the king took the two sons of Respha the daughter of Aia, whom she bore to Saul, Armoni, and Miphiboseth: and the five sons of Michol the daughter of Saul, whom she bore to Hadriel the son of Berzellai, that was of Molathi: 21:8. And so the king took the two sons of Rizpah, the daughter of Aiah, whom she bore to Saul, Armoni and Mephibosheth, and the five sons of Michal, the daughter of Saul, whom she conceived of Adriel, the son of Barzillai, who was from Meholath, 21:8. But the king took the two sons of Rizpah the daughter of Aiah, whom she bare unto Saul, Armoni and Mephibosheth; and the five sons of Michal the daughter of Saul, whom she brought up for Adriel the son of Barzillai the Meholathite: ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ 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 8: О Рицпе см. III:7. Пять сыновей Меровы, сестры Мелхолы (1: Цар. XVIII:19). Adam Clarke: Commentary on the Bible - 1831 21:8: Five sons of Michal - whom she brought up - Michal, Saul's daughter, was never married to Adriel, but to David, and afterwards to Phaltiel; though it is here said she bore ילדה yaledah, not brought up, as we falsely translate it: but we learn from Sa1 18:19, that Merab, one of Saul's daughters, was married to Adriel. Two of Dr. Kennicott's MSS. have Merab, not Michal; the Syriac and Arabic have Nadab; the Chaldee has properly Merab; but it renders the passage thus: - And the five sons of Merab which Michal the daughter of Saul brought up, which she brought forth to Adriel the son of Barzillai. This cuts the knot. 2 Kings (2 Samuel) 21:9 Albert Barnes: Notes on the Bible - 1834 21:8: Rizpah - See the marginal reference. A foreign origin was possibly the cause of the selection of Rizpah's sons as victims. Sons of Michal - An obvious error for "Merab" (Sa1 18:19 note). R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 21:8: Rizpah: Sa2 3:7 and the five sons: This Adriel did not marry Michal, Saul's younger daughter, but Merab, Sa1 18:19; Michael being married to David, and afterwards to Phaltiel; though it is here said she bore (yaledah), not brought up, as falsely rendered, five sons to Adriel. Two of Dr. Kennicott's manuscripts, however, have Merab, instead of Michal; the Syriac and Arabic have Nadab; and the Chaldee renders the passage thus: "And the five sons of Merab which Michal the daughter of Saul brought up, which she brought forth to Adriel the son of Barzillai." Michal: or, Michal's sister, Sa1 18:19 brought up for: Heb. bare to Geneva 1599 But the king took the two sons of Rizpah the daughter of Aiah, whom she bare unto Saul, Armoni and Mephibosheth; and the five sons of (f) Michal the daughter of Saul, whom she brought up for Adriel the son of Barzillai the Meholathite: (f) Here Michal is named for Merab Adriel's wife, as it appears in (1Kings 18:19) for Michal was the wife of Paltiel, (1Kings 25:44) and never had a child (2Kings 6:23). John Gill But the king took the two sons of Rizpah the daughter of Aiah,.... Saul's concubine, 2Kings 3:7, whom she bare unto Saul, Armoni and Mephibosheth; of whom we read nowhere else; after the name of the latter, it is probable, Jonathan's son was called, before mentioned: and the five sons of Michal the daughter of Saul, whom she brought up for Adriel the son of Barzillai the Meholathite; Michal had no children to the day of her death, nor was she the wife of Adriel, but Merab her sister, 1Kings 18:19; wherefore these sons were not whom she "bare", as the word used signifies, but, as we rightly render it, whom she "brought up" or educated, so the Targum, her sister being dead; and so the Jews say (k), Merab brought them forth, and Michal brought them up, therefore they were called by her name; or the words may be supplied thus, "and the five sons of the sister of Michal", and, as in 2Kings 21:19, is supplied, "the brother of Goliath". Barzillai is here called the Meholathite, to distinguish him from Barzillai the Gileadite, spoken of in a former chapter, see 2Kings 17:27. (k) T. Bab. Sanhedrin, fol. 19. 2. Robert Jamieson, A. R. Fausset and David Brown the five sons of Michal the daughter of Saul, whom she brought up for Adriel--Merab, Michal's sister, was the wife of Adriel; but Michal adopted and brought up the boys under her care.
21:921:9: եւ ետ զնոսա ՚ի ձեռս Գաբաւոնացւոցն. եւ յարագեցին զնոսա ՚ի լերինն առաջի Տեառն. եւ ա՛նդ անկան եւթանեքին նոքա ՚ի միասին. եւ մեռա՛ն նոքա յաւուրս հնձոց, յառաջաւոր ՚ի սկզբան հնձոց գարեաց։ 9 Նրանք եօթն էլ միասին զոհուեցին: Նրանք մեռան հնձի առաջին օրերին, գարու հնձի սկզբում: 9 Ու զանոնք Գաբաւոնացիներուն ձեռքը տուաւ։ Անոնք ալ զանոնք Տէրոջը առջեւ լերանը վրայ կախեցին։ Եօթն ալ մէկտեղ մեռան։ Անոնք հունձքի առաջին օրերը, գարիի հունձքին սկիզբը մեռցուեցան։ եւ ետ զնոսա ի ձեռս Գաբաւոնացւոցն. եւ յարագեցին զնոսա ի լերինն առաջի Տեառն. եւ անդ անկան եւթանեքին նոքա ի միասին. եւ մեռան նոքա յաւուրս հնձոց, յառաջաւոր` ի սկզբան հնձոց գարեաց: 21:9: եւ ետ զնոսա ՚ի ձեռս Գաբաւոնացւոցն. եւ յարագեցին զնոսա ՚ի լերինն առաջի Տեառն. եւ ա՛նդ անկան եւթանեքին նոքա ՚ի միասին. եւ մեռա՛ն նոքա յաւուրս հնձոց, յառաջաւոր ՚ի սկզբան հնձոց գարեաց։ 9 Նրանք եօթն էլ միասին զոհուեցին: Նրանք մեռան հնձի առաջին օրերին, գարու հնձի սկզբում: 9 Ու զանոնք Գաբաւոնացիներուն ձեռքը տուաւ։ Անոնք ալ զանոնք Տէրոջը առջեւ լերանը վրայ կախեցին։ Եօթն ալ մէկտեղ մեռան։ Անոնք հունձքի առաջին օրերը, գարիի հունձքին սկիզբը մեռցուեցան։ zohrab-1805▾ eastern-1994▾ western am▾	21:921:9 и отдал их в руки Гаваонитян, и они повесили их [на солнце] на горе пред Господом. И погибли все семь вместе; они умерщвлены в первые дни жатвы, в начале жатвы ячменя. 21:9 καὶ και and; even ἔδωκεν διδωμι give; deposit αὐτοὺς αυτος he; him ἐν εν in χειρὶ χειρ hand τῶν ο the Γαβαωνιτῶν γαβαωνιτης and; even ἐξηλίασαν εξηλιαζω he; him ἐν εν in τῷ ο the ὄρει ορος mountain; mount ἔναντι εναντι next to; in the presence of κυρίου κυριος lord; master καὶ και and; even ἔπεσαν πιπτω fall οἱ ο the ἑπτὰ επτα seven αὐτοὶ αυτος he; him ἐπὶ επι in; on τὸ ο the αὐτό αυτος he; him καὶ και and; even αὐτοὶ αυτος he; him δὲ δε though; while ἐθανατώθησαν θανατοω put to death ἐν εν in ἡμέραις ημερα day θερισμοῦ θερισμος harvest ἐν εν in πρώτοις πρωτος first; foremost ἐν εν in ἀρχῇ αρχη origin; beginning θερισμοῦ θερισμος harvest κριθῶν κριθη barley 21:9 וַֽ wˈa וְ and יִּתְּנֵ֞ם yyittᵊnˈēm נתן give בְּ bᵊ בְּ in יַ֣ד yˈaḏ יָד hand הַ ha הַ the גִּבְעֹנִ֗ים ggivʕōnˈîm גִּבְעֹונִי Gibeonite וַ wa וְ and יֹּקִיעֻ֤ם yyōqîʕˈum יקע turn בָּ bā בְּ in † הַ the הָר֙ hˌār הַר mountain לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and יִּפְּל֥וּ yyippᵊlˌû נפל fall שְׁבַעְתָּ֖םשׁבעתים šᵊvaʕtˌām שֶׁבַע seven יָ֑חַד yˈāḥaḏ יַחַד gathering וְו wᵊ וְ and הֵ֨מָּההם hˌēmmā הֵמָּה they הֻמְת֜וּ humᵊṯˈû מות die בִּ bi בְּ in ימֵ֤י ymˈê יֹום day קָצִיר֙ qāṣîr קָצִיר harvest בָּ bā בְּ in † הַ the רִ֣אשֹׁנִ֔ים rˈišōnˈîm רִאשֹׁון first בִּ† bi בְּ in תְחִלַּ֖תתחלת ṯᵊḥillˌaṯ תְּחִלָּה beginning קְצִ֥יר qᵊṣˌîr קָצִיר harvest שְׂעֹרִֽים׃ śᵊʕōrˈîm שְׂעֹרָה barley 21:9. et dedit eos in manu Gabaonitarum qui crucifixerunt illos in monte coram Domino et ceciderunt hii septem simul occisi in diebus messis primis incipiente messione hordeiAnd gave them into the hands of the Gabaonites: and they crucified them on a hill before the Lord: and these seven died together in the first days of the harvest, when the barley began to be reaped. 21:9. and he gave them into the hands of the Gibeonites. And they crucified them on a hill in the sight of the Lord. And these seven fell together in the first days of the harvest, when the barley is beginning to be reaped. 21:9. And he delivered them into the hands of the Gibeonites, and they hanged them in the hill before the LORD: and they fell [all] seven together, and were put to death in the days of harvest, in the first [days], in the beginning of barley harvest. 9. And he delivered them into the hands of the Gibeonites, and they hanged them in the mountain before the LORD, and they fell seven together: and they were put to death in the days of harvest, in the first days, at the beginning of barley harvest. 21:9 And he delivered them into the hands of the Gibeonites, and they hanged them in the hill before the LORD: and they fell [all] seven together, and were put to death in the days of harvest, in the first [days], in the beginning of barley harvest: 21:9 и отдал их в руки Гаваонитян, и они повесили их [на солнце] на горе пред Господом. И погибли все семь вместе; они умерщвлены в первые дни жатвы, в начале жатвы ячменя. 21:9 καὶ και and; even ἔδωκεν διδωμι give; deposit αὐτοὺς αυτος he; him ἐν εν in χειρὶ χειρ hand τῶν ο the Γαβαωνιτῶν γαβαωνιτης and; even ἐξηλίασαν εξηλιαζω he; him ἐν εν in τῷ ο the ὄρει ορος mountain; mount ἔναντι εναντι next to; in the presence of κυρίου κυριος lord; master καὶ και and; even ἔπεσαν πιπτω fall οἱ ο the ἑπτὰ επτα seven αὐτοὶ αυτος he; him ἐπὶ επι in; on τὸ ο the αὐτό αυτος he; him καὶ και and; even αὐτοὶ αυτος he; him δὲ δε though; while ἐθανατώθησαν θανατοω put to death ἐν εν in ἡμέραις ημερα day θερισμοῦ θερισμος harvest ἐν εν in πρώτοις πρωτος first; foremost ἐν εν in ἀρχῇ αρχη origin; beginning θερισμοῦ θερισμος harvest κριθῶν κριθη barley 21:9 וַֽ wˈa וְ and יִּתְּנֵ֞ם yyittᵊnˈēm נתן give בְּ bᵊ בְּ in יַ֣ד yˈaḏ יָד hand הַ ha הַ the גִּבְעֹנִ֗ים ggivʕōnˈîm גִּבְעֹונִי Gibeonite וַ wa וְ and יֹּקִיעֻ֤ם yyōqîʕˈum יקע turn בָּ bā בְּ in † הַ the הָר֙ hˌār הַר mountain לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and יִּפְּל֥וּ yyippᵊlˌû נפל fall שְׁבַעְתָּ֖םשׁבעתים šᵊvaʕtˌām שֶׁבַע seven יָ֑חַד yˈāḥaḏ יַחַד gathering וְו wᵊ וְ and הֵ֨מָּההם hˌēmmā הֵמָּה they הֻמְת֜וּ humᵊṯˈû מות die בִּ bi בְּ in ימֵ֤י ymˈê יֹום day קָצִיר֙ qāṣîr קָצִיר harvest בָּ bā בְּ in † הַ the רִ֣אשֹׁנִ֔ים rˈišōnˈîm רִאשֹׁון first בִּ† bi בְּ in תְחִלַּ֖תתחלת ṯᵊḥillˌaṯ תְּחִלָּה beginning קְצִ֥יר qᵊṣˌîr קָצִיר harvest שְׂעֹרִֽים׃ śᵊʕōrˈîm שְׂעֹרָה barley 21:9. et dedit eos in manu Gabaonitarum qui crucifixerunt illos in monte coram Domino et ceciderunt hii septem simul occisi in diebus messis primis incipiente messione hordei And gave them into the hands of the Gabaonites: and they crucified them on a hill before the Lord: and these seven died together in the first days of the harvest, when the barley began to be reaped. 21:9. and he gave them into the hands of the Gibeonites. And they crucified them on a hill in the sight of the Lord. And these seven fell together in the first days of the harvest, when the barley is beginning to be reaped. 21:9. And he delivered them into the hands of the Gibeonites, and they hanged them in the hill before the LORD: and they fell [all] seven together, and were put to death in the days of harvest, in the first [days], in the beginning of barley harvest. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ 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 9: В первые дни жатвы, в начале жатвы ячменя, т. е. в половине апреля. Adam Clarke: Commentary on the Bible - 1831 21:9: In the beginning of barley harvest - This happened in Judea about the vernal equinox, or the 21st of March. 2 Kings (2 Samuel) 21:10 Albert Barnes: Notes on the Bible - 1834 21:9: In the first days - The barley harvest (about the middle or toward the end of April) was earlier than the wheat harvest Exo 9:31; Rut 1:22. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 21:9: before the Lord: Sa2 21:6, Sa2 6:17, Sa2 6:21; Exo 20:5; Num 35:31-34; Deu 21:1-9; Sa1 15:33; Kg2 24:3, Kg2 24:4 in the beginning: This happened in Judea about the vernal equinox, or 21st of March Rut 1:22 Geneva 1599 And he delivered them into the hands of the Gibeonites, and they hanged them in the hill before the LORD: and they fell [all] seven together, and were put to death in the days of harvest, in the (g) first [days], in the beginning of barley harvest. (g) Which was in the month Abib or Nisan which contained part of March and part of April. John Gill And he delivered them into the hands of the Gibeonites,.... The two sons of Rizpah and the five sons of Merab, two sons of Saul and five grandsons: and they hanged them in the hill before the Lord; in the hill at Gibeah, that they might be seen by all that passed by, and serve to deter from such evils, which brought on them that punishment; gibbetings or crucifixions were commonly made on hills and mountains (l): the phrase, "before the Lord", is either the same as "unto the Lord", 2Kings 21:6; to make atonement to the Lord, and in his sight; or it denotes that it was done publicly before the sun, and in the sight of it; for it cannot mean before the ark, the symbol of the divine Presence, for that was not there: and they fell all seven together; they were hanged together, and died at one and the same time: and were put to death in the days of harvest, in the first days, in the beginning of barley harvest; which began at the passover, the morrow after the first day of the feast, Lev 23:10; which was the sixteenth of Nisan, on which day, the Jews say (m), these men were hanged, and which must be about the beginning of our April. (l) Vid. Lipsium de Cruce, l. 3. c. 13. (m) Bemidbar Rabba, fol. 190. 1. Robert Jamieson, A. R. Fausset and David Brown they hanged them in the hill before the Lord--Deeming themselves not bound by the criminal law of Israel (Deut 21:22-23), their intention was to let the bodies hang until God, propitiated by this offering, should send rain upon the land, for the want of it had occasioned the famine. It was a heathen practice to gibbet men with a view of appeasing the anger of the gods in seasons of famine, and the Gibeonites, who were a remnant of the Amorites (2Kings 21:2), though brought to the knowledge of the true God, were not, it seems, free from this superstition. God, in His providence, suffered the Gibeonites to ask and inflict so barbarous a retaliation, in order that the oppressed Gibeonites might obtain justice and some reparation of their wrongs, especially that the scandal brought on the name of the true religion by the violation of a solemn national compact might be wiped away from Israel, and that a memorable lesson should be given to respect treaties and oaths.
21:1021:10: Եւ ա՛ռ Ռեսփայ դուստր Այիայ քուրձ եւ արկ ՚ի վերայ նոցա ՚ի վիմին իսկզբան հնձոց գարեաց, մինչեւ կաթեա՛ց ՚ի վերայ նոցա ջուր յերկնից. եւ ո՛չ տայր թոյլ թռչնոց երկնից հանգչե՛լ ՚ի վերայ նոցա ՚ի տուէ, եւ ո՛չ գազանաց անապատի ՚ի գիշերի[3371]։ [3371] Յօրինակին. Եւ ա՛ռ Ռեսեփայ դուս՛՛։ 10 Այիայի դուստր Ռեսփան գարու հնձի սկզբում քուրձ առաւ ու գցեց ապառաժի վրայ գտնուող նրանց դիակների վրայ[44], մինչեւ որ երկնքից անձրեւ տեղաց նրանց վրայ: Նա չէր թողնում, որ երկնքի թռչունները նրանց մօտենան ցերեկը, ոչ էլ անապատի գազանները՝ գիշերը:[44] 44. Այլ բնագրերում՝ իր վրայ: 10 Այիային աղջիկը՝ Ռեսփան՝ քուրձ մը առաւ, զանիկա ապառաժի մը վրայ փռեց, հունձքի սկիզբէն մինչեւ անոնց վրայ երկնքէն անձրեւ գալը։ Ցորեկը՝ երկնքի թռչունները ու գիշերը անապատին գազանները չէր թողուր որ անոնց դպչին։ Եւ ա՛ռ Ռեսփա դուստր Այիայ քուրձ եւ ^[309]արկ ի վերայ նոցա`` ի վիմին ի սկզբան հնձոց ^[310]գարեաց, մինչեւ կաթեաց ի վերայ նոցա ջուր յերկնից. եւ ոչ տայր թոյլ թռչնոց երկնից հանգչել ի վերայ նոցա ի տուէ, եւ ոչ գազանաց անապատի ի գիշերի: 21:10: Եւ ա՛ռ Ռեսփայ դուստր Այիայ քուրձ եւ արկ ՚ի վերայ նոցա ՚ի վիմին իսկզբան հնձոց գարեաց, մինչեւ կաթեա՛ց ՚ի վերայ նոցա ջուր յերկնից. եւ ո՛չ տայր թոյլ թռչնոց երկնից հանգչե՛լ ՚ի վերայ նոցա ՚ի տուէ, եւ ո՛չ գազանաց անապատի ՚ի գիշերի[3371]։ [3371] Յօրինակին. Եւ ա՛ռ Ռեսեփայ դուս՛՛։ 10 Այիայի դուստր Ռեսփան գարու հնձի սկզբում քուրձ առաւ ու գցեց ապառաժի վրայ գտնուող նրանց դիակների վրայ[44], մինչեւ որ երկնքից անձրեւ տեղաց նրանց վրայ: Նա չէր թողնում, որ երկնքի թռչունները նրանց մօտենան ցերեկը, ոչ էլ անապատի գազանները՝ գիշերը: [44] 44. Այլ բնագրերում՝ իր վրայ: 10 Այիային աղջիկը՝ Ռեսփան՝ քուրձ մը առաւ, զանիկա ապառաժի մը վրայ փռեց, հունձքի սկիզբէն մինչեւ անոնց վրայ երկնքէն անձրեւ գալը։ Ցորեկը՝ երկնքի թռչունները ու գիշերը անապատին գազանները չէր թողուր որ անոնց դպչին։ zohrab-1805▾ eastern-1994▾ western am▾	21:1021:10 Тогда Рицпа, дочь Айя, взяла вретище и разостлала его себе на той горе {и сидела} от начала жатвы до того времени, пока не полились на них воды Божии с неба, и не допускала касаться их птицам небесным днем и зверям полевым ночью. 21:10 καὶ και and; even ἔλαβεν λαμβανω take; get Ρεσφα ρεσφα daughter Αια αια the σάκκον σακκος sackcloth; sack καὶ και and; even ἔπηξεν πηγνυμι pitch αὑτῇ εαυτου of himself; his own πρὸς προς to; toward τὴν ο the πέτραν πετρα.1 cliff; bedrock ἐν εν in ἀρχῇ αρχη origin; beginning θερισμοῦ θερισμος harvest κριθῶν κριθη barley ἕως εως till; until ἔσταξεν σταζω in; on αὐτοὺς αυτος he; him ὕδωρ υδωρ water ἐκ εκ from; out of τοῦ ο the οὐρανοῦ ουρανος sky; heaven καὶ και and; even οὐκ ου not ἔδωκεν διδωμι give; deposit τὰ ο the πετεινὰ πετεινος bird τοῦ ο the οὐρανοῦ ουρανος sky; heaven καταπαῦσαι καταπαυω rest ἐπ᾿ επι in; on αὐτοὺς αυτος he; him ἡμέρας ημερα day καὶ και and; even τὰ ο the θηρία θηριον beast τοῦ ο the ἀγροῦ αγρος field νυκτός νυξ night 21:10 וַ wa וְ and תִּקַּ֣ח ttiqqˈaḥ לקח take רִצְפָּה֩ riṣpˌā רִצְפָּה Rizpah בַת־ vaṯ- בַּת daughter אַיָּ֨ה ʔayyˌā אַיָּה Ayyah אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the שַּׂ֜ק śśˈaq שַׂק sack וַ wa וְ and תַּטֵּ֨הוּ ttaṭṭˌēhû נטה extend לָ֤הּ lˈāh לְ to אֶל־ ʔel- אֶל to הַ ha הַ the צּוּר֙ ṣṣûr צוּר rock מִ mi מִן from תְּחִלַּ֣ת ttᵊḥillˈaṯ תְּחִלָּה beginning קָצִ֔יר qāṣˈîr קָצִיר harvest עַ֛ד ʕˈaḏ עַד unto נִתַּךְ־ nittaḵ- נתך pour מַ֥יִם mˌayim מַיִם water עֲלֵיהֶ֖ם ʕᵃlêhˌem עַל upon מִן־ min- מִן from הַ ha הַ the שָּׁמָ֑יִם ššāmˈāyim שָׁמַיִם heavens וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not נָתְנָה֩ nāṯᵊnˌā נתן give עֹ֨וף ʕˌôf עֹוף birds הַ ha הַ the שָּׁמַ֜יִם ššāmˈayim שָׁמַיִם heavens לָ lā לְ to נ֤וּחַ nˈûₐḥ נוח settle עֲלֵיהֶם֙ ʕᵃlêhˌem עַל upon יֹומָ֔ם yômˈām יֹומָם by day וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] חַיַּ֥ת ḥayyˌaṯ חַיָּה wild animal הַ ha הַ the שָּׂדֶ֖ה śśāḏˌeh שָׂדֶה open field לָֽיְלָה׃ lˈāyᵊlā לַיְלָה night 21:10. tollens autem Respha filia Ahia cilicium substravit sibi super petram ab initio messis donec stillaret aqua super eos de caelo et non dimisit aves lacerare eos per diem neque bestias per noctemAnd Respha the daughter of Aia took haircloth, and spread it under her upon the rock from the beginning of the harvest, till water dropped upon them out of heaven: and suffered neither the birds to tear them by day, nor the beasts by night. 