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jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706Here is in this chapter, I. The impolite confederacy of the kings of Canaan against Israel, ver. 1, 2. II. The polite confederacy of the inhabitants of Gibeon with Israel, 1. How it was subtly proposed and petitioned for by the Gibeonites pretending to come from a far country, ver. 3-13. 2. How it was unwarily consented to by Joshua and the Israelites, to the disgust of the congregation when the fraud was discovered, ver. 14-18. 3. How the matter was adjusted to the satisfaction of all sides, by giving these Gibeonites their lives because they had covenanted with them, yet depriving them of their liberties because the covenant was not fairly obtained, ver. 19-27.Adam Clarke: Commentary on the Bible - 1831All the kings of the Hittites, Amorites, Canaanites, Perizzites, Hivites, and Jebusites, unite them forces against Joshua, Jos 9:1, Jos 9:2. The inhabitants of Gibeon, hearing what Joshua had done to Ai, sent ambassadors to him, feigning themselves to come from a very distant tribe, requesting a friendly alliance with him, Jos 9:3-5. Their address to Joshua, and the means they used to deceive the Israelites, Jos 9:6-13. The Israelitish elders are deceived, and make a league with them, which they confirm with an oath, Jos 9:14, Jos 9:15. After three day they are informed that the Gibeonites belong to the seven Canaanitish nations, yet they spare their cities, Jos 9:16, Jos 9:17. The congregation murmuring because of this, the elders excuse themselves because of their oath, Jos 9:18, Jos 9:19. They purpose to make the Gibeonites slaves to the congregation, Jos 9:20, Jos 9:21. Joshua calls them, and pronounces this sentence against them, Jos 9:22, Jos 9:23. They vindicate themselves, and submit to their lot, Jos 9:24, Jos 9:25. They are spared, and made hewers of wood and drawers of water to the congregation and to the altar, Jos 9:26, Jos 9:27.Albert Barnes: Notes on the Bible - 18349:0: The two verses serve as a general introduction to jos 9-11. The Canaanites had recovered to some extent from their panic Jos 9:1, perhaps in consequence of the repulse of the Israelites before Ai. They resolved to make a league and to resist jointly the progress of the Israelites. The defection of Gibeon jos 9:3-27 determined the five kings of the Amorites, whose territories were nearest Gibeon, to take instant action against that city. Their forces were defeated by Joshua in the battle before Gibeon (Jos 10:1 ff). The other confederates subsequently gathered their armies together, Jos 11:1-5, and were defeated at the waters of Merom (Jos 11:6 ff). The former of these two great battles gave Joshua possession of the southern half of Palestine west of Jordan; the latter of the northern half.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880Jos 9:1, The kings combine against Israel; Jos 9:3, The Gibeonites by craft obtain a league; Jos 9:22, They are condemned to perpetual bondage.Carl Friedrich Keil and Franz DelitzschStratagem of the Gibeonites, and Their Consequent Preservation - Joshua 9 The victorious advance of the Israelites in the land induced the kings of Canaan to form a common league for the purpose of resisting them. But, as frequently happens, the many kings and lords of the towns and provinces of Canaan were not all united, so as to make a common and vigorous attack. Before the league had been entered into, the inhabitants of Gibeon, one of the largest towns in the central part of Canaan, together with the smaller neighbouring towns that were dependent upon it, attempted to anticipate the danger which threatened them by means of a stratagem, and to enter into a friendly alliance with the Israelites. And they succeeded, inasmuch as Joshua and the elders of the congregation of Israel fell into the snare that was laid for them by the ambassadors of the Gibeonites, who came to the camp at Gilgal, and made the desired treaty with them, without inquiring of the Lord. "This account," as O. v. Gerlach says, "is a warning to the Church of God of all ages against the cunning and dissimulation of the world, which often seeks for a peaceable recognition on the part of the kingdom of God, and even for a reception into it, whenever it may be its advantage to do so." John GillINTRODUCTION TO JOSHUA 9This chapter gives an account of the combination of the several kings of Canaan against Israel, Josh 9:1; and of the craftiness of the Gibeonites, pretending they were ambassadors from a far country, and desired to enter into a league with Israel, which they obtained, Josh 9:3; but when it was discovered who they were, it occasioned a murmuring among the people, Josh 9:16; which the princes quelled by proposing to make them hewers of wood, and drawers of water, Josh 9:19; in order to which Joshua summoned them before him, and chided them for beguiling them; and after they had made their excuse, he ordered them to the service the princes proposed, and so peace in the congregation of Israel was preserved, Josh 9:21. |
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9:19:1: Իբրեւ լուան ամենայն թագաւորքն Ամովրհացւոց որ յայնկոյս Յորդանանու՝ որ լեռնայինք եւ որ դաշտայինք, եւ որ յամենայն ծովեզեր ծովուն մեծի. եւ որք առ Լիբանաներբն, եւ Քետացիքն՝ եւ Ամովրհացիք՝ եւ Գերգեսացիք՝ եւ Քանանացիք՝ եւ Փերեզացիք՝ եւ Խեւացիք՝ եւ Յեբուսացիք[2214]. [2214] Յօրինակին պակասէր. Եւ որ յամենայն ծո՛՛... եւ Ամովրհացիք եւ Գերգեսացիք։ Իբրեւ լուան ամենայն թագաւորքն [129]Ամովրհացւոց որ յայնկոյս Յորդանանու` որ լեռնայինք եւ որ դաշտայինք, եւ որ յամենայն ծովեզեր ծովուն մեծի եւ որք առ Լիբանաներբն, եւ Քետացիքն եւ Ամովրհացիք եւ [130]Գերգեսացիք եւ`` Քանանացիք եւ Փերեզացիք եւ Խեւացիք եւ Յեբուսացիք:1. Երբ Յորդանան գետի այն կողմի ամորհացիների բոլոր թագաւորները՝ լեռնայինները, դաշտայինները, ե՛ւ նրանք, որ մեծ ծովի ամբողջ եզերքին էին, ե՛ւ նրանք, որ Լեռնալիբանանի մօտ էին, նաեւ քետացիները, ամորհացիները, գերգեսացիները, քանանացիները, փերեզացիները, խեւացիները, յեբուսացիները լսեցին, 9 Յորդանանի ասդիի կողմը եղող բոլոր թագաւորները, որոնք լերան վրայ, դաշտի վրայ ու մեծ ծովուն բոլոր եզերքը մինչեւ Լիբանանի դէմը կը բնակէին, այսինքն Քետացիները, Ամօրհացիները եւ Յեբուսացիները, այս բաները լսեցին, 9:1: Իբրեւ լուան ամենայն թագաւորքն Ամովրհացւոց որ յայնկոյս Յորդանանու՝ որ լեռնայինք եւ որ դաշտայինք, եւ որ յամենայն ծովեզեր ծովուն մեծի. եւ որք առ Լիբանաներբն, եւ Քետացիքն՝ եւ Ամովրհացիք՝ եւ Գերգեսացիք՝ եւ Քանանացիք՝ եւ Փերեզացիք՝ եւ Խեւացիք՝ եւ Յեբուսացիք[2214]. [2214] Յօրինակին պակասէր. Եւ որ յամենայն ծո՛՛... եւ Ամովրհացիք եւ Գերգեսացիք։ 1. Երբ Յորդանան գետի այն կողմի ամորհացիների բոլոր թագաւորները՝ լեռնայինները, դաշտայինները, ե՛ւ նրանք, որ մեծ ծովի ամբողջ եզերքին էին, ե՛ւ նրանք, որ Լեռնալիբանանի մօտ էին, նաեւ քետացիները, ամորհացիները, գերգեսացիները, քանանացիները, փերեզացիները, խեւացիները, յեբուսացիները լսեցին, 9 Յորդանանի ասդիի կողմը եղող բոլոր թագաւորները, որոնք լերան վրայ, դաշտի վրայ ու մեծ ծովուն բոլոր եզերքը մինչեւ Լիբանանի դէմը կը բնակէին, այսինքն Քետացիները, Ամօրհացիները եւ Յեբուսացիները, այս բաները լսեցին, zohrab-1805▾ eastern-1994▾ western am▾ |
9:11: Услышав сие, все цари, которые за Иорданом, на горе и на равнине и по всему берегу великого моря, близ Ливана, Хеттеи, Аморреи, Хананеи, Ферезеи, Евеи и Иевусеи, 9:1 ὡς ως.1 as; how δ᾿ δε though; while ἤκουσαν ακουω hear οἱ ο the βασιλεῖς βασιλευς monarch; king τῶν ο the Αμορραίων αμορραιος the ἐν εν in τῷ ο the πέραν περαν on the other side τοῦ ο the Ιορδάνου ιορδανης Iordanēs; Iorthanis οἱ ο the ἐν εν in τῇ ο the ὀρεινῇ ορεινος mountainous καὶ και and; even οἱ ο the ἐν εν in τῇ ο the πεδινῇ πεδινος flat καὶ και and; even οἱ ο the ἐν εν in πάσῃ πας all; every τῇ ο the παραλίᾳ παραλιος coastal τῆς ο the θαλάσσης θαλασσα sea τῆς ο the μεγάλης μεγας great; loud καὶ και and; even οἱ ο the πρὸς προς to; toward τῷ ο the Ἀντιλιβάνῳ αντιλιβανος and; even οἱ ο the Χετταῖοι χετταιος and; even οἱ ο the Χαναναῖοι χαναναιος Chananaios; Khananeos καὶ και and; even οἱ ο the Φερεζαῖοι φερεζαιος and; even οἱ ο the Ευαῖοι ευαιος and; even οἱ ο the Αμορραῖοι αμορραιος and; even οἱ ο the Γεργεσαῖοι γεργεσαιος and; even οἱ ο the Ιεβουσαῖοι ιεβουσαιος Iebousaios; Ievuseos 9:1 וַ wa וְ and יְהִ֣י yᵊhˈî היה be כִ ḵi כְּ as שְׁמֹ֣עַ šᵊmˈōₐʕ שׁמע hear כָּֽל־ kˈol- כֹּל whole הַ ha הַ the מְּלָכִ֡ים mmᵊlāḵˈîm מֶלֶךְ king אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative] בְּ bᵊ בְּ in עֵ֨בֶר ʕˌēver עֵבֶר opposite הַ ha הַ the יַּרְדֵּ֜ן yyardˈēn יַרְדֵּן Jordan בָּ bā בְּ in † הַ the הָ֣ר hˈār הַר mountain וּ û וְ and בַ va בְּ in † הַ the שְּׁפֵלָ֗ה ššᵊfēlˈā שְׁפֵלָה low land וּ û וְ and בְ vᵊ בְּ in כֹל֙ ḵˌōl כֹּל whole חֹ֚וף ˈḥôf חֹוף shore הַ ha הַ the יָּ֣ם yyˈom יָם sea הַ ha הַ the גָּדֹ֔ול ggāḏˈôl גָּדֹול great אֶל־ ʔel- אֶל to מ֖וּל mˌûl מוּל front הַ ha הַ the לְּבָנֹ֑ון llᵊvānˈôn לְבָנֹון Lebanon הַֽ hˈa הַ the חִתִּי֙ ḥittˌî חִתִּי Hittite וְ wᵊ וְ and הָ֣ hˈā הַ the אֱמֹרִ֔י ʔᵉmōrˈî אֱמֹרִי Amorite הַֽ hˈa הַ the כְּנַעֲנִי֙ kkᵊnaʕᵃnˌî כְּנַעֲנִי Canaanite הַ ha הַ the פְּרִזִּ֔י ppᵊrizzˈî פְּרִזִּי Perizzite הַ ha הַ the חִוִּ֖י ḥiwwˌî חִוִּי Hivite וְ wᵊ וְ and הַ ha הַ the יְבוּסִֽי׃ yᵊvûsˈî יְבוּסִי Jebusite 9:1. quibus auditis cuncti reges trans Iordanem qui versabantur in montanis et in campestribus in maritimis ac litore maris Magni hii quoque qui habitabant iuxta Libanum Hettheus et Amorreus et Chananeus Ferezeus et Eveus et IebuseusNow when these things were heard of, all the kings beyond the Jordan, that dwelt in the mountains, and in the plains, in the places near the sea, and on the coasts of the great sea, they also that dwell by Libanus, the Hethite, and the Amorrhite, the Chanaanite, the Pherezite, and the Hevite, and the Jebusite, 9:1. And when these things were heard, all the kings across the Jordan, who lived among the mountains and plains, along the coastline and shores of the great sea, also those who were living near Lebanon, the Hittite, and the Amorite, the Canaanite, the Perizzite, and the Hivite, and the Jebusite, 9:1. And it came to pass, when all the kings which [were] on this side Jordan, in the hills, and in the valleys, and in all the coasts of the great sea over against Lebanon, the Hittite, and the Amorite, the Canaanite, the Perizzite, the Hivite, and the Jebusite, heard [thereof]; 1. And it came to pass when all the kings which were beyond Jordan, in the hill country, and in the lowland, and on all the shore of the great sea in front of Lebanon, the Hittite, and the Amorite, the Canaanite, the Perizzite, the Hivite, and the Jebusite, heard thereof;
9:1 And it came to pass, when all the kings which [were] on this side Jordan, in the hills, and in the valleys, and in all the coasts of the great sea over against Lebanon, the Hittite, and the Amorite, the Canaanite, the Perizzite, the Hivite, and the Jebusite, heard: 1: Услышав сие, все цари, которые за Иорданом, на горе и на равнине и по всему берегу великого моря, близ Ливана, Хеттеи, Аморреи, Хананеи, Ферезеи, Евеи и Иевусеи, 9:1 ὡς ως.1 as; how δ᾿ δε though; while ἤκουσαν ακουω hear οἱ ο the βασιλεῖς βασιλευς monarch; king τῶν ο the Αμορραίων αμορραιος the ἐν εν in τῷ ο the πέραν περαν on the other side τοῦ ο the Ιορδάνου ιορδανης Iordanēs; Iorthanis οἱ ο the ἐν εν in τῇ ο the ὀρεινῇ ορεινος mountainous καὶ και and; even οἱ ο the ἐν εν in τῇ ο the πεδινῇ πεδινος flat καὶ και and; even οἱ ο the ἐν εν in πάσῃ πας all; every τῇ ο the παραλίᾳ παραλιος coastal τῆς ο the θαλάσσης θαλασσα sea τῆς ο the μεγάλης μεγας great; loud καὶ και and; even οἱ ο the πρὸς προς to; toward τῷ ο the Ἀντιλιβάνῳ αντιλιβανος and; even οἱ ο the Χετταῖοι χετταιος and; even οἱ ο the Χαναναῖοι χαναναιος Chananaios; Khananeos καὶ και and; even οἱ ο the Φερεζαῖοι φερεζαιος and; even οἱ ο the Ευαῖοι ευαιος and; even οἱ ο the Αμορραῖοι αμορραιος and; even οἱ ο the Γεργεσαῖοι γεργεσαιος and; even οἱ ο the Ιεβουσαῖοι ιεβουσαιος Iebousaios; Ievuseos 9:1 וַ wa וְ and יְהִ֣י yᵊhˈî היה be כִ ḵi כְּ as שְׁמֹ֣עַ šᵊmˈōₐʕ שׁמע hear כָּֽל־ kˈol- כֹּל whole הַ ha הַ the מְּלָכִ֡ים mmᵊlāḵˈîm מֶלֶךְ king אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative] בְּ bᵊ בְּ in עֵ֨בֶר ʕˌēver עֵבֶר opposite הַ ha הַ the יַּרְדֵּ֜ן yyardˈēn יַרְדֵּן Jordan בָּ bā בְּ in † הַ the הָ֣ר hˈār הַר mountain וּ û וְ and בַ va בְּ in † הַ the שְּׁפֵלָ֗ה ššᵊfēlˈā שְׁפֵלָה low land וּ û וְ and בְ vᵊ בְּ in כֹל֙ ḵˌōl כֹּל whole חֹ֚וף ˈḥôf חֹוף shore הַ ha הַ the יָּ֣ם yyˈom יָם sea הַ ha הַ the גָּדֹ֔ול ggāḏˈôl גָּדֹול great אֶל־ ʔel- אֶל to מ֖וּל mˌûl מוּל front הַ ha הַ the לְּבָנֹ֑ון llᵊvānˈôn לְבָנֹון Lebanon הַֽ hˈa הַ the חִתִּי֙ ḥittˌî חִתִּי Hittite וְ wᵊ וְ and הָ֣ hˈā הַ the אֱמֹרִ֔י ʔᵉmōrˈî אֱמֹרִי Amorite הַֽ hˈa הַ the כְּנַעֲנִי֙ kkᵊnaʕᵃnˌî כְּנַעֲנִי Canaanite הַ ha הַ the פְּרִזִּ֔י ppᵊrizzˈî פְּרִזִּי Perizzite הַ ha הַ the חִוִּ֖י ḥiwwˌî חִוִּי Hivite וְ wᵊ וְ and הַ ha הַ the יְבוּסִֽי׃ yᵊvûsˈî יְבוּסִי Jebusite 9:1. quibus auditis cuncti reges trans Iordanem qui versabantur in montanis et in campestribus in maritimis ac litore maris Magni hii quoque qui habitabant iuxta Libanum Hettheus et Amorreus et Chananeus Ferezeus et Eveus et Iebuseus Now when these things were heard of, all the kings beyond the Jordan, that dwelt in the mountains, and in the plains, in the places near the sea, and on the coasts of the great sea, they also that dwell by Libanus, the Hethite, and the Amorrhite, the Chanaanite, the Pherezite, and the Hevite, and the Jebusite, 9:1. And when these things were heard, all the kings across the Jordan, who lived among the mountains and plains, along the coastline and shores of the great sea, also those who were living near Lebanon, the Hittite, and the Amorite, the Canaanite, the Perizzite, and the Hivite, and the Jebusite, 9:1. And it came to pass, when all the kings which [were] on this side Jordan, in the hills, and in the valleys, and in all the coasts of the great sea over against Lebanon, the Hittite, and the Amorite, the Canaanite, the Perizzite, the Hivite, and the Jebusite, heard [thereof]; ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ 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 - 1903-19141-2: Ст. 1–2: составляют общее введение к трем следущим главам (IX–XI). В них намечается новое, начавшееся в то время в населении всей Ханаанской земли, движение — соединить свои силы для общей борьбы с израильским народом. Изображая всеобщность этого движения, библейский писатель указывает, как на сочувствовавших этому стремлению всех царей, владеющих важнейшими областями западно-иорданской страны (горами, долинами и берегом Средиземного моря до Ливана) и вместе с тем перечисляет жившие в ней сильнейшие племена, согласно с III:10.Matthew Henry: Concise Commentary on the Whole Bible - 1706The Application of the Gibeonites. B. C. 1450.1 And it came to pass, when all the kings which were on this side Jordan, in the hills, and in the valleys, and in all the coasts of the great sea over against Lebanon, the Hittite, and the Amorite, the Canaanite, the Perizzite, the Hivite, and the Jebusite, heard thereof; 2 That they gathered themselves together, to fight with Joshua and with Israel, with one accord. Hitherto the Canaanites had acted defensively; the Israelites were the aggressors upon Jericho and Ai. But here the kings of Canaan are in consultation to attack Israel, and concert matters for a vigorous effort of their united forces to check the progress of their victorious arms. Now, 1. It was strange they did not do this sooner. They had notice long since of their approach; Israel's design upon Canaan was no secret; one would have expected that a prudent concern for their common safety would put them upon taking some measures to oppose their coming over Jordan, and maintain that pass against them, or to give them a warm reception as soon as they were over. It was strange they did not attempt to raise the siege of Jericho, or at least fall in with the men of Ai, when they had given them a defeat. But they were, either through presumption or despair, wonderfully infatuated and at their wits' end. Many know not the things that belong to their peace till they are hidden from their eyes. 2. It was more strange that they did it now. Now that the conquest of Jericho had given such a pregnant proof of God's power, and that of Ai of Israel's policy, one would have thought the end of their consultation should be, not to fight with Israel, but to make peace with them, and to gain the best terms they could for themselves. This would have been their wisdom (Luke xiv. 32), but their minds were blinded, and their hearts hardened to their destruction. Observe, (1.) What induced them now at last to enter upon this consultation. When they heard thereof (v. 1), not only of the conquest of Jericho and Ai, but of the convention