Ծննդոց / Genesis - 11 |

Text:
< PreviousԾննդոց - 11 Genesis - 11Next >

jg▾ tr▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Chapter Outline
One language in the world, The build- (1–4)
ing of Babel. The confusion of tongues, The builders (5–9)
of Babel dispersed. The descendants of Shem. (10–26)
Terah, father of Abram, grandfather of (27–32)
Lot, they remove to Haran.

The old distinction between the sons of God and the sons of men (professors and profane) survived the flood, and now appeared again, when men began to multiply: according to this distinction we have, in this chapter, I. The dispersion of the sons of men at Babel (ver. 1-9), where we have, 1. Their presumptuous provoking design, which was to build a city and a tower, ver. 1-4. 2. The righteous judgment of God upon them in disappointing their design, by confounding their language, and so scattering them, ver. 5-9. II. The pedigree of the sons of God down to Abraham (ver. 10-26), with a general account of his family, and removal out of his native country, ver. 27, &c.
Adam Clarke: Commentary on the Bible - 1831
All the inhabitants of the earth, speaking one language and dwelling in one place, Gen 11:1, Gen 11:2, purpose to build a city and a tower to prevent their dispersion, Gen 11:3, Gen 11:4. God confounds their language, and scatters them over the whole earth, Gen 11:5-9. Account of the lives and families of the postdiluvian patriarchs. Shem, Gen 11:10, Gen 11:11. Arphaxad, Gen 11:12, Gen 11:13. Salah, Gen 11:14, Gen 11:15. Eber, Gen 11:16, Gen 11:17. Peleg, Gen 11:18, Gen 11:19. Ragau or Reu, Gen 11:20, Gen 11:21. Serug, Gen 11:22, Gen 11:23. Nahor, Gen 11:24, Gen 11:25. Terah and his three sons, Haran, Nahor, and Abram, Gen 11:26, Gen 11:27. The death of Haran, Gen 11:28. Abram marries Sarai, and Nahor marries Milcah, Gen 11:29. Sarai is barren, Gen 11:30. Terah, Abram, Sarai, and Lot, leave Ur of the Chaldees, and go to Haran, Gen 11:31. Terah dies in Haran, aged two hundred and five years, Gen 11:32.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Gen 11:1, One language in the world; Gen 11:2, The building of Babel; Gen 11:5, It is interrupted by the confusion of tongues, and the builders dispersed; Gen 11:10, The generations of Shem; Gen 11:27, The generations of Terah, the father of Abram; Gen 11:31, Terah, with Abram and Lot, remove from Ur to Haran.
John Gill
INTRODUCTION TO GENESIS 11
This chapter gives an account of the inhabitants of the earth before the confusion of tongues at Babel, of their speech and language, which was one and the same, and of the place where they dwelt, Gen 11:1 and of their design to build a city and tower, to make them a name and keep them together, which they put in execution, Gen 11:3 of the notice the Lord took of this affair, and of the method he took to put a stop to their designs, by confounding their speech, and dispersing them abroad upon the face of the earth, Gen 11:5 then follows a genealogy of Shem's posterity down to Abraham, Gen 11:10 and a particular relation is given of Terah, the father of Abraham, and his family, and of his going forth with them from Ur of the Chaldees, in order to go into the land of Canaan, and of his death at Haran by the way, Gen 11:27.
11:111:1: Եւ էր ամենայն երկիր՝ լեզու մի՛, եւ բարբառ մի՛ ամենեցուն։
1 Այն ժամանակ ողջ երկիրը մէկ լեզուով, մէկ բարբառով էր խօսում:
11 Եւ բոլոր երկրին լեզուն ու խօսուածքը մէկ էր։
Եւ էր ամենայն երկիր լեզու մի, եւ բարբառ մի ամենեցուն:

11:1: Եւ էր ամենայն երկիր՝ լեզու մի՛, եւ բարբառ մի՛ ամենեցուն։
1 Այն ժամանակ ողջ երկիրը մէկ լեզուով, մէկ բարբառով էր խօսում:
11 Եւ բոլոր երկրին լեզուն ու խօսուածքը մէկ էր։
zohrab-1805▾ eastern-1994▾ western am▾
11:11: На всей земле был один язык и одно наречие.
11:1 καὶ και and; even ἦν ειμι be πᾶσα πας all; every ἡ ο the γῆ γη earth; land χεῖλος χειλος lip; shore ἕν εις.1 one; unit καὶ και and; even φωνὴ φωνη voice; sound μία εις.1 one; unit πᾶσιν πας all; every
11:1 וַֽ wˈa וְ and יְהִ֥י yᵊhˌî היה be כָל־ ḵol- כֹּל whole הָ hā הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth שָׂפָ֣ה śāfˈā שָׂפָה lip אֶחָ֑ת ʔeḥˈāṯ אֶחָד one וּ û וְ and דְבָרִ֖ים ḏᵊvārˌîm דָּבָר word אֲחָדִֽים׃ ʔᵃḥāḏˈîm אֶחָד one
11:1. erat autem terra labii unius et sermonum eorundemAnd the earth was of one tongue, and of the same speech.
11:1. Now the earth was of one language and of the same speech.
11:1. And the whole earth was of one language, and of one speech.
1. And the whole earth was of one language and of one speech.
11:1 And the whole earth was of one language, and of one speech:
1: На всей земле был один язык и одно наречие.
11:1
καὶ και and; even
ἦν ειμι be
πᾶσα πας all; every
ἡ ο the
γῆ γη earth; land
χεῖλος χειλος lip; shore
ἕν εις.1 one; unit
καὶ και and; even
φωνὴ φωνη voice; sound
μία εις.1 one; unit
πᾶσιν πας all; every
11:1
וַֽ wˈa וְ and
יְהִ֥י yᵊhˌî היה be
כָל־ ḵol- כֹּל whole
הָ hā הַ the
אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth
שָׂפָ֣ה śāfˈā שָׂפָה lip
אֶחָ֑ת ʔeḥˈāṯ אֶחָד one
וּ û וְ and
דְבָרִ֖ים ḏᵊvārˌîm דָּבָר word
אֲחָדִֽים׃ ʔᵃḥāḏˈîm אֶחָד one
11:1. erat autem terra labii unius et sermonum eorundem
And the earth was of one tongue, and of the same speech.
11:1. Now the earth was of one language and of the same speech.
11:1. And the whole earth was of one language, and of one speech.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ 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: «На всей земле был один язык и одно наречие…» Дав общую картину географического расселения первобытного человечества, бытописатель возвращается назад, чтобы объяснить нам его причину.

Сначала, говорит он, «на всей земле», т. е. на всей обитаемой людьми земле, иначе — во всем человечестве, «был один язык», — или, как стоит в еврейском тексте — «одни уста, как орган членораздельной речи» и «одно наречие», т. е. одна и та же материя и форма речи.

Факт единства человеческого языка составляет основную проблему лингвистики, которая с большей или меньшей степенью успеха и осуществляется всеми выдающимися языковедами: сродство языков и общность многих корней в двух главных ветвях человеческой расы — семитической и индогерманской — почти не оставляют сомнения в том, что и эти две, главных разновидности некогда вышли из одного общего первоисточника. Каков был этот первобытный язык всего человечества, об этом мы можем судить лишь только гадательно; но несомненно, что мнение древних писателей (Оригена, блаженных Иеронима и Августина, Диодора, Евсевия и пр.) в пользу первенства одного из семитических языков имеет на своей стороне то преимущество, что в одном еврейском языке находят свое начало первобытные имена (Адам, Ева, Каин, Сиф и пр.), что из него удобно объясняются имена многих древних народов (вавилонян, халдеев, кушитов и т. п.) и что, наконец, древнейшие остатки человеческой культуры носят довольно ясные следы кушито-семитического влияния.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1-26: The Confusion of Tongues.B. C. 2247.
1 And the whole earth was of one language, and of one speech. 2 And it came to pass, as they journeyed from the east, that they found a plain in the land of Shinar; and they dwelt there. 3 And they said one to another, Go to, let us make brick, and burn them thoroughly. And they had brick for stone, and slime had they for mortar. 4 And they said, Go to, let us build us a city and a tower, whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth.
The close of the foregoing chapter tells us that by the sons of Noah, or among the sons of Noah, the nations were divided in the earth after the flood, that is, were distinguished into several tribes or colonies; and, the places having grown too strait for them, it was either appointed by Noah, or agreed upon among his sons, which way each several tribe or colony should steer its course, beginning with the countries that were next them, and designing to proceed further and further, and to remove to a greater distance from each other, as the increase of their several companies should require. Thus was the matter well settled, one hundred years after the flood, about the time of Peleg's birth; but the sons of men, it should seem, were loth to disperse into distant places; they thought the more the merrier and the safer, and therefore they contrived to keep together, and were slack to go to possess the land which the Lord God of their fathers had given them (Josh. xviii. 3), thinking themselves wiser than either God or Noah. Now here we have,
I. The advantages which befriended their design of keeping together, 1. They were all of one language, v. 1. If there were any different languages before the flood, yet Noah's only, which it is likely was the same with Adam's, was preserved through the flood, and continued after it. Now, while they all understood one another, they would be the more likely to love one another, and the more capable of helping one another, and the less inclinable to separate one from another. 2. They found a very convenient commodious place to settle in (v. 2), a plain in the land of Shinar, a spacious plain, able to contain them all, and a fruitful plain, able, according as their present numbers were, to support them all, though perhaps they had not considered what room there would be for them when their numbers should be increased. Note, Inviting accommodations, for the present, often prove too strong temptations to the neglect of both duty and interest, as it respects futurity.
II. The method they took to bind themselves to one another, and to settle together in one body. Instead of coveting to enlarge their borders by a peaceful departure under the divine protection, they contrived to fortify them, and, as those that were resolved to wage war with Heaven, they put themselves into a posture of defence. Their unanimous resolution is, Let us build ourselves a city and a tower. It is observable that the first builders of cities, both in the old world (ch. iv. 17), and in the new world here, were not men of the best character and reputation: tents served God's subjects to dwell in; cities were first built by those that were rebels against him and revolters from him. Observe here,
1. How they excited and encouraged one another to set about this work. They said, Go to, let us make brick (v. 3), and again, (v. 4), Go to, let us build ourselves a city; by mutual excitements they made one another more daring and resolute. Note, Great things may be brought to pass when the undertakers are numerous and unanimous, and stir up one another. Let us learn to provoke one another to love and to good works, as sinners stir up and encourage one another to wicked works. See Ps. cxxii. 1; Isa. ii. 3, 5; Jer. l. 5.
2. What materials they used in their building. The country, being plain, yielded neither stone nor mortar, yet this did not discourage them from their undertaking, but they made brick to serve instead of stone, and slime or pitch instead of mortar. See here, (1.) What shift those will make that are resolute in their purposes: were we but zealously affected in a good thing, we should not stop our work so often as we do, under pretence that we want conveniences for carrying it on. (2.) What a difference there is between men's building and God's; when men build their Babel, brick and slime are their best materials; but, when God builds his Jerusalem, he lays even the foundations of it with sapphires, and all its borders with pleasant stones, Isa. liv. 11, 12; Rev. xxi. 19.
3. For what ends they built. Some think they intended hereby to secure themselves against the waters of another flood. God had told them indeed that he would not again drown the world; but they would trust to a tower of their own making, rather than to a promise of God's making or an ark of his appointing. If, however, they had had this in their eye, they would have chosen to build their tower upon a mountain rather than upon a plain, but three things, it seems, they aimed at in building this tower:--
(1.) It seems designed for an affront to God himself; for they would build a tower whose top might reach to heaven, which bespeaks a defiance of God, or at least a rivalship with him. They would be like the Most High, or would come as near him as they could, not in holiness but in height. They forgot their place, and, scorning to creep on the earth, resolved to climb to heaven, not by the door or ladder, but some other way.
(2.) They hoped hereby to make themselves a name; they would do something to be talked of now, and to give posterity to know that there had been such men as they in the world. Rather than die and leave no memorandum behind them, they would leave this monument of their pride, and ambition, and folly. Note, [1.] Affectation of honour and a name among men commonly inspires with a strange ardour for great and difficult undertakings, and often betrays to that which is evil and offensive to God. [2.] It is just with God to bury those names in the dust which are raised by sin. These Babel-builders put themselves to a great deal of foolish expense to make themselves a name; but they could not gain even this point, for we do not find in any history the name of so much as one of these Babel-builders. Philo Judæus says, They engraved every one his name upon a brick, in perpetuam rei memoriam--as a perpetual memorial; yet neither did this serve their purpose.
(3.) They did it to prevent their dispersion: Lest we be scattered abroad upon the face of the earth. "It was done" (says Josephus) "in disobedience to that command (ch. ix. 1), Replenish the earth." God orders them to disperse. "No," say they, "we will not, we will live and die together." In order hereunto, they engage themselves and one another in this vast undertaking. That they might unite in one glorious empire, they resolve to build this city and tower, to be the metropolis of their kingdom and the centre of their unity. It is probable that the band of ambitious Nimrod was in all this. He could not content himself with the command of a particular colony, but aimed at universal monarchy, in order to which, under pretence of uniting for their common safety, he contrives to keep them in one body, that, having them all under his eye, he might not fail to have them under his power. See the daring presumption of these sinners. Here is, [1.] A bold opposition to God: "You shall be scattered," says God. "But we will not," say they. Woe unto him that thus strives with his Maker. [2.] A bold competition with God. It is God's prerogative to be universal monarch, Lord of all, and King of kings; the man that aims at it offers to step into the throne of God, who will not give his glory to another.
Adam Clarke: Commentary on the Bible - 1831
11:1: The whole earth was of one language - The whole earth - all mankind was of one language, in all likelihood the Hebrew; and of one speech - articulating the same words in the same way. It is generally supposed, that after the confusion mentioned in this chapter, the Hebrew language remained in the family of Heber. The proper names, and their significations given in the Scripture, seem incontestable evidences that the Hebrew language was the original language of the earth - the language in which God spake to man, and in which he gave the revelation of his will to Moses and the prophets. "It was used," says Mr. Ainsworth, "in all the world for one thousand seven hundred and fifty-seven years, till Phaleg, the son of Heber, was born, and the tower of Babel was in building one hundred years after the flood, Gen 10:25; Gen 11:9. After this, it was used among the Hebrews or Jews, called therefore the Jews' language, Isa 36:11, until they were carried captive into Babylon, where the holy tongue ceased from being commonly used, and the mixed Hebrew (or Chaldee) came in its place." It cannot be reasonably imagined that the Jews lost the Hebrew tongue entirely in the seventy years of their captivity in Babylon; yet, as they were mixed with the Chaldeans, their children would of course learn that dialect, and to them the pure Hebrew would be unintelligible; and this probably gave rise to the necessity of explaining the Hebrew Scriptures in the Chaldee tongue, that the children might understand as well as their fathers. As we may safely presume the parents could not have forgotten the Hebrew, so we may conclude the children in general could not have learned it, as they did not live in an insulated state, but were mixed with the Babylonians. This conjecture removes the difficulty with which many have been embarrassed; one party supposing that the knowledge of the Hebrew language was lost during the Babylonish captivity, and hence the necessity of the Chaldee Targums to explain the Scriptures; another party insisting that this was impossible in so short a period as seventy years.
Albert Barnes: Notes on the Bible - 1834
11:1: - The Confusion of Tongues
1. נסע nā sa‛ "pluck out, break up, journey." מקדם mı̂ qedem "eastward, or on the east side" as in Gen 2:14; Gen 13:11; Isa 9:11 (12).
6. החלם hachı̂ lā m "their beginning", for החלם hă chı̂ lā m, the regular form of this infinitive with a suffix. יזמוּ yā zmû as if from יזם yā zam = זמם zā mam.
7. נבלה nā belâ h usually said to be for נבלה nā bolâ h from בלל bā lal; but evidently designed by the punctuator to be the third singular feminine perfect of נבל nā bal "to be confounded," having for its subject שׂפה ś ā pâ h, "and there let their lip be confounded." The two verbs have the same root.
9. בבל bā bel Babel, "confusion," derived from בל bl the common root of בלל bā lal and נבל nā bel, by doubling the first radical.
Having completed the table of nations, the sacred writer, according to his wont, goes back to record an event of great moment, both for the explanation of this table and for the future history of the human race. The point to which he Rev_erts is the birth of Peleg. The present singular passage explains the nature of that unprecedented change by which mankind passed from one family with a mutually intelligible speech, into many nations of diverse tongues and lands.

11:1
The pRev_ious state of human language is here briefly described. "The whole land" evidently means the whole then known world with all its human inhabitants. The universality of application is clearly and constantly maintained throughout the whole passage. "Behold, the people is one." And the close is on this point in keeping with the commencement. "Therefore was the name of it called Babel, because the Lord had there confounded the lip of all the land."
Of one lip, and one stock: of words. - In the table of nations the term "tongue" was used to signify what is here expressed by two terms. This is not undesigned. The two terms are not synonymous or parallel, as they form the parts of one compound predicate. "One stock of words," then, we conceive, naturally indicates the matter, the substance, or material of language. This was one and the same to the whole race. The term "lip," which is properly one of the organs of articulation, is, on the other hand, used to denote the form, that is, the manner, of speaking; the mode of using and connecting the matter of speech; the system of laws by which the inflections and derivations of a language are conducted. This also was one throughout the human family. Thus, the sacred writer has expressed the unity of language among mankind, not by a single term as before, but, with a view to his present purpose, by a combination of terms expressing the two elements which go to constitute every organic reality.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:1: am 1757, bc 2247
was: Isa 19:18; Zep 3:9; Act 2:6
language: Heb. lip
speech: Heb. words
Carl Friedrich Keil and Franz Delitzsch
11:1
"And the whole earth (i.e., the population of the earth, vid., Gen 2:19) was one lip and one kind of words:" unius labii eorundemque verborum. The unity of language of the whole human race follows from the unity of its descent from one human pair (vid., Gen 2:22). But as the origin and formation of the races of mankind are beyond the limits of empirical research, so no philology will ever be able to prove or deduce the original unity of human speech from the languages which have been historically preserved, however far comparative grammar may proceed in establishing the genealogical relation of the languages of different nations.
John Gill
11:1 And the whole earth was of one language, and of one speech,.... Or had been (w), before the flood, and from that time to this, and still was, until the confusion took place; the account of which, and the occasion of it, are given in this chapter: by the whole earth is meant the inhabitants of it, see Is 37:18 and so the Jerusalem Targum paraphrases the words,"and all the generations of the earth were of one language, and of one speech, and of one counsel, for they spoke in the holy tongue in which the world was created at the beginning;''and to the same purpose the Targum of Jonathan: all the posterity of Shem, Ham, and Japheth, used the same language, though it does not appear that they were all in one counsel or consultation, or of one mind about building a city or tower, which the Targum seems to suggest; for it is not likely that Shem and his sons were in it: nor by "one lip" and "the same words or things" (x), as these phrases may be rendered, are we to understand the same simplicity of speech and business, and likeness of manners; for it appears there was a difference with respect to these in the immediate sons of Noah, and it may be supposed to be much more in their remote offspring; nor as if they were all of the same religion, embraced the same doctrines, and spoke the same things; for as idolatry and superstition obtained in the race of Cain before the flood, so Ham and his posterity soon fell into the same, or the like, afterwards: and it may be observed that the same distinction was made of the children of God, and of the children of men, before the confusion and dispersion, as was before the flood, Gen 11:5 from whence it appears they were not in the same sentiments and practice of religion: but this is to be understood of one and the same language, without any diversity of dialects, or without any hard and strange words, not easily understood; and perhaps it was pronounced by the lip and other instruments of speech in the same way; so that there was no difficulty in understanding one another, men, women, and children, all the people in common, princes and peasants, wise and unwise, all spoke the same language and used the same words; and this the Targumists take to be the holy or Hebrew language; and so Jarchi and Aben Ezra, and the Jewish writers in general, and most Christians; though some make a question of it, whether it might not be rather the Syriac, or Chaldee, or Arabic; but there is no need of such a question, since these with the Hebrew are all one and the same language; and no doubt it was the eastern language, without giving it any other name, which now subsists in the above dialects, though not in anyone alone, which was first spoken; though more purely and without the difference of dialects it now consists of, or without the various different inflexions now made in it; for nothing is more reasonable to suppose, than that the language Adam spoke was used by Noah, since Adam lived within one hundred years and a little more of the birth of Noah; and it is not to be questioned but Noah's sons spoke the same language as he did, and their posterity now, which was but little more than one hundred years after the flood: there are various testimonies of Heathens confirming this truth, that originally men spoke but one language; thus Sibylla in Josephus (y), who says,"when all men were of the same language, some began to build a most high tower, &c.''so Abydenus (z) an Heathen historian, speaking of the building of the tower of Babel, says,"at that time men were of the same tongue;''in like manner Hyginus (a), speaking of Phoroneus, the first of mortals, that reigned, says,"many ages before, men lived without towns and laws, "una lirgua loquentes", speaking one language, under the empire of Jove.''
(w) "et fuerat", Junius & Tremellius, Piscator; "caeterum fuit olim", Schmidt. (x) "unum labium et verba eadem", Schmidt; "Labii unius et sermonum eorundem, vel rerum", Clarius. (y) Antiqu. l. 1. c. 4. sect. 3. (z) Apud Euseb. Evangel. Praepar. l. 9. c. 14. p. 416. (a) Fabulae, Fab. 143.
John Wesley
11:1 And the whole earth was of one language - Now while they all understood one another, they would be the more capable of helping one another, and the less inclinable to separate.
Robert Jamieson, A. R. Fausset and David Brown
11:1 CONFUSION OF TONGUES. (Gen. 11:1-32)
the whole earth was of one language. The descendants of Noah, united by the strong bond of a common language, had not separated, and notwithstanding the divine command to replenish the earth, were unwilling to separate. The more pious and well-disposed would of course obey the divine will; but a numerous body, seemingly the aggressive horde mentioned (Gen 10:10), determined to please themselves by occupying the fairest region they came to.
11:211:2: Եւ եղեւ ՚ի խաղալն նոցա յարեւելից, գտին դա՛շտ մի յերկիրն Սէնաար, եւ բնակեցա՛ն անդ[84]։ [84] Այլք. Յերկրին Սենաար։
2 Արեւելքից տեղաշարժուելու ժամանակ նրանք Սենաար երկրում մի դաշտ գտան եւ բնակուեցին այնտեղ:
2 Երբ արեւելքէն կը չուէին, Սենաար երկրին մէջ դաշտ մը գտան ու հոն բնակեցան։
Եւ եղեւ ի խաղալն նոցա յարեւելից` գտին դաշտ մի յերկրին Սենաար, եւ բնակեցան անդ:

11:2: Եւ եղեւ ՚ի խաղալն նոցա յարեւելից, գտին դա՛շտ մի յերկիրն Սէնաար, եւ բնակեցա՛ն անդ[84]։
[84] Այլք. Յերկրին Սենաար։
2 Արեւելքից տեղաշարժուելու ժամանակ նրանք Սենաար երկրում մի դաշտ գտան եւ բնակուեցին այնտեղ:
2 Երբ արեւելքէն կը չուէին, Սենաար երկրին մէջ դաշտ մը գտան ու հոն բնակեցան։
zohrab-1805▾ eastern-1994▾ western am▾
11:22: Двинувшись с востока, они нашли в земле Сеннаар равнину и поселились там.
11:2 καὶ και and; even ἐγένετο γινομαι happen; become ἐν εν in τῷ ο the κινῆσαι κινεω stir; shake αὐτοὺς αυτος he; him ἀπὸ απο from; away ἀνατολῶν ανατολη springing up; east εὗρον ευρισκω find πεδίον πεδιον in γῇ γη earth; land Σεννααρ σεννααρ and; even κατῴκησαν κατοικεω settle ἐκεῖ εκει there
11:2 וַֽ wˈa וְ and יְהִ֖י yᵊhˌî היה be בְּ bᵊ בְּ in נָסְעָ֣ם nosʕˈām נסע pull out מִ mi מִן from קֶּ֑דֶם qqˈeḏem קֶדֶם front וַֽ wˈa וְ and יִּמְצְא֥וּ yyimṣᵊʔˌû מצא find בִקְעָ֛ה viqʕˈā בִּקְעָה valley בְּ bᵊ בְּ in אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth שִׁנְעָ֖ר šinʕˌār שִׁנְעָר Shinar וַ wa וְ and יֵּ֥שְׁבוּ yyˌēšᵊvû ישׁב sit שָֽׁם׃ šˈām שָׁם there
11:2. cumque proficiscerentur de oriente invenerunt campum in terra Sennaar et habitaverunt in eoAnd when they removed from the east, they found a plain in the land of Sennaar, and dwelt in it.
11:2. And when they were advancing from the east, they found a plain in the land of Shinar, and they dwelt in it.
11:2. And it came to pass, as they journeyed from the east, that they found a plain in the land of Shinar; and they dwelt there.
2. And it came to pass, as they journeyed east, that they found a plain in the land of Shinar; and they dwelt there.
11:2 And it came to pass, as they journeyed from the east, that they found a plain in the land of Shinar; and they dwelt there:
2: Двинувшись с востока, они нашли в земле Сеннаар равнину и поселились там.
11:2
καὶ και and; even
ἐγένετο γινομαι happen; become
ἐν εν in
τῷ ο the
κινῆσαι κινεω stir; shake
αὐτοὺς αυτος he; him
ἀπὸ απο from; away
ἀνατολῶν ανατολη springing up; east
εὗρον ευρισκω find
πεδίον πεδιον in
γῇ γη earth; land
Σεννααρ σεννααρ and; even
κατῴκησαν κατοικεω settle
ἐκεῖ εκει there
11:2
וַֽ wˈa וְ and
יְהִ֖י yᵊhˌî היה be
בְּ bᵊ בְּ in
נָסְעָ֣ם nosʕˈām נסע pull out
מִ mi מִן from
קֶּ֑דֶם qqˈeḏem קֶדֶם front
וַֽ wˈa וְ and
יִּמְצְא֥וּ yyimṣᵊʔˌû מצא find
בִקְעָ֛ה viqʕˈā בִּקְעָה valley
בְּ bᵊ בְּ in
אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth
שִׁנְעָ֖ר šinʕˌār שִׁנְעָר Shinar
וַ wa וְ and
יֵּ֥שְׁבוּ yyˌēšᵊvû ישׁב sit
שָֽׁם׃ šˈām שָׁם there
11:2. cumque proficiscerentur de oriente invenerunt campum in terra Sennaar et habitaverunt in eo
And when they removed from the east, they found a plain in the land of Sennaar, and dwelt in it.
11:2. And when they were advancing from the east, they found a plain in the land of Shinar, and they dwelt in it.
11:2. And it came to pass, as they journeyed from the east, that they found a plain in the land of Shinar; and they dwelt there.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: «Двинувшись с Востока…» Так как ковчег Ноя после потопа остановился на горах Араратских, то Армения и была первым пунктом поселения послепотопного человечества. Хотя по отношению к Палестине, где Моисей писал свое повествование, Армения лежала на северо-востоке, но у библейских авторов не в обычае такая строгая география, а в преимущественном употреблении только указания на восток и запад. Но с другой стороны это выражение «с востока» подало повод некоторым ученым думать, что под «Араратскими горами» разумеется не Арарат Армении, а «Ариарата» — высочайшая гора в кряже Индунуша (Гиндукуша?) к востоку от Тигра, — та гора Низир, на которой по ассиро-вавилонскому сказанию остановился корабль Ут-Напистима после потопа. В таком случае выражение «двинувшись с востока» будет буквально верно, потому что Месопотамия или Сеннаар лежат как раз к западу от Ариараты.

«они нашли в земле Сеннаар равнину и поселились в ней…» Выйдя из своей гористой области, потомки Ноя двинулись вниз по течению Тигра и Евфрата и остановились в обширной и плодоносной равнине Сеннаарской, впоследствии стране Вавилонской.
Adam Clarke: Commentary on the Bible - 1831
11:2: As they journeyed from the east - Assyria, Mesopotamia, and the country on the borders and beyond the Euphrates, are called the east in the sacred writings. Balaam said that the king of Moab had brought him from the mountains of the east, Num 23:7.
Now it appears, from Num 22:5, that Balaam dwelt at Pethor, on the river Euphrates. And it is very probable that it was from this country that the wise men came to adore Christ; for it is said they came from the east to Jerusalem, Mat 2:1. Abraham is said to have come from the east to Canaan, Isa 41:2; but it is well known that he came from Mesopotamia and Chaldea. Isa 46:11, represents Cyrus as coming from the east against Babylon. And the same prophet represents the Syrians as dwelling eastward of Jerusalem, Isa 9:12 : The Syrians before, מקדם mikkedem, from the east, the same word which Moses uses here. Dan 11:44, represents Antiochus as troubled at news received from the east; i.e. of a revolt in the eastern provinces, beyond the Euphrates.
Noah and his family, landing after the flood on one of the mountains of Armenia, would doubtless descend and cultivate the valleys: as they increased, they appear to have passed along the banks of the Euphrates, till, at the time specified here, they came to the plains of Shinar, allowed to be the most fertile country in the east. See Calmet. That Babel was built in the land of Shinar we have the authority of the sacred text to prove; and that Babylon was built in the same country we have the testimony of Eusebius, Praep. Evang., lib. ix., c. 15; and Josephus, Antiq., lib. i., c. 5.
Albert Barnes: Notes on the Bible - 1834
11:2-4
The occasion of the linguage change about to be described is here narrated. "As they journeyed eastward." The word "they" refers to the whole land of the pRev_ious verse, which is put by a common figure for the whole race of man. "Eastward" is proved to be the meaning of the phrase מקדם mı̂ qedem by Gen 13:11, where Lot is said to journey (מקדם mı̂ qedem) from Bethel to the plain of the Jordan, which is to the east. The human race, consisting it might be of five hundred families, journeys eastward, with a few points of deflection to the south, along the Euphrates valley, and comes to a plain of surpassing fertility in the land of Shinar (Herod. 1:178, 193). A determination to make a permanent abode in this productive spot is immediately formed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:2: from the east: or, eastward, Gen 13:11
Shinar: Gen 11:9, Gen 10:10, Gen 14:1; Isa 11:11; Dan 1:2; Zac 5:11
Carl Friedrich Keil and Franz Delitzsch
11:2
As men multiplied they moved from the land of Ararat "eastward," or more strictly to the south-east, and settled in a plain. בּקעה does not denote a valley between mountain ranges, but a broad plain, πεδίον μέγα, as Herodotus calls the neighbourhood of Babylon. There they resolved to build an immense tower; and for this purpose they made bricks and burned them thoroughly (לשׂרפה "to burning" serves to intensify the verb like the inf. absol.), so that they became stone; whereas in the East ordinary buildings are constructed of bricks of clay, simply dried in the sun. For mortar they used asphalt, in which the neighbourhood of Babylon abounds. From this material, which may still be seen in the ruins of Babylon, they intended to build a city and a tower, whose top should be in heaven, i.e., reach to the sky, to make to themselves a name, that they might not be scattered over the whole earth. שׁם לו עשׂה denotes, here and everywhere else, to establish a name, or reputation, to set up a memorial (Is 63:12, Is 63:14; Jer 32:20, etc.). The real motive therefore was the desire for renown, and the object was to establish a noted central point, which might serve to maintain their unity. The one was just as ungodly as the other. For, according to the divine purpose, men were to fill the earth, i.e., to spread over the whole earth, not indeed to separate, but to maintain their inward unity notwithstanding their dispersion. But the fact that they were afraid of dispersion is a proof that the inward spiritual bond of unity and fellowship, not only "the oneness of their God and their worship," but also the unity of brotherly love, was already broken by sin. Consequently the undertaking, dictated by pride, to preserve and consolidate by outward means the unity which was inwardly lost, could not be successful, but could only bring down the judgment of dispersion.
Geneva 1599
11:2 And it came to pass, (a) as (b) they journeyed from the (c) east, that they found a plain in the land of (d) Shinar; and they dwelt there.
(a) One hundred and thirty years after the flood.
(b) That is, Nimrod and his company.
(c) That is, from Armenia where the ark stayed.
(d) Which was afterward called Chaldea.
John Gill
11:2 And it came to pass, as they journeyed from the east,.... That is, the inhabitants of the whole earth; not Ham and his posterity only, or Nimrod and his company; but as all the sons of Noah and his posterity for a while dwelt together, or at least very near each other, and finding the place where they were too scanty for them, as their several families increased, they set out in a body from the place where they were, to seek for a more convenient one: it seems a little difficult how to interpret this phrase, "from the east", since if they came from Ararat in Armenia, where the ark rested, as that lay north of Shinar or Babylon, they might rather be said to come from the north than from the east, and rather came to it than from it: so some think the phrase should be rendered, "to the east" (b), or eastward, as in Gen 13:11. Jarchi thinks this refers to Gen 10:30 "and their dwelling was", &c. at "the mountain of the east"; from whence he supposes they journeyed, to find out a place that would hold them all, but could find none but Shinar; but then this restrains it to Joktan's sons, and besides, their dwelling there was not until after the confusion and dispersion. But it is very probable the case was this, that when Noah and his sons came out of the ark, in a little time they betook themselves to their former habitation, from whence they had entered into the ark, namely, to the east of the garden of Eden, where was the appearance of the divine Presence, or Shechinah; and from hence it was that these now journeyed: and so it was as they were passing on:
that they found a plain in the land of Shinar; which the Targum of Jonathan paraphrases the land of Babylon; and Hestiaeus (c), a Phoenician historian, calls it Sennaar of Babylon; there are plain traces of this name in the Singara of Ptolemy (d) and Pliny (e), the Hebrew letter being sometimes pronounced as "G", as in Gaza and Gomorrah; the first of these place a city of this name in Mesopotamia, near the Tigris, and that of the other is reckoned a capital of the Rhetavi, a tribe of the Arabs, near Mesopotamia. This plain was very large, fruitful, and delightful, and therefore judged a fit place for a settlement, where they might have room enough, and which promised them a sufficient sustenance:
and they dwelt there; and provided for their continuance, quickly beginning to build a city and tower, afterwards called Babylon: and that Babylon was built in a large plain is not only here asserted, but is confirmed by Herodotus (f), who says of it, that it lay , in a vast plain, and so Strabo (g); which was no other than the plain of Shinar.
(b) "ad Orientem, sive Orientem versus"; so some in Schmidt. Vid. Drusium in loc. & Fuller. Miscell. Sacr. l. 1. c. 4. (c) Apud Joseph. Antiqu. l. 1. c. 4. sect. 3. (d) Geograph. l. 5. c. 18. (e) Nat. Hist. l. 5. c. 24. (f) Clio sive, l. 1. c. 178. (g) Geograph. l. 16. p. 508.
John Wesley
11:2 And they found a plain in the land of Shinar - A spacious plain, able to contain them all.
Robert Jamieson, A. R. Fausset and David Brown
11:2 land of Shinar--The fertile valley watered by the Euphrates and Tigris was chosen as the center of their union and the seat of their power.
11:311:3: Եւ ասեն այր ցընկեր իւր. Եկա՛յք արկցուք աղիւս, եւ թրծեսցո՛ւք զայն հրով։ Եւ եղեւ նոցա աղիւսն ՚ի տեղի՛ քարի, եւ կուպր ՚ի տեղի՛ շաղախոյ։
3 Նրանք միմեանց դիմելով՝ ասացին. «Եկէք աղիւս շինենք ու այն թրծենք կրակով»: Աղիւսը նրանց համար ծառայեց իբրեւ քար, իսկ կուպրը՝ իբրեւ շաղախ:
3 Եւ իրարու ըսին. «Եկէք աղիւսներ շինենք ու զանոնք կրակով թրծենք»։ Աղիւսները անոնց քարի տեղ ու ձիւթը անոնց ցեխի տեղ եղան։
Եւ ասեն այր ցընկեր իւր. Եկայք արկցուք աղիւս եւ թրծեսցուք զայն հրով: Եւ եղեւ նոցա աղիւսն ի տեղի քարի, եւ կուպր ի տեղի շաղախոյ:

11:3: Եւ ասեն այր ցընկեր իւր. Եկա՛յք արկցուք աղիւս, եւ թրծեսցո՛ւք զայն հրով։ Եւ եղեւ նոցա աղիւսն ՚ի տեղի՛ քարի, եւ կուպր ՚ի տեղի՛ շաղախոյ։
3 Նրանք միմեանց դիմելով՝ ասացին. «Եկէք աղիւս շինենք ու այն թրծենք կրակով»: Աղիւսը նրանց համար ծառայեց իբրեւ քար, իսկ կուպրը՝ իբրեւ շաղախ:
3 Եւ իրարու ըսին. «Եկէք աղիւսներ շինենք ու զանոնք կրակով թրծենք»։ Աղիւսները անոնց քարի տեղ ու ձիւթը անոնց ցեխի տեղ եղան։
zohrab-1805▾ eastern-1994▾ western am▾
11:33: И сказали друг другу: наделаем кирпичей и обожжем огнем. И стали у них кирпичи вместо камней, а земляная смола вместо извести.
11:3 καὶ και and; even εἶπεν επω say; speak ἄνθρωπος ανθρωπος person; human τῷ ο the πλησίον πλησιον near; neighbor δεῦτε δευτε come on πλινθεύσωμεν πλινθευω and; even ὀπτήσωμεν οπταω he; him πυρί πυρ fire καὶ και and; even ἐγένετο γινομαι happen; become αὐτοῖς αυτος he; him ἡ ο the πλίνθος πλινθος into; for λίθον λιθος stone καὶ και and; even ἄσφαλτος ασφαλτος be αὐτοῖς αυτος he; him ὁ ο the πηλός πηλος mud; clay
11:3 וַ wa וְ and יֹּאמְר֞וּ yyōmᵊrˈû אמר say אִ֣ישׁ ʔˈîš אִישׁ man אֶל־ ʔel- אֶל to רֵעֵ֗הוּ rēʕˈēhû רֵעַ fellow הָ֚בָה ˈhāvā יהב give נִלְבְּנָ֣ה nilbᵊnˈā לבן make brick לְבֵנִ֔ים lᵊvēnˈîm לְבֵנָה brick וְ wᵊ וְ and נִשְׂרְפָ֖ה niśrᵊfˌā שׂרף burn לִ li לְ to שְׂרֵפָ֑ה śᵊrēfˈā שְׂרֵפָה burning וַ wa וְ and תְּהִ֨י ttᵊhˌî היה be לָהֶ֤ם lāhˈem לְ to הַ ha הַ the לְּבֵנָה֙ llᵊvēnˌā לְבֵנָה brick לְ lᵊ לְ to אָ֔בֶן ʔˈāven אֶבֶן stone וְ wᵊ וְ and הַ֣ hˈa הַ the חֵמָ֔ר ḥēmˈār חֵמָר bitumen הָיָ֥ה hāyˌā היה be לָהֶ֖ם lāhˌem לְ to לַ la לְ to † הַ the חֹֽמֶר׃ ḥˈōmer חֹמֶר clay
11:3. dixitque alter ad proximum suum venite faciamus lateres et coquamus eos igni habueruntque lateres pro saxis et bitumen pro cementoAnd each one said to his neighbour: Come, let us make brick, and bake them of stones, and slime instead of mortar.
11:3. And each one said to his neighbor, “Come, let us make bricks, and bake them with fire.” And they had bricks instead of stones, and pitch instead of mortar.
11:3. And they said one to another, Go to, let us make brick, and burn them throughly. And they had brick for stone, and slime had they for morter.
3. And they said one to another, Go to, let us make brick, and burn them throughly. And they had brick for stone, and slime had they for mortar.
11:3 And they said one to another, Go to, let us make brick, and burn them throughly. And they had brick for stone, and slime had they for morter:
3: И сказали друг другу: наделаем кирпичей и обожжем огнем. И стали у них кирпичи вместо камней, а земляная смола вместо извести.
11:3
καὶ και and; even
εἶπεν επω say; speak
ἄνθρωπος ανθρωπος person; human
τῷ ο the
πλησίον πλησιον near; neighbor
δεῦτε δευτε come on
πλινθεύσωμεν πλινθευω and; even
ὀπτήσωμεν οπταω he; him
πυρί πυρ fire
καὶ και and; even
ἐγένετο γινομαι happen; become
αὐτοῖς αυτος he; him
ἡ ο the
πλίνθος πλινθος into; for
λίθον λιθος stone
καὶ και and; even
ἄσφαλτος ασφαλτος be
αὐτοῖς αυτος he; him
ὁ ο the
πηλός πηλος mud; clay
11:3
וַ wa וְ and
יֹּאמְר֞וּ yyōmᵊrˈû אמר say
אִ֣ישׁ ʔˈîš אִישׁ man
אֶל־ ʔel- אֶל to
רֵעֵ֗הוּ rēʕˈēhû רֵעַ fellow
הָ֚בָה ˈhāvā יהב give
נִלְבְּנָ֣ה nilbᵊnˈā לבן make brick
לְבֵנִ֔ים lᵊvēnˈîm לְבֵנָה brick
וְ wᵊ וְ and
נִשְׂרְפָ֖ה niśrᵊfˌā שׂרף burn
לִ li לְ to
שְׂרֵפָ֑ה śᵊrēfˈā שְׂרֵפָה burning
וַ wa וְ and
תְּהִ֨י ttᵊhˌî היה be
לָהֶ֤ם lāhˈem לְ to
הַ ha הַ the
לְּבֵנָה֙ llᵊvēnˌā לְבֵנָה brick
לְ lᵊ לְ to
אָ֔בֶן ʔˈāven אֶבֶן stone
וְ wᵊ וְ and
הַ֣ hˈa הַ the
חֵמָ֔ר ḥēmˈār חֵמָר bitumen
הָיָ֥ה hāyˌā היה be
לָהֶ֖ם lāhˌem לְ to
לַ la לְ to
† הַ the
חֹֽמֶר׃ ḥˈōmer חֹמֶר clay
11:3. dixitque alter ad proximum suum venite faciamus lateres et coquamus eos igni habueruntque lateres pro saxis et bitumen pro cemento
And each one said to his neighbour: Come, let us make brick, and bake them of stones, and slime instead of mortar.
11:3. And each one said to his neighbor, “Come, let us make bricks, and bake them with fire.” And they had bricks instead of stones, and pitch instead of mortar.
11:3. And they said one to another, Go to, let us make brick, and burn them throughly. And they had brick for stone, and slime had they for morter.
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
3: «И стали у них кирпичи вместо камней, а земляная смола вместо извести…» Высоко историческая деталь, вполне оправдываемая современными раскопками, из которых мы видим, что древние вавилоняне приготовляли искусственный кирпич и были хорошо знакомы с употреблением земляной смолы или современного асфальта.
Adam Clarke: Commentary on the Bible - 1831
11:3: Let us make brick - It appears they were obliged to make use of brick, as there was an utter scarcity of stones in that district; and on the same account they were obliged to use slime, that is, bitumen, (Vulg). ασφαλτος, (Septuagint) for mortar: so it appears they had neither common stone nor lime-stone; hence they had brick for stone, and asphaltus or bitumen instead of mortar.
Albert Barnes: Notes on the Bible - 1834
11:3-4
A building is to be erected of brick and asphalt. The Babylonian soil is still celebrated for these architectural materials. There is here a fine clay, mingled with sand, forming the very best material for brick, while stones are not to be found at a convenient distance. Asphalt is found boiling up from the soil in the neighborhood of Babylon and of the Dead Sea, which is hence called the "lacus Asphaltites." The asphalt springs of Is or Hit on the Euphrates are celebrated by many writers. "Burn them thoroughly." Sun-dried bricks are very much used in the East for building purposes. These, however, were to be burned, and thereby rendered more durable. "Brick for stone." This indicates a writer belonging to a country and an age in which stone buildings were familiar, and therefore not to Babylonia. Brickmaking was well known to Moses in Egypt; but this country also abounds in quarries and splendid erections of stone, and the Sinaitic peninsula is a mass of granitic hills. The Shemites mostly inhabited countries abounding in stone. "Asphalt for mortar." Asphalt is a mineral pitch. The word rendered mortar means at first clay, and then any kind of cement.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:3: they said one to another: Heb. a man said to his neighbour, Go to. Gen 11:4, Gen 11:7; Psa 64:5; Pro 1:11; Ecc 2:1; Isa 5:5, Isa 41:6, Isa 41:7; Jam 4:13, Jam 5:1, not as, Heb 3:13, Heb 10:24
burn thoroughly: Heb. burn to a burning
brick: Exo 1:14, Exo 5:7-18; Sa2 12:31; Isa 9:10, Isa 65:3; Nah 3:14
slime: Gen 14:10; Exo 2:3
John Gill
11:3 And they said one to another, go to,.... Advising, exhorting, stirring up, and encouraging one another to the work proposed, of building a city and tower for their habitation and protection; saying:
let us make brick, and burn them thoroughly; they knew the nature of bricks, and how to make them before: according to Sanchoniatho (h), the brothers of Vulcan, or Tubalcain, before the flood, were the first inventors of them; for he relates, that"there are some that say that his brothers invented the way of making walls of bricks: he adds, that from the generation of Vulcan came two brothers, who invented the way of mixing straw or stubble with brick clay, and to dry them by the sun, and so found out tiling of houses.''Now in the plain of Shinar, though it afforded no stones, yet they could dig clay enough to make bricks, and which they proposed to burn thoroughly, that they might be fit for their purpose. According to an eastern tradition (i), they were three years employed in making and burning those bricks, each of which was thirteen cubits long, ten broad, and five thick, and were forty years in building:
and they had brick for stone, and slime had they for mortar: they could not get stone, which they would have chosen, as more durable; they got the best bricks they could make, and instead of mortar they used slime; or what the Septuagint version calls "asphaltos", a bitumen, or kind of pitch, of which there was great plenty in that neighbourhood. Herodotus (k) speaking of the building of Babylon, uses language very much like the Scripture;"digging a foss or ditch (says he), the earth which was cast up they formed into bricks, and drawing large ones, they burnt them in furnaces, using for lime or mortar hot asphaltos or bitumen.''And he observes, that"Eight days journey from Babylon was another city, called Is, where was a small river of the same name, which ran into the river Euphrates, and with its water were carried many lumps of bitumen, and from hence it was conveyed to the walls of Babylon.''This city is now called Ait, of which a traveller (l) of the last century gives the following account;"from the ruins of old Babylon we came to a town called Ait, inhabited only with Arabians, but very ruinous; near unto which town is a valley of pitch, very marvellous to behold, and a thing almost incredible wherein are many springs throwing out abundantly a kind of black substance, like unto tar and pitch, which serveth all the countries thereabout to make staunch their barks and boats; everyone of which springs makes a noise like a smith's forge, which never ceaseth night nor day, and the noise is heard a mile off, swallowing up all weighty things that come upon it; the Moors call it "the mouth of hell."''Curtius relates (m), that Alexander, in his march to Babylon, came to a city called Mennis, where was a cavern, from whence a fountain threw out a vast quantity of bitumen or pitch; so that, says he, it is plain, that the huge walls of Babylon were daubed with the bitumen of this fountain; and he afterwards speaks of the walls, towers, and houses, being built of brick, and cemented with it; and so Diodorus Siculus says (n) from Ctesias, that the walls of Babylon were built of bricks, cemented with bitumen; and not only these, but all Heathen authors that write of Babylon, confirm this; and not only historians, but poets, of which Bochart (o) has made a large collection; as well as Josephus (p) speaks of it, and this sort of pitch still remains. Rauwolff says (q) near the bridge over the Euphrates, where Babylon stood, are several heaps of Babylonian pitch, which is in some places grown so hard, that you may walk over it; but in others, that which hath been lately brought over thither is so soft, that you may see every step you make in it.
(h) Apud Euseb. Evangel. Praepar. l. 1. p. 35. (i) Elmacinus, p. 14. apud Hottinger. Smegma, p. 263, 264. (k) Clio sive, l. 1. c. 179. (l) Cartwright's Preacher's Travels, p. 105, 106. (m) Hist. l. 5. c. 1. (n) Bibliothec l. 2. p. 96. (o) Phaleg. l. 1. c. 11. (p) Antiqu. l. 1. c. 4. sect. 3. (q) Travels, par. 2. ch. 7. p. 138.
John Wesley
11:3 Go to, let us make brick, let us build us a city - The country being a plain, yielded neither stone nor morter, yet that did not discourage them, but they made brick to serve instead of stone, and slime, or pitch, instead of morter.
Some think they intended hereby to secure themselves against the waters of another flood, but if they had, they would have chosen to build upon a mountain rather than upon a plain. But two things it seems they aimed at in building. To make them a name: they would do something to be talked of by posterity. But they could not gain this point; for we do not find in any history the name of so much as one of these Babel - builders. Philo Judeus saith they engraved every one his name upon a brick; yet neither did that serve their purpose. They did it to prevent their dispersion; lest we be scattered abroad upon the face of the earth - It was done (saith Josephus) in disobedience to that command, Gen 9:1, replenish the earth. God orders them to scatter. No, say they, we will live and die together. In order hereunto they engage themselves and one another in this vast undertaking. That they might unite in one glorious empire, they resolve to build this city and tower, to be the metropolis of their kingdom, and the center of their unity.
Robert Jamieson, A. R. Fausset and David Brown
11:3 brick--There being no stone in that quarter, brick is, and was, the only material used for building, as appears in the mass of ruins which at the Birs Nimroud may have been the very town formed by those ancient rebels. Some of these are sun-dried--others burnt in the kiln and of different colors.
slime--bitumen, a mineral pitch, which, when hardened, forms a strong cement, commonly used in Assyria to this day, and forming the mortar found on the burnt brick remains of antiquity.
11:411:4: Եւ ասեն եկա՛յք շինեսցուք մեզ քաղաք եւ աշտարակ, որոյ լինիցի գլուխն մինչեւ յերկինս. եւ արասցուք մեզ անուն յառա՛ջ քան զսփռել ՚ի վերայ երեսաց ամենայն երկրի։
4 Նրանք ասացին. «Եկէք մեզ համար քաղաք կառուցենք եւ աշտարակ, որի գագաթը հասնի մինչեւ երկինք: Համբաւ ձեռք բերենք ողջ աշխարհով մէկ սփռուելուց առաջ»:
4 Այն ատեն ըսին. «Եկէք մեզի քաղաք մը ու աշտարակ մը շինենք, որուն գլուխը մինչեւ երկինք հասնի եւ մեզի անուն շինենք, որ չըլլայ թէ բոլոր երկրի վրայ ցրուինք»։
Եւ ասեն. Եկայք շինեսցուք մեզ քաղաք եւ աշտարակ, որոյ լինիցի գլուխն մինչեւ յերկինս. եւ արասցուք մեզ անուն [153]յառաջ քան զսփռել`` ի վերայ երեսաց ամենայն երկրի:

11:4: Եւ ասեն եկա՛յք շինեսցուք մեզ քաղաք եւ աշտարակ, որոյ լինիցի գլուխն մինչեւ յերկինս. եւ արասցուք մեզ անուն յառա՛ջ քան զսփռել ՚ի վերայ երեսաց ամենայն երկրի։
4 Նրանք ասացին. «Եկէք մեզ համար քաղաք կառուցենք եւ աշտարակ, որի գագաթը հասնի մինչեւ երկինք: Համբաւ ձեռք բերենք ողջ աշխարհով մէկ սփռուելուց առաջ»:
4 Այն ատեն ըսին. «Եկէք մեզի քաղաք մը ու աշտարակ մը շինենք, որուն գլուխը մինչեւ երկինք հասնի եւ մեզի անուն շինենք, որ չըլլայ թէ բոլոր երկրի վրայ ցրուինք»։
zohrab-1805▾ eastern-1994▾ western am▾
11:44: И сказали они: построим себе город и башню, высотою до небес, и сделаем себе имя, прежде нежели рассеемся по лицу всей земли.
11:4 καὶ και and; even εἶπαν επω say; speak δεῦτε δευτε come on οἰκοδομήσωμεν οικοδομεω build ἑαυτοῖς εαυτου of himself; his own πόλιν πολις city καὶ και and; even πύργον πυργος tower οὗ ου.1 where ἡ ο the κεφαλὴ κεφαλη head; top ἔσται ειμι be ἕως εως till; until τοῦ ο the οὐρανοῦ ουρανος sky; heaven καὶ και and; even ποιήσωμεν ποιεω do; make ἑαυτοῖς εαυτου of himself; his own ὄνομα ονομα name; notable πρὸ προ before; ahead of τοῦ ο the διασπαρῆναι διασπειρω sow abroad; scatter around ἐπὶ επι in; on προσώπου προσωπον face; ahead of πάσης πας all; every τῆς ο the γῆς γη earth; land
11:4 וַ wa וְ and יֹּאמְר֞וּ yyōmᵊrˈû אמר say הָ֣בָה׀ hˈāvā יהב give נִבְנֶה־ nivneh- בנה build לָּ֣נוּ llˈānû לְ to עִ֗יר ʕˈîr עִיר town וּ û וְ and מִגְדָּל֙ miḡdˌāl מִגְדָּל tower וְ wᵊ וְ and רֹאשֹׁ֣ו rōšˈô רֹאשׁ head בַ va בְּ in † הַ the שָּׁמַ֔יִם ššāmˈayim שָׁמַיִם heavens וְ wᵊ וְ and נַֽעֲשֶׂה־ nˈaʕᵃśeh- עשׂה make לָּ֖נוּ llˌānû לְ to שֵׁ֑ם šˈēm שֵׁם name פֶּן־ pen- פֶּן lest נָפ֖וּץ nāfˌûṣ פוץ disperse עַל־ ʕal- עַל upon פְּנֵ֥י pᵊnˌê פָּנֶה face כָל־ ḵol- כֹּל whole הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
11:4. et dixerunt venite faciamus nobis civitatem et turrem cuius culmen pertingat ad caelum et celebremus nomen nostrum antequam dividamur in universas terrasAnd they said: Come, let us make a city and a tower, the top whereof may reach to heaven: and let us make our name famous before we be scattered abroad into all lands.
11:4. And they said: “Come, let us make a city and a tower, so that its height may reach to heaven. And let us make our name famous before we are divided into all the lands.”
11:4. And they said, Go to, let us build us a city and a tower, whose top [may reach] unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth.
4. And they said, Go to, let us build us a city, and a tower, whose top unto heaven, and let us make us a name; lest we be scattered abroad upon the face of the whole earth.
11:4 And they said, Go to, let us build us a city and a tower, whose top [may reach] unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth:
4: И сказали они: построим себе город и башню, высотою до небес, и сделаем себе имя, прежде нежели рассеемся по лицу всей земли.
11:4
καὶ και and; even
εἶπαν επω say; speak
δεῦτε δευτε come on
οἰκοδομήσωμεν οικοδομεω build
ἑαυτοῖς εαυτου of himself; his own
πόλιν πολις city
καὶ και and; even
πύργον πυργος tower
οὗ ου.1 where
ἡ ο the
κεφαλὴ κεφαλη head; top
ἔσται ειμι be
ἕως εως till; until
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
καὶ και and; even
ποιήσωμεν ποιεω do; make
ἑαυτοῖς εαυτου of himself; his own
ὄνομα ονομα name; notable
πρὸ προ before; ahead of
τοῦ ο the
διασπαρῆναι διασπειρω sow abroad; scatter around
ἐπὶ επι in; on
προσώπου προσωπον face; ahead of
πάσης πας all; every
τῆς ο the
γῆς γη earth; land
11:4
וַ wa וְ and
יֹּאמְר֞וּ yyōmᵊrˈû אמר say
הָ֣בָה׀ hˈāvā יהב give
נִבְנֶה־ nivneh- בנה build
לָּ֣נוּ llˈānû לְ to
עִ֗יר ʕˈîr עִיר town
וּ û וְ and
מִגְדָּל֙ miḡdˌāl מִגְדָּל tower
וְ wᵊ וְ and
רֹאשֹׁ֣ו rōšˈô רֹאשׁ head
בַ va בְּ in
† הַ the
שָּׁמַ֔יִם ššāmˈayim שָׁמַיִם heavens
וְ wᵊ וְ and
נַֽעֲשֶׂה־ nˈaʕᵃśeh- עשׂה make
לָּ֖נוּ llˌānû לְ to
שֵׁ֑ם šˈēm שֵׁם name
פֶּן־ pen- פֶּן lest
נָפ֖וּץ nāfˌûṣ פוץ disperse
עַל־ ʕal- עַל upon
פְּנֵ֥י pᵊnˌê פָּנֶה face
כָל־ ḵol- כֹּל whole
הָ hā הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
11:4. et dixerunt venite faciamus nobis civitatem et turrem cuius culmen pertingat ad caelum et celebremus nomen nostrum antequam dividamur in universas terras
And they said: Come, let us make a city and a tower, the top whereof may reach to heaven: and let us make our name famous before we be scattered abroad into all lands.
11:4. And they said: “Come, let us make a city and a tower, so that its height may reach to heaven. And let us make our name famous before we are divided into all the lands.”
11:4. And they said, Go to, let us build us a city and a tower, whose top [may reach] unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth.
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
4: «построим себе город и башню высотою до небес…» Самое первое известие о постройке города Библия дает нам еще в истории Каина (Быт 4:17), а затем в истории хушитянина Нимрода (Быт 10:10). Приписывая в обоих этих случаях строение городов представителям нечестивых родов человечества, Библия и в данном случае провидит в этом факте дурное намерение. Еще очевиднее это намерение выразилось в построении башни «высотою до небес»; последнее выражение, разумеется, гиперболическое и показывает только на необычайную высоту этой башни (Втор 1:28; 9:1).

Воздвигая подобную колоссальную башню, строители ее хотели поставить памятник своему выдающемуся искусству и тем самым обессмертить себя в глазах всего потомства; быть может, к этому присоединялись у них и властолюбивые замыслы создать такой опорный пункт владычества, откуда удобно было бы простирать свою власть на возможно большее количество народонаселения; наконец, в намерении строителей, вероятно, было и желание помешать осуществлению божественного пророчества о всеобщем расcеянии потомков Ноя (9:25–27) созданием такого центра, который был бы виден для всех и снова объединил бы всех вокруг себя.

«и сделаем себе имя…» Вот прямые и ясные слова Библии, не оставляющие сомнения относительно честолюбивых, властолюбивых и вообще богопротивных намерений устроителей вавилонской башни. В подобном же смысле, т. е. в смысле указанной их ревности о репутации, употребляется эта фраза и в других местах Библии (2: Цар 8:13; Ис 63:12–14; Иер 32:20).

«прежде, нежели рассеемся по лицу всей земли…» Начальные слова текста: «прежде, нежели» в еврейском тексте выражены союзом ken, который вполне допускает и другой перевод его, равнозначащий греческому mh и русскому «чтобы не»; в этой последней форме он оттеняет основную мысль текста о преступности замыслов строителей.

Смешение языков и расселение народов.
Adam Clarke: Commentary on the Bible - 1831
11:4: Let us build us a city and a tower - On this subject there have been various conjectures. Mr. Hutchinson supposed that the design of the builders was to erect a temple to the host of heaven - the sun, moon, planets, etc.; and, to support this interpretation, he says וראשו בשמים verosho bashshamayim should be translated, not, whose top may reach unto heaven, for there is nothing for may reach in the Hebrew, but its head or summit to the heavens, i.e. to the heavenly bodies: and, to make this interpretation the more probable, he says that previously to this time the descendants of Noah were all agreed in one form of religious worship, (for so he understands ושפה אחת vesaphah achath, and of one lip), i.e. according to him, they had one litany; and as God confounded their litany, they began to disagree in their religious opinions, and branched out into sects and parties, each associating with those of his own sentiment; and thus their tower or temple was left unfinished.
It is probable that their being of one language and of one speech implies, not only a sameness of language, but also a unity of sentiment and design, as seems pretty clearly intimated in Gen 11:6. Being therefore strictly united in all things, coming to the fertile plains of Shinar they proposed to settle themselves there, instead of spreading themselves over all the countries of the earth, according to the design of God; and in reference to this purpose they encouraged one another to build a city and a tower, probably a temple, to prevent their separation, "lest," say they, "we be scattered abroad upon the face of the whole earth:" but God, miraculously interposing, confounded or frustrated their rebellious design, which was inconsistent with his will; see Deu 32:8; Act 17:26; and, partly by confounding their language, and disturbing their counsels, they could no longer keep in a united state; so that agreeing in nothing but the necessity of separating, they went off in different directions, and thus became scattered abroad upon the face of the earth. The Targums, both of Jonathan ben Uzziel and of Jerusalem, assert that the tower was for idolatrous worship; and that they intended to place an image on the top of the tower with a sword in its hand, probably to act as a talisman against their enemies. Whatever their design might have been, it is certain that this temple or tower was afterwards devoted to idolatrous purposes. Nebuchadnezzar repaired and beautified this tower, and it was dedicated to Bel, or the sun.
An account of this tower, and of the confusion of tongues, is given by several ancient authors. Herodotus saw the tower and described it. A sybil, whose oracle is yet extant, spoke both of it and of the confusion of tongues; so did Eupolemus and Abydenus. See Bochart Geogr. Sacr., lib. i., c. 13, edit. 1692. On this point Bochart observes that these things are taken from the Chaldeans, who preserve many remains of ancient facts; and though they often add circumstances, yet they are, in general, in some sort dependent on the text. 1. They say Babel was built by the giants, because Nimrod, one of the builders, is called in the Hebrew text גבור gibbor, a mighty man; or, as the Septuagint, γιγας, a giant. 2. These giants, they say, sprang from the earth, because, in Gen 10:11, it is said, He went, מן הארץ ההוא min haarets hahiv, out of that earth; but this is rather spoken of Asshur, who was another of the Babel builders. 3. These giants are said to have waged war with the gods, because it is said of Nimrod, Gen 10:9, He was a mighty hunter before the Lord; or, as others have rendered it, a warrior and a rebel against the Lord. See Jarchi in loco. 4. These giants are said to have raised a tower up to heaven, as if they had intended to have ascended thither. This appears to have been founded on "whose top may reach to heaven," which has been already explained. 5. It is said that the gods sent strong winds against them, which dispersed both them and their work. This appears to have been taken from the Chaldean history, in which it is said their dispersion was made to the four winds of heaven, בארבע רוחי שמיא bearba ruchey shemaiya, i.e. to the four quarters of the world. 6. And because the verb פוץ brev eht esua phuts, or נפץ naphats, used by Moses, signifies, not only to scatter, but also to break to pieces; whence thunder, Isa 30:30, is called נפץ nephets, a breaking to pieces; hence they supposed the whole work was broken to pieces and overturned. It was probably from this disguised representation of the Hebrew text that the Greek and Roman poets took their fable of the giants waging war with the gods, and piling mountain upon mountain in order to scale heaven. See Bochart as above.
Albert Barnes: Notes on the Bible - 1834
11:4
The purpose of their hearts is now more fully expressed. "Let us build us a city, and a tower whose top may be in the skies." A city is a fortified enclosure or keep for defense against the violence of the brute creation. A tower whose top may be in the skies for escape from the possibility of a periodical deluge. This is the language of pride in man, who wishes to know nothing above himself, and to rise beyond the reach of an over-ruling Providence. "And let us make us a name." A name indicates distinction and pre-eminence. To make us a name, then, is not so much the cry of the multitude as of the few, with Nimrod at their head, who alone could expect what is not common, but distinctive. It is here artfully inserted, however, in the popular exclamation, as the people are prone to imagine the glory even of the despot to be reflected on themselves. This gives the character of a lurking desire for empire and self-aggrandizement to the design of the leaders - a new form of the same selfish spirit which animated the antediluvian men of name Gen 6:4. But despotism for the few or the one, implies slavery and all its unnumbered ills for the many. "Lest we be scattered abroad upon the face of the whole land." The varied instincts of their common nature here speak forth. The social bond, the tie of kinsmanship, the wish for personal safety, the desire to be independent, perhaps even of God, the thirst for absolute power, all plead for union; but it is union for selfish ends.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:4: whose: Deu 1:28, Deu 9:1; Dan 4:11, Dan 4:22
and let: Sa2 8:13; Psa 49:11-13; Pro 10:7; Dan 4:30; Joh 5:44
lest: Gen 11:8, Gen 11:9; Psa 92:9; Luk 1:51
Geneva 1599
11:4 And they said, Go to, let us (e) build us a city and a tower, whose top [may reach] unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth.
(e) They were moved with pride and ambition, preferring their own glory to God's honour.
John Gill
11:4 And they said, go to, let us build us a city and a tower,.... Some Jewish writers (r) say, these are the words of Nimrod to his people; but it is a question whether he was now born, or if he was, must be too young to be at the head of such a body of people; but they are spoken to one another, or by the principal men among them to the common people, advising and encouraging to such an undertaking. It is generally thought what led them to it was to secure them from another flood, they might be in fear of; but this seems not likely, since they had the covenant and oath of God, that the earth should never be destroyed by water any more; and besides, had this been the thing in view, they would not have chosen a plain to build on, a plain that lay between two of the greatest rivers, Tigris, and Euphrates, but rather one of the highest mountains and hills they could have found: nor could a building of brick be a sufficient defence against such a force of water, as the waters of the flood were; and besides, but few at most could be preserved at the top of the tower, to which, in such a case, they would have betook themselves. The reason of this building is given in a following clause, as will be observed. Some think by "a city and tower" is meant, by the figure "hendyadis", one and the same thing, a city with towers; and, according to Ctesias (s), there were two hundred and fifty towers in Babylon: but no doubt the city and tower were two distinct things; or there was one particular tower proposed to be built besides the city, though it might stand in it, or near it, as an acropolis or citadel to it; as it is not unusual in cities to have such, to betake unto in case of danger:
whose top may reach unto heaven: not that they imagined such a thing could be literally and strictly done, but that it should be raised exceeding high, like the cities in Canaan, said to be walled up to heaven, Deut 1:28 hyperbolically speaking; and such was the tower of Babel, by all accounts, even of Heathens: the Sibyl in Josephus (t) calls it a most high tower; and so Abydenus (u) reports;"there are (says he) that say, that the first men that rose out of the earth, proud of their strength and largeness (of their bodies), and thinking themselves greater than the gods, erected a tower of a vast height, near to heaven, where Babylon now is.''And the temple of Belus, which some take to be the same with this tower, at least was that perfected, and put to such an use, was, according to Ctesias (w), of an immense height, where the Chaldeans made their observations of the stars: however, the tower that was in the middle of it, and which seems plainly to be the same with this, was exceeding high: the account Herodotus (x) gives of it is,"in the midst of the temple a solid tower is built, of a furlong in length, and of as much in breadth; and upon this tower another tower is placed, and another upon that, and so on to eight towers.'' the word used by Herodotus, translated "length", signifies also "height", and so it is taken here by some; and if so, it looks as if every tower was a furlong high, which makes the whole a mile, which is too extravagant to suppose, though it may denote the height of them all, a furlong, which makes it a very high building. This agrees with Strabo's account of it, who calls it a pyramid, and says it was a furlong high (y): according to Rauwolff (z), the tower of Babel is still in being; this, says he, we saw still (in 1574), and it is half a league in diameter; but it is so mightily ruined, and low, and so full of vermin, that hath bored holes through it, that one may not come near it for half a mile, but only in two months in the winter, when they come not out of their holes. Another traveller (a), that was in those parts at the beginning of the last century, says,"now at this day, that which remaineth is called the remnant of the tower of Babel; there standing as much as is a quarter of a mile in compass, and as high as the stone work of Paul's steeple in London--the bricks are three quarters of a yard in length, and a quarter in thickness, and between every course of bricks there lieth a course of mats, made of canes and palm tree leaves, so fresh as if they had been laid within one year.''Not to take notice of the extravagant account of the eastern writers, who say the tower was 5533 fathoms high (b); and others, beyond all belief, make it 10,000 fathoms, or twelve miles high (c); and they say the builders were forty years in building it: their design in it follows:
and let us make us a name; which some render "a sign" (d), and suppose it to be a signal set upon the top of the tower, which served as a beacon, by the sight of which they might be preserved from straying in the open plains with their flocks, or return again when they had strayed. Others take it to be an idol proposed to be set upon the top of the tower; and the Targums of Jonathan and Jerusalem intimate as if the tower was built for religious worship, paraphrasing the words,"let us build in the midst of it a temple of worship on the top of it, and let us put a sword into his (the idol's) hand.''And it is the conjecture of Dr. Tennison, in his book of idolatry, that this tower was consecrated by the builders of it to the sun, as the cause of drying up the waters of the deluge: but the sense is, that they proposed by erecting such an edifice to spread their fame, and perpetuate their name to the latest posterity, that hereby it might be known, that at such a time, and in such a place, were such a body of people, even all the inhabitants of the world; and all of them the sons of one man, as Ben Gersom observes; so that as long as this tower stood, they would be had in remembrance, it being called after their names; just as the Egyptian kings afterwards built their pyramids, perhaps for a like reason; and in which the end of neither have been answered, it not being known who were by name concerned therein, see Ps 49:11 though a late learned writer (e) thinks, that by making a name is meant choosing a chief or captain, which was proposed by them; and that the person they pitched upon was Nimrod, in which sense the word he supposes is used, 2Kings 23:17 but what has been observed at the beginning of this note may be objected to it; though Berosus (f) says, that Nimrod came with his people into the plain of Sannaar, where be marked out a city, and founded the largest tower, in the year of deliverance from the waters of the flood one hundred and thirty one, and reigned fifty six years; and carried the tower to the height and size of mountains, "for a sign" and "monument", that the people of Babylon were the first in the world, and ought to be called the kingdom of kingdoms; which last clause agrees with the sense given:
lest we be scattered abroad upon the face of the whole earth: which they seemed to have some notion of, and feared would be their case, liking better to be together than to separate, and therefore were careful to avoid a dispersion; it being some way or other signified to them, that it was the will of God they should divide into colonies, and settle in different parts, that so the whole earth might be inhabited; or Noah, or some others, had proposed a division of the earth among them, each to take his part, which they did not care to hearken to; and therefore, to prevent such a separation, proposed the above scheme, and pursued it.
(r) In Pirke Eliezer, c. 24. (s) Apud Diodor. Sicul. Bibliothec, l. 2. p. 96. (t) Antiqu. l. 1. c. 4. sect. 3. (u) Apud Euseb. Evangel. Praepar. l. 9. c. 14. p. 416. (w) Apud Diodor. ut supra, (Sicul. Bibliothec, l. 2.) p. 98. (x) Clio sive, l. 1. c. 181. (y) Geograph. l. 16. p. 508. (z) Travels, ut supra. (pars. 2. ch. 7. p. 138.) (a) Cartwright's Preacher's Travels, p. 99, 100. (b) Elmacinus, p. 14. Patricides, p. 13. apud Hottinger. Smegma, p. 264. (c) Vid. Universal History, vol. 1. p. 331. (d) Perizonius, apud Universal History, ib. p. 325. (e) Dr. Clayton's Chronology of the Hebrew Bible, p. 56. (f) Antiqu. l. 4. p. 28, 29.
Robert Jamieson, A. R. Fausset and David Brown
11:4 a tower whose top may reach unto heaven--a common figurative expression for great height (Deut 1:28; 9:1-6).
lest we be scattered--To build a city and a town was no crime; but to do this to defeat the counsels of heaven by attempting to prevent emigration was foolish, wicked, and justly offensive to God.
11:511:5: Եւ էջ Տէր տեսանե՛լ զքաղաքն եւ զաշտարակն զոր շինէին որդիք մարդկան[85]։ [85] Ոմանք. Զոր շինեցին որդիք մար՛՛։
5 Տէրն իջաւ, որպէսզի տեսնի այն քաղաքն ու աշտարակը, որ կառուցում էին մարդկանց որդիները:
5 Տէրը մարդոց որդիներուն շինած քաղաքն ու աշտարակը տեսնելու իջաւ։
Եւ էջ Տէր տեսանել զքաղաքն եւ զաշտարակն զոր շինէին որդիք մարդկան:

11:5: Եւ էջ Տէր տեսանե՛լ զքաղաքն եւ զաշտարակն զոր շինէին որդիք մարդկան[85]։
[85] Ոմանք. Զոր շինեցին որդիք մար՛՛։
5 Տէրն իջաւ, որպէսզի տեսնի այն քաղաքն ու աշտարակը, որ կառուցում էին մարդկանց որդիները:
5 Տէրը մարդոց որդիներուն շինած քաղաքն ու աշտարակը տեսնելու իջաւ։
zohrab-1805▾ eastern-1994▾ western am▾
11:55: И сошел Господь посмотреть город и башню, которые строили сыны человеческие.
11:5 καὶ και and; even κατέβη καταβαινω step down; descend κύριος κυριος lord; master ἰδεῖν οραω view; see τὴν ο the πόλιν πολις city καὶ και and; even τὸν ο the πύργον πυργος tower ὃν ος who; what ᾠκοδόμησαν οικοδομεω build οἱ ο the υἱοὶ υιος son τῶν ο the ἀνθρώπων ανθρωπος person; human
11:5 וַ wa וְ and יֵּ֣רֶד yyˈēreḏ ירד descend יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH לִ li לְ to רְאֹ֥ת rᵊʔˌōṯ ראה see אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עִ֖יר ʕˌîr עִיר town וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מִּגְדָּ֑ל mmiḡdˈāl מִגְדָּל tower אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] בָּנ֖וּ bānˌû בנה build בְּנֵ֥י bᵊnˌê בֵּן son הָ hā הַ the אָדָֽם׃ ʔāḏˈām אָדָם human, mankind
11:5. descendit autem Dominus ut videret civitatem et turrem quam aedificabant filii AdamAnd the Lord came down to see the city and the tower, which the children of Adam were building.
11:5. Then the Lord descended to see the city and the tower, which the sons of Adam were building.
11:5. And the LORD came down to see the city and the tower, which the children of men builded.
5. And the LORD came down to see the city and the tower, which the children of men builded.
11:5 And the LORD came down to see the city and the tower, which the children of men builded:
5: И сошел Господь посмотреть город и башню, которые строили сыны человеческие.
11:5
καὶ και and; even
κατέβη καταβαινω step down; descend
κύριος κυριος lord; master
ἰδεῖν οραω view; see
τὴν ο the
πόλιν πολις city
καὶ και and; even
τὸν ο the
πύργον πυργος tower
ὃν ος who; what
ᾠκοδόμησαν οικοδομεω build
οἱ ο the
υἱοὶ υιος son
τῶν ο the
ἀνθρώπων ανθρωπος person; human
11:5
וַ wa וְ and
יֵּ֣רֶד yyˈēreḏ ירד descend
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
לִ li לְ to
רְאֹ֥ת rᵊʔˌōṯ ראה see
אֶת־ ʔeṯ- אֵת [object marker]
הָ hā הַ the
עִ֖יר ʕˌîr עִיר town
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מִּגְדָּ֑ל mmiḡdˈāl מִגְדָּל tower
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
בָּנ֖וּ bānˌû בנה build
בְּנֵ֥י bᵊnˌê בֵּן son
הָ hā הַ the
אָדָֽם׃ ʔāḏˈām אָדָם human, mankind
11:5. descendit autem Dominus ut videret civitatem et turrem quam aedificabant filii Adam
And the Lord came down to see the city and the tower, which the children of Adam were building.
11:5. Then the Lord descended to see the city and the tower, which the sons of Adam were building.
11:5. And the LORD came down to see the city and the tower, which the children of men builded.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ 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
5: «И сошел Господь посмотреть…» Всеведующему не нужно воочию видимое нисхождение, так как Ему открыты все, даже самые сокровенные помышления человеческого сердца (Иер 11:20; 17:10; Пс 7:10; 1: Пар 29:17), следовательно, это выражение — антропоморфическое, указывающее на производство божественного суда над человеческими предприятиями (Быт 18:24; Пс 143:5). «Господь снисходит на землю, когда, не предоставляя последующих событий воле людей, Он готовится чудесным образом расстроить их планы. Господь снисходит видеть город и башню, потому что создание их доказывало глубокую порчу души, и этим выражением указывается на то, что Господь обратил особое внимание на грешников и решил предпринять меры к разъединению их» (Властов).

«которые строили сыны человеческие…» «В обширном смысле это название принадлежит всем людям, благочестивым и нечестивым, и указывает на их естественное ничтожество перед Всемогущим (сыны человеческие, или Адамовы, значит «сыны персти»); но здесь идет речь, вероятно, о членах нечестивого Хамова племени, которые были главными виновниками предприятия и обманом вовлекли в оное членов благочестивого племени» (еп. Виссарион). Это подтверждается и библейским контекстом, из которого видно, что и в предыдущее время главным строителем городов выступает потомок Хама же — кушитянин Нимрод (10:10–11).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
5 And the LORD came down to see the city and the tower, which the children of men builded. 6 And the LORD said, Behold, the people is one, and they have all one language; and this they begin to do: and now nothing will be restrained from them, which they have imagined to do. 7 Go to, let us go down, and there confound their language, that they may not understand one another's speech. 8 So the LORD scattered them abroad from thence upon the face of all the earth: and they left off to build the city. 9 Therefore is the name of it called Babel; because the LORD did there confound the language of all the earth: and from thence did the LORD scatter them abroad upon the face of all the earth.
We have here the quashing of the project of the Babel-builders, and the turning of the counsel of those froward men headlong, that God's counsel might stand in spite of them. Here is,
I. The cognizance God took of the design that was on foot: The Lord came down to see the city, v. 5. It is an expression after the manner of men; he knew it as clearly and fully as men know that which they come to the place to view. Observe, 1. Before he gave judgment upon their cause, he enquired into it; for God is incontestably just and fair in all his proceedings against sin and sinners, and condemns none unheard. 2. It is spoken of as an act of condescension in God to take notice even of this building, which the undertakers were so proud of; for he humbles himself to behold the transactions, even the most considerable ones, of this lower world, Ps. cxiii. 6.. 3. It is said to be the tower which the children of men built, which intimates, (1.) Their weakness and frailty as men. It was a very foolish thing for the children of men, worms of the earth, to defy Heaven, and to provoke the Lord to jealousy. Are they stronger than he? (2.) Their sinfulness and obnoxiousness. They were the sons of Adam, so it is in the Hebrew; nay, of that Adam, that sinful disobedient Adam, whose children are by nature children of disobedience, children that are corrupters. (3.) Their distinction from the children of God, the professors of religion, from whom these daring builders had separated themselves, and built this tower to support and perpetuate the separation. Pious Eber is not found among this ungodly crew; for he and his are called the children of God, and therefore their souls come not into the secret, nor unite themselves to the assembly, of these children of men.
II. The counsels and resolves of the Eternal God concerning this matter; he did not come down merely as a spectator, but as a judge, as a prince, to look upon these proud men, and abase them, Job xl. 11-14. Observe,
1. He suffered them to proceed a good way in their enterprise before he put a stop to it, that they might have space to repent, and, if they had so much consideration left, might be ashamed of it and weary of it themselves; and if not that their disappointment might be the more shameful, and every one that passed by might laugh at them, saying, These men began to build, and were not able to finish, that so the works of their hands, from which they promised themselves immortal honour, might turn to their perpetual reproach. Note, God has wise and holy ends in permitting the enemies of his glory to carry on their impious projects a great way, and to prosper long in their enterprises.
2. When they had, with much care and toil, made some considerable progress in their building, then God determined to break their measures and disperse them. Observe,
(1.) The righteousness of God, which appears in the considerations upon which he proceeded in this resolution, v. 6. Two things he considered:-- [1.] Their oneness, as a reason why they must be scattered: "Behold, the people are one, and they have all one language. If they continue one, much of the earth will be left uninhabited; the power of their prince will soon be exorbitant; wickedness and profaneness will be insufferably rampant, for they will strengthen one another's hands in it; and, which is worst of all, there will be an overbalance to the church, and these children of men, if thus incorporated, will swallow up the little remnant of God's children." Therefore it is decreed that they must not be one. Note, Unity is a policy, but it is not the infallible mark of a true church; yet, while the builders of Babel, though of different families, dispositions, and interests, were thus unanimous in opposing God, what a pity is it, and what a shame, that the builders of Sion, though united in one common head and Spirit, should be divided, as they are, in serving God! But marvel not at the matter. Christ came not to send peace. [2.] Their obstinacy: Now nothing will be restrained from them; and this is a reason why they must be crossed and thwarted in their design. God had tried, by his commands and admonitions, to bring them off from this project, but in vain; therefore he must take another course with them. See here, First, The sinfulness of sin, and the wilfulness of sinners; ever since Adam would not be restrained from the forbidden tree, his unsanctified seed have been impatient of restraint and ready to rebel against it. Secondly, See the necessity of God's judgments upon earth, to keep the world in some order and to tie the hands of those that will not be checked by law.
(2.) The wisdom and mercy of God in the methods that were taken for the defeating of this enterprise (v. 7): Go to, let us go down, and there confound their language. This was not spoken to the angels, as if God needed either their advice or their assistance, but God speaks it to himself, or the Father to the Son and Holy Ghost. They said, Go to, let us make brick, and Go to, let us build a tower, animating one another to the attempt; and now God says, Go to, let us confound their language; for, if men stir up themselves to sin, God will stir up himself to take vengeance, Isa. lix. 17, 18. Now observe here, [1.] The mercy of God, in moderating the penalty, and not making it proportionable to the offence; for he deals not with us according to our sins. He does not say, "Let us go down now in thunder and lightning, and consume those rebels in a moment;" or, "Let the earth open, and swallow up them and their building, and let those go down quickly into hell who are climbing to heaven the wrong way." No; only, "Let us go down, and scatter them." They deserved death, but are only banished or transported; for the patience of God is very great towards a provoking world. Punishments are chiefly reserved for the future state. God's judgments on sinners in this life, compared with those which are reserved, are little more than restraints. [2.] The wisdom of God, in pitching upon an effectual expedient to stay proceedings, which was the confounding of their language, that they might not understand one another's speech, nor could they well join hands when their tongues were divided; so that this would be a very proper method both for taking them off from their building (for, if they could not understand one another, they could not help one another) and also for disposing them to scatter; for, when they could not understand one another, they could not take pleasure in one another. Note, God has various means, and effectual ones, to baffle and defeat the projects of proud men that set themselves against him, and particularly to divide them among themselves, either by dividing their spirits (Judg. ix. 23), or by dividing their tongues, as David prays, Ps. lv. 9.
III. The execution of these counsels of God, to the blasting and defeating of the counsels of men, v. 8, 9. God made them know whose word should stand, his or theirs, as the expression is, Jer. xliv. 28. Notwithstanding their oneness and obstinacy, God was too hard for them, and wherein they dealt proudly he was above them; for who ever hardened his heart against him and prospered? Three things were done:--
1. Their language was confounded. God, who, when he made man, taught him to speak, and put words into his mouth fit to express the conceptions of his mind by, now caused these builders to forget their former language, and to speak and understand a new one, which yet was common to those of the same tribe or family, but not to others: those of one colony could converse together, but not with those of another. Now, (1.) This was a great miracle, and a proof of the power which God has upon the minds and tongues of men, which he turns as the rivers of water. (2.) This was a great judgment upon these builders; for, being thus deprived of the knowledge of the ancient and holy tongue, they had become incapable of communicating with the true church, in which it was retained, and probably it contributed much to their loss of the knowledge of the true God. (3.) We all suffer by it, to this day. In all the inconveniences we sustain by the diversity of languages, and all the pains and trouble we are at to learn the languages we have occasion for, we smart for the rebellion of our ancestors at Babel. Nay, and those unhappy controversies which are strifes of words, and arise from our misunderstanding one another's language, for aught I know are owing to this confusion of tongues. (4.) The project of some to frame a universal character, in order to a universal language, how desirable soever it may seem, is yet, I think, but a vain thing to attempt; for it is to strive against a divine sentence, by which the languages of the nations will be divided while the world stands. (5.) We may here lament the loss of the universal use of the Hebrew tongue, which from this time was the vulgar language of the Hebrews only, and continued so till the captivity in Babylon, where, even among them, it was exchanged for the Syriac. (6.) As the confounding of tongues divided the children of men and scattered them abroad, so the gift of tongues, bestowed upon the apostles (Acts ii.), contributed greatly to the gathering together of the children of God, who were scattered abroad, and the uniting of them in Christ, that with one mind and one mouth they might glorify God, Rom. xv. 6.
2. Their building was stopped: They left off to build the city. This was the effect of the confusion of their tongues; for it not only incapacitated them for helping one another, but probably struck such a damp upon their spirits that they could not proceed, since they saw, in this, the hand of the Lord gone out against them. Note, (1.) It is wisdom to leave off that which we see God fights against. (2.) God is ale to blast and bring to nought all the devices and designs of Babel-builders. He sits in heaven, and laughs at the counsels of the kings of the earth against him and his anointed; and will force them to confess that there is no wisdom nor counsel against the Lord, Prov. xxi. 30; Isa. viii. 9, 10.
3. The builders were scattered abroad upon the face of the whole earth, v. 8, 9. They departed in companies, after their families, and after their tongues (ch. x. 5, 20, 31), to the several countries and places allotted to them in the division that had been made, which they knew before, but would not go to take possession of till now that they were forced to it. Observe here, (1.) The very thing which they feared came upon them. That dispersion which sought to evade by an act of rebellion they by this act brought upon themselves; for we are most likely to fall into that trouble which we seek to evade by indirect and sinful methods. (2.) It was God's work: The Lord scattered them. God's hand is to be acknowledged in all scattering providences; if the family be scattered, relations scattered, churches scattered, it is the Lord's doing. (3.) Though they were as firmly in league with one another as could be, yet the Lord scattered them; for no man can keep together what God will put asunder. (4.) Thus God justly took vengeance on them for their oneness in that presumptuous attempt to build their tower. Shameful dispersions are the just punishment of sinful unions. Simeon and Levi, who had been brethren in iniquity, were divided in Jacob, ch. xlix. 5, 7; Ps. lxxxiii. 3-13. (5.) They left behind them a perpetual memorandum of their reproach, in the name given to the place. It was called Babel, confusion. Those that aim at a great name commonly come off with a bad name. (6.) The children of men were now finally scattered, and never did, nor ever will, come all together again, till the great day, when the Son of man shall sit upon the throne of his glory, and all nations shall be gathered before him, Matt. xxv. 31, 32.
Adam Clarke: Commentary on the Bible - 1831
11:5: And the Lord came down - A lesson, says an ancient Jewish commentator, to magistrates to examine every evidence before they decree judgment and execute justice.
Albert Barnes: Notes on the Bible - 1834
11:5-7
These verses describe the nature of that change by which this form of human selfishness is to be checked. "The Lord came down." The interposing providence of God is here set forth in a sublime simplicity, suited to the early mind of man. Still there is something here characteristic of the times after the deluge. The presence of the Lord seems not to have been withdrawn from the earth before that event. He walked in the garden when Adam and Eve were there. He placed the ministers and symbols of his presence before it when they were expelled. He expostulated with Cain before and after his awful crime. He said, "My Spirit shall not always strive with man." He saw the wickedness of man; and the land was corrupt before him. He communicated with Noah in various ways, and finally established his covenant with him. In all this he seems to have been present with man on earth. He lingered in the garden as long as his forbearance could be expected to influence man for good. He at length appointed the limit of a hundred and twenty years. And after watching over Noah during the deluge, he seems to have withdrawn his visible and gracious presence from the earth. Hence, the propriety of the phrase, "the Lord came down." He still deals in mercy with a remnant of the human race, and has visited the earth and manifested His presence in a wondrous way. But He has not yet taken up His abode among people as He did in the garden, and as He intimates that He will sometime do on the renovated earth.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:5: Gen 18:21; Exo 19:11; Psa 11:4, Psa 33:13, Psa 33:14; Jer 23:23, Jer 23:24; Joh 3:13; Heb 4:13
Carl Friedrich Keil and Franz Delitzsch
11:5
"Jehovah came down to see the city and the tower, which the children of men had built" (the perfect בּנוּ refers to the building as one finished up to a certain point). Jehovah's "coming down" is not the same here as in Ex 19:20; Ex 34:5; Num 11:25; Num 12:5, viz., the descent from heaven of some visible symbol of His presence, but is an anthropomorphic description of God's interposition in the actions of men, primarily a "judicial cognizance of the actual fact," and then, Gen 11:7, a judicial infliction of punishment. The reason for the judgment is given in the word, i.e., the sentence, which Jehovah pronounces upon the undertaking (Gen 11:6): "Behold one people (עם lit., union, connected whole, from עמם to bind) and one language have they all, and this (the building of this city and tower) is (only) the beginning of their deeds; and now (sc., when they have finished this) nothing will be impossible to them (מהם יבּצר לא lit., cut off from them, prevented) which they purpose to do" (יזמוּ for יזמּוּ from זמם, see Gen 9:19). By the firm establishment of an ungodly unity, the wickedness and audacity of men would have led to fearful enterprises. But God determined, by confusing their language, to prevent the heightening of sin through ungodly association, and to frustrate their design. "Up" (הבה "go to," an ironical imitation of the same expression in Gen 11:3 and Gen 11:4), "We will go down, and there confound their language (on the plural, see Gen 1:26; נבלה for נבלּה, Kal from בּלל, like יזמו in Gen 1:6), that they may not understand one another's speech." The execution of this divine purpose is given in Gen 11:8, in a description of its consequences: "Jehovah scattered them abroad from thence upon the face of all the earth, and they left off building the city." We must not conclude from this, however, that the differences in language were simply the result of the separation of the various tribes, and that the latter arose from discord and strife; in which case the confusion of tongues would be nothing more than "dissensio animorum, per quam factum sit, ut qui turrem struebant distracti sint in contraria studia et consilia" (Bitringa). Such a view not only does violence to the words "that one may not discern (understand) the lip (language) of the other," but is also at variance with the object of the narrative. When it is stated, first of all, that God resolved to destroy the unity of lips and words by a confusion of the lips, and then that He scattered the men abroad, this act of divine judgment cannot be understood in any other way, than that God deprived them of the ability to comprehend one another, and thus effected their dispersion. The event itself cannot have consisted merely in a change of the organs of speech, produced by the omnipotence of God, whereby speakers were turned into stammerers who were unintelligible to one another. This opinion, which is held by Bitringa and Hoffmann, is neither reconcilable with the text, nor tenable as a matter of fact. The differences, to which this event gave rise, consisted not merely in variations of sound, such as might be attributed to differences in the formation in the organs of speech (the lip or tongue), but had a much deeper foundation in the human mind. If language is the audible expression of emotions, conceptions, and thoughts of the mind, the cause of the confusion or division of the one human language into different national dialects must be sought in an effect produced upon the human mind, by which the original unity of emotion, conception, thought, and will was broken up. This inward unity had no doubt been already disturbed by sin, but the disturbance had not yet amounted to a perfect breach. This happened first of all in the event recorded here, through a direct manifestation of divine power, which caused the disturbance produced by sin in the unity of emotion, thought, and will to issue in a diversity of language, and thus by a miraculous suspension of mutual understanding frustrated the enterprise by which men hoped to render dispersion and estrangement impossible. More we cannot say in explanation of this miracle, which lies before us in the great multiplicity and variety of tongues, since even those languages which are genealogically related - for example, the Semitic and Indo-Germanic - were no longer intelligible to the same people even in the dim primeval age, whilst others are so fundamentally different from one another, that hardly a trace remains of their original unity. With the disappearance of unity the one original language was also lost, so that neither in the Hebrew nor in any other language of history has enough been preserved to enable us to form the least conception of its character.
(Note: The opinion of the Rabbins and earlier theologians, that the Hebrew was the primitive language, has been generally abandoned in consequence of modern philological researches. The fact that the biblical names handed down from the earliest times are of Hebrew extraction proves nothing. With the gradual development and change of language, the traditions with their names were cast into the mould of existing dialects, without thereby affecting the truth of the tradition. For as Drechster has said, "it makes no difference whether I say that Adam's eldest son had a name corresponding to the name Cain from קנה, or to the name Ctesias from κτᾶσθαι; the truth of the Thorah, which presents us with the tradition handed down from the sons of Noah through Shem to Abraham and Israel, is not a verbal, but a living tradition - is not in the letter, but in the spirit.")
The primitive language is extinct, buried in the materials of the languages of the nations, to rise again one day to eternal life in the glorified form of the καιναὶ γλῶσσαι intelligible to all the redeemed, when sin with its consequences is overcome and extinguished by the power of grace. A type of pledge of this hope was given in the gift of tongues on the outpouring of the Holy Spirit upon the Church on the first Christian day of Pentecost, when the apostles, filled with the Holy Ghost, spoke with other or new tongues of "the wonderful works of God," so that the people of every nation under heaven understood in their own language (Acts 2:1-11).
From the confusion of tongues the city received the name Babel (בּבל i.e., confusion, contracted from בּלבּל from בּלל to confuse), according to divine direction, though without any such intention on the part of those who first gave the name, as a standing memorial of the judgment of God which follows all the ungodly enterprises of the power of the world.
(Note: Such explanations of the name as "gate, or house, or fortress of Bel," are all the less worthy of notice, because the derivation ἀπὸ τοῦ Βήλου in the Etymol. magn., and in Persian and Nabatean works, is founded upon the myth, that Bel was the founder of the city. And as this myth is destitute of historical worth, so is also the legend that the city was built by Semiramis, which may possibly have so much of history as its basis, that this half-mythical queen extended and beautified the city, just as Nebuchadnezzar added a new quarter, and a second fortress, and strongly fortified it.)
Of this city considerable ruins still remain, including the remains of an enormous tower, Birs Nimrud, which is regarded by the Arabs as the tower of Babel that was destroyed by fire from heaven. Whether these ruins have any historical connection with the tower of the confusion of tongues, must remain, at least for the present, a matter of uncertainty. With regard to the date of the event, we find from Gen 11:10 that the division of the human race occurred in the days of Peleg, who was born 100 years after the flood. In 150 or 180 years, with a rapid succession of births, the descendants of the three sons of Noah, who were already 100 years old and married at the time of the flood, might have become quite numerous enough to proceed to the erection of such a building. If we reckon, for example, only four male and four female births as the average number to each marriage, since it is evident from Gen 11:12. that children were born as early as the 30th or 35th year of their parent's age, the sixth generation would be born by 150 years after the flood, and the human race would number 12,288 males and as many females. Consequently there would be at least about 30,000 people in the world at this time.
Geneva 1599
11:5 And the LORD (f) came down to see the city and the tower, which the children of men builded.
(f) Meaning, that he declared by effect, that he knew their wicked enterprise; for God's power is everywhere, and neither ascends nor descends.
John Gill
11:5 And the Lord came down to see the city and the tower,.... Not locally or visibly, being immense, omnipresent, and invisible; nor in order to see and take notice of what he otherwise could not see from heaven, for he is omniscient; but this is spoken after the manner of men, and is to be understood of some effects and displays of his power, which were manifest, and showed him to be present: the Targum is,"and the Lord was revealed to take vengeance on them on account of the business of the city and tower the children of men built.''This shows the patience and longsuffering of God, that he did not immediately proceed against them, and his wisdom and justice in taking cognizance of the affair, and inquiring into it; examining the truth and reality of things before he passed judgment and took measures to hinder them in the execution of their design; all which must be understood agreeably to the divine Majesty, and as accommodated to the capacities of men, and as an instruction to them in judging matters they have a concern in:
which the children of men builded; or were building, for they had not finished their building, at least not the city, as appears from Gen 11:8. These were either the whole body of the people, under the general appellation of "the children of men": or else a part of them, distinguished by this character from the "sons of God", who were truly religious; by which it seems that Noah, Shem, Arphaxad, Salah, and others, were not concerned in this affair, who though they might come with the rest unto Shinar, yet when they understood their design, refused to join with them in it; so that it was only the carnal and irreligious part of them, who very probably were by far the majority, and therefore there was no overruling their debates, and stopping them in their works, that were the builders; and these might be the posterity of Ham in general, with others of Shem and Japheth mixed with them. Josephus (g) makes Nimrod to be the head of them, which is not likely, as before observed.
(g) Antiqu. l. 1. c. 4. sect. 2, 3.
John Wesley
11:5 And the Lord came down to see the city - 'Tis an expression after the manner of men, he knew it as clearly as men know that which they come upon the place to view. And the tower which the children of men builded - Which speaks, Their weakness and frailty, it was a foolish thing for the children of men, worms of the earth, to defy heaven. Their sinfulness, they were the sons of Adam, so it is in the Hebrew; nay, of that Adam, that sinful disobedient Adam, whose children are by nature children of disobedience. Their distinction from the children of God, from whom those daring builders had separated themselves, and built this tower to support and perpetuate the separation.
11:611:6: Եւ ասէ Տէր. Ահա՛ ազգ մի՛ եւ լեզու մի՛ ամենեցուն, եւ զայդ սկսան գործել։ Եւ արդ՝ ո՛չինչ պակասի ՚ի նոցանէ, զամենայն զոր ինչ յօժարեսցին գործել[86]։ [86] Յայլս պակասի. Գործել. եւ արդ ո՛չ ինչ պա՛՛։
6 Տէրն ասաց. «Սրանք մէկ ժողովուրդ են, ունեն մէկ լեզու եւ սկսել են այդ գործն անել: Արդ, ոչինչ չի խանգարում նրանց, որ կառուցեն այն, ինչ կամենում են:
6 Տէրը ըսաւ. «Ահա ասոնք մէկ ժողովուրդ են ու ամենուն լեզուն մէկ է եւ ասիկա շինելու սկսան ու հիմա ինչ որ շինել կը խորհին, բան մը չկայ որ արգիլէ։
Եւ ասէ Տէր. Ահա ազգ մի եւ լեզու մի ամենեցուն, եւ զայդ սկսան գործել. եւ արդ ոչինչ պակասէ ի նոցանէ, զամենայն զոր ինչ յօժարեսցին գործել:

11:6: Եւ ասէ Տէր. Ահա՛ ազգ մի՛ եւ լեզու մի՛ ամենեցուն, եւ զայդ սկսան գործել։ Եւ արդ՝ ո՛չինչ պակասի ՚ի նոցանէ, զամենայն զոր ինչ յօժարեսցին գործել[86]։
[86] Յայլս պակասի. Գործել. եւ արդ ո՛չ ինչ պա՛՛։
6 Տէրն ասաց. «Սրանք մէկ ժողովուրդ են, ունեն մէկ լեզու եւ սկսել են այդ գործն անել: Արդ, ոչինչ չի խանգարում նրանց, որ կառուցեն այն, ինչ կամենում են:
6 Տէրը ըսաւ. «Ահա ասոնք մէկ ժողովուրդ են ու ամենուն լեզուն մէկ է եւ ասիկա շինելու սկսան ու հիմա ինչ որ շինել կը խորհին, բան մը չկայ որ արգիլէ։
zohrab-1805▾ eastern-1994▾ western am▾
11:66: И сказал Господь: вот, один народ, и один у всех язык; и вот что начали они делать, и не отстанут они от того, что задумали делать;
11:6 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master ἰδοὺ ιδου see!; here I am γένος γενος family; class ἓν εις.1 one; unit καὶ και and; even χεῖλος χειλος lip; shore ἓν εις.1 one; unit πάντων πας all; every καὶ και and; even τοῦτο ουτος this; he ἤρξαντο αρχω rule; begin ποιῆσαι ποιεω do; make καὶ και and; even νῦν νυν now; present οὐκ ου not ἐκλείψει εκλειπω leave off; cease ἐξ εκ from; out of αὐτῶν αυτος he; him πάντα πας all; every ὅσα οσος as much as; as many as ἂν αν perhaps; ever ἐπιθῶνται επιτιθημι put on; put another ποιεῖν ποιεω do; make
11:6 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH הֵ֣ן hˈēn הֵן behold עַ֤ם ʕˈam עַם people אֶחָד֙ ʔeḥˌāḏ אֶחָד one וְ wᵊ וְ and שָׂפָ֤ה śāfˈā שָׂפָה lip אַחַת֙ ʔaḥˌaṯ אֶחָד one לְ lᵊ לְ to כֻלָּ֔ם ḵullˈām כֹּל whole וְ wᵊ וְ and זֶ֖ה zˌeh זֶה this הַחִלָּ֣ם haḥillˈām חלל defile לַ la לְ to עֲשֹׂ֑ות ʕᵃśˈôṯ עשׂה make וְ wᵊ וְ and עַתָּה֙ ʕattˌā עַתָּה now לֹֽא־ lˈō- לֹא not יִבָּצֵ֣ר yibbāṣˈēr בצר be impossible מֵהֶ֔ם mēhˈem מִן from כֹּ֛ל kˈōl כֹּל whole אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] יָזְמ֖וּ yāzᵊmˌû זמם ponder לַֽ lˈa לְ to עֲשֹֽׂות׃ ʕᵃśˈôṯ עשׂה make
11:6. et dixit ecce unus est populus et unum labium omnibus coeperuntque hoc facere nec desistent a cogitationibus suis donec eas opere conpleantAnd he said: Behold, it is one people, and all have one tongue: and they have begun to do this, neither will they leave off from their designs, till they accomplish them in deed.
11:6. And he said: “Behold, the people are united, and all have one tongue. And since they have begun to do this, they will not desist from their plans, until they have completed their work.
11:6. And the LORD said, Behold, the people [is] one, and they have all one language; and this they begin to do: and now nothing will be restrained from them, which they have imagined to do.
6. And the LORD said, Behold, they are one people, and they have all one language; and this is what they begin to do: and now nothing will be withholden from them, which they purpose to do.
11:6 And the LORD said, Behold, the people [is] one, and they have all one language; and this they begin to do: and now nothing will be restrained from them, which they have imagined to do:
6: И сказал Господь: вот, один народ, и один у всех язык; и вот что начали они делать, и не отстанут они от того, что задумали делать;
11:6
καὶ και and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
ἰδοὺ ιδου see!; here I am
γένος γενος family; class
ἓν εις.1 one; unit
καὶ και and; even
χεῖλος χειλος lip; shore
ἓν εις.1 one; unit
πάντων πας all; every
καὶ και and; even
τοῦτο ουτος this; he
ἤρξαντο αρχω rule; begin
ποιῆσαι ποιεω do; make
καὶ και and; even
νῦν νυν now; present
οὐκ ου not
ἐκλείψει εκλειπω leave off; cease
ἐξ εκ from; out of
αὐτῶν αυτος he; him
πάντα πας all; every
ὅσα οσος as much as; as many as
ἂν αν perhaps; ever
ἐπιθῶνται επιτιθημι put on; put another
ποιεῖν ποιεω do; make
11:6
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
הֵ֣ן hˈēn הֵן behold
עַ֤ם ʕˈam עַם people
אֶחָד֙ ʔeḥˌāḏ אֶחָד one
וְ wᵊ וְ and
שָׂפָ֤ה śāfˈā שָׂפָה lip
אַחַת֙ ʔaḥˌaṯ אֶחָד one
לְ lᵊ לְ to
כֻלָּ֔ם ḵullˈām כֹּל whole
וְ wᵊ וְ and
זֶ֖ה zˌeh זֶה this
הַחִלָּ֣ם haḥillˈām חלל defile
לַ la לְ to
עֲשֹׂ֑ות ʕᵃśˈôṯ עשׂה make
וְ wᵊ וְ and
עַתָּה֙ ʕattˌā עַתָּה now
לֹֽא־ lˈō- לֹא not
יִבָּצֵ֣ר yibbāṣˈēr בצר be impossible
מֵהֶ֔ם mēhˈem מִן from
כֹּ֛ל kˈōl כֹּל whole
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
יָזְמ֖וּ yāzᵊmˌû זמם ponder
לַֽ lˈa לְ to
עֲשֹֽׂות׃ ʕᵃśˈôṯ עשׂה make
11:6. et dixit ecce unus est populus et unum labium omnibus coeperuntque hoc facere nec desistent a cogitationibus suis donec eas opere conpleant
And he said: Behold, it is one people, and all have one tongue: and they have begun to do this, neither will they leave off from their designs, till they accomplish them in deed.
11:6. And he said: “Behold, the people are united, and all have one tongue. And since they have begun to do this, they will not desist from their plans, until they have completed their work.
11:6. And the LORD said, Behold, the people [is] one, and they have all one language; and this they begin to do: and now nothing will be restrained from them, which they have imagined to do.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: «Показал Господь… и не отстанут они от того, что задумали делать» «Бог, — говорит святой Иоанн Златоуст, — обыкновенно поступает так: когда намеревается послать наказание, то прежде показывает великость грехов и как бы представляет оправдание, а потом уж и наказывает» (Быт 3:11, 22–23: и 6:5–7). Так, и в данном случае единый язык — этот величайший дар божественной любви и лучшее средство для развития в людях высших гуманных чувств всеобщего братства и равенства — был обращен людьми в зло, на содействие к развитию бурных и низших инстинктов их природы. Видя, что человечество твердо стало на этот гибельный путь нечестия и не обнаруживает намерения сойти с него и раскаяться, милосердый Господь и решил сам, чрезвычайным действием Своего всемогущества, свести с него людей и тем самым спасти их от полной нравственной погибели.
Adam Clarke: Commentary on the Bible - 1831
11:6: The people is one, etc. - From this, as before observed, we may infer, that as the people had the same language, so they had a unity of design and sentiment. It is very likely that the original language was composed of monosyllables, that each had a distinct ideal meaning, and only one meaning; as different acceptations of the same word would undoubtedly arise, either from compounding terms, or, when there were but few words in a language, using them by a different mode of pronunciation to express a variety of things. Where this simple monosyllabic language prevailed (and it must have prevailed in the first ages of the world) men would necessarily have simple ideas, and a corresponding simplicity of manners. The Chinese language is exactly such as this; and the Hebrew, if stripped of its vowel points, and its prefixes, suffixes, and postfixes separated from their combinations, so that they might stand by themselves, it would nearly answer to this character even in its present state. In order therefore to remove this unity of sentiment and design, which I suppose to be the necessary consequence of such a language, God confounded their language - caused them to articulate the same word differently, to affix different ideas to the same term, and perhaps, by transposing syllables and interchanging letters, form new terms and compounds, so that the mind of the speaker was apprehended by the hearer in a contrary sense to what was intended. This idea is not iii expressed by an ancient French poet, Du Bartas; and not badly, though rather quaintly, metaphrased by our countryman, Mr. Sylvester.
Some speak between the teeth, some in the nose, Some in the throat their words do ill dispose -
"Bring me," quoth one, "a trowel, quickly, quick!"
One brings him up a hammer. "Hew this brick,"
Another bids; and then they cleave a tree;
"Make fast this rope," and then they let it flee.
One calls for planks, another mortar lacks;
They bear the first a stone, the last an axe.
One would have spikes, and him a spade they give;
Another asks a saw, and gets a sieve.
Thus crossly crost, they prate and point in vain:
What one hath made another mars again
These masons then, seeing the storm arrived
Of God's just wrath, all weak and heart-deprived,
Forsake their purpose, and, like frantic fools,
Scatter their stuff and tumble down their tools.
Du Bartas - Babylon.
I shall not examine how the different languages of the earth were formed. It certainly was not the work of a moment; different climates must have a considerable share in the formation of tongues, by their influence on the organs of speech. The invention of new arts and trades must give birth to a variety of terms and expressions. Merchandise, commerce, and the cultivation of the sciences, would produce their share; and different forms of government, modes of life, and means of instruction, also contribute their quota. The Arabic, Chaldee, Syriac, and Ethiopic, still bear the most striking resemblance to their parent, the Hebrew. Many others might be reduced to a common source, yet everywhere there is sufficient evidence of this confusion. The anomalies even in the most regular languages sufficiently prove this. Every language is confounded less or more but that of eternal truth. This is ever the same; in all countries, climates, and ages, the language of truth, like that God from whom it sprang, is unchangeable. It speaks in all tongues, to all nations, and in all hearts: "There is one God, the fountain of goodness, justice, and truth. Man, thou art his creature, ignorant, weak, and dependent; but he is all-sufficient - hates nothing that he has made - loves thee - is able and willing to save thee; return to and depend on him, take his revealed will for thy law, submit to his authority, and accept eternal life on the terms proposed in his word, and thou shalt never perish nor be wretched." This language of truth all the ancient and modern Babel builders have not been able to confound, notwithstanding their repeated attempts. How have men toiled to make this language clothe their own ideas; and thus cause God to speak according to the pride, prejudice and worst passions of men! But through a just judgment of God, the language of all those who have attempted to do this has been confounded, and the word of the Lord abideth for ever.
Albert Barnes: Notes on the Bible - 1834
11:6
In like simplicity is depicted the self-willed, God-defying spirit of combination and ambition which had now budded in the imagination of man. "The People is one" - one race, with one purpose. "And they have all one lip." They understand one another's mind. No misunderstanding has arisen from diversity of language. "This is their beginning." The beginning of sin, like that of strife, is as when one letteth out water. The Lord sees in this commencement the seed of growing evil. All sin is dim and small in its first rise; but it swells by insensible degrees to the most glaring and gigantic proportions. "And now nothing will be restrained from them, which they have imagined to do." Now that they have made this notable beginning of concentration, ambition, and renown, there is nothing in this way which they will not imagine or attempt.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:6: Behold: Gen 3:22; Jdg 10:14; Kg1 18:27; Ecc 11:9
the people: Gen 11:1, Gen 9:19; Act 17:26
imagined: Gen 6:5, Gen 8:21; Psa 2:1-4; Luk 1:51
Geneva 1599
11:6 And the LORD said, (g) Behold, the people [is] one, and they have all one language; and this they begin to do: and now nothing will be restrained from them, which they have imagined to do.
(g) God speaks this in derision, because of their foolish persuasion and enterprise.
John Gill
11:6 And the Lord said,.... Not to the angels, as Aben Ezra, but rather to the Son and Spirit, or within himself:
behold, the people is one, and they have all one language; which some think is spoken ironically; but I see no reason why it may not be understood seriously, that the people who were concerned in this building were unanimous, not only in their religious principles, such as they were, as Aben Ezra, but in their counsel, purpose, and design in building; they went on with great concord, harmony, and vigour, and being of one language, they understood one another, and so could carry on their work with the greater expedition:
and this they begin to do; to build the city and the tower, and had made considerable progress in it:
and now nothing will be restrained from them, which they have imagined to do; they had prepared bricks, and slime or bitumen, a sufficient quantity for their use, or could easily come at more if they wanted; and they were not to be prevailed upon to desist from their work, by any advice that the sons of God could give them; they were obstinate and self-willed, and not to be argued with and persuaded to leave off; and there was no power on earth superior to them, to oblige them to it; they could only be restrained from their enterprise, and hindered from executing it, by divine power; and which was judged necessary to exert, as appears by what follows: and the words may be rendered, "shall they not be restrained? &c." they shall.
John Wesley
11:6 And the Lord said, Behold the people is one, and they have all one language - And if they continue one, much of the earth will be left uninhabited, and these children of men, if thus incorporated, will swallow up the little remnant of God's children, therefore it is decreed they must not be one. And now nothing will be restrained from them - And this is a reason why they must be crossed, in their design.
Robert Jamieson, A. R. Fausset and David Brown
11:6 and now nothing will be restrained from them--an apparent admission that the design was practicable, and would have been executed but for the divine interposition.
11:711:7: Եկա՛յք իջցուք եւ խառնակեսցո՛ւք անդ զլեզուս նոցա, զի մի՛ լսիցեն իւրաքանչիւր բարբառոյ ընկերի իւրոյ։
7 Արի իջնենք եւ խառնենք նրանց լեզուն այնպէս, որ ոչ մէկը չհասկանայ իր ընկերոջ ասածը»:
7 Եկէ՛ք, իջնենք եւ անոնց լեզուն հոն խառնակենք, որպէս զի ոեւէ մէկը իր ընկերին լեզուն չհասկնայ»։
Եկայք իջցուք եւ խառնակեսցուք անդ զլեզուս նոցա, զի մի՛ լսիցեն իւրաքանչիւր բարբառոյ ընկերի իւրոյ:

11:7: Եկա՛յք իջցուք եւ խառնակեսցո՛ւք անդ զլեզուս նոցա, զի մի՛ լսիցեն իւրաքանչիւր բարբառոյ ընկերի իւրոյ։
7 Արի իջնենք եւ խառնենք նրանց լեզուն այնպէս, որ ոչ մէկը չհասկանայ իր ընկերոջ ասածը»:
7 Եկէ՛ք, իջնենք եւ անոնց լեզուն հոն խառնակենք, որպէս զի ոեւէ մէկը իր ընկերին լեզուն չհասկնայ»։
zohrab-1805▾ eastern-1994▾ western am▾
11:77: сойдем же и смешаем там язык их, так чтобы один не понимал речи другого.
11:7 δεῦτε δευτε come on καὶ και and; even καταβάντες καταβαινω step down; descend συγχέωμεν συγχεω confuse; confound ἐκεῖ εκει there αὐτῶν αυτος he; him τὴν ο the γλῶσσαν γλωσσα tongue ἵνα ινα so; that μὴ μη not ἀκούσωσιν ακουω hear ἕκαστος εκαστος each τὴν ο the φωνὴν φωνη voice; sound τοῦ ο the πλησίον πλησιον near; neighbor
11:7 הָ֚בָה ˈhāvā יהב give נֵֽרְדָ֔ה nˈērᵊḏˈā ירד descend וְ wᵊ וְ and נָבְלָ֥ה novlˌā בלל moisten, confound שָׁ֖ם šˌām שָׁם there שְׂפָתָ֑ם śᵊfāṯˈām שָׂפָה lip אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] לֹ֣א lˈō לֹא not יִשְׁמְע֔וּ yišmᵊʕˈû שׁמע hear אִ֖ישׁ ʔˌîš אִישׁ man שְׂפַ֥ת śᵊfˌaṯ שָׂפָה lip רֵעֵֽהוּ׃ rēʕˈēhû רֵעַ fellow
11:7. venite igitur descendamus et confundamus ibi linguam eorum ut non audiat unusquisque vocem proximi suiCome ye, therefore, let us go down, and there may not understand one another's speech.
11:7. Therefore, come, let us descend, and in that place confound their tongue, so that they may not listen, each one to the voice of his neighbor.”
11:7. Go to, let us go down, and there confound their language, that they may not understand one another’s speech.
7. Go to, let us go down, and there confound their language, that they may not understand one another’s speech.
11:7 Go to, let us go down, and there confound their language, that they may not understand one another' s speech:
7: сойдем же и смешаем там язык их, так чтобы один не понимал речи другого.
11:7
δεῦτε δευτε come on
καὶ και and; even
καταβάντες καταβαινω step down; descend
συγχέωμεν συγχεω confuse; confound
ἐκεῖ εκει there
αὐτῶν αυτος he; him
τὴν ο the
γλῶσσαν γλωσσα tongue
ἵνα ινα so; that
μὴ μη not
ἀκούσωσιν ακουω hear
ἕκαστος εκαστος each
τὴν ο the
φωνὴν φωνη voice; sound
τοῦ ο the
πλησίον πλησιον near; neighbor
11:7
הָ֚בָה ˈhāvā יהב give
נֵֽרְדָ֔ה nˈērᵊḏˈā ירד descend
וְ wᵊ וְ and
נָבְלָ֥ה novlˌā בלל moisten, confound
שָׁ֖ם šˌām שָׁם there
שְׂפָתָ֑ם śᵊfāṯˈām שָׂפָה lip
אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative]
לֹ֣א lˈō לֹא not
יִשְׁמְע֔וּ yišmᵊʕˈû שׁמע hear
אִ֖ישׁ ʔˌîš אִישׁ man
שְׂפַ֥ת śᵊfˌaṯ שָׂפָה lip
רֵעֵֽהוּ׃ rēʕˈēhû רֵעַ fellow
11:7. venite igitur descendamus et confundamus ibi linguam eorum ut non audiat unusquisque vocem proximi sui
Come ye, therefore, let us go down, and there may not understand one another's speech.
11:7. Therefore, come, let us descend, and in that place confound their tongue, so that they may not listen, each one to the voice of his neighbor.”
11:7. Go to, let us go down, and there confound their language, that they may not understand one another’s speech.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: «сойдем же и смешаем там язык их…» Слова этого библейского места, представляющая, по мнению святого Иоанна Златоуста, обращение Бога «к равночестным Себе», т. е. к Лицам Пресвятой Троицы, свидетельствуют об особенной важности того творческого акта, который имел за ним последовать. Как акт новотворения, он по содержанию и форме сближается здесь с созданием первых людей, которое предварялось подобным же божественным советом (Быт 1:26). Полную новозаветную антитезу этому событию представляет чудо сошествия Святого Духа на апостолов в виде огненных языков, возвратившее им некогда утраченную способность полного взаимного понимания (Деян 2:4–6).
Adam Clarke: Commentary on the Bible - 1831
11:7: Go to - A form of speech which, whatever it might have signified formerly, now means nothing. The Hebrew העה habah signifies come, make preparation, as it were for a journey, the execution of a purpose, etc. Almost all the versions understand the word in this way; the Septuagint have δευτε, the Vulgate venite, both signifying come, or come ye. This makes a very good sense, Come, let its go down, etc. For the meaning of these latter words see Gen 1:26, and Gen 18:21.
Albert Barnes: Notes on the Bible - 1834
11:7
Here is announced the means by which the defiant spirit of concentration is to be defeated. From this and the pRev_ious verse we learn that the lip, and not the stock of words, is the part of language which is to be affected, and hence, perceive the propriety of distinguishing these two in the introductory statement. To confound, is to introduce several kinds, where before there was only one; and so in the present case to introduce several varieties of form, whereas language was before of one form. Hence, it appears that the one primitive tongue was made manifold by diversifying the law of structure, without interfering with the material of which it was composed. The bases or roots of words are furnished by instinctive and evanescent analogies between sounds and things, on which the etymological law then plays its part, and so vocables come into existence. Thus, from the root "fer," we get "fer, ferre, ferens, fert, ferebat, feret, ferat, ferret;" φέρε phere, φέρειν pherein, φέρων pherō n, φέει pherei, ἔφερε ephere, φέρῃ pherē, φέροι pheroi, etc.; ברה perē h, ברה pā roh, פרה o poreh, שפרה pā râ h, יפרה yı̂ preh, etc., according to the formative law of each language.
It is evident that some roots may become obsolete and so die out, while others, according to the exigencies of communication and the abilities of the speaker, may be called into existence in great abundance. But whatever new words come into the stock, are made to comply with the formative law which regulates the language of the speaker. This law has been fixed as the habitude of his mind, from which he only deviates on learning and imitating some of the formative processes of another tongue. In the absence of any other language, it is not conceivable that he should on any account alter this law. To do so would be to rebel against habit without reason, and to put himself out of relation with the other speakers of the only known tongue.
The sacred writer does not care to distinguish the ordinary from the extraordinary in the procedure of Divine Providence, inasmuch as he ascribes all events to the one creating, superintending, and administering power of God. Yet there is something beyond nature here. We can understand and observe the introduction of new words into the vocabulary of man as often as the necessity of designating a new object or process calls the naming faculty into exercise. But the new word, whether a root or not, if engrafted into the language, invariably obeys the formative law of the speech into which it is admitted. A nation adds new words to its vocabulary, but does not of itself, without external influence, alter the principle on which they are formed. Here, then, the divine interference was necessary, if the uniform was ever to become multiform. And accordingly this is the very point in which the historian marks the interposition of the Almighty.
Philologists have distinguished three or four great types or families of languages. The first of these was the Shemitic or Hebrew family. It is probable that most of the Shemites spoke dialects of this well-defined type of human speech. Aram (the Syrians), Arpakshad, (the Hebrews and Arabs), and Asshur (the Assyrians), certainly did so. Elam (Elymais), succumbed first to the Kushite race (Κίσσιοι Kissioi, Κοσσαῖοι Kossaioi) and afterward to the Persian, and so lost its language and its individuality among the nations. Lud (the Lydians) was also overrun by other nationalities. But this type of language was extended beyond the Shemites to the Kenaanites and perhaps some other Hamites. It includes the language of the Old Testament.
The second family of languages has been variously designated Japhetic, Indo-Germanic, Indo-European and Arian. It is spoken by the great bulk of the descendants of Japheth, and embraces a series of cognate modes of communication, extending from India to the various European colonies of America. It includes Greek, the tongue of the New Testament.
A third class, including the Kushite (Babylonian), Egyptian, and other African languages, has been termed Hamitic. Some of its stocks have affinities both with the Shemitic and Japhetic families.
It is probable that the congeries of unclassed languages (Allophylian, Sporadic, Turanian), including even the Chinese tongues, have relations more or less intimate with one or other of these three tolerably definite families. But the science of comparative philology is only approaching the solution of its final problem, the historical or natural relationship of all the languages of the world. It is evident, however, that the principle of classification is not so much the amount of roots in common, as the absence or presence of a given form. The diversity in the matter may be brought about by assignable natural causes; but the diversity in the form can only arise from a preternatural impulse. Forms may wear off; but they do not pass from one constituent law to another without foreign influence. The speech of a strong and numerous race may gradually overbear and annihilate that of a weak one; and in doing so may adopt many of its words, but by no means its form. So long as a national speech retains any of its forms, they continue to be part of that special type by which it is characterized.
Hence, we perceive that the interposition of Providence in confounding the lip of mankind, is the historical solution of the enigma of philology; the existence of diversity of language at the same time with the natural persistency of form and the historical unity of the human race. The data of philology, indicating that the form is the side of language needing to be touched in order to produce diversity, coincide also with the facts here narrated. The preternatural diversification of the form, moreover, marks the order amid variety which pRev_ailed in this great Rev_olution of mental habitude. It is not necessary to suppose that seventy languages were produced from one at the very crisis of this remarkable change, but only the few generic forms that sufficed to effect the divine purpose, and by their interaction to give origin to all subsequent varieties of language or dialect. Nor are we to imagine that the variant principles of formation went into practical development all at once, but only that they started a process which, in combination with other operative causes, issued in all the diversities of speech which are now exhibited in the human race.
That they may not understand one another's lip. - This is the immediate result of diversifying the formative law of human speech, even though the material elements were to remain much the same as before. Further results will soon appear.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:7: Go to: The Hebrew word signifies, "Come," or, "make preparation," as for a journey or the execution of a purpose.
let: Gen 11:5, Gen 1:26, Gen 3:22; Isa 6:8
confound: Job 5:12, Job 5:13, Job 12:20; Psa 2:4, Psa 33:10; Act 2:4-11
may: Gen 10:5, Gen 10:20, Gen 10:32, Gen 42:23; Deu 28:49; Psa 55:9; Jer 5:15; Co1 14:2-11, Co1 14:23
Geneva 1599
11:7 Go to, (h) let us go down, and (i) there confound their language, that they may not understand one another's speech.
(h) He speaks as though he took counsel with his own wisdom and power: that is, with the Son and holy Spirit: signifying the greatness and certainty of the punishment.
(i) By this great plague of the confusion of tongues appears God's horrible judgment against man's pride and vain glory.
John Gill
11:7 Go to, let us go down, and there confound their language,.... These words are not spoken to the angels, as the Targum and Aben Ezra; for, as Philo the Jew observes (h), they are said to some as co-workers with God, which angels could not be in this work of confounding the language of men; it being above the power of creatures so to work upon the mind, and on the faculty of speech, as to make such an alteration as was at the confusion of tongues, when men were made to forget their former language, and had another put into their minds, and a faculty of speaking it given; or, however, the first language was so differently inflected and pronounced, that it seemed another, and various; all which could not be done but by him who is almighty, even that Jehovah, Father, Son, and Spirit, said Gen 11:8 to confound man's language; and the first of these speaks to the other two, with whom he consulted about doing it, and with whom he did it. Not that every man had a new and distinct language given him, for then there could have been no society and converse in the world, but one was given to each family; or rather to as many families as constituted a nation or colony, designed for the same place of habitation; how many there were, cannot be said with any certainty. Euphorus, and many other historians (i), say they were seventy five, according to the number of Jacob's posterity that went down into Egypt; others say seventy two: the Jewish writers generally agree with the Targum of Jonathan in making them seventy, according to the number of the posterity of Noah's sons, recorded in the preceding chapter; but several of them spoke the same language, as Ashur, Arphaxad, and Aram, spoke the Chaldee or Syriac language; the sons of Canaan one and the same language; and the thirteen sons of Joktan the Arabic language; Javari and Elisha the Greek language; so that, as Bochart (k) observes, scarce thirty of the seventy will remain distinct: and it is an observation of Dr. Lightfoot (l) not to be despised, that"the fifteen named in Acts 2:5 were enough to confound the work (at Babel), and they may very well be supposed to have been the whole number.''The end to be answered it was:
that they may not understand one another's speech; or "hear" (m), that is, so as to understand; the words were so changed, and so differently pronounced from what they had used to hear, that though they heard the sound, they could not tell the meaning of them: hence, as Jarchi observes, when one asked for a brick, another brought him clay or slime, on which he rose up against him, and dashed his brains out.
(h) De Confus. Ling. p. 344. (i) Apud Clement. Alexandr. Strom. l. 1. p. 338. (k) Phaleg. l. 1. c. 15. col. 55. (l) See his Works, vol. 1. p. 694. (m) "audiant", Pagninus, Montanus, &c.
John Wesley
11:7 Go to, let us go down and there confound their language - This was not spoken to the angels, as if God needed either their advice or their assistance, but God speaks it to himself, or the Father to the Son and Holy Ghost. That they may not understand one another's speech - Nor could they well join hands when their tongues were divided: so that this was a proper means, both to take them off from their building, for if they could not understand one another, they could not help one another; and to dispose them to scatter, for when they could not understand one another, they could not enjoy one another. Accordingly three things were done, Their language was confounded. God, who when he made man taught him to speak, now made those builders to forget their former language; and to speak a new one, which yet was the same to those of the same tribe or family, but not to others: those of one colony could converse together, but not with those of another. We all suffer hereby to this day: in all the inconveniences we sustain by the diversity of languages, and all the trouble we are at to learn the languages we have occasion for, we smart for the rebellion of our ancestors at Babel; nay, and those unhappy controversies, which are strifes of words, and arise from our misunderstanding of one another's languages, for ought I know, are owing to this confusion of tongues. The project of some to frame an universal character in order to an universal language, how desirable soever it may seem, yet I think is but a vain thing for it is to strive against a divine sentence, by which the languages of the nations will be divided while the world stands. We may here lament the loss of the universal use of the Hebrew tongue, which from henceforth was the vulgar language of the Hebrews only, and continued so till the captivity in Babylon, where, even among them, it was exchanged for the Syriac. As the confounding of tongues divided the children of men, and scattered them abroad, so the gift of tongues bestowed upon the Apostles, Acts 2:4-11, contributed greatly to the gathering together of the children of God, which were scattered abroad, and the uniting of them in Christ, that with one mind and mouth they might glorify God, Rom 15:6. (The imagination of a late writer, that God did not confound their tongues, but their religious worship, is grounded on criticisms concerning the meaning of the Hebrew word, which are absolutely false. Beside, would God confound their religious worship? Surely, He is a God of order, and not of confusion. Their building was stopped, they left off to build the city - This was the effect of the confusion of their tongue's; for it not only disabled them from helping one another, but probably struck a damp upon their spirits, since they saw the hand of the Lord gone out against them. The builders were scattered abroad from thence upon the face of the whole earth - They departed in companies after their families and after their tongues, Gen 10:5, Gen 10:20, Gen 10:31, to the several countries and places allotted to them in the division that had been made, which they knew before, but would not go to take possession of, 'till now they were forced to it. Observe
The very thing which they feared came upon them; that dispersion which they thought to evade. That it was God's work; the Lord scattered them; God's hand is to be acknowledged in all scattering providences; if the family be scattered, relations scattered, churches scattered, it is the Lord's doing. That they left behind them a perpetual memorandum of their reproach in the name given to the place; it was called Babel, confusion. The children of men were now finally scattered, and never will come all together again 'till the great day. when the Son of Man shall sit upon the throne of his glory, and all nations shall be gathered before him, Mt 25:31-32.
Robert Jamieson, A. R. Fausset and David Brown
11:7 confound their language--literally, "their lip"; it was a failure in utterance, occasioning a difference in dialect which was intelligible only to those of the same tribe. Thus easily by God their purpose was defeated, and they were compelled to the dispersion they had combined to prevent. It is only from the Scriptures we learn the true origin of the different nations and languages of the world. By one miracle of tongues men were dispersed and gradually fell from true religion. By another, national barriers were broken down--that all men might be brought back to the family of God.
11:811:8: Եւ սփռեա՛ց զնոսա Տէր Աստուած անտի ընդ երեսս ամենայն երկրի, եւ դադարեցին ՚ի շինելոյ զքաղաքն եւ զաշտարակն։
8 Տէր Աստուած այնտեղից նրանց սփռեց աշխարհով մէկ, եւ նրանք դադարեցին քաղաքն ու աշտարակը կառուցելուց:
8 Տէրը անկէ բոլոր երկրի երեսը ցրուեց զանոնք ու քաղաքը շինելէ դադարեցան։
Եւ սփռեաց զնոսա Տէր [154]Աստուած անտի ընդ երեսս ամենայն երկրի, եւ դադարեցին ի շինելոյ զքաղաքն [155]եւ զաշտարակն:

11:8: Եւ սփռեա՛ց զնոսա Տէր Աստուած անտի ընդ երեսս ամենայն երկրի, եւ դադարեցին ՚ի շինելոյ զքաղաքն եւ զաշտարակն։
8 Տէր Աստուած այնտեղից նրանց սփռեց աշխարհով մէկ, եւ նրանք դադարեցին քաղաքն ու աշտարակը կառուցելուց:
8 Տէրը անկէ բոլոր երկրի երեսը ցրուեց զանոնք ու քաղաքը շինելէ դադարեցան։
zohrab-1805▾ eastern-1994▾ western am▾
11:88: И рассеял их Господь оттуда по всей земле; и они перестали строить город.
11:8 καὶ και and; even διέσπειρεν διασπειρω sow abroad; scatter around αὐτοὺς αυτος he; him κύριος κυριος lord; master ἐκεῖθεν εκειθεν from there ἐπὶ επι in; on πρόσωπον προσωπον face; ahead of πάσης πας all; every τῆς ο the γῆς γη earth; land καὶ και and; even ἐπαύσαντο παυω stop οἰκοδομοῦντες οικοδομεω build τὴν ο the πόλιν πολις city καὶ και and; even τὸν ο the πύργον πυργος tower
11:8 וַ wa וְ and יָּ֨פֶץ yyˌāfeṣ פוץ disperse יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֹתָ֛ם ʔōṯˈām אֵת [object marker] מִ mi מִן from שָּׁ֖ם ššˌām שָׁם there עַל־ ʕal- עַל upon פְּנֵ֣י pᵊnˈê פָּנֶה face כָל־ ḵol- כֹּל whole הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth וַֽ wˈa וְ and יַּחְדְּל֖וּ yyaḥdᵊlˌû חדל cease לִ li לְ to בְנֹ֥ת vᵊnˌōṯ בנה build הָ hā הַ the עִֽיר׃ ʕˈîr עִיר town
11:8. atque ita divisit eos Dominus ex illo loco in universas terras et cessaverunt aedificare civitatemAnd so the Lord scattered them from that place into all lands, and they ceased to build the city.
11:8. And so the Lord divided them from that place into all the lands, and they ceased to build the city.
11:8. So the LORD scattered them abroad from thence upon the face of all the earth: and they left off to build the city.
8. So the LORD scattered them abroad from thence upon the face of all the earth: and they left off to build the city.
11:8 So the LORD scattered them abroad from thence upon the face of all the earth: and they left off to build the city:
8: И рассеял их Господь оттуда по всей земле; и они перестали строить город.
11:8
καὶ και and; even
διέσπειρεν διασπειρω sow abroad; scatter around
αὐτοὺς αυτος he; him
κύριος κυριος lord; master
ἐκεῖθεν εκειθεν from there
ἐπὶ επι in; on
πρόσωπον προσωπον face; ahead of
πάσης πας all; every
τῆς ο the
γῆς γη earth; land
καὶ και and; even
ἐπαύσαντο παυω stop
οἰκοδομοῦντες οικοδομεω build
τὴν ο the
πόλιν πολις city
καὶ και and; even
τὸν ο the
πύργον πυργος tower
11:8
וַ wa וְ and
יָּ֨פֶץ yyˌāfeṣ פוץ disperse
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
אֹתָ֛ם ʔōṯˈām אֵת [object marker]
מִ mi מִן from
שָּׁ֖ם ššˌām שָׁם there
עַל־ ʕal- עַל upon
פְּנֵ֣י pᵊnˈê פָּנֶה face
כָל־ ḵol- כֹּל whole
הָ hā הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
וַֽ wˈa וְ and
יַּחְדְּל֖וּ yyaḥdᵊlˌû חדל cease
לִ li לְ to
בְנֹ֥ת vᵊnˌōṯ בנה build
הָ hā הַ the
עִֽיר׃ ʕˈîr עִיר town
11:8. atque ita divisit eos Dominus ex illo loco in universas terras et cessaverunt aedificare civitatem
And so the Lord scattered them from that place into all lands, and they ceased to build the city.
11:8. And so the Lord divided them from that place into all the lands, and they ceased to build the city.
11:8. So the LORD scattered them abroad from thence upon the face of all the earth: and they left off to build the city.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: «И рассеял их Господь оттуда по всей земле…» Собственно Бог только смешал их языки, т. е. заставил их говорить на разных языках и тем самым уничтожил средство взаимного обмена мыслей. Рассеяние же строителей было естественным следствием разделения их интересов: язык служит внешним выражением мыслей и всего духовного содержания людей; отсюда поскольку единство языка связывает людей и заставляет их сплотиться, постольку различие языка, наоборот, разобщает их между собою и создает различные и нередко даже враждебные друг другу группы.

«Смешением языка и рассеянием племен само собой разрушалось богопротивное дело, имевшее целью политическое объединение племен под властью одного из них и притом нечестивого… Этим полагались преграды всеобщему разливу нечестия и разврата из одного средоточия… Если бы существовала всемирная столица, как средоточие нечестия и разврата и если бы существовал повсюду один язык, тогда бы весь мир сделался тем, чем впоследствии сделалась Ханаанская земля, мерзостями своими истощавшая долготерпение Господа» (еп. Виссарион).
Albert Barnes: Notes on the Bible - 1834
11:8-9
The effect of the divine interposition is noted in Gen 11:8-9. "And the Lord scattered them abroad." Not understanding one another's mode of speech, they feel themselves practically separated from one another. Unity of counsel and of action becomes impossible. Misunderstanding naturally follows, and begets mistrust. Diversity of interest grows up, and separation ensues. Those who have a common speech retreat from the center of union to a sequestered spot, where they may form a separate community among themselves. The lack of pasture for their flocks and provision for themselves leads to a progressive migration. Thus, the divine purpose, that they should be fruitful and multiply and replenish the land Gen 9:1 is fulfilled. The dispersion of mankind at the same time put an end to the ambitious projects of the few. "They left off to build the city." It is probable that the people began to see through the plausible veil which the leaders had cast over their selfish ends. The city would henceforth be abandoned to the immediate party of Nimrod. This would interrupt for a time the building of the city. Its dwellings would probably be even too numerous for its remaining inhabitants. The city received the name of Babel (confusion), from the remarkable event which had interrupted its progress for a time.
This passage, then, explains the table of nations, in which they are said to be distinguished, not merely by birth and land, but "every one after his tongue." It is therefore attached to the table as a needful appendix, and thus completes the history of the nations so far as it is carried on by the Bible. At this point the line of history leaves the universal, and by a rapid contraction narrows itself into the individual, in the person of him who is to be ultimately the parent of a chosen seed, in which the knowledge of God and of his truth is to be preserved, amidst the degeneracy of the nations into the ignorance and error which are the natural offspring of sin.
Here, accordingly, ends the appendix to the second Bible, or the second volume of the Revelation of God to man. As the first may have been due to Adam, the second may be ascribed in point of matter to Noah, with Shem as his continuator. The two joined together belong not to a special people, but to the universal race. If they had ever appeared in a written form before Moses, they might have descended to the Gentiles as well as to the Israelites. But the lack of interest in holy things would account for their disappearance among the former. The speakers of the primitive language, however, would alone retain the knowledge of such a book if extant. Some of its contents might be preserved in the memory, and handed down to the posterity of the founders of the primeval nations. Accordingly we find more or less distinct traces of the true God, the creation, the fall and the deluge, in the traditions of all nations that have an ancient history.
But even if this two-volumed Bible were not possessed by the nations in a written form, its presence here, at the head of the writings of divine truth, marks the catholic design of the Old Testament, and intimates the comprehension of the whole family of man within the merciful purposes of the Almighty. In the issues of Providence the nations appear now to be abandoned to their own devices. Such a judicial forsaking of a race, who had a second time heard the proclamation of his mercy, and a second time forsaken the God of their fathers, was naturally to be expected. But it is never to be forgotten that God twice Rev_ealed his mercy "to the whole human race" before they were left to their own ways. And even when they were given over to their own willful unrighteousness and ungodlincss, it was only to institute and develop the mystery by which they might be again fully and effectually brought back to reconciliation with God.
The new developments of sin during this period are chiefly three - drunkenness, dishonoring of a parent, and the ambitious attempt to be independent of God's power, and to thwart his purpose of peopling the land. These forms of human selfishness still linger about the primary commands of the two tables. Insubordination to the supreme authority of God is accompanied with disrespect to parental authority. Drunkenness itself is an abuse of the free grant of the fruit of the trees orignally made to man. These manifestations of sin do not advance to the grosser or more subtle depths of iniquity afterward explicitly forbidden in the ten commandments. They indicate a people still comparatively unsophisticated in their habits.
The additional motives brought to bear on the race of man during the interval from Noah to Abraham, are the preaching of Noah, the perdition of the unbelieving antediluvians, the preservation of Noah and his family, the distinction of clean and unclean animals, the permission to partake of animal food, the special prohibition of the shedding of man's blood, the institution thereupon of civil government, and the covenant with Noah and his seed that there should not be another deluge.
The preaching of Noah consisted in pressing the invitations and warnings of divine mercy on a wicked race. But it bore with new power on the succeeding generations, when it was verified by the drowning of the impenitent race and the saving of the godly household. This was an awful demonstration at the same time of the divine vengeance on those who persisted in sin, and of the divine mercy to the humble and the penitent. The distinction of the clean and the unclean was a special warning against that conformity with the world by which the sons of God had died out of the human race. The permission to partake of animal food was in harmony with the physical constitution of man, and seems to have been delayed until this epoch for moral as well as physical reasons. In the garden, and afterward in Eden, the vegetable products of the soil were adequate to the healthy sustenance of man. But in the universal diffusion of the human race, animal food becomes necessary.
In some regions where man has settled, this alone is available for a great portion of the year, if not for the whole. And a salutary dread of death, as the express penalty of disobedience, was a needful lesson in the infancy of the human race. But the overwhelming destruction of the doomed race was sufficient to impress this lesson indelibly on the minds of the survivors. Hence, the permission of animal food might now be safely given, especially when accompanied with the express prohibition of manslaying, under the penalty of death by the hands of the executioner. This prohibition was directly intended to counteract the bad example of Cain and Lamek, and to deter those who slew animals from slaying men; and provision was made for the enforcement of its penalty by the institution of civil government. The covenant with Noah was a recognition of the race being reconciled to God in its new head, and therefore suited to be treated as a party at peace with God, and to enter on terms of communion with him. Its promise of security from destruction by a flood was a pledge of all greater and after blessings which naturally flow from amity with God.
Thus, we perceive that the Revelation of God to the antediluvian world was confirmed in many respects, and enlarged in others, by that made to the postdiluvians. The stupendous events of the deluge were a marvelous confirmation of the justice and mercy of God Rev_ealed to Adam. The preaching of Noah was a new mode of urging the truths of God on the minds of men, now somewhat exercised in reflective thought. The distinction of clean and unclean enforced the distinction that really exists between the godly and the ungodly. The prohibition of shedding human blood is the growth of a specific law out of the great principle of moral rectitude in the conscience, apace with the development of evil in the conduct of mankind. The covenant with Noah is the evolution into articulate utterance of that federal relation which was virtually formed with believing and repentant Adam. Adam himself was long silent in the depth of his self-abasement for the disobedience he had exhibited. In Noah the spirit of adoption had attained to liberty of speech, and accordingly, God, on the momentous occasion of his coming out of the ark and presenting his propitiatory and eucharistic offering, enters into a covenant of peace with him, assuring him of certain blessings.
There is something especially interesting in this covenant with Noah, as it embraces the whole human race, and is in force to this day. It is as truly a covenant of grace as that with Abraham. It is virtually the same covenant, only in an earlier and less developed form. Being made with Noah, who had found grace in the eyes of the Lord, and added to the former expression of the divine favor to man, it explicitly mentions a benefit which is merely the first and most palpable of the series of benefits, temporal and eternal, flowing from the grace of God, all of which are in due time made over to the heirs of salvation. We cannot tell how many of the Gentiles explicitly or implicitly consented to this general covenant and partook of its blessings. But it is only just to the God of Noah to be thankful that there was and is an offer of mercy to the whole family of man, all who accept of which are partakers of his grace, and that all subsequent covenants only help to the ultimate and universal acceptance of that fundamental covenant which, though violated by Adam and all his ordinary descendants, was yet in the fullness of time to be implemented by him who became the seed of the woman and the second Adam.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:8: Lord: Gen 11:4, Gen 11:9, Gen 49:7; Deu 32:8; Luk 1:51
upon: Gen 10:25, Gen 10:32
John Gill
11:8 So the Lord scattered them abroad from thence, upon the face of all the earth,.... Hence that which they feared came upon them, and what they were so careful to guard against befell them, occasioned by those measures they took to secure themselves from it; for not being able to understand one another, they left off their design, and as many as spoke the same language joined together, and so parted in bodies; some went one way, and some another, and settled in different places, until at length, by degrees, the whole world was peopled by them, which was the will of God should be done, and was brought about in this way. The Heathen writers themselves ascribe this dispersion to a divine Being, as well as speaking different tongues. Eupolemus (n) says, that first the city of Babylon was built by those that were saved from the flood, who were giants; and then they built tower, so much spoken of in history, which falling by the power of God, the giants were "scattered throughout the whole earth". One would think this writer, by his language, must have read this account of Moses: some of them say the fall of the tower was by storms and tempests raised by the gods. So the Sybil in Josephus (o) says,"the gods sending winds overthrew the tower, and gave to every one his own speech, and hence the city came to be called Babylon.''Agreeably to which Abydenus (p), an Assyrian writer, relates, that"the winds being raised by the gods overthrew the mechanism (the tower) upon them (the builders of it), and out of the ruins of it was the city called Babylon, when those who were of the same language, from the gods spoke a different one, and of various sounds.''And so Hestiaeus (q), a Phoenician writer, speaking of those who came to Sennaar or Shinar of Babylon, says, from thence they were scattered; and, because of the diversity of language, formed colonies everywhere, and everyone seized on that land which offered to him. These writers indeed seem to be mistaken as to the destruction of the tower, and that by tempestuous winds; otherwise they agree with Moses in the confusion of languages, and scattering of the people at the tower of Babel: in what year this was done is not certain; it was in the days of Peleg, who was born in the year one hundred and one after the flood; and if it was at the time of his birth, as many are of opinion, both Jews (r) and Christians, it must be in the above year; but the phrase used does not determine that: the eastern writers (s) say, that it was in the fortieth year of the life of Peleg, and then it must be in the year after the flood one hundred and forty one; but others, and which is the common opinion of the Jewish chronologers (t), say it was at the end of Peleg's days; and whereas he lived two hundred and thirty nine years, this must happen in the year three hundred and forty after the flood, and so it was ten years, as they observe, before the death of Noah, and when Abraham was forty eight years of age. But of this see more in Buxtorf's dissertation concerning the confusion of the Hebrew language. It follows here:
and they left off to build the city; it seems they had finished the tower, but not the city, and therefore are only said to leave off building that; though the Samaritan and Septuagint versions add, "and the tower"; for not understanding one another, they were not able to go on with their work, for when they asked for one thing, as before observed out of Jarchi, they had another brought them; which so enraged them, that the Targum of Jonathan says they killed one another; and, say some Jewish writers (u), they fought one with another upon this occasion, until half the world fell by the sword. (Unlike traditions of the Flood, legends of the Tower of Babel and confusion of speech are not common. (12) That said, noteworthy support for the biblical account comes from Babylonia itself, where a damaged inscription reads:"Babylon corruptly proceeded to sin, and both small and great mingled on the mound. ...All day they founded their stronghold, but in the night he put a complete stop to it. In his anger he also poured out his secret counsel to scatter them abroad, he set his face, he gave a command to make foreign their speech.'' (13-15)This appears to have some basis in an historical event and is very close to the biblical account. Likewise, the Roman mythographer Hyginus (floruit 10 BC) writes:"Men for many generations led their lives without towns or laws, speaking one tongue under the rule of Jove. But after Mercury interpreted the language of men--whence an interpreter is called hermeneutes, for Mercury in Greek is called Hermes; he, too, distributed the nations--then discord began amoug the mortals.'' (16)Taken from p. 47, "Creation Technical Journey". Volumn Nine, Part 1, 1995, published by "Creation Science Foundation Ltd.", Brisbane, Australia. (12) Strickling, J. E., 1974. "Legendary evidence for the confusion of tongues." Creation Research Society Quarterly, 11:97-101. (13) Sayce, A. H. (ed.), "Records of the Past" (old Series), Vol. VII, p. 131f. (14) "Journey of American Oriental Society", 88:108-111 (1968) (15) Smith, J., 1876. "Chaldean Account of Genesis", Scribners, New York. (16) Hyginus, C. Julius, Fabulae 143. Editor)
(n) Apud Euseb. Praepar. Evangel. l. 9. c. 17. p. 418. (o) Antiqu. l. 1. c. 4. sect. 13. (p) Apud Euseb. ut supra, (Praepar. Evangel. l. 9.) c. 14. p. 416. (q) Apud Joseph. ut supra. (Antiqu. 1. 1. c. 4. sect. 13.) (r) Vid. Shalshalet Hakabala, fol. 75. 2. (s) Elmacinus, p. 28. Patricides, p. 13. apud Hottinger. Smegma Oriental. p. 267. (t) Seder Olam Rabba, c. 1. p. 1. Juchasin, fol. 8. 1. Shalshalet Hakabala, fol. 1. 2. (u) Pirke Eliezer, c. 24.
11:911:9: Վասն այնորիկ կոչեցաւ անուն նորա Խառնակութիւն. զի ա՛նդ խառնակեաց Տէր Աստուած զլեզուս ամենայն երկրի. եւ անտի ցրուեաց զնոսա Տէր Աստուած ընդ երեսս ամենայն երկրի[87]։[87] Ոմանք. Կոչեցաւ անուն նորա Բաբէլ. զի անդ խառ՛՛։
9 Դրա համար այն կոչուեց Խառնակութիւն (Բաբելոն), որովհետեւ Տէր Աստուած այնտեղ խառնեց ամբողջ երկրի բնակիչների լեզուները եւ այնտեղից նրանց սփռեց ողջ աշխարհով մէկ:
9 Անոր համար անոր անունը Բաբելոն* կոչուեցաւ, քանզի Տէրը հոն բոլոր երկրի լեզուն խառնակեց եւ Տէրը անկէ բոլոր երկրի երեսը ցրուեց զանոնք։
Վասն այնորիկ կոչեցաւ անուն նորա [156]Խառնակութիւն. զի անդ խառնակեաց Տէր [157]Աստուած զլեզուս ամենայն երկրի, եւ անտի ցրուեաց զնոսա Տէր [158]Աստուած ընդ երեսս ամենայն երկրի:

11:9: Վասն այնորիկ կոչեցաւ անուն նորա Խառնակութիւն. զի ա՛նդ խառնակեաց Տէր Աստուած զլեզուս ամենայն երկրի. եւ անտի ցրուեաց զնոսա Տէր Աստուած ընդ երեսս ամենայն երկրի[87]։
[87] Ոմանք. Կոչեցաւ անուն նորա Բաբէլ. զի անդ խառ՛՛։
9 Դրա համար այն կոչուեց Խառնակութիւն (Բաբելոն), որովհետեւ Տէր Աստուած այնտեղ խառնեց ամբողջ երկրի բնակիչների լեզուները եւ այնտեղից նրանց սփռեց ողջ աշխարհով մէկ:
9 Անոր համար անոր անունը Բաբելոն* կոչուեցաւ, քանզի Տէրը հոն բոլոր երկրի լեզուն խառնակեց եւ Տէրը անկէ բոլոր երկրի երեսը ցրուեց զանոնք։
zohrab-1805▾ eastern-1994▾ western am▾
11:99: Посему дано ему имя: Вавилон, ибо там смешал Господь язык всей земли, и оттуда рассеял их Господь по всей земле.
11:9 διὰ δια through; because of τοῦτο ουτος this; he ἐκλήθη καλεω call; invite τὸ ο the ὄνομα ονομα name; notable αὐτῆς αυτος he; him Σύγχυσις συγχυσις confusion ὅτι οτι since; that ἐκεῖ εκει there συνέχεεν συγχεω confuse; confound κύριος κυριος lord; master τὰ ο the χείλη χειλος lip; shore πάσης πας all; every τῆς ο the γῆς γη earth; land καὶ και and; even ἐκεῖθεν εκειθεν from there διέσπειρεν διασπειρω sow abroad; scatter around αὐτοὺς αυτος he; him κύριος κυριος lord; master ὁ ο the θεὸς θεος God ἐπὶ επι in; on πρόσωπον προσωπον face; ahead of πάσης πας all; every τῆς ο the γῆς γη earth; land
11:9 עַל־ ʕal- עַל upon כֵּ֞ן kˈēn כֵּן thus קָרָ֤א qārˈā קרא call שְׁמָהּ֙ šᵊmˌāh שֵׁם name בָּבֶ֔ל bāvˈel בָּבֶל Babel כִּי־ kî- כִּי that שָׁ֛ם šˈām שָׁם there בָּלַ֥ל bālˌal בלל moisten, confound יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH שְׂפַ֣ת śᵊfˈaṯ שָׂפָה lip כָּל־ kol- כֹּל whole הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth וּ û וְ and מִ mi מִן from שָּׁם֙ ššˌām שָׁם there הֱפִיצָ֣ם hᵉfîṣˈām פוץ disperse יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH עַל־ ʕal- עַל upon פְּנֵ֖י pᵊnˌê פָּנֶה face כָּל־ kol- כֹּל whole הָ hā הַ the אָֽרֶץ׃ פ ʔˈāreṣ . f אֶרֶץ earth
11:9. et idcirco vocatum est nomen eius Babel quia ibi confusum est labium universae terrae et inde dispersit eos Dominus super faciem cunctarum regionumAnd therefore the name thereof was called Babel, because there the language of the whole earth was confounded: and from thence the Lord scattered them abroad upon the face of all countries.
11:9. And for this reason, its name was called ‘Babel,’ because in that place the language of the whole earth became confused. And from then on, the Lord scattered them across the face of every region.
11:9. Therefore is the name of it called Babel; because the LORD did there confound the language of all the earth: and from thence did the LORD scatter them abroad upon the face of all the earth.
9. Therefore was the name of it called Babel; because the LORD did there confound the language of all the earth: and from thence did the LORD scatter them abroad upon the face of all the earth.
11:9 Therefore is the name of it called Babel; because the LORD did there confound the language of all the earth: and from thence did the LORD scatter them abroad upon the face of all the earth:
9: Посему дано ему имя: Вавилон, ибо там смешал Господь язык всей земли, и оттуда рассеял их Господь по всей земле.
11:9
διὰ δια through; because of
τοῦτο ουτος this; he
ἐκλήθη καλεω call; invite
τὸ ο the
ὄνομα ονομα name; notable
αὐτῆς αυτος he; him
Σύγχυσις συγχυσις confusion
ὅτι οτι since; that
ἐκεῖ εκει there
συνέχεεν συγχεω confuse; confound
κύριος κυριος lord; master
τὰ ο the
χείλη χειλος lip; shore
πάσης πας all; every
τῆς ο the
γῆς γη earth; land
καὶ και and; even
ἐκεῖθεν εκειθεν from there
διέσπειρεν διασπειρω sow abroad; scatter around
αὐτοὺς αυτος he; him
κύριος κυριος lord; master
ὁ ο the
θεὸς θεος God
ἐπὶ επι in; on
πρόσωπον προσωπον face; ahead of
πάσης πας all; every
τῆς ο the
γῆς γη earth; land
11:9
עַל־ ʕal- עַל upon
כֵּ֞ן kˈēn כֵּן thus
קָרָ֤א qārˈā קרא call
שְׁמָהּ֙ šᵊmˌāh שֵׁם name
בָּבֶ֔ל bāvˈel בָּבֶל Babel
כִּי־ kî- כִּי that
שָׁ֛ם šˈām שָׁם there
בָּלַ֥ל bālˌal בלל moisten, confound
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
שְׂפַ֣ת śᵊfˈaṯ שָׂפָה lip
כָּל־ kol- כֹּל whole
הָ hā הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
וּ û וְ and
מִ mi מִן from
שָּׁם֙ ššˌām שָׁם there
הֱפִיצָ֣ם hᵉfîṣˈām פוץ disperse
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
עַל־ ʕal- עַל upon
פְּנֵ֖י pᵊnˌê פָּנֶה face
כָּל־ kol- כֹּל whole
הָ hā הַ the
אָֽרֶץ׃ פ ʔˈāreṣ . f אֶרֶץ earth
11:9. et idcirco vocatum est nomen eius Babel quia ibi confusum est labium universae terrae et inde dispersit eos Dominus super faciem cunctarum regionum
And therefore the name thereof was called Babel, because there the language of the whole earth was confounded: and from thence the Lord scattered them abroad upon the face of all countries.
11:9. And for this reason, its name was called ‘Babel,’ because in that place the language of the whole earth became confused. And from then on, the Lord scattered them across the face of every region.
11:9. Therefore is the name of it called Babel; because the LORD did there confound the language of all the earth: and from thence did the LORD scatter them abroad upon the face of all the earth.
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
9: «Посему дано ему имя: Вавилон, ибо там смешал Господь язык сей земли…» Этот стих представляет собой заключение ко всей истории вавилонского столпотворения. По смыслу данного места, происшедшее здесь чудо смешения языков сообщило свое имя и самой местности, которая получила имя «Вавилон»; такого же толкования относительно этого имени держится и И. Флавий. Очевидно, как, Библия, так и И. Флавий производят слово «Вавилон» от еврейского глагола «balal» что значит «смешивать». Но новейшие ориенталисты разлагают это имя на составные его части — Bab-Bel, т. е. «двор, или ворота Бела», древне-вавилонского божества. Однако если и можно признать некоторое значение за последним производством, то его во всяком случае должно отнести уже к позднейшей эпохе, к тому времени, когда в Вавилоне утвердилось почитание бога Бела, а событие вавилонского смешения успело уже несколько изгладиться из памяти народа.

Знаменательный факт вавилонского столпотворения и последовавшего за ним рассеяния народов произошел в эпоху Фалека, или Пелега, представителя четвертой послепотопной генерации, жившего приблизительно в половине VI-го века после потопа (Быт 10:25: и 11:16-17). В истории божественного домостроительства о спасении человеческого рода он образует своего рода эру, заканчивающую собою одну эпоху — эпоху универсальной истории всего человечества и начинающую другую — историю одного богоизбранного потомства Симова, из которого через Авраама и Давида имел родиться и сам обетованный Мессия.

Историческая достоверность этого события подтверждается многими согласными преданиями древности и результатами современных научных раскопок на Востоке. В ряду древних традиций особенного внимания заслуживает рассказ Абидена, приведенный Евсевием в его «Приготовлении к Евангелию», где, между прочим, мы читаем следующие замечательные строки: «вскоре после потопа произошли на земле люди, гордые своею силою и ростом, презрители богов, которые задумали построить высоченную башню на том месте, где теперь Вавилон, намереваясь через нее подняться на самое небо. И вот, когда их постройка уже приближалась к небу, боги послали сильные ветры, которые и разнесли эту башню. Развалины ее доселе стоят и называются Бабель, потому что до этого времени все люди говорили одним языком, а теперь на них было наведено смешение многих и различных языков».

Краткие, но еще более близкие к Библии, отрывки этой истории найдены были англ. уч. Георгом Смитом и в клинообразных текстах, вошедших в состав так называемого «халдейского генезиса». Тот же самый ученый, производя свои знаменитые раскопки, открыл и развалины этой башни вблизи развалин др. Вавилона. Судя по описанию Геродота и Плиния, эта знаменитая башня неоднократно достраивалась и перестраивалась, имея в цветущую пору своей истории значение главного храма или пантеона вавилонских божеств, именно — семи планетных божеств, причем каждому из этих божеств посвящался особый этаж башни, окрашенный в свой отличительный цвет.

Родословие семитов.
Adam Clarke: Commentary on the Bible - 1831
11:9: Therefore is the name of it called Babel - בבל babel, from בל bal, to mingle, confound, destroy; hence Babel, from the mingling together and confounding of the projects and language of these descendants of Noah; and this confounding did not so much imply the producing new languages, as giving them a different method of pronouncing the same words, and leading them to affix different ideas to them.
Besides Mr. Hutchinson's opinion, (see on Gen 11:4 (note)), there have been various conjectures concerning the purpose for which this tower was built. Some suppose it was intended to prevent the effects of another flood, by affording an asylum to the builders and their families in case of another general deluge. Others think that it was designed to be a grand city, the seat of government, in order to prevent a general dispersion. This God would not permit, as he had purposed that men should be dispersed over the earth, and therefore caused the means which they were using to prevent it to become the grand instrument of its accomplishment. Humanly speaking, the earth could not have so speedily peopled, had it not been for this very circumstance which the counsel of man had devised to prevent it. Some say that these builders were divided into seventy-two nations, with seventy-two different languages; but this is an idle, unfounded tale.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:9: Babel: that is, Confusion, The tower of Babel, Herodotus informs us, was a furlong or 660 feet, in length and breadth; and, according to Strabo, it rose to the same altitude. It was of a pyramidical form, consisting of eight square towers, gradually decreasing in breadth, with a winding ascent on the outside, so very broad as to allow horses and carriages to pass each other, and even to turn. This magnificent structure is so completely destroyed that its very site is doubtful; and when supposed to be discovered, in all cases exhibiting a heap of rubbish. Gen 10:5, Gen 10:10, Gen 10:20, Gen 10:31; isa 13:1-14:32; jer 50:1-51:64; Co1 14:23
the face: Gen 10:25, Gen 10:32; Act 17:26
John Gill
11:9 Therefore is the name of it called Babel,.... The name of the city mentioned, and the tower also, which signifies "confusion", as the Septuagint version renders it; and so Josephus (w) says the Hebrews call confusion "Babel": perhaps this name was given it by the sons of Eber, or it might be a common name preserved in all languages, as some are; and though the first builders desisted from going on with building it, yet it seems that afterwards Nimrod went on with it, and completed it, and made it the beginning of his kingdom, or his capital city; and perhaps he and his family might continue after the confusion and dispersion somewhere near unto it, see Gen 10:10. The reason of its name is given:
because the Lord did there confound the language of all the earth; and therefore it is false what is said by some, that the above city had its name from Babylon, the son of Belus:
and from thence did the Lord scatter them abroad upon the face of all the earth; which is repeated for the confirmation of it, and that it might be taken notice of and observed as a very wonderful and important event. These Babel builders were an emblem of self-righteous persons, who, as those were, are the greater part of the world, and, under different forms of religion, are all upon the same foot of a covenant of works; they all speak the same language; and indeed all men naturally do, declaring and seeking for justification by their own works; and journey from the east, depart from Christ, one of whose names is the east, or rising sun; they turn their backs on him and his righteousness; build on a plain, not on a rock or mountain, but on the sandy bottom of their own works, in a land of Shinar, or shaking, on a tottering foundation; their view is to get themselves a name, to be seen of men, and be applauded for their work sake, and that they might reach heaven, and get to it this way; but the issue of all is confusion and scattering abroad; for upon the foot of their own righteousness they can never enter into the kingdom of heaven.
(w) Ut supra. (Antiqu. l. 1. c. 4. sect. 13.)
11:1011:10: Եւ ա՛յս են ծնունդք Սեմայ։ Սէմ որդի հարիւրեմեա՛ն էր յորժամ ծնաւ զԱրփաքսադ յերկրորդում ամի յետ ջրհեղեղին[88]։ [88] Ոմանք. Որդի հարիւրամեան էր։
10 Սէմի սերունդները սրանք են. Սէմը հարիւրամեայ հասակում, ջրհեղեղից երկու տարի յետոյ ծնեց Արփաքսադին:
10 Սէմին ծնունդները ասոնք են. Սէմ հարիւր տարեկան էր, երբ ծնաւ Արփաքսադը ջրհեղեղէն երկու տարի ետքը։
Եւ այս են ծնունդք Սեմայ. Սէմ որդի հարիւրեմեան էր յորժամ ծնաւ զԱրփաքսադ յերկրորդում ամի յետ ջրհեղեղին:

11:10: Եւ ա՛յս են ծնունդք Սեմայ։ Սէմ որդի հարիւրեմեա՛ն էր յորժամ ծնաւ զԱրփաքսադ յերկրորդում ամի յետ ջրհեղեղին[88]։
[88] Ոմանք. Որդի հարիւրամեան էր։
10 Սէմի սերունդները սրանք են. Սէմը հարիւրամեայ հասակում, ջրհեղեղից երկու տարի յետոյ ծնեց Արփաքսադին:
10 Սէմին ծնունդները ասոնք են. Սէմ հարիւր տարեկան էր, երբ ծնաւ Արփաքսադը ջրհեղեղէն երկու տարի ետքը։
zohrab-1805▾ eastern-1994▾ western am▾
11:1010: Вот родословие Сима: Сим был ста лет и родил Арфаксада, чрез два года после потопа;
11:10 καὶ και and; even αὗται ουτος this; he αἱ ο the γενέσεις γενεσις nativity; manner of birth Σημ σημ Sēm; Sim Σημ σημ Sēm; Sim υἱὸς υιος son ἑκατὸν εκατον hundred ἐτῶν ετος year ὅτε οτε when ἐγέννησεν γενναω father; born τὸν ο the Αρφαξαδ αρφαξαδ Arphaxad; Arfaksath δευτέρου δευτερος second ἔτους ετος year μετὰ μετα with; amid τὸν ο the κατακλυσμόν κατακλυσμος cataclysm
11:10 אֵ֚לֶּה ˈʔēlleh אֵלֶּה these תֹּולְדֹ֣ת tôlᵊḏˈōṯ תֹּולֵדֹות generations שֵׁ֔ם šˈēm שֵׁם Shem שֵׁ֚ם ˈšēm שֵׁם Shem בֶּן־ ben- בֵּן son מְאַ֣ת mᵊʔˈaṯ מֵאָה hundred שָׁנָ֔ה šānˈā שָׁנָה year וַ wa וְ and יֹּ֖ולֶד yyˌôleḏ ילד bear אֶת־ ʔeṯ- אֵת [object marker] אַרְפַּכְשָׁ֑ד ʔarpaḵšˈāḏ אַרְפַּכְשָׁד Arpachshad שְׁנָתַ֖יִם šᵊnāṯˌayim שָׁנָה year אַחַ֥ר ʔaḥˌar אַחַר after הַ ha הַ the מַּבּֽוּל׃ mmabbˈûl מַבּוּל deluge
11:10. hae generationes Sem Sem centum erat annorum quando genuit Arfaxad biennio post diluviumThese are the generations of Sem: Sem was a hundred years old when he begot Arphaxad, two years old when he begot Arphaxad, two years after the flood.
11:10. These are the generations of Shem. Shem was one hundred years old when he conceived Arphaxad, two years after the great flood.
11:10. These [are] the generations of Shem: Shem [was] an hundred years old, and begat Arphaxad two years after the flood:
10. These are the generations of Shem. Shem was an hundred years old, and begat Arpachshad two years after the flood:
11:10 These [are] the generations of Shem: Shem [was] an hundred years old, and begat Arphaxad two years after the flood:
10: Вот родословие Сима: Сим был ста лет и родил Арфаксада, чрез два года после потопа;
11:10
καὶ και and; even
αὗται ουτος this; he
αἱ ο the
γενέσεις γενεσις nativity; manner of birth
Σημ σημ Sēm; Sim
Σημ σημ Sēm; Sim
υἱὸς υιος son
ἑκατὸν εκατον hundred
ἐτῶν ετος year
ὅτε οτε when
ἐγέννησεν γενναω father; born
τὸν ο the
Αρφαξαδ αρφαξαδ Arphaxad; Arfaksath
δευτέρου δευτερος second
ἔτους ετος year
μετὰ μετα with; amid
τὸν ο the
κατακλυσμόν κατακλυσμος cataclysm
11:10
אֵ֚לֶּה ˈʔēlleh אֵלֶּה these
תֹּולְדֹ֣ת tôlᵊḏˈōṯ תֹּולֵדֹות generations
שֵׁ֔ם šˈēm שֵׁם Shem
שֵׁ֚ם ˈšēm שֵׁם Shem
בֶּן־ ben- בֵּן son
מְאַ֣ת mᵊʔˈaṯ מֵאָה hundred
שָׁנָ֔ה šānˈā שָׁנָה year
וַ wa וְ and
יֹּ֖ולֶד yyˌôleḏ ילד bear
אֶת־ ʔeṯ- אֵת [object marker]
אַרְפַּכְשָׁ֑ד ʔarpaḵšˈāḏ אַרְפַּכְשָׁד Arpachshad
שְׁנָתַ֖יִם šᵊnāṯˌayim שָׁנָה year
אַחַ֥ר ʔaḥˌar אַחַר after
הַ ha הַ the
מַּבּֽוּל׃ mmabbˈûl מַבּוּל deluge
11:10. hae generationes Sem Sem centum erat annorum quando genuit Arfaxad biennio post diluvium
These are the generations of Sem: Sem was a hundred years old when he begot Arphaxad, two years old when he begot Arphaxad, two years after the flood.
11:10. These are the generations of Shem. Shem was one hundred years old when he conceived Arphaxad, two years after the great flood.
11:10. These [are] the generations of Shem: Shem [was] an hundred years old, and begat Arphaxad two years after the flood:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ 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
10-11: «Вот родословие Сима…» Вот начало новой toldoth — генеалогии семитов, имеющей ближайшее и непосредственное отношение к линии богоизбранного народа. Родословие Сима обнимает собою целых 17: стихов (11–27: включительно) и в первой своей половине представляет повторение уже сказанного выше (10:22–25); но это повторение далеко не буквальное: оно многое опускает, именно — все то, что не имеет прямого отношения к линии Фарры и Авраама, и еще больше добавляет, именно — все хронологические даты, по принятой в подобных генеалогиях схеме.

По своему содержанию и форме, генеалогия Сима тесно примыкает к подобной же генеалогии Сифа (Быт 5: гл.) и как бы составляет ее непосредственное продолжение. Поэтому все то, что было нами сказано о значении и смысле той генеалогии, о ее лицах и числах, вполне приложимо и к данной: в ней мы точно так же должны видеть остов древнейшей истории семитов и обращать внимание не столько на цифры, сколько на анализ самих библейских имен и на их общую последовательность. Что же касается цифровых данных, то и в этой генеалогии, подобно предыдущей, они не внушают к себе особенного доверия, так как во всех трех основных редакциях текста они указываются различно (общая продолжительность этого периода, определяемая по годам рождаемости патриархов, будет в 390: л. по еврейскому тексту, в 1040: — по самаритянскому и в 1270: — по LXX). Это еще раз убеждает нас в том, что в Библии нет строгой и точной хронологии, а имеющаяся или сильно пострадала от различных причин, или привнесена в нее позднее; к счастью, все это — повторим еще раз — к существу веры не относится и особенного значения для нас не имеет.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
10 These are the generations of Shem: Shem was a hundred years old, and begat Arphaxad two years after the flood: 11 And Shem lived after he begat Arphaxad five hundred years, and begat sons and daughters. 12 And Arphaxad lived five and thirty years, and begat Salah: 13 And Arphaxad lived after he begat Salah four hundred and three years, and begat sons and daughters. 14 And Salah lived thirty years, and begat Eber: 15 And Salah lived after he begat Eber four hundred and three years, and begat sons and daughters. 16 And Eber lived four and thirty years, and begat Peleg: 17 And Eber lived after he begat Peleg four hundred and thirty years, and begat sons and daughters. 18 And Peleg lived thirty years, and begat Reu: 19 And Peleg lived after he begat Reu two hundred and nine years, and begat sons and daughters. 20 And Reu lived two and thirty years, and begat Serug: 21 And Reu lived after he begat Serug two hundred and seven years, and begat sons and daughters. 22 And Serug lived thirty years, and begat Nahor: 23 And Serug lived after he begat Nahor two hundred years, and begat sons and daughters. 24 And Nahor lived nine and twenty years, and begat Terah: 25 And Nahor lived after he begat Terah a hundred and nineteen years, and begat sons and daughters. 26 And Terah lived seventy years, and begat Abram, Nahor, and Haran.
We have here a genealogy, not an endless genealogy, for here it ends in Abram, the friend of God, and leads further to Christ, the promised seed, who was the son of Abram, and from Abram the genealogy of Christ is reckoned (Matt. i. 1, &c.); so that put ch. v., ch. xi., and Matt. i, together, and you have such an entire genealogy of Jesus Christ as cannot be produced, for aught I know, concerning any person in the world, out of his line, and at such a distance from the fountain-head. And, laying these three genealogies together, we shall find that twice ten, and thrice fourteen, generations or descents, passed between the first and second Adam, making it clear concerning Christ that he was not only the Son of Abraham, but the Son of man, and the seed of woman. Observe here, 1. Nothing is left upon record concerning those of this line but their names and ages, the Holy Ghost seeming to hasten through them to the story of Abram. How little do we know of those that have gone before us in this world, even those that lived in the same places where we live, as we likewise know little of those that are our contemporaries in distant places! we have enough to do to mind the work of our own day, and let God alone to require that which is past, Eccl. iii. 15. 2. There was an observable gradual decrease in the years of their lives. Shem reached to 600 years, which yet fell short of the age of the patriarchs before the flood; the next three came short of 500; the next three did not reach to 300; after them we read not of any that attained to 200, except Terah; and, not many ages after this, Moses reckoned seventy, or eighty, to be the utmost men ordinarily arrive at. When the earth began to be replenished, men's lives began to shorten; so that the decrease is to be imputed to the wise disposal of Providence, rather than to any decay of nature. For the elect's sake, men's days are shortened; and, being evil, it is well they are few, and attain not to the years of the lives of our fathers, ch. xlvii. 9. 3. Eber, from whom the Hebrews were denominated, was the longest-lived of any that was born after the flood, which perhaps was the reward of his singular piety and strict adherence to the ways of God.
Adam Clarke: Commentary on the Bible - 1831
11:10: These are the generations of Shem - This may he called the holy family, as from it sprang Abraham, Isaac, Jacob, the twelve patriarchs, David, Solomon, and all the great progenitors of the Messiah.
We have already seen that the Scripture chronology, as it exists in the Hebrew text, the Samaritan, the Septuagint, Josephus, and some of the fathers, is greatly embarrassed; and it is yet much more so in the various systems of learned and unlearned chronologists. For a full and rational view of this subject, into which the nature of these notes forbids me farther to enter, I must refer my reader to Dr. Hales's laborious work, "A New Analysis of Sacred Chronology," vol. ii., part 1, etc., in which he enters into the subject with a cautious but firm step; and, if he has not been able to remove all its difficulties, has thrown very considerable light upon most parts of it.
Albert Barnes: Notes on the Bible - 1834
11:10: - Section IX - The Line to Abram
- XXXV. The Line of Abram
18. רעוּ re‛ û, Re'u, "friend;" verb: "feed, delight in, enjoy."
20. שׂרוּג ś erû g, Serug, "vine-shoot."
22. נחור nā chô r, Nachor, "snorting."
24. תרה terach, Terach, "delay?" Aramaic.
26. אברם 'abrā m, Abram, "high father." הרן hā rā n Haran, "mountaineer."
The usual phrase, "These are the generations," marks the beginning of the fifth document. Accordingly, we now enter upon a new phase of human development. The nations have gradually departed from the living God. They have not, however, stopped at this negative stage of ungodliness. They have fallen into polytheism and idolatry. And the knowledge of the one true God, the Maker, Possessor, and Upholder of heaven and earth, is on the verge of being entirely lost. Nevertheless the promises, first to the race of Adam, that the seed of the woman should bruise the serpent's head, and next to the family of Noah, that the Lord should be the God of Shem, were still in force. It is obvious, from the latter promise, that the seed of the woman is to be expected in the line of Shem.
The present passage contains the pedigree of Abram from Shem. From this it appears that the sacred writer here Rev_erts to the second year after the flood - a point of time long before the close of the preceding narrative. "Shem was the son of a hundred years," or in his hundredth year, two years after the flood, and therefore in the six hundred and third year of Noah, and consequently three years after Japheth. Abram was the twentieth, inclusive, from Adam, the tenth from Shem, and the seventh from Heber. A second Kenan is inserted after Arpakshad in the Septuagint, and in the Gospel according to luk But this name does not occur even in the Septuagint in Ch1 1:24, where the genealogy of Abram is given. It is not found in the Samaritan Pentateuch, the Targums, or the ancient versions. It does not appear in Josephus or Philo. Neither is it found in the Codex Bezae in the Gospel of luk It must therefore be regarded as an interpolation.
The following table is a continuation of that given at the fifth chapter, and will serve for the comparison of the different forms in which the numbers are presented:
Line of Abram Hebrew Sam. Pent. Septuagint Josephus Date Son's Birth OwnDeath Son's Birth OwnDeath Son's Birth OwnDeath Son's Birth OwnDeath OfBirth OfDeath 11. Shem (97) 2 600 (97) 2 600 (97) 2 600 (97) 12 1559 2150 12. Arpakshad (Καινᾶν) 35 438 135 438 135 535 135 1658 2096 13. Shelah 30 433 130 433 130 460 130 1693 2126 14. Heber 34 464 134 404 134 404 134 1723 2187 15. Peleg 30 239 130 239 130 339 130 1757 1996 16. Reu 32 239 132 239 132 339 130 1787 2096 17. Serug 30 230 130 230 130 330 132 1819 2049 18. Nahor 29 148 79 148 175 304 120 1849 1997 19. Terah
(Haran) 70
60 205 70
60 145 70
60 205 70
292 205 1878 2083 20. Abram cd.
Enters Ken. 70
75 70
75 70
75 130
75 2008 2078 Sum 422 1072 1302 422 D. of Flood 1656 1307 2262 2256 D. of Call 2078 2379 3564 2678
From this table it appears that in the total years of life the Hebrew, Samaritan, and Septuagint agree on Shem; the Hebrew and Septuagint on Terah; the Samaritan and Septuagint on Heber; and the Hebrew and Samaritan on all the rest. In regard, however, to the years of paternity, the Hebrew stands alone, against the Samaritan and Septuagint agreeing, except in Terah, where they all agree. The difference is not in units or tens, but in the addition to the Hebrew numbers of a hundred years, except in the case of Nahor, where the addition is fifty years, or a hundred and fifty according to the Codex Vaticanus (B) of the Septuagint. Here, again, it is remarkable that Josephus while agreeing with the Samaritan and Septuagint in most of the separate numbers before paternity, agrees with the Hebrew in the sum of years from the flood to the 70th year of Terah (292 years, Josephus I. 6, 5). In Reu and Serug the numbers are transposed, seemingly by a mistake arising from the inverted order in which he gives the numbers.
In Nahor he, or his transcriber, seems to have added one hundred years according to the uniform law, and neglected the nine. To make up for this omission, the inexact round number 10 has been apparently added to the number of years after the flood, when Arpakshad was born. We have already noticed that some MSS. of Josephus gave 1656 as the sum-total of years from the creation to the flood, in which case the sums of Josephus and the Hebrew exactly agree. We find him also stating (viii. 3, 1) that the world was created 3102 years before Solomon began to build the temple, and that the deluge took place 1440 before the same point of time. Hence, we obtain 1662 years between the creation and the deluge; and this, if we only deduct from it the six years added to Lamek, agrees with the Hebrew. In the same passage he states that the entrance of Abram into Kenaan was 1020 years before the building of the temple.
Hence, we infer that 420 years elapsed from the flood to the call of Abram, which, if we count from the birth of Arpakshad, allow sixty years to elapse between the births of Haran and Abram, and date the call of Abram at 70, will exactly tally with the Hebrew. These sums cannot in any probable way be reconciled with the details in his own text, or in the Septuagint, or Samaritan. Again, Josephus calculates (x. 8, 5) that the temple was burnt 3513 years from the creation, and 1957 from the flood. Hence, the interval from the creation to the deluge would be 1556 years, differing from the Hebrew by 100 years, and reconcilable with it, if we suppose the 500th year of Noah to be the terminating date. He also concludes that the burning of the temple took place 1062 years after the exodus, thus making the interval from the flood to the exodus 895 years, while the Hebrew makes it 852. If we reckon the 100 years from the 500th year of Noah to the flood, the 292 which Josephus gives from the flood to the birth of Abraham, the 75 years to the call of Abraham, and the 430 from that to the exodus, we have 897 years, which will be reduced to Josephus's number by omitting the 2 years from the flood to the birth of Arpakshad; and to the Hebrew number by omitting the 100 years before the flood, adding the 60 between Haran and Abram, which Josephus here neglects, and dating the call of Abram at 70 years. But by no process that we are aware of can these calculated numbers of Josephus be reconciled with the details of his own text, or the Samaritan, or Septuagint. It seems perfectly clear that the Hebrew numbers lie at the basis of these calculations of our author.
The age of paternity in the Samaritan from Peleg down is beyond the middle age of life, which is contrary to all experience. The editor of the Septuagint seems to have observed this anomaly, and added 100 years to three of these lives, and 156 to that of Nahor, against the joint testimony of the Hebrew and Samaritan. If the year of paternity in the Vatican be the correct reading, a much greater number should have been here added. The Samaritan deducts 60 years from the age of Terah, against the joint testimony of the Hebrew, Samaritan, and Josephus, seemingly because the editor conceived that Abram was born in his seventieth year.
From the Targum of Onkelos and the Peshito it is evident that the Hebrew text was the same as now up to the Christian era. Before that time there was no conceivable reason for shortening the chronology, while national vanity and emulation might easily prompt men to lengthen it. It is acknowledged that the text of the Septuagint is inferior to that of the Hebrew.
The age of puberty in the Hebrew affords more scope for the increase of population than that in the other texts. For if a man begin to have a family at thirty, it is likely to be larger than if he began a hundred years later and only lived the same number of years altogether. Now the Hebrew and Samaritan agree generally, against the Septuagint, in the total years of life; and in two instances, Heber and Terah, the Samaritan has even a less number than the Hebrew. It is to be remembered, also, that the number of generations is the same in every case. Hence, in all human probability the Hebrew age of paternity will give the greater number of inhabitants to the world in the age of Abram. If we take the moderate average of five pairs for each family, we shall have for the estimated population 4 X 5(to the 9th power) pairs, or 15, 625, 000 souls. This number is amply sufficient for all the kingdoms that were in existence in the time of Abram. If we defer the time of becoming a father for a whole century, we shall certainly diminish, rather than increase, the chance of his having so large a family, and thereby the probability of such a population on the earth in the tenth generation from Noah.
In these circumstances we are disposed to abide by the Hebrew text, that has descended to us in an original form, at least until we see some more cogent reasons for abandoning any of its numbers than chronologers have yet been able to produce. And we content ourselves, meanwhile, with the fact that the same system of numbers manifestly lay at the basis of all our present texts, though it may be difficult in some cases to determine to the satisfaction of all what was the original figure. The determination of the chronology of ancient history is neither a question of vital importance, nor, to us now, a part of the primary or direct design of the Hebrew records.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:10: am 1658, bc 2346, Gen 11:27, Gen 10:21, Gen 10:22; Ch1 1:17-27; Luk 3:34-36
Carl Friedrich Keil and Franz Delitzsch
11:10
After describing the division of the one family which sprang from the three sons of Noah, into many nations scattered over the earth and speaking different languages, the narrative returns to Shem, and traces his descendants in a direct line to Terah the father of Abraham. The first five members of this pedigree have already been given in the genealogy of the Shemites; and in that case the object was to point out the connection in which all the descendants of Eber stood to one another. They are repeated here to show the direct descent of the Terahites through Peleg from Shem, but more especially to follow the chronological thread of the family line, which could not be given in the genealogical tree without disturbing the uniformity of its plan. By the statement in Gen 11:10, that "Shem, a hundred years old, begat Arphaxad two years after the flood," the chronological date already given of Noah's age at the birth of his sons (Gen 5:32) and at the commencement of the flood (Gen 7:11) are made still more definite. As the expression "after the flood" refers to the commencement of the flood (Gen 9:28), and according to Gen 7:11 the flood began in the second month, or near the beginning of the six hundredth year of Noah's life, though the year 600 is given in Gen 7:6 in round numbers, it is not necessary to assume, as some do, in order to reconcile the difference between our verse and Gen 5:32, that the number 500 in Gen 5:32 stands as a round number for 502. On the other hand, there can be no objection to such an assumption. The different statements may be easily reconciled by placing the birth of Shem at the end of the five hundredth year of Noah's life, and the birth of Arphaxad at the end of the hundredth year of that of Shem; in which case Shem would be just 99 years old when the flood began, and would be fully 100 years old "two years after the flood," that is to say, in the second year from the commencement of the flood, when he begat Arphaxad. In this case the "two years after the flood" are not to be added to the sum-total of the chronological data, but are included in it. The table given here forms in a chronological and material respect the direct continuation of the one in Gen 5, and differs from it only in form, viz., by giving merely the length of life of the different fathers before and after the birth of their sons, without also summing up the whole number of their years as is the case there, since this is superfluous for chronological purposes. But on comparing the chronological data of the two tables, we find this very important difference in the duration of life before and after the flood, that the patriarchs after the flood lived upon an average only half the number of years of those before it, and that with Peleg the average duration of life was again reduced by one half. Whilst Noah with his 950 years belonged entirely to the old world, and Shem, who was born before the flood, reached the age of 600, Arphaxad lived only 438 years, Salah 433, and Eber 464; and again, with Peleg the duration of life fell to 239 years, Reu also lived only 239 years, Serug 230, and Nahor not more than 148. Here, then, we see that the two catastrophes, the flood and the separation of the human race into nations, exerted a powerful influence in shortening the duration of life; the former by altering the climate of the earth, the latter by changing the habits of men. But while the length of life diminished, the children were born proportionally earlier. Shem begat his first-born in his hundredth year, Arphaxad in the thirty-fifth, Salah in the thirtieth, and so on to Terah, who had no children till his seventieth year; consequently the human race, notwithstanding the shortening of life, increased with sufficient rapidity to people the earth very soon after their dispersion. There is nothing astonishing, therefore, in the circumstance, that wherever Abraham went he found tribes, towns, and kingdoms, though only 365 years had elapsed since the flood, when we consider that eleven generations would have followed one another in that time, and that, supposing every marriage to have been blessed with eight children on an average (four male and four female), the eleventh generation would contain 12,582,912 couples, or 25,165,824 individuals. And is we reckon ten children as the average number, the eleventh generation would contain 146,484,375 pairs, or 292,968,750 individuals. In neither of these cases have we included such of the earlier generations as would be still living, although their number would be by no means inconsiderable, since nearly all the patriarchs from Shem to Terah were alive at the time of Abram's migration. In Gen 11:26 the genealogy closes, like that in Gen 5:32, with the names of three sons of Terah, all of whom sustained an important relation to the subsequent history, viz., Abram as the father of the chosen family, Nahor as the ancestor of Rebekah (cf. Gen 11:29 with Gen 22:20-23), and Haran as the father of Lot (Gen 11:27).
Geneva 1599
11:10 These [are] the generations (k) of Shem: Shem [was] an hundred years old, and begat Arphaxad two years after the flood:
(k) He returns to the genealogy of Shem, to come to the history of Abram, in which the Church of God is described, which is Moses' principle purpose.
John Gill
11:10 These are the generations of Shem,.... Or a genealogy of the posterity of Shem; not of all of them, only of those of the line which led to Abraham, by which might appear the true line in which the Messiah from Adam through Abraham sprung:
Shem was one hundred years old, and begat Arphexad two years after the flood; by which it is pretty plain that he was younger than Japheth; See Gill on Gen 10:21 of Arphaxad his son; see Gill on Gen 10:22.
John Wesley
11:10 Observe here, That nothing is left upon record concerning those of this line, but their names and ages; the Holy Ghost seeming to hasten thro' them to the story of Abraham. How little do we know of those that are gone before us in this world, even those that lived in the same places where we live! Or indeed of those who are our contemporaries, but in distant places. That there was an observable gradual decrease in the years of their lives. Shem reached to 600 years, which yet fell short of the age of the patriarchs before the flood; the three next came short of 500, the three next did not reach to 300, and after them we read not of any that attained to 200 but Terah; and not many ages after this, Moses reckoned 70 or 80 to be the utmost men ordinarily arrive at. When the earth began to be replenished, mens lives began to shorten so that the decrease is to be imputed to the wise disposal of providence, rather than to any decay of nature. That Eber, from whom the Hebrews were denominated, was the longest lived of any that were born after the flood; which perhaps was the reward of his strict adherence to the ways of God.
11:1111:11: Եւ եկեաց Սէմ յետ ծնանելոյ նորա զԱրփաքսադ՝ ամս հինգհարիւր. եւ ծնաւ ուստերս եւ դստերս, եւ մեռաւ։
11 Սէմն Արփաքսադին ծնելուց յետոյ ապրեց եւս հինգ հարիւր տարի: Նա ծնեց ուստրեր ու դուստրեր եւ մեռաւ:
11 Սէմ Արփաքսադը ծնանելէն ետքը հինգ հարիւր տարի ապրեցաւ եւ տղաքներ ու աղջիկներ ծնաւ։
Եւ եկեաց Սեմ յետ ծնանելոյ նորա զԱրփաքսադ` ամս հինգ հարեւր, եւ ծնաւ ուստերս եւ դստերս, [159]եւ մեռաւ:

11:11: Եւ եկեաց Սէմ յետ ծնանելոյ նորա զԱրփաքսադ՝ ամս հինգհարիւր. եւ ծնաւ ուստերս եւ դստերս, եւ մեռաւ։
11 Սէմն Արփաքսադին ծնելուց յետոյ ապրեց եւս հինգ հարիւր տարի: Նա ծնեց ուստրեր ու դուստրեր եւ մեռաւ:
11 Սէմ Արփաքսադը ծնանելէն ետքը հինգ հարիւր տարի ապրեցաւ եւ տղաքներ ու աղջիկներ ծնաւ։
zohrab-1805▾ eastern-1994▾ western am▾
11:1111: по рождении Арфаксада Сим жил пятьсот лет и родил сынов и дочерей.
11:11 καὶ και and; even ἔζησεν ζαω live; alive Σημ σημ Sēm; Sim μετὰ μετα with; amid τὸ ο the γεννῆσαι γενναω father; born αὐτὸν αυτος he; him τὸν ο the Αρφαξαδ αρφαξαδ Arphaxad; Arfaksath πεντακόσια πεντακοσιοι five hundred ἔτη ετος year καὶ και and; even ἐγέννησεν γενναω father; born υἱοὺς υιος son καὶ και and; even θυγατέρας θυγατηρ daughter καὶ και and; even ἀπέθανεν αποθνησκω die
11:11 וַֽ wˈa וְ and יְחִי־ yᵊḥî- חיה be alive שֵׁ֗ם šˈēm שֵׁם Shem אַֽחֲרֵי֙ ʔˈaḥᵃrê אַחַר after הֹולִידֹ֣ו hôlîḏˈô ילד bear אֶת־ ʔeṯ- אֵת [object marker] אַרְפַּכְשָׁ֔ד ʔarpaḵšˈāḏ אַרְפַּכְשָׁד Arpachshad חֲמֵ֥שׁ ḥᵃmˌēš חָמֵשׁ five מֵאֹ֖ות mēʔˌôṯ מֵאָה hundred שָׁנָ֑ה šānˈā שָׁנָה year וַ wa וְ and יֹּ֥ולֶד yyˌôleḏ ילד bear בָּנִ֖ים bānˌîm בֵּן son וּ û וְ and בָנֹֽות׃ ס vānˈôṯ . s בַּת daughter
11:11. vixitque Sem postquam genuit Arfaxad quingentos annos et genuit filios et filiasAnd Sem lived after he begot Arphaxad, five hundred years, and begot sons and daughters.
11:11. And after he conceived Arphaxad, Shem lived for five hundred years, and he conceived sons and daughters.
11:11. And Shem lived after he begat Arphaxad five hundred years, and begat sons and daughters.
11. and Shem lived after he begat Arpachshad five hundred years, and begat sons and daughters.
11:11 And Shem lived after he begat Arphaxad five hundred years, and begat sons and daughters:
11: по рождении Арфаксада Сим жил пятьсот лет и родил сынов и дочерей.
11:11
καὶ και and; even
ἔζησεν ζαω live; alive
Σημ σημ Sēm; Sim
μετὰ μετα with; amid
τὸ ο the
γεννῆσαι γενναω father; born
αὐτὸν αυτος he; him
τὸν ο the
Αρφαξαδ αρφαξαδ Arphaxad; Arfaksath
πεντακόσια πεντακοσιοι five hundred
ἔτη ετος year
καὶ και and; even
ἐγέννησεν γενναω father; born
υἱοὺς υιος son
καὶ και and; even
θυγατέρας θυγατηρ daughter
καὶ και and; even
ἀπέθανεν αποθνησκω die
11:11
וַֽ wˈa וְ and
יְחִי־ yᵊḥî- חיה be alive
שֵׁ֗ם šˈēm שֵׁם Shem
אַֽחֲרֵי֙ ʔˈaḥᵃrê אַחַר after
הֹולִידֹ֣ו hôlîḏˈô ילד bear
אֶת־ ʔeṯ- אֵת [object marker]
אַרְפַּכְשָׁ֔ד ʔarpaḵšˈāḏ אַרְפַּכְשָׁד Arpachshad
חֲמֵ֥שׁ ḥᵃmˌēš חָמֵשׁ five
מֵאֹ֖ות mēʔˌôṯ מֵאָה hundred
שָׁנָ֑ה šānˈā שָׁנָה year
וַ wa וְ and
יֹּ֥ולֶד yyˌôleḏ ילד bear
בָּנִ֖ים bānˌîm בֵּן son
וּ û וְ and
בָנֹֽות׃ ס vānˈôṯ . s בַּת daughter
11:11. vixitque Sem postquam genuit Arfaxad quingentos annos et genuit filios et filias
And Sem lived after he begot Arphaxad, five hundred years, and begot sons and daughters.
11:11. And after he conceived Arphaxad, Shem lived for five hundred years, and he conceived sons and daughters.
11:11. And Shem lived after he begat Arphaxad five hundred years, and begat sons and daughters.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:11: am 2158, bc 1846
Shem: Gen. 5:4-32
begat sons: Gen 1:28, Gen 5:4, Gen 9:7; Psa 127:3, Psa 127:4, Psa 128:3, Psa 128:4, Psa 144:12
John Gill
11:11 And Shem lived, after he begat Arphaxad, five hundred years,.... So that his whole age was six hundred years, and therefore must live to the times of Abraham, and even throughout the life of that patriarch, or near the end of it; and if he was the same with Melchizedek, as is the general opinion of the Jews, and is embraced by many Christians, they had an interview with each other:
and begat sons and daughters; of whom we have no account, because the Messiah did not spring from them; the design of this genealogy being to carry down his direct line from Shem to Abraham: it is to be observed, that in the account of the patriarchs, and their children after the flood, it is not added as before the flood, "and he died", their lives being long, that remark is made; but the lives of these being shorter, and gradually decreasing, it is omitted. An Arabic writer (x) says, that Shem died in the month Elul, on a Friday, at the close of the year of the world 2758. A Jewish writer (y) says, he died in the fifteenth year of Jacob, and that he saw twelve generations; according to Bishop Usher, he died A. M. 2158.
(x) Elmacinus, p. 13. apud Hottinger. Smegma, p. 258. (y) R. Gedaliah, Shalshalet, fol. 1. 2.
11:1211:12: Եւ Արփաքսադ եկեաց ամս հարիւր երեսուն եւ հինգ, եւ ծնաւ զՍաղա։
12 Արփաքսադը հարիւր երեսունհինգ տարեկան հասակում ծնեց Կայնանին:
12 Արփաքսադ երեսունըհինգ տարի ապրեցաւ ու ծնաւ Սաղան։
Եւ Արփաքսադ եկեաց ամս [160]հարեւր երեսուն եւ հինգ, եւ ծնաւ զՍաղա:

11:12: Եւ Արփաքսադ եկեաց ամս հարիւր երեսուն եւ հինգ, եւ ծնաւ զՍաղա։
12 Արփաքսադը հարիւր երեսունհինգ տարեկան հասակում ծնեց Կայնանին:
12 Արփաքսադ երեսունըհինգ տարի ապրեցաւ ու ծնաւ Սաղան։
zohrab-1805▾ eastern-1994▾ western am▾
11:1212: Арфаксад жил тридцать пять лет и родил Салу.
11:12 καὶ και and; even ἔζησεν ζαω live; alive Αρφαξαδ αρφαξαδ Arphaxad; Arfaksath ἑκατὸν εκατον hundred τριάκοντα τριακοντα thirty πέντε πεντε five ἔτη ετος year καὶ και and; even ἐγέννησεν γενναω father; born τὸν ο the Καιναν καιναν Kainan; Kenan
11:12 וְ wᵊ וְ and אַרְפַּכְשַׁ֣ד ʔarpaḵšˈaḏ אַרְפַּכְשָׁד Arpachshad חַ֔י ḥˈay חיה be alive חָמֵ֥שׁ ḥāmˌēš חָמֵשׁ five וּ û וְ and שְׁלֹשִׁ֖ים šᵊlōšˌîm שָׁלֹשׁ three שָׁנָ֑ה šānˈā שָׁנָה year וַ wa וְ and יֹּ֖ולֶד yyˌôleḏ ילד bear אֶת־ ʔeṯ- אֵת [object marker] שָֽׁלַח׃ šˈālaḥ שֶׁלַח Shelah
11:12. porro Arfaxad vixit triginta quinque annos et genuit SaleAnd Arphaxad lived thirty-five years, and begot Sale.
11:12. Next, Arphaxad lived for thirty-five years, and then he conceived Shelah.
11:12. And Arphaxad lived five and thirty years, and begat Salah:
12. And Arpachshad lived five and thirty years, and begat Shelah:
11:12 And Arphaxad lived five and thirty years, and begat Salah:
12: Арфаксад жил тридцать пять лет и родил Салу.
11:12
καὶ και and; even
ἔζησεν ζαω live; alive
Αρφαξαδ αρφαξαδ Arphaxad; Arfaksath
ἑκατὸν εκατον hundred
τριάκοντα τριακοντα thirty
πέντε πεντε five
ἔτη ετος year
καὶ και and; even
ἐγέννησεν γενναω father; born
τὸν ο the
Καιναν καιναν Kainan; Kenan
11:12
וְ wᵊ וְ and
אַרְפַּכְשַׁ֣ד ʔarpaḵšˈaḏ אַרְפַּכְשָׁד Arpachshad
חַ֔י ḥˈay חיה be alive
חָמֵ֥שׁ ḥāmˌēš חָמֵשׁ five
וּ û וְ and
שְׁלֹשִׁ֖ים šᵊlōšˌîm שָׁלֹשׁ three
שָׁנָ֑ה šānˈā שָׁנָה year
וַ wa וְ and
יֹּ֖ולֶד yyˌôleḏ ילד bear
אֶת־ ʔeṯ- אֵת [object marker]
שָֽׁלַח׃ šˈālaḥ שֶׁלַח Shelah
11:12. porro Arfaxad vixit triginta quinque annos et genuit Sale
And Arphaxad lived thirty-five years, and begot Sale.
11:12. Next, Arphaxad lived for thirty-five years, and then he conceived Shelah.
11:12. And Arphaxad lived five and thirty years, and begat Salah:
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
12-13: В этих двух стихах обращает на себя внимание разница, существующая между двумя основными текстами — еврейским и LXX в исчислении патриархов: в еврейском подлиннике за Арфаксадом непосредственно следует Сала, тогда как в тексте LXX между ними поставлен еще Каинан. Ссылаясь на то, что многие из древнегреческих кодексов, текст кн. Паралипоменон и родословие Господа у евангелиста Матфея (1: Пар 1:24: и Мф 1:17), а также И. Флавий и Филон не делают подобной вставки, большинство комментаторов склонно видеть здесь позднейшую интерполяцию и отдает предпочтение еврейскому тексту. Но мы, опираясь на авторитет LXX и Евангелиста Луки (3:36), скорей согласимся видеть намеренный пропуск в еврейской Библии, чем вставку в греческой, причем нетрудно объяснить и мотивы такого пропуска, именно — желанием достигнуть десятеричного числа патриархов, как более удобного для запоминания.
Adam Clarke: Commentary on the Bible - 1831
11:12: And Arphaxad lived - The Septuagint bring in here a second Cainan, with an addition of one hundred and thirty years. St. Luke follows the Septuagint, and brings in the same person in the same way. But the Hebrew text, both here and in 1 Chronicles 1:1-28, is perfectly silent on this subject, and the best chronologists have agreed in rejecting this as a spurious generation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:12: am 1693, bc 2311
begat: Luk 3:36
John Gill
11:12 And Arphaxad lived thirty five years, and begat Salah. Arphaxad is the first on record that had a son born to him so early; of Salah; see Gill on Gen 10:24.
11:1311:13: Եւ եկեաց Արփաքսադ յետ ծնանելոյ նորա զՍաղա ամս երեքհարեւր եւ երեսուն. եւ ծնաւ ուստերս եւ դստերս, եւ մեռաւ։
13 Արփաքսադը Կայնանին ծնելուց յետոյ ապրեց եւս չորս հարիւր տարի, ծնեց ուստրեր ու դուստրեր եւ մեռաւ: Կայնանը հարիւր երեսուն տարեկան հասակում ծնեց Սաղային: Կայնանը Սաղային ծնելուց յետոյ ապրեց եւս երեք հարիւր երեսուն տարի, ծնեց ուստրեր ու դուստրեր եւ մեռաւ:
13 Արփաքսադ Սաղան ծնանելէն ետքը չորս հարիւր երեք տարի ապրեցաւ, տղաքներ ու աղջիկներ ծնաւ։
Եւ եկեաց Արփաքսադ յետ ծնանելոյ նորա զՍաղա` ամս [161]երեք հարեւր եւ երեսուն``, եւ ծնաւ ուստերս եւ դստերս, [162]եւ մեռաւ:

11:13: Եւ եկեաց Արփաքսադ յետ ծնանելոյ նորա զՍաղա ամս երեքհարեւր եւ երեսուն. եւ ծնաւ ուստերս եւ դստերս, եւ մեռաւ։
13 Արփաքսադը Կայնանին ծնելուց յետոյ ապրեց եւս չորս հարիւր տարի, ծնեց ուստրեր ու դուստրեր եւ մեռաւ: Կայնանը հարիւր երեսուն տարեկան հասակում ծնեց Սաղային: Կայնանը Սաղային ծնելուց յետոյ ապրեց եւս երեք հարիւր երեսուն տարի, ծնեց ուստրեր ու դուստրեր եւ մեռաւ:
13 Արփաքսադ Սաղան ծնանելէն ետքը չորս հարիւր երեք տարի ապրեցաւ, տղաքներ ու աղջիկներ ծնաւ։
zohrab-1805▾ eastern-1994▾ western am▾
11:1313: По рождении Салы Арфаксад жил четыреста три года и родил сынов и дочерей.
11:13 καὶ και and; even ἔζησεν ζαω live; alive Αρφαξαδ αρφαξαδ Arphaxad; Arfaksath μετὰ μετα with; amid τὸ ο the γεννῆσαι γενναω father; born αὐτὸν αυτος he; him τὸν ο the Καιναν καιναν Kainan; Kenan ἔτη ετος year τετρακόσια τετρακοσιοι four hundred τριάκοντα τριακοντα thirty καὶ και and; even ἐγέννησεν γενναω father; born υἱοὺς υιος son καὶ και and; even θυγατέρας θυγατηρ daughter καὶ και and; even ἀπέθανεν αποθνησκω die καὶ και and; even ἔζησεν ζαω live; alive Καιναν καιναν Kainan; Kenan ἑκατὸν εκατον hundred τριάκοντα τριακοντα thirty ἔτη ετος year καὶ και and; even ἐγέννησεν γενναω father; born τὸν ο the Σαλα σαλα Sala καὶ και and; even ἔζησεν ζαω live; alive Καιναν καιναν Kainan; Kenan μετὰ μετα with; amid τὸ ο the γεννῆσαι γενναω father; born αὐτὸν αυτος he; him τὸν ο the Σαλα σαλα Sala ἔτη ετος year τριακόσια τριακοσιοι three hundred τριάκοντα τριακοντα thirty καὶ και and; even ἐγέννησεν γενναω father; born υἱοὺς υιος son καὶ και and; even θυγατέρας θυγατηρ daughter καὶ και and; even ἀπέθανεν αποθνησκω die
11:13 וַֽ wˈa וְ and יְחִ֣י yᵊḥˈî חיה be alive אַרְפַּכְשַׁ֗ד ʔarpaḵšˈaḏ אַרְפַּכְשָׁד Arpachshad אַֽחֲרֵי֙ ʔˈaḥᵃrê אַחַר after הֹולִידֹ֣ו hôlîḏˈô ילד bear אֶת־ ʔeṯ- אֵת [object marker] שֶׁ֔לַח šˈelaḥ שֶׁלַח Shelah שָׁלֹ֣שׁ šālˈōš שָׁלֹשׁ three שָׁנִ֔ים šānˈîm שָׁנָה year וְ wᵊ וְ and אַרְבַּ֥ע ʔarbˌaʕ אַרְבַּע four מֵאֹ֖ות mēʔˌôṯ מֵאָה hundred שָׁנָ֑ה šānˈā שָׁנָה year וַ wa וְ and יֹּ֥ולֶד yyˌôleḏ ילד bear בָּנִ֖ים bānˌîm בֵּן son וּ û וְ and בָנֹֽות׃ ס vānˈôṯ . s בַּת daughter
11:13. vixitque Arfaxad postquam genuit Sale trecentis tribus annis et genuit filios et filiasAnd Arphaxad lived after he begot Sale, three hundred and three years; and begot sons and daughters.
11:13. And after he conceived Shelah, Arphaxad lived for three hundred and three years, and he conceived sons and daughters.
11:13. And Arphaxad lived after he begat Salah four hundred and three years, and begat sons and daughters.
13. and Arpachshad lived after he begat Shelah four hundred and three years, and begat sons and daughters.
11:13 And Arphaxad lived after he begat Salah four hundred and three years, and begat sons and daughters:
13: По рождении Салы Арфаксад жил четыреста три года и родил сынов и дочерей.
11:13
καὶ και and; even
ἔζησεν ζαω live; alive
Αρφαξαδ αρφαξαδ Arphaxad; Arfaksath
μετὰ μετα with; amid
τὸ ο the
γεννῆσαι γενναω father; born
αὐτὸν αυτος he; him
τὸν ο the
Καιναν καιναν Kainan; Kenan
ἔτη ετος year
τετρακόσια τετρακοσιοι four hundred
τριάκοντα τριακοντα thirty
καὶ και and; even
ἐγέννησεν γενναω father; born
υἱοὺς υιος son
καὶ και and; even
θυγατέρας θυγατηρ daughter
καὶ και and; even
ἀπέθανεν αποθνησκω die
καὶ και and; even
ἔζησεν ζαω live; alive
Καιναν καιναν Kainan; Kenan
ἑκατὸν εκατον hundred
τριάκοντα τριακοντα thirty
ἔτη ετος year
καὶ και and; even
ἐγέννησεν γενναω father; born
τὸν ο the
Σαλα σαλα Sala
καὶ και and; even
ἔζησεν ζαω live; alive
Καιναν καιναν Kainan; Kenan
μετὰ μετα with; amid
τὸ ο the
γεννῆσαι γενναω father; born
αὐτὸν αυτος he; him
τὸν ο the
Σαλα σαλα Sala
ἔτη ετος year
τριακόσια τριακοσιοι three hundred
τριάκοντα τριακοντα thirty
καὶ και and; even
ἐγέννησεν γενναω father; born
υἱοὺς υιος son
καὶ και and; even
θυγατέρας θυγατηρ daughter
καὶ και and; even
ἀπέθανεν αποθνησκω die
11:13
וַֽ wˈa וְ and
יְחִ֣י yᵊḥˈî חיה be alive
אַרְפַּכְשַׁ֗ד ʔarpaḵšˈaḏ אַרְפַּכְשָׁד Arpachshad
אַֽחֲרֵי֙ ʔˈaḥᵃrê אַחַר after
הֹולִידֹ֣ו hôlîḏˈô ילד bear
אֶת־ ʔeṯ- אֵת [object marker]
שֶׁ֔לַח šˈelaḥ שֶׁלַח Shelah
שָׁלֹ֣שׁ šālˈōš שָׁלֹשׁ three
שָׁנִ֔ים šānˈîm שָׁנָה year
וְ wᵊ וְ and
אַרְבַּ֥ע ʔarbˌaʕ אַרְבַּע four
מֵאֹ֖ות mēʔˌôṯ מֵאָה hundred
שָׁנָ֑ה šānˈā שָׁנָה year
וַ wa וְ and
יֹּ֥ולֶד yyˌôleḏ ילד bear
בָּנִ֖ים bānˌîm בֵּן son
וּ û וְ and
בָנֹֽות׃ ס vānˈôṯ . s בַּת daughter
11:13. vixitque Arfaxad postquam genuit Sale trecentis tribus annis et genuit filios et filias
And Arphaxad lived after he begot Sale, three hundred and three years; and begot sons and daughters.
11:13. And after he conceived Shelah, Arphaxad lived for three hundred and three years, and he conceived sons and daughters.
11:13. And Arphaxad lived after he begat Salah four hundred and three years, and begat sons and daughters.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:13: am 2096, bc 1908, Gen 11:13
John Gill
11:13 And Arphaxad lived, after he begat Salah, four hundred and three years,.... In all four hundred and thirty eight; the Vulgate Latin wrongly reads, three hundred and three:
and begat sons and daughters; not mentioned by name: he died, as the above Arabic writer (z) says, in the month Nisan, A. M. 2696; and a Jewish writer (a) says he died in the forty eighth year of Isaac, and who also says (b), that in his days they began to build the city of Babel.
(z) Apud Ibid. p. 260. (a) R. Gedaliah, ut supra. (Shalshalet, fol. 1. 2.) (b) Ib. fol. 75. 1.
11:1411:14: Եւ եկեաց Սաղա ամս հարիւր երեսուն, եւ ծնաւ զԵբեր։
14 Սաղան հարիւր երեսուն տարեկան հասակում ծնեց Եբերին:
14 Սաղա երեսուն տարի ապրեցաւ ու ծնաւ Եբերը։
[163]Եւ եկեաց Սաղա ամս [164]հարեւր եւ`` երեսուն, եւ ծնաւ զԵբեր:

11:14: Եւ եկեաց Սաղա ամս հարիւր երեսուն, եւ ծնաւ զԵբեր։
14 Սաղան հարիւր երեսուն տարեկան հասակում ծնեց Եբերին:
14 Սաղա երեսուն տարի ապրեցաւ ու ծնաւ Եբերը։
zohrab-1805▾ eastern-1994▾ western am▾
11:1414: Сала жил тридцать лет и родил Евера.
11:14 καὶ και and; even ἔζησεν ζαω live; alive Σαλα σαλα Sala ἑκατὸν εκατον hundred τριάκοντα τριακοντα thirty ἔτη ετος year καὶ και and; even ἐγέννησεν γενναω father; born τὸν ο the Εβερ εβερ Eber; Ever
11:14 וְ wᵊ וְ and שֶׁ֥לַח šˌelaḥ שֶׁלַח Shelah חַ֖י ḥˌay חיה be alive שְׁלֹשִׁ֣ים šᵊlōšˈîm שָׁלֹשׁ three שָׁנָ֑ה šānˈā שָׁנָה year וַ wa וְ and יֹּ֖ולֶד yyˌôleḏ ילד bear אֶת־ ʔeṯ- אֵת [object marker] עֵֽבֶר׃ ʕˈēver עֵבֶר Eber
11:14. Sale quoque vixit triginta annis et genuit EberSale also lived thirty years, and begot Heber.
11:14. Likewise, Shelah lived for thirty years, and then he conceived Eber.
11:14. And Salah lived thirty years, and begat Eber:
14. And Shelah lived thirty years, and begat Eber:
11:14 And Salah lived thirty years, and begat Eber:
14: Сала жил тридцать лет и родил Евера.
11:14
καὶ και and; even
ἔζησεν ζαω live; alive
Σαλα σαλα Sala
ἑκατὸν εκατον hundred
τριάκοντα τριακοντα thirty
ἔτη ετος year
καὶ και and; even
ἐγέννησεν γενναω father; born
τὸν ο the
Εβερ εβερ Eber; Ever
11:14
וְ wᵊ וְ and
שֶׁ֥לַח šˌelaḥ שֶׁלַח Shelah
חַ֖י ḥˌay חיה be alive
שְׁלֹשִׁ֣ים šᵊlōšˈîm שָׁלֹשׁ three
שָׁנָ֑ה šānˈā שָׁנָה year
וַ wa וְ and
יֹּ֖ולֶד yyˌôleḏ ילד bear
אֶת־ ʔeṯ- אֵת [object marker]
עֵֽבֶר׃ ʕˈēver עֵבֶר Eber
11:14. Sale quoque vixit triginta annis et genuit Eber
Sale also lived thirty years, and begot Heber.
11:14. Likewise, Shelah lived for thirty years, and then he conceived Eber.
11:14. And Salah lived thirty years, and begat Eber:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14-26: Значение имен «Сим, Арфаксад, Каинан, Евер и Фалек» нам уже известно из предыдущего: первое означает — «имя», второе — «сосед халдеев», третье — «приобретение», четвертое — «пришелец, переселенец, странник», пятое — «разделение, рассеяние». Не менее знаменателен по своему значению и ряд остальных имен данной генеалогии; так, имя, напр., «Салы», по более вероятному объяснению, указывает на него, как на «посланца, или выселенца», быть может из южных пределов земли Арфаксада; «Рагав» означает «друга» — быть может он дал свое имя известным впоследствии «Рагам Мидийским». Имя «Серух» значит «крепость, сила» и указывает, следовательно, на силу и значение данного племени; имя «Нахор» означает «борца», вероятно, мужественно отстаивавшего интересы своего рода от натиска соседних племен. Наконец, имя Фарры, по мнению Эвальда, происходит от глагола tarach, означающего «обращаться, выселяться, уходить», и таким образом предсказывало его будущую судьбу — выходца из Ура Халдейского.

Генеалогия Фарры, отца Авраама.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:14: am 1723, bc 2281, Gen 11:14
John Gill
11:14 And Salah lived thirty years, and begat Eber. He had a son born to him five years sooner than his father had; of Eber; see Gill on Gen 10:25.
11:1511:15: Եւ եկեաց Սաղա յետ ծնանելոյ նորա զԵբեր ամս երեքհարիւր երեսուն. եւ ծնաւ ուստերս եւ դստերս, եւ մեռաւ։
15 Սաղան Եբերին ծնելուց յետոյ ապրեց եւս երեք հարիւր երեսուն տարի, ծնեց ուստրեր ու դուստրեր եւ մեռաւ:
15 Սաղա Եբերը ծնանելէն ետքը չորս հարիւր երեք տարի ապրեցաւ եւ տղաքներ ու աղջիկներ ծնաւ։
Եւ եկեաց Սաղա յետ ծնանելոյ նորա զԵբեր` ամս [165]երեք հարեւր եւ երեսուն``, եւ ծնաւ ուստերս եւ դստերս, [166]եւ մեռաւ:

11:15: Եւ եկեաց Սաղա յետ ծնանելոյ նորա զԵբեր ամս երեքհարիւր երեսուն. եւ ծնաւ ուստերս եւ դստերս, եւ մեռաւ։
15 Սաղան Եբերին ծնելուց յետոյ ապրեց եւս երեք հարիւր երեսուն տարի, ծնեց ուստրեր ու դուստրեր եւ մեռաւ:
15 Սաղա Եբերը ծնանելէն ետքը չորս հարիւր երեք տարի ապրեցաւ եւ տղաքներ ու աղջիկներ ծնաւ։
zohrab-1805▾ eastern-1994▾ western am▾
11:1515: По рождении Евера Сала жил четыреста три года и родил сынов и дочерей.
11:15 καὶ και and; even ἔζησεν ζαω live; alive Σαλα σαλα Sala μετὰ μετα with; amid τὸ ο the γεννῆσαι γενναω father; born αὐτὸν αυτος he; him τὸν ο the Εβερ εβερ Eber; Ever τριακόσια τριακοσιοι three hundred τριάκοντα τριακοντα thirty ἔτη ετος year καὶ και and; even ἐγέννησεν γενναω father; born υἱοὺς υιος son καὶ και and; even θυγατέρας θυγατηρ daughter καὶ και and; even ἀπέθανεν αποθνησκω die
11:15 וַֽ wˈa וְ and יְחִי־ yᵊḥî- חיה be alive שֶׁ֗לַח šˈelaḥ שֶׁלַח Shelah אַחֲרֵי֙ ʔaḥᵃrˌê אַחַר after הֹולִידֹ֣ו hôlîḏˈô ילד bear אֶת־ ʔeṯ- אֵת [object marker] עֵ֔בֶר ʕˈēver עֵבֶר Eber שָׁלֹ֣שׁ šālˈōš שָׁלֹשׁ three שָׁנִ֔ים šānˈîm שָׁנָה year וְ wᵊ וְ and אַרְבַּ֥ע ʔarbˌaʕ אַרְבַּע four מֵאֹ֖ות mēʔˌôṯ מֵאָה hundred שָׁנָ֑ה šānˈā שָׁנָה year וַ wa וְ and יֹּ֥ולֶד yyˌôleḏ ילד bear בָּנִ֖ים bānˌîm בֵּן son וּ û וְ and בָנֹֽות׃ ס vānˈôṯ . s בַּת daughter
11:15. vixitque Sale postquam genuit Eber quadringentis tribus annis et genuit filios et filiasAnd Sale lived after he begot Heber, four hundred and three years; and begot sons and daughters.
11:15. And after he conceived Eber, Shelah lived for four hundred and three years, and he conceived sons and daughters.
11:15. And Salah lived after he begat Eber four hundred and three years, and begat sons and daughters.
15. and Shelah lived after he begat Eber four hundred and three years, and begat sons and daughters.
11:15 And Salah lived after he begat Eber four hundred and three years, and begat sons and daughters:
15: По рождении Евера Сала жил четыреста три года и родил сынов и дочерей.
11:15
καὶ και and; even
ἔζησεν ζαω live; alive
Σαλα σαλα Sala
μετὰ μετα with; amid
τὸ ο the
γεννῆσαι γενναω father; born
αὐτὸν αυτος he; him
τὸν ο the
Εβερ εβερ Eber; Ever
τριακόσια τριακοσιοι three hundred
τριάκοντα τριακοντα thirty
ἔτη ετος year
καὶ και and; even
ἐγέννησεν γενναω father; born
υἱοὺς υιος son
καὶ και and; even
θυγατέρας θυγατηρ daughter
καὶ και and; even
ἀπέθανεν αποθνησκω die
11:15
וַֽ wˈa וְ and
יְחִי־ yᵊḥî- חיה be alive
שֶׁ֗לַח šˈelaḥ שֶׁלַח Shelah
אַחֲרֵי֙ ʔaḥᵃrˌê אַחַר after
הֹולִידֹ֣ו hôlîḏˈô ילד bear
אֶת־ ʔeṯ- אֵת [object marker]
עֵ֔בֶר ʕˈēver עֵבֶר Eber
שָׁלֹ֣שׁ šālˈōš שָׁלֹשׁ three
שָׁנִ֔ים šānˈîm שָׁנָה year
וְ wᵊ וְ and
אַרְבַּ֥ע ʔarbˌaʕ אַרְבַּע four
מֵאֹ֖ות mēʔˌôṯ מֵאָה hundred
שָׁנָ֑ה šānˈā שָׁנָה year
וַ wa וְ and
יֹּ֥ולֶד yyˌôleḏ ילד bear
בָּנִ֖ים bānˌîm בֵּן son
וּ û וְ and
בָנֹֽות׃ ס vānˈôṯ . s בַּת daughter
11:15. vixitque Sale postquam genuit Eber quadringentis tribus annis et genuit filios et filias
And Sale lived after he begot Heber, four hundred and three years; and begot sons and daughters.
11:15. And after he conceived Eber, Shelah lived for four hundred and three years, and he conceived sons and daughters.
11:15. And Salah lived after he begat Eber four hundred and three years, and begat sons and daughters.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:15: am 2126, bc 1878, Gen 11:15
John Gill
11:15 And Salah lived, after he begat Eber, four hundred and three years,.... In all four hundred and thirty three:
and begat sons and daughters; of whom also there is no other account: the same Arabic writer (c) says, he died in the month, Adar, which is called Barhamath, at the close of A. M. 2950; and the Jewish chronologer (d) says, he died in the fourteenth year of Jacob.
(c) Ut supra, (Apud Ibid.) p. 261. (d) R. Gedaliah, ut supra. (Shalshalet, fol. 1. 2.)
11:1611:16: Եւ եկեաց Եբեր ամս հարիւր երեսուն եւ չորս, եւ ծնաւ զՓաղէկ։
16 Եբերը հարիւր երեսունչորս տարեկան հասակում ծնեց Փաղէկին:
16 Եբեր երեսունըչորս տարի ապրեցաւ եւ ծնաւ Փաղէկը։
Եւ եկեաց Եբեր ամս [167]հարեւր երեսուն եւ չորս, եւ ծնաւ զՓաղէկ:

11:16: Եւ եկեաց Եբեր ամս հարիւր երեսուն եւ չորս, եւ ծնաւ զՓաղէկ։
16 Եբերը հարիւր երեսունչորս տարեկան հասակում ծնեց Փաղէկին:
16 Եբեր երեսունըչորս տարի ապրեցաւ եւ ծնաւ Փաղէկը։
zohrab-1805▾ eastern-1994▾ western am▾
11:1616: Евер жил тридцать четыре года и родил Фалека.
11:16 καὶ και and; even ἔζησεν ζαω live; alive Εβερ εβερ Eber; Ever ἑκατὸν εκατον hundred τριάκοντα τριακοντα thirty τέσσαρα τεσσαρες four ἔτη ετος year καὶ και and; even ἐγέννησεν γενναω father; born τὸν ο the Φαλεκ φαλεκ Phalek; Falek
11:16 וַֽ wˈa וְ and יְחִי־ yᵊḥî- חיה be alive עֵ֕בֶר ʕˈēver עֵבֶר Eber אַרְבַּ֥ע ʔarbˌaʕ אַרְבַּע four וּ û וְ and שְׁלֹשִׁ֖ים šᵊlōšˌîm שָׁלֹשׁ three שָׁנָ֑ה šānˈā שָׁנָה year וַ wa וְ and יֹּ֖ולֶד yyˌôleḏ ילד bear אֶת־ ʔeṯ- אֵת [object marker] פָּֽלֶג׃ pˈāleḡ פֶּלֶג Peleg
11:16. vixit autem Eber triginta quattuor annis et genuit FalegAnd Heber lived thirty-four years, and begot Phaleg.
11:16. Then Eber lived for thirty-four years, and he conceived Peleg.
11:16. And Eber lived four and thirty years, and begat Peleg:
16. And Eber lived four and thirty years, and begat Peleg:
11:16 And Eber lived four and thirty years, and begat Peleg:
16: Евер жил тридцать четыре года и родил Фалека.
11:16
καὶ και and; even
ἔζησεν ζαω live; alive
Εβερ εβερ Eber; Ever
ἑκατὸν εκατον hundred
τριάκοντα τριακοντα thirty
τέσσαρα τεσσαρες four
ἔτη ετος year
καὶ και and; even
ἐγέννησεν γενναω father; born
τὸν ο the
Φαλεκ φαλεκ Phalek; Falek
11:16
וַֽ wˈa וְ and
יְחִי־ yᵊḥî- חיה be alive
עֵ֕בֶר ʕˈēver עֵבֶר Eber
אַרְבַּ֥ע ʔarbˌaʕ אַרְבַּע four
וּ û וְ and
שְׁלֹשִׁ֖ים šᵊlōšˌîm שָׁלֹשׁ three
שָׁנָ֑ה šānˈā שָׁנָה year
וַ wa וְ and
יֹּ֖ולֶד yyˌôleḏ ילד bear
אֶת־ ʔeṯ- אֵת [object marker]
פָּֽלֶג׃ pˈāleḡ פֶּלֶג Peleg
11:16. vixit autem Eber triginta quattuor annis et genuit Faleg
And Heber lived thirty-four years, and begot Phaleg.
11:16. Then Eber lived for thirty-four years, and he conceived Peleg.
11:16. And Eber lived four and thirty years, and begat Peleg:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:16: am 1757, bc 2247
Eber: Gen 10:21, Gen 10:25; Num 24:24; Ch1 1:19
Peleg: Luk 3:35, Phalec
John Gill
11:16 And Eber lived thirty four years, and begat Peleg. Of Peleg, see Gill on Gen 10:25.
11:1711:17: Եւ եկեաց Եբեր յետ ծնանելոյ նորա զՓաղէկ, ամս երկերիւր եւ եւթանասուն. եւ ծնաւ ուստերս եւ դստերս, եւ մեռաւ։
17 Եբերը Փաղէկին ծնելուց յետոյ ապրեց եւս երկու հարիւր եօթանասուն տարի, ծնեց ուստրեր ու դուստրեր եւ մեռաւ:
17 Եբեր Փաղէկը ծնանելէն ետքը չորս հարիւր երեսուն տարի ապրեցաւ եւ տղաքներ ու աղջիկներ ծնաւ։
Եւ եկեաց Եբեր յետ ծնանելոյ նորա զՓաղէկ ամս [168]երկերիւր եւ եւթանասուն``, եւ ծնաւ ուստերս եւ դստերս, [169]եւ մեռաւ:

11:17: Եւ եկեաց Եբեր յետ ծնանելոյ նորա զՓաղէկ, ամս երկերիւր եւ եւթանասուն. եւ ծնաւ ուստերս եւ դստերս, եւ մեռաւ։
17 Եբերը Փաղէկին ծնելուց յետոյ ապրեց եւս երկու հարիւր եօթանասուն տարի, ծնեց ուստրեր ու դուստրեր եւ մեռաւ:
17 Եբեր Փաղէկը ծնանելէն ետքը չորս հարիւր երեսուն տարի ապրեցաւ եւ տղաքներ ու աղջիկներ ծնաւ։
zohrab-1805▾ eastern-1994▾ western am▾
11:1717: По рождении Фалека Евер жил четыреста тридцать лет и родил сынов и дочерей.
11:17 καὶ και and; even ἔζησεν ζαω live; alive Εβερ εβερ Eber; Ever μετὰ μετα with; amid τὸ ο the γεννῆσαι γενναω father; born αὐτὸν αυτος he; him τὸν ο the Φαλεκ φαλεκ Phalek; Falek ἔτη ετος year τριακόσια τριακοσιοι three hundred ἑβδομήκοντα εβδομηκοντα seventy καὶ και and; even ἐγέννησεν γενναω father; born υἱοὺς υιος son καὶ και and; even θυγατέρας θυγατηρ daughter καὶ και and; even ἀπέθανεν αποθνησκω die
11:17 וַֽ wˈa וְ and יְחִי־ yᵊḥî- חיה be alive עֵ֗בֶר ʕˈēver עֵבֶר Eber אַחֲרֵי֙ ʔaḥᵃrˌê אַחַר after הֹולִידֹ֣ו hôlîḏˈô ילד bear אֶת־ ʔeṯ- אֵת [object marker] פֶּ֔לֶג pˈeleḡ פֶּלֶג Peleg שְׁלֹשִׁ֣ים šᵊlōšˈîm שָׁלֹשׁ three שָׁנָ֔ה šānˈā שָׁנָה year וְ wᵊ וְ and אַרְבַּ֥ע ʔarbˌaʕ אַרְבַּע four מֵאֹ֖ות mēʔˌôṯ מֵאָה hundred שָׁנָ֑ה šānˈā שָׁנָה year וַ wa וְ and יֹּ֥ולֶד yyˌôleḏ ילד bear בָּנִ֖ים bānˌîm בֵּן son וּ û וְ and בָנֹֽות׃ ס vānˈôṯ . s בַּת daughter
11:17. et vixit Eber postquam genuit Faleg quadringentis triginta annis et genuit filios et filiasAnd Heber lived after he begot Phaleg, four hundred and thirty years: and begot sons and daughters.
11:17. And after he conceived Peleg, Eber lived for four hundred and thirty years, and he conceived sons and daughters.
11:17. And Eber lived after he begat Peleg four hundred and thirty years, and begat sons and daughters.
17. and Eber lived after he begat Peleg four hundred and thirty years, and begat sons and daughters.
11:17 And Eber lived after he begat Peleg four hundred and thirty years, and begat sons and daughters:
17: По рождении Фалека Евер жил четыреста тридцать лет и родил сынов и дочерей.
11:17
καὶ και and; even
ἔζησεν ζαω live; alive
Εβερ εβερ Eber; Ever
μετὰ μετα with; amid
τὸ ο the
γεννῆσαι γενναω father; born
αὐτὸν αυτος he; him
τὸν ο the
Φαλεκ φαλεκ Phalek; Falek
ἔτη ετος year
τριακόσια τριακοσιοι three hundred
ἑβδομήκοντα εβδομηκοντα seventy
καὶ και and; even
ἐγέννησεν γενναω father; born
υἱοὺς υιος son
καὶ και and; even
θυγατέρας θυγατηρ daughter
καὶ και and; even
ἀπέθανεν αποθνησκω die
11:17
וַֽ wˈa וְ and
יְחִי־ yᵊḥî- חיה be alive
עֵ֗בֶר ʕˈēver עֵבֶר Eber
אַחֲרֵי֙ ʔaḥᵃrˌê אַחַר after
הֹולִידֹ֣ו hôlîḏˈô ילד bear
אֶת־ ʔeṯ- אֵת [object marker]
פֶּ֔לֶג pˈeleḡ פֶּלֶג Peleg
שְׁלֹשִׁ֣ים šᵊlōšˈîm שָׁלֹשׁ three
שָׁנָ֔ה šānˈā שָׁנָה year
וְ wᵊ וְ and
אַרְבַּ֥ע ʔarbˌaʕ אַרְבַּע four
מֵאֹ֖ות mēʔˌôṯ מֵאָה hundred
שָׁנָ֑ה šānˈā שָׁנָה year
וַ wa וְ and
יֹּ֥ולֶד yyˌôleḏ ילד bear
בָּנִ֖ים bānˌîm בֵּן son
וּ û וְ and
בָנֹֽות׃ ס vānˈôṯ . s בַּת daughter
11:17. et vixit Eber postquam genuit Faleg quadringentis triginta annis et genuit filios et filias
And Heber lived after he begot Phaleg, four hundred and thirty years: and begot sons and daughters.
11:17. And after he conceived Peleg, Eber lived for four hundred and thirty years, and he conceived sons and daughters.
11:17. And Eber lived after he begat Peleg four hundred and thirty years, and begat sons and daughters.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:17: am 2187, bc 1817, Gen 11:17
John Gill
11:17 And Eber lived, after he begat Peleg, four hundred and thirty
years,.... All the years of his life were four hundred and sixty four:
and he begat sons and daughters; one of which is elsewhere mentioned, whose name is Joktan, Gen 10:25 according to the above Jewish writer (e), he died in the seventy ninth year of Jacob.
(e) R. Gedaliah, Shalshalet, fol. 1. 2.
11:1811:18: Եւ եկեաց Փաղէկ ամս հարիւր երեսուն եւ չորս, եւ ծնաւ զՌագաւ։
18 Փաղէկը հարիւր երեսունչորս տարեկան հասակում ծնեց Ռագաւին:
18 Փաղէկ երեսուն տարի ապրեցաւ ու ծնաւ Ռագաւը։
Եւ եկեաց Փաղէկ ամս [170]հարեւր եւ երեսուն եւ չորս``, եւ ծնաւ զՌագաւ:

11:18: Եւ եկեաց Փաղէկ ամս հարիւր երեսուն եւ չորս, եւ ծնաւ զՌագաւ։
18 Փաղէկը հարիւր երեսունչորս տարեկան հասակում ծնեց Ռագաւին:
18 Փաղէկ երեսուն տարի ապրեցաւ ու ծնաւ Ռագաւը։
zohrab-1805▾ eastern-1994▾ western am▾
11:1818: Фалек жил тридцать лет и родил Рагава.
11:18 καὶ και and; even ἔζησεν ζαω live; alive Φαλεκ φαλεκ Phalek; Falek ἑκατὸν εκατον hundred τριάκοντα τριακοντα thirty ἔτη ετος year καὶ και and; even ἐγέννησεν γενναω father; born τὸν ο the Ραγαυ ραγαυ Reu
11:18 וַֽ wˈa וְ and יְחִי־ yᵊḥî- חיה be alive פֶ֖לֶג fˌeleḡ פֶּלֶג Peleg שְׁלֹשִׁ֣ים šᵊlōšˈîm שָׁלֹשׁ three שָׁנָ֑ה šānˈā שָׁנָה year וַ wa וְ and יֹּ֖ולֶד yyˌôleḏ ילד bear אֶת־ ʔeṯ- אֵת [object marker] רְעֽוּ׃ rᵊʕˈû רְעוּ Reu
11:18. vixit quoque Faleg triginta annis et genuit ReuPhaleg also lived thirty years, and begot Reu.
11:18. Likewise, Peleg lived for thirty years, and then he conceived Reu.
11:18. And Peleg lived thirty years, and begat Reu:
18. And Peleg lived thirty years, and begat Reu:
11:18 And Peleg lived thirty years, and begat Reu:
18: Фалек жил тридцать лет и родил Рагава.
11:18
καὶ και and; even
ἔζησεν ζαω live; alive
Φαλεκ φαλεκ Phalek; Falek
ἑκατὸν εκατον hundred
τριάκοντα τριακοντα thirty
ἔτη ετος year
καὶ και and; even
ἐγέννησεν γενναω father; born
τὸν ο the
Ραγαυ ραγαυ Reu
11:18
וַֽ wˈa וְ and
יְחִי־ yᵊḥî- חיה be alive
פֶ֖לֶג fˌeleḡ פֶּלֶג Peleg
שְׁלֹשִׁ֣ים šᵊlōšˈîm שָׁלֹשׁ three
שָׁנָ֑ה šānˈā שָׁנָה year
וַ wa וְ and
יֹּ֖ולֶד yyˌôleḏ ילד bear
אֶת־ ʔeṯ- אֵת [object marker]
רְעֽוּ׃ rᵊʕˈû רְעוּ Reu
11:18. vixit quoque Faleg triginta annis et genuit Reu
Phaleg also lived thirty years, and begot Reu.
11:18. Likewise, Peleg lived for thirty years, and then he conceived Reu.
11:18. And Peleg lived thirty years, and begat Reu:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:18: am 1787, bc 2217
Reu: Luk 3:35, Ragau
John Gill
11:18 And Peleg lived thirty years, and begat Reu. Or Ragau, as he is called in the Septuagint version, the letter being pronounced as a "G", as in Gaza and Gomorrah: he is supposed to give name to a large plain called Ragau, near Assyria, about Tigris and Euphrates,"Even in those days king Nabuchodonosor made war with king Arphaxad in the great plain, which is the plain in the borders of Ragau.'' (Judith 1:5)and to Ragis in Media,"In that day Tobit remembered the money which he had committed to Gabael in Rages of Media,'' (Tobit 4:1)where Strabo (f) makes mention of a city of the same name.
(f) Geograph. l. 11. p. 354.
11:1911:19: Եւ եկեաց Փաղէկ յետ ծնանելոյ նորա զՌագաւ՝ ամս երկերիւր ինն. եւ ծնաւ ուստերս եւ դստերս, եւ մեռաւ։
19 Փաղէկը Ռագաւին ծնելուց յետոյ ապրեց եւս երկու հարիւր ինը տարի, ծնեց ուստրեր ու դուստրեր եւ մեռաւ:
19 Փաղէկ Ռագաւը ծնանելէն ետքը հարիւր ինը տարի ապրեցաւ եւ տղաքներ ու աղջիկներ ունեցաւ։
Եւ եկեաց Փաղէկ յետ ծնանելոյ նորա զՌագաւ` ամս երկերիւր եւ ինն, եւ ծնաւ ուստերս եւ դստերս, [171]եւ մեռաւ:

11:19: Եւ եկեաց Փաղէկ յետ ծնանելոյ նորա զՌագաւ՝ ամս երկերիւր ինն. եւ ծնաւ ուստերս եւ դստերս, եւ մեռաւ։
19 Փաղէկը Ռագաւին ծնելուց յետոյ ապրեց եւս երկու հարիւր ինը տարի, ծնեց ուստրեր ու դուստրեր եւ մեռաւ:
19 Փաղէկ Ռագաւը ծնանելէն ետքը հարիւր ինը տարի ապրեցաւ եւ տղաքներ ու աղջիկներ ունեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
11:1919: По рождении Рагава Фалек жил двести девять лет и родил сынов и дочерей.
11:19 καὶ και and; even ἔζησεν ζαω live; alive Φαλεκ φαλεκ Phalek; Falek μετὰ μετα with; amid τὸ ο the γεννῆσαι γενναω father; born αὐτὸν αυτος he; him τὸν ο the Ραγαυ ραγαυ Reu διακόσια διακοσιοι two hundred ἐννέα εννεα nine ἔτη ετος year καὶ και and; even ἐγέννησεν γενναω father; born υἱοὺς υιος son καὶ και and; even θυγατέρας θυγατηρ daughter καὶ και and; even ἀπέθανεν αποθνησκω die
11:19 וַֽ wˈa וְ and יְחִי־ yᵊḥî- חיה be alive פֶ֗לֶג fˈeleḡ פֶּלֶג Peleg אַחֲרֵי֙ ʔaḥᵃrˌê אַחַר after הֹולִידֹ֣ו hôlîḏˈô ילד bear אֶת־ ʔeṯ- אֵת [object marker] רְע֔וּ rᵊʕˈû רְעוּ Reu תֵּ֥שַׁע tˌēšaʕ תֵּשַׁע nine שָׁנִ֖ים šānˌîm שָׁנָה year וּ û וְ and מָאתַ֣יִם māṯˈayim מֵאָה hundred שָׁנָ֑ה šānˈā שָׁנָה year וַ wa וְ and יֹּ֥ולֶד yyˌôleḏ ילד bear בָּנִ֖ים bānˌîm בֵּן son וּ û וְ and בָנֹֽות׃ ס vānˈôṯ . s בַּת daughter
11:19. vixitque Faleg postquam genuit Reu ducentis novem annis et genuit filios et filiasAnd Phaleg lived after he begot Reu, two hundred and nine years, and begot sons and daughters.
11:19. And after he conceived Reu, Peleg lived for two hundred and nine years, and he conceived sons and daughters.
11:19. And Peleg lived after he begat Reu two hundred and nine years, and begat sons and daughters.
19. and Peleg lived after he begat Reu two hundred and nine years, and begat sons and daughters.
11:19 And Peleg lived after he begat Reu two hundred and nine years, and begat sons and daughters:
19: По рождении Рагава Фалек жил двести девять лет и родил сынов и дочерей.
11:19
καὶ και and; even
ἔζησεν ζαω live; alive
Φαλεκ φαλεκ Phalek; Falek
μετὰ μετα with; amid
τὸ ο the
γεννῆσαι γενναω father; born
αὐτὸν αυτος he; him
τὸν ο the
Ραγαυ ραγαυ Reu
διακόσια διακοσιοι two hundred
ἐννέα εννεα nine
ἔτη ετος year
καὶ και and; even
ἐγέννησεν γενναω father; born
υἱοὺς υιος son
καὶ και and; even
θυγατέρας θυγατηρ daughter
καὶ και and; even
ἀπέθανεν αποθνησκω die
11:19
וַֽ wˈa וְ and
יְחִי־ yᵊḥî- חיה be alive
פֶ֗לֶג fˈeleḡ פֶּלֶג Peleg
אַחֲרֵי֙ ʔaḥᵃrˌê אַחַר after
הֹולִידֹ֣ו hôlîḏˈô ילד bear
אֶת־ ʔeṯ- אֵת [object marker]
רְע֔וּ rᵊʕˈû רְעוּ Reu
תֵּ֥שַׁע tˌēšaʕ תֵּשַׁע nine
שָׁנִ֖ים šānˌîm שָׁנָה year
וּ û וְ and
מָאתַ֣יִם māṯˈayim מֵאָה hundred
שָׁנָ֑ה šānˈā שָׁנָה year
וַ wa וְ and
יֹּ֥ולֶד yyˌôleḏ ילד bear
בָּנִ֖ים bānˌîm בֵּן son
וּ û וְ and
בָנֹֽות׃ ס vānˈôṯ . s בַּת daughter
11:19. vixitque Faleg postquam genuit Reu ducentis novem annis et genuit filios et filias
And Phaleg lived after he begot Reu, two hundred and nine years, and begot sons and daughters.
11:19. And after he conceived Reu, Peleg lived for two hundred and nine years, and he conceived sons and daughters.
11:19. And Peleg lived after he begat Reu two hundred and nine years, and begat sons and daughters.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:19: am 1996, bc 2008, Gen 11:19
John Gill
11:19 And Peleg lived, after he begat Reu, two hundred and nine years,.... In all two hundred and thirty nine, little more than half the age of his father:
and begat sons and daughters; but not named the Arabic writers (g) say he begat Melchizedek the priest, and that he died in the month Elul, A. M. 3126; and a Jewish writer (h) says he died in the forty eighth year of Abraham.
(g) Elmacinus apud Hottinger. p. 269. (h) R. Gedaliah, ut supra. (Shalshalet, fol. 1. 2.)
11:2011:20: Եւ եկեաց Ռագաւ ամս հարիւր երեսուն եւ երկու. եւ ծնաւ զՍերուք։
20 Ռագաւը հարիւր երեսուներկու տարեկան հասակում ծնեց Սերուքին:
20 Ռագաւ երեսունըերկու տարի ապրեցաւ ու ծնաւ Սերուգը։
Եւ եկեաց Ռագաւ ամս [172]հարեւր երեսուն եւ երկու, եւ ծնաւ զՍերուգ:

11:20: Եւ եկեաց Ռագաւ ամս հարիւր երեսուն եւ երկու. եւ ծնաւ զՍերուք։
20 Ռագաւը հարիւր երեսուներկու տարեկան հասակում ծնեց Սերուքին:
20 Ռագաւ երեսունըերկու տարի ապրեցաւ ու ծնաւ Սերուգը։
zohrab-1805▾ eastern-1994▾ western am▾
11:2020: Рагав жил тридцать два года и родил Серуха.
11:20 καὶ και and; even ἔζησεν ζαω live; alive Ραγαυ ραγαυ Reu ἑκατὸν εκατον hundred τριάκοντα τριακοντα thirty δύο δυο two ἔτη ετος year καὶ και and; even ἐγέννησεν γενναω father; born τὸν ο the Σερουχ σερουχ Serouch; Serukh
11:20 וַ wa וְ and יְחִ֣י yᵊḥˈî חיה be alive רְע֔וּ rᵊʕˈû רְעוּ Reu שְׁתַּ֥יִם šᵊttˌayim שְׁנַיִם two וּ û וְ and שְׁלֹשִׁ֖ים šᵊlōšˌîm שָׁלֹשׁ three שָׁנָ֑ה šānˈā שָׁנָה year וַ wa וְ and יֹּ֖ולֶד yyˌôleḏ ילד bear אֶת־ ʔeṯ- אֵת [object marker] שְׂרֽוּג׃ śᵊrˈûḡ שְׂרוּג Serug
11:20. vixit autem Reu triginta duobus annis et genuit SarugAnd Reu lived thirty-two years, and begot Sarug.
11:20. Then Reu lived for thirty-two years, and then he conceived Serug.
11:20. And Reu lived two and thirty years, and begat Serug:
20. And Reu lived two and thirty years, and begat Serug:
11:20 And Reu lived two and thirty years, and begat Serug:
20: Рагав жил тридцать два года и родил Серуха.
11:20
καὶ και and; even
ἔζησεν ζαω live; alive
Ραγαυ ραγαυ Reu
ἑκατὸν εκατον hundred
τριάκοντα τριακοντα thirty
δύο δυο two
ἔτη ετος year
καὶ και and; even
ἐγέννησεν γενναω father; born
τὸν ο the
Σερουχ σερουχ Serouch; Serukh
11:20
וַ wa וְ and
יְחִ֣י yᵊḥˈî חיה be alive
רְע֔וּ rᵊʕˈû רְעוּ Reu
שְׁתַּ֥יִם šᵊttˌayim שְׁנַיִם two
וּ û וְ and
שְׁלֹשִׁ֖ים šᵊlōšˌîm שָׁלֹשׁ three
שָׁנָ֑ה šānˈā שָׁנָה year
וַ wa וְ and
יֹּ֖ולֶד yyˌôleḏ ילד bear
אֶת־ ʔeṯ- אֵת [object marker]
שְׂרֽוּג׃ śᵊrˈûḡ שְׂרוּג Serug
11:20. vixit autem Reu triginta duobus annis et genuit Sarug
And Reu lived thirty-two years, and begot Sarug.
11:20. Then Reu lived for thirty-two years, and then he conceived Serug.
11:20. And Reu lived two and thirty years, and begat Serug:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:20: am 1819, bc 2185
Serug: Luk 3:35, Saruch.
John Gill
11:20 And Reu lived thirty two years, and begat Serug. He is thought to give name to a city called Sarug, which, according to the Arabic geographer (i), was near Charrae, or Haran, in Chaldea; and another Arabic writer (j) speaks of a city called to this day "Sarug", which he places in Mesopotamia.
(i) Apud Bochart. Phaleg. l. 2. c. 14. col. 95. (j) Comment. ad Tab. Ilchanic apud Hyde, Hist. Relig. Pers. c. 2. 57.
11:2111:21: Եւ եկեաց Ռագաւ յետ ծնանելոյ նորա զՍերուք՝ ամս երկերիւր եւթն. եւ ծնաւ ուստերս եւ դստերս, եւ մեռաւ։
21 Ռագաւը Սերուքին ծնելուց յետոյ ապրեց եւս երկու հարիւր եօթը տարի, ծնեց ուստրեր ու դուստրեր եւ մեռաւ:
21 Ռագաւ Սերուգը ծնանելէն ետքը երկու հարիւր եօթը տարի ապրեցաւ եւ տղաքներ ու աղջիկներ ծնաւ։
Եւ եկեաց Ռագաւ յետ ծնանելոյ նորա զՍերուգ` ամս երկերիւր եւ եւթն. եւ ծնաւ ուստերս եւ դստերս, [173]եւ մեռաւ:

11:21: Եւ եկեաց Ռագաւ յետ ծնանելոյ նորա զՍերուք՝ ամս երկերիւր եւթն. եւ ծնաւ ուստերս եւ դստերս, եւ մեռաւ։
21 Ռագաւը Սերուքին ծնելուց յետոյ ապրեց եւս երկու հարիւր եօթը տարի, ծնեց ուստրեր ու դուստրեր եւ մեռաւ:
21 Ռագաւ Սերուգը ծնանելէն ետքը երկու հարիւր եօթը տարի ապրեցաւ եւ տղաքներ ու աղջիկներ ծնաւ։
zohrab-1805▾ eastern-1994▾ western am▾
11:2121: По рождении Серуха Рагав жил двести семь лет и родил сынов и дочерей.
11:21 καὶ και and; even ἔζησεν ζαω live; alive Ραγαυ ραγαυ Reu μετὰ μετα with; amid τὸ ο the γεννῆσαι γενναω father; born αὐτὸν αυτος he; him τὸν ο the Σερουχ σερουχ Serouch; Serukh διακόσια διακοσιοι two hundred ἑπτὰ επτα seven ἔτη ετος year καὶ και and; even ἐγέννησεν γενναω father; born υἱοὺς υιος son καὶ και and; even θυγατέρας θυγατηρ daughter καὶ και and; even ἀπέθανεν αποθνησκω die
11:21 וַ wa וְ and יְחִ֣י yᵊḥˈî חיה be alive רְע֗וּ rᵊʕˈû רְעוּ Reu אַחֲרֵי֙ ʔaḥᵃrˌê אַחַר after הֹולִידֹ֣ו hôlîḏˈô ילד bear אֶת־ ʔeṯ- אֵת [object marker] שְׂר֔וּג śᵊrˈûḡ שְׂרוּג Serug שֶׁ֥בַע šˌevaʕ שֶׁבַע seven שָׁנִ֖ים šānˌîm שָׁנָה year וּ û וְ and מָאתַ֣יִם māṯˈayim מֵאָה hundred שָׁנָ֑ה šānˈā שָׁנָה year וַ wa וְ and יֹּ֥ולֶד yyˌôleḏ ילד bear בָּנִ֖ים bānˌîm בֵּן son וּ û וְ and בָנֹֽות׃ ס vānˈôṯ . s בַּת daughter
11:21. vixitque Reu postquam genuit Sarug ducentis septem annis et genuit filios et filiasAnd Reu lived after he begot Sarug, two hundred and seven years, and begot sons and daughters.
11:21. Likewise, after he conceived Serug, Reu lived for two hundred and seven years, and he conceived sons and daughters.
11:21. And Reu lived after he begat Serug two hundred and seven years, and begat sons and daughters.
21. and Reu lived after he begat Serug two hundred and seven years, and begat sons and daughters.
11:21 And Reu lived after he begat Serug two hundred and seven years, and begat sons and daughters:
21: По рождении Серуха Рагав жил двести семь лет и родил сынов и дочерей.
11:21
καὶ και and; even
ἔζησεν ζαω live; alive
Ραγαυ ραγαυ Reu
μετὰ μετα with; amid
τὸ ο the
γεννῆσαι γενναω father; born
αὐτὸν αυτος he; him
τὸν ο the
Σερουχ σερουχ Serouch; Serukh
διακόσια διακοσιοι two hundred
ἑπτὰ επτα seven
ἔτη ετος year
καὶ και and; even
ἐγέννησεν γενναω father; born
υἱοὺς υιος son
καὶ και and; even
θυγατέρας θυγατηρ daughter
καὶ και and; even
ἀπέθανεν αποθνησκω die
11:21
וַ wa וְ and
יְחִ֣י yᵊḥˈî חיה be alive
רְע֗וּ rᵊʕˈû רְעוּ Reu
אַחֲרֵי֙ ʔaḥᵃrˌê אַחַר after
הֹולִידֹ֣ו hôlîḏˈô ילד bear
אֶת־ ʔeṯ- אֵת [object marker]
שְׂר֔וּג śᵊrˈûḡ שְׂרוּג Serug
שֶׁ֥בַע šˌevaʕ שֶׁבַע seven
שָׁנִ֖ים šānˌîm שָׁנָה year
וּ û וְ and
מָאתַ֣יִם māṯˈayim מֵאָה hundred
שָׁנָ֑ה šānˈā שָׁנָה year
וַ wa וְ and
יֹּ֥ולֶד yyˌôleḏ ילד bear
בָּנִ֖ים bānˌîm בֵּן son
וּ û וְ and
בָנֹֽות׃ ס vānˈôṯ . s בַּת daughter
11:21. vixitque Reu postquam genuit Sarug ducentis septem annis et genuit filios et filias
And Reu lived after he begot Sarug, two hundred and seven years, and begot sons and daughters.
11:21. Likewise, after he conceived Serug, Reu lived for two hundred and seven years, and he conceived sons and daughters.
11:21. And Reu lived after he begat Serug two hundred and seven years, and begat sons and daughters.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:21: am 2026, bc 1978, Gen 11:21
John Gill
11:21 And Reu lived, after he begat Sarug, two hundred and seven years,.... So that the whole of his life was two hundred and thirty nine years, the exact age of his father: in his days various kingdoms arose; according to the Arabic writer (k), in the one hundred and thirtieth year of his life began Nimrod to reign at Babylon, the first king that reigned on earth: and according to the Jewish writers (l), in his days began the kingdom of Egypt, which continued to the times of Octavian; and the kingdom of the Bohemians, the metropolis of which was Prague, and the kingdom of the Amazons, which continued to the times of Alexander: in his time also, the Arabic writers (m) say, idolatry prevailed, the worship of the sun, moon, and stars, and other things; and images of men and women were made by the Babylonians and Egyptians, and worshipped by them:
and he begat sons and daughters of whom no account is given; according to a Jewish writer (n), he died in the seventy fifth year of Abraham.
(k) Elmacinus, p. 29. apud Hottinger. p. 270. (l) Juchasin, fol. 135. 2. Shalshalet Hakabala, fol. 76. 1. Tzemach David, par. 2. fol. 3. 2. (m) Elmacinus, p. 20. Patricides, p. 14. apud Hottinger. p. 275, 276. (n) R. Gedaliah, Shalshalet, fol. 2. 1.
11:2211:22: Եւ եկեաց Սերուք ամս հարիւր երեսուն, եւ ծնաւ զՆաքովր։
22 Սերուքը հարիւր երեսուն տարեկան հասակում ծնեց Նաքորին:
22 Սերուգ երեսուն տարի ապրեցաւ ու ծնաւ Նաքովրը։
Եւ եկեաց Սերուգ ամս [174]հարեւր եւ`` երեսուն, եւ ծնաւ զՆաքովր:

11:22: Եւ եկեաց Սերուք ամս հարիւր երեսուն, եւ ծնաւ զՆաքովր։
22 Սերուքը հարիւր երեսուն տարեկան հասակում ծնեց Նաքորին:
22 Սերուգ երեսուն տարի ապրեցաւ ու ծնաւ Նաքովրը։
zohrab-1805▾ eastern-1994▾ western am▾
11:2222: Серух жил тридцать лет и родил Нахора.
11:22 καὶ και and; even ἔζησεν ζαω live; alive Σερουχ σερουχ Serouch; Serukh ἑκατὸν εκατον hundred τριάκοντα τριακοντα thirty ἔτη ετος year καὶ και and; even ἐγέννησεν γενναω father; born τὸν ο the Ναχωρ ναχωρ Nachōr; Nakhor
11:22 וַ wa וְ and יְחִ֥י yᵊḥˌî חיה be alive שְׂר֖וּג śᵊrˌûḡ שְׂרוּג Serug שְׁלֹשִׁ֣ים šᵊlōšˈîm שָׁלֹשׁ three שָׁנָ֑ה šānˈā שָׁנָה year וַ wa וְ and יֹּ֖ולֶד yyˌôleḏ ילד bear אֶת־ ʔeṯ- אֵת [object marker] נָחֹֽור׃ nāḥˈôr נָחֹור Nahor
11:22. vixit vero Sarug triginta annis et genuit NahorAnd Sarug lived thirty years, and begot Nachor.
11:22. In truth, Serug lived for thirty years, and then he conceived Nahor.
11:22. And Serug lived thirty years, and begat Nahor:
22. And Serug lived thirty years, and begat Nahor:
11:22 And Serug lived thirty years, and begat Nahor:
22: Серух жил тридцать лет и родил Нахора.
11:22
καὶ και and; even
ἔζησεν ζαω live; alive
Σερουχ σερουχ Serouch; Serukh
ἑκατὸν εκατον hundred
τριάκοντα τριακοντα thirty
ἔτη ετος year
καὶ και and; even
ἐγέννησεν γενναω father; born
τὸν ο the
Ναχωρ ναχωρ Nachōr; Nakhor
11:22
וַ wa וְ and
יְחִ֥י yᵊḥˌî חיה be alive
שְׂר֖וּג śᵊrˌûḡ שְׂרוּג Serug
שְׁלֹשִׁ֣ים šᵊlōšˈîm שָׁלֹשׁ three
שָׁנָ֑ה šānˈā שָׁנָה year
וַ wa וְ and
יֹּ֖ולֶד yyˌôleḏ ילד bear
אֶת־ ʔeṯ- אֵת [object marker]
נָחֹֽור׃ nāḥˈôr נָחֹור Nahor
11:22. vixit vero Sarug triginta annis et genuit Nahor
And Sarug lived thirty years, and begot Nachor.
11:22. In truth, Serug lived for thirty years, and then he conceived Nahor.
11:22. And Serug lived thirty years, and begat Nahor:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:22: am 1849, bc 2155
Nahor: Jos 24:2, Nachor
John Gill
11:22 And Serug lived thirty years, and begat Nahor. The grandfather of Abraham, one of the same name was Abraham's brother, Gen 11:26.
11:2311:23: Եւ եկեաց Սերուք յետ ծնանելոյ նորա զՆաքովր՝ ամս երկերիւր, եւ ծնաւ ուստերս եւ դստերս, եւ մեռաւ։
23 Սերուքը Նաքորին ծնելուց յետոյ ապրեց եւս երկու հարիւր տարի, ծնեց տղաներ ու աղջիկներ եւ մեռաւ:
23 Սերուգ Նաքովրը ծնանելէն ետքը երկու հարիւր տարի ապրեցաւ եւ տղաքներ ու աղջիկներ ծնաւ։
Եւ եկեաց Սերուգ յետ ծնանելոյ նորա զՆաքովր` ամս երկերիւր, եւ ծնաւ ուստերս եւ դստերս, [175]եւ մեռաւ:

11:23: Եւ եկեաց Սերուք յետ ծնանելոյ նորա զՆաքովր՝ ամս երկերիւր, եւ ծնաւ ուստերս եւ դստերս, եւ մեռաւ։
23 Սերուքը Նաքորին ծնելուց յետոյ ապրեց եւս երկու հարիւր տարի, ծնեց տղաներ ու աղջիկներ եւ մեռաւ:
23 Սերուգ Նաքովրը ծնանելէն ետքը երկու հարիւր տարի ապրեցաւ եւ տղաքներ ու աղջիկներ ծնաւ։
zohrab-1805▾ eastern-1994▾ western am▾
11:2323: По рождении Нахора Серух жил двести лет и родил сынов и дочерей.
11:23 καὶ και and; even ἔζησεν ζαω live; alive Σερουχ σερουχ Serouch; Serukh μετὰ μετα with; amid τὸ ο the γεννῆσαι γενναω father; born αὐτὸν αυτος he; him τὸν ο the Ναχωρ ναχωρ Nachōr; Nakhor ἔτη ετος year διακόσια διακοσιοι two hundred καὶ και and; even ἐγέννησεν γενναω father; born υἱοὺς υιος son καὶ και and; even θυγατέρας θυγατηρ daughter καὶ και and; even ἀπέθανεν αποθνησκω die
11:23 וַ wa וְ and יְחִ֣י yᵊḥˈî חיה be alive שְׂר֗וּג śᵊrˈûḡ שְׂרוּג Serug אַחֲרֵ֛י ʔaḥᵃrˈê אַחַר after הֹולִידֹ֥ו hôlîḏˌô ילד bear אֶת־ ʔeṯ- אֵת [object marker] נָחֹ֖ור nāḥˌôr נָחֹור Nahor מָאתַ֣יִם māṯˈayim מֵאָה hundred שָׁנָ֑ה šānˈā שָׁנָה year וַ wa וְ and יֹּ֥ולֶד yyˌôleḏ ילד bear בָּנִ֖ים bānˌîm בֵּן son וּ û וְ and בָנֹֽות׃ ס vānˈôṯ . s בַּת daughter
11:23. vixitque Sarug postquam genuit Nahor ducentos annos et genuit filios et filiasAnd Sarug lived after he begot Nachor, two hundred years: and begot sons and daughters.
11:23. And after he conceived Nahor, Serug lived for two hundred years, and he conceived sons and daughters.
11:23. And Serug lived after he begat Nahor two hundred years, and begat sons and daughters.
23. and Serug lived after he begat Nahor two hundred years, and begat sons and daughters.
11:23 And Serug lived after he begat Nahor two hundred years, and begat sons and daughters:
23: По рождении Нахора Серух жил двести лет и родил сынов и дочерей.
11:23
καὶ και and; even
ἔζησεν ζαω live; alive
Σερουχ σερουχ Serouch; Serukh
μετὰ μετα with; amid
τὸ ο the
γεννῆσαι γενναω father; born
αὐτὸν αυτος he; him
τὸν ο the
Ναχωρ ναχωρ Nachōr; Nakhor
ἔτη ετος year
διακόσια διακοσιοι two hundred
καὶ και and; even
ἐγέννησεν γενναω father; born
υἱοὺς υιος son
καὶ και and; even
θυγατέρας θυγατηρ daughter
καὶ και and; even
ἀπέθανεν αποθνησκω die
11:23
וַ wa וְ and
יְחִ֣י yᵊḥˈî חיה be alive
שְׂר֗וּג śᵊrˈûḡ שְׂרוּג Serug
אַחֲרֵ֛י ʔaḥᵃrˈê אַחַר after
הֹולִידֹ֥ו hôlîḏˌô ילד bear
אֶת־ ʔeṯ- אֵת [object marker]
נָחֹ֖ור nāḥˌôr נָחֹור Nahor
מָאתַ֣יִם māṯˈayim מֵאָה hundred
שָׁנָ֑ה šānˈā שָׁנָה year
וַ wa וְ and
יֹּ֥ולֶד yyˌôleḏ ילד bear
בָּנִ֖ים bānˌîm בֵּן son
וּ û וְ and
בָנֹֽות׃ ס vānˈôṯ . s בַּת daughter
11:23. vixitque Sarug postquam genuit Nahor ducentos annos et genuit filios et filias
And Sarug lived after he begot Nachor, two hundred years: and begot sons and daughters.
11:23. And after he conceived Nahor, Serug lived for two hundred years, and he conceived sons and daughters.
11:23. And Serug lived after he begat Nahor two hundred years, and begat sons and daughters.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:23: am 2049, bc 1955, Gen 11:23
John Gill
11:23 And Serug lived, after he begat Nahor, two hundred years,.... The years of his life were two hundred and thirty:
and he begat sons and daughters; nowhere else mentioned: he died, according to the above Jewish writer (o), in the one hundredth year of Abraham, and in his days, according to the eastern writers (p), idolatry began, and the kingdom of Damascus was set up (q); and Samirus, king of the Chaldeans, invented weights and measures, weaving silk, and the art of dying (s).
(o) R. Gedaliah, Shalshalet. fol. 2. 1. (p) Apud Hyde, ut supra. (Hist. Relig. Pers. c. 2. 57.) (q) Juchasin, fol. 135. 2. (s) Abulpharag. Hist. Dynast. p. 18.
11:2411:24: Եւ եկեաց Նաքովր ամս եւթանասուն եւ ինն, եւ ծնաւ զԹարա։
24 Նաքորը եօթանասունինը տարեկան հասակում ծնեց Թարային:
24 Նաքովր քսանըինը տարի ապրեցաւ ու ծնաւ Թարան։
Եւ եկեաց Նաքովր ամս [176]եւթանասուն եւ ինն, եւ ծնաւ զԹարա:

11:24: Եւ եկեաց Նաքովր ամս եւթանասուն եւ ինն, եւ ծնաւ զԹարա։
24 Նաքորը եօթանասունինը տարեկան հասակում ծնեց Թարային:
24 Նաքովր քսանըինը տարի ապրեցաւ ու ծնաւ Թարան։
zohrab-1805▾ eastern-1994▾ western am▾
11:2424: Нахор жил двадцать девять лет и родил Фарру.
11:24 καὶ και and; even ἔζησεν ζαω live; alive Ναχωρ ναχωρ Nachōr; Nakhor ἔτη ετος year ἑβδομήκοντα εβδομηκοντα seventy ἐννέα εννεα nine καὶ και and; even ἐγέννησεν γενναω father; born τὸν ο the Θαρα θαρα Thara
11:24 וַ wa וְ and יְחִ֣י yᵊḥˈî חיה be alive נָחֹ֔ור nāḥˈôr נָחֹור Nahor תֵּ֥שַׁע tˌēšaʕ תֵּשַׁע nine וְ wᵊ וְ and עֶשְׂרִ֖ים ʕeśrˌîm עֶשְׂרִים twenty שָׁנָ֑ה šānˈā שָׁנָה year וַ wa וְ and יֹּ֖ולֶד yyˌôleḏ ילד bear אֶת־ ʔeṯ- אֵת [object marker] תָּֽרַח׃ tˈāraḥ תֶּרַח Terah
11:24. vixit autem Nahor viginti novem annis et genuit ThareAnd Nachor lived nine and twenty years, and begot Thare.
11:24. And so Nahor lived for twenty-nine years, and then he conceived Terah.
11:24. And Nahor lived nine and twenty years, and begat Terah:
24. And Nahor lived nine and twenty years, and begat Terah:
11:24 And Nahor lived nine and twenty years, and begat Terah:
24: Нахор жил двадцать девять лет и родил Фарру.
11:24
καὶ και and; even
ἔζησεν ζαω live; alive
Ναχωρ ναχωρ Nachōr; Nakhor
ἔτη ετος year
ἑβδομήκοντα εβδομηκοντα seventy
ἐννέα εννεα nine
καὶ και and; even
ἐγέννησεν γενναω father; born
τὸν ο the
Θαρα θαρα Thara
11:24
וַ wa וְ and
יְחִ֣י yᵊḥˈî חיה be alive
נָחֹ֔ור nāḥˈôr נָחֹור Nahor
תֵּ֥שַׁע tˌēšaʕ תֵּשַׁע nine
וְ wᵊ וְ and
עֶשְׂרִ֖ים ʕeśrˌîm עֶשְׂרִים twenty
שָׁנָ֑ה šānˈā שָׁנָה year
וַ wa וְ and
יֹּ֖ולֶד yyˌôleḏ ילד bear
אֶת־ ʔeṯ- אֵת [object marker]
תָּֽרַח׃ tˈāraḥ תֶּרַח Terah
11:24. vixit autem Nahor viginti novem annis et genuit Thare
And Nachor lived nine and twenty years, and begot Thare.
11:24. And so Nahor lived for twenty-nine years, and then he conceived Terah.
11:24. And Nahor lived nine and twenty years, and begat Terah:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:24: am 1878, bc 2126
Terah: Luk 3:34, Thara
John Gill
11:24 And Nahor lived twenty nine years, and begat Terah. The father of Abraham, and the first of the patriarchs of this line of Shem that fell off from the true religion to idolatry.
11:2511:25: Եւ եկեաց Նաքովր յետ ծնանելոյ նորա զԹարա՝ ամս հարիւր քսան եւ երկու. եւ ծնաւ ուստերս եւ դստերս, եւ մեռաւ։
25 Նաքորը Թարային ծնելուց յետոյ ապրեց եւս հարիւր քսաներկու տարի, ծնեց տղաներ ու աղջիկներ եւ մեռաւ:
25 Նաքովր Թարան ծնանելէն ետքը հարիւր տասնըինը տարի ապրեցաւ եւ տղաքներ ու աղջիկներ ծնաւ։
Եւ եկեաց Նաքովր յետ ծնանելոյ նորա զԹարա` ամս հարեւր [177]քսան եւ երկու``, եւ ծնաւ ուստերս եւ դստերս, [178]եւ մեռաւ:

11:25: Եւ եկեաց Նաքովր յետ ծնանելոյ նորա զԹարա՝ ամս հարիւր քսան եւ երկու. եւ ծնաւ ուստերս եւ դստերս, եւ մեռաւ։
25 Նաքորը Թարային ծնելուց յետոյ ապրեց եւս հարիւր քսաներկու տարի, ծնեց տղաներ ու աղջիկներ եւ մեռաւ:
25 Նաքովր Թարան ծնանելէն ետքը հարիւր տասնըինը տարի ապրեցաւ եւ տղաքներ ու աղջիկներ ծնաւ։
zohrab-1805▾ eastern-1994▾ western am▾
11:2525: По рождении Фарры Нахор жил сто девятнадцать лет и родил сынов и дочерей.
11:25 καὶ και and; even ἔζησεν ζαω live; alive Ναχωρ ναχωρ Nachōr; Nakhor μετὰ μετα with; amid τὸ ο the γεννῆσαι γενναω father; born αὐτὸν αυτος he; him τὸν ο the Θαρα θαρα Thara ἔτη ετος year ἑκατὸν εκατον hundred εἴκοσι εικοσι twenty ἐννέα εννεα nine καὶ και and; even ἐγέννησεν γενναω father; born υἱοὺς υιος son καὶ και and; even θυγατέρας θυγατηρ daughter καὶ και and; even ἀπέθανεν αποθνησκω die
11:25 וַ wa וְ and יְחִ֣י yᵊḥˈî חיה be alive נָחֹ֗ור nāḥˈôr נָחֹור Nahor אַחֲרֵי֙ ʔaḥᵃrˌê אַחַר after הֹולִידֹ֣ו hôlîḏˈô ילד bear אֶת־ ʔeṯ- אֵת [object marker] תֶּ֔רַח tˈeraḥ תֶּרַח Terah תְּשַֽׁע־ tᵊšˈaʕ- תֵּשַׁע nine עֶשְׂרֵ֥ה ʕeśrˌē עֶשְׂרֵה -teen שָׁנָ֖ה šānˌā שָׁנָה year וּ û וְ and מְאַ֣ת mᵊʔˈaṯ מֵאָה hundred שָׁנָ֑ה šānˈā שָׁנָה year וַ wa וְ and יֹּ֥ולֶד yyˌôleḏ ילד bear בָּנִ֖ים bānˌîm בֵּן son וּ û וְ and בָנֹֽות׃ ס vānˈôṯ . s בַּת daughter
11:25. vixitque Nahor postquam genuit Thare centum decem et novem annos et genuit filios et filiasAnd Nachor lived after he begot Thare, a hundred and nineteen years: and begot sons and daughters.
11:25. And after he conceived Terah, Nahor lived for one hundred and nineteen years, and he conceived sons and daughters.
11:25. And Nahor lived after he begat Terah an hundred and nineteen years, and begat sons and daughters.
25. and Nahor lived after he begat Terah an hundred and nineteen years, and begat sons and daughters.
11:25 And Nahor lived after he begat Terah an hundred and nineteen years, and begat sons and daughters:
25: По рождении Фарры Нахор жил сто девятнадцать лет и родил сынов и дочерей.
11:25
καὶ και and; even
ἔζησεν ζαω live; alive
Ναχωρ ναχωρ Nachōr; Nakhor
μετὰ μετα with; amid
τὸ ο the
γεννῆσαι γενναω father; born
αὐτὸν αυτος he; him
τὸν ο the
Θαρα θαρα Thara
ἔτη ετος year
ἑκατὸν εκατον hundred
εἴκοσι εικοσι twenty
ἐννέα εννεα nine
καὶ και and; even
ἐγέννησεν γενναω father; born
υἱοὺς υιος son
καὶ και and; even
θυγατέρας θυγατηρ daughter
καὶ και and; even
ἀπέθανεν αποθνησκω die
11:25
וַ wa וְ and
יְחִ֣י yᵊḥˈî חיה be alive
נָחֹ֗ור nāḥˈôr נָחֹור Nahor
אַחֲרֵי֙ ʔaḥᵃrˌê אַחַר after
הֹולִידֹ֣ו hôlîḏˈô ילד bear
אֶת־ ʔeṯ- אֵת [object marker]
תֶּ֔רַח tˈeraḥ תֶּרַח Terah
תְּשַֽׁע־ tᵊšˈaʕ- תֵּשַׁע nine
עֶשְׂרֵ֥ה ʕeśrˌē עֶשְׂרֵה -teen
שָׁנָ֖ה šānˌā שָׁנָה year
וּ û וְ and
מְאַ֣ת mᵊʔˈaṯ מֵאָה hundred
שָׁנָ֑ה šānˈā שָׁנָה year
וַ wa וְ and
יֹּ֥ולֶד yyˌôleḏ ילד bear
בָּנִ֖ים bānˌîm בֵּן son
וּ û וְ and
בָנֹֽות׃ ס vānˈôṯ . s בַּת daughter
11:25. vixitque Nahor postquam genuit Thare centum decem et novem annos et genuit filios et filias
And Nachor lived after he begot Thare, a hundred and nineteen years: and begot sons and daughters.
11:25. And after he conceived Terah, Nahor lived for one hundred and nineteen years, and he conceived sons and daughters.
11:25. And Nahor lived after he begat Terah an hundred and nineteen years, and begat sons and daughters.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:25: am 1997, bc 2007, Gen 11:25
John Gill
11:25 And Nahor lived, after he begat Terah, one hundred and ninteen years,.... In all one hundred and forty eight years; so sensibly did the lives of the patriarchs decrease: in the days of Nahor, the Arabic writers (t) say, was a great earthquake, which had never been observed before; idolaters increasing and offering their children to demons, God raised a tempest like a deluge, which broke their images and destroyed their temples in Arabia, and covered them in heaps of sand, which remained to the days of those writers, as they affirm: in his days it is also said Spain, Portugal, and Arragon were founded (u):
and begat sons and daughters; of whom no other account is given: he died, as a Jewish chronologer says (w), in the one hundred and tenth year of Abraham.
(t) Patricides, p. 15. Elmacinus, p. 30. apud Hottinger. p. 279, 280. (u) Juchasin, fol. 135. 2. (w) R. Gedaliah, ut supra. (fol. 2. 1.)
11:2611:26: Եւ եկեաց Թարա ամս եւթանասուն, եւ ծնաւ զԱբրա՛մ, եւ զՆաքովր, եւ զԱռան։
26 Թարան եօթանասուն տարեկան հասակում ծնեց Աբրամին, Նաքորին եւ Առանին:
26 Թարա եօթանասուն տարի ապրեցաւ ու ծնաւ Աբրամը, Նաքովրը եւ Առանը։
Եւ եկեաց Թարա ամս եւթանասուն, եւ ծնաւ զԱբրամ եւ զՆաքովր եւ զԱռան:

11:26: Եւ եկեաց Թարա ամս եւթանասուն, եւ ծնաւ զԱբրա՛մ, եւ զՆաքովր, եւ զԱռան։
26 Թարան եօթանասուն տարեկան հասակում ծնեց Աբրամին, Նաքորին եւ Առանին:
26 Թարա եօթանասուն տարի ապրեցաւ ու ծնաւ Աբրամը, Նաքովրը եւ Առանը։
zohrab-1805▾ eastern-1994▾ western am▾
11:2626: Фарра жил семьдесят лет и родил Аврама, Нахора и Арана.
11:26 καὶ και and; even ἔζησεν ζαω live; alive Θαρα θαρα Thara ἑβδομήκοντα εβδομηκοντα seventy ἔτη ετος year καὶ και and; even ἐγέννησεν γενναω father; born τὸν ο the Αβραμ αβραμ and; even τὸν ο the Ναχωρ ναχωρ Nachōr; Nakhor καὶ και and; even τὸν ο the Αρραν αρραν Arran
11:26 וַֽ wˈa וְ and יְחִי־ yᵊḥî- חיה be alive תֶ֖רַח ṯˌeraḥ תֶּרַח Terah שִׁבְעִ֣ים šivʕˈîm שֶׁבַע seven שָׁנָ֑ה šānˈā שָׁנָה year וַ wa וְ and יֹּ֨ולֶד֙ yyˈôleḏ ילד bear אֶת־ ʔeṯ- אֵת [object marker] אַבְרָ֔ם ʔavrˈām אַבְרָם Abram אֶת־ ʔeṯ- אֵת [object marker] נָחֹ֖ור nāḥˌôr נָחֹור Nahor וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הָרָֽן׃ hārˈān הָרָן Haran
11:26. vixitque Thare septuaginta annis et genuit Abram et Nahor et AranAnd Thare lived seventy years, and begot Abram, and Nachor, and Aran.
11:26. And Terah lived for seventy years, and then he conceived Abram, and Nahor, and Haran.
11:26. And Terah lived seventy years, and begat Abram, Nahor, and Haran.
26. And Terah lived seventy years, and begat Abram, Nahor, and Haran.
11:26 And Terah lived seventy years, and begat Abram, Nahor, and Haran:
26: Фарра жил семьдесят лет и родил Аврама, Нахора и Арана.
11:26
καὶ και and; even
ἔζησεν ζαω live; alive
Θαρα θαρα Thara
ἑβδομήκοντα εβδομηκοντα seventy
ἔτη ετος year
καὶ και and; even
ἐγέννησεν γενναω father; born
τὸν ο the
Αβραμ αβραμ and; even
τὸν ο the
Ναχωρ ναχωρ Nachōr; Nakhor
καὶ και and; even
τὸν ο the
Αρραν αρραν Arran
11:26
וַֽ wˈa וְ and
יְחִי־ yᵊḥî- חיה be alive
תֶ֖רַח ṯˌeraḥ תֶּרַח Terah
שִׁבְעִ֣ים šivʕˈîm שֶׁבַע seven
שָׁנָ֑ה šānˈā שָׁנָה year
וַ wa וְ and
יֹּ֨ולֶד֙ yyˈôleḏ ילד bear
אֶת־ ʔeṯ- אֵת [object marker]
אַבְרָ֔ם ʔavrˈām אַבְרָם Abram
אֶת־ ʔeṯ- אֵת [object marker]
נָחֹ֖ור nāḥˌôr נָחֹור Nahor
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הָרָֽן׃ hārˈān הָרָן Haran
11:26. vixitque Thare septuaginta annis et genuit Abram et Nahor et Aran
And Thare lived seventy years, and begot Abram, and Nachor, and Aran.
11:26. And Terah lived for seventy years, and then he conceived Abram, and Nahor, and Haran.
11:26. And Terah lived seventy years, and begat Abram, Nahor, and Haran.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:26: And Terah lived seventy years, and begat Abram, Nahor, and Haran - Haran was certainly the eldest son of Terah, and he appears to have been born when Terah was about seventy years of age, and his birth was followed in successive periods with those of Nahor his second, and Abram his youngest son. Many have been greatly puzzled with the account here, supposing because Abram is mentioned first, that therefore he was the eldest son of Terah: but he is only put first by way of dignity. An in stance of this we have already seen, Gen 5:32, where Noah is represented as having Shem, Ham, and Japheth in this order of succession; whereas it is evident from other scriptures that Shem was the youngest son, who for dignity is named first, as Abram is here; and Japheth the eldest, named last, as Haran is here. Terah died two hundred and five years old, Gen 11:32; then Abram departed from Haran when seventy-five years old, Gen 12:4; therefore Abram was born, not when his father Terah was seventy, but when he was one hundred and thirty.
When any case of dignity or pre-eminence is to be marked, then even the youngest son is set before all the rest, though contrary to the usage of the Scriptures in other cases. Hence we find Shem, the youngest son of Noah, always mentioned first; Moses is mentioned before his elder brother Aaron; and Abram before his two elder brethren Haran and Nahor. These observations are sufficient to remove all difficulty from this place.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:26: am 1948, bc 2056
Abram: Gen 12:4, Gen 12:5, Gen 22:20-24, Gen 29:4, Gen 29:5; Jos 24:2; Ch1 1:26, Ch1 1:27
John Gill
11:26 And Terah lived seventy years, and begat Abram, Nahor, and Haran. Abram, though named first, does not appear to be the eldest, but rather Haran; nay, it seems pretty plain that Abram was not born until the one hundred and thirtieth year of his father's life, for Terah was two hundred and five years old when he died, Gen 11:32 and Abram was but seventy five years of age when he went out of Haran to Canaan, Gen 12:4 and that was as soon as his father died there; and so that if seventy five are taken out two hundred and five, there will remain one hundred and thirty, in which year and not before Abram must be born: the wife of Terah, of whom Abram was born, according to the Jewish writers (x), her name was Chamtelaah, the daughter of Carnebo, or as others (y) call her, Amthalai; but by the Arabic writers (z) she is called Juna: the Jews say (a) Terah was the first that found out the way of coining money, and that in his days men began to worship images, and that he was the chief of their priests, but afterwards repented; and that he was an idolater appears from Josh 24:2.
(x) Shalshalet Hakabala, fol. 2. 1. & Bathra in ib. (y) Pirke Eliezer, c. 26. (z) Elmacinus, p. 31. Patricides, p. 17. apud Hottinger. p. 281. (a) Shalshalet, fol. 76. 1.
11:2711:27: Ա՛յս են ծնունդք Թարայի։ Թարա ծնաւ զԱբրամ, եւ զՆաքովր, եւ զԱռան։ Եւ Առան ծնաւ զՂովտ։
27 Թարայի սերունդը այս է. Թարան ծնեց Աբրամին, Նաքորին ու Առանին, իսկ Առանը ծնեց Ղովտին:
27 Թարային ծնունդները ասոնք են։ Թարա ծնաւ Աբրամը, Նաքովրը ու Առանը. Առան ծնաւ Ղովտը։
Այս են ծնունդք Թարայի. Թարա ծնաւ զԱբրամ եւ զՆաքովր եւ զԱռան. եւ Առան ծնաւ զՂովտ:

11:27: Ա՛յս են ծնունդք Թարայի։ Թարա ծնաւ զԱբրամ, եւ զՆաքովր, եւ զԱռան։ Եւ Առան ծնաւ զՂովտ։
27 Թարայի սերունդը այս է. Թարան ծնեց Աբրամին, Նաքորին ու Առանին, իսկ Առանը ծնեց Ղովտին:
27 Թարային ծնունդները ասոնք են։ Թարա ծնաւ Աբրամը, Նաքովրը ու Առանը. Առան ծնաւ Ղովտը։
zohrab-1805▾ eastern-1994▾ western am▾
11:2727: Вот родословие Фарры: Фарра родил Аврама, Нахора и Арана. Аран родил Лота.
11:27 αὗται ουτος this; he δὲ δε though; while αἱ ο the γενέσεις γενεσις nativity; manner of birth Θαρα θαρα Thara Θαρα θαρα Thara ἐγέννησεν γενναω father; born τὸν ο the Αβραμ αβραμ and; even τὸν ο the Ναχωρ ναχωρ Nachōr; Nakhor καὶ και and; even τὸν ο the Αρραν αρραν and; even Αρραν αρραν father; born τὸν ο the Λωτ λωτ Lōt; Lot
11:27 וְ wᵊ וְ and אֵ֨לֶּה֙ ʔˈēlleh אֵלֶּה these תֹּולְדֹ֣ת tôlᵊḏˈōṯ תֹּולֵדֹות generations תֶּ֔רַח tˈeraḥ תֶּרַח Terah תֶּ֚רַח ˈteraḥ תֶּרַח Terah הֹולִ֣יד hôlˈîḏ ילד bear אֶת־ ʔeṯ- אֵת [object marker] אַבְרָ֔ם ʔavrˈām אַבְרָם Abram אֶת־ ʔeṯ- אֵת [object marker] נָחֹ֖ור nāḥˌôr נָחֹור Nahor וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הָרָ֑ן hārˈān הָרָן Haran וְ wᵊ וְ and הָרָ֖ן hārˌān הָרָן Haran הֹולִ֥יד hôlˌîḏ ילד bear אֶת־ ʔeṯ- אֵת [object marker] לֹֽוט׃ lˈôṭ לֹוט Lot
11:27. hae sunt autem generationes Thare Thare genuit Abram et Nahor et Aran porro Aran genuit LothAnd these are the generations of Thare: Thare begot Abram, Nachor, and Aran. And Aran begot Lot.
11:27. And these are the generations of Terah. Terah conceived Abram, Nahor, and Haran. Next Haran conceived Lot.
11:27. Now these [are] the generations of Terah: Terah begat Abram, Nahor, and Haran; and Haran begat Lot.
27. Now these are the generations of Terah. Terah begat Abram, Nahor, and Haran; and Haran begat Lot.
11:27 Now these [are] the generations of Terah: Terah begat Abram, Nahor, and Haran; and Haran begat Lot:
27: Вот родословие Фарры: Фарра родил Аврама, Нахора и Арана. Аран родил Лота.
11:27
αὗται ουτος this; he
δὲ δε though; while
αἱ ο the
γενέσεις γενεσις nativity; manner of birth
Θαρα θαρα Thara
Θαρα θαρα Thara
ἐγέννησεν γενναω father; born
τὸν ο the
Αβραμ αβραμ and; even
τὸν ο the
Ναχωρ ναχωρ Nachōr; Nakhor
καὶ και and; even
τὸν ο the
Αρραν αρραν and; even
Αρραν αρραν father; born
τὸν ο the
Λωτ λωτ Lōt; Lot
11:27
וְ wᵊ וְ and
אֵ֨לֶּה֙ ʔˈēlleh אֵלֶּה these
תֹּולְדֹ֣ת tôlᵊḏˈōṯ תֹּולֵדֹות generations
תֶּ֔רַח tˈeraḥ תֶּרַח Terah
תֶּ֚רַח ˈteraḥ תֶּרַח Terah
הֹולִ֣יד hôlˈîḏ ילד bear
אֶת־ ʔeṯ- אֵת [object marker]
אַבְרָ֔ם ʔavrˈām אַבְרָם Abram
אֶת־ ʔeṯ- אֵת [object marker]
נָחֹ֖ור nāḥˌôr נָחֹור Nahor
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הָרָ֑ן hārˈān הָרָן Haran
וְ wᵊ וְ and
הָרָ֖ן hārˌān הָרָן Haran
הֹולִ֥יד hôlˌîḏ ילד bear
אֶת־ ʔeṯ- אֵת [object marker]
לֹֽוט׃ lˈôṭ לֹוט Lot
11:27. hae sunt autem generationes Thare Thare genuit Abram et Nahor et Aran porro Aran genuit Loth
And these are the generations of Thare: Thare begot Abram, Nachor, and Aran. And Aran begot Lot.
11:27. And these are the generations of Terah. Terah conceived Abram, Nahor, and Haran. Next Haran conceived Lot.
11:27. Now these [are] the generations of Terah: Terah begat Abram, Nahor, and Haran; and Haran begat Lot.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27: «Вот родословие Фарры…» Отсюда начинается новый библейский раздел — toldoth, или генеалогия Фарры, отца Аврама. Библейский историк, по замечанию экзегетов, с удивительной постепенностью подходит к истории отца верующих — Авраама: он все больше и больше суживает круг семитических родословий и вот уже, наконец, берет самый дом и семью, в которой родился Аврам.

«Фарра родил Аврама, Нахора и Арана…» И здесь бытописатель не прямо берет одного Аврама, но указывает и на его семейную обстановку, перечисляет его братьев, не забыв упомянуть и племянника — Лота. «Аврам» — что значит «отец возвышения» — поставляется здесь на первом месте не потому, чтобы он был старше других, но, очевидно, по причине особой важности его теократической роли. Имя второго брата Аврама — Нахора нам уже известно, так как оно дано, очевидно, в честь деда (26: ст.); а имя третьего сына Фарры — Арана или Харрана имеет в Библии, помимо личного, еще и местное значение (топографическое) — в последнем смысле термином Харран обозначалась северо-западная часть Месопотамии. Аврам стоит здесь в центре всего, как родоначальник избранного племени, Нахор вводится, как дед Ревекки (22:20–23), и Харран, как отец Лота (27: ст.).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
27: The Generations of Terah.B. C. 1921.
27 Now these are the generations of Terah: Terah begat Abram, Nahor, and Haran; and Haran begat Lot. 28 And Haran died before his father Terah in the land of his nativity, in Ur of the Chaldees. 29 And Abram and Nahor took them wives: the name of Abram's wife was Sarai; and the name of Nahor's wife, Milcah, the daughter of Haran, the father of Milcah, and the father of Iscah. 30 But Sarai was barren; she had no child. 31 And Terah took Abram his son, and Lot the son of Haran his son's son, and Sarai his daughter in law, his son Abram's wife; and they went forth with them from Ur, of the Chaldees, to go into the land of Canaan; and they came unto Haran, and dwelt there. 32 And the days of Terah were two hundred and five years: and Terah died in Haran.
Here begins the story of Abram, whose name is famous, henceforward, in both Testaments. We have here,
I. His country: Ur of the Chaldees. This was the land of his nativity, an idolatrous country, where even the children of Eber themselves had degenerated. Note, Those who are, through grace, heirs of the land of promise, ought to remember what was the land of their nativity, what was their corrupt and sinful state by nature, the rock out of which they were hewn.
II. His relations, mentioned for his sake, and because of their interest in the following story. 1. His father was Terah, of whom it is said (Josh. xxiv. 2) that he served other gods, on the other side of the flood, so early did idolatry gain footing in the world, and so hard is it even for those that have some good principles to swim against the stream. Though it is said (v. 26) that when Terah was seventy years old he begat Abram, Nahor, and Haran (which seems to tell us that Abram was the eldest son of Terah, and was born in his seventieth year), yet, by comparing v. 32, which makes Terah to die in his 205th year, with Acts vii. 4 (where it is said that he was but seventy-five years old when he removed from Haran), it appears that he was born in the 130th year of Terah, and probably was his youngest son; for, in God's choices, the last are often first and the first last. We have, 2. Some account of his brethren. (1.) Nahor, out of whose family both Isaac and Jacob had their wives. (2.) Haran, the father of Lot, of whom it is here said (v. 28) that he died before his father Terah. Note, Children cannot be sure that they shall survive their parents; for death does not go by seniority, taking the eldest first. The shadow of death is without any order, Job x. 22. It is likewise said that he died in Ur of the Chaldees, before the happy removal of the family out of that idolatrous country. Note, It concerns us to hasten out of our natural state, lest death surprise us in it. 3. His wife was Sarai, who some think, was the same with Iscah, the daughter of Haran. Abram himself says of her that she was the daughter of his father, but not the daughter of his mother, ch. xx. 12. She was ten years younger than Abram.
III. His departure out of Ur of the Chaldees, with his father Terah, his nephew Lot, and the rest of his family, in obedience to the call of God, of which we shall read more, ch. xii. 1, &c. This chapter leaves them in Haran, or Charran, a place about mid-way between Ur and Canaan, where they dwelt till Terah's head was laid, probably because the old man was unable, through the infirmities of age, to proceed in his journey. Many reach to Charran, and yet fall short of Canaan; they are not far from the kingdom of God, and yet never come thither.
Albert Barnes: Notes on the Bible - 1834
11:27: - Section X - Abraham
- XXXVI. The Father of Abram
27. לוט lô ṭ, Lot, "veil;" verb: "cover."
28. אוּר 'û r, Ur, "light, flame." כשׂדים kaś dı̂ ym, Kasdim, Cardi, Kurds, Χαλδαῖοι Kaldaioi. כסד kesed, "gain?" Arabic. Ur Kasdim has been identified with Hur, now called Mugheir (the bitumened), a heap of ruins lying south of the Euphrates, nearly opposite its jucnction with the Shat el-Hie. Others place it at Edessa, now Orfa, a short way north of Carrhae.
29. שׂרי sā ray, Sarai, "strife;" שׂרה ś ā râ h "strive, rule." מלכה mı̂ lkâ h Milkah, "counsel, queen;" verb: "counsel, reign." יסכה yı̂ sekâ h, Jiskah, "one who spies, looks out."
31. הרן hā rā n, Haran, "burnt place." Χαῤῥαι Charran, Κάῤῥαι Karrai, a town on the Bilichus (Bililk), a tributary of the Frat, still called Harran. This has been identified by some with Harae, on the other side of the Frat, not far from Tadmor or Palmyra.
This passage forms the commencement of the sixth document, as is indicated by the customary phrase, "These are the generations." The sense also clearly accords with this distinction; and it accounts for the repetition of the statement, "Terah begat Abram, Nahor, and Haran." Yet the scribe who finally arranged the text makes no account of this division; as he inserts neither the Hebrew letter פ (p) nor even the Hebrew letter ס (s) at its commencement, while he places the threefold פ (p), marking the end of a Sabbath lesson, at its close. We learn from this that the Jewish rabbis did not regard the opening phrase as a decided mark of a new beginning, or any indication of a new author. Nevertheless, this passage and the preceding one form the meet prelude to the history of Abram - the one tracing his genealogy from Shem and Heber, and the other detailing his relations with the family out of which he was called.
God has not forsaken the fallen race. On the contrary, he has once and again held out to them a general invitation to return, with a promise of pardon and acceptance. Many of the descendants of Noah have already forsaken him, and he foresees that all, if left to themselves, will sink into ungodliness. Notwithstanding all this, he calmly and resolutely proceeds with his purpose of mercy. In the accomplishment of this eternal purpose he moves with all the solemn grandeur of longsuffering patience. One day is with him as a thousand years, and a thousand years as one day. Out of Adam's three sons he selects one to be the progenitor of the seed of the woman; out of Noah's three sons he again selects one; and now out of Terah's three is one to be selected. Among the children of this one he will choose a second one, and among his a third one before he reaches the holy family. Doubtless this gradual mode of proceeding is in keeping with the hereditary training of the holy nation, and the due adjustment of all the divine measures for at length bringing the fullness of the Gentiles into the covenant of everlasting peace.
The history here given of the postdiluvians has a striking resemblance in structure to that of the antediluvians. The preservation of Noah from the waters of the flood, is the counterpart of the creation of Adam after the land had risen out of the roaring deep. The intoxication of Noah by the fruit of a tree corresponds with the fall of Adam by eating the fruit of a forbidden tree. The worldly policy of Nimrod and his builders is parallel with the city-building and many inventions of the Cainites. The pedigree of Abram the tenth from Shem, stands over against the pedigree of Noah the tenth from Adam; and the paragraph now before us bears some resemblance to what precedes the personal history of Noah. All this tends to strengthen the impression made by some other phenomena, already noticed, that the book of Genesis is the work of one author, and not a mere file of documents by different writers.
The present paragraph is of special interest for the coming history. Its opening word and intimates its close connection with the preceding document; and accordingly we observe that the one is merely introductory to the other. The various characters brought forward are all of moment. Terah is the patriarch and leader of the migration for part of the way. Abram is the subject of the following narrative. Nahor is the grandfathcr of Rebekah. Haran is the father of Lot the companion of Abram, of Milcah the wife of Nahor and grandmother of Rebekah, and of Iskah. Iskah alone seems to have no connection with the subsequent narrative. Josephus says Sarai and Milkah were the daughters of Haran, taking no notice of Iskah. He seems, therefore, to identify Sarai and Iskah. Jerome, after his Jewish teachers, does the same. Abram says of Sarai, "She is the daughter of my father, but not the daughter of my mother" Gen 20:12.
In Hebrew phrase the granddaughter is termed a daughter; and therefore this statement might be satisfied by her being the daughter of Haran. Lot is called the brother's son and the brother of Abram Gen 14:12, Gen 14:16. If Sarai be Haran's daughter, Lot is Abram's brother-in-law. This identification would also explain the introduction of Iskah into the present passage. Still it must be admitted, on the other hand, that persons are sometimes incidentally introduced in a history of facts, without any express connection with the course of the narrative, as Naamah in the history of the Cainites. The studied silence of the sacred writer in regard to the parentage of Sarai, in the present connection, tells rather in favor of her being the actual daughter of Terah by another wife, and so strictly the half-sister of Abram. For the Mosaic law afterward expressly prohibited marriage with "the daughter of a father" Lev 18:9. And, lastly, the text does not state of Iskah, "This is Sarai," which would accord with the manner of the sacred writer, and is actually done in the Targum of Pseudo-Jonathan.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:27: am 2008, bc 1996
Lot: Gen 11:31, Gen 12:4, Gen 13:1-11, Gen 14:12, Gen 19:1-29; Pe2 2:7
Carl Friedrich Keil and Franz Delitzsch
11:27
The genealogical data in Gen 11:27-32 prepare the way for the history of the patriarchs. The heading, "These are the generations of Terah," belongs not merely to Gen 11:27-32, but to the whole of the following account of Abram, since it corresponds to "the generations" of Ishmael and of Isaac in Gen 25:12 and Gen 25:19. Of the three sons of Terah, who are mentioned again in Gen 11:27 to complete the plan of the different Toledoth, such genealogical notices are given as are of importance to the history of Abram and his family. According to the regular plan of Genesis, the fact that Haran the youngest son of Terah begat Lot, is mentioned first of all, because the latter went with Abram to Canaan; and then the fact that he died before his father Terah, because the link which would have connected Lot with his native land was broken in consequence. "Before his father," פּני על lit., upon the face of his father, so that he saw and survived his death. Ur of the Chaldees is to be sought either in the "Ur nomine persicum castellum" of Ammian (25, 8), between Hatra and Nisibis, near Arrapachitis, or in Orhoi, Armenian Urrhai, the old name for Edessa, the modern Urfa. - Gen 11:29. Abram and Nahor took wives from their kindred. Abram married Sarai, his half-sister (Gen 20:12), of whom it is already related, in anticipation of what follows, that she was barren. Nahor married Milcah, the daughter of his brother Haran, who bore to him Bethuel, the father of Rebekah (Gen 22:22-23). The reason why Iscah is mentioned is doubtful. For the rabbinical notion, that Iscah is another name for Sarai, is irreconcilable with Gen 20:12, where Abram calls Sarai his sister, daughter of his father, though not of his mother; on the other hand, the circumstance that Sarai is introduced in Gen 11:31 merely as the daughter-in-law of Terah, may be explained on the ground that she left Ur, not as his daughter, but as the wife of his son Abram. A better hypothesis is that of Ewald, that Iscah is mentioned because she was the wife of Lot; but this is pure conjecture. According to Gen 11:31, Terah already prepared to leave Ur of the Chaldees with Abram and Lot, and to remove to Canaan. In the phrase "they went forth with them," the subject cannot be the unmentioned members of the family, such as Nahor and his children; though Nahor must also have gone to Haran, since it is called in Gen 24:10 the city of Nahor. For if he accompanied them at this time, there is no perceptible reason why he should not have been mentioned along with the rest. The nominative to the verb must be Lot and Sarai, who went with Terah and Abram; so that although Terah is placed at the head, Abram must have taken an active part in the removal, or the resolution to remove. This does not, however, necessitate the conclusion, that he had already been called by God in Ur. Nor does Gen 15:7 require any such assumption. For it is not stated there that God called Abram in Ur, but only that He brought him out. But the simple fact of removing from Ur might also be called a leading out, as a work of divine superintendence and guidance, without a special call from God. It was in Haran that Abram first received the divine call to go to Canaan (Gen 12:1-4), when he left not only his country and kindred, but also his father's house. Terah did not carry out his intention to proceed to Canaan, but remained in Haran, in his native country Mesopotamia, probably because he found there what he was going to look for in the land of Canaan. Haran, more properly Charan, חרן, is a place in north-western Mesopotamia, the ruins of which may still be seen, a full day's journey to the south of Edessa (Gr. Κάῤῥαι, Lat. Carrae), where Crassus fell when defeated by the Parthians. It was a leading settlement of the Ssabians, who had a temple there dedicated to the moon, which they traced back to Abraham. There Terah died at the age of 205, or sixty years after the departure of Abram for Canaan; for, according to Gen 11:26, Terah was seventy years old when Abram was born, and Abram was seventy-five years old when he arrived in Canaan. When Stephen, therefore, placed the removal of Abram from Haran to Canaan after the death of his father, he merely inferred this from the fact, that the call of Abram (Gen 12) was not mentioned till after the death of Terah had been noticed, taking the order of the narrative as the order of events; whereas, according to the plan of Genesis, the death of Terah is introduced here, because Abram never met with his father again after leaving Haran, and there was consequently nothing more to be related concerning him.
Character of the Patriarchal History
The dispersion of the descendants of the sons of Noah, who had now grown into numerous families, was necessarily followed on the one hand by the rise of a variety of nations, differing in language, manners, and customs, and more and more estranged from one another; and on the other by the expansion of the germs of idolatry, contained in the different attitudes of these nations towards God, into the polytheistic religions of heathenism, in which the glory of the immortal God was changed into an image made like to mortal man, and to birds, and four-footed beasts, and creeping things (Rom 1:23 cf. Wis. 13-15). If God therefore would fulfil His promise, no more to smite the earth with the curse of the destruction of every living thing because of the sin of man (Gen 8:21-22), and yet would prevent the moral corruption which worketh death from sweeping all before it; it was necessary that by the side of these self-formed nations He should form a nation for Himself, to be the recipient and preserver of His salvation, and that in opposition to the rising kingdoms of the world He should establish a kingdom for the living, saving fellowship of man with Himself. The foundation for this was laid by God in the call and separation of Abram from his people and his country, to make him, by special guidance, the father of a nation from which the salvation of the world should come. With the choice of Abram and revelation of God to man assumed a select character, inasmuch as God manifested Himself henceforth to Abram and his posterity alone as the author of salvation and the guide to true life; whilst other nations were left to follow their own course according to the powers conferred upon them, in order that they might learn that in their way, and without fellowship with the living God, it was impossible to find peace to the soul, and the true blessedness of life (cf. Acts 17:27). But this exclusiveness contained from the very first the germ of universalism. Abram was called, that through him all the families of the earth might be blessed (Gen 12:1-3). Hence the new form which the divine guidance of the human race assumed in the call of Abram was connected with the general development of the world, - in the one hand, by the fact that Abram belonged to the family of Shem, which Jehovah had blessed, and on the other, by his not being called alone, but as a married man with his wife. But whilst, regarded in this light, the continuity of the divine revelation was guaranteed, as well as the plan of human development established in the creation itself, the call of Abram introduced so far the commencement of a new period, that to carry out the designs of God their very foundations required to be renewed. Although, for example, the knowledge and worship of the true God had been preserved in the families of Shem in a purer form than among the remaining descendants of Noah, even in the house of Terah and worship of God was corrupted by idolatry (Josh 24:2-3); and although Abram was to become the father of the nation which God was about to form, yet his wife was barren, and therefore, in the way of nature, a new family could not be expected to spring from him.
As a perfectly new beginning, therefore, the patriarchal history assumed the form of a family history, in which the grace of God prepared the ground for the coming Israel. For the nation was to grow out of the family, and in the lives of the patriarchs its character was to be determined and its development foreshadowed. The early history consists of three stages, which are indicated by the three patriarchs, peculiarly so called, Abraham, Isaac, and Jacob; and in the sons of Jacob the unity of the chosen family was expanded into the twelve immediate fathers of the nation. In the triple number of the patriarchs, the divine election of the nation on the one hand, and the entire formation of the character and guidance of the life of Israel on the other, were to attain to their fullest typical manifestation. These two were the pivots, upon which all the divine revelations made to the patriarchs, and all the guidance they received, were made to turn. The revelations consisted almost exclusively of promises; and so far as these promises were fulfilled in the lives of the patriarchs, the fulfilments themselves were predictions and pledges of the ultimate and complete fulfilment, reserved for a distant, or for the most remote futurity. And the guidance vouchsafed had for its object the calling forth of faith in response to the promise, which should maintain itself amidst all the changes of this earthly life. "A faith, which laid hold of the word of promise, and on the strength of that word gave up the visible and present for the invisible and future, was the fundamental characteristic of the patriarchs" (Delitzsch). This faith Abram manifested and sustained by great sacrifices, by enduring patience, and by self-denying by great sacrifices, by enduring patience, and by self-denying obedience of such a kind, that he thereby became the father of believers (πατὴρ πάντων τῶν πιστευόντων, Rom 4:11). Isaac also was strong in patience and hope; and Jacob wrestled in faith amidst painful circumstances of various kinds, until he had secured the blessing of the promise. "Abraham was a man of faith that works; Isaac, of faith that endures; Jacob, of faith that wrestles" (Baumgarten). - Thus, walking in faith, the patriarchs were types of faith for all the families that should spring from them, and be blessed through them, and ancestors of a nation which God had resolved to form according to the election of His grace. For the election of God was not restricted to the separation of Abram from the family of Shem, to be the father of the nation which was destined to be the vehicle of salvation; it was also manifest in the exclusion of Ishmael, whom Abram had begotten by the will of man, through Hagar the handmaid of his wife, for the purpose of securing the promised seed, and in the new life imparted to the womb of the barren Sarai, and her consequent conception and birth of Isaac, the son of promise. And lastly, it appeared still more manifestly in the twin sons born by Rebekah to Isaac, of whom the first-born, Esau, was rejected, and the younger, Jacob, chosen to be the heir of the promise; and this choice, which was announced before their birth, was maintained in spite of Isaac's plans, or that Jacob, and not Esau, received the blessing of the promise. - All this occurred as a type for the future, that Israel might know and lay to heart the fact, that bodily descent from Abraham did not make a man a child of God, but that they alone were children of God who laid hold of the divine promise in faith, and walked in the steps of their forefather's faith (cf. Rom 9:6-13).
If we fix our eyes upon the method of the divine revelation, we find a new beginning in this respect, that as soon as Abram is called, we read of the appearing of God. It is true that from the very beginning God had manifested Himself visibly to men; but in the olden time we read nothing of appearances, because before the flood God had not withdrawn His presence from the earth. Even to Noah He revealed Himself before the flood as one who was present on the earth. But when He had established a covenant with him after the flood, and thereby had assured the continuance of the earth and of the human race, the direct manifestations ceased, for God withdrew His visible presence from the world; so that it was from heaven that the judgment fell upon the tower of Babel, and even the call to Abram in his home in Haran was issued through His word, that is to say, no doubt, through an inward monition. But as soon as Abram had gone to Canaan, in obedience to the call of God, Jehovah appeared to him there (Gen 12:7). These appearances, which were constantly repeated from that time forward, must have taken place from heaven; for we read that Jehovah, after speaking with Abram and the other patriarchs, "went away" (Gen 18:33), or "went up" (Gen 17:22; Gen 35:13); and the patriarchs saw them, sometimes while in a waking condition, in a form discernible to the bodily senses, sometimes in visions, in a state of mental ecstasy, and at other times in the form of a dream (Gen 28:12.). On the form in which God appeared, in most instances, nothing is related. But in Gen 18:1. it is stated that three men came to Abram, one of whom is introduced as Jehovah, whilst the other two are called angels (Gen 19:1). Beside this, we frequently read of appearances of the "angel of Jehovah" (Gen 16:7; Gen 22:11, etc.), or of "Elohim," and the "angel of Elohim" (Gen 21:17; Gen 31:11, etc.), which were repeated throughout the whole of the Old Testament, and even occurred, though only in vision, in the case of the prophet Zechariah. The appearances of the angel of Jehovah (or Elohim) cannot have been essentially different from those of Jehovah (or Elohim) Himself; for Jacob describes the appearances of Jehovah at Bethel (Gen 28:13.) as an appearance of "the angel of Elohim," and of "the God of Bethel" (Gen 31:11, Gen 31:13); and in his blessing on the sons of Joseph (Gen 48:15-16), "The God (Elohim) before whom my fathers Abraham and Isaac did walk, the God (Elohim) which fed me all my life long unto this day, the angel which redeemed me from all evil, bless the lads," he places the angel of God on a perfect equality with God, not only regarding Him as the Being to whom he has been indebted for protection all his life long, but entreating from Him a blessing upon his descendants.
The question arises, therefore, whether the angel of Jehovah, or of God, was God Himself in one particular phase of His self-manifestation, or a created angel of whom God made use as the organ of His self-revelation.
(Note: In the old Jewish synagogue the Angel of Jehovah was regarded as the Shechinah, the indwelling of God in the world, i.e., the only Mediator between God and the world, who bears in the Jewish theology the name Metatron. The early Church regarded Him as the Logos, the second person of the Deity; and only a few of the fathers, such as Augustine and Jerome, thought of a created angel (vid., Hengstenberg, Christol. vol. 3, app.). This view was adopted by many Romish theologians, by the Socinians, Arminians, and others, and has been defended recently by Hoffmann, whom Delitzsch, Kurtz, and others follow. But the opinion of the early Church has been vindicated most thoroughly by Hengstenberg in his Christology.)
The former appears to us to be the only scriptural view. For the essential unity of the Angel of Jehovah with Jehovah Himself follows indisputably from the following facts. In the first place, the Angel of God identifies Himself with Jehovah and Elohim, by attributing to Himself divine attributes and performing divine works: e.g., Gen 22:12, "Now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son, from me" (i.e., hast been willing to offer him up as a burnt sacrifice to God); again (to Hagar) Gen 16:10, "I will multiply thy seed exceedingly, that it shall not be numbered for multitude;" Gen 21, "I will make him a great nation,"-the very words used by Elohim in Gen 17:20 with reference to Ishmael, and by Jehovah in Gen 13:16; Gen 15:4-5, with regard to Isaac; also Ex 3:6., "I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob: I have surely seen the affliction of My people which are in Egypt, and have heard their cry, and I am come down to deliver them" (cf. Judg 2:1). In addition to this, He performs miracles, consuming with fire the offering placed before Him by Gideon, and the sacrifice prepared by Manoah, and ascending to haven in the flame of the burnt-offering (Judg 6:21; Judg 13:19-20).
Secondly, the Angel of God was recognised as God by those to whom He appeared, on the one hand by their addressing Him as Adonai (i.e., the Lord God; Judg 6:15), declaring that they had seen God, and fearing that they should die (Gen 16:13; Ex 3:6; Judg 6:22-23; Judg 13:22), and on the other hand by their paying Him divine honour, offering sacrifices which He accepted, and worshipping Him (Judg 6:20; Judg 13:19-20, cf. Gen 2:5). The force of these facts has been met by the assertion, that the ambassador perfectly represents the person of the sender; and evidence of this is adduced not only from Grecian literature, but from the Old Testament also, where the addresses of the prophets often glide imperceptibly into the words of Jehovah, whose instrument they are. But even if the address in Gen 22:16, where the oath of the Angel of Jehovah is accompanied by the words, "saith the Lord," and the words and deeds of the Angel of God in certain other cases, might be explained in this way, a created angel sent by God could never say, "I am the God of Abraham, Isaac, and Jacob," or by the acceptance of sacrifices and adoration, encourage the presentation of divine honours to himself. How utterly irreconcilable this fact is with the opinion that the Angel of Jehovah was a created angel, is conclusively proved by Rev_ 22:9, which is generally regarded as perfectly corresponding to the account of the "Angel of Jehovah" of the Old Testament. The angel of God, who shows the sacred seer the heavenly Jerusalem, and who is supposed to say, "Behold, I come quickly" (Rev_ 22:7), and "I am Alpha and Omega" (Rev_ 22:13), refuses in the most decided way the worship which John is about to present, and exclaims, "See I am thy fellow-servant: worship God."
Thirdly, the Angel of Jehovah is also identified with Jehovah by the sacred writers themselves, who call the Angel Jehovah without the least reserve (cf. Ex 3:2 and Ex 3:4, Judg 6:12 and Judg 6:14-16, but especially Ex 14:19, where the Angel of Jehovah goes before the host of the Israelites, just as Jehovah is said to do in Ex 13:21). - On the other hand, the objection is raised, that ἄγγελος κυρίου in the New Testament, which is confessedly the Greek rendering of יהוה מלאך, is always a created angel, and for that reason cannot be the uncreated Logos or Son of God, since the latter could not possibly have announced His own birth to the shepherds at Bethlehem. But this important difference has been overlooked, that according to Greek usage, ἄγγελος κυρίου denotes an (any) angel of the Lord, whereas according to the rules of the Hebrew language יהוה מלאך means the angel of the Lord; that in the New Testament the angel who appears is always described as ἄγγελος κυρίου without the article, and the definite article is only introduced in the further course of the narrative to denote the angel whose appearance has been already mentioned, whereas in the Old Testament it is always "the Angel of Jehovah" who appears, and whenever the appearance of a created angel is referred to, he is introduced first of all as "an angel" (vid., 3Kings 19:5 and 3Kings 19:7).
(Note: The force of this difference cannot be set aside by the objection that the New Testament writers follow the usage of the Septuagint, where יהוה מלאך is rendered ἄγγελος κυρίου. For neither in the New Testament nor in the Alex. version of the Old is ἄγγελος κυρίου used as a proper name; it is a simple appellative, as is apparent from the fact that in every instance, in which further reference is made to an angel who has appeared, he is called ὀ ἄγγελος, with or without κυρίου. All that the Septuagint rendering proves, is that the translators supposed "the angel of the Lord" to be a created angel; but it by no means follows that their supposition is correct.)
At the same time, it does not follow from this use of the expression Maleach Jehovah, that the (particular) angel of Jehovah was essentially one with God, or that Maleach Jehovah always has the same signification; for in Mal 2:7 the priest is called Maleach Jehovah, i.e., the messenger of the Lord. Who the messenger or angel of Jehovah was, must be determined in each particular instance from the connection of the passage; and where the context furnishes no criterion, it must remain undecided. Consequently such passages as Ps 34:7; Ps 35:5-6, etc., where the angel of Jehovah is not more particularly described, or Num 20:16, where the general term angel is intentionally employed, or Acts 7:30; Gal 3:19, and Heb 2:2, where the words are general and indefinite, furnish no evidence that the Angel of Jehovah, who proclaimed Himself in His appearances as one with God, was not in reality equal with God, unless we are to adopt as the rule for interpreting Scripture the inverted principle, that clear and definite statements are to be explained by those that are indefinite and obscure.
In attempting now to determine the connection between the appearance of the Angel of Jehovah (or Elohim) and the appearance of Jehovah or Elohim Himself, and to fix the precise meaning of the expression Maleach Jehovah, we cannot make use, as recent opponents of the old Church view have done, of the manifestation of God in Gen 18 and 19, and the allusion to the great prince Michael in Dan 10:13, Dan 10:21; Dan 12:1; just because neither the appearance of Jehovah in the former instance, nor that of the archangel Michael in the latter, is represented as an appearance of the Angel of Jehovah. We must confine ourselves to the passages in which "the Angel of Jehovah" is actually referred to. We will examine these, first of all, for the purpose of obtaining a clear conception of the form in which the Angel of Jehovah appeared. Gen 16, where He is mentioned for the first time, contains no distinct statement as to His shape, but produces on the whole the impression that He appeared to Hagar in a human form, or one resembling that of man; since it was not till after His departure that she drew the inference from His words, that Jehovah had spoken with her. He came in the same form to Gideon, and sat under the terebinth at Ophrah with a staff in His hand (Judg 6:11 and Judg 6:21); also to Manoah's wife, for she took Him to be a man of God, i.e., a prophet, whose appearance was like that of the Angel of Jehovah (Judg 13:6); and lastly, to Manoah himself, who did not recognise Him at first, but discovered afterwards, from the miracle which He wrought before his eyes, and from His miraculous ascent in the flame of the altar, that He was the Angel of Jehovah (Judg 13:9-20). In other cases He revealed Himself merely by calling and speaking from heaven, without those who heard His voice perceiving any form at all; e.g., to Hagar, in Gen 21:17., and to Abraham, Gen 22:11. On the other hand, He appeared to Moses (Ex 3:2) in a flame of fire, speaking to him from the burning bush, and to the people of Israel in a pillar of cloud and fire (Ex 14:19, cf. Ex 13:21.), without any angelic form being visible in either case. Balaam He met in a human or angelic form, with a drawn sword in His hand (Num 22:22-23). David saw Him by the threshing-floor of Araunah, standing between heaven and earth, with the sword drawn in His hand and stretched out over Jerusalem (1Chron 21:16); and He appeared to Zechariah in a vision as a rider upon a red horse (Zech 1:9.). - From these varying forms of appearance it is evident that the opinion that the Angel of the Lord was a real angel, a divine manifestation, "not in the disguise of angel, but through the actual appearance of an angel," is not in harmony with all the statements of the Bible. The form of the Angel of Jehovah, which was discernible by the senses, varied according to the purpose of the appearance; and, apart from Gen 21:17 and Gen 22:11, we have a sufficient proof that it was not a real angelic appearance, or the appearance of a created angel, in the fact that in two instances it was not really an angel at all, but a flame of fire and a shining cloud which formed the earthly substratum of the revelation of God in the Angel of Jehovah (Ex 3:2; Ex 14:19), unless indeed we are to regard natural phenomena as angels, without any scriptural warrant for doing so.
(Note: The only passage that could be adduced in support of this, viz., Ps 104:4, does not prove that God makes natural objects, winds and flaming fire, into forms in which heavenly spirits appear, or that He creates spirits out of them. Even if we render this passage, with Delitzsch, "making His messengers of winds, His servants of flaming fire," the allusion, as Delitzsch himself observes, is not to the creation of angels; nor can the meaning be, that God gives wind and fire to His angels as the material of their appearance, and as it were of their self-incorporation. For עה, constructed with two accusatives, the second of which expresses the materia ex qua, is never met with in this sense, not even in 2Chron 4:18-22. For the greater part of the temple furniture summed up in this passage, of which it is stated that Solomon made them of gold, was composed of pure gold; and if some of the things were merely covered with gold, the writer might easily apply the same expression to this, because he had already given a more minute account of their construction (e.g., Gen 3:7). But we neither regard this rendering of the psalm as in harmony with the context, nor assent to the assertion that עשׂה with a double accusative, in the sense of making into anything, is ungrammatical.)
These earthly substrata of the manifestation of the "Angel of Jehovah" perfectly suffice to establish the conclusion, that the Angel of Jehovah was only a peculiar form in which Jehovah Himself appeared, and which differed from the manifestations of God described as appearances of Jehovah simply in this, that in "the Angel of Jehovah," God or Jehovah revealed Himself in a mode which was more easily discernible by human senses, and exhibited in a guise of symbolical significance the design of each particular manifestation. In the appearances of Jehovah no reference is made to any form visible to the bodily eye, unless they were through the medium of a vision or a dream, excepting in one instance (Gen 18), where Jehovah and two angels come to Abraham in the form of three men, and are entertained by him-a form of appearance perfectly resembling the appearances of the Angel of Jehovah, but which is not so described by the author, because in this case Jehovah does not appear alone, but in the company of two angels, that "the Angel of Jehovah" might not be regarded as a created angel.
But although there was no essential difference, but only a formal one, between the appearing of Jehovah and the appearing of the Angel of Jehovah, the distinction between Jehovah and the Angel of Jehovah points to a distinction in the divine nature, to which even the Old Testament contains several obvious allusions. The very name indicates such a difference. יהוה מלאך (from לאך to work, from which come מלאכה the work, opus, and מלאך, lit., he through whom a work is executed, but in ordinary usage restricted to the idea of a messenger) denotes the person through whom God works and appears. Beside these passages which represent "the Angel of Jehovah" as one with Jehovah, there are others in which the Angel distinguishes Himself from Jehovah; e.g., when He gives emphasis to the oath by Himself as an oath by Jehovah, by adding "said Jehovah" (Gen 22:16); when He greets Gideon with the words, "Jehovah with thee, thou brave hero" (Judg 6:12); when He says to Manoah, "Though thou constrainedst me, I would not eat of thy food; but if thou wilt offer a burnt-offering to Jehovah, thou mayest offer it" (Judg 13:16); for when He prays, in Zech 1:12, "Jehovah Sabaoth, how long wilt Thou not have mercy on Jerusalem?" (Compare also Gen 19:24, where Jehovah is distinguished from Jehovah.) Just as in these passages the Angel of Jehovah distinguishes Himself personally from Jehovah, there are others in which a distinction is drawn between a self-revealing side of the divine nature, visible to men, and a hidden side, invisible to men, i.e., between the self-revealing and the hidden God. Thus, for example, not only does Jehovah say of the Angel, whom He sends before Israel in the pillar of cloud and fire, "My name is in Him," i.e., he reveals My nature (Ex 23:21), but He also calls Him פּני, "My face" (Ex 33:14); and in reply to Moses' request to see His glory, He says "Thou canst not see My face, for there shall no man see Me and live," and then causes His glory to pass by Moses in such a way that he only sees His back, but not His face (Ex 33:18-23). On the strength of these expression, He in whom Jehovah manifested Himself to His people as a Saviour is called in Is 63:9, "the Angel of His face," and all the guidance and protection of Israel are ascribed to Him. In accordance with this, Malachi, the last prophet of the Old Testament, proclaims to the people waiting for the manifestation of Jehovah, that is to say, for the appearance of the Messiah predicted by former prophets, that the Lord (האדון, i.e., God), the Angel of the covenant, will come to His temple (Gen 3:1). This "Angel of the covenant," or "Angel of the face," has appeared in Christ. The Angel of Jehovah, therefore, was no other than the Logos, which not only "was with God," but "was God," and in Jesus Christ "was made flesh" and "came unto His own" (Jn 1:1-2, Jn 1:11); the only-begotten Son of God, who was sent by the Father into the world, who, though one with the Father, prayed to the Father (John 17), and who is even called "the Apostle," ὀ ἀπόστολος, in Heb 3:1. From all this it is sufficiently obvious, that neither the title Angel or Messenger of Jehovah, nor the fact that the Angel of Jehovah prayed to Jehovah Sabaoth, furnishes any evidence against His essential unity with Jehovah. That which is unfolded in perfect clearness in the New Testament through the incarnation of the Son of God, was still veiled in the Old Testament according to the wisdom apparent in the divine training. The difference between Jehovah and the Angel of Jehovah is generally hidden behind the unity of the two, and for the most part Jehovah is referred to as He who chose Israel as His nation and kingdom, and who would reveal Himself at some future time to His people in all His glory; so that in the New Testament nearly all the manifestations of Jehovah under the Old Covenant are referred to Christ, and regarded as fulfilled through Him.
(Note: This is not a mere accommodation of Scripture, but the correct interpretation of the obscure hints of the Old Testament by the light of the fulfilment of the New. For not only is the Maleach Jehovah the revealer of God, but Jehovah Himself is the revealed God and Saviour. Just as in the history of the Old Testament there are not only revelations of the Maleach Jehovah, but revelations of Jehovah also; so in the prophecies the announcement of the Messiah, the sprout of David and servant of Jehovah, is intermingled with the announcement of the coming of Jehovah to glorify His people and perfect His kingdom.)
Geneva 1599
11:27 Now these [are] the generations of Terah: Terah begat (1) Abram, Nahor, and Haran; and Haran begat Lot.
(1) He makes mention first of Abram, not because he was the first born, but for the history which properly belongs to him. Also Abram at the confusion of tongues was 43 years old, for in the destruction of Sodom he was 99 and it was destroyed 52 years after the confusion of tongues.
John Gill
11:27 Now these are the generations of Terah,.... Or the genealogy of his posterity, which is a very short one; for it only gives an account of his three sons as before:
Terah begat Abram, Nahor, and Haran: and of three grand children, Lot, Milcah, and Iscah, the children of Haran; and chiefly for the sake of Abram it is given, and indeed the above genealogy of Shem, which ends with him; and of whom and whose posterity the remaining part of this book of Genesis treats:
and Haran begat Lot: of whom we have some further account in Gen 13:1.
John Wesley
11:27 Here begins the story of Abram. We have here, His country: Ur of the Chaldee's - An idolatrous country, where even the children of Eber themselves degenerated. His relations, mentioned for his sake, and because of their interest in he following story. His father was Terah, of whom it is said, Josh 24:2, that he served other gods on the other side the flood; so early did idolatry gain footing in the world. Enough it is said, Gen 11:26, that when Terah was seventy years old he begat Abram, Nabor and Haran, which seems to tell us that Abram was the eldest son of Terah, and born in the 70th year; yet by comparing Gen 11:32, which makes Terah to die in his 205th year, with Acts 7:4, where it is said that Abram removed from Haran when his father was dead, and Gen 12:4, where it is said that he was but 75 years old when he removed from Haran, it appears that he was born in the 130th year of Terah, and probably was his youngest son. We have, Some account of his brethren Nahor, out of whole family both Isaac and Jacob had their wives. Haran, the father of Lot, of whom it is here said, Gen 11:28, that he died before his father Terah. 'Tis likewise said that he died in Ur of the Chaldees, before that happy remove of the family out of that idolatrous country. His wife was Sarai, who, tho' some think was the same with Iscah the daughter of Haran. Abram himself saith, she was the daughter of his father, but not the daughter of his mother, Gen 20:12. She was ten years younger than Abram. His departure out of Ur of the Chaldees, with his father Terah, and his nephew Lot, and the rest of his family, in obedience to the call of God. This chapter leaves them in Haran or Charran, a place about the mid - way between Ur and Canaan, where they dwelt 'till Terah's head was laid; probably because the old man was unable, through the infirmities of age, to proceed in his journey.
11:2811:28: Եւ մեռա՛ւ Առան առաջի Թարայի հօր իւրոյ, յերկրին յորում ծնաւ, յաշխարհին Քաղդեացւոց։
28 Առանը մեռաւ իր հայր Թարայի կենդանութեան օրօք, իր ծննդավայրում՝ Քաղդէացւոց երկրում:
28 Առան մեռաւ իր հօրը Թարային առջեւ, իր ծննդեան երկրին՝ Քաղդէացիներու Ուր քաղաքին մէջ։
Եւ մեռաւ Առան առաջի Թարայի հօր իւրոյ, յերկրին յորում ծնաւ, [179]յաշխարհին Քաղդեացւոց:

11:28: Եւ մեռա՛ւ Առան առաջի Թարայի հօր իւրոյ, յերկրին յորում ծնաւ, յաշխարհին Քաղդեացւոց։
28 Առանը մեռաւ իր հայր Թարայի կենդանութեան օրօք, իր ծննդավայրում՝ Քաղդէացւոց երկրում:
28 Առան մեռաւ իր հօրը Թարային առջեւ, իր ծննդեան երկրին՝ Քաղդէացիներու Ուր քաղաքին մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
11:2828: И умер Аран при Фарре, отце своем, в земле рождения своего, в Уре Халдейском.
11:28 καὶ και and; even ἀπέθανεν αποθνησκω die Αρραν αρραν in the face; facing Θαρα θαρα Thara τοῦ ο the πατρὸς πατηρ father αὐτοῦ αυτος he; him ἐν εν in τῇ ο the γῇ γη earth; land ᾗ ος who; what ἐγενήθη γινομαι happen; become ἐν εν in τῇ ο the χώρᾳ χωρα territory; estate τῶν ο the Χαλδαίων χαλδαιος Chaldaios; Khaltheos
11:28 וַ wa וְ and יָּ֣מָת yyˈāmoṯ מות die הָרָ֔ן hārˈān הָרָן Haran עַל־ ʕal- עַל upon פְּנֵ֖י pᵊnˌê פָּנֶה face תֶּ֣רַח tˈeraḥ תֶּרַח Terah אָבִ֑יו ʔāvˈiʸw אָב father בְּ bᵊ בְּ in אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth מֹולַדְתֹּ֖ו môlaḏtˌô מֹולֶדֶת offspring בְּ bᵊ בְּ in א֥וּר ʔˌûr אוּר [ur of chaldeans] כַּשְׂדִּֽים׃ kaśdˈîm כַּשְׂדִּים Chaldeans
11:28. mortuusque est Aran ante Thare patrem suum in terra nativitatis suae in Ur ChaldeorumAnd Aran died before Thare his father, in the land of his nativity in Ur of the Chaldees.
11:28. And Haran died before his father Terah, in the land of his nativity, in Ur of the Chaldeans.
11:28. And Haran died before his father Terah in the land of his nativity, in Ur of the Chaldees.
28. And Haran died in the presence of his father Terah in the land of his nativity, in Ur of the Chaldees.
11:28 And Haran died before his father Terah in the land of his nativity, in Ur of the Chaldees:
28: И умер Аран при Фарре, отце своем, в земле рождения своего, в Уре Халдейском.
11:28
καὶ και and; even
ἀπέθανεν αποθνησκω die
Αρραν αρραν in the face; facing
Θαρα θαρα Thara
τοῦ ο the
πατρὸς πατηρ father
αὐτοῦ αυτος he; him
ἐν εν in
τῇ ο the
γῇ γη earth; land
ᾗ ος who; what
ἐγενήθη γινομαι happen; become
ἐν εν in
τῇ ο the
χώρᾳ χωρα territory; estate
τῶν ο the
Χαλδαίων χαλδαιος Chaldaios; Khaltheos
11:28
וַ wa וְ and
יָּ֣מָת yyˈāmoṯ מות die
הָרָ֔ן hārˈān הָרָן Haran
עַל־ ʕal- עַל upon
פְּנֵ֖י pᵊnˌê פָּנֶה face
תֶּ֣רַח tˈeraḥ תֶּרַח Terah
אָבִ֑יו ʔāvˈiʸw אָב father
בְּ bᵊ בְּ in
אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth
מֹולַדְתֹּ֖ו môlaḏtˌô מֹולֶדֶת offspring
בְּ bᵊ בְּ in
א֥וּר ʔˌûr אוּר [ur of chaldeans]
כַּשְׂדִּֽים׃ kaśdˈîm כַּשְׂדִּים Chaldeans
11:28. mortuusque est Aran ante Thare patrem suum in terra nativitatis suae in Ur Chaldeorum
And Aran died before Thare his father, in the land of his nativity in Ur of the Chaldees.
11:28. And Haran died before his father Terah, in the land of his nativity, in Ur of the Chaldeans.
11:28. And Haran died before his father Terah in the land of his nativity, in Ur of the Chaldees.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
28: «И умер Аран при Фарре, отце своем…» т. е. «пред лицом отца своего», как стоит в LXX (enwpion tou patroV autou), в его присутствии. Библейский историк отмечает этот факт, вероятно, с той целью, чтобы показать, что впоследствии, в земле нового поселения, Аврам водворился уже один.

«в земле рождения своего, в Уре Халдейском». Это особенно важная библейская деталь, показывающая, что отечеством Авраама была далекая страна — земля Ура Халдейского. По наиболее достоверному предположению таких выдающихся ориенталистов, как Г. Смит и Раулинсон, библейский Ур Халдейский есть не что иное, как город Хур — знаменитая древняя столица Халдеи, лежавшая недалеко от современного местечка Мугейр, в области южной Вавилонии. Такая тесная этнографическая связь родоначальника еврейского народа с древней Халдеей, а через нее и с Вавилонией и Ассирией, имеет весьма важное значение и дает наилучшее объяснение тому удивительному согласию, которое наблюдается между повествованиями библейской первоистории и древнейшими традициями Халдеи, или между первыми главами кн. Бытия и данными «халдейского генезиса».

Очевидно, что все это — предания, вышедшие из одного общего первоисточника; но тогда как мрак языческой Халдеи успел многое затмить и обезобразить в этих первобытных сказаниях, чистый свет откровенной истины продолжал сохраняться в линии богоизбранного народа и таким дошел до Моисея, предавшего его письменам под особым руководством Духа Божия.
Albert Barnes: Notes on the Bible - 1834
11:28
And Haran died in the presence of his father Terah. - There is reason to believe that Haran was the oldest son of Terah. Though mentioned in the third place, like Japheth the oldest son of Noah, yet, like Japheth, also, his descendants are recounted first. He is the father of Lot, Milkah, and Iskah. His brother Nahor marries his daughter Milkah. If Iskah be the same as Sarai, Haran her father must have been some years older than Abram, as Abram was only ten years older than Sarai; and hence her father, if younger than Abram, must have been only eight or nine when she was born, which is impossible. Hence, those who take Iskah to be Sarai, must regard Abram as younger than Haran.
In the land of his birth. - The migration of Terah, therefore, did not take place until after the death of Haran. At all events, his three grandchildren, Lot, Milkah, and Iskah, were born before he commenced his journey. Still further, Milkah was married to Nahor for some time before that event. Hence, allowing thirty years for a generation, we have a period of sixty years and upwards from the birth of Haran to the marriage of his daughter. But if we take seventy years for a generation, which is far below the average of the Samaritan or the Septuagint, we have one hundred and forty years, which will carry us beyond the death of Terah, whether we reckon his age at one hundred and forty-five with the Samaritan, or at two hundred and five with the other texts. This gives another presumption in favor of the Hebrew average for a generation.
In Ur of the Kasdim. - The Kasdim, Cardi, Kurds, or Chaldees are not to be found in the table of nations. They have been generally supposed to be Shemites. This is favored by the residence of Abram among them, by the name Kesed, being a family name among his kindred Gen 22:22, and by the language commonly called Chaldee, which is a species of Aramaic. But among the settlers of the country, the descendants of Ham probably pRev_ailed in early times. Nimrod, the founder of the Babylonian Empire, was a Kushite. The ancient Babylonish language, Rawlinson (Chaldaea) finds to be a special dialect, having affinities with the Shemitic, Arian, Turanian, and Hamitic tongues. The Chaldees were spread over a great extent of surface; but their most celebrated seat was Chaldaea proper, or the land of Shinar. The inhabitants of this country seem to have been of mixed descent, being bound together by political rather than family ties.
Nimrod, their center of union, was a despot rather than a patriarch. The tongue of the Kaldees, whether pure or mixed, and whether Shemitic or not, is possibly distinct from the Aramaic, in which they addressed Nebuchadnezzar in the time of Daniel Dan 1:4; Dan 2:4. The Kaldin at length lost their nationality, and merged into the caste or class of learned men or astrologers, into which a man might be admitted, not merely by being a Kaldai by birth, but by acquiring the language and learning of the Kasdim Dan 1:4; Dan 5:11. The seats of Chaldee learning were Borsippa (Birs Nimrud), Ur, Babylon, and Sepharvaim (Sippara, Mosaib). Ur or Hur has been found by antiquarian research (see Rawlinson's Ancient Monarchies) in the heap of ruins called Mugheir, "the bitumened." This site lies now on the right side of the Frat; but the territory to which it belongs is mainly on the left. And Abram coming from it would naturally cross into Mesopotamia on his way to Haran. Orfa, the other supposed site of Ur, seems to be too near Haran. It is not above twenty or twenty-five miles distant, which would not be more than one day's journey.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:28: Ur: Gen 15:7; Neh 9:7; Act 7:2-4
John Gill
11:28 And Haran died before his father Terah,.... In his father's presence, before his face, in his life time, as Jarchi; he seeing him, as Aben Ezra: it does not so much respect the time of his death, that it was before his father, though that is true, as the place where he died, his father being present there at the time this was:
in the land of his nativity, in Ur of the Chaldees; Ur, which Ben Melech renders a valley, was the place of his birth, as it was of Abram's; it was in Mesopotamia, that part of it next to Assyria being called the land of the Chaldeans; hence these are spoken of as the same by Stephen, Acts 7:2 mention is made by Pliny (b), of a place in those parts called Ura, which seems to be the same with this: Eupolemus (c) says,"that Abram was born at Camarine, a city of Babylon, some call Urie, and is interpreted a city of the Chaldeans;''now Camarine is from "Camar", to heat or burn, and Ur signifies fire, so that both words are of the same signification: Josephus (d) says, that Haran died among the Chaldeans, in a city called Ur of the Chaldees, where, he adds, his grave is shown to this day: the Jews (e) have a fable concerning the death of Haran; they say that Terah was not only an idolater, but a maker and seller of images; and that one day going abroad, he left his son Abraham in the shop to sell them, who, during his father's absence, broke them all to pieces, except one; upon which, when Terah returned and found what was done, he had him before Nimrod, who ordered him to be cast into a burning furnace, and he should see whether the God he worshipped would come and save him; and while he was in it, they asked his brother Haran in whom he believed? he answered, if Abraham overcomes, he would believe in his God, but if not, in Nimrod; wherefore they cast him into the furnace, and he was burnt; and with respect to this it is said, "and Haran died before the face of Terah his father"; but Abraham came out safe before the eyes of them all.
(b) Nat. Hist. l. 5. c. 24. (c) Apud Euseb. Praepar. Evangel. l. 9. c. 17. p. 418. (d) Antiqu. l. 1. c. 6. sect. 5. (e) Shalshalet, fol. 2. 1, 2. Jarchi in loc.
Robert Jamieson, A. R. Fausset and David Brown
11:28 Ur--now Orfa; that is, "light," or "fire." Its name probably derived from its being devoted to the rites of fire-worship. Terah and his family were equally infected with that idolatry as the rest of the inhabitants (Josh 24:15).
11:2911:29: Եւ առին Աբրամ եւ Նաքովր իւրեանց կանայս. անուն կնոջն Աբրամու՝ Սարա, եւ անուն կնոջն Նաքովրայ՝ Մեղ՚քայ, դուստր Առանայ, հօր Մեղ՚քայ, եւ հօր՝ Յէսքայ[89]։ [89] Ոմանք. Եւ անուն կնոջն Աբրա՛՛։
29 Աբրամն ու Նաքորը ամուսնացան: Աբրամի կնոջ անունը Սարա էր, իսկ Նաքորի կնոջ անունը՝ Մեղքա: Սա Առանի՝ Մեղքայի եւ Յէսքայի հօր դուստրն էր:
29 Աբրամ ու Նաքովր իրենց կիները առին։ Աբրամին կնոջ անունը Սարա էր, իսկ Նաքովրին կնոջ անունը՝ Մեղքա, աղջիկը Առանի, որ Մեղքայի ու Յեսքայի հայրն էր։
Եւ առին Աբրամ եւ Նաքովր իւրեանց կանայս. անուն կնոջն Աբրամու` Սարա, եւ անուն կնոջն Նաքովրայ` Մեղքայ, դուստր Առանայ, հօր Մեղքայ, եւ հօր Յեսքայ:

11:29: Եւ առին Աբրամ եւ Նաքովր իւրեանց կանայս. անուն կնոջն Աբրամու՝ Սարա, եւ անուն կնոջն Նաքովրայ՝ Մեղ՚քայ, դուստր Առանայ, հօր Մեղ՚քայ, եւ հօր՝ Յէսքայ[89]։
[89] Ոմանք. Եւ անուն կնոջն Աբրա՛՛։
29 Աբրամն ու Նաքորը ամուսնացան: Աբրամի կնոջ անունը Սարա էր, իսկ Նաքորի կնոջ անունը՝ Մեղքա: Սա Առանի՝ Մեղքայի եւ Յէսքայի հօր դուստրն էր:
29 Աբրամ ու Նաքովր իրենց կիները առին։ Աբրամին կնոջ անունը Սարա էր, իսկ Նաքովրին կնոջ անունը՝ Մեղքա, աղջիկը Առանի, որ Մեղքայի ու Յեսքայի հայրն էր։
zohrab-1805▾ eastern-1994▾ western am▾
11:2929: Аврам и Нахор взяли себе жен; имя жены Аврамовой: Сара; имя жены Нахоровой: Милка, дочь Арана, отца Милки и отца Иски.
11:29 καὶ και and; even ἔλαβον λαμβανω take; get Αβραμ αβραμ and; even Ναχωρ ναχωρ Nachōr; Nakhor ἑαυτοῖς εαυτου of himself; his own γυναῖκας γυνη woman; wife ὄνομα ονομα name; notable τῇ ο the γυναικὶ γυνη woman; wife Αβραμ αβραμ and; even ὄνομα ονομα name; notable τῇ ο the γυναικὶ γυνη woman; wife Ναχωρ ναχωρ Nachōr; Nakhor Μελχα μελχα daughter Αρραν αρραν father Μελχα μελχα and; even πατὴρ πατηρ father Ιεσχα ιεσχα Iescha; Ieskha
11:29 וַ wa וְ and יִּקַּ֨ח yyiqqˌaḥ לקח take אַבְרָ֧ם ʔavrˈām אַבְרָם Abram וְ wᵊ וְ and נָחֹ֛ור nāḥˈôr נָחֹור Nahor לָהֶ֖ם lāhˌem לְ to נָשִׁ֑ים nāšˈîm אִשָּׁה woman שֵׁ֤ם šˈēm שֵׁם name אֵֽשֶׁת־ ʔˈēšeṯ- אִשָּׁה woman אַבְרָם֙ ʔavrˌām אַבְרָם Abram שָׂרָ֔י śārˈāy שָׂרַי Sarai וְ wᵊ וְ and שֵׁ֤ם šˈēm שֵׁם name אֵֽשֶׁת־ ʔˈēšeṯ- אִשָּׁה woman נָחֹור֙ nāḥôr נָחֹור Nahor מִלְכָּ֔ה milkˈā מִלְכָּה Milcah בַּת־ baṯ- בַּת daughter הָרָ֥ן hārˌān הָרָן Haran אֲבִֽי־ ʔᵃvˈî- אָב father מִלְכָּ֖ה milkˌā מִלְכָּה Milcah וַֽ wˈa וְ and אֲבִ֥י ʔᵃvˌî אָב father יִסְכָּֽה׃ yiskˈā יִסְכָּה Iscah
11:29. duxerunt autem Abram et Nahor uxores nomen autem uxoris Abram Sarai et nomen uxoris Nahor Melcha filia Aran patris Melchae et patris IeschaeAnd Abram and Nachor married wives: the name of Abram's wife was Sarai: and the name of Nachor's wife, Melcha, the daughter of Aran, father of Melcha, and father of Jescha.
11:29. Then Abram and Nahor took wives. The name of Abram’s wife was Sarai. And the name of Nahor’s wife was Milcah, the daughter of Haran, the father of Milcah, and the father of Iscah.
11:29. And Abram and Nahor took them wives: the name of Abram’s wife [was] Sarai; and the name of Nahor’s wife, Milcah, the daughter of Haran, the father of Milcah, and the father of Iscah.
29. And Abram and Nahor took them wives: the name of Abram’s wife was Sarai; and the name of Nahor’s wife, Milcah, the daughter of Haran, the father of Milcah, and the father of Iscah.
11:29 And Abram and Nahor took them wives: the name of Abram' s wife [was] Sarai; and the name of Nahor' s wife, Milcah, the daughter of Haran, the father of Milcah, and the father of Iscah:
29: Аврам и Нахор взяли себе жен; имя жены Аврамовой: Сара; имя жены Нахоровой: Милка, дочь Арана, отца Милки и отца Иски.
11:29
καὶ και and; even
ἔλαβον λαμβανω take; get
Αβραμ αβραμ and; even
Ναχωρ ναχωρ Nachōr; Nakhor
ἑαυτοῖς εαυτου of himself; his own
γυναῖκας γυνη woman; wife
ὄνομα ονομα name; notable
τῇ ο the
γυναικὶ γυνη woman; wife
Αβραμ αβραμ and; even
ὄνομα ονομα name; notable
τῇ ο the
γυναικὶ γυνη woman; wife
Ναχωρ ναχωρ Nachōr; Nakhor
Μελχα μελχα daughter
Αρραν αρραν father
Μελχα μελχα and; even
πατὴρ πατηρ father
Ιεσχα ιεσχα Iescha; Ieskha
11:29
וַ wa וְ and
יִּקַּ֨ח yyiqqˌaḥ לקח take
אַבְרָ֧ם ʔavrˈām אַבְרָם Abram
וְ wᵊ וְ and
נָחֹ֛ור nāḥˈôr נָחֹור Nahor
לָהֶ֖ם lāhˌem לְ to
נָשִׁ֑ים nāšˈîm אִשָּׁה woman
שֵׁ֤ם šˈēm שֵׁם name
אֵֽשֶׁת־ ʔˈēšeṯ- אִשָּׁה woman
אַבְרָם֙ ʔavrˌām אַבְרָם Abram
שָׂרָ֔י śārˈāy שָׂרַי Sarai
וְ wᵊ וְ and
שֵׁ֤ם šˈēm שֵׁם name
אֵֽשֶׁת־ ʔˈēšeṯ- אִשָּׁה woman
נָחֹור֙ nāḥôr נָחֹור Nahor
מִלְכָּ֔ה milkˈā מִלְכָּה Milcah
בַּת־ baṯ- בַּת daughter
הָרָ֥ן hārˌān הָרָן Haran
אֲבִֽי־ ʔᵃvˈî- אָב father
מִלְכָּ֖ה milkˌā מִלְכָּה Milcah
וַֽ wˈa וְ and
אֲבִ֥י ʔᵃvˌî אָב father
יִסְכָּֽה׃ yiskˈā יִסְכָּה Iscah
11:29. duxerunt autem Abram et Nahor uxores nomen autem uxoris Abram Sarai et nomen uxoris Nahor Melcha filia Aran patris Melchae et patris Ieschae
And Abram and Nachor married wives: the name of Abram's wife was Sarai: and the name of Nachor's wife, Melcha, the daughter of Aran, father of Melcha, and father of Jescha.
11:29. Then Abram and Nahor took wives. The name of Abram’s wife was Sarai. And the name of Nahor’s wife was Milcah, the daughter of Haran, the father of Milcah, and the father of Iscah.
11:29. And Abram and Nahor took them wives: the name of Abram’s wife [was] Sarai; and the name of Nahor’s wife, Milcah, the daughter of Haran, the father of Milcah, and the father of Iscah.
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
29: «Аврам и Нахор взяли себе жен; имя жены Аврамовой: Сара…» Интересуясь всякой подробностью, касающейся личности и семьи Аврама, бытописатель отмечает и факт женитьбы Аврама и оставшегося в живых его брата — Нахора. «Сара» — имя жены самого Аврама, по более точному переводу, означает «госпожа»; из XX гл. 12: ст. видно, что она доводилась родственницей Авраму — или сводной сестрой (от разных матерей), или даже племянницей, будучи родной сестрой Милки и дочерью уже умершего брата Аврама — Арана.
Adam Clarke: Commentary on the Bible - 1831
11:29: Milcah, the daughter of Haran - Many suppose Sarai and Iscah are the same person under two different names; but this is improbable, as Iscah is expressly said to be the daughter of Haran, and Sarai was the daughter of Terah, and half sister of Abram.
Albert Barnes: Notes on the Bible - 1834
11:29 , Gen 11:30
But Sarai was barren. - From this statement it is evident that Abram had been married for some time before the migration took place. It is also probable that Milkah had begun to have a family; a circumstance which would render the barrenness of Sarai the more remarkable.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:29: Sarai: Gen 17:15, Gen 20:12
Milcah: Gen 22:20, Gen 24:15
Iscah: Iscah is called the daughter-in-law of Terah (Gen 11:31), as being Abram's wife; yet Abram afterwards said, "she is the daughter of my father, but not the daughter of my mother" (Gen 20:12). Probably Haran was the eldest son of Terah, and Abram his youngest by another wife; and thus Sarai was the daughter, or grand-daughter of Terah, Abram's father, but not of his mother.
Geneva 1599
11:29 And Abram and Nahor took them wives: the name of Abram's wife [was] Sarai; and the name of Nahor's wife, Milcah, the daughter of Haran, the father of Milcah, and the father of (m) Iscah.
(m) Some think that this Iscah was Sarai.
John Gill
11:29 And Abram and Nahor took them wives,.... Very probably after the death of their elder brother Haran, whose daughters they married, at least one of them did, and some think both:
the name of Abraham's wife was Sarai: it is not said whose daughter she was, unless she is the same with Iscah, the daughter of Haran, and so had two names, Iscah her name before marriage, Sarai after it, Abram calling her "my mistress", as "Sarai" signifies, as she called him my lord: so the Targum of Jonathan, Iscah, this is Sarai; in like manner Jarchi, Baal Hatturim, and other Jewish writers (f), take them to be the same; but according to Gen 20:12 Sarai should be the daughter of Terah, the father of Abraham, by another woman; and so the Arabic writers (g) say,"the mother of Abraham died, whose name was Juna; and Terah married another wife, whose name was Lahazib; she bore him Sarah, whom Abraham afterwards married:"
and the name of Nahor's wife Milcah, the daughter of Haran, the father of Milcah, and the father of Iscah: so that Nahor married his brother's daughter, which sort of marriage was then allowed of, as formerly that of own brothers and sisters, but afterwards was strictly forbidden in the Levitical law: this account is given of Nahor's wife, as Aben Ezra observes, to show the pedigree of Rebekah, Rachel, and Leah: some think, as before observed, that Abram married the other daughter of his brother Haran, Iscah, and that she is the same with Sarai; and indeed, without supposing that, it is difficult to conceive for what reason this should be observed, that Haran, the father of Milcah, was also the father of Iscah; and if Sarai is not Iscah, no account is given by Moses of her descent, which may seem strange; and it can hardly be thought he would omit it, when it must be so agreeable to his people to know from whom they descended, both by the father's and mother's side.
(f) Bereshit Rabba, sect. 38. fol. 33. 3. 4. (g) Ut supra, (Elmacinus, p. 31. Patricides, p. 17.) apud Hottinger. p. 281.
11:3011:30: Եւ էր Սարա ամուլ եւ ո՛չ ծնանէր։
30 Սարան ամուլ էր՝ երեխայ չէր ունենում:
30 Սարա ամուլ էր ու չէր ծնաներ։
Եւ էր Սարա ամուլ եւ ոչ ծնանէր:

11:30: Եւ էր Սարա ամուլ եւ ո՛չ ծնանէր։
30 Սարան ամուլ էր՝ երեխայ չէր ունենում:
30 Սարա ամուլ էր ու չէր ծնաներ։
zohrab-1805▾ eastern-1994▾ western am▾
11:3030: И Сара была неплодна и бездетна.
11:30 καὶ και and; even ἦν ειμι be Σαρα σαρα barren καὶ και and; even οὐκ ου not ἐτεκνοποίει τεκνοποιεω bear children
11:30 וַ wa וְ and תְּהִ֥י ttᵊhˌî היה be שָׂרַ֖י śārˌay שָׂרַי Sarai עֲקָרָ֑ה ʕᵃqārˈā עָקָר barren אֵ֥ין ʔˌên אַיִן [NEG] לָ֖הּ lˌāh לְ to וָלָֽד׃ wālˈāḏ וָלָד child
11:30. erat autem Sarai sterilis nec habebat liberosAnd Sarai was barren, and had no children.
11:30. But Sarai was barren and had no children.
11:30. But Sarai was barren; she [had] no child.
30. And Sarai was barren; she had no child.
11:30 But Sarai was barren; she [had] no child:
30: И Сара была неплодна и бездетна.
11:30
καὶ και and; even
ἦν ειμι be
Σαρα σαρα barren
καὶ και and; even
οὐκ ου not
ἐτεκνοποίει τεκνοποιεω bear children
11:30
וַ wa וְ and
תְּהִ֥י ttᵊhˌî היה be
שָׂרַ֖י śārˌay שָׂרַי Sarai
עֲקָרָ֑ה ʕᵃqārˈā עָקָר barren
אֵ֥ין ʔˌên אַיִן [NEG]
לָ֖הּ lˌāh לְ to
וָלָֽד׃ wālˈāḏ וָלָד child
11:30. erat autem Sarai sterilis nec habebat liberos
And Sarai was barren, and had no children.
11:30. But Sarai was barren and had no children.
11:30. But Sarai was barren; she [had] no child.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
30: «Сара была неплодна и бездетна». Важная подробность, приготовляющая к последующему повествованию (16:1; 18:11–12).

Выход Фарры из Ура в Харан.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:30: barren: Gen 15:2, Gen 15:3, Gen 16:1, Gen 16:2, Gen 18:11, Gen 18:12, Gen 21:1, Gen 21:2, Gen 25:21, Gen 29:31, Gen 30:1, Gen 30:2; Jdg 13:2; Sa1 1:2; Psa 113:9; Luk 1:7, Luk 1:36
John Gill
11:30 But Sarai was barren; she had no child. Aben Ezra observes, there are some that say that Abraham was impotent, and not Sarai barren; the very reverse of the Scriptures; but as he rightly adds, his son Ishmael and his sons by Keturah show the contrary, see Gen 15:2.
11:3111:31: Եւ ա՛ռ Թարա զԱբրամ զորդի իւր, եւ զՆաքովր զորդի իւր, եւ զՂովտ որդի Առանայ որդւոյ իւրոյ. եւ զՍարա զնո՛ւ իւր զկին Աբրամու որդւոյ իւրոյ, եւ եհան զնոսա յաշխարհէն Քաղդեացւոց երթալ յերկիրն Քանանացւոց. եւ եկին մինչեւ ցԽառան, եւ բնակեցին անդ[90]։ [90] Յօրինակին. Եւ Նաքովր զորդի իւր։
31 Թարան իր որդի Աբրամին, իր որդի Նաքորին, իր որդի Առանի որդի Ղովտին ու իր հարսին՝ իր որդի Աբրամի կնոջը, Քաղդէացւոց երկրից առաւ տարաւ Քանանացւոց երկիրը: Նրանք հասան Խառան ու բնակուեցին այնտեղ:
31 Թարան իր որդին Աբրամը ու իր թոռը Առանի որդին Ղովտը եւ իր որդիին Աբրամին կինը, իր հարսը Սարան առաւ ու անոնց հետ Քաղդէացիներու Ուր քաղաքէն ելաւ դէպի Քանանի երկիրը երթալու համար։ Գացին մինչեւ Խառան եւ հոն բնակեցան։
Եւ առ Թարա զԱբրամ զորդի իւր, [180]եւ զՆաքովր զորդի իւր``, եւ զՂովտ` զորդի Առանայ որդւոյ իւրոյ, եւ զՍարա զնու իւր, զկին Աբրամու որդւոյ իւրոյ, եւ եհան զնոսա [181]յաշխարհէն Քաղդեացւոց` երթալ յերկիրն Քանանացւոց. եւ եկին մինչեւ ցԽառան, եւ բնակեցին անդ:

11:31: Եւ ա՛ռ Թարա զԱբրամ զորդի իւր, եւ զՆաքովր զորդի իւր, եւ զՂովտ որդի Առանայ որդւոյ իւրոյ. եւ զՍարա զնո՛ւ իւր զկին Աբրամու որդւոյ իւրոյ, եւ եհան զնոսա յաշխարհէն Քաղդեացւոց երթալ յերկիրն Քանանացւոց. եւ եկին մինչեւ ցԽառան, եւ բնակեցին անդ[90]։
[90] Յօրինակին. Եւ Նաքովր զորդի իւր։
31 Թարան իր որդի Աբրամին, իր որդի Նաքորին, իր որդի Առանի որդի Ղովտին ու իր հարսին՝ իր որդի Աբրամի կնոջը, Քաղդէացւոց երկրից առաւ տարաւ Քանանացւոց երկիրը: Նրանք հասան Խառան ու բնակուեցին այնտեղ:
31 Թարան իր որդին Աբրամը ու իր թոռը Առանի որդին Ղովտը եւ իր որդիին Աբրամին կինը, իր հարսը Սարան առաւ ու անոնց հետ Քաղդէացիներու Ուր քաղաքէն ելաւ դէպի Քանանի երկիրը երթալու համար։ Գացին մինչեւ Խառան եւ հոն բնակեցան։
zohrab-1805▾ eastern-1994▾ western am▾
11:3131: И взял Фарра Аврама, сына своего, и Лота, сына Аранова, внука своего, и Сару, невестку свою, жену Аврама, сына своего, и вышел с ними из Ура Халдейского, чтобы идти в землю Ханаанскую; но, дойдя до Харрана, они остановились там.
11:31 καὶ και and; even ἔλαβεν λαμβανω take; get Θαρα θαρα Thara τὸν ο the Αβραμ αβραμ son αὐτοῦ αυτος he; him καὶ και and; even τὸν ο the Λωτ λωτ Lōt; Lot υἱὸν υιος son Αρραν αρραν son τοῦ ο the υἱοῦ υιος son αὐτοῦ αυτος he; him καὶ και and; even τὴν ο the Σαραν σαρα the νύμφην νυμφη bride; daughter-in-law αὐτοῦ αυτος he; him γυναῖκα γυνη woman; wife Αβραμ αβραμ the υἱοῦ υιος son αὐτοῦ αυτος he; him καὶ και and; even ἐξήγαγεν εξαγω lead out; bring out αὐτοὺς αυτος he; him ἐκ εκ from; out of τῆς ο the χώρας χωρα territory; estate τῶν ο the Χαλδαίων χαλδαιος Chaldaios; Khaltheos πορευθῆναι πορευομαι travel; go εἰς εις into; for τὴν ο the γῆν γη earth; land Χανααν χανααν Chanaan; Khanaan καὶ και and; even ἦλθεν ερχομαι come; go ἕως εως till; until Χαρραν χαρραν Charran; Kharran καὶ και and; even κατῴκησεν κατοικεω settle ἐκεῖ εκει there
11:31 וַ wa וְ and יִּקַּ֨ח yyiqqˌaḥ לקח take תֶּ֜רַח tˈeraḥ תֶּרַח Terah אֶת־ ʔeṯ- אֵת [object marker] אַבְרָ֣ם ʔavrˈām אַבְרָם Abram בְּנֹ֗ו bᵊnˈô בֵּן son וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] לֹ֤וט lˈôṭ לֹוט Lot בֶּן־ ben- בֵּן son הָרָן֙ hārˌān הָרָן Haran בֶּן־ ben- בֵּן son בְּנֹ֔ו bᵊnˈô בֵּן son וְ wᵊ וְ and אֵת֙ ʔˌēṯ אֵת [object marker] שָׂרַ֣י śārˈay שָׂרַי Sarai כַּלָּתֹ֔ו kallāṯˈô כַּלָּה bride אֵ֖שֶׁת ʔˌēšeṯ אִשָּׁה woman אַבְרָ֣ם ʔavrˈām אַבְרָם Abram בְּנֹ֑ו bᵊnˈô בֵּן son וַ wa וְ and יֵּצְא֨וּ yyēṣᵊʔˌû יצא go out אִתָּ֜ם ʔittˈām אֵת together with מֵ mē מִן from א֣וּר ʔˈûr אוּר [ur of chaldeans] כַּשְׂדִּ֗ים kaśdˈîm כַּשְׂדִּים Chaldeans לָ lā לְ to לֶ֨כֶת֙ lˈeḵeṯ הלך walk אַ֣רְצָה ʔˈarṣā אֶרֶץ earth כְּנַ֔עַן kᵊnˈaʕan כְּנַעַן Canaan וַ wa וְ and יָּבֹ֥אוּ yyāvˌōʔû בוא come עַד־ ʕaḏ- עַד unto חָרָ֖ן ḥārˌān חָרָן [town] וַ wa וְ and יֵּ֥שְׁבוּ yyˌēšᵊvû ישׁב sit שָֽׁם׃ šˈām שָׁם there
11:31. tulit itaque Thare Abram filium suum et Loth filium Aran filium filii sui et Sarai nurum suam uxorem Abram filii sui et eduxit eos de Ur Chaldeorum ut irent in terram Chanaan veneruntque usque Haran et habitaverunt ibiAnd Thare took Abram, his son, and Lot the son of Aran, his son's son, and Sarai his daughter in law, the wife of Abram his son, and brought them out of Ur of the Chaldees, to go into the land of Chanaan: and they came as far as Haran, and dwelt there.
11:31. And so Terah took his son Abram, and his grandson Lot, the son of Haran, and his daughter-in-law Sarai, the wife of his son Abram, and he led them away from Ur of the Chaldeans, to go into the land of Canaan. And they approached as far as Haran, and they dwelt there.
11:31. And Terah took Abram his son, and Lot the son of Haran his son’s son, and Sarai his daughter in law, his son Abram’s wife; and they went forth with them from Ur of the Chaldees, to go into the land of Canaan; and they came unto Haran, and dwelt there.
31. And Terah took Abram his son, and Lot the son of Haran, his son’s son, and Sarai his daughter in law, his son Abram’s wife; and they went forth with them from Ur of the Chaldees, to go into the land of Canaan; and they came unto Haran, and dwelt there.
11:31 And Terah took Abram his son, and Lot the son of Haran his son' s son, and Sarai his daughter in law, his son Abram' s wife; and they went forth with them from Ur of the Chaldees, to go into the land of Canaan; and they came unto Haran, and dwelt there:
31: И взял Фарра Аврама, сына своего, и Лота, сына Аранова, внука своего, и Сару, невестку свою, жену Аврама, сына своего, и вышел с ними из Ура Халдейского, чтобы идти в землю Ханаанскую; но, дойдя до Харрана, они остановились там.
11:31
καὶ και and; even
ἔλαβεν λαμβανω take; get
Θαρα θαρα Thara
τὸν ο the
Αβραμ αβραμ son
αὐτοῦ αυτος he; him
καὶ και and; even
τὸν ο the
Λωτ λωτ Lōt; Lot
υἱὸν υιος son
Αρραν αρραν son
τοῦ ο the
υἱοῦ υιος son
αὐτοῦ αυτος he; him
καὶ και and; even
τὴν ο the
Σαραν σαρα the
νύμφην νυμφη bride; daughter-in-law
αὐτοῦ αυτος he; him
γυναῖκα γυνη woman; wife
Αβραμ αβραμ the
υἱοῦ υιος son
αὐτοῦ αυτος he; him
καὶ και and; even
ἐξήγαγεν εξαγω lead out; bring out
αὐτοὺς αυτος he; him
ἐκ εκ from; out of
τῆς ο the
χώρας χωρα territory; estate
τῶν ο the
Χαλδαίων χαλδαιος Chaldaios; Khaltheos
πορευθῆναι πορευομαι travel; go
εἰς εις into; for
τὴν ο the
γῆν γη earth; land
Χανααν χανααν Chanaan; Khanaan
καὶ και and; even
ἦλθεν ερχομαι come; go
ἕως εως till; until
Χαρραν χαρραν Charran; Kharran
καὶ και and; even
κατῴκησεν κατοικεω settle
ἐκεῖ εκει there
11:31
וַ wa וְ and
יִּקַּ֨ח yyiqqˌaḥ לקח take
תֶּ֜רַח tˈeraḥ תֶּרַח Terah
אֶת־ ʔeṯ- אֵת [object marker]
אַבְרָ֣ם ʔavrˈām אַבְרָם Abram
בְּנֹ֗ו bᵊnˈô בֵּן son
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
לֹ֤וט lˈôṭ לֹוט Lot
בֶּן־ ben- בֵּן son
הָרָן֙ hārˌān הָרָן Haran
בֶּן־ ben- בֵּן son
בְּנֹ֔ו bᵊnˈô בֵּן son
וְ wᵊ וְ and
אֵת֙ ʔˌēṯ אֵת [object marker]
שָׂרַ֣י śārˈay שָׂרַי Sarai
כַּלָּתֹ֔ו kallāṯˈô כַּלָּה bride
אֵ֖שֶׁת ʔˌēšeṯ אִשָּׁה woman
אַבְרָ֣ם ʔavrˈām אַבְרָם Abram
בְּנֹ֑ו bᵊnˈô בֵּן son
וַ wa וְ and
יֵּצְא֨וּ yyēṣᵊʔˌû יצא go out
אִתָּ֜ם ʔittˈām אֵת together with
מֵ mē מִן from
א֣וּר ʔˈûr אוּר [ur of chaldeans]
כַּשְׂדִּ֗ים kaśdˈîm כַּשְׂדִּים Chaldeans
לָ lā לְ to
לֶ֨כֶת֙ lˈeḵeṯ הלך walk
אַ֣רְצָה ʔˈarṣā אֶרֶץ earth
כְּנַ֔עַן kᵊnˈaʕan כְּנַעַן Canaan
וַ wa וְ and
יָּבֹ֥אוּ yyāvˌōʔû בוא come
עַד־ ʕaḏ- עַד unto
חָרָ֖ן ḥārˌān חָרָן [town]
וַ wa וְ and
יֵּ֥שְׁבוּ yyˌēšᵊvû ישׁב sit
שָֽׁם׃ šˈām שָׁם there
11:31. tulit itaque Thare Abram filium suum et Loth filium Aran filium filii sui et Sarai nurum suam uxorem Abram filii sui et eduxit eos de Ur Chaldeorum ut irent in terram Chanaan veneruntque usque Haran et habitaverunt ibi
And Thare took Abram, his son, and Lot the son of Aran, his son's son, and Sarai his daughter in law, the wife of Abram his son, and brought them out of Ur of the Chaldees, to go into the land of Chanaan: and they came as far as Haran, and dwelt there.
11:31. And so Terah took his son Abram, and his grandson Lot, the son of Haran, and his daughter-in-law Sarai, the wife of his son Abram, and he led them away from Ur of the Chaldeans, to go into the land of Canaan. And they approached as far as Haran, and they dwelt there.
11:31. And Terah took Abram his son, and Lot the son of Haran his son’s son, and Sarai his daughter in law, his son Abram’s wife; and they went forth with them from Ur of the Chaldees, to go into the land of Canaan; and they came unto Haran, and dwelt there.
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
31: «И взял Фарра Аврама… вышел с ними из Ура Халдейского, чтобы идти в землю Ханаанскую…» Моисей здесь не объясняет нам мотивов переселения Фарры из его отечественной земли, но в ином месте (Быт 15:6–7) он и сам отчасти указывает, а другие священные писатели и прямо говорят, что это было сделано им в силу особого божественного повеления (Неем 9:7; Деян 7:3–4), имевшего, очевидно, своею целью сохранение дома Фарры от заражения всеобщим идолопоклонством (Нав 24:2–3). Из южной области Ура Халдейского Фарра со всеми перечисленными здесь членами своего семейства двинулся на север в землю Ханаанскую, т. е. к пределам Сирии и Палестины; но на пути своего переселения они сделали более или менее продолжительную остановку в Харране, области, лежавшей при реке Белии, на прямом пути между Низибией и Гаргамами, нередко встречающейся в клинообразных текстах и известной также по знаменитой битве Красса с парфянами.
Adam Clarke: Commentary on the Bible - 1831
11:31: They went forth - front Ur of the Chaldees - Chaldea is sometimes understood as comprising the whole of Babylonia; at other times, that province towards Arabia Deserta, called in Scripture The land of the Chaldeans. The capital of this place was Babylon, called in Scripture The beauty of the Chaldees' excellency, Isa 13:19.
Ur appears to have been a city of some considerable consequence at that time in Chaldea; but where situated is not well known. It probably had its name Ur אור, which signifies fire, from the worship practiced there. The learned are almost unanimously of opinion that the ancient inhabitants of this region were ignicolists or worshippers of fire, and in that place this sort of worship probably originated; and in honor of this element, the symbol of the Supreme Being, the whole country, or a particular city in it, might have had the name Ur. Bochart has observed that there is a place called Ouri, south of the Euphrates, in the way from Nisibis to the river Tigris. The Chaldees mentioned here had not this name in the time of which Moses speaks, but they were called so in the time in which Moses wrote. Chesed was the son of Nahor, the son of Terah, Gen 22:22. From Chesed descended the Chasdim, whose language was the same as that of the Amorites, Dan 1:4; Dan 2:4. These Chasdim, whence the Χαλδαιοι, Chaldeans, of the Septuagint, Vulgate, and all later versions, afterwards settled on the south of the Euphrates. Those who dwelt in Ur were either priests or astronomers, Dan 2:10, and also idolaters, Jos 24:2, Jos 24:3, Jos 24:14, Jos 24:15. And because they were much addicted to astronomy, and probably to judicial astrology, hence all astrologers were, in process of time, called Chaldeans, Dan 2:2-5.
The building of Babel, the confusion of tongues, and the first call of Abram, are three remarkable particulars in this chapter; and these led to the accomplishment of three grand and important designs:
1. The peopling of the whole earth;
2. The preservation of the true religion by the means of one family; and
3. The preservation of the line uncorrupted by which the Messiah should come.
When God makes a discovery of himself by a particular revelation, it must begin in some particular time, and be given to some particular person, and in some particular place. Where, when, and to whom, are comparatively matters of small importance. It is God's gift; and his own wisdom must determine the time, the person, and the place. But if this be the case, have not others cause to complain because not thus favored? Not at all, unless the favoring of the one for a time should necessarily cut off the others for ever. But this is not the case. Abram was first favored; that time, that country, and that person were chosen by infinite wisdom, for there and then God chose to commence these mighty operations of Divine goodness. Isaac and Jacob also received the promises, the twelve patriarchs through their father, and the whole Jewish people through them. Afterwards the designs of God's endless mercy were more particularly unfolded; and the word, which seemed to be confined for two thousand years to the descendants of a single family, bursts forth on all hands, salvation is preached to the Gentiles, and thus in Abram's seed all the nations of the earth are blessed.
Hence none can find fault, and none can have cause to complain; as the salvation which for a time appeared to be restricted to a few, is now on the authority of God, liberally offered to the whole human race!
Albert Barnes: Notes on the Bible - 1834
11:31 , Gen 11:32
And Terah took Abram. - Terah takes the lead in this emigration, as the patriarch of the family. In the Samaritan Pentateuch Milkah is mentioned among the emigrants; and it is not improbable that Nahor and his family accompanied Terah, as we find them afterward at Haran, or the city of Nahor Gen 24:10. "And they went forth with them." Terah and Abram went forth with Lot and the other companions of their journey. "To go into the land of Kenaan. It was the design of Terah himself to settle in the land of Kenaan. The boundaries of this land are given in the table of nations Gen 10:19. The Kenaanites were therefore in possession of it when the table of nations was drawn up. It is certain, however, that there were other inhabitants, some of them Shemites probably, anterior to Kenaan, and subjected by his invading race. The prime motive to this change of abode was the call to Abram recorded in the next chapter. Moved by the call of God, Abram "obeyed; and he went out not knowing whither he went" Heb 11:8.
But Terah was influenced by other motives to put himself at the head of this movement. The death of Haran, his oldest son, loosened his attachment to the land of his birth. Besides, Abram and Sarai were no doubt especially dear to him, and he did not wish to lose their society. The inhabitants also of Ur had fallen into polytheism, or, if we may so speak, allotheism, the worship of other gods. Terah had himself been betrayed into compliance with this form of impiety. It is probable that the Revelation Abram had received from heaven was the means of removing this cloud from his mind, and restoring in him the knowledge and worship of the true God. Hence, his desire to keep up his connection with Abram, who was called of God. Prayerful conversation with the true and living God, also, while it was fast waning in the land of the Kasdim, seems to have been still maintained in its ancient purity in some parts of the land of Kenaan and the adjacent countries. In the land of Uz, a Shemite, perhaps even at a later period, lived Job; and in the neighboring districts of Arabia were his several friends, all of whom acknowledged the true God. And in the land of Kenaan was Melkizedec, the king of Salem, and the priest of the Most High God. A priest implies a considerable body of true worshippers scattered over the country. Accordingly, the name of the true God was known and Rev_ered, at least in outward form, wheRev_er Abram went, throughout the land. The report of this comparatively favorable state of things in the land of Kenaan would be an additional incentive to the newly enlightened family of Terah to accompany Abram in obedience to the divine call.
Terah set out on his journey, no doubt, as soon after the call of Abram as the preparatory arrangements could be made. Now the promise to Abram was four hundred and thirty years before the exodus of the children of Israel out of Egypt Exo 12:40. Of this long period his seed was to be a stranger in a land that was not theirs for four hundred years Gen 15:13. Hence, it follows that Isaac, his seed, was born thirty years after the call of Abram. Now Abram was one hundred years old when Isaac was born, and consequently the call was given when he was seventy years of age - about five years before he entered the land of Kenaan Gen 12:4. This whole calculation exactly agrees with the incidental statement of Paul to the Galatians Gal 3:17 that the law was four hundred and thirty years after the covenant of promise. Terah was accordingly two hundred years old when he undertook the long journey to the land of Kenaan; for he died at two hundred and five, when Abram was seventy-five. Though proceeding by easy stages, the aged patriarch seems to have been exhausted by the length and the difficulty of the way. "They came to Haran and dwelt there." Broken down with fatigue, he halts for a season at Haran to recruit his wasted powers. Filial piety, no doubt, kept Abram watching over the last days of his venerable parents, who probably still cling to the fond hope of reaching the land of his adoption. Hence, they all abode in Haran for the remainder of the five years from the date of Abram's call to leave his native land. "And Terah died in Haran." This intimates that he would have proceeded with the others to the land of Kenaan if his life had been prolonged, and likewise that they did not leave Haran until his death.
We have already seen that Abram was seventy-five years of age at the death of Terah. It follows that he was born when Terah was one hundred and thirty years old, and consequently sixty years after Haran. This is the reason why we have placed one hundred and thirty (seventy and sixty), in the genealogical table opposite Terah, because the line of descent is not traced through Haran, who was born when he was seventy, but through Abram, who by plain inference was born when he was one hundred and thirty years old. It will be observed, also, that we have set down seventy opposite Abram as the date of his call, from which is counted the definite period of four hundred and thirty years to the exodus. And as all our texts agree in the numbers here involved, it is obvious that the same adjustment of years has in this case to be made, whatever system of chronology is adopted. Hence, Abram is placed first in the list of Terah's sons, simply on account of his personal pre-eminence as the father of the faithful and the ancestor of the promised seed; he and his brother Nahor are both much younger than Haran, are married only after his death, and one of them to his grown-up daughter Milkah; and he and his nephew Lot are meet companions in age as well as in spirit.
Hence, also, Abram lingers in Haran, waiting to take his father with him to the land of promise, if he should Rev_ive so far as to be fit for the journey. But it was not the lot of Terah to enter the land, where he would only have been a stranger. He is removed to the better country, and by his departure contributes no doubt to deepen the faith of his son Abram, of his grandson Lot, and of his daughter-in-law Sarai. This explanation of the order of events is confirmed by the statement of Stephen: "The God of glory appeared unto our father Abraham when he was in Mesopotamia, before he dwelt in Charran. Then came he out of the land of the Chaldeans and dwelt in Charran; and from thence, when his father was dead, he removed him into this land, wherein ye now dwell" Act 7:2-4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:31: am 2078, bc 1926
took: Gen 11:26, Gen 11:27, Gen 12:1
they went: Gen 11:28, Gen 12:1; Jos 24:2, Jos 24:3; Heb 11:8
Ur: Ur was probably the place called Ouri, in Mesopotamia, two days' journey from Nisibis, in the way to the river Tigris. Jos 24:2; Neh 9:7; Act 7:2-4
the land: Gen 10:19, Gen 24:10, bc cir, 1923, am cir, 2081
Haran: Gen 11:32, Gen 12:4, Gen 24:10, Gen 24:15, Gen 27:43, Gen 29:4, Gen 29:5; Act 7:2-4, Charran
Geneva 1599
11:31 And (n) Terah took Abram his son, and Lot the son of Haran his son's son, and Sarai his daughter in law, his son Abram's wife; and they went forth with them from Ur of the Chaldees, to go into the land of Canaan; and they came unto (o) Haran, and dwelt there.
(n) Though the oracle of God came to Abram, yet the honour is given to Terah, because he was the father.
(o) Which was a city of Mesopotamia.
John Gill
11:31 And Terah took Abram his son, and Lot the son of Haran, his son's son, and Sarai his daughter in law, his son Abram's wife,.... Many words are made use of in describing Lot and Sarai, and yet still we are left pretty much in the dark who Sarai was; for, as Aben Ezra observes, if she was the sister of Abram and daughter of Terah, the Scripture would have said, Terah took Abram his son and Sarai his daughter, and wife of Abram; and if she was the sister of Lot, it would have said, and Sarai the daughter of his son, as it does of Lot:
and they went forth with them from Ur of the Chaldees, to go into the land of Canaan; that is, as Jarchi interprets it, Terah and Abram went forth with Lot and Sarai, or "with them" may mean with Nahor and Milcah: for Josephus (h) says, that all went into Charan of Mesopotamia, the whole family of Terah; and the Arabic historian (i) is express for it,"Terah went out from Chorasan, and with him Abram, Nahor, Lot, his children, and their wives, and he went to Charan, where he dwelt:''and it is certain, if Nahor and his wife did not set out with them, they followed them afterwards, for Haran was the city of Nahor, where his family in later times dwelt, see Gen 14:10 what moved Terah to depart from Ur of the Chaldees seems to be the call of God to Abram, which, though after related, was previous to this; and he acquainting his father Terah with it, he listened to it, being now convinced of his idolatry and converted from it, and readily obeyed the divine will; and being the father of Abram, is represented as the head of the family, as he was, and their leader in this transaction; who encouraged their departure from the idolatrous country in which they were, and set out with them to seek another, where they might more freely and safely worship the true God. Though Josephus (j) represents it in this light, that Terah hating the country of Chaldea, because of the mourning of Haran, he and all his went out from thence:
and they came unto Haran, and dwelt there; which Josephus (k) calls Charan of Mesopotamia, and yet Stephen speaks of Abraham being in Mesopotamia before he dwelt in Charan; but then Mesopotamia is to be taken both in a more general and a more limited sense; in general, it took in Mesopotamia and Chaldea, and in the eastern part of it was Ur of the Chaldees, and when Abram came from thence to Haran, he came into Mesopotamia, strictly so called. Stephen calls it Charran it is by Herodian (l) called by Ptolemy (m) Carrae, by Pliny (n) Carra, a city famous in Lucan (o) for the slaughter of Crassus, by whom it is called an Assyrian city. Benjamin of Tudela (p) speaks of it as in being in his time, and as two days journey from the entrance into the land of Shinar or Mesopotamia; and says, that in that place where was the house of Abraham, there is no building on it, but the Ishmaelites (the Mahometans) honour the place, and come thither to pray. Rauwolff, who was in this town A. D. 1575, calls it Orpha; his account of it is this (q), that it is a costly city, with a castle situated on the hill very pleasantly; that the town is very pleasant, pretty big, with fortifications well provided; and that some say it was anciently called Haran and Charras: a later traveller (r) says, who also calls it Orpha,"the air of this city is very healthful, and the country fruitful; that it is built four square, the west part standing on the side of a rocky mountain, and the east part tendeth into a spacious valley, replenished with vineyards, orchards, and gardens: the walls are very strong, furnished with great store of artillery, and contain in circuit three English miles, and, for the gallantness of its sight, it was once reckoned the metropolitical seat of Mesopotamia.''What detained Terah and his family here, when they intended to go further, is not said. Aben Ezra suggests, that the agreeableness of the place to Terah caused him to continue there; but it is very probable he was seized with a disease which obliged them to stay here, and of which he died.
(h) Ut supra. (Antiqu. l. 1. c. 6. sect. 5.) (i) Elmacinus, p. 31. apud Hottinger. p. 282. (j) Ut supra. (Antiqu. l. 1. c. 6. sect. 5.) (k) Ibid. (l) Hist. l. 4. sect. 24. (m) Geograph. l. 5. c. 18. (n) Nat. Hist. l. 5. c. 24. (o) -----------Miserando funere Crassus, Assyrias latio maculavit sanguine Carrhas. Lucan. Pharsal. l. 1. v. 105. (p) Itinerarium, p. 60. (q) Travels, par. 2. ch. 10. sect. 176. by Ray. (r) Cartwright's Preacher's Travels, p. 14, 15.
Robert Jamieson, A. R. Fausset and David Brown
11:31 Sarai his daughter-in-law--the same as Iscah [Gen 11:29], granddaughter of Terah, probably by a second wife, and by early usages considered marriageable to her uncle, Abraham.
they came unto Haran--two days' journey south-southeast from Ur, on the direct road to the ford of the Euphrates at Rakka, the nearest and most convenient route to Palestine.
11:3211:32: Եւ եղեն ամենայն աւուրք Թարայի ՚ի Խառան, ամք երկերեւր եւ հինգ. եւ մեռա՛ւ Թարա ՚ի Խառան։
32 Խառանում Թարան դարձաւ երկու հարիւր հինգ տարեկան. Թարան Խառանում էլ մեռաւ:
32 Թարային օրերը երկու հարիւր հինգ տարի եղան։ Թարա Խառանի մէջ մեռաւ։
Եւ եղեն ամենայն աւուրք Թարայի ի Խառան` ամք երկերիւր եւ հինգ, եւ մեռաւ Թարա ի Խառան:

11:32: Եւ եղեն ամենայն աւուրք Թարայի ՚ի Խառան, ամք երկերեւր եւ հինգ. եւ մեռա՛ւ Թարա ՚ի Խառան։
32 Խառանում Թարան դարձաւ երկու հարիւր հինգ տարեկան. Թարան Խառանում էլ մեռաւ:
32 Թարային օրերը երկու հարիւր հինգ տարի եղան։ Թարա Խառանի մէջ մեռաւ։
zohrab-1805▾ eastern-1994▾ western am▾
11:3232: И было дней [жизни] Фарры двести пять лет, и умер Фарра в Харране.
11:32 καὶ και and; even ἐγένοντο γινομαι happen; become αἱ ο the ἡμέραι ημερα day Θαρα θαρα Thara ἐν εν in Χαρραν χαρραν Charran; Kharran διακόσια διακοσιοι two hundred πέντε πεντε five ἔτη ετος year καὶ και and; even ἀπέθανεν αποθνησκω die Θαρα θαρα Thara ἐν εν in Χαρραν χαρραν Charran; Kharran
11:32 וַ wa וְ and יִּהְי֣וּ yyihyˈû היה be יְמֵי־ yᵊmê- יֹום day תֶ֔רַח ṯˈeraḥ תֶּרַח Terah חָמֵ֥שׁ ḥāmˌēš חָמֵשׁ five שָׁנִ֖ים šānˌîm שָׁנָה year וּ û וְ and מָאתַ֣יִם māṯˈayim מֵאָה hundred שָׁנָ֑ה šānˈā שָׁנָה year וַ wa וְ and יָּ֥מָת yyˌāmoṯ מות die תֶּ֖רַח tˌeraḥ תֶּרַח Terah בְּ bᵊ בְּ in חָרָֽן׃ ס ḥārˈān . s חָרָן [town]
11:32. et facti sunt dies Thare ducentorum quinque annorum et mortuus est in HaranAnd the days of Thare were two hundred and five years, and he died in Haran.
11:32. And the days of Terah that passed were two hundred and five years, and then he died in Haran.
11:32. And the days of Terah were two hundred and five years: and Terah died in Haran.
32. And the days of Terah were two hundred and five years: and Terah died in Haran.
11:32 And the days of Terah were two hundred and five years: and Terah died in Haran:
32: И было дней [жизни] Фарры двести пять лет, и умер Фарра в Харране.
11:32
καὶ και and; even
ἐγένοντο γινομαι happen; become
αἱ ο the
ἡμέραι ημερα day
Θαρα θαρα Thara
ἐν εν in
Χαρραν χαρραν Charran; Kharran
διακόσια διακοσιοι two hundred
πέντε πεντε five
ἔτη ετος year
καὶ και and; even
ἀπέθανεν αποθνησκω die
Θαρα θαρα Thara
ἐν εν in
Χαρραν χαρραν Charran; Kharran
11:32
וַ wa וְ and
יִּהְי֣וּ yyihyˈû היה be
יְמֵי־ yᵊmê- יֹום day
תֶ֔רַח ṯˈeraḥ תֶּרַח Terah
חָמֵ֥שׁ ḥāmˌēš חָמֵשׁ five
שָׁנִ֖ים šānˌîm שָׁנָה year
וּ û וְ and
מָאתַ֣יִם māṯˈayim מֵאָה hundred
שָׁנָ֑ה šānˈā שָׁנָה year
וַ wa וְ and
יָּ֥מָת yyˌāmoṯ מות die
תֶּ֖רַח tˌeraḥ תֶּרַח Terah
בְּ bᵊ בְּ in
חָרָֽן׃ ס ḥārˈān . s חָרָן [town]
11:32. et facti sunt dies Thare ducentorum quinque annorum et mortuus est in Haran
And the days of Thare were two hundred and five years, and he died in Haran.
11:32. And the days of Terah that passed were two hundred and five years, and then he died in Haran.
11:32. And the days of Terah were two hundred and five years: and Terah died in Haran.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
32: «И умер Фарра в Харране…» Даже и самому Фарре, как тронутому идолопоклонством (Нав 24:2), не суждено было видеть земли обетованной, а определено умереть на пути к ней — в Харране.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:32: am 2083, bc 1921, Gen 11:32
John Gill
11:32 And the days of Terah were two hundred years,.... His days are summed up as none of the rest are in this genealogy, that it might be observed; his death being the time of Abram's leaving Chaldea and coming into the land of Canaan, given to him and his seed for an inheritance; see Acts 7:4.
and Terah died in Haran: the Arabic historian (s) says, he died in Haran in the month Elul, in the year of his age two hundred and sixty five; but he gives him sixty years too many: a Jewish chronologer (t) says he died in the thirty fifth year of Isaac. Perhaps he gave the name to this place, where he dwelt a while, in memory of his son Haran, which before might be called by another name, Padanaram, as it seems to be called even after this; see Gen 24:10.
(s) Elmaaciuns, ut supra. (p. 31. apud Hottinger. p. 282.) (t) R. Gedaliah, Shalshalet, fol. 2. 1.