21:10. Then Rizpah, the daughter of Aiah, taking a haircloth, spread it under herself on a rock, from the beginning of the harvest until water dropped from heaven upon them. And she did not permit the birds to tear them by day, nor the beasts by night. 21:10. And Rizpah the daughter of Aiah took sackcloth, and spread it for her upon the rock, from the beginning of harvest until water dropped upon them out of heaven, and suffered neither the birds of the air to rest on them by day, nor the beasts of the field by night. 10. And Rizpah the daughter of Aiah took sackcloth, and spread it for her upon the rock, from the beginning of harvest until water was poured upon them from heaven; and she suffered neither the birds of the air to rest on them by day, nor the beasts of the field by night. 21:10 And Rizpah the daughter of Aiah took sackcloth, and spread it for her upon the rock, from the beginning of harvest until water dropped upon them out of heaven, and suffered neither the birds of the air to rest on them by day, nor the beasts of the field by night: 21:10 Тогда Рицпа, дочь Айя, взяла вретище и разостлала его себе на той горе {и сидела} от начала жатвы до того времени, пока не полились на них воды Божии с неба, и не допускала касаться их птицам небесным днем и зверям полевым ночью. 21:10 καὶ και and; even ἔλαβεν λαμβανω take; get Ρεσφα ρεσφα daughter Αια αια the σάκκον σακκος sackcloth; sack καὶ και and; even ἔπηξεν πηγνυμι pitch αὑτῇ εαυτου of himself; his own πρὸς προς to; toward τὴν ο the πέτραν πετρα.1 cliff; bedrock ἐν εν in ἀρχῇ αρχη origin; beginning θερισμοῦ θερισμος harvest κριθῶν κριθη barley ἕως εως till; until ἔσταξεν σταζω in; on αὐτοὺς αυτος he; him ὕδωρ υδωρ water ἐκ εκ from; out of τοῦ ο the οὐρανοῦ ουρανος sky; heaven καὶ και and; even οὐκ ου not ἔδωκεν διδωμι give; deposit τὰ ο the πετεινὰ πετεινος bird τοῦ ο the οὐρανοῦ ουρανος sky; heaven καταπαῦσαι καταπαυω rest ἐπ᾿ επι in; on αὐτοὺς αυτος he; him ἡμέρας ημερα day καὶ και and; even τὰ ο the θηρία θηριον beast τοῦ ο the ἀγροῦ αγρος field νυκτός νυξ night 21:10 וַ wa וְ and תִּקַּ֣ח ttiqqˈaḥ לקח take רִצְפָּה֩ riṣpˌā רִצְפָּה Rizpah בַת־ vaṯ- בַּת daughter אַיָּ֨ה ʔayyˌā אַיָּה Ayyah אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the שַּׂ֜ק śśˈaq שַׂק sack וַ wa וְ and תַּטֵּ֨הוּ ttaṭṭˌēhû נטה extend לָ֤הּ lˈāh לְ to אֶל־ ʔel- אֶל to הַ ha הַ the צּוּר֙ ṣṣûr צוּר rock מִ mi מִן from תְּחִלַּ֣ת ttᵊḥillˈaṯ תְּחִלָּה beginning קָצִ֔יר qāṣˈîr קָצִיר harvest עַ֛ד ʕˈaḏ עַד unto נִתַּךְ־ nittaḵ- נתך pour מַ֥יִם mˌayim מַיִם water עֲלֵיהֶ֖ם ʕᵃlêhˌem עַל upon מִן־ min- מִן from הַ ha הַ the שָּׁמָ֑יִם ššāmˈāyim שָׁמַיִם heavens וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not נָתְנָה֩ nāṯᵊnˌā נתן give עֹ֨וף ʕˌôf עֹוף birds הַ ha הַ the שָּׁמַ֜יִם ššāmˈayim שָׁמַיִם heavens לָ lā לְ to נ֤וּחַ nˈûₐḥ נוח settle עֲלֵיהֶם֙ ʕᵃlêhˌem עַל upon יֹומָ֔ם yômˈām יֹומָם by day וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] חַיַּ֥ת ḥayyˌaṯ חַיָּה wild animal הַ ha הַ the שָּׂדֶ֖ה śśāḏˌeh שָׂדֶה open field לָֽיְלָה׃ lˈāyᵊlā לַיְלָה night 21:10. tollens autem Respha filia Ahia cilicium substravit sibi super petram ab initio messis donec stillaret aqua super eos de caelo et non dimisit aves lacerare eos per diem neque bestias per noctem And Respha the daughter of Aia took haircloth, and spread it under her upon the rock from the beginning of the harvest, till water dropped upon them out of heaven: and suffered neither the birds to tear them by day, nor the beasts by night. 21:10. Then Rizpah, the daughter of Aiah, taking a haircloth, spread it under herself on a rock, from the beginning of the harvest until water dropped from heaven upon them. And she did not permit the birds to tear them by day, nor the beasts by night. 21:10. And Rizpah the daughter of Aiah took sackcloth, and spread it for her upon the rock, from the beginning of harvest until water dropped upon them out of heaven, and suffered neither the birds of the air to rest on them by day, nor the beasts of the field by night. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 10: До того времени, пока не полились на них воды Божии с неба. В Палестине различается период ранних дождей и период поздних дождей. Период ранних (применительно к еврейскому счету гражданского года с сентября) дождей падает на осенние месяцы - октябрь и ноябрь; период поздних дождей падает на весенние месяцы - с конца февраля по начало апреля. Matthew Henry: Concise Commentary on the Whole Bible - 1706 The Death of Saul's Sons. B. C. 1021. 10 And Rizpah the daughter of Aiah took sackcloth, and spread it for her upon the rock, from the beginning of harvest until water dropped upon them out of heaven, and suffered neither the birds of the air to rest on them by day, nor the beasts of the field by night. 11 And it was told David what Rizpah the daughter of Aiah, the concubine of Saul, had done. 12 And David went and took the bones of Saul and the bones of Jonathan his son from the men of Jabesh-gilead, which had stolen them from the street of Beth-shan, where the Philistines had hanged them, when the Philistines had slain Saul in Gilboa: 13 And he brought up from thence the bones of Saul and the bones of Jonathan his son; and they gathered the bones of them that were hanged. 14 And the bones of Saul and Jonathan his son buried they in the country of Benjamin in Zelah, in the sepulchre of Kish his father: and they performed all that the king commanded. And after that God was intreated for the land. Here we have, I. Saul's sons not only hanged, but hanged in chains, their dead bodies left hanging, and exposed, till the judgment ceased, which their death was to turn away, by the sending of rain upon the land. They died as sacrifices, and thus they were, in a manner, offered up, not consumed all at once by fire, but gradually by the air. They died as anathemas, and by this ignominious usage they were represented as execrable, because iniquity was laid upon them. When our blessed Saviour was made sin for us he was made a curse for us. But how shall we reconcile this with the law which expressly required that those who were hanged should be buried on the same day? Deut. xxi. 23. One of the Jewish rabbin wishes this passage of story expunged, that the name of God might be sanctified, which, he thinks, is dishonoured by his acceptance of that which was a violation of his law: but this was an extraordinary case, and did not fall within that law; nay, the very reason for that law is a reason for this exception. He that is thus left hanged is accursed; therefore ordinary malefactors must not be so abused; but therefore these must, because they were sacrificed, not to the justice of the nation, but for the crime of the nation (no less a crime than the violation of the public faith) and for the deliverance of the nation from no less a judgment than a general famine. Being thus made as the off-scouring of all things, they were made a spectacle to the world (1 Cor. iv. 9, 13), God appointing, or at least allowing it. II. Their dead bodies watched by Rizpah, the mother of two of them, v. 10. It was a great affliction to her, now in her old age, to see her two sons, who, we may suppose, had been a comfort to her, and were likely to be the support of her declining years, cut off in this dreadful manner. None know what sorrows they are reserved for. She may not see them decently interred, but they shall be decently attended. She attempts not to violate the sentence passed upon them, that they should hang there till God sent rain; she neither steals nor forces away their dead bodies, though the divine law might have been cited to bear her out; but she patiently submits, pitches a tent of sackcloth near the gibbets, where, with her servants and friends, she protects the dead bodies from birds and beasts of prey. Thus, 1. She indulged her grief, as mourners are too apt to do, to no good purpose. When sorrow, in such cases, is in danger of growing excessive, we should rather study how to divert and pacify it than how to humour and gratify it. Why should we thus harden ourselves in sorrow? 2. She testified her love. Thus she let the world know that her sons died, not for any sin of their own, not as stubborn and rebellious sons, whose eye had despised to obey their mother; if that had been the case, she would have suffered the ravens of the valley to pick it out and the young eagles to eat it, Prov. xxx. 17. But they died for their father's sin and therefore her mind could not be alienated from them by their hard fate. Though there is not remedy, but they must die, yet they shall die pitied and lamented. III. The solemn interment of their dead bodies, with the bones of Saul and Jonathan, in the burying-place of their family. David was so far from being displeased at what Rizpah had done that he was himself stirred up by it to do honour to the house of Saul, and to these branches of it among the rest; thus it appeared that it was not out of any personal disgust to the family that he delivered them up, and that he had not desired the woeful day, but that he was obliged to do it for the public good. 1. He now bethought himself of removing the bodies of Saul and Jonathan from the place where the men of Jabesh-Gilead had decently, but privately and obscurely, interred them, under a tree, 1 Sam. xxxi. 12, 13. Though the shield of Saul was vilely cast away, as if he had not been anointed with oil, yet let not royal dust be lost in the graves of the common people. Humanity obliges us to respect human bodies, especially of the great and good, in consideration both of what they have been and what they are to be. 2. With them he buried the bodies of those that were hanged; for, when God's anger was turned away, they were no longer to be looked upon as a curse, v. 13, 14. When water dropped upon them out of heaven (v. 10), that is, when God sent rain to water the earth (which perhaps was not many days after they were hung up), then they were taken down, for then it appeared that God was entreated for the land. When justice is done on earth vengeance from heaven ceases. Through Christ, who was hanged on a tree and so made a curse for us, to expiate our guilt (though he was himself guiltless), God is pacified, and is entreated for us: and it is said (Acts xiii. 29) that when they had fulfilled all that was written of him, in token of the completeness of the sacrifice and of God's acceptance of it, they took him down from the tree and laid him in a sepulchre. Adam Clarke: Commentary on the Bible - 1831 21:10: Rizpah - took sackcloth - Who can read the account of Rizpah's maternal affection for her sons that were now hanged, without feeling his mind deeply impressed with sorrows? Did God require this sacrifice of Saul's sons, probably all innocent of the alleged crime of their father? Was there no other method of averting the Divine displeasure? Was the requisition of the Gibeonites to have Saul's sons sacrificed to God, to be considered as an oracle of God? Certainly not; God will not have man's blood for sacrifice, no more than he will have swine's blood. The famine might have been removed, and the land properly purged, by offering the sacrifices prescribed by the law, and by a general humiliation of the people. Until water dropped upon them - Until the time of the autumnal rains, which in that country commence about October. Is it possible that this poor broken-hearted woman could have endured the fatigue, (and probably in the open air), of watching these bodies for more than five months? Some think that the rain dropping on them out of heaven means the removal of the famine which was occasioned by drought, by now sending rain, which might have been shortly after these men were hanged; but this by no means agrees with the manner in which the account is introduced: "They were put to death in the days of harvest, in the first days, in the beginning of barley harvest. And Rizpah - took sackcloth, and spread it for her on the rock, from the beginning of harvest, until water dropped upon them out of heaven." No casual or immediately providential rain can be here intended; the reference must be to the periodical rains above mentioned. 2 Kings (2 Samuel) 21:12 Albert Barnes: Notes on the Bible - 1834 21:10: Dropped - Rather, "poured," the proper word for heavy rain Exo 9:33. The "early rain," or heavy rain of autumn, usually began in October, so that Rizpah's devoted watch continued about six months. How rare rain was in harvest we learn from Sa1 12:17-18; Pro 26:1. The reason of the bodies being left unburied, contrary to Deu 21:23, probably was that the death of these men being an expiation of the guilt of a violated oath, they were to remain until the fall of rain should give the assurance that God's anger was appeased, and the national sin forgiven. Birds of the air ... beasts of the field - It is well known how in the East, on the death e. g. of a camel in a caravan, the vultures instantly flock to the carcass. (Compare Mat 24:28.) R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 21:10: Rizpah: Sa2 21:8, Sa2 3:7 took sackcloth: Kg1 21:27; Joe 1:18 from the: Sa2 21:9; Deu 21:13 until water: Some suppose that this means a providential supply of rain, in order to remove the famine; but from the manner in which it is introduced, it seems to denote the autumnal rains, which commence about October. For five months did this broken-hearted woman watch by the bodies of her sons! Deu 11:14; Kg1 18:41-45; Jer 5:24, Jer 5:25, Jer 14:22; Hos 6:3; Joe 2:23; Zac 10:1 the birds: Gen 40:19; Eze 39:4 Geneva 1599 And Rizpah the daughter of Aiah took (h) sackcloth, and spread it for her upon the rock, from the beginning of harvest until (i) water dropped upon them out of heaven, and suffered neither the birds of the air to rest on them by day, nor the beasts of the field by night. (h) To make her a tent in which she prayed to God to turn away his wrath. (i) Because drought was the cause of this famine, God by sending rain showed that he was pacified. John Gill And Rizpah the daughter of Aiah took sackcloth,.... Both as a token of mourning for her sons, and as fittest to defend from the weather, the heat by day of cold by night: and spread it for her upon the rock; the hill on which her sons were hanged; this she spread as a canopy or tent to sit under, and be covered with it; not to cover the bodies with it, but herself, and where she sat to mourn the loss of her sons, and to watch their bodies, that they might not be devoured by birds and breasts of prey, as after observed: and here she sat from the beginning of harvest until water dropped on them out of heaven; that is, as the Jews say (n), from the sixteenth of Nisan, when barley harvest began, to the seventeenth of Marchesvan, when the former rain fell; that is, from the beginning of April to the beginning of October: but it is not likely that she continued so long watching the bodies, nor would there be any need of it to keep the birds and beasts from them; for after they had hung so many months, there would be nothing left for them; but rather the meaning is, that she continued there until it pleased God to send rain from heaven, which had been restrained, and a famine came upon it, because of the ill usage of the Gibeonites: and very probably the order from the king was, that the bodies should hang till rain came, that it might be observed what was the reason of their suffering; and no doubt Rizpah sat there praying that rain might come, and which, as Abarbinel thinks, came in a few days after, though not usual in summertime; but this was an extraordinary case, as in 1Kings 12:17; and was done to show the Lord was entreated for the land; and so Josephus says (o), that upon the hanging up of these men, God caused it to rain immediately, and restored the earth to its former fruitfulness. According to the law in Deut 21:22, the bodies should have been taken down and buried the same day: but these men suffered not for their own personal, sins, but for the sins of others, and to avert a public calamity, and therefore must hang till that was removed; nor were they executed by men bound by that law; and besides their continuing on the tree was according to the will of God, till he was entreated, who could dispense with this law; to which may be added, the ceremonial and judicial laws, of which this was one, gave place to those of a moral nature (p), as this did to that of sanctifying the name of God in a public manner; hence the saying of one of the Rabbins upon this (q), which is by many wrongly expressed,"it is better that one letter should be rooted out of the law, than that the name of God should not be sanctified openly;''that is, a lesser precept give way to a greater, or a ceremonial precept to a moral one, such as the sanctification of the name of God is: and suffered neither the birds of the air to rest on them by day; as it is usual for crows (r) and ravens, and such sort of birds, to light on bodies thus hung up, and pick their flesh: nor the beasts of the field by night; for it seems it was usual to make the gibbets, and so in some other nations the crosses, so low, that wild beasts could easily come at the bodies and devour them; so Blandina was hung upon a tree so low, that she might be exposed to the wild beasts to feed upon her, but not one of them would touch her body (s); now Rizpah, by her servants, had ways and means to frighten away the birds, and beasts from doing any injury to the carcasses. (n) Bemidbar Rabba, fol. 190. 1. (o) Antiqu. l. 7. c. 12. sect. 1. (p) See Stillingfleet's Origines Sacr. p. 140. (q) T. Bab. Yebamot, fol. 79. 1. (r) "---- non pasces in cruce corvos", Horat. Epist, l. 1. Epist. 16. ver. 48. (s) Euseb. Eccl. Hist. l. 5. c. 1. Vid. Lipsium de Cruce, l. 3. c. 11. & l. 3. c. 13. John Wesley Spread it - As a tent to dwell in: being informed that their bodies were not to be taken away speedily, as the course of the law was in ordinary cases, but were to continue there until God was intreated, and removed the present judgment. On the rock - In some convenient place in a rock, near adjoining. Until water - Until they were taken down: which was not to be done 'till God had given rain as a sign of his favour, and a mean to remove the famine, which was caused by the want of it. Thus she let the world know, that her sons died not for any sin of their own, not as stubborn and rebellious sons, whose eye had despised their mother: but for their father's sin, and therefore her mind could not be alienated from them by their hard fate. Robert Jamieson, A. R. Fausset and David Brown RIZPAH'S KINDNESS UNTO THE DEAD. (2Kings 21:10-11) Rizpah . . . took sackcloth, and spread it for her upon the rock--She erected a tent near the spot, in which she and her servants kept watch, as the relatives of executed persons were wont to do, day and night, to scare the birds and beasts of prey away from the remains exposed on the low-standing gibbets.