of the states of Mount Ebal, of which we have an account immediately before,--when they heard that Joshua, as if he thought himself already completely master of the country, had had all his people together, and had read the laws to them by which they must be governed, and taken their promises to submit to those laws,--then they perceived the Israelites were in good earnest, and thought it was high time for them to bestir themselves. The pious devotion of God's people sometimes provokes and exasperates their enemies more than any thing else. (2.) How unanimous they were in their resolves. Though they were many kings of different nations, Hittites, Amorites, Perizzites, &c., doubtless of different interests, and that had often been at variance one with another, yet they determined, nemine contradicente--unanimously, to unite against Israel. O that Israel would learn this of Canaanites, to sacrifice private interests to the public welfare, and to lay aside all animosities among themselves, that they may cordially unite against the common enemies of God's kingdom among men! Adam Clarke: Commentary on the Bible - 18319:1: And it came to pass, when all the kings - heard thereof - From this account it appears that the capture and destruction of Jericho and Ai had been heard of to the remotest parts of the land, that a general fear of the Israelitish arms prevailed, and that the different dynasties or petty governments into which the land was divided, felt all their interests at stake, and determined to make the defense of their country a common cause. This was the most prudent step they could take in their circumstances, and therefore they entered into a confederation in order to arrest the progress of the Israelites. The Great Sea mentioned here is the Mediterranean Sea, the coasts of which were inhabited by the Phoenicians, Syrians, Sidonians, and Philistines. It is very likely that all these united with the Canaanites for their common safety.Albert Barnes: Notes on the Bible - 18349:1: In the hills - See the Num 13:17 note.The valleys - Or "the vale" (the Shephelah, Deu 1:7), which imports the lowland country between the mountains and the sea coast. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18809:1: all the kings: Jos 10:2-5, Jos 10:23, Jos 10:28-39, Jos 11:1-5, Jos 11:10, Jos 11:11, Jos 12:7-24on this: Jos 1:15, Jos 3:17, Jos 5:1, Jos 22:4, Jos 22:7; Deu 4:49 of the great: Jos 1:4, Jos 15:12, Jos 23:4; Num 34:6 Lebanon: Jos 11:17, Jos 12:7, Jos 13:5; Deu 3:25 Hittite: Jos 24:11; Gen 15:18-21; Exo 3:17, Exo 23:23, Exo 23:31, Exo 34:11; Deu 7:1 Carl Friedrich Keil and Franz Delitzsch9:1Josh 9:1, Josh 9:2 form the introduction to chs. 9-11, and correspond to the introduction in Josh 5:1. The news of the miraculous passage of the Israelites through the Jordan had thrown all the kings of Canaan into such despair, that they did not venture to make any attack upon Israel. But they gradually recovered from their first panic, partly, no doubt, in consequence of the failure of the first attack of the Israelites upon Ai, and resolved to join together in making war upon the foreign invaders. The kings of Canaan did this when they heard, sc., what Israel had hitherto undertaken and accomplished, not merely "what Joshua had done to Jericho and Ai" (Knobel): that is to say, all the kings across the Jordan, i.e., in the country to the west of the Jordan (היּרדּן עבר, as in Josh 5:1), viz., "upon the mountains" (not only the mountains of Judah, as in Josh 10:40; Josh 11:16, etc., but all the mountains which run throughout the whole length of Canaan, as in Deut 1:7 and Num 13:17 : see the explanation of the latter passage); "in the lowlands" (shephelah, the low-lying country between the mountains and the sea-coast, which is simply intersected by small ranges of hills; see at Deut 1:7); "and on all the coast of the Great Sea towards Lebanon," i.e., the narrow coast of the Mediterranean Sea from Joppa up to the Ladder of Tyre (see at Deut 1:7). The different tribes of the Canaanites are also mentioned by name, as in Josh 3:10, except that the Girgashites are omitted. These gathered themselves together to fight with Joshua and Israel with one mouth, or with one accord (3Kings 22:13). Geneva 15999:1 And it came to pass, when all the kings which (a) [were] on this side Jordan, in the hills, and in the valleys, and in all the coasts of the (b) great sea over against Lebanon, the Hittite, and the Amorite, the Canaanite, the Perizzite, the Hivite, and the Jebusite, heard [thereof];(a) In respect to the plain of Moab. (b) The main sea called the Mediterranean. John Gill9:1 And it came to pass, when all the kings which were on this side Jordan,.... On the side Israel now were, and was that in which the land of Canaan lay, and was now governed by many kings, and all that were now remaining, even all but the kings of Jericho and Ai, who were slain: both thosein the hills, and in the valleys; that dwelt in the mountainous part of the country, and in the plains of it: and in all the coasts of the great sea, over against Lebanon; who inhabited and governed in that part of the country which lay on the coast of the Mediterranean sea, the country of Phoenicia, in which were Tyre, Sidon, and other cities, and were over against Mount Lebanon, which was on the northern part of the country; according to the Latin version, they dwelt near Lebanon; and according to the Septuagint, near Antilibanus. It seems best, with Noldius (g), to render the words, "even unto Lebanon", for it designs all the sea coasts reaching to it; for all the maritime coasts did not lie over against it: the Hittite, and the Amorite, the Canaanite, the Perizzite, the Hivite, and the Jebusite, heard thereof; what they heard is not said, but to be understood; particularly they heard what had been done by Joshua, and the people of Israel, to Jericho and Ai: and their kings, Josh 9:3. Some think, as Abarbinel, that they had heard of the altar Joshua had made, and of the stones he had set up, and of his reading the law to the people, by which they were to be governed; all which they understood as taking possession of the country, and looking upon it as conquered, and obliging his people to swear fealty to him. All the nations of Canaan are mentioned but the Gergasites; which, according to the Jewish writers, are omitted, because they were but few; the Septuagint version has them in some copies. (g) Concord. Ebr. Part. p. 80. No. 370. Robert Jamieson, A. R. Fausset and David Brown9:1 THE KINGS COMBINE AGAINST ISRAEL. (Jos. 9:1-27)all the kings which were on this side--that is, the western side of Jordan. in the hills, and in ther valleys, and in all the coasts of the great sea--This threefold distinction marks out very clearly a large portion of Canaan. The first designates the hill country, which belonged afterwards to the tribes of Judah and Ephraim: the second, all the low country from Carmel to Gaza; and the third, the shores of the Mediterranean, from the Isthmus of Tyre to the plain of Joppa. (As for the tribes mentioned, see on Num 13:29). heard thereof--that is, of the sacking of Jericho and Ai, as well as the rapid advance of the Israelites into the interior of the country. |
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9:29:2: եկի՛ն ՚ի միասին տա՛լ պատերազմ ընդ Յեսուայ եւ ընդ Իսրայէլի՝ ամենեքին առ հասարակ։ եկին ի միասին տալ պատերազմ ընդ Յեսուայ եւ ընդ Իսրայելի` ամենեքին առ հասարակ:2. ամէնքը միասին եկան պատերազմ մղելու Յեսուի եւ իսրայէլացիների դէմ: 2 Միաբանութեամբ հաւաքուեցան որպէս զի Յեսուին ու Իսրայէլի դէմ պատերազմին։ 9:2: եկի՛ն ՚ի միասին տա՛լ պատերազմ ընդ Յեսուայ եւ ընդ Իսրայէլի՝ ամենեքին առ հասարակ։ 2. ամէնքը միասին եկան պատերազմ մղելու Յեսուի եւ իսրայէլացիների դէմ: 2 Միաբանութեամբ հաւաքուեցան որպէս զի Յեսուին ու Իսրայէլի դէմ պատերազմին։ zohrab-1805▾ eastern-1994▾ western am▾ |