21:1121:11: Եւ պատմեցաւ Դաւթի զոր ինչ արար Ռեսփայ դուստր Այիայ՝ հարճ Սաւուղայ. եւ լքան. եւ եհաս ՚ի վերայ նոցա Դան որդի Յովասայ՝ ՚ի ծննդոց սկայից[3372]։ [3372] Յօրինակին մերում համաձայն այլոց բազմաց ընդ մէջ հարճ Սաւուղայ՝ եւ եւ լքան դնի խաչանիշ չակերտ ինչ։ 11 Դաւթին յայտնեցին, թէ ինչ էր արել Այիայի դուստր Ռեսփան՝ Սաւուղի հարճը: Նրանց դիակները փտեցին, եւ Յովասի որդի Դանը, հսկաների ցեղից, հասաւ նրանց վրայ: 11 Սաւուղին հարճին, Այիային աղջկան Ռեսփային ըրածը Դաւիթին պատմեցին։ Եւ պատմեցաւ Դաւթի զոր ինչ արար Ռեսփա դուստր Այիայ` հարճ Սաւուղայ, ^[311]եւ լքան. եւ եհաս ի վերայ նոցա Դան որդի Յովասայ` ի ծննդոց սկայից: 21:11: Եւ պատմեցաւ Դաւթի զոր ինչ արար Ռեսփայ դուստր Այիայ՝ հարճ Սաւուղայ. եւ լքան. եւ եհաս ՚ի վերայ նոցա Դան որդի Յովասայ՝ ՚ի ծննդոց սկայից[3372]։ [3372] Յօրինակին մերում համաձայն այլոց բազմաց ընդ մէջ հարճ Սաւուղայ՝ եւ եւ լքան դնի խաչանիշ չակերտ ինչ։ 11 Դաւթին յայտնեցին, թէ ինչ էր արել Այիայի դուստր Ռեսփան՝ Սաւուղի հարճը: Նրանց դիակները փտեցին, եւ Յովասի որդի Դանը, հսկաների ցեղից, հասաւ նրանց վրայ: 11 Սաւուղին հարճին, Այիային աղջկան Ռեսփային ըրածը Դաւիթին պատմեցին։ zohrab-1805▾ eastern-1994▾ western am▾	21:1121:11 И донесли Давиду, что сделала Рицпа, дочь Айя, наложница Саула. [И истлели они; и взял их Дан, сын Иои, из потомков исполинов.] 21:11 καὶ και and; even ἀπηγγέλη απαγγελλω report τῷ ο the Δαυιδ δαβιδ Dabid; Thavith ὅσα οσος as much as; as many as ἐποίησεν ποιεω do; make Ρεσφα ρεσφα daughter Αια αια Saoul; Saul καὶ και and; even ἐξελύθησαν εκλυω faint; let loose καὶ και and; even κατέλαβεν καταλαμβανω apprehend αὐτοὺς αυτος he; him Δαν δαν son Ιωα ιωα from; out of τῶν ο the ἀπογόνων απογονος the γιγάντων γιγας giant 21:11 וַ wa וְ and יֻּגַּ֖ד yyuggˌaḏ נגד report לְ lᵊ לְ to דָוִ֑ד ḏāwˈiḏ דָּוִד David אֵ֧ת ʔˈēṯ אֵת [object marker] אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] עָשְׂתָ֛ה ʕāśᵊṯˈā עשׂה make רִצְפָּ֥ה riṣpˌā רִצְפָּה Rizpah בַת־ vaṯ- בַּת daughter אַיָּ֖ה ʔayyˌā אַיָּה Ayyah פִּלֶ֥גֶשׁ pilˌeḡeš פִּלֶגֶשׁ concubine שָׁאֽוּל׃ šāʔˈûl שָׁאוּל Saul 21:11. et nuntiata sunt David quae fecerat Respha filia Ahia concubina SaulAnd it was told David, what Respha the daughter of Aia, the concubine of Saul, had done. 21:11. And it was reported to David what Rizpah, the daughter of Aiah, the concubine of Saul, had done. 21:11. And it was told David what Rizpah the daughter of Aiah, the concubine of Saul, had done. 11. And it was told David what Rizpah the daughter of Aiah, the concubine of Saul, had done. 21:11 And it was told David what Rizpah the daughter of Aiah, the concubine of Saul, had done: 21:11 И донесли Давиду, что сделала Рицпа, дочь Айя, наложница Саула. [И истлели они; и взял их Дан, сын Иои, из потомков исполинов.] 21:11 καὶ και and; even ἀπηγγέλη απαγγελλω report τῷ ο the Δαυιδ δαβιδ Dabid; Thavith ὅσα οσος as much as; as many as ἐποίησεν ποιεω do; make Ρεσφα ρεσφα daughter Αια αια Saoul; Saul καὶ και and; even ἐξελύθησαν εκλυω faint; let loose καὶ και and; even κατέλαβεν καταλαμβανω apprehend αὐτοὺς αυτος he; him Δαν δαν son Ιωα ιωα from; out of τῶν ο the ἀπογόνων απογονος the γιγάντων γιγας giant 21:11 וַ wa וְ and יֻּגַּ֖ד yyuggˌaḏ נגד report לְ lᵊ לְ to דָוִ֑ד ḏāwˈiḏ דָּוִד David אֵ֧ת ʔˈēṯ אֵת [object marker] אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] עָשְׂתָ֛ה ʕāśᵊṯˈā עשׂה make רִצְפָּ֥ה riṣpˌā רִצְפָּה Rizpah בַת־ vaṯ- בַּת daughter אַיָּ֖ה ʔayyˌā אַיָּה Ayyah פִּלֶ֥גֶשׁ pilˌeḡeš פִּלֶגֶשׁ concubine שָׁאֽוּל׃ šāʔˈûl שָׁאוּל Saul 21:11. et nuntiata sunt David quae fecerat Respha filia Ahia concubina Saul And it was told David, what Respha the daughter of Aia, the concubine of Saul, had done. 21:11. And it was reported to David what Rizpah, the daughter of Aiah, the concubine of Saul, had done. 21:11. And it was told David what Rizpah the daughter of Aiah, the concubine of Saul, had done. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 21:11: told David: Sa2 2:4; Rut 2:11, Rut 2:12 John Gill And it was told David what Rizpah the daughter of Aiah, the concubine of Saul, had done. Whether this was told out of good will or ill will is not certain; however, it was not disagreeable to David, but served to move pity and compassion in him to the woman, and to stir him up to give an honourable interment to Saul and his sons; and which would show that this fact was not done out of personal pique and revenge to his family, but in obedience to the will of God, and the honour of his name. John Wesley David - Who heard it with so much approbation, that he thought fit to imitate her piety, being by her example provoked to do what hitherto he had neglected, to bestow an honourable interment on the remains of Saul and Jonathan, and, with them, upon those that are now put to death, that the honour done to them herein, might be some comfort to this disconsolate widow.
21:1221:12: Եւ չոգաւ Դաւիթ եւ ա՛ռ զոսկերսն Սաւուղայ, եւ զոսկերսն Յովնաթանու որդւոյ նորա յարանց Յաբիսայ Գաղաադու, որ գողացան զնոսա ՚ի հրապարակացն Բեթսանայ. զի արձանացուցին զնոսա անդ այլազգիքն՝ յաւուր յորում հարին զնոսա այլազգիքն ՚ի Գեղբուէ. 12 Դաւիթը գնաց եւ Սաւուղի ու նրա որդի Յովնաթանի ոսկորները վերցրեց Գաղաադի Յաբիս բնակավայրի բնակիչներից, որոնք թաքուն հաւաքել էին դրանք Բեթսանի հրապարակից: Այլազգիները Գեղբուէում կախել էին նրանց այն օրը, երբ յաղթել էին նրանց: 12 Դաւիթ գնաց եւ Սաւուղին ու անոր որդիին Յովնաթանին ոսկորները առաւ Գաղաադի Յաբիսի բնակիչներէն, որոնք Բեթսանի հրապարակէն զանոնք գողցեր էին, վասն զի Փղշտացիները զանոնք հոն կախեր էին այն օրը, երբ Փղշտացիները Գեղբուէի վրայ Սաւուղը մեռցուցեր էին։ Եւ չոգաւ Դաւիթ եւ առ զոսկերսն Սաւուղայ եւ զոսկերսն Յովնաթանու որդւոյ նորա յարանց Յաբիսայ Գաղաադու, որ գողացան զնոսա ի հրապարակացն Բեթսանայ. զի արձանացուցին զնոսա անդ այլազգիքն յաւուր յորում հարին զնոսա այլազգիքն ի Գեղբուէ: 21:12: Եւ չոգաւ Դաւիթ եւ ա՛ռ զոսկերսն Սաւուղայ, եւ զոսկերսն Յովնաթանու որդւոյ նորա յարանց Յաբիսայ Գաղաադու, որ գողացան զնոսա ՚ի հրապարակացն Բեթսանայ. զի արձանացուցին զնոսա անդ այլազգիքն՝ յաւուր յորում հարին զնոսա այլազգիքն ՚ի Գեղբուէ. 12 Դաւիթը գնաց եւ Սաւուղի ու նրա որդի Յովնաթանի ոսկորները վերցրեց Գաղաադի Յաբիս բնակավայրի բնակիչներից, որոնք թաքուն հաւաքել էին դրանք Բեթսանի հրապարակից: Այլազգիները Գեղբուէում կախել էին նրանց այն օրը, երբ յաղթել էին նրանց: 12 Դաւիթ գնաց եւ Սաւուղին ու անոր որդիին Յովնաթանին ոսկորները առաւ Գաղաադի Յաբիսի բնակիչներէն, որոնք Բեթսանի հրապարակէն զանոնք գողցեր էին, վասն զի Փղշտացիները զանոնք հոն կախեր էին այն օրը, երբ Փղշտացիները Գեղբուէի վրայ Սաւուղը մեռցուցեր էին։ zohrab-1805▾ eastern-1994▾ western am▾	21:1221:12 И пошел Давид и взял кости Саула и кости Ионафана, сына его, у жителей Иависа Галаадского, которые тайно взяли их с площади Беф-Сана, где они были повешены Филистимлянами, когда убили Филистимляне Саула на Гелвуе. 21:12 καὶ και and; even ἐπορεύθη πορευομαι travel; go Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even ἔλαβεν λαμβανω take; get τὰ ο the ὀστᾶ οστεον bone Σαουλ σαουλ Saoul; Saul καὶ και and; even τὰ ο the ὀστᾶ οστεον bone Ιωναθαν ιωναθαν the υἱοῦ υιος son αὐτοῦ αυτος he; him παρὰ παρα from; by τῶν ο the ἀνδρῶν ανηρ man; husband υἱῶν υιος son Ιαβις ιαβις who; what ἔκλεψαν κλεπτω steal αὐτοὺς αυτος he; him ἐκ εκ from; out of τῆς ο the πλατείας πλατεια street Βαιθσαν βαιθσαν since; that ἔστησαν ιστημι stand; establish αὐτοὺς αυτος he; him ἐκεῖ εκει there οἱ ο the ἀλλόφυλοι αλλοφυλος foreigner ἐν εν in ἡμέρᾳ ημερα day ᾗ ος who; what ἐπάταξαν πατασσω pat; impact οἱ ο the ἀλλόφυλοι αλλοφυλος foreigner τὸν ο the Σαουλ σαουλ Saoul; Saul ἐν εν in Γελβουε γελβουε Gelboue; Yelvue 21:12 וַ wa וְ and יֵּ֣לֶךְ yyˈēleḵ הלך walk דָּוִ֗ד dāwˈiḏ דָּוִד David וַ wa וְ and יִּקַּ֞ח yyiqqˈaḥ לקח take אֶת־ ʔeṯ- אֵת [object marker] עַצְמֹ֤ות ʕaṣmˈôṯ עֶצֶם bone שָׁאוּל֙ šāʔûl שָׁאוּל Saul וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] עַצְמֹות֙ ʕaṣmôṯ עֶצֶם bone יְהֹונָתָ֣ן yᵊhônāṯˈān יְהֹונָתָן Jehonathan בְּנֹ֔ו bᵊnˈô בֵּן son מֵ mē מִן from אֵ֕ת ʔˈēṯ אֵת together with בַּעֲלֵ֖י baʕᵃlˌê בַּעַל lord, baal יָבֵ֣ישׁ yāvˈêš יָבֵישׁ Jabesh גִּלְעָ֑ד gilʕˈāḏ גִּלְעָד Gilead אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative] גָּנְב֨וּ gānᵊvˌû גנב steal אֹתָ֜ם ʔōṯˈām אֵת [object marker] מֵ mē מִן from רְחֹ֣ב rᵊḥˈōv רְחֹב open place בֵּֽית־שַׁ֗ן bˈêṯ-šˈan בֵּית שְׁאָן Beth Shan אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] תְּלָא֥וּםתלום tᵊlāʔˌûm תלא hang שָׁ֨מָּה֙שׁם šˈāmmā שָׁם there פְּלִשְׁתִּ֔יםהפלשׁתים pᵊlištˈîm פְּלִשְׁתִּי Philistine בְּ bᵊ בְּ in יֹ֨ום yˌôm יֹום day הַכֹּ֧ות hakkˈôṯ נכה strike פְּלִשְׁתִּ֛ים pᵊlištˈîm פְּלִשְׁתִּי Philistine אֶת־ ʔeṯ- אֵת [object marker] שָׁא֖וּל šāʔˌûl שָׁאוּל Saul בַּ ba בְּ in † הַ the גִּלְבֹּֽעַ׃ ggilbˈōₐʕ גִּלְבֹּעַ Gilboa 21:12. et abiit David et tulit ossa Saul et ossa Ionathan filii eius a viris Iabesgalaad qui furati fuerant ea de platea Bethsan in qua suspenderant eos Philisthim cum interfecissent Saul in GelboeAnd David went, and took the bones of Saul, and the bones of Jonathan his son from the men of Jabes Galaad, who had stolen them from the street of Bethsan, where the Philistines had hanged them when they had slain Saul in Gelboe. 21:12. And David went and took the bones of Saul, and the bones of his son Jonathan, from the men of Jabesh Gilead, who had stolen them from the street of Bethshan, where the Philistines had suspended them after they had slain Saul at Gilboa. 21:12. And David went and took the bones of Saul and the bones of Jonathan his son from the men of Jabeshgilead, which had stolen them from the street of Bethshan, where the Philistines had hanged them, when the Philistines had slain Saul in Gilboa: 12. And David went and took the bones of Saul and the bones of Jonathan his son from the men of Jabesh-gilead, which had stolen them from the street of Beth-shan, where the Philistines had hanged them, in the day that the Philistines slew Saul in Gilboa: 21:12 And David went and took the bones of Saul and the bones of Jonathan his son from the men of Jabesh- gilead, which had stolen them from the street of Beth- shan, where the Philistines had hanged them, when the Philistines had slain Saul in Gilboa: 21:12 И пошел Давид и взял кости Саула и кости Ионафана, сына его, у жителей Иависа Галаадского, которые тайно взяли их с площади Беф-Сана, где они были повешены Филистимлянами, когда убили Филистимляне Саула на Гелвуе. 21:12 καὶ και and; even ἐπορεύθη πορευομαι travel; go Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even ἔλαβεν λαμβανω take; get τὰ ο the ὀστᾶ οστεον bone Σαουλ σαουλ Saoul; Saul καὶ και and; even τὰ ο the ὀστᾶ οστεον bone Ιωναθαν ιωναθαν the υἱοῦ υιος son αὐτοῦ αυτος he; him παρὰ παρα from; by τῶν ο the ἀνδρῶν ανηρ man; husband υἱῶν υιος son Ιαβις ιαβις who; what ἔκλεψαν κλεπτω steal αὐτοὺς αυτος he; him ἐκ εκ from; out of τῆς ο the πλατείας πλατεια street Βαιθσαν βαιθσαν since; that ἔστησαν ιστημι stand; establish αὐτοὺς αυτος he; him ἐκεῖ εκει there οἱ ο the ἀλλόφυλοι αλλοφυλος foreigner ἐν εν in ἡμέρᾳ ημερα day ᾗ ος who; what ἐπάταξαν πατασσω pat; impact οἱ ο the ἀλλόφυλοι αλλοφυλος foreigner τὸν ο the Σαουλ σαουλ Saoul; Saul ἐν εν in Γελβουε γελβουε Gelboue; Yelvue 21:12 וַ wa וְ and יֵּ֣לֶךְ yyˈēleḵ הלך walk דָּוִ֗ד dāwˈiḏ דָּוִד David וַ wa וְ and יִּקַּ֞ח yyiqqˈaḥ לקח take אֶת־ ʔeṯ- אֵת [object marker] עַצְמֹ֤ות ʕaṣmˈôṯ עֶצֶם bone שָׁאוּל֙ šāʔûl שָׁאוּל Saul וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] עַצְמֹות֙ ʕaṣmôṯ עֶצֶם bone יְהֹונָתָ֣ן yᵊhônāṯˈān יְהֹונָתָן Jehonathan בְּנֹ֔ו bᵊnˈô בֵּן son מֵ mē מִן from אֵ֕ת ʔˈēṯ אֵת together with בַּעֲלֵ֖י baʕᵃlˌê בַּעַל lord, baal יָבֵ֣ישׁ yāvˈêš יָבֵישׁ Jabesh גִּלְעָ֑ד gilʕˈāḏ גִּלְעָד Gilead אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative] גָּנְב֨וּ gānᵊvˌû גנב steal אֹתָ֜ם ʔōṯˈām אֵת [object marker] מֵ mē מִן from רְחֹ֣ב rᵊḥˈōv רְחֹב open place בֵּֽית־שַׁ֗ן bˈêṯ-šˈan בֵּית שְׁאָן Beth Shan אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] תְּלָא֥וּםתלום tᵊlāʔˌûm תלא hang שָׁ֨מָּה֙שׁם šˈāmmā שָׁם there פְּלִשְׁתִּ֔יםהפלשׁתים pᵊlištˈîm פְּלִשְׁתִּי Philistine בְּ bᵊ בְּ in יֹ֨ום yˌôm יֹום day הַכֹּ֧ות hakkˈôṯ נכה strike פְּלִשְׁתִּ֛ים pᵊlištˈîm פְּלִשְׁתִּי Philistine אֶת־ ʔeṯ- אֵת [object marker] שָׁא֖וּל šāʔˌûl שָׁאוּל Saul בַּ ba בְּ in † הַ the גִּלְבֹּֽעַ׃ ggilbˈōₐʕ גִּלְבֹּעַ Gilboa 21:12. et abiit David et tulit ossa Saul et ossa Ionathan filii eius a viris Iabesgalaad qui furati fuerant ea de platea Bethsan in qua suspenderant eos Philisthim cum interfecissent Saul in Gelboe And David went, and took the bones of Saul, and the bones of Jonathan his son from the men of Jabes Galaad, who had stolen them from the street of Bethsan, where the Philistines had hanged them when they had slain Saul in Gelboe. 21:12. And David went and took the bones of Saul, and the bones of his son Jonathan, from the men of Jabesh Gilead, who had stolen them from the street of Bethshan, where the Philistines had suspended them after they had slain Saul at Gilboa. 21:12. And David went and took the bones of Saul and the bones of Jonathan his son from the men of Jabeshgilead, which had stolen them from the street of Bethshan, where the Philistines had hanged them, when the Philistines had slain Saul in Gilboa: ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 12: См. 1: Цар. XXXI. Adam Clarke: Commentary on the Bible - 1831 21:12: Took the bones of Saul - The reader will recollect that the men of Jabesh-gilead burned the bodies of Saul and his sons, and buried the remaining bones under a tree at Jabesh. See Sa1 31:12, Sa1 31:13. These David might have digged up again, in order to bury them in the family sepulcher. 2 Kings (2 Samuel) 21:15 Albert Barnes: Notes on the Bible - 1834 21:12: From the street of Beth-shan - This was the wide place just inside the gate of an Oriental city, bounded therefore by the city wall (compare the marginal reference). Here, as the place of concourse, the Philistines had fastened the bodies. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 21:12: the bones of Saul: Sa2 2:5-7; Sa1 31:11-13 Bethshan: Jos 17:11, Beth-shean, Sa1 31:10 in Gilboa: Sa2 1:6, Sa2 1:21; Sa1 28:4, Sa1 31:1; Ch1 10:1, Ch1 10:8 John Gill And David went and took the bones of Saul, and the bones of Jonathan his son, from the men of Jabeshgilead,.... Which, according to Bunting (t), was fifty two miles from Jerusalem; though perhaps David did not go thither in person to fetch them, but by his messengers, see 2Kings 21:14, which had stolen them from the street of Bethshan, where the Philistines had hanged them, when the Philistines had slain Saul in Gilboa; the history of all which see in 1Kings 31:8. (t) Travels, &c. p. 122, 143. Robert Jamieson, A. R. Fausset and David Brown DAVID BURIES THE BONES OF SAUL AND JONATHAN IN THEIR FATHER'S SEPULCHER. (2Kings 21:12-22) David went and took the bones of Saul and the bones of Jonathan his son, &c.--Before long, the descent of copious showers, or perhaps an order of the king, gave Rizpah the satisfaction of releasing the corpses from their ignominious exposure; and, incited by her pious example, David ordered the remains of Saul and his sons to be transferred from their obscure grave in Jabesh-gilead to an honorable interment in the family vault at Zelah or Zelzah (1Kings 10:2), now Beit-jala.
21:1321:13: եւ եհան անտի զոսկերսն Սաւուղայ՝ եւ զոսկերսն Յովնաթանու որդւոյ նորա. ժողովեաց եւ զյարագելոցն 13 Նա այնտեղից հանեց Սաւուղի ու նրա որդի Յովնաթանի ոսկորները, հաւաքեց նաեւ Բենիամինի երկրում կախուածների ոսկորները եւ թաղեց այն գերեզմանում, որը պատկանում էր նրանց հայր Կիսին: 13 Սաւուղին ոսկորները ու անոր որդիին Յովնաթանին ոսկորները անկէ վերցուց ու կախուածներուն ոսկորներն ալ հաւաքեցին։ եւ եհան անտի զոսկերսն Սաւուղայ եւ զոսկերսն Յովնաթանու որդւոյ նորա: 21:13: եւ եհան անտի զոսկերսն Սաւուղայ՝ եւ զոսկերսն Յովնաթանու որդւոյ նորա. ժողովեաց եւ զյարագելոցն 13 Նա այնտեղից հանեց Սաւուղի ու նրա որդի Յովնաթանի ոսկորները, հաւաքեց նաեւ Բենիամինի երկրում կախուածների ոսկորները եւ թաղեց այն գերեզմանում, որը պատկանում էր նրանց հայր Կիսին: 13 Սաւուղին ոսկորները ու անոր որդիին Յովնաթանին ոսկորները անկէ վերցուց ու կախուածներուն ոսկորներն ալ հաւաքեցին։ zohrab-1805▾ eastern-1994▾ western am▾	21:1321:13 И перенес он оттуда кости Саула и кости Ионафана, сына его; и собрали кости повешенных [на солнце]. 21:13 καὶ και and; even ἀνήνεγκεν αναφερω bring up; carry up ἐκεῖθεν εκειθεν from there τὰ ο the ὀστᾶ οστεον bone Σαουλ σαουλ Saoul; Saul καὶ και and; even τὰ ο the ὀστᾶ οστεον bone Ιωναθαν ιωναθαν the υἱοῦ υιος son αὐτοῦ αυτος he; him καὶ και and; even συνήγαγεν συναγω gather τὰ ο the ὀστᾶ οστεον bone τῶν ο the ἐξηλιασμένων εξηλιαζω hang in the sun 21:13 וַ wa וְ and יַּ֤עַל yyˈaʕal עלה ascend מִ mi מִן from שָּׁם֙ ššˌām שָׁם there אֶת־ ʔeṯ- אֵת [object marker] עַצְמֹ֣ות ʕaṣmˈôṯ עֶצֶם bone שָׁא֔וּל šāʔˈûl שָׁאוּל Saul וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] עַצְמֹ֖ות ʕaṣmˌôṯ עֶצֶם bone יְהֹונָתָ֣ן yᵊhônāṯˈān יְהֹונָתָן Jehonathan בְּנֹ֑ו bᵊnˈô בֵּן son וַ wa וְ and יַּ֣אַסְפ֔וּ yyˈaʔasᵊfˈû אסף gather אֶת־ ʔeṯ- אֵת [object marker] עַצְמֹ֖ות ʕaṣmˌôṯ עֶצֶם bone הַ ha הַ the מּוּקָעִֽים׃ mmûqāʕˈîm יקע turn 21:13. et asportavit inde ossa Saul et ossa Ionathan filii eius et colligentes ossa eorum qui adfixi fuerantAnd he brought from thence the bones of Saul, and the bones of Jonathan his son, and they gathered up the bones of them that were crucified, 21:13. And he brought the bones of Saul, and the bones of his son Jonathan, from there. And they collected the bones of those who had been crucified. 21:13. And he brought up from thence the bones of Saul and the bones of Jonathan his son; and they gathered the bones of them that were hanged. 13. and he brought up from thence the bones of Saul and the bones of Jonathan his son; and they gathered the bones of them that were hanged. 21:13 And he brought up from thence the bones of Saul and the bones of Jonathan his son; and they gathered the bones of them that were hanged: 21:13 И перенес он оттуда кости Саула и кости Ионафана, сына его; и собрали кости повешенных [на солнце]. 21:13 καὶ και and; even ἀνήνεγκεν αναφερω bring up; carry up ἐκεῖθεν εκειθεν from there τὰ ο the ὀστᾶ οστεον bone Σαουλ σαουλ Saoul; Saul καὶ και and; even τὰ ο the ὀστᾶ οστεον bone Ιωναθαν ιωναθαν the υἱοῦ υιος son αὐτοῦ αυτος he; him καὶ και and; even συνήγαγεν συναγω gather τὰ ο the ὀστᾶ οστεον bone τῶν ο the ἐξηλιασμένων εξηλιαζω hang in the sun 21:13 וַ wa וְ and יַּ֤עַל yyˈaʕal עלה ascend מִ mi מִן from שָּׁם֙ ššˌām שָׁם there אֶת־ ʔeṯ- אֵת [object marker] עַצְמֹ֣ות ʕaṣmˈôṯ עֶצֶם bone שָׁא֔וּל šāʔˈûl שָׁאוּל Saul וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] עַצְמֹ֖ות ʕaṣmˌôṯ עֶצֶם bone יְהֹונָתָ֣ן yᵊhônāṯˈān יְהֹונָתָן Jehonathan בְּנֹ֑ו bᵊnˈô בֵּן son וַ wa וְ and יַּ֣אַסְפ֔וּ yyˈaʔasᵊfˈû אסף gather אֶת־ ʔeṯ- אֵת [object marker] עַצְמֹ֖ות ʕaṣmˌôṯ עֶצֶם bone הַ ha הַ the מּוּקָעִֽים׃ mmûqāʕˈîm יקע turn 21:13. et asportavit inde ossa Saul et ossa Ionathan filii eius et colligentes ossa eorum qui adfixi fuerant And he brought from thence the bones of Saul, and the bones of Jonathan his son, and they gathered up the bones of them that were crucified, 21:13. And he brought the bones of Saul, and the bones of his son Jonathan, from there. And they collected the bones of those who had been crucified. 21:13. And he brought up from thence the bones of Saul and the bones of Jonathan his son; and they gathered the bones of them that were hanged. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ all ▾ John Gill And he brought up from thence the bones of Saul, and the bones of Jonathan his son,.... Which had been buried there under an oak, 1Chron 10:12, and they gathered the bones of them that were hanged; the seven sons of Saul, who had been lately hanged; who either had hung so long that their flesh was consumed, and the bones dropped upon the ground, from whence they gathered them; or they took them down and burnt the flesh off of them, and took the bones to bury them, which was not usually done (u). (u) Lipsins de Cruce, l. 2. c. 16. John Wesley The bones - Having first burnt off the flesh which remained upon them when they were taken down. Compare 1Kings 31:10, &c.