9:22: собрались вместе, дабы единодушно сразиться с Иисусом и Израилем. 9:2 συνήλθοσαν συνερχομαι come with; come together ἐπὶ επι in; on τὸ ο the αὐτὸ αυτος he; him ἐκπολεμῆσαι εκπολεμεω Iēsous; Iisus καὶ και and; even Ισραηλ ισραηλ.1 Israel ἅμα αμα at once; together πάντες πας all; every [a] τότε τοτε at that ᾠκοδόμησεν οικοδομεω build Ἰησοῦς ιησους Iēsous; Iisus θυσιαστήριον θυσιαστηριον altar κυρίῳ κυριος lord; master τῷ ο the θεῷ θεος God Ισραηλ ισραηλ.1 Israel ἐν εν in ὄρει ορος mountain; mount Γαιβαλ γαιβαλ in that ἐνετείλατο εντελλομαι direct; enjoin Μωυσῆς μωσευς Mōseus; Mosefs ὁ ο the θεράπων θεραπων minister κυρίου κυριος lord; master τοῖς ο the υἱοῖς υιος son Ισραηλ ισραηλ.1 Israel καθὰ καθα just as γέγραπται γραφω write ἐν εν in τῷ ο the νόμῳ νομος.1 law Μωυσῆ μωσευς Mōseus; Mosefs θυσιαστήριον θυσιαστηριον altar λίθων λιθος stone ὁλοκλήρων ολοκληρος intact ἐφ᾿ επι in; on οὓς ος who; what οὐκ ου not ἐπεβλήθη επιβαλλω impose; cast on σίδηρος σιδηρος iron καὶ και and; even ἀνεβίβασεν αναβιβαζω pull up; mount ἐκεῖ εκει there ὁλοκαυτώματα ολοκαυτωμα whole offering κυρίῳ κυριος lord; master καὶ και and; even θυσίαν θυσια immolation; sacrifice σωτηρίου σωτηριος salvation; saving [c] καὶ και and; even ἔγραψεν γραφω write Ἰησοῦς ιησους Iēsous; Iisus ἐπὶ επι in; on τῶν ο the λίθων λιθος stone τὸ ο the δευτερονόμιον δευτερονομιον.1 law Μωυσῆ μωσευς Mōseus; Mosefs ὃν ος who; what ἔγραψεν γραφω write ἐνώπιον ενωπιος in the face; facing υἱῶν υιος son Ισραηλ ισραηλ.1 Israel [d] καὶ και and; even πᾶς πας all; every Ισραηλ ισραηλ.1 Israel καὶ και and; even οἱ ο the πρεσβύτεροι πρεσβυτερος senior; older αὐτῶν αυτος he; him καὶ και and; even οἱ ο the δικασταὶ δικαστης justice καὶ και and; even οἱ ο the γραμματεῖς γραμματευς scholar αὐτῶν αυτος he; him παρεπορεύοντο παραπορευομαι travel by / around ἔνθεν ενθαδε this place; back here καὶ και and; even ἔνθεν ενθαδε this place; back here τῆς ο the κιβωτοῦ κιβωτος ark ἀπέναντι απεναντι before; contrary καὶ και and; even οἱ ο the ἱερεῖς ιερευς priest καὶ και and; even οἱ ο the Λευῖται λευιτης Leuΐtēs; Leitis ἦραν αιρω lift; remove τὴν ο the κιβωτὸν κιβωτος ark τῆς ο the διαθήκης διαθηκη covenant κυρίου κυριος lord; master καὶ και and; even ὁ ο the προσήλυτος προσηλυτος proselyte καὶ και and; even ὁ ο the αὐτόχθων αυτοχθων who; what ἦσαν ειμι be ἥμισυ ημισυς half πλησίον πλησιον near; neighbor ὄρους ορος mountain; mount Γαριζιν γαριζιν and; even οἳ ος who; what ἦσαν ειμι be ἥμισυ ημισυς half πλησίον πλησιον near; neighbor ὄρους ορος mountain; mount Γαιβαλ γαιβαλ in that ἐνετείλατο εντελλομαι direct; enjoin Μωυσῆς μωσευς Mōseus; Mosefs ὁ ο the θεράπων θεραπων minister κυρίου κυριος lord; master εὐλογῆσαι ευλογεω commend; acclaim τὸν ο the λαὸν λαος populace; population ἐν εν in πρώτοις πρωτος first; foremost [e] καὶ και and; even μετὰ μετα with; amid ταῦτα ουτος this; he οὕτως ουτως so; this way ἀνέγνω αναγινωσκω read Ἰησοῦς ιησους Iēsous; Iisus πάντα πας all; every τὰ ο the ῥήματα ρημα statement; phrase τοῦ ο the νόμου νομος.1 law τούτου ουτος this; he τὰς ο the εὐλογίας ευλογια commendation; acclamation καὶ και and; even τὰς ο the κατάρας καταρα curse κατὰ κατα down; by πάντα πας all; every τὰ ο the γεγραμμένα γραφω write ἐν εν in τῷ ο the νόμῳ νομος.1 law Μωυσῆ μωσευς Mōseus; Mosefs [f] οὐκ ου not ἦν ειμι be ῥῆμα ρημα statement; phrase ἀπὸ απο from; away πάντων πας all; every ὧν ος who; what ἐνετείλατο εντελλομαι direct; enjoin Μωυσῆς μωσευς Mōseus; Mosefs τῷ ο the Ἰησοῖ ιησους Iēsous; Iisus ὃ ος who; what οὐκ ου not ἀνέγνω αναγινωσκω read Ἰησοῦς ιησους Iēsous; Iisus εἰς εις into; for τὰ ο the ὦτα ους ear πάσης πας all; every ἐκκλησίας εκκλησια assembly υἱῶν υιος son Ισραηλ ισραηλ.1 Israel τοῖς ο the ἀνδράσιν ανηρ man; husband καὶ και and; even ταῖς ο the γυναιξὶν γυνη woman; wife καὶ και and; even τοῖς ο the παιδίοις παιδιον toddler; little child καὶ και and; even τοῖς ο the προσηλύτοις προσηλυτος proselyte τοῖς ο the προσπορευομένοις προσπορευομαι travel near; approach τῷ ο the Ισραηλ ισραηλ.1 Israel 9:2 וַ wa וְ and יִּֽתְקַבְּצ֣וּ yyˈiṯqabbᵊṣˈû קבץ collect יַחְדָּ֔ו yaḥdˈāw יַחְדָּו together לְ lᵊ לְ to הִלָּחֵ֥ם hillāḥˌēm לחם fight עִם־ ʕim- עִם with יְהֹושֻׁ֖עַ yᵊhôšˌuₐʕ יְהֹושֻׁעַ Joshua וְ wᵊ וְ and עִם־ ʕim- עִם with יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel פֶּ֖ה pˌeh פֶּה mouth אֶחָֽד׃ פ ʔeḥˈāḏ . f אֶחָד one 9:2. congregati sunt pariter ut pugnarent contra Iosue et Israhel uno animo eademque sententiaGathered themselves together, to fight against Josue and Israel with one mind, and one resolution. 9:2. gathered themselves together, so that they might fight against Joshua and Israel, with one mind and with the same resolve. 9:2. That they gathered themselves together, to fight with Joshua and with Israel, with one accord. 9:2 That they gathered themselves together, to fight with Joshua and with Israel, with one accord: 2: собрались вместе, дабы единодушно сразиться с Иисусом и Израилем. 9:2 συνήλθοσαν συνερχομαι come with; come together ἐπὶ επι in; on τὸ ο the αὐτὸ αυτος he; him ἐκπολεμῆσαι εκπολεμεω Iēsous; Iisus καὶ και and; even Ισραηλ ισραηλ.1 Israel ἅμα αμα at once; together πάντες πας all; every [a] τότε τοτε at that ᾠκοδόμησεν οικοδομεω build Ἰησοῦς ιησους Iēsous; Iisus θυσιαστήριον θυσιαστηριον altar κυρίῳ κυριος lord; master τῷ ο the θεῷ θεος God Ισραηλ ισραηλ.1 Israel ἐν εν in ὄρει ορος mountain; mount Γαιβαλ γαιβαλ in that ἐνετείλατο εντελλομαι direct; enjoin Μωυσῆς μωσευς Mōseus; Mosefs ὁ ο the θεράπων θεραπων minister κυρίου κυριος lord; master τοῖς ο the υἱοῖς υιος son Ισραηλ ισραηλ.1 Israel καθὰ καθα just as γέγραπται γραφω write ἐν εν in τῷ ο the νόμῳ νομος.1 law Μωυσῆ μωσευς Mōseus; Mosefs θυσιαστήριον θυσιαστηριον altar λίθων λιθος stone ὁλοκλήρων ολοκληρος intact ἐφ᾿ επι in; on οὓς ος who; what οὐκ ου not ἐπεβλήθη επιβαλλω impose; cast on σίδηρος σιδηρος iron καὶ και and; even ἀνεβίβασεν αναβιβαζω pull up; mount ἐκεῖ εκει there ὁλοκαυτώματα ολοκαυτωμα whole offering κυρίῳ κυριος lord; master καὶ και and; even θυσίαν θυσια immolation; sacrifice σωτηρίου σωτηριος salvation; saving [c] καὶ και and; even ἔγραψεν γραφω write Ἰησοῦς ιησους Iēsous; Iisus ἐπὶ επι in; on τῶν ο the λίθων λιθος stone τὸ ο the δευτερονόμιον δευτερονομιον.1 law Μωυσῆ μωσευς Mōseus; Mosefs ὃν ος who; what ἔγραψεν γραφω write ἐνώπιον ενωπιος in the face; facing υἱῶν υιος son Ισραηλ ισραηλ.1 Israel [d] καὶ και and; even πᾶς πας all; every Ισραηλ ισραηλ.1 Israel καὶ και and; even οἱ ο the πρεσβύτεροι πρεσβυτερος senior; older αὐτῶν αυτος he; him καὶ και and; even οἱ ο the δικασταὶ δικαστης justice καὶ και and; even οἱ ο the γραμματεῖς γραμματευς scholar αὐτῶν αυτος he; him παρεπορεύοντο παραπορευομαι travel by / around ἔνθεν ενθαδε this place; back here καὶ και and; even ἔνθεν ενθαδε this place; back here τῆς ο the κιβωτοῦ κιβωτος ark ἀπέναντι απεναντι before; contrary καὶ και and; even οἱ ο the ἱερεῖς ιερευς priest καὶ και and; even οἱ ο the Λευῖται λευιτης Leuΐtēs; Leitis ἦραν αιρω lift; remove τὴν ο the κιβωτὸν κιβωτος ark τῆς ο the διαθήκης διαθηκη covenant κυρίου κυριος lord; master καὶ και and; even ὁ ο the προσήλυτος προσηλυτος proselyte καὶ και and; even ὁ ο the αὐτόχθων αυτοχθων who; what ἦσαν ειμι be ἥμισυ ημισυς half πλησίον πλησιον near; neighbor ὄρους ορος mountain; mount Γαριζιν γαριζιν and; even οἳ ος who; what ἦσαν ειμι be ἥμισυ ημισυς half πλησίον πλησιον near; neighbor ὄρους ορος mountain; mount Γαιβαλ γαιβαλ in that ἐνετείλατο εντελλομαι direct; enjoin Μωυσῆς μωσευς Mōseus; Mosefs ὁ ο the θεράπων θεραπων minister κυρίου κυριος lord; master εὐλογῆσαι ευλογεω commend; acclaim τὸν ο the λαὸν λαος populace; population ἐν εν in πρώτοις πρωτος first; foremost [e] καὶ και and; even μετὰ μετα with; amid ταῦτα ουτος this; he οὕτως ουτως so; this way ἀνέγνω αναγινωσκω read Ἰησοῦς ιησους Iēsous; Iisus πάντα πας all; every τὰ ο the ῥήματα ρημα statement; phrase τοῦ ο the νόμου νομος.1 law τούτου ουτος this; he τὰς ο the εὐλογίας ευλογια commendation; acclamation καὶ και and; even τὰς ο the κατάρας καταρα curse κατὰ κατα down; by πάντα πας all; every τὰ ο the γεγραμμένα γραφω write ἐν εν in τῷ ο the νόμῳ νομος.1 law Μωυσῆ μωσευς Mōseus; Mosefs [f] οὐκ ου not ἦν ειμι be ῥῆμα ρημα statement; phrase ἀπὸ απο from; away πάντων πας all; every ὧν ος who; what ἐνετείλατο εντελλομαι direct; enjoin Μωυσῆς μωσευς Mōseus; Mosefs τῷ ο the Ἰησοῖ ιησους Iēsous; Iisus ὃ ος who; what οὐκ ου not ἀνέγνω αναγινωσκω read Ἰησοῦς ιησους Iēsous; Iisus εἰς εις into; for τὰ ο the ὦτα ους ear πάσης πας all; every ἐκκλησίας εκκλησια assembly υἱῶν υιος son Ισραηλ ισραηλ.1 Israel τοῖς ο the ἀνδράσιν ανηρ man; husband καὶ και and; even ταῖς ο the γυναιξὶν γυνη woman; wife καὶ και and; even τοῖς ο the παιδίοις παιδιον toddler; little child καὶ και and; even τοῖς ο the προσηλύτοις προσηλυτος proselyte τοῖς ο the προσπορευομένοις προσπορευομαι travel near; approach τῷ ο the Ισραηλ ισραηλ.1 Israel 9:2 וַ wa וְ and יִּֽתְקַבְּצ֣וּ yyˈiṯqabbᵊṣˈû קבץ collect יַחְדָּ֔ו yaḥdˈāw יַחְדָּו together לְ lᵊ לְ to הִלָּחֵ֥ם hillāḥˌēm לחם fight עִם־ ʕim- עִם with יְהֹושֻׁ֖עַ yᵊhôšˌuₐʕ יְהֹושֻׁעַ Joshua וְ wᵊ וְ and עִם־ ʕim- עִם with יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel פֶּ֖ה pˌeh פֶּה mouth אֶחָֽד׃ פ ʔeḥˈāḏ . f אֶחָד one 9:2. congregati sunt pariter ut pugnarent contra Iosue et Israhel uno animo eademque sententia Gathered themselves together, to fight against Josue and Israel with one mind, and one resolution. 9:2. gathered themselves together, so that they might fight against Joshua and Israel, with one mind and with the same resolve. 9:2. That they gathered themselves together, to fight with Joshua and with Israel, with one accord. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18809:2: gathered: ch1 20:1-30; Psa 2:1, Psa 2:2, Psa 83:2-8; Pro 11:21; Isa 8:9, Isa 8:10, Isa 8:12, Isa 54:15; Joe 3:9-13; Act 4:26-28; Rev 16:14, Rev 20:8, Rev 20:9accord: Heb. mouth John Gill9:2 That they gathered themselves together to fight with Joshua,and with Israel,.... Not at this time, but they met together to consult what was proper to be done in order to secure themselves, and their people, and put a stop to the successes of the arms of Israel; and for this purpose entered into alliances with each other to assist one another, or at a convenient time and place to join their forces together, and attack Israel, as afterwards they did, Josh 11:1; and this they did with one accord; were unanimous in their councils and resolutions; they all confederated together, and agreed as one man to make a common cause of it, and oppose Israel with their united forces. John Wesley9:2 Together - They entered into a league to do this. Tho' they were many kings of different nations, and doubtless of different interests, often at variance with each other, yet they are all determined to unite against Israel. O that Israel would learn this of Canaanites, to sacrifice private interests to the public good, and to lay aside all animosities among themselves, that they may cordially unite against the common enemy.Robert Jamieson, A. R. Fausset and David Brown9:2 they gathered themselves together, to fight with Joshua and with Israel, with one accord--Although divided by separate interests and often at war with each other, a sense of common danger prompted them to suspend their mutual animosities, that by their united forces they might prevent the land from falling into the hands of foreign masters. |
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9:39:3: Եւ բնակիչքն Գաբաւոնի լուա՛ն զոր ինչ արար Յեսու ընդ Երիքո՛վ եւ ընդ Գայի. Եւ բնակիչքն Գաբաւոնի լուան զոր ինչ արար Յեսու ընդ Երիքով եւ ընդ Գայի:3. Բայց Գաբաւոնի բնակիչները լսելով, թէ ինչ է արել Յեսուն Երիքովին եւ Գայիին, 3 Բայց Գաբաւոնի բնակիչները երբ լսեցին ինչ որ Յեսու Երիքովի ու Գայիի ըրեր էր, 9:3: Եւ բնակիչքն Գաբաւոնի լուա՛ն զոր ինչ արար Յեսու ընդ Երիքո՛վ եւ ընդ Գայի. 3. Բայց Գաբաւոնի բնակիչները լսելով, թէ ինչ է արել Յեսուն Երիքովին եւ Գայիին, 3 Բայց Գաբաւոնի բնակիչները երբ լսեցին ինչ որ Յեսու Երիքովի ու Գայիի ըրեր էր, zohrab-1805▾ eastern-1994▾ western am▾ |
9:33: Но жители Гаваона, услышав, что Иисус сделал с Иерихоном и Гаем, 9:3 καὶ και and; even οἱ ο the κατοικοῦντες κατοικεω settle Γαβαων γαβαων hear πάντα πας all; every ὅσα οσος as much as; as many as ἐποίησεν ποιεω do; make κύριος κυριος lord; master τῇ ο the Ιεριχω ιεριχω Hierichō; Ierikho καὶ και and; even τῇ ο the Γαι γαι Gai; Ye 9:3 וְ wᵊ וְ and יֹשְׁבֵ֨י yōšᵊvˌê ישׁב sit גִבְעֹ֜ון ḡivʕˈôn גִּבְעֹון Gibeon שָׁמְע֗וּ šāmᵊʕˈû שׁמע hear אֵת֩ ʔˌēṯ אֵת [object marker] אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] עָשָׂ֧ה ʕāśˈā עשׂה make יְהֹושֻׁ֛עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua לִֽ lˈi לְ to ירִיחֹ֖ו yrîḥˌô יְרִיחֹוֿ יְרִחֹו Jericho וְ wᵊ וְ and לָ lā לְ to † הַ the עָֽי׃ ʕˈāy עַי Ai 9:3. at hii qui habitabant in Gabaon audientes cuncta quae fecerat Iosue Hiericho et AhiBut they that dwelt in Gabaon, hearing all that Josue had done to Jericho and Hai: 9:3. But those who were living in Gibeon, hearing all that Joshua had done to Jericho and Ai, 9:3. And when the inhabitants of Gibeon heard what Joshua had done unto Jericho and to Ai, 9:3 And when the inhabitants of Gibeon heard what Joshua had done unto Jericho and to Ai: 3: Но жители Гаваона, услышав, что Иисус сделал с Иерихоном и Гаем, 9:3 καὶ και and; even οἱ ο the κατοικοῦντες κατοικεω settle Γαβαων γαβαων hear πάντα πας all; every ὅσα οσος as much as; as many as ἐποίησεν ποιεω do; make κύριος κυριος lord; master τῇ ο the Ιεριχω ιεριχω Hierichō; Ierikho καὶ και and; even τῇ ο the Γαι γαι Gai; Ye 9:3 וְ wᵊ וְ and יֹשְׁבֵ֨י yōšᵊvˌê ישׁב sit גִבְעֹ֜ון ḡivʕˈôn גִּבְעֹון Gibeon שָׁמְע֗וּ šāmᵊʕˈû שׁמע hear אֵת֩ ʔˌēṯ אֵת [object marker] אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] עָשָׂ֧ה ʕāśˈā עשׂה make יְהֹושֻׁ֛עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua לִֽ lˈi לְ to ירִיחֹ֖ו yrîḥˌô יְרִיחֹוֿ יְרִחֹו Jericho וְ wᵊ וְ and לָ lā לְ to † הַ the עָֽי׃ ʕˈāy עַי Ai 9:3. at hii qui habitabant in Gabaon audientes cuncta quae fecerat Iosue Hiericho et Ahi But they that dwelt in Gabaon, hearing all that Josue had done to Jericho and Hai: 9:3. But those who were living in Gibeon, hearing all that Joshua had done to Jericho and Ai, 9:3. And when the inhabitants of Gibeon heard what Joshua had done unto Jericho and to Ai, 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 - 1903-19143-4: К общему движению против израильтян не примкнули, однако, жители Гаваона. Гаваон, в настоящее время деревня Эль-Джиб, верстах в 7: на север от Иерусалима; во время Иисуса Навина он был большим городом, подобным столицам ханаанских царей (X:2), хотя и не имел царя. Он находился на пути из среднего Ханаана к Средиземному морю по Вефоренскому спуску и стоял во главе союза из 4-х близлежащих городов. Жители его из племени Евеев (ст. 7; XI:19) отличались храбростью (X:2). Несмотря на значительную силу, какой располагал Гаваон, управлявшие им старейшины не присоединились к общему движению, а избрали другой способ для того, чтобы избежать участи, постигшей жителей Иерихона и Гая (3: ст.). В том, что было известно им об израильтянах, о выходе их из Египта (9), о победах над заиорданскими царями (10) и завоевании Иерихона и Гая (3), они, подобно Раави, увидели действие высшей силы исповедуемого израильтянами Бога, Который приводит в исполнение Свое решение отдать всю Ханаанскую землю этому народу (24). Поэтому решились «и они», подобно израильтянам при завоевании Гая, употребить хитрость для сохранения своей жизни; это «и они» пред глаголом употребили (4: ст.) выражено в еврейском тексте через «гам гемма», в греко-славянском словами kai ge autoi — и cии, в русском оставлено без перевода.Matthew Henry: Concise Commentary on the Whole Bible - 1706The Artifice of the Gibeonites. B. C. 1450.3 And when the inhabitants of Gibeon heard what Joshua had done unto Jericho and to Ai, 4 They did work wilily, and went and made as if they had been ambassadors, and took old sacks upon their asses, and wine bottles, old, and rent, and bound up; 5 And old shoes and clouted upon their feet, and old garments upon them; and all the bread of their provision was dry and mouldy. 6 And they went to Joshua unto the camp at Gilgal, and said unto him, and to the men of Israel, We be come from a far country: now therefore make ye a league with us. 7 And the men of Israel said unto the Hivites, Peradventure ye dwell among us; and how shall we make a league with you? 8 And they said unto Joshua, We are thy servants. And Joshua said unto them, Who are ye? and from whence come ye? 9 And they said unto him, From a very far country thy servants are come because of the name of the LORD thy God: for we have heard the fame of him, and all that he did in Egypt, 10 And all that he did to the two kings of the Amorites, that were beyond Jordan, to Sihon king of Heshbon, and to Og king of Bashan, which was at Ashtaroth. 11 Wherefore our elders and all the inhabitants of our country spake to us, saying, Take victuals with you for the journey, and go to meet them, and say unto them, We are your servants: therefore now make ye a league with us. 12 This our bread we took hot for our provision out of our houses on the day we came forth to go unto you; but now, behold, it is dry, and it is mouldy: 13 And these bottles of wine, which we filled, were new; and, behold, they be rent: and these our garments and our shoes are become old by reason of the very long journey. 