21:1421:14: յերկրին Բենիամինի, ՚ի գերեզմանն որ է մե՛րձ առ Կիս հայր նորա. եւ ա՛նդ թաղեցան. եւ արարին զամենայն ինչ զոր հրամայեաց արքայ. եւ լուա՛ւ Աստուած երկրին յետ այնորիկ։ 14 Նրանք արեցին այն ամէնը, ինչ արքան հրամայել էր, եւ Աստուած դրանից յետոյ լսեց երկրից եկող ձայնը: 14 Սաւուղին ու անոր որդիին Յովնաթանին ոսկորները Բենիամինին երկիրը՝ Սելայի մէջ անոր հօրը Կիսի գերեզմանը թաղեցին ու թագաւորին բոլոր պատուիրածը ըրին։ Անկէ ետքը Աստուած երկրին համար եղած աղօթքը ընդունեց։ ^[312]ժողովեաց եւ զյարագելոցն յերկրին Բենիամինի, ի գերեզմանն որ է մերձ առ Կիս հայր նորա, եւ անդ թաղեցան``. եւ արարին զամենայն ինչ զոր հրամայեաց արքայ, եւ լուաւ Աստուած երկրին յետ այնորիկ: 21:14: յերկրին Բենիամինի, ՚ի գերեզմանն որ է մե՛րձ առ Կիս հայր նորա. եւ ա՛նդ թաղեցան. եւ արարին զամենայն ինչ զոր հրամայեաց արքայ. եւ լուա՛ւ Աստուած երկրին յետ այնորիկ։ 14 Նրանք արեցին այն ամէնը, ինչ արքան հրամայել էր, եւ Աստուած դրանից յետոյ լսեց երկրից եկող ձայնը: 14 Սաւուղին ու անոր որդիին Յովնաթանին ոսկորները Բենիամինին երկիրը՝ Սելայի մէջ անոր հօրը Կիսի գերեզմանը թաղեցին ու թագաւորին բոլոր պատուիրածը ըրին։ Անկէ ետքը Աստուած երկրին համար եղած աղօթքը ընդունեց։ zohrab-1805▾ eastern-1994▾ western am▾	21:1421:14 И похоронили кости Саула и Ионафана, сына его, [и кости повешенных на солнце] в земле Вениаминовой, в Цела, во гробе Киса, отца его. И сделали всё, что повелел царь, и умилостивился Бог над страною после того. 21:14 καὶ και and; even ἔθαψαν θαπτω bury; have a funeral for τὰ ο the ὀστᾶ οστεον bone Σαουλ σαουλ Saoul; Saul καὶ και and; even τὰ ο the ὀστᾶ οστεον bone Ιωναθαν ιωναθαν the υἱοῦ υιος son αὐτοῦ αυτος he; him καὶ και and; even τῶν ο the ἡλιασθέντων ηλιαζομαι in γῇ γη earth; land Βενιαμιν βενιαμιν Beniamin; Veniamin ἐν εν in τῇ ο the πλευρᾷ πλευρα side ἐν εν in τῷ ο the τάφῳ ταφος grave Κις κις Kis τοῦ ο the πατρὸς πατηρ father αὐτοῦ αυτος he; him καὶ και and; even ἐποίησαν ποιεω do; make πάντα πας all; every ὅσα οσος as much as; as many as ἐνετείλατο εντελλομαι direct; enjoin ὁ ο the βασιλεύς βασιλευς monarch; king καὶ και and; even ἐπήκουσεν επακουω hear from ὁ ο the θεὸς θεος God τῇ ο the γῇ γη earth; land μετὰ μετα with; amid ταῦτα ουτος this; he 21:14 וַ wa וְ and יִּקְבְּר֣וּ yyiqbᵊrˈû קבר bury אֶת־ ʔeṯ- אֵת [object marker] עַצְמֹות־ ʕaṣmôṯ- עֶצֶם bone שָׁא֣וּל šāʔˈûl שָׁאוּל Saul וִ wi וְ and יהֹונָֽתָן־ yhônˈāṯān- יְהֹונָתָן Jehonathan בְּ֠נֹו bᵊnˌô בֵּן son בְּ bᵊ בְּ in אֶ֨רֶץ ʔˌereṣ אֶרֶץ earth בִּנְיָמִ֜ן binyāmˈin בִּנְיָמִן Benjamin בְּ bᵊ בְּ in צֵלָ֗ע ṣēlˈāʕ צֵלָע Zela בְּ bᵊ בְּ in קֶ֨בֶר֙ qˈever קֶבֶר grave קִ֣ישׁ qˈîš קִישׁ Kish אָבִ֔יו ʔāvˈiʸw אָב father וַֽ wˈa וְ and יַּעֲשׂ֔וּ yyaʕᵃśˈû עשׂה make כֹּ֥ל kˌōl כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] צִוָּ֖ה ṣiwwˌā צוה command הַ ha הַ the מֶּ֑לֶךְ mmˈeleḵ מֶלֶךְ king וַ wa וְ and יֵּעָתֵ֧ר yyēʕāṯˈēr עתר entreat אֱלֹהִ֛ים ʔᵉlōhˈîm אֱלֹהִים god(s) לָ lā לְ to † הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth אַֽחֲרֵי־ ʔˈaḥᵃrê- אַחַר after כֵֽן׃ פ ḵˈēn . f כֵּן thus 21:14. sepelierunt ea cum ossibus Saul et Ionathan filii eius in terra Beniamin in latere in sepulchro Cis patris eius feceruntque omnia quae praeceperat rex et repropitiatus est Deus terrae post haecAnd they buried them with the bones of Saul, and of Jonathan his son in the land of Benjamin, in the side, in the sepulchre of Cis his father: and they did all that the king had commanded, and God shewed mercy again to the land after these things. 21:14. And they buried them with the bones of Saul and his son Jonathan, in the land of Benjamin, to the side of the sepulcher of his father Kish. And they did all that the king had instructed. And after these things, God showed favor again to the land. 21:14. And the bones of Saul and Jonathan his son buried they in the country of Benjamin in Zelah, in the sepulchre of Kish his father: and they performed all that the king commanded. And after that God was intreated for the land. 14. And they buried the bones of Saul and Jonathan his son in the country of Benjamin in Zela, in the sepulchre of Kish his father: and they performed all that the king commanded. And after that God was entreated for the land. 21:14 And the bones of Saul and Jonathan his son buried they in the country of Benjamin in Zelah, in the sepulchre of Kish his father: and they performed all that the king commanded. And after that God was intreated for the land: 21:14 И похоронили кости Саула и Ионафана, сына его, [и кости повешенных на солнце] в земле Вениаминовой, в Цела, во гробе Киса, отца его. И сделали всё, что повелел царь, и умилостивился Бог над страною после того. 21:14 καὶ και and; even ἔθαψαν θαπτω bury; have a funeral for τὰ ο the ὀστᾶ οστεον bone Σαουλ σαουλ Saoul; Saul καὶ και and; even τὰ ο the ὀστᾶ οστεον bone Ιωναθαν ιωναθαν the υἱοῦ υιος son αὐτοῦ αυτος he; him καὶ και and; even τῶν ο the ἡλιασθέντων ηλιαζομαι in γῇ γη earth; land Βενιαμιν βενιαμιν Beniamin; Veniamin ἐν εν in τῇ ο the πλευρᾷ πλευρα side ἐν εν in τῷ ο the τάφῳ ταφος grave Κις κις Kis τοῦ ο the πατρὸς πατηρ father αὐτοῦ αυτος he; him καὶ και and; even ἐποίησαν ποιεω do; make πάντα πας all; every ὅσα οσος as much as; as many as ἐνετείλατο εντελλομαι direct; enjoin ὁ ο the βασιλεύς βασιλευς monarch; king καὶ και and; even ἐπήκουσεν επακουω hear from ὁ ο the θεὸς θεος God τῇ ο the γῇ γη earth; land μετὰ μετα with; amid ταῦτα ουτος this; he 21:14 וַ wa וְ and יִּקְבְּר֣וּ yyiqbᵊrˈû קבר bury אֶת־ ʔeṯ- אֵת [object marker] עַצְמֹות־ ʕaṣmôṯ- עֶצֶם bone שָׁא֣וּל šāʔˈûl שָׁאוּל Saul וִ wi וְ and יהֹונָֽתָן־ yhônˈāṯān- יְהֹונָתָן Jehonathan בְּ֠נֹו bᵊnˌô בֵּן son בְּ bᵊ בְּ in אֶ֨רֶץ ʔˌereṣ אֶרֶץ earth בִּנְיָמִ֜ן binyāmˈin בִּנְיָמִן Benjamin בְּ bᵊ בְּ in צֵלָ֗ע ṣēlˈāʕ צֵלָע Zela בְּ bᵊ בְּ in קֶ֨בֶר֙ qˈever קֶבֶר grave קִ֣ישׁ qˈîš קִישׁ Kish אָבִ֔יו ʔāvˈiʸw אָב father וַֽ wˈa וְ and יַּעֲשׂ֔וּ yyaʕᵃśˈû עשׂה make כֹּ֥ל kˌōl כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] צִוָּ֖ה ṣiwwˌā צוה command הַ ha הַ the מֶּ֑לֶךְ mmˈeleḵ מֶלֶךְ king וַ wa וְ and יֵּעָתֵ֧ר yyēʕāṯˈēr עתר entreat אֱלֹהִ֛ים ʔᵉlōhˈîm אֱלֹהִים god(s) לָ lā לְ to † הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth אַֽחֲרֵי־ ʔˈaḥᵃrê- אַחַר after כֵֽן׃ פ ḵˈēn . f כֵּן thus 21:14. sepelierunt ea cum ossibus Saul et Ionathan filii eius in terra Beniamin in latere in sepulchro Cis patris eius feceruntque omnia quae praeceperat rex et repropitiatus est Deus terrae post haec And they buried them with the bones of Saul, and of Jonathan his son in the land of Benjamin, in the side, in the sepulchre of Cis his father: and they did all that the king had commanded, and God shewed mercy again to the land after these things. 21:14. And they buried them with the bones of Saul and his son Jonathan, in the land of Benjamin, to the side of the sepulcher of his father Kish. And they did all that the king had instructed. And after these things, God showed favor again to the land. 21:14. And the bones of Saul and Jonathan his son buried they in the country of Benjamin in Zelah, in the sepulchre of Kish his father: and they performed all that the king commanded. And after that God was intreated for the land. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 21:14: buried: Sa2 3:32, Sa2 4:12 Zelah: Jos 18:28; Sa1 10:2, Zelzah God: Sa2 24:25; Exo 32:27-29; Num 25:13; Jos 7:26; Kg1 18:40, Kg1 18:41; Jer 14:1-7; Joe 2:18, Joe 2:19; Amo 7:1-6; Jon 1:15; Zac 6:8 Geneva 1599 And the bones of Saul and Jonathan his son buried they in the country of Benjamin in Zelah, in the sepulchre of Kish his father: and they performed all that the king commanded. And after that God was (k) intreated for the land. (k) For where the government permits faults to go unpunished, there the plague of God lies on the land. John Gill And the bones of Saul and Jonathan his son,.... Together with those who had been hanged: buried they in the country of Benjamin in Zelah; a city in the tribe of Benjamin, Josh 18:28, in the sepulchre of Kish his father; the father of Saul, 1Kings 9:1; and which, according to Fuller (w), and the position of it in his map, was not far from the hill on which the seven sons of Saul were hanged: and they performed all that the king commanded; that is, David's messengers and servants did; they fetched the bones of Saul and Jonathan from Jabeshgilead, and buried them with those of his seven sons hanged, in the burying place of his father Kish, and made a general mourning for them; for the Jews say (x), that by David's order Saul's coffin was carried through every tribe, and men, women, and children, came out and expressed concern: and after that God was entreated for the land; not after the burial of the said persons, but after the seven men were hanged up; by this the wrath of God was appeased, which was seen by his sending rain and fruitful seasons, so that the famine ceased. (w) Pisgah-Sight, B. 2. c. 12. p. 258. (x) Bemidbar Rabba, ut supra. (fol. 190. 1.) John Wesley After that - After those things were done which were before related; that is, after they were hanged up: for by that God was pacified, and not by their burial.
21:1521:15: Եւ եղեւ մի՛ւս անգամ պատերազմ այլազգեացն ընդ Իսրայէլի. եւ էջ Դաւիթ եւ ծառայք նորա ընդ նմա, եւ պատերազմեցան ընդ այլազգիսն. եւ լքա՛ւ Դաւիթ։ 15 Դարձեալ պատերազմ եղաւ այլազգիների եւ իսրայէլացիների միջեւ: Դաւիթն ու նրա մարդիկ պատերազմեցին այլազգիների դէմ: Դաւիթը յոգնեց: 15 Փղշտացիները նորէն Իսրայէլի հետ պատերազմ ըրին։ Դաւիթ ու իր ծառաները իրեն հետ ելան ու Փղշտացիներուն հետ պատերազմ ըրին։ Դաւիթ ուժասպառ եղաւ։ Եւ եղեւ միւսանգամ պատերազմ այլազգեացն ընդ Իսրայելի, եւ էջ Դաւիթ եւ ծառայք նորա ընդ նմա, եւ պատերազմեցան ընդ այլազգիսն. եւ լքաւ Դաւիթ: 21:15: Եւ եղեւ մի՛ւս անգամ պատերազմ այլազգեացն ընդ Իսրայէլի. եւ էջ Դաւիթ եւ ծառայք նորա ընդ նմա, եւ պատերազմեցան ընդ այլազգիսն. եւ լքա՛ւ Դաւիթ։ 15 Դարձեալ պատերազմ եղաւ այլազգիների եւ իսրայէլացիների միջեւ: Դաւիթն ու նրա մարդիկ պատերազմեցին այլազգիների դէմ: Դաւիթը յոգնեց: 15 Փղշտացիները նորէն Իսրայէլի հետ պատերազմ ըրին։ Դաւիթ ու իր ծառաները իրեն հետ ելան ու Փղշտացիներուն հետ պատերազմ ըրին։ Դաւիթ ուժասպառ եղաւ։ zohrab-1805▾ eastern-1994▾ western am▾	21:1521:15 И открылась снова война между Филистимлянами и Израильтянами. И вышел Давид и слуги его с ним, и воевали с Филистимлянами; и Давид утомился. 21:15 καὶ και and; even ἐγενήθη γινομαι happen; become ἔτι ετι yet; still πόλεμος πολεμος battle τοῖς ο the ἀλλοφύλοις αλλοφυλος foreigner μετὰ μετα with; amid Ισραηλ ισραηλ.1 Israel καὶ και and; even κατέβη καταβαινω step down; descend Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even οἱ ο the παῖδες παις child; boy αὐτοῦ αυτος he; him μετ᾿ μετα with; amid αὐτοῦ αυτος he; him καὶ και and; even ἐπολέμησαν πολεμεω battle μετὰ μετα with; amid τῶν ο the ἀλλοφύλων αλλοφυλος foreigner καὶ και and; even ἐξελύθη εκλυω faint; let loose Δαυιδ δαβιδ Dabid; Thavith 21:15 וַ wa וְ and תְּהִי־ ttᵊhî- היה be עֹ֧וד ʕˈôḏ עֹוד duration מִלְחָמָ֛ה milḥāmˈā מִלְחָמָה war לַ la לְ to † הַ the פְּלִשְׁתִּ֖ים ppᵊlištˌîm פְּלִשְׁתִּי Philistine אֶת־ ʔeṯ- אֵת together with יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וַ wa וְ and יֵּ֨רֶד yyˌēreḏ ירד descend דָּוִ֜ד dāwˈiḏ דָּוִד David וַ wa וְ and עֲבָדָ֥יו ʕᵃvāḏˌāʸw עֶבֶד servant עִמֹּ֛ו ʕimmˈô עִם with וַ wa וְ and יִּלָּחֲמ֥וּ yyillāḥᵃmˌû לחם fight אֶת־ ʔeṯ- אֵת together with פְּלִשְׁתִּ֖ים pᵊlištˌîm פְּלִשְׁתִּי Philistine וַ wa וְ and יָּ֥עַף yyˌāʕaf עיף be faint דָּוִֽד׃ dāwˈiḏ דָּוִד David 21:15. factum est autem rursum proelium Philisthinorum adversum Israhel et descendit David et servi eius cum eo et pugnabant contra Philisthim deficiente autem DavidAnd the Philistines made war again against Israel, and David went down, and his servants with him, and fought against the Philistines. And David growing faint, 21:15. Then the Philistines again undertook a battle against Israel. And David descended, and his servants with him, and they fought against the Philistines. But when David grew faint, 21:15. Moreover the Philistines had yet war again with Israel; and David went down, and his servants with him, and fought against the Philistines: and David waxed faint. 15. And the Philistines had war again with Israel; and David went down, and his servants with him, and fought against the Philistines: and David waxed faint. 21:15 Moreover the Philistines had yet war again with Israel; and David went down, and his servants with him, and fought against the Philistines: and David waxed faint: 21:15 И открылась снова война между Филистимлянами и Израильтянами. И вышел Давид и слуги его с ним, и воевали с Филистимлянами; и Давид утомился. 21:15 καὶ και and; even ἐγενήθη γινομαι happen; become ἔτι ετι yet; still πόλεμος πολεμος battle τοῖς ο the ἀλλοφύλοις αλλοφυλος foreigner μετὰ μετα with; amid Ισραηλ ισραηλ.1 Israel καὶ και and; even κατέβη καταβαινω step down; descend Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even οἱ ο the παῖδες παις child; boy αὐτοῦ αυτος he; him μετ᾿ μετα with; amid αὐτοῦ αυτος he; him καὶ και and; even ἐπολέμησαν πολεμεω battle μετὰ μετα with; amid τῶν ο the ἀλλοφύλων αλλοφυλος foreigner καὶ και and; even ἐξελύθη εκλυω faint; let loose Δαυιδ δαβιδ Dabid; Thavith 21:15 וַ wa וְ and תְּהִי־ ttᵊhî- היה be עֹ֧וד ʕˈôḏ עֹוד duration מִלְחָמָ֛ה milḥāmˈā מִלְחָמָה war לַ la לְ to † הַ the פְּלִשְׁתִּ֖ים ppᵊlištˌîm פְּלִשְׁתִּי Philistine אֶת־ ʔeṯ- אֵת together with יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וַ wa וְ and יֵּ֨רֶד yyˌēreḏ ירד descend דָּוִ֜ד dāwˈiḏ דָּוִד David וַ wa וְ and עֲבָדָ֥יו ʕᵃvāḏˌāʸw עֶבֶד servant עִמֹּ֛ו ʕimmˈô עִם with וַ wa וְ and יִּלָּחֲמ֥וּ yyillāḥᵃmˌû לחם fight אֶת־ ʔeṯ- אֵת together with פְּלִשְׁתִּ֖ים pᵊlištˌîm פְּלִשְׁתִּי Philistine וַ wa וְ and יָּ֥עַף yyˌāʕaf עיף be faint דָּוִֽד׃ dāwˈiḏ דָּוִד David 21:15. factum est autem rursum proelium Philisthinorum adversum Israhel et descendit David et servi eius cum eo et pugnabant contra Philisthim deficiente autem David And the Philistines made war again against Israel, and David went down, and his servants with him, and fought against the Philistines. And David growing faint, 21:15. Then the Philistines again undertook a battle against Israel. And David descended, and his servants with him, and they fought against the Philistines. But when David grew faint, 21:15. Moreover the Philistines had yet war again with Israel; and David went down, and his servants with him, and fought against the Philistines: and David waxed faint. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 15: Несомненно, что находившиеся в подчинении у евреев филистимляне пожелали воспользоваться смутами в царстве евреев, чтобы возвратить себе утраченное преобладание над ними. Matthew Henry: Concise Commentary on the Whole Bible - 1706 The Giants Subdued. B. C. 1020. 15 Moreover the Philistines had yet war again with Israel; and David went down, and his servants with him, and fought against the Philistines: and David waxed faint. 16 And Ishbi-benob, which was of the sons of the giant, the weight of whose spear weighed three hundred shekels of brass in weight, he being girded with a new sword, thought to have slain David. 17 But Abishai the son of Zeruiah succoured him, and smote the Philistine, and killed him. Then the men of David sware unto him, saying, Thou shalt go no more out with us to battle, that thou quench not the light of Israel. 18 And it came to pass after this, that there was again a battle with the Philistines at Gob: then Sibbechai the Hushathite slew Saph, which was of the sons of the giant. 19 And there was again a battle in Gob with the Philistines, where Elhanan the son of Jaare-oregim, a Bethlehemite, slew the brother of Goliath the Gittite, the staff of whose spear was like a weaver's beam. 20 And there was yet a battle in Gath, where was a man of great stature, that had on every hand six fingers, and on every foot six toes, four and twenty in number; and he also was born to the giant. 21 And when he defied Israel, Jonathan the son of Shimea the brother of David slew him. 22 These four were born to the giant in Gath, and fell by the hand of David, and by the hand of his servants. We have here the story of some conflicts with the Philistines, which happened, as it should seem, in the latter end of David's reign. Though he had so subdued them that they could not bring any great numbers into the field, yet as long as they had any giants among them to be their champions, they would never be quiet, but took all occasions to disturb the peace of Israel, to challenge them, or make incursions upon them. I. David himself was engaged with one of the giants. The Philistines began the war yet again, v. 15. The enemies of God's Israel are restless in their attempts against them. David, though old, desired not a writ of ease from the public service, but he went down in person to fight against the Philistines (Senescit, non segnescit--He grows old, but not indolent), a sign that he fought not for his own glory (at this age he was loaded with glory, and needed no more), but for the good of his kingdom. But in this engagement we find him, 1. In distress and danger. He thought he could bear the fatigues of war as well as he had done formerly; his will was good, and he hoped he could do as at other times. But he found himself deceived; age had cut his hair, and, after a little toil, he waxed faint. His body could not keep pace with his mind. The champion of the Philistines was soon aware of his advantage, perceived that David's strength failed him, and, being himself strong and well-armed, he thought to slay David; but God was not in his thoughts, and therefore in that very day they all perished. The enemies of God's people are often very strong, very subtle, and very sure of success, like Isbi-benob, but there is no strength, nor counsel, nor confidence against the Lord. 2. Wonderfully rescued by Abishai, who came seasonably in to his relief, v. 17. Herein we must own Abishai's courage and fidelity to his prince (to save whose life he bravely ventured his own), but much more the good providence of God, which brought him in to David's succour in the moment of his extremity. Such a cause and such a champion, though distressed, shall not be deserted. When Abishai succoured him, gave him a cordial, it may be, to relieve his fainting spirits, or appeared as his second, he (namely, David, so I understand it) smote the Philistine and killed him; for it is said (v. 22) that David had himself a hand in slaying the giants. David fainted, but he did not flee; though his strength failed him, he bravely kept his ground, and then God sent him this help in the time of need, which, though brought him by his junior and inferior, he thankfully accepted, and, with a little recruiting, gained his point, and came off a conqueror. Christ, in his agonies, was strengthened by an angel. In spiritual conflicts, even strong saints sometimes wax faint; then Satan attacks them furiously; but those that stand their ground and resist him shall be relieved, and made more than conquerors. 3. David's servants hereupon resolved that he should never expose himself thus any more. They had easily persuaded him not to fight against Absalom (ch. xviii. 3), but against the Philistines he would go, till, having had this narrow escape, it was resolved in council, and confirmed with an oath, that the light of Israel (its guide and glory, so David was) should never be put again into such hazard of being blown out. The lives of those who are as valuable to their country as David was ought to be preserved with a double care, both by themselves and others. II. The rest of the giants fell by the hand of David's servants. 1. Saph was slain by Sibbechai, one of David's worthies, v. 18; 1 Chron. xi. 29. 2. Another, who was brother to Goliath, was slain by Elhanan, who is mentioned ch. xxiii. 24. 3. Another, who was of very unusual bulk, who had more fingers and toes than other people (v. 20), and such an unparalleled insolence that, though he had seen the fall of other giants, yet he defied Israel, was slain by Jonathan the son of Shimea. Shimea had one son named Jonadab (2 Sam. xiii. 3), whom I should have taken for the same with this Jonathan, but that the former was noted for subtlety, the latter for bravery. These giants were probably the remains of the sons of Anak, who, though long feared, fell at last. Now observe, (1.) It is folly for the strong man to glory in his strength. David's servants were no bigger nor stronger than other men; yet thus, by divine assistance, they mastered one giant after another. God chooses by the weak things to confound the mighty. (2.) It is common for those to go down slain to the pit who have been the terror of the mighty in the land of the living, Ezek. xxxii. 27. (3.) The most powerful enemies are often reserved for the last conflict. David began his glory with the conquest of one giant, and here concludes it with the conquest of four. Death is a Christian's last enemy, and a son of Anak; but, through him that triumphed for us, we hope to be more than conquerors at last, even over that enemy. Adam Clarke: Commentary on the Bible - 1831 21:15: Moreover the Philistines had yet war - There is no mention of this war in the parallel place, Ch1 20:4, etc. David waxed faint - This circumstance is nowhere else mentioned. 2 Kings (2 Samuel) 21:16 Albert Barnes: Notes on the Bible - 1834 21:15: This, like the preceding paragraph Sa2 21:1-14, is manifestly a detached and unconnected extract. It is probably taken from some history of David's wars, apparently the same as furnished the materials for 2 Sam. 5; 8; 23:8-39. There is no direct clue to the time when the events here related took place, but it was probably quite in the early part of David's reign, while he was still young and active, after the war described in 2 Sam. 5. The Book of Chronicles places these Philistine battles immediately after the taking of Rabbah of the Ammonites Ch1 20:4-8, but omits David's adventure Sa2 21:15-17. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 21:15: the Philistines: Sa2 5:17, Sa2 5:22; Ch1 20:4 and David waxed faint: Jos 14:10, Jos 14:11; Psa 71:9, Psa 71:18, Psa 73:26; Ecc 12:3; Isa 40:28-30; Jer 9:23, Jer 9:24; Pe1 1:24, Pe1 1:25 Carl Friedrich Keil and Franz Delitzsch Heroic Acts Performed in the Wars with the Philistines. - The brief accounts contained in these verses of different heroic feats were probably taken from a history of David's wars drawn up in the form of chronicles, and are introduced here as practical proofs of the gracious deliverance of David out of the hand of all his foes, for which he praises the Lord his God in the psalm of thanksgiving which follows, so that the enumeration of these feats is to be regarded as supplying a historical basis for the psalm. 2Kings 21:15-16 The Philistines had war with Israel again. עוד (again) refers generally to earlier wars with the Philistines, and has probably been taken without alteration from the chronicles employed by our author, where the account which follows was attached to notices of other wars. This may be gathered from the books of the Chronicles, where three of the heroic feats mentioned here are attached to the general survey of David's wars (vid., 1Chron 20:4). David was exhausted in this fight, and a Philistian giant thought to slay him; but Abishai came to his help and slew the giant. He was called Yishbo benob (Keri, Yishbi), i.e., not Yishbo at Nob, but Yishbobenob, a proper name, the meaning of which is probably "his dwelling is on the height," and which may have been given to him because of his inaccessible castle. He was one of the descendants of Raphah, i.e., one of the gigantic race of Rephaim. Raphah was the tribe-father of the Rephaim, an ancient tribe of gigantic stature, of whom only a few families were left even in Moses' time (vid., Deut 2:11; Deut 3:11, Deut 3:13, and the commentary on Gen 14:5). The weight of his lance, i.e., of the metal point to his lance, was three hundred shekels, or eight pounds, of brass, half as much as the spear of Goliath (1Kings 17:7); "and he was girded with new armour." Bttcher has no doubt given the correct explanation of the word חדשׁה; he supposes the feminine to be used in a collective sense, so that the noun ("armour," כּליו) could be dispensed with. (For parallels both to the words and facts, vid., Judg 18:11 and Deut 1:41.) ויּאמר, he said (sc., to himself), i.e., he thought. 2Kings 21:17 The danger into which the king had been brought in this war, and out of which he had been rescued solely by Abishai's timely help, induced his attendants to make him swear that he would not go into battle any more in person. לו נשׁבּע, administered an oath to him, i.e., fixed him by a promise on oath. תכבּה ולא תכבּ, "and shalt not extinguish the light of Israel." David had become the light of Israel from the fact that Jehovah was his light (2Kings 22:29), or, according to the parallel passage in Ps 18:29, that Jehovah had lighted his lamp and enlightened his darkness, i.e., had lifted him out of a state of humiliation and obscurity into one of honour and glory. The light (or lamp) is a figure used to represent the light of life as continually burning, i.e., life in prosperity and honour. David's regal life and actions were the light which the grace of God had kindled for the benefit of Israel. This light he was not to extinguish, namely by going into the midst of war and so exposing his valuable life to danger. 2Kings 21:18 (compare 1Chron 20:4). In a second war, Sibbechai and Hushathite slew Saph the Rephaite at Gob. According to 1Chron 27:11, Sibbechai, one of the gibborim of David (1Chron 11:29), was the leader of the eighth division of the army (see at 2Kings 23:27). החשׁתי is a patronymic from חוּשׁה in 1Chron 4:4. The scene of conflict is called Gob in our text, and Gezer in the Chronicles. As Gob is entirely unknown. Thenius supposes it to be a slip of the pen for Gezer; but this is improbable, for the simple reason that Gob occurs again in 2Kings 21:19. It may possibly have been a small place somewhere near to Gezer, which some suppose to have stood on the site of el Kubab, on the road from Ramleh to Yalo (see at Josh 10:33). The name Saph is written Sippai in the Chronicles. 2Kings 21:19 (vid., 1Chron 20:5). In another war with the Philistines at Gob, Elhanan the son of Yaare-Orgim of Bethlehem smote Goliath of Gath, whose spear was like a weaver's beam. In the Chronicles, however, we find it stated that "Elhanan the son of Jair smote Lahmi the brother of Goliath of Gath, whose spear," etc. The words of our text are so similar to those of the Chronicles, if we only leave out the word ארגים, which probably crept in from the next line through oversight on the part of a copyist, that they presuppose the same original text, so that the difference can only have arisen from an error in copying. The majority of the expositors (e.g., Piscator, Clericus, Michaelis, Movers, and Thenius) regard the text of the Chronicles as the true and original one, and the text before us as simply corrupt. But Bertheau and Bttcher maintain the opposite opinion, because it is impossible to see how the reading in 2 Samuel. could grow out of that in the Chronicles; whereas the reading in the Chronicles might have arisen through conscious alteration originating in the offence taken by some reader, who recalled the account of the conflict between David and Goliath, at the statement that Elhanan smote a giant named Goliath, and who therefore altered את הלחמי בית into אחי לחמי את. But apart from the question whether there were two Goliaths, one of whom was slain by David and the other by Elhanan, the fact that the conjecture of Bertheau and Bttcher presupposes a deliberate alteration of the text, or rather, to speak more correctly, an intentional falsification of the historical account, is quite sufficient to overthrow it, as not a single example of anything of the kind can be adduced from the whole of the Chronicles. On the other hand, the recollection of David's celebrated officer Elhanan of Bethlehem (2Kings 23:24; 1Chron 11:26) might easily lead to an identification of the Elhanan mentioned here with that officer, and so occasion the alteration of לחמי את into הלחמי בית. This alteration was then followed by that of גלית אחי into גליה את, and all the more easily from the fact that the description of Lahmi's spear corresponds word for word with that of Goliath's spear in 1Kings 17:7. Consequently we must regard the reading in the Chronicles as the correct one, and alter our text accordingly; since the assumption that there were two Goliaths is a very improbable one, and there is nothing at all strange in the reference to a brother of Goliath, who was also a powerful giant, and carried a spear like Goliath. Elhanan the son of Jairi is of course a different person from Elhanan the Bethlehemite, the son of Dodo (2Kings 23:24). The Chronicles have יעוּר, instead of Jairi (the reading according to the Chethib), and the former is probably the correct way of writing the name. 2Kings 21:20-21 (cf. 1Chron 20:6-7). In another war at Gath, a Philistian warrior, who had six fingers on each hand and six toes on each foot, (Note: Men with six fingers and six toes have been met with elsewhere. Pliny (h. nat. xi. 43) speaks of certain sedigiti (six-fingered) Romans. This peculiarity is even hereditary in some families. Other examples are collected by Trusen (Sitten, Gebruche, und Krankheiten der alten Hebrer, pp. 198-9, ed. 2) and Friedreich (zur Bible, i. 298-9).) defied Israel, and was slain by Jonathan the son of Shimeah, the brother of David (see at 2Kings 13:3). The Chethib מדין is probably to be read מדּין, an archaic plural ("a man of measures, or extensions:" de Dieu, etc.); in the Chronicles we find the singular מדּה instead. 2Kings 21:22 (cf. 1Chron 20:8). This verse contains a postscript, in which the previous verses are summed up. The accusative את־ארבּעת may be explained from a species of attraction, i.e., from the fact that the historian had יכּהוּ (2Kings 21:21) still in his mind: "As for these four, they were born to Rapha," i.e., they were descendants of the Rephaite family at Gath, where remnants of the aboriginal Canaanitish tribes of gigantic stature were still to be found, as in other towns of the Philistines (vid., Josh 11:22). "They fell by the hand of David, and by the hand of his servants." "By the hand of David" refers to the fact that David had personally fought with Yishbobenob (2Kings 21:16). John Gill Moreover the Philistines had yet war again with Israel,.... Besides what is before recorded in this and the preceding book; being animated to it partly by the number of giants among them, and partly by the decline of David's life, and it may be chiefly by the insurrections and rebellions in Israel; though some think that these battles were not after the rebellions of Absalom and Sheba, and the affair of the Gibeonites, though here recorded; but before, and quickly after the war with the Ammonites, next to which they are placed in 1Chron 20:1; but they seem to be placed here in their proper order: and David went down, and his servants with him; to the borders of the Philistines, perceiving they were preparing to make war against him: and fought against the Philistines; engaged in a battle with them: and David waxed faint; in the battle, not able to bear the fatigues of war, and wield his armour as he had used, being in the decline of life; after he had been engaged a while, his spirits began to fail, not through fear, but through feebleness; but, according to Josephus, it was through weariness in pursuing the enemy put to flight, which the following person perceived, and turned upon him (y). (y) Antiqu. l. 7. c. 12. sect. 1. Robert Jamieson, A. R. Fausset and David Brown Moreover the Philistines had yet war again with Israel--Although the Philistines had completely succumbed to the army of David, yet the appearance of any gigantic champions among them revived their courage and stirred them up to renewed inroads on the Hebrew territory. Four successive contests they provoked during the latter period of David's reign, in the first of which the king ran so imminent a risk of his life that he was no longer allowed to encounter the perils of the battlefield. The song contained in this chapter is the same as the eighteenth Psalm, where the full commentary will be given [see on Ps 18:1, &c.]. It may be sufficient simply to remark that Jewish writers have noticed a great number of very minute variations in the language of the song as recorded here, from that embodied in the Book of Psalms--which may be accounted for by the fact that this, the first copy of the poem, was carefully revised and altered by David afterwards, when it was set to the music of the tabernacle. This inspired ode was manifestly the effusion of a mind glowing with the highest fervor of piety and gratitude, and it is full of the noblest imagery that is to be found within the range even of sacred poetry. It is David's grand tribute of thanksgiving for deliverance from his numerous and powerful enemies, and establishing him in the power and glory of the kingdom.
21:1621:16: Եւ Աբէսա ՚ի Յեսբէ՛, որ է՛ր ՚ի ծննդոցն Ռափայ. եւ կշիռ նիզակի նորա յերեքարեւր սկեղէ կո՛ւռ պղնձոյ, եւ ինքն ունէր ընդ մէջ իւր թուր, եւ խորհէր հարկանե՛լ զԴաւիթ[3373]. [3373] Ոմանք. Եւ Աբեսսայ ՚ի Եսբեայ, ՚ի ծննդոցն Ռաբայ։ 16 Յեսբէացի Աբեսսան, որը Ռափայի որդիներից էր, եւ որի նիզակը երեք հարիւր սիկղ[45] կշիռ ունեցող պղնձից էր, ու ինքն էլ մէջքին թուր ունէր, ուզում էր սպանել Դաւթին:[45] 45. Շուրջ երեք կիլոգրամ: 16 Յեսբիբենոբ, որ Ռափայի որդիներէն էր, երեք հարիւր սիկղ ծանրութեամբ պղնձէ նիզակ մը ունէր ու մէջքը նոր սուր մը կապեր էր, ուզեց որ Դաւիթը զարնէ։ Եւ ^[313]Աբեսսա ի Յեսբէ``, որ էր ի ծննդոցն Ռափայ, եւ կշիռ նիզակի նորա յերեքհարեւր սկեղէ կուռ պղնձոյ, եւ ինքն ունէր ընդ մէջ իւր թուր, եւ խորհէր հարկանել զԴաւիթ: 21:16: Եւ Աբէսա ՚ի Յեսբէ՛, որ է՛ր ՚ի ծննդոցն Ռափայ. եւ կշիռ նիզակի նորա յերեքարեւր սկեղէ կո՛ւռ պղնձոյ, եւ ինքն ունէր ընդ մէջ իւր թուր, եւ խորհէր հարկանե՛լ զԴաւիթ[3373]. [3373] Ոմանք. Եւ Աբեսսայ ՚ի Եսբեայ, ՚ի ծննդոցն Ռաբայ։ 16 Յեսբէացի Աբեսսան, որը Ռափայի որդիներից էր, եւ որի նիզակը երեք հարիւր սիկղ[45] կշիռ ունեցող պղնձից էր, ու ինքն էլ մէջքին թուր ունէր, ուզում էր սպանել Դաւթին: [45] 45. Շուրջ երեք կիլոգրամ: 16 Յեսբիբենոբ, որ Ռափայի որդիներէն էր, երեք հարիւր սիկղ ծանրութեամբ պղնձէ նիզակ մը ունէր ու մէջքը նոր սուր մը կապեր էր, ուզեց որ Դաւիթը զարնէ։ zohrab-1805▾ eastern-1994▾ western am▾	21:1621:16 Тогда Иесвий, один из потомков Рефаимов, у которого копье было весом в триста сиклей меди и который опоясан был новым мечом, хотел поразить Давида. 21:16 καὶ και and; even Ιεσβι ιεσβι who; what ἦν ειμι be ἐν εν in τοῖς ο the ἐκγόνοις εκγονος descendant τοῦ ο the Ραφα ραφα and; even ὁ ο the σταθμὸς σταθμος the δόρατος δορυ he; him τριακοσίων τριακοσιοι three hundred σίκλων σικλος of brass καὶ και and; even αὐτὸς αυτος he; him περιεζωσμένος περιζωννυμι wrap; gird up κορύνην κορυνη and; even διενοεῖτο διανοεομαι pat; impact τὸν ο the Δαυιδ δαβιδ Dabid; Thavith 21:16 וְו wᵊ וְ and יִשְׁבִּ֨יישׁבו yišbˌî יִשְׁבִּי Ishbi-Benob בְּ bᵊ בְּ in נֹ֜ב nˈōv נֹב Nob אֲשֶׁ֣ר׀ ʔᵃšˈer אֲשֶׁר [relative] בִּ bi בְּ in ילִידֵ֣י ylîḏˈê יָלִיד son הָ hā הַ the רָפָ֗ה rāfˈā רָפָה Rapha וּ û וְ and מִשְׁקַ֤ל mišqˈal מִשְׁקָל weight קֵינֹו֙ qênˌô קַיִן spear שְׁלֹ֤שׁ šᵊlˈōš שָׁלֹשׁ three מֵאֹות֙ mēʔôṯ מֵאָה hundred מִשְׁקַ֣ל mišqˈal מִשְׁקָל weight נְחֹ֔שֶׁת nᵊḥˈōšeṯ נְחֹשֶׁת bronze וְ wᵊ וְ and ה֖וּא hˌû הוּא he חָג֣וּר ḥāḡˈûr חגר gird חֲדָשָׁ֑ה ḥᵃḏāšˈā חָדָשׁ new וַ wa וְ and יֹּ֖אמֶר yyˌōmer אמר say לְ lᵊ לְ to הַכֹּ֥ות hakkˌôṯ נכה strike אֶת־ ʔeṯ- אֵת [object marker] דָּוִֽד׃ dāwˈiḏ דָּוִד David 21:16. Iesbidenob qui fuit de genere Arafa cuius ferrum hastae trecentas uncias adpendebat et accinctus erat ense novo nisus est percutere DavidJesbibenob, who was of the race of Arapha, the iron of whose spear weighed three hundred ounces, being girded with a new sword, attempted to kill David. 21:16. Ishbibenob, who was of the ancestry of Arapha, the iron of whose spear weighed three hundred ounces, who had been girded with a new sword, strove to strike down David. 21:16. And Ishbibenob, which [was] of the sons of the giant, the weight of whose spear [weighed] three hundred [shekels] of brass in weight, he being girded with a new [sword], thought to have slain David. 16. and Ishbi-benob, which was of the sons of the giant, the weight of whose spear was three hundred of brass in weight, he being girded with a new , thought to have slain David. 21:16 And Ishbi- benob, which [was] of the sons of the giant, the weight of whose spear [weighed] three hundred [shekels] of brass in weight, he being girded with a new [sword], thought to have slain David: 21:16 Тогда Иесвий, один из потомков Рефаимов, у которого копье было весом в триста сиклей меди и который опоясан был новым мечом, хотел поразить Давида. 21:16 καὶ και and; even Ιεσβι ιεσβι who; what ἦν ειμι be ἐν εν in τοῖς ο the ἐκγόνοις εκγονος descendant τοῦ ο the Ραφα ραφα and; even ὁ ο the σταθμὸς σταθμος the δόρατος δορυ he; him τριακοσίων τριακοσιοι three hundred σίκλων σικλος of brass καὶ και and; even αὐτὸς αυτος he; him περιεζωσμένος περιζωννυμι wrap; gird up κορύνην κορυνη and; even διενοεῖτο διανοεομαι pat; impact τὸν ο the Δαυιδ δαβιδ Dabid; Thavith 21:16 וְו wᵊ וְ and יִשְׁבִּ֨יישׁבו yišbˌî יִשְׁבִּי Ishbi-Benob בְּ bᵊ בְּ in נֹ֜ב nˈōv נֹב Nob אֲשֶׁ֣ר׀ ʔᵃšˈer אֲשֶׁר [relative] בִּ bi בְּ in ילִידֵ֣י ylîḏˈê יָלִיד son הָ hā הַ the רָפָ֗ה rāfˈā רָפָה Rapha וּ û וְ and מִשְׁקַ֤ל mišqˈal מִשְׁקָל weight קֵינֹו֙ qênˌô קַיִן spear שְׁלֹ֤שׁ šᵊlˈōš שָׁלֹשׁ three מֵאֹות֙ mēʔôṯ מֵאָה hundred מִשְׁקַ֣ל mišqˈal מִשְׁקָל weight נְחֹ֔שֶׁת nᵊḥˈōšeṯ נְחֹשֶׁת bronze וְ wᵊ וְ and ה֖וּא hˌû הוּא he חָג֣וּר ḥāḡˈûr חגר gird חֲדָשָׁ֑ה ḥᵃḏāšˈā חָדָשׁ new וַ wa וְ and יֹּ֖אמֶר yyˌōmer אמר say לְ lᵊ לְ to הַכֹּ֥ות hakkˌôṯ נכה strike אֶת־ ʔeṯ- אֵת [object marker] דָּוִֽד׃ dāwˈiḏ דָּוִד David 21:16. Iesbidenob qui fuit de genere Arafa cuius ferrum hastae trecentas uncias adpendebat et accinctus erat ense novo nisus est percutere David Jesbibenob, who was of the race of Arapha, the iron of whose spear weighed three hundred ounces, being girded with a new sword, attempted to kill David. 21:16. Ishbibenob, who was of the ancestry of Arapha, the iron of whose spear weighed three hundred ounces, who had been girded with a new sword, strove to strike down David. 21:16. And Ishbibenob, which [was] of the sons of the giant, the weight of whose spear [weighed] three hundred [shekels] of brass in weight, he being girded with a new [sword], thought to have slain David. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
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 16: Под Рефаимами разумеются древние первообитатели Xанаана, отличавшиеся большим ростом и необыкновенной силой (Втор. II:10-11; Чис. XIII:34). Местом их обитания были Васан (Втор. III:11), земля аммонитян (Втор. II:20-21), земля моавитян (Втор. II:10-11), южные пределы западного Заиорданья - окрестности Xеврона и Иерусалима (Нав XV:8. 13-14; XVIII:16) и др. С рефаимами Священное Писание нередко соединяет, а иногда и обобщает: Енакимов (Нав. XI:21-22), Зузимов, Емимов (Быт. XIV:5), Замзузимов (Втор. II:20-21). О сикле см. прим. к XIV:26. Adam Clarke: Commentary on the Bible - 1831 21:16: Being girded with a new sword - As the word sword is not in the original, we may apply the term new to his armor in general; he had got new arms, a new coat of mail, or something that defended him well, and rendered him very formidable: or it may mean a strong or sharp sword. 2 Kings (2 Samuel) 21:17 Albert Barnes: Notes on the Bible - 1834 21:16: Ishbi-benob - A corrupt reading. The whole passage should perhaps run thus: "And David waxed faint. So they halted in Gob (as in Sa2 21:18-19). And there was a man (in Gob) which was of the sons of the giant, etc." Sons of the giant - The "giant" here Sa2 21:18, Sa2 21:20, Sa2 21:22 is "ha-Raphah," whence, the "Rephaim" Gen 14:5; Deu 2:11. The sons of Ha-raphah, or Rephaim, are different from the "Nephilim," or Giants Gen 6:4; Num 13:33. The sons of Anak were not strictly Rephaim, but Nephilim. Three hundred shekels of brass - About eight pounds. Goliath's spear's head weighed "six hundred shekels of iron." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 21:16: of the sons: Gen 6:4; Num 13:32, Num 13:33; Deu 1:28, Deu 2:10, Deu 2:21, Deu 3:11, Deu 9:2; Sa1 17:4, Sa1 17:5 the giant: or, Rapha, Sa2 21:18, Sa2 21:20 *marg. Sa2 5:18; Gen 14:5 whose spear: Heb. the staff, or, the head thought: Sa1 17:45-51 Geneva 1599 And Ishbibenob, which [was] of the sons of (l) the giant, the weight of whose spear [weighed] three hundred (m) [shekels] of brass in weight, he being girded with a new [sword], thought to have slain David. (l) Or, of Haraphah, the race of giants. (m) Which amounts to 9 3/4 pounds. John Gill And Ishbibenob, which was of the sons of the giant,.... Of Goliath, or of a giant, of the race of them: the weight of whose spear weighed three hundred shekels of brass in weight; which must be understood either of the wood of it, or of the head of it, the flaming point of it, as many interpret it; and if so, it was but half the weight of Goliath's spear, unless there was any difference of the weight of iron and of brass, see 1Kings 17:7, he being girded with a new sword; or rather with a new girdle, as the Targum; and so Jarchi, which might be given him as a mark of honour, or as a token of his having a commission in the army: thought to have slain David; his aim was at him, and perceiving him faint and feeble, thought to take the advantage of it, and dispatch him.
21:1721:17: եւ օգնեաց Դաւթի Աբեսսա որդի Շարուհեայ, եւ եհար զայլազգին եւ սպան զնա. յայնժամ երդուան ա՛րք Դաւթի՝ եւ ասեն, թէ ո՛չ եւս ելցես ընդ մեզ ՚ի պատերազմ, եւ ո՛չ շիջուսցես զճրագդ Իսրայէլի։ 17 Շարուհիի որդի Աբեսսան, սակայն, օգնութեան եկաւ Դաւթին եւ, հարուածելով այլազգուն, սպանեց նրան: Այն ժամանակ Դաւթի մարդիկ երդուեցին՝ ասելով. «Դու այլեւս մեզ հետ պատերազմի չպէտք է դուրս գաս, որ Իսրայէլի ճրագը չհանգի»: 17 Բայց Շարուհեայի որդին Աբեսսան անոր օգնութեան հասաւ ու Փղշտացին զարկաւ ու մեռցուց։ Այն ատեն Դաւիթին մարդիկը անոր երդում ըրին ու ըսին. «Ասկէ ետքը դուն մեզի հետ պատերազմի մի՛ ելլեր, որպէս զի Իսրայէլի ճրագը չմարի»։ Եւ օգնեաց Դաւթի Աբեսսա որդի Շարուհեայ, եւ եհար զայլազգին եւ սպան զնա. յայնժամ երդուան արք Դաւթի եւ ասեն, եթէ` Ոչ եւս ելցես ընդ մեզ ի պատերազմ, եւ ոչ շիջուսցես զճրագդ Իսրայելի: 21:17: եւ օգնեաց Դաւթի Աբեսսա որդի Շարուհեայ, եւ եհար զայլազգին եւ սպան զնա. յայնժամ երդուան ա՛րք Դաւթի՝ եւ ասեն, թէ ո՛չ եւս ելցես ընդ մեզ ՚ի պատերազմ, եւ ո՛չ շիջուսցես զճրագդ Իսրայէլի։ 17 Շարուհիի որդի Աբեսսան, սակայն, օգնութեան եկաւ Դաւթին եւ, հարուածելով այլազգուն, սպանեց նրան: Այն ժամանակ Դաւթի մարդիկ երդուեցին՝ ասելով. «Դու այլեւս մեզ հետ պատերազմի չպէտք է դուրս գաս, որ Իսրայէլի ճրագը չհանգի»: 17 Բայց Շարուհեայի որդին Աբեսսան անոր օգնութեան հասաւ ու Փղշտացին զարկաւ ու մեռցուց։ Այն ատեն Դաւիթին մարդիկը անոր երդում ըրին ու ըսին. «Ասկէ ետքը դուն մեզի հետ պատերազմի մի՛ ելլեր, որպէս զի Իսրայէլի ճրագը չմարի»։ zohrab-1805▾ eastern-1994▾ western am▾	21:1721:17 Но ему помог Авесса, сын Саруин, [и спас Давида Авесса] и поразил Филистимлянина и умертвил его. Тогда люди Давидовы поклялись, говоря: не выйдешь ты больше с нами на войну, чтобы не угас светильник Израиля. 21:17 καὶ και and; even ἐβοήθησεν βοηθεω help αὐτῷ αυτος he; him Αβεσσα αβεσσα son Σαρουιας σαρουιας and; even ἐπάταξεν πατασσω pat; impact τὸν ο the ἀλλόφυλον αλλοφυλος foreigner καὶ και and; even ἐθανάτωσεν θανατοω put to death αὐτόν αυτος he; him τότε τοτε at that ὤμοσαν ομνυω swear οἱ ο the ἄνδρες ανηρ man; husband Δαυιδ δαβιδ Dabid; Thavith λέγοντες λεγω tell; declare οὐκ ου not ἐξελεύσῃ εξερχομαι come out; go out ἔτι ετι yet; still μεθ᾿ μετα with; amid ἡμῶν ημων our εἰς εις into; for πόλεμον πολεμος battle καὶ και and; even οὐ ου not μὴ μη not σβέσῃς σβεννυμι extinguish; quench τὸν ο the λύχνον λυχνος lamp Ισραηλ ισραηλ.1 Israel 21:17 וַ wa וְ and יַּֽעֲזָר־ yyˈaʕᵃzor- עזר help לֹו֙ lˌô לְ to אֲבִישַׁ֣י ʔᵃvîšˈay אֲבִישַׁי Abishai בֶּן־ ben- בֵּן son צְרוּיָ֔ה ṣᵊrûyˈā צְרוּיָה Zeruiah וַ wa וְ and יַּ֥ךְ yyˌaḵ נכה strike אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the פְּלִשְׁתִּ֖י ppᵊlištˌî פְּלִשְׁתִּי Philistine וַ wa וְ and יְמִיתֵ֑הוּ yᵊmîṯˈēhû מות die אָ֣ז ʔˈāz אָז then נִשְׁבְּעוּ֩ nišbᵊʕˌû שׁבע swear אַנְשֵׁי־ ʔanšê- אִישׁ man דָוִ֨ד ḏāwˌiḏ דָּוִד David לֹ֜ו lˈô לְ to לֵ lē לְ to אמֹ֗ר ʔmˈōr אמר say לֹא־ lō- לֹא not תֵצֵ֨א ṯēṣˌē יצא go out עֹ֤וד ʕˈôḏ עֹוד duration אִתָּ֨נוּ֙ ʔittˈānû אֵת together with לַ la לְ to † הַ the מִּלְחָמָ֔ה mmilḥāmˈā מִלְחָמָה war וְ wᵊ וְ and לֹ֥א lˌō לֹא not תְכַבֶּ֖ה ṯᵊḵabbˌeh כבה go out אֶת־ ʔeṯ- אֵת [object marker] נֵ֥ר nˌēr נֵר lamp יִשְׂרָאֵֽל׃ פ yiśrāʔˈēl . f יִשְׂרָאֵל Israel 21:17. praesidioque ei fuit Abisai filius Sarviae et percussum Philistheum interfecit tunc iuraverunt viri David dicentes non egredieris nobiscum in bellum ne extinguas lucernam IsrahelAnd Abisai the son of Sarvia rescued him, and striking the Philistine killed him. Then David's men swore unto him saying: Thou shalt go no more out with us to battle, lest thou put out the lamp of Israel. 21:17. And Abishai, the son of Zeruiah, defended him, and striking the Philistine, he killed him. Then David’s men swore an oath to him, saying, “You shall no longer go out to war with us, lest you extinguish the lamp of Israel.” 21:17. But Abishai the son of Zeruiah succoured him, and smote the Philistine, and killed him. Then the men of David sware unto him, saying, Thou shalt go no more out with us to battle, that thou quench not the light of Israel. 17. But Abishai the son of Zeruiah succoured him, and smote the Philistine, and killed him. Then the men of David sware unto him, saying, Thou shalt go no more out with us to battle, that thou quench not the lamp of Israel. 21:17 But Abishai the son of Zeruiah succoured him, and smote the Philistine, and killed him. Then the men of David sware unto him, saying, Thou shalt go no more out with us to battle, that thou quench not the light of Israel: 21:17 Но ему помог Авесса, сын Саруин, [и спас Давида Авесса] и поразил Филистимлянина и умертвил его. Тогда люди Давидовы поклялись, говоря: не выйдешь ты больше с нами на войну, чтобы не угас светильник Израиля. 21:17 καὶ και and; even ἐβοήθησεν βοηθεω help αὐτῷ αυτος he; him Αβεσσα αβεσσα son Σαρουιας σαρουιας and; even ἐπάταξεν πατασσω pat; impact τὸν ο the ἀλλόφυλον αλλοφυλος foreigner καὶ και and; even ἐθανάτωσεν θανατοω put to death αὐτόν αυτος he; him τότε τοτε at that ὤμοσαν ομνυω swear οἱ ο the ἄνδρες ανηρ man; husband Δαυιδ δαβιδ Dabid; Thavith λέγοντες λεγω tell; declare οὐκ ου not ἐξελεύσῃ εξερχομαι come out; go out ἔτι ετι yet; still μεθ᾿ μετα with; amid ἡμῶν ημων our εἰς εις into; for πόλεμον πολεμος battle καὶ και and; even οὐ ου not μὴ μη not σβέσῃς σβεννυμι extinguish; quench τὸν ο the λύχνον λυχνος lamp Ισραηλ ισραηλ.1 Israel 21:17 וַ wa וְ and יַּֽעֲזָר־ yyˈaʕᵃzor- עזר help לֹו֙ lˌô לְ to אֲבִישַׁ֣י ʔᵃvîšˈay אֲבִישַׁי Abishai בֶּן־ ben- בֵּן son צְרוּיָ֔ה ṣᵊrûyˈā צְרוּיָה Zeruiah וַ wa וְ and יַּ֥ךְ yyˌaḵ נכה strike אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the פְּלִשְׁתִּ֖י ppᵊlištˌî פְּלִשְׁתִּי Philistine וַ wa וְ and יְמִיתֵ֑הוּ yᵊmîṯˈēhû מות die אָ֣ז ʔˈāz אָז then נִשְׁבְּעוּ֩ nišbᵊʕˌû שׁבע swear אַנְשֵׁי־ ʔanšê- אִישׁ man דָוִ֨ד ḏāwˌiḏ דָּוִד David לֹ֜ו lˈô לְ to לֵ lē לְ to אמֹ֗ר ʔmˈōr אמר say לֹא־ lō- לֹא not תֵצֵ֨א ṯēṣˌē יצא go out עֹ֤וד ʕˈôḏ עֹוד duration אִתָּ֨נוּ֙ ʔittˈānû אֵת together with לַ la לְ to † הַ the מִּלְחָמָ֔ה mmilḥāmˈā מִלְחָמָה war וְ wᵊ וְ and לֹ֥א lˌō לֹא not תְכַבֶּ֖ה ṯᵊḵabbˌeh כבה go out אֶת־ ʔeṯ- אֵת [object marker] נֵ֥ר nˌēr נֵר lamp יִשְׂרָאֵֽל׃ פ yiśrāʔˈēl . f יִשְׂרָאֵל Israel 21:17. praesidioque ei fuit Abisai filius Sarviae et percussum Philistheum interfecit tunc iuraverunt viri David dicentes non egredieris nobiscum in bellum ne extinguas lucernam Israhel And Abisai the son of Sarvia rescued him, and striking the Philistine killed him. Then David's men swore unto him saying: Thou shalt go no more out with us to battle, lest thou put out the lamp of Israel. 21:17. And Abishai, the son of Zeruiah, defended him, and striking the Philistine, he killed him. Then David’s men swore an oath to him, saying, “You shall no longer go out to war with us, lest you extinguish the lamp of Israel.” 21:17. But Abishai the son of Zeruiah succoured him, and smote the Philistine, and killed him. Then the men of David sware unto him, saying, Thou shalt go no more out with us to battle, that thou quench not the light of Israel. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 21:17: That thou quench not the light of Israel - David is here considered as the lamp by which all Israel was guided, and without whom all the nation must be involved in darkness. The lamp is the emblem of direction and support. Light is used in this sense by Homer: - Ουδε τι Πατροκλῳ γενομην φαος, αυδ' ἑταροισι Τοις αλλοις, οἱ δη πολεες δαμεν Ἑκτορι διῳ. Iliad, lib. xviii. ver. 102. "I have neither been a Light to Patroclus nor to his companions, who have been slain by the noble Hector." 2 Kings (2 Samuel) 21:18 R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 21:17: Abishai: Sa2 20:6-10 succoured: Sa2 22:19; Psa 46:1, Psa 144:10 Thou shalt: Sa2 18:3 quench: Sa2 14:7; Kg1 11:36, Kg1 15:4; Psa 132:17; Joh 1:8, Joh 1:9, Joh 5:35 light: Heb. candle, or lamp Geneva 1599 But Abishai the son of Zeruiah succoured him, and smote the Philistine, and killed him. Then the men of David sware unto him, saying, Thou shalt go no more out with us to battle, that thou quench not the (n) light of Israel. (n) For the glory and wealth of the country stands in the preservation of the godly magistrate. John Gill But Abishai the son of Zeruiah succoured him,.... Observing him in danger, made haste to his relief: and smote the Philistine, and killed him; it seems as if Abishai engaged with the Philistine, and killed him; but inasmuch as it will bear to be interpreted of David, and since the four giants here and hereafter mentioned are said to fall by the hand of David and his servants, 2Kings 21:22, it may be thought that this man fell by his hand; seeing it is clear that all the rest fell by the hands of his servants: then the men of David sware unto him; after they had observed the danger he was exposed unto, and how narrowly he escaped with his life: saying, thou shalt go no more with us to battle; they had persuaded him not to go to the battle with Absalom; they had suffered him to go with them now, he being, no doubt, forward and pressing to it; but now they were resolute, and determined he should never go more: that thou quench not the light of Israel; signifying that their glory and prosperity depended on his life, and that, should he be taken away, they should be in affliction and adversity, their honour and their happiness would be at an end; the Targum is,"thou mayest not extinguish the kingdom of Israel,''the light and glory of it.
21:1821:18: Եւ եղեւ յետ այնորիկ, եղեւ միւսանգամ պատերա՛զմ ՚ի Գէթ ընդ այլազգիսն. յա՛յնժամ եհար Սովբաք Ովսացի զՍեփտոն ՚ի ծննդոցն Ռափայ[3374]։ [3374] Ոմանք. Եհար Սովբայ Քովսացի։ 18 Դրանից յետոյ Գեթում կրկին պատերազմ եղաւ այլազգիների դէմ: Այն ժամանակ օսացի Սոբաքը սպանեց Սեփտոնին, որը Ռափայի որդիներից էր: 18 Անկէ ետքը նորէն Փղշտացիներուն հետ պատերազմ եղաւ Գովբի մէջ։ Այն ատեն Ովսացի Սովբաք Ռափայի որդիներէն Սեփիան մեռցուց։ Եւ եղեւ յետ այնորիկ, եղեւ միւսանգամ պատերազմ ^[314]ի Գէթ ընդ այլազգիսն. յայնժամ եհար Սովբաք Ովսացի զՍեփտոն ի ծննդոցն Ռափայ: 21:18: Եւ եղեւ յետ այնորիկ, եղեւ միւսանգամ պատերա՛զմ ՚ի Գէթ ընդ այլազգիսն. յա՛յնժամ եհար Սովբաք Ովսացի զՍեփտոն ՚ի ծննդոցն Ռափայ[3374]։ [3374] Ոմանք. Եհար Սովբայ Քովսացի։ 18 Դրանից յետոյ Գեթում կրկին պատերազմ եղաւ այլազգիների դէմ: Այն ժամանակ օսացի Սոբաքը սպանեց Սեփտոնին, որը Ռափայի որդիներից էր: 18 Անկէ ետքը նորէն Փղշտացիներուն հետ պատերազմ եղաւ Գովբի մէջ։ Այն ատեն Ովսացի Սովբաք Ռափայի որդիներէն Սեփիան մեռցուց։ zohrab-1805▾ eastern-1994▾ western am▾	21:1821:18 Потом была снова война с Филистимлянами в Гобе; тогда Совохай Хушатянин убил Сафута, одного из потомков Рефаимов. 21:18 καὶ και and; even ἐγενήθη γινομαι happen; become μετὰ μετα with; amid ταῦτα ουτος this; he ἔτι ετι yet; still πόλεμος πολεμος battle ἐν εν in Γεθ γεθ with; amid τῶν ο the ἀλλοφύλων αλλοφυλος foreigner τότε τοτε at that ἐπάταξεν πατασσω pat; impact Σεβοχα σεβοχα the Αστατωθι αστατωθι the Σεφ σεφ the ἐν εν in τοῖς ο the ἐκγόνοις εκγονος descendant τοῦ ο the Ραφα ραφα Rapha; Rhafa 21:18 וַֽ wˈa וְ and יְהִי֙ yᵊhˌî היה be אַֽחֲרֵי־ ʔˈaḥᵃrê- אַחַר after כֵ֔ן ḵˈēn כֵּן thus וַ wa וְ and תְּהִי־ ttᵊhî- היה be עֹ֧וד ʕˈôḏ עֹוד duration הַ ha הַ the מִּלְחָמָ֛ה mmilḥāmˈā מִלְחָמָה war בְּ bᵊ בְּ in גֹ֖וב ḡˌôv גֹּוב Gob עִם־ ʕim- עִם with פְּלִשְׁתִּ֑ים pᵊlištˈîm פְּלִשְׁתִּי Philistine אָ֣ז ʔˈāz אָז then הִכָּ֗ה hikkˈā נכה strike סִבְּכַי֙ sibbᵊḵˌay סִבְּכַי Sibbecai הַ ha הַ the חֻ֣שָׁתִ֔י ḥˈušāṯˈî חֻשָׁתִי Hushathite אֶת־ ʔeṯ- אֵת [object marker] סַ֕ף sˈaf סַף Saph אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] בִּ bi בְּ in ילִדֵ֥י yliḏˌê יָלִיד son הָ hā הַ the רָפָֽה׃ פ rāfˈā . f רָפָה Rapha 21:18. secundum quoque fuit bellum in Gob contra Philistheos tunc percussit Sobbochai de Usathi Seph de stirpe ArafaThere was also a second battle in Gob against the Philistines: then Sobochai of Husathi slew Saph of the race of Arapha of the family of the giants. 21:18. Also, a second war occurred in Gob against the Philistines. Then Sibbecai from Hushah struck down Saph, from the stock of Arapha, of the ancestry of the giants. 21:18. And it came to pass after this, that there was again a battle with the Philistines at Gob: then Sibbechai the Hushathite slew Saph, which [was] of the sons of the giant. 18. And it came to pass after this, that there was again war with the Philistines at Gob: then Sibbecai the Hushathite slew Saph, which was of the sons of the giant. 21:18 And it came to pass after this, that there was again a battle with the Philistines at Gob: then Sibbechai the Hushathite slew Saph, which [was] of the sons of the giant: 21:18 Потом была снова война с Филистимлянами в Гобе; тогда Совохай Хушатянин убил Сафута, одного из потомков Рефаимов. 21:18 καὶ και and; even ἐγενήθη γινομαι happen; become μετὰ μετα with; amid ταῦτα ουτος this; he ἔτι ετι yet; still πόλεμος πολεμος battle ἐν εν in Γεθ γεθ with; amid τῶν ο the ἀλλοφύλων αλλοφυλος foreigner τότε τοτε at that ἐπάταξεν πατασσω pat; impact Σεβοχα σεβοχα the Αστατωθι αστατωθι the Σεφ σεφ the ἐν εν in τοῖς ο the ἐκγόνοις εκγονος descendant τοῦ ο the Ραφα ραφα Rapha; Rhafa 21:18 וַֽ wˈa וְ and יְהִי֙ yᵊhˌî היה be אַֽחֲרֵי־ ʔˈaḥᵃrê- אַחַר after כֵ֔ן ḵˈēn כֵּן thus וַ wa וְ and תְּהִי־ ttᵊhî- היה be עֹ֧וד ʕˈôḏ עֹוד duration הַ ha הַ the מִּלְחָמָ֛ה mmilḥāmˈā מִלְחָמָה war בְּ bᵊ בְּ in גֹ֖וב ḡˌôv גֹּוב Gob עִם־ ʕim- עִם with פְּלִשְׁתִּ֑ים pᵊlištˈîm פְּלִשְׁתִּי Philistine אָ֣ז ʔˈāz אָז then הִכָּ֗ה hikkˈā נכה strike סִבְּכַי֙ sibbᵊḵˌay סִבְּכַי Sibbecai הַ ha הַ the חֻ֣שָׁתִ֔י ḥˈušāṯˈî חֻשָׁתִי Hushathite אֶת־ ʔeṯ- אֵת [object marker] סַ֕ף sˈaf סַף Saph אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] בִּ bi בְּ in ילִדֵ֥י yliḏˌê יָלִיד son הָ hā הַ the רָפָֽה׃ פ rāfˈā . f רָפָה Rapha 21:18. secundum quoque fuit bellum in Gob contra Philistheos tunc percussit Sobbochai de Usathi Seph de stirpe Arafa There was also a second battle in Gob against the Philistines: then Sobochai of Husathi slew Saph of the race of Arapha of the family of the giants. 21:18. Also, a second war occurred in Gob against the Philistines. Then Sibbecai from Hushah struck down Saph, from the stock of Arapha, of the ancestry of the giants. 21:18. And it came to pass after this, that there was again a battle with the Philistines at Gob: then Sibbechai the Hushathite slew Saph, which [was] of the sons of the giant. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
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 18: В Гобе. В 1: Пар. XX:4: и у Иосифа Флавия поставлено "в Газере". Газер - город на северо-западе от Иерусалима. Adam Clarke: Commentary on the Bible - 1831 21:18: A battle - at Gob - Instead of Gob, several editions, and about forty of Kennicott's and De Rossi's MSS., have Nob; but Gezer is the name in the parallel place, Ch1 20:4. 2 Kings (2 Samuel) 21:19 Albert Barnes: Notes on the Bible - 1834 21:18: A battle in Gob - In the parallel passage (marginal reference), "Gezer" is named as the field of this battle. However, Gath is named Sa2 21:20, Sa2 21:22 in a way to make it probable that Gath was the scene of all the battles. The Septuagint in this verse has "Gath." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 21:18: Sibbechai: Ch1 11:29, Ch1 20:4 Saph: or, Sippai, Ch1 20:4 the giant: or, Rapha, Sa2 21:16, Sa2 21:20 *marg. Geneva 1599 And it came to pass after this, that there was again a battle with the Philistines at (o) Gob: then Sibbechai the Hushathite slew Saph, which [was] of the sons of the giant. (o) Called Gezer, and Saph is called Sippai, (1Chron 20:4). John Gill And it came to pass after this,.... After the former battle: that there was again a battle with the Philistines at Gob; in 1Chron 20:4 it is called Gezer; either the place had two names, or these two places were near each other; so that the battle may be said to be fought both at the one and at the other, being fought equally near to both: then Sibbechai the Hushathite slew Saph, which was of the sons of the giant; who is called Sippai, 1Chron 20:4; he had his name from the lintel of a door, being as high as one, so tall that he could scarce go under one. Sibbechai was one of David's worthies, 1Chron 11:29; perhaps a descendant of Hushah, who sprung from Judah, 1Chron 4:4. John Wesley After this - After the battle last mentioned.
21:1921:19: Եւ եղեւ միւսանգամ պատերազմ յՌովբ ընդ այլազգիսն. եւ եհար Էլէանան որդի Արիովգիմայ Բեթղահեմացւոյ զԳողիադ Գեթացի. եւ փայտ նիզակի նորա իբրեւ զստորի ոստայնանկաց։ 19 Դարձեալ պատերազմ եղաւ Ռոբում այլազգիների դէմ, եւ բեթղեհէմացի Արիոդիմի որդի Եղէանան սպանեց գեթացի Գողիաթին, որի նիզակի բռնակը ոստայնանկների գլան էր յիշեցնում: 19 Նորէն Փղշտացիներուն հետ պատերազմ եղաւ Գովբի մէջ ու Բեթլեհեմացի Արիովրգիմի որդին Ելէանան Գեթացի Գողիաթին եղբայրը զարկաւ, որուն նիզակին բունը ոստայնանկներու գլանին պէս էր։ Եւ եղեւ միւսանգամ պատերազմ ^[315]յՌովբ ընդ այլազգիսն. եւ եհար Եղէանան որդի Արիովդիմայ Բեթղեհեմացւոյ զԳողիադ Գեթացի, եւ փայտ նիզակի նորա իբրեւ ստորի ոստայնանկաց: 21:19: Եւ եղեւ միւսանգամ պատերազմ յՌովբ ընդ այլազգիսն. եւ եհար Էլէանան որդի Արիովգիմայ Բեթղահեմացւոյ զԳողիադ Գեթացի. եւ փայտ նիզակի նորա իբրեւ զստորի ոստայնանկաց։ 19 Դարձեալ պատերազմ եղաւ Ռոբում այլազգիների դէմ, եւ բեթղեհէմացի Արիոդիմի որդի Եղէանան սպանեց գեթացի Գողիաթին, որի նիզակի բռնակը ոստայնանկների գլան էր յիշեցնում: 19 Նորէն Փղշտացիներուն հետ պատերազմ եղաւ Գովբի մէջ ու Բեթլեհեմացի Արիովրգիմի որդին Ելէանան Գեթացի Գողիաթին եղբայրը զարկաւ, որուն նիզակին բունը ոստայնանկներու գլանին պէս էր։ zohrab-1805▾ eastern-1994▾ western am▾	21:1921:19 Было и другое сражение в Гобе; тогда убил Елханан, сын Ягаре-Оргима Вифлеемского, Голиафа Гефянина, у которого древко копья было, как навой у ткачей. 21:19 καὶ και and; even ἐγένετο γινομαι happen; become ὁ ο the πόλεμος πολεμος battle ἐν εν in Γοβ γοβ with; amid τῶν ο the ἀλλοφύλων αλλοφυλος foreigner καὶ και and; even ἐπάταξεν πατασσω pat; impact Ελεαναν ελεαναν son Αριωργιμ αριωργιμ the Βαιθλεεμίτης βαιθλεεμιτης the Γολιαθ γολιαθ the Γεθθαῖον γεθθαιος and; even τὸ ο the ξύλον ξυλον wood; timber τοῦ ο the δόρατος δορυ he; him ὡς ως.1 as; how ἀντίον αντιον weave 21:19 וַ wa וְ and תְּהִי־ ttᵊhî- היה be עֹ֧וד ʕˈôḏ עֹוד duration הַ ha הַ the מִּלְחָמָ֛ה mmilḥāmˈā מִלְחָמָה war בְּ bᵊ בְּ in גֹ֖וב ḡˌôv גֹּוב Gob עִם־ ʕim- עִם with פְּלִשְׁתִּ֑ים pᵊlištˈîm פְּלִשְׁתִּי Philistine וַ wa וְ and יַּ֡ךְ yyˈaḵ נכה strike אֶלְחָנָן֩ ʔelḥānˌān אֶלְחָנָן Elhanan בֶּן־ ben- בֵּן son יַעְרֵי֙ yaʕrˌê יַעֲרֵי Jaare-oregim אֹרְגִ֜ים ʔōrᵊḡˈîm ארג weave בֵּ֣ית bˈêṯ בַּיִת house הַ ha הַ the לַּחְמִ֗י llaḥmˈî לַחְמִי -lehemite אֵ֚ת ˈʔēṯ אֵת [object marker] גָּלְיָ֣ת golyˈāṯ גָּלְיָת Goliath הַ ha הַ the גִּתִּ֔י ggittˈî גִּתִּי Gittite וְ wᵊ וְ and עֵ֣ץ ʕˈēṣ עֵץ tree חֲנִיתֹ֔ו ḥᵃnîṯˈô חֲנִית spear כִּ ki כְּ as מְנֹ֖ור mᵊnˌôr מָנֹור weaver's beam אֹרְגִֽים׃ ס ʔōrᵊḡˈîm . s ארג weave 21:19. tertium quoque fuit bellum in Gob contra Philistheos in quo percussit Adeodatus filius Saltus polymitarius bethleemites Goliath Gettheum cuius hastile hastae erat quasi liciatorium texentiumAnd there was a third battle in Gob against the Philistines, in which Adeodatus the son of the Forrest an embroiderer of Bethlehem slew Goliath the Gethite, the shaft of whose spear was like a weaver's beam. 21:19. Then there was a third war in Gob against the Philistines, in which Adeodatus, a son of the forest, a weaver from Bethlehem, struck down Goliath the Gittite, the shaft of whose spear was like the beam used by a cloth maker. 21:19. And there was again a battle in Gob with the Philistines, where Elhanan the son of Jaareoregim, a Bethlehemite, slew [the brother of] Goliath the Gittite, the staff of whose spear [was] like a weaver’s beam. 19. And there was again war with the Philistines at Gob; and Elhanan the son of Jaare-oregim the Beth-lehemite slew Goliath the Gittite, the staff of whose spear was like a weaver’s beam. 21:19 And there was again a battle in Gob with the Philistines, where Elhanan the son of Jaare- oregim, a Beth- lehemite, slew [the brother of] Goliath the Gittite, the staff of whose spear [was] like a weaver' s beam: 21:19 Было и другое сражение в Гобе; тогда убил Елханан, сын Ягаре-Оргима Вифлеемского, Голиафа Гефянина, у которого древко копья было, как навой у ткачей. 21:19 καὶ και and; even ἐγένετο γινομαι happen; become ὁ ο the πόλεμος πολεμος battle ἐν εν in Γοβ γοβ with; amid τῶν ο the ἀλλοφύλων αλλοφυλος foreigner καὶ και and; even ἐπάταξεν πατασσω pat; impact Ελεαναν ελεαναν son Αριωργιμ αριωργιμ the Βαιθλεεμίτης βαιθλεεμιτης the Γολιαθ γολιαθ the Γεθθαῖον γεθθαιος and; even τὸ ο the ξύλον ξυλον wood; timber τοῦ ο the δόρατος δορυ he; him ὡς ως.1 as; how ἀντίον αντιον weave 21:19 וַ wa וְ and תְּהִי־ ttᵊhî- היה be עֹ֧וד ʕˈôḏ עֹוד duration הַ ha הַ the מִּלְחָמָ֛ה mmilḥāmˈā מִלְחָמָה war בְּ bᵊ בְּ in גֹ֖וב ḡˌôv גֹּוב Gob עִם־ ʕim- עִם with פְּלִשְׁתִּ֑ים pᵊlištˈîm פְּלִשְׁתִּי Philistine וַ wa וְ and יַּ֡ךְ yyˈaḵ נכה strike אֶלְחָנָן֩ ʔelḥānˌān אֶלְחָנָן Elhanan בֶּן־ ben- בֵּן son יַעְרֵי֙ yaʕrˌê יַעֲרֵי Jaare-oregim אֹרְגִ֜ים ʔōrᵊḡˈîm ארג weave בֵּ֣ית bˈêṯ בַּיִת house הַ ha הַ the לַּחְמִ֗י llaḥmˈî לַחְמִי -lehemite אֵ֚ת ˈʔēṯ אֵת [object marker] גָּלְיָ֣ת golyˈāṯ גָּלְיָת Goliath הַ ha הַ the גִּתִּ֔י ggittˈî גִּתִּי Gittite וְ wᵊ וְ and עֵ֣ץ ʕˈēṣ עֵץ tree חֲנִיתֹ֔ו ḥᵃnîṯˈô חֲנִית spear כִּ ki כְּ as מְנֹ֖ור mᵊnˌôr מָנֹור weaver's beam אֹרְגִֽים׃ ס ʔōrᵊḡˈîm . s ארג weave 21:19. tertium quoque fuit bellum in Gob contra Philistheos in quo percussit Adeodatus filius Saltus polymitarius bethleemites Goliath Gettheum cuius hastile hastae erat quasi liciatorium texentium And there was a third battle in Gob against the Philistines, in which Adeodatus the son of the Forrest an embroiderer of Bethlehem slew Goliath the Gethite, the shaft of whose spear was like a weaver's beam. 21:19. Then there was a third war in Gob against the Philistines, in which Adeodatus, a son of the forest, a weaver from Bethlehem, struck down Goliath the Gittite, the shaft of whose spear was like the beam used by a cloth maker. 21:19. And there was again a battle in Gob with the Philistines, where Elhanan the son of Jaareoregim, a Bethlehemite, slew [the brother of] Goliath the Gittite, the staff of whose spear [was] like a weaver’s beam. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 21:19: Elhanan the son of Jaare-oregim - slew - Goliath the Gittite - Here is a most manifest corruption of the text, or gross mistake of the transcriber; David, not Elhanan, slew Goliath. In Ch1 20:5, the parallel place, it stands thus: "Elhanan, the son of Jair, slew Lahmi, the brother of Goliath the Gittite, whose spear-staff was like a weaver's beam." This is plain; and our translators have borrowed some words from Chronicles to make both texts agree. The corruption may be easily accounted for by considering that ארגים oregim, which signifies weavers, has slipped out of one line into the other; and that בית הלחמי beith hallachmi, the Beth-lehemite, is corrupted from את לחמי eth Lachmi; then the reading will be the same as in Chronicles. Dr. Kennicott has made this appear very plain in his First Dissertation on the Hebrew Text, p. 78, etc. 2 Kings (2 Samuel) 21:20 Albert Barnes: Notes on the Bible - 1834 21:19: The Hebrew text is manifestly very corrupt. First, for "Jaare-oregim," Ch1 20:5 gives us the reading Jair. "Oregim" has evidently got in by a transcriber's error from the line below, where "oregim" is the Hebrew for "weavers." Again, the word the "Bethlehemite" is very doubtful. It is supported by Sa2 23:24, but it is not found in the far purer text of Ch1 20:5, but instead of it we find the name of the Philistine slain by Elhanan, "Lahmi the brother of Goliath the Gittite." It is probable, therefore, that either the words "the Bethlehemite," are a corruption of "Lahmi," or that the recurrence of "Lahmi," and the termination of "Beth-lehemite" has confused the transcriber, and led to the omission of one of the words in each text. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 21:19: Elhanan: etc. Instead of את גלית יערי ארגיס בית הלחמי, of the text, we should certainly read, as in the parallel text, "and Elhanan the son of Jair, slew Lahmi the brother of Goliath." Ch1 11:26 Jaareoregim: or, Jair, Ch1 20:5 Goliath: Sa1 17:4-11 Geneva 1599 And there was again a battle in Gob with the Philistines, where Elhanan the son of Jaareoregim, a Bethlehemite, slew [the brother of] (p) Goliath the Gittite, the staff of whose spear [was] like a weaver's beam. (p) That is, Lahmi the brother of Goliath, whom David slew, (1Chron 20:5). John Gill And there was again a battle in Gob with the Philistines,.... Another battle with them in the same place: where Elhanan the son of Jaareoregim, a Bethlehemite, slew the brother of Goliath the Gittite; the word "brother" is rightly supplied from 1Chron 20:5; where his name is said to be Lahmi, for not Goliath himself was slain, though some so interpret it, and take Elhanan to be David; so Jarchi, and with which agrees the Targum; but he was slain not at Gob, but in the valley of Elah, nor had David any such name as Elhanan; he was one of David's worthies, 2Kings 23:24; where he is called the son of Dodo, and in 1Chron 20:5, the son of Jair; and Lahmi there may not be the name of Goliath's brother, but, as here, the country name of Elhanan; for the words (z) there may be rendered,"and Elhanan the son of Jair, the Lehemite (i.e. the Bethlehemite), slew the brother of Goliath the Gittite,''and so perfectly agrees, with this: the staff of whose spear was like a weaver's beam; not of Goliath's brother, but of Goliath himself, 1Kings 17:7. (z) Vid. Buxtorf. Anticritic. par. 2. c. 2. p. 421.
21:2021:20: Եւ եղեւ միւսանգամ պատերազմ ՚ի Գէթ. եւ էր անդ այր մի անուն Մագւոն, եւ մատունք ձեռաց նորա եւ ոտից վեց վեց քսան եւ չորք թուով. եւ նա ծնաւ Ռափայ[3375]. [3375] Ոմանք. Այր մի Մադիոն. կամ՝ Մագտիոն. ուր Ոսկան. ՚ի Մակդիոն։ 20 Դարձեալ պատերազմ եղաւ Գեթում: Այդ ժամանակ մի մարդ կար Մաով անունով, որի ձեռքերի ու ոտքերի մատները վեց-վեց հատ էին՝ ընդամէնը քսանչորս մատ: 20 Նորէն Գէթի մէջ պատերազմ եղաւ։ Երկայնահասակ մարդ մը կար, որուն ձեռքերուն մատները ու ոտքերուն մատները վեց վեց հատ ըլլալով՝ քսանըչորս մատ ունէր։ Անիկա ալ Ռափայի որդիներէն էր։ Եւ եղեւ միւսանգամ պատերազմ ի Գէթ. եւ էր անդ այր մի ^[316]Մաովն, եւ մատունք ձեռաց նորա եւ ոտից վեց վեց քսան եւ չորք թուով. եւ նա ծնաւ Ռափայ: 21:20: Եւ եղեւ միւսանգամ պատերազմ ՚ի Գէթ. եւ էր անդ այր մի անուն Մագւոն, եւ մատունք ձեռաց նորա եւ ոտից վեց վեց քսան եւ չորք թուով. եւ նա ծնաւ Ռափայ[3375]. [3375] Ոմանք. Այր մի Մադիոն. կամ՝ Մագտիոն. ուր Ոսկան. ՚ի Մակդիոն։ 20 Դարձեալ պատերազմ եղաւ Գեթում: Այդ ժամանակ մի մարդ կար Մաով անունով, որի ձեռքերի ու ոտքերի մատները վեց-վեց հատ էին՝ ընդամէնը քսանչորս մատ: 20 Նորէն Գէթի մէջ պատերազմ եղաւ։ Երկայնահասակ մարդ մը կար, որուն ձեռքերուն մատները ու ոտքերուն մատները վեց վեց հատ ըլլալով՝ քսանըչորս մատ ունէր։ Անիկա ալ Ռափայի որդիներէն էր։ zohrab-1805▾ eastern-1994▾ western am▾	21:2021:20 Было еще сражение в Гефе; и был {там} один человек рослый, имевший по шести пальцев на руках и на ногах, всего двадцать четыре, также из потомков Рефаимов, 21:20 καὶ και and; even ἐγένετο γινομαι happen; become ἔτι ετι yet; still πόλεμος πολεμος battle ἐν εν in Γεθ γεθ and; even ἦν ειμι be ἀνὴρ ανηρ man; husband Μαδων μαδων and; even οἱ ο the δάκτυλοι δακτυλος finger τῶν ο the χειρῶν χειρ hand αὐτοῦ αυτος he; him καὶ και and; even οἱ ο the δάκτυλοι δακτυλος finger τῶν ο the ποδῶν πους foot; pace αὐτοῦ αυτος he; him ἓξ εξ six καὶ και and; even ἕξ εξ six εἴκοσι εικοσι twenty τέσσαρες τεσσαρες four ἀριθμῷ αριθμος number καί και and; even γε γε in fact αὐτὸς αυτος he; him ἐτέχθη τικτω give birth; produce τῷ ο the Ραφα ραφα Rapha; Rhafa 21:20 וַ wa וְ and תְּהִי־ ttᵊhî- היה be עֹ֥וד ʕˌôḏ עֹוד duration מִלְחָמָ֖ה milḥāmˌā מִלְחָמָה war בְּ bᵊ בְּ in גַ֑ת ḡˈaṯ גַּת Gath וַ wa וְ and יְהִ֣י׀ yᵊhˈî היה be אִ֣ישׁ ʔˈîš אִישׁ man מָדֹ֗וןמדין māḏˈôn מָדֹון contention וְ wᵊ וְ and אֶצְבְּעֹ֣ת ʔeṣbᵊʕˈōṯ אֶצְבַּע finger יָדָיו֩ yāḏāʸw יָד hand וְ wᵊ וְ and אֶצְבְּעֹ֨ת ʔeṣbᵊʕˌōṯ אֶצְבַּע finger רַגְלָ֜יו raḡlˈāʸw רֶגֶל foot שֵׁ֣שׁ šˈēš שֵׁשׁ six וָ wā וְ and שֵׁ֗שׁ šˈēš שֵׁשׁ six עֶשְׂרִ֤ים ʕeśrˈîm עֶשְׂרִים twenty וְ wᵊ וְ and אַרְבַּע֙ ʔarbˌaʕ אַרְבַּע four מִסְפָּ֔ר mispˈār מִסְפָּר number וְ wᵊ וְ and גַם־ ḡam- גַּם even ה֖וּא hˌû הוּא he יֻלַּ֥ד yullˌaḏ ילד bear לְ lᵊ לְ to הָ hā הַ the רָפָֽה׃ rāfˈā רָפָה Rapha 21:20. quartum bellum fuit in Geth in quo vir excelsus qui senos in manibus pedibusque habebat digitos id est viginti et quattuor et erat de origine ArafaA fourth battle was in Geth: where there was a man of great stature, that had six fingers on each hand, and six toes on each foot, four and twenty in all, and he was of the race of Arapha. 21:20. A fourth battle was in Gath. In that place, there was a lofty man, who had six digits on each hand and each foot, that is, twenty-four in all, and he was from the origins of Arapha. 21:20. And there was yet a battle in Gath, where was a man of [great] stature, that had on every hand six fingers, and on every foot six toes, four and twenty in number; and he also was born to the giant. 20. And there was again war at Gath, where was a man of great stature, that had on every hand six fingers, and on every foot six toes, four and twenty in number; and he also was born to the giant. 21:20 And there was yet a battle in Gath, where was a man of [great] stature, that had on every hand six fingers, and on every foot six toes, four and twenty in number; and he also was born to the giant: 21:20 Было еще сражение в Гефе; и был {там} один человек рослый, имевший по шести пальцев на руках и на ногах, всего двадцать четыре, также из потомков Рефаимов, 21:20 καὶ και and; even ἐγένετο γινομαι happen; become ἔτι ετι yet; still πόλεμος πολεμος battle ἐν εν in Γεθ γεθ and; even ἦν ειμι be ἀνὴρ ανηρ man; husband Μαδων μαδων and; even οἱ ο the δάκτυλοι δακτυλος finger τῶν ο the χειρῶν χειρ hand αὐτοῦ αυτος he; him καὶ και and; even οἱ ο the δάκτυλοι δακτυλος finger τῶν ο the ποδῶν πους foot; pace αὐτοῦ αυτος he; him ἓξ εξ six καὶ και and; even ἕξ εξ six εἴκοσι εικοσι twenty τέσσαρες τεσσαρες four ἀριθμῷ αριθμος number καί και and; even γε γε in fact αὐτὸς αυτος he; him ἐτέχθη τικτω give birth; produce τῷ ο the Ραφα ραφα Rapha; Rhafa 21:20 וַ wa וְ and תְּהִי־ ttᵊhî- היה be עֹ֥וד ʕˌôḏ עֹוד duration מִלְחָמָ֖ה milḥāmˌā מִלְחָמָה war בְּ bᵊ בְּ in גַ֑ת ḡˈaṯ גַּת Gath וַ wa וְ and יְהִ֣י׀ yᵊhˈî היה be אִ֣ישׁ ʔˈîš אִישׁ man מָדֹ֗וןמדין māḏˈôn מָדֹון contention וְ wᵊ וְ and אֶצְבְּעֹ֣ת ʔeṣbᵊʕˈōṯ אֶצְבַּע finger יָדָיו֩ yāḏāʸw יָד hand וְ wᵊ וְ and אֶצְבְּעֹ֨ת ʔeṣbᵊʕˌōṯ אֶצְבַּע finger רַגְלָ֜יו raḡlˈāʸw רֶגֶל foot שֵׁ֣שׁ šˈēš שֵׁשׁ six וָ wā וְ and שֵׁ֗שׁ šˈēš שֵׁשׁ six עֶשְׂרִ֤ים ʕeśrˈîm עֶשְׂרִים twenty וְ wᵊ וְ and אַרְבַּע֙ ʔarbˌaʕ אַרְבַּע four מִסְפָּ֔ר mispˈār מִסְפָּר number וְ wᵊ וְ and גַם־ ḡam- גַּם even ה֖וּא hˌû הוּא he יֻלַּ֥ד yullˌaḏ ילד bear לְ lᵊ לְ to הָ hā הַ the רָפָֽה׃ rāfˈā רָפָה Rapha 21:20. quartum bellum fuit in Geth in quo vir excelsus qui senos in manibus pedibusque habebat digitos id est viginti et quattuor et erat de origine Arafa A fourth battle was in Geth: where there was a man of great stature, that had six fingers on each hand, and six toes on each foot, four and twenty in all, and he was of the race of Arapha. 21:20. A fourth battle was in Gath. In that place, there was a lofty man, who had six digits on each hand and each foot, that is, twenty-four in all, and he was from the origins of Arapha. 21:20. And there was yet a battle in Gath, where was a man of [great] stature, that had on every hand six fingers, and on every foot six toes, four and twenty in number; and he also was born to the giant. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 20: Очевидно, Голиаф, сраженный Давидом (1: Цар. XVII), не был единственным филистимским великаном в Гефе. См. прим. к 16: ст. Adam Clarke: Commentary on the Bible - 1831 21:20: On every hand six fingers - This is not a solitary instance: Tavernier informs us that the eldest son of the emperor of Java, who reigned in 1648, had six fingers on each hand, and six toes on each foot. And Maupertuis, in his seventeenth letter, says that he met with two families near Berlin, where sedigitism was equally transmitted on both sides of father and mother. I saw once a young girl, in the county of Londonderry, in Ireland, who had six fingers on each hand, and six toes on each foot, but her stature had nothing gigantic in it. The daughters of Caius Horatius, of patrician dignity, were called sedigitae, because they had six fingers on each hand. Volcatius, a poet, was called sedigitus for the same reason. See Pliny's Hist. Nat., lib. xi., cap. 43. There are evidently many places in this chapter in which the text has suffered much from the ignorance or carelessness of transcribers; and indeed I suspect the whole has suffered so materially as to distort, if not misrepresent the principal facts. It seems as if a Gibeonite has had something to do with the copies that are come down to us, or that the first fourteen verses have been inserted from a less authentic document than the rest of the book. I shall notice some of the most unaccountable, and apparently exceptionable particulars: - 1. The famine, Sa2 21:1, is not spoken of anywhere else, nor at all referred to in the books of Kings or Chronicles; and, being of three years' duration, it was too remarkable to be omitted in the history of David. 2. The circumstance of Saul's attempt to exterminate the Gibeonites is nowhere else mentioned; and, had it taken place, it is not likely it would have been passed over in the history of Saul's transgressions. Indeed, it would have been such a breach of the good faith by which the whole nation was bound to this people, that an attempt of the kind could scarcely have failed to raise an insurrection through all Israel. 3. The wish of David that the Gibeonites, little better than a heathenish people, should bless the inheritance of the Lord, is unconstitutional and unlikely. 4. That God should leave the choice of the atonement to such a people, or indeed to any people, seems contrary to his established laws and particular providence. 5. That he should require seven innocent men to be hung up in place of their offending father, in whose iniquity they most likely never had a share, seems inconsistent with justice and mercy. 6. In Sa2 21:8, there is mention made of five sons of Michal, which she bore (ילדה yaledah) unto Adriel. Now, 1. Michal was never the wife of Adriel, but of David and Phaltiel. 2. She never appears to have had any children, see Sa2 6:23; this I have been obliged to correct in the preceding notes by putting Merab in the place of Michal. 7. The seven sons of Saul, mentioned here, are represented as a sacrifice required by God, to make an atonement for the sin of Saul. Does God in any case require human blood for sacrifice? And is it not such a sacrifice that is represented here? Dr. Delaney and others imagine that these seven sons were principal agents in the execution of their father's purpose; but of this there is no proof. Mephibosheth, the son of Jonathan, certainly had no hand in this projected massacre, he was ever lame, and could not be so employed; and yet he would have been one of the seven had it not been for the covenant made before with his father: But the king spared Mephibosheth the son of Jonathan - because of the Lord's oath that was between them, Sa2 21:7. 8. The circumstance of Rizpah's watching the bodies of those victims, upon a rock, and probably in the open air, both day and night, from March to October, or even for a much less period, is, as it is here related, very extraordinary and improbable. 9. The hanging the bodies so long was against an express law of God, which ordained that those who were hanged on a tree should be taken down before sunset, and buried the same day, lest the land should be defiled, (Deu 21:22, Deu 21:23). Therefore, 1. God did not command a breach of his own law. 2. David was too exact an observer of that law to require it. 3. The people could not have endured it; for, in that sultry season, the land would indeed have been defiled by the putrefaction of the dead bodies; and this would, in all likelihood, have added pestilence to famine. 10. The story of collecting and burying the bones of Saul and Jonathan is not very likely, considering that the men of Jabesh-gilead had burned their bodies, and buried the remaining bones under a tree at Jabesh, Sa1 31:12, Sa1 31:13; yet still it is possible. 11. Josephus takes as much of this story as he thinks proper, but says not one word about Rizpah, and her long watching over her slaughtered sons. 12. Even the facts in this chapter, which are mentioned in other places, (see Ch1 20:4, etc.), are greatly distorted and corrupted; for we have already seen that Elhanan is made here to kill Goliath the Gittite, whom it is well known David slew; and it is only by means of the parallel place above that we can restore this to historical truth. That there have been attempts to remove some of these objections, I know; and I know also that these attempts have been in general without success. Till I get farther light on the subject, I am led to conclude that the whole chapter is not now what it would be, coming from the pen of an inspired writer; and that this part of the Jewish records has suffered much from rabbinical glosses, alterations, and additions. The law, the prophets, and the hagiographa, including Psalms, Proverbs, Ecclesiastes, etc., have been ever considered as possessing the highest title to Divine inspiration; and therefore have been most carefully preserved and transcribed; but the historical books, especially Samuel, Kings, and Chronicles, have not ranked so high, have been less carefully preserved, and have been the subjects of frequent alteration and corruption. Yet still the great foundation of God standeth sure and is sufficiently attested by his own broad seal of consistency, truth, and holiness. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 21:20: yet a battle: Ch1 20:6 the giant: or, Rapha, Sa2 21:16, Sa2 21:18 *marg. John Gill And there was yet a battle in Gath,.... Besides the battles in the above place or places; for this does not necessarily suppose that one of the said battles had been there, only that this, which was another battle, had been there: where was a man of great stature; for so the sense of the word appears to be from 1Chron 20:6; though here it signifies a man of strife and contention, a man of war, and both were true of him: that had on every hand six fingers, and on every foot six toes, four and twenty in number; twelve fingers on his two hands, and twelve toes on his two feet. Pliny (a) speaks of one M. Curiatius, a patrician, who had two daughters that had six fingers on an hand, and were called "Sedigitae", six-fingered; and of Volcatius, a famous poet, called "Sedigitus", or six-fingered, for the same reason; and elsewhere, from other writers (b) he makes mention of a people that had eight toes each foot; so Ctesias (c) speaks of a people in the mountains of India, which have eight fingers on each hand, and eight toes on each foot, both men and women: and he also was born to the giant; a son of a giant. (a) Nat. Hist. l. 11. c. 43. (b) Megasthenes apud ib. l. 7. c. 2. (c) In Indicis, c. 31.
21:2121:21: եւ նախատէր զԻսրայէլ. եւ եհար զնա Յովնադաբ որդի Սամաայ՝ եղբօր Դաւթի։ 21 Նա ծնուել էր Ռափայից եւ նախատում էր իսրայէլացիներին: Նրան սպանեց Դաւթի եղբայր Սամաայի որդի Յովնաթանը: 21 Անիկա Իսրայէլը նախատեց. բայց Դաւիթին եղբօրը Սամաայի որդին Յովնաթան զանիկա զարկաւ։ Եւ նախատէր զԻսրայէլ. եւ եհար զնա Յովնաթան որդի Սամաայ եղբօր Դաւթի: 21:21: եւ նախատէր զԻսրայէլ. եւ եհար զնա Յովնադաբ որդի Սամաայ՝ եղբօր Դաւթի։ 21 Նա ծնուել էր Ռափայից եւ նախատում էր իսրայէլացիներին: Նրան սպանեց Դաւթի եղբայր Սամաայի որդի Յովնաթանը: 21 Անիկա Իսրայէլը նախատեց. բայց Դաւիթին եղբօրը Սամաայի որդին Յովնաթան զանիկա զարկաւ։ zohrab-1805▾ eastern-1994▾ western am▾	21:2121:21 и он поносил Израильтян; но его убил Ионафан, сын Сафая, брата Давидова. 21:21 καὶ και and; even ὠνείδισεν ονειδιζω disparage; reproach τὸν ο the Ισραηλ ισραηλ.1 Israel καὶ και and; even ἐπάταξεν πατασσω pat; impact αὐτὸν αυτος he; him Ιωναθαν ιωναθαν son Σεμεϊ σεμει Semeΐ; Semi ἀδελφοῦ αδελφος brother Δαυιδ δαβιδ Dabid; Thavith 21:21 וַ wa וְ and יְחָרֵ֖ף yᵊḥārˌēf חרף reproach אֶת־ ʔeṯ- אֵת [object marker] יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וַ wa וְ and יַּכֵּ֨הוּ֙ yyakkˈēhû נכה strike יְהֹ֣ונָתָ֔ן yᵊhˈônāṯˈān יְהֹונָתָן Jehonathan בֶּן־ ben- בֵּן son שִׁמְעָ֖השׁמעי šimʕˌā שִׁמְעָה Shimeah אֲחִ֥י ʔᵃḥˌî אָח brother דָוִֽד׃ ḏāwˈiḏ דָּוִד David 21:21. blasphemavit Israhel percussit autem eum Ionathan filius Sammaa fratris DavidAnd he reproached Israel: and Jonathan the son of Samae the brother of David slew him. 21:21. And he blasphemed Israel. So Jonathan, the son of Shimei, the brother of David, struck him down. 21:21. And when he defied Israel, Jonathan the son of Shimea the brother of David slew him. 21. And when he defied Israel, Jonathan the son of Shimei David’s brother slew him. 21:21 And when he defied Israel, Jonathan the son of Shimea the brother of David slew him: 21:21 и он поносил Израильтян; но его убил Ионафан, сын Сафая, брата Давидова. 21:21 καὶ και and; even ὠνείδισεν ονειδιζω disparage; reproach τὸν ο the Ισραηλ ισραηλ.1 Israel καὶ και and; even ἐπάταξεν πατασσω pat; impact αὐτὸν αυτος he; him Ιωναθαν ιωναθαν son Σεμεϊ σεμει Semeΐ; Semi ἀδελφοῦ αδελφος brother Δαυιδ δαβιδ Dabid; Thavith 21:21 וַ wa וְ and יְחָרֵ֖ף yᵊḥārˌēf חרף reproach אֶת־ ʔeṯ- אֵת [object marker] יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וַ wa וְ and יַּכֵּ֨הוּ֙ yyakkˈēhû נכה strike יְהֹ֣ונָתָ֔ן yᵊhˈônāṯˈān יְהֹונָתָן Jehonathan בֶּן־ ben- בֵּן son שִׁמְעָ֖השׁמעי šimʕˌā שִׁמְעָה Shimeah אֲחִ֥י ʔᵃḥˌî אָח brother דָוִֽד׃ ḏāwˈiḏ דָּוִד David 21:21. blasphemavit Israhel percussit autem eum Ionathan filius Sammaa fratris David And he reproached Israel: and Jonathan the son of Samae the brother of David slew him. 21:21. And he blasphemed Israel. So Jonathan, the son of Shimei, the brother of David, struck him down. 21:21. And when he defied Israel, Jonathan the son of Shimea the brother of David slew him. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 21:21: defied: or, reproached, Sa1 17:10, Sa1 17:25, Sa1 17:26, Sa1 17:36; Kg2 19:13 Jonathan: Ch1 27:32 Shimeah: Sa1 16:9, Sa1 17:3, Shammah, Ch1 2:13, Shimma John Gill And when he defied Israel,.... The armies of Israel, as Goliath had done some years ago, 1Kings 17:10, Jonathan the son of Shimea the brother of David slew him; this brother of David is called Shammah, 1Kings 16:9; and Shimma, 1Chron 2:13; this son of his is another man from Jonadab his son, who was famous for his subtlety as this was for his valour, 2Kings 13:3. The Jews say (d) this was Nathan the prophet, a son of Shammah. (d) Hieron. Trad. Heb. fol. 76. D.
21:2221:22: Չորեքին սոքա ծնան Ռափայ ՚ի տան ՚ի Գէթ. եւ անկան ՚ի ձեռս Դաւթի՝ եւ ՚ի ձեռս ծառայից նորա[3376]։[3376] Ոսկան. ՚Ի Ռափայ ՚ի տան Գէթայ։ 22 Սրանք չորսը ծնուել էին Ռափայի տանը, Գեթում, եւ ընկան Դաւթի ու նրա մարդկանց ձեռքով: 22 Այս չորսը Գէթի մէջ Ռափայէն ծներ էին եւ Դաւիթին ձեռքով ու անոր ծառաներուն ձեռքով ինկան։ Չորեքին սոքա ծնան Ռափայ ^[317]ի տան ի Գէթ. եւ անկան ի ձեռս Դաւթի եւ ի ձեռս ծառայից նորա: 21:22: Չորեքին սոքա ծնան Ռափայ ՚ի տան ՚ի Գէթ. եւ անկան ՚ի ձեռս Դաւթի՝ եւ ՚ի ձեռս ծառայից նորա[3376]։ [3376] Ոսկան. ՚Ի Ռափայ ՚ի տան Գէթայ։ 22 Սրանք չորսը ծնուել էին Ռափայի տանը, Գեթում, եւ ընկան Դաւթի ու նրա մարդկանց ձեռքով: 22 Այս չորսը Գէթի մէջ Ռափայէն ծներ էին եւ Դաւիթին ձեռքով ու անոր ծառաներուն ձեռքով ինկան։ zohrab-1805▾ eastern-1994▾ western am▾	21:2221:22 Эти четыре были из рода Рефаимов в Гефе, и они пали от руки Давида и слуг его. 21:22 οἱ ο the τέσσαρες τεσσαρες four οὗτοι ουτος this; he ἐτέχθησαν τικτω give birth; produce ἀπόγονοι απογονος the γιγάντων γιγας in Γεθ γεθ the Ραφα ραφα home; household καὶ και and; even ἔπεσαν πιπτω fall ἐν εν in χειρὶ χειρ hand Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even ἐν εν in χειρὶ χειρ hand τῶν ο the δούλων δουλος subject αὐτοῦ αυτος he; him 21:22 אֶת־ ʔeṯ- אֵת [object marker] אַרְבַּ֥עַת ʔarbˌaʕaṯ אַרְבַּע four אֵ֛לֶּה ʔˈēlleh אֵלֶּה these יֻלְּד֥וּ yullᵊḏˌû ילד bear לְ lᵊ לְ to הָ hā הַ the רָפָ֖ה rāfˌā רָפָה Rapha בְּ bᵊ בְּ in גַ֑ת ḡˈaṯ גַּת Gath וַ wa וְ and יִּפְּל֥וּ yyippᵊlˌû נפל fall בְ vᵊ בְּ in יַד־ yaḏ- יָד hand דָּוִ֖ד dāwˌiḏ דָּוִד David וּ û וְ and בְ vᵊ בְּ in יַ֥ד yˌaḏ יָד hand עֲבָדָֽיו׃ פ ʕᵃvāḏˈāʸw . f עֶבֶד servant 21:22. hii quattuor nati sunt de Arafa in Geth et ceciderunt in manu David et servorum eiusThese four were born of Arapha in Geth, and they fell by the hand of David, and of his servants. 21:22. These four men were born of Arapha in Gath, and they fell by the hand of David and his servants. 21:22. These four were born to the giant in Gath, and fell by the hand of David, and by the hand of his servants. 22. These four were born to the giant in Gath; and they fell by the hand of David, and by the hand of his servants. 21:22 These four were born to the giant in Gath, and fell by the hand of David, and by the hand of his servants: 21:22 Эти четыре были из рода Рефаимов в Гефе, и они пали от руки Давида и слуг его. 21:22 οἱ ο the τέσσαρες τεσσαρες four οὗτοι ουτος this; he ἐτέχθησαν τικτω give birth; produce ἀπόγονοι απογονος the γιγάντων γιγας in Γεθ γεθ the Ραφα ραφα home; household καὶ και and; even ἔπεσαν πιπτω fall ἐν εν in χειρὶ χειρ hand Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even ἐν εν in χειρὶ χειρ hand τῶν ο the δούλων δουλος subject αὐτοῦ αυτος he; him 21:22 אֶת־ ʔeṯ- אֵת [object marker] אַרְבַּ֥עַת ʔarbˌaʕaṯ אַרְבַּע four אֵ֛לֶּה ʔˈēlleh אֵלֶּה these יֻלְּד֥וּ yullᵊḏˌû ילד bear לְ lᵊ לְ to הָ hā הַ the רָפָ֖ה rāfˌā רָפָה Rapha בְּ bᵊ בְּ in גַ֑ת ḡˈaṯ גַּת Gath וַ wa וְ and יִּפְּל֥וּ yyippᵊlˌû נפל fall בְ vᵊ בְּ in יַד־ yaḏ- יָד hand דָּוִ֖ד dāwˌiḏ דָּוִד David וּ û וְ and בְ vᵊ בְּ in יַ֥ד yˌaḏ יָד hand עֲבָדָֽיו׃ פ ʕᵃvāḏˈāʸw . f עֶבֶד servant 21:22. hii quattuor nati sunt de Arafa in Geth et ceciderunt in manu David et servorum eius These four were born of Arapha in Geth, and they fell by the hand of David, and of his servants. 21:22. These four men were born of Arapha in Gath, and they fell by the hand of David and his servants. 21:22. These four were born to the giant in Gath, and fell by the hand of David, and by the hand of his servants. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 1834 21:22: Four - Not necessarily meaning that they were brothers, but that they were all of the race of the Giant, all Rephaim. The word "four" is omitted in the parallel passage, only the three last being mentioned in that chapter. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 21:22: four: Ch1 20:8 fell by: Jos 14:12; Psa 60:12, Psa 108:13, Psa 118:15; Ecc 9:11; Jer 9:23; Rom 8:31, Rom 8:37 Next: 2 Kings (2 Samuel) Chapter 22 John Gill These four were born to the giant in Gath,.... Not to Goliath, for one of them was his brother, but to some giant or another of that place, for which it was famous; they were all of them of the race of the giants; and so the Septuagint version, they were"the offspring of the giants in Gath, whose family was Repha;''and this Repha, or Arepha, as the Vulgate Latin version, according to Abarbinel, was a woman of the daughters of the giants; the Talmudists (e) make her to be the same with Orpah, Ruth 1:4. These giants, it is highly probable, were the descendants of the Anakim which remained in Gath after they were cut off by Joshua in other places, Josh 11:22, and fell by the hand of David, and by the hand of his servants; the first, Ishbibenob, fell by the hand of David assisted by Abishai, and the other three by the persons mentioned. (e) T. Bab. Sotah. fol. 42. 2. John Wesley Born to the giant in Gath - These giants were probably the remains of the sons of Anak, who, tho' long feared, fell at last.

Թագաւորութիւններ Բ / 2 Samuel - 21 | swap

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

John Gill

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Adam Clarke: Commentary on the Bible - 1831

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

John Gill

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

John Gill

John Wesley

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

John Gill

John Wesley

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

John Gill

Robert Jamieson, A. R. Fausset and David Brown

John Gill