14 And the men took of their victuals, and asked not counsel at the mouth of the LORD. Here, I. The Gibeonites desire to make peace with Israel, being alarmed by the tidings they heard of the destruction of Jericho, v. 3. Other people heard those tidings, and were irritated thereby to make war upon Israel; but the Gibeonites heard them and were induced to make peace with them. Thus the discovery of the glory and grace of God in the gospel is to some a savour of life unto life, but to others a savour of death unto death, 2 Cor. ii. 16. The same sun softens wax and hardens clay. I do not remember that we read any where of a king of Gibeon. Had their government been at this time in a single person, perhaps his heart would have been too high to yield to Israel, and he would have joined with the rest of the kings against Israel. But these four united cities (mentioned v. 17) seem to have been governed by elders, or senators (v. 11), who consulted the common safety more than their own personal dignity. The inhabitants of Gibeon did well for themselves. We have, II. The method they took to compass it. They knew that all the inhabitants of the land of Canaan were to be cut off; perhaps they had some spies in the congregation at Ebal, when the law was read, who observed and brought them notice of the command given to Israel (Deut. vii. 1-3), that they should show no mercy to the Canaanites, give them no quarter in battle, which made them afraid of fighting them, and that they should make no covenant with them, which made them despair of gaining any advantage by treating with them; and therefore there was no way of saving their lives from the sword of Israel unless they could, by disguising themselves, make Joshua believe that they came from some very country, which the Israelites were not commanded to make war upon nor forbidden to make peace with, but were particularly appointed to offer peace to, Deut. xx. 10, 15. Unless they could be admitted under this notion, they saw there was but one way with them: they must submit to the fate of Jericho and Ai. Though the neighbouring princes knew that all the men thereof were mighty (ch. x. 2), and they knew it themselves, yet they durst not contend with Israel, who had an Almighty God on their side. This therefore is the only game they have to play, and observe, 1. They play it very artfully and successfully. Never was any such thing more craftily managed. (1.) They come under the character of ambassadors from a foreign state, which they thought would please the princes of Israel, and make them proud of the honour of being courted by distant countries: we find Hezekiah fond of those that came to him from a far country (Isa. xxxix. 3); they were not used to be thus courted. (2.) They pretended to have undergone the fatigues of a very long journey, and produced what passed for an ocular demonstration of it. It should seem it was then usual for those that undertook long journeys to take with them, as we do now for long voyages, all manner of provision in kind, the country not being furnished as ours is now with houses of entertainment, for the convenience of which, when we have occasion to make use of them, we have reason to be very thankful. Now they here pretended that their provision, when they brought it from home, was fresh and new, but now it appeared to be old and dry, whereas it might well be presumed they had not loitered, but made the best of their way; so that hence it must be inferred that they came, as they said they did, from a very far country: their sacks or portmanteaus were old; the wine was all drunk, and the bottles in which it had been were broken; their shoes and clothes were worse than those of the Israelites in forty years, and their bread was mouldy, v. 4, 5, and again, v. 12, 13. Thus God's Israel have often been deceived and imposed upon with a show of antiquity. But (as bishop Hall expresses it) errors are never the older for being patched, and so seeming old; but those that will be caught with this Gibeonitish stratagem prove they have not consulted with God. And thus there are those who make themselves poor with the badges of want and distress and yet have great riches (Prov. xiii. 7), or at least have no need of relief, by which fraud charity is misplaced and diverted from those that are real objects of it. (3.) When they were suspected, and more strictly examined as to whence they came, they industriously declined telling the name of their country, till the agreement was settled. [1.] The men of Israel suspected a fraud (v. 7): "Peradventure you dwell among us, and then we may not, we must not, make any league with you." This might have discouraged the Gibeonites from urging the matter any further, concluding that if the peace were made the Israelites would not think themselves obliged to keep it, having thus solemnly protested against it in case they dwelt among them; but, knowing that there was no hope at all if they stood it out, they bravely ventured a submission. "Who knows but the people of Israel may save us alive, though thus inveigled into a promise; and if we tell them at last we shall but die." [2.] Joshua put the questions to them, Who are you? and whence come you? He finds himself concerned to stand upon his guard against secret fraud as well as against open force. We in our spiritual warfare must stand against the wiles of the devil, remembering he is a subtle serpent as well as a roaring lion. In all leagues of relation and friendship we must first try and then trust, lest we repent at leisure agreements made in haste. [3.] They would not tell whence they came; but still repeat the same thing: We have come from a very far country, v. 9. They will have it thought that it is a country Joshua knows nothing of nor ever heard of, and therefore would be never the wiser if they should tell him the name of it. (4.) They profess a respect for the God of Israel, the more to ingratiate themselves with Joshua, and we charitably believe they were sincere in this profession: "We have come because of the name of the Lord thy God (v. 9), because of what we have heard of that name, which has convinced us that it is above every name, and because we have a desire towards that name and the remembrance of it, and would gladly come under its protection." (5.) They fetch their inducements from what had been done some time before in Moses's reign, the tidings whereof might easily be supposed ere this to have reached distant regions, the plagues of Egypt and the destruction of Sihon and Og (v. 9, 10), but prudently say nothing of the destruction of Jericho and Ai (though this was the true inducement, v. 3), because they will have it supposed that they came from home long before those conquests were made. We need not be long to seek for reasons why we should submit to the God of Israel; we may be furnished either with new or old, which we will. (6.) They make a general submission--We are our servants; and humbly sue for a general agreement--Make a league with us, v. 11. They insist not upon terms, but will be glad of peace upon any terms; nor will the case admit of delays, lest the fraud be discovered; they would fain have the bargain struck up immediately; if Joshua will but make a league with them, they have all they come for, and they hope their ragged clothes and clouted shoes will be no exception against them. God and Israel reject none for their poverty. But, 2. There is a mixture of good and evil in their conduct. (1.) Their falsehood cannot be justified, nor ought it to be drawn into a precedent. We must not do evil that good may come. Had they owned their country but renounced the idolatries of it, resigning the possession of it to Israel and themselves to the God of Israel, we have reason to think Joshua would have been directed by the oracle of God to spare their lives, and they needed not to have made these pretensions. It is observable that when they had once said, We have come from a far country (v. 6), they found themselves necessitated to say it again (v. 9), and to say what was utterly false concerning their bread, their bottles, and their clothes (v. 12, 13), for one lie is an inlet to another, and that to a third, and so on. The way of that sin is down-hill. But, (2.) Their faith and prudence are to be greatly commended. Our Lord commended even the unjust steward, because he had done wisely and well for himself, Luke xvi. 8. In submitting to Israel, they submitted to the God of Israel, which implied a renunciation of the god they had served, a resignation to the laws of true religion. They had heard enough to convince them of the infinite power of the God of Israel, and thence might infer his other perfections of wisdom and goodness; and how can we do better for ourselves than surrender at discretion to infinite wisdom, and cast ourselves upon the mercy of a God of infinite goodness. The submission of these Gibeonites was the more laudable because it was, [1.] Singular. Their neighbours took another course, and expected they should join with them. [2.] Speedy. They did not stay till Israel had besieged their cities; then it would have been too late to capitulate; but when they were at some distance they desired conditions of peace. Thy way to avoid a judgment is to meet it by repentance. Let us imitate these Gibeonites, and make our peace with God in the rags of humiliation, godly sorrow, and mortification, so our iniquity shall not be our ruin. Let us be servants to Jesus, our blessed Joshua, and make a league with him and the Israel of God, and we shall live. Adam Clarke: Commentary on the Bible - 18319:3: The inhabitants of Gibeon heard - These alone did not join the confederation. Gibeon is supposed to have been the capital of the Hivites. In the division of the land it fell to the lot of Benjamin, Jos 18:25, and was afterwards given to the priests, Jos 21:17. See the note on Jos 10:2.Albert Barnes: Notes on the Bible - 18349:3: Gibeon was the head of the four towns Jos 9:17 occupied by the Hivites Jos 11:19. The inhabitants were Amorites Sa2 21:2; the name "Amorites" being used as a general name for the Canaanite population (Deu 1:44 note). The Hivites seem to have had a non-monarchical form of government (compare Jos 9:3, Jos 9:11), but their city was Jos 10:2 in size and importance equal to those cities which the kings of the country made their capitals. Gibeon signifies "pertaining to a hill," i. e. built on a hill (compare Gibeah and Geba, towns in the same neighborhood), and describes the site, which is on two of the rounded hills unique to this district. It is still known as El-Jib, and lies about five miles north of Jerusalem by the most direct route. It stands at the head of the pass of Beth-horon, through which lies the main route from Jerusalem and the lower Jordan valley to Joppa and the sea coast. Thus from its position, no less than from the number and valor of its people Jos 10:2, it was one of the most important cities of southern Canaan. Gibeon fell within the lot of Benjamin Jos 18:25, and was one of the cities assigned to the priests Jos 21:17. In later times it was famous as the scene of various events (Sa2 2:12-17; Sa2 20:4-13; Kg1 2:28-29, compare with Ch1 16:39). It was for a long time the spot where the tabernacle of Moses, together with the brass altar of burnt offering Ch1 21:29 and other portions of the sacred furniture, were placed. It was the scene of the magnificent ceremonial with which Solomon inaugurated his reign 1 Kings 3, but no doubt lost much of its importance after the tabernacle and its accompaniments were removed to the temple of Solomon.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18809:3: Gibeon: Jos 9:17, Jos 10:2; Sa2 21:1, Sa2 21:2Jericho: jos 6:1-27, jos 8:1-35 Carl Friedrich Keil and Franz Delitzsch9:3But the inhabitants of a republic, which included not only Gibeon the capital, but the towns of Chephirah, Beeroth, and Kirjath-jearim also, acted differently from the rest. Gibeon (Γαβάων, Gabaon, lxx Vulg.) was larger than Ai, being one of the royal cities (Josh 10:2), and was inhabited by Hivites, who were a brave people (Josh 10:7; Josh 11:19). It was afterwards allotted to the tribe of Benjamin, and set apart as a Levitical town (Josh 18:25; Josh 21:17). After the destruction of Nob by Saul, the tabernacle was removed thither, and there it remained till the building of Solomon's temple (1Chron 16:39; 1Chron 21:29; 3Kings 3:4-5; 2Chron 1:3.). According to Josephus, it was forty or fifty stadia from Jerusalem, and judging from its name was built upon a hill. It is to be found in the modern Jib, two good hours' journey to the north-west of Jerusalem, a village of moderate size, on a long chalk hill which overlooks a very fertile, well cultivated plain, or rather a basin, consisting of broad valleys and plains, and rises like a vineyard, in the form of separate terraces (Strauss, Sinai, p. 332). The remains of large massive buildings of great antiquity are still to be seen there, also some fountains, and two large subterraneous reservoirs (vid., Rob. Pal. ii. p. 136). When the Gibeonites heard of the fate of Jericho and Ai, they also did (something) with stratagem. In the expression המּה גּם ("they also") there is a reference implied to what Joshua had done at Jericho and Ai; not, however, to the stratagem resorted to in the case of Ai, as such an allusion would not apply to Jericho. They set out as ambassadors: יצטיּרוּ, from צרר, which occurs in every other instance in the form of a noun, signifying a messenger (Prov 13:17, etc.). In the Hithpael it means to make themselves ambassadors, to travel as ambassadors. The translators of the ancient versions, however, adopted the reading יצטיּדוּ, they provided themselves with food; but this was nothing more than a conjecture founded upon Josh 9:12, and without the slightest critical value. They also took "old sacks upon their asses, and old mended wineskins." מצררים, from צרר, lit. bound together, is very characteristic. There are two modes adopted in the East of repairing skins when torn, viz., inserting a patch, or tying up the piece that is torn in the form of a bag. Here the reference is to the latter, which was most in harmony with their statement, that the skins had got injured upon their long journey. Also "old mended sandals upon their feet, and old clothes upon them (upon their bodies); and all the bread of their provisions had become dry and quite mouldy." נקּדים, lit. furnished with points; נקוד, pointed, speckled (Gen 30:32.). Hence the rendering of the lxx, εὐρωτιῶν; Theod., βεβρωμένοι; Luther, schimmlicht, mouldy; whereas the rendering adopted by Aquila is ἐψαθυρωμένος; by Symmachus, κάπορος, i.e., adustus, torridus; and by the Vulgate, in frusta comminuti, i.e., crumbled. John Gill9:3 And when the inhabitants of Gibeon,.... A large and royal city, a metropolitan one, which had three others belonging to it, and under it, mentioned Josh 9:17; see Josh 10:2; no mention is made of any king over them, perhaps they were governed by elders, Josh 9:11. Though an Arabic writer (h) says, the king of Gibeon wrote to Joshua, and desired security, and sent him large gifts, whom having preserved in safety, Joshua placed on his throne: when theseheard what Joshua had done to Jericho and Ai; had taken the one in a miraculous way, and the other by a stratagem, and had burnt them both, destroyed the inhabitants, plundered their substance, and slew both their kings, all which struck them with terror. (h) Patricides, p. 30. apud Hottinger. Smegm. Oriental. l. 1. c. 8. p. 507. John Wesley9:3 Gibeon - A great and royal city of the Hivites.Robert Jamieson, A. R. Fausset and David Brown9:3 THE GIBEONITES OBTAIN A LEAGUE BY CRAFT. (Josh 9:3-15)when the inhabitants of Gibeon heard--This town, as its name imports, was situated on a rocky eminence, about six miles northwest from Jerusalem, where the modern village of El Jib now stands. It was the capital of the Hivites, and a large important city (Josh 10:2). It seems to have formed, in union with a few other towns in the neighborhood, a free independent state (Josh 9:17) and to have enjoyed a republican government (Josh 9:11). |
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9:49:4: արարին նոքա խորամանկութեամբ՝ ※ եկեալք պաշարովք եւ պատրաստութեամբ. առին քուրձս հնացեալս ՚ի վերայ ուսոց իւրեանց, եւ տիկս գինւոյ հնացեա՛լս եւ պատառատունս կարկատեալս[2215]. [2215] Ոմանք. Եւ արարին նոքա խորամանկութիւն... ՚ի պատառոտունս եւ կարկատունս։ արարին նոքա խորամանկութեամբ` եկեալք պաշարովք եւ պատրաստութեամբ, առին քուրձս հնացեալս ի վերայ [131]ուսոց իւրեանց, եւ տիկս գինւոյ հնացեալս եւ պատառատունս կարկատեալս:4. իրենք էլ խորամանկութիւն արեցին. եկան պաշարով եւ պատրաստութեամբ, իրենց ուսերի վրայ հնացած քուրձեր, մաշուած, պատառոտուն եւ կարկատած գինու տիկեր դրած: 4 Իրենք ալ վարպետութիւն մը բանեցուցին. գացին պաշարներ պատրաստեցին ու իրենց էշերուն վրայ հին քուրձեր ու հին, պատռտած ու կարկտնուած* գինիի տիկեր դրին 9:4: արարին նոքա խորամանկութեամբ՝ ※ եկեալք պաշարովք եւ պատրաստութեամբ. առին քուրձս հնացեալս ՚ի վերայ ուսոց իւրեանց, եւ տիկս գինւոյ հնացեա՛լս եւ պատառատունս կարկատեալս[2215]. [2215] Ոմանք. Եւ արարին նոքա խորամանկութիւն... ՚ի պատառոտունս եւ կարկատունս։ 4. իրենք էլ խորամանկութիւն արեցին. եկան պաշարով եւ պատրաստութեամբ, իրենց ուսերի վրայ հնացած քուրձեր, մաշուած, պատառոտուն եւ կարկատած գինու տիկեր դրած: 4 Իրենք ալ վարպետութիւն մը բանեցուցին. գացին պաշարներ պատրաստեցին ու իրենց էշերուն վրայ հին քուրձեր ու հին, պատռտած ու կարկտնուած* գինիի տիկեր դրին zohrab-1805▾ eastern-1994▾ western am▾ |
9:44: употребили хитрость: пошли, запаслись хлебом на дорогу и положили ветхие мешки на ослов своих и ветхие, изорванные и заплатанные мехи вина; 9:4 καὶ και and; even ἐποίησαν ποιεω do; make καί και and; even γε γε in fact αὐτοὶ αυτος he; him μετὰ μετα with; amid πανουργίας πανουργια craftiness καὶ και and; even ἐλθόντες ερχομαι come; go ἐπεσιτίσαντο επισιτιζομαι and; even ἡτοιμάσαντο ετοιμαζω prepare καὶ και and; even λαβόντες λαμβανω take; get σάκκους σακκος sackcloth; sack παλαιοὺς παλαιος old ἐπὶ επι in; on τῶν ο the ὄνων ονος donkey αὐτῶν αυτος he; him καὶ και and; even ἀσκοὺς ασκος wineskin; skin οἴνου οινος wine παλαιοὺς παλαιος old καὶ και and; even κατερρωγότας καταρρηγνυμι bind; patch 9:4 וַ wa וְ and יַּעֲשׂ֤וּ yyaʕᵃśˈû עשׂה make גַם־ ḡam- גַּם even הֵ֨מָּה֙ hˈēmmā הֵמָּה they בְּ bᵊ בְּ in עָרְמָ֔ה ʕormˈā עָרְמָה prudence וַ wa וְ and יֵּלְכ֖וּ yyēlᵊḵˌû הלך walk וַ wa וְ and יִּצְטַיָּ֑רוּ yyiṣṭayyˈārû ציר [uncertain] וַ wa וְ and יִּקְח֞וּ yyiqḥˈû לקח take שַׂקִּ֤ים śaqqˈîm שַׂק sack בָּלִים֙ bālîm בָּלֶה worn out לַ la לְ to חֲמֹ֣ורֵיהֶ֔ם ḥᵃmˈôrêhˈem חֲמֹור he-ass וְ wᵊ וְ and נֹאדֹ֥ות nōḏˌôṯ נֹאד skin-bottle יַ֨יִן֙ yˈayin יַיִן wine בָּלִ֔ים bālˈîm בָּלֶה worn out וּ û וְ and מְבֻקָּעִ֖ים mᵊvuqqāʕˌîm בקע split וּ û וְ and מְצֹרָרִֽים׃ mᵊṣōrārˈîm צרר wrap, be narrow 9:4. et callide cogitantes tulerunt sibi cibaria saccos veteres asinis inponentes et utres vinarios scissos atque consutosCunningly devising took for themselves provisions, laying old sacks upon their asses, and wine bottles rent and sewed up again, 9:4. planning cleverly, took for themselves provisions, placing old sacks upon their donkeys, and wineskins that had torn and been sewed up, 9:4. They did work wilily, and went and made as if they had been ambassadors, and took old sacks upon their asses, and wine bottles, old, and rent, and bound up; 4. they also did work wilily, and went and made as if they had been ambassadors, and took old sacks upon their asses, and wineskins, old and rent and bound up;
9:4 They did work wilily, and went and made as if they had been ambassadors, and took old sacks upon their asses, and wine bottles, old, and rent, and bound up: 4: употребили хитрость: пошли, запаслись хлебом на дорогу и положили ветхие мешки на ослов своих и ветхие, изорванные и заплатанные мехи вина; 9:4 καὶ και and; even ἐποίησαν ποιεω do; make καί και and; even γε γε in fact αὐτοὶ αυτος he; him μετὰ μετα with; amid πανουργίας πανουργια craftiness καὶ και and; even ἐλθόντες ερχομαι come; go ἐπεσιτίσαντο επισιτιζομαι and; even ἡτοιμάσαντο ετοιμαζω prepare καὶ και and; even λαβόντες λαμβανω take; get σάκκους σακκος sackcloth; sack παλαιοὺς παλαιος old ἐπὶ επι in; on τῶν ο the ὄνων ονος donkey αὐτῶν αυτος he; him καὶ και and; even ἀσκοὺς ασκος wineskin; skin οἴνου οινος wine παλαιοὺς παλαιος old καὶ και and; even κατερρωγότας καταρρηγνυμι bind; patch 9:4 וַ wa וְ and יַּעֲשׂ֤וּ yyaʕᵃśˈû עשׂה make גַם־ ḡam- גַּם even הֵ֨מָּה֙ hˈēmmā הֵמָּה they בְּ bᵊ בְּ in עָרְמָ֔ה ʕormˈā עָרְמָה prudence וַ wa וְ and יֵּלְכ֖וּ yyēlᵊḵˌû הלך walk וַ wa וְ and יִּצְטַיָּ֑רוּ yyiṣṭayyˈārû ציר [uncertain] וַ wa וְ and יִּקְח֞וּ yyiqḥˈû לקח take שַׂקִּ֤ים śaqqˈîm שַׂק sack בָּלִים֙ bālîm בָּלֶה worn out לַ la לְ to חֲמֹ֣ורֵיהֶ֔ם ḥᵃmˈôrêhˈem חֲמֹור he-ass וְ wᵊ וְ and נֹאדֹ֥ות nōḏˌôṯ נֹאד skin-bottle יַ֨יִן֙ yˈayin יַיִן wine בָּלִ֔ים bālˈîm בָּלֶה worn out וּ û וְ and מְבֻקָּעִ֖ים mᵊvuqqāʕˌîm בקע split וּ û וְ and מְצֹרָרִֽים׃ mᵊṣōrārˈîm צרר wrap, be narrow 9:4. et callide cogitantes tulerunt sibi cibaria saccos veteres asinis inponentes et utres vinarios scissos atque consutos Cunningly devising took for themselves provisions, laying old sacks upon their asses, and wine bottles rent and sewed up again, 9:4. planning cleverly, took for themselves provisions, placing old sacks upon their donkeys, and wineskins that had torn and been sewed up, 9:4. They did work wilily, and went and made as if they had been ambassadors, and took old sacks upon their asses, and wine bottles, old, and rent, and bound up; ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18319:4: They did work wilily - Finesse of this kind is allowed by the conduct of all nations; and stratagems in war are all considered as legal. Nine tenths of the victories gained are attributable to stratagem; all sides practice them, and therefore none can condemn them. Much time and labor have been lost in the inquiry, "Did not the Gibeonites tell lies?" Certainly they did, and what is that to us? Does the word of God commend them for it? It does not. Are they held up to us as examples! Surely no. They did what any other nation would have done in their circumstances, and we have nothing to do with their example. Had they come to the Israelites, and simply submitted themselves without opposition and without fraud, they had certainly fared much better. Lying and hypocrisy always defeat their own purpose, and at best can succeed only for a short season. Truth and honesty never wear out.Old sacks - and wine bottles, old, etc. - They pretended to have come from a very distant country, and that their sacks and the goat-skins that served them for carrying their wine and water in, were worn out by the length of the journey. Albert Barnes: Notes on the Bible - 18349:4: They did work wilily - literally, "they also," or "they too, did work, etc." The "also" serves, apparently, to connect the stratagem of the Gibeonites with that employed by the Israelites before Ai. It hints that the Gibeonites resolved to meet craft with craft.Rent and bound up - i. e. the wine skins were torn and roughly repaired by tying up the edges of the tear. The more thorough and careful way, hardly feasible in a hasty journey, would have been to insert a patch. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18809:4: work wilily: Gen 34:13; Kg1 20:31-33; Mat 10:16; Luk 16:8ambassadors: The word tzir, an ambassador, properly denotes a hinge; because an ambassador is a person upon whom the business turns as upon a hinge. So the Latin Cardinalis, from cardo, a hinge, was the title of the prime minister of the emperor Theodosius, though now applied only to the Pope's electors and counsellors. wine bottles: These bottles being made of skin, were consequently liable to be rent, and capable of being mended; which is done, according to Chardin, by putting in a piece, or by gathering up the wounded piece in the manner of a purse; and sometimes by inserting a flat piece of wood. Psa 119:83; Mat 9:17; Mar 2:22; Luk 5:37, Luk 5:38 Geneva 15999:4 They did work wilily, and went and made as if they had been ambassadors, and took old sacks upon their asses, and wine bottles, old, and rent, and (c) bound up;(c) Because they were all worn. John Gill9:4 And they did work wilily,.... Acted craftily, dealt in much cunning and subtlety; our version leaves out a very emphatic word, "also"; they also, as well as other nations, acted a cunning part, but in a different way; they did not enter into consultations and alliances with others, how to defend themselves, but made use of a stratagem to make peace, and enter into a league with Israel; or also as the Israelites had done, either as Simeon and Levi had dealt craftily with the Shechemites, who were Hivites, Gen 34:2; so now the Gibeonites, who also were Hivites, Josh 9:7; wrought in a wily and crafty manner with them, so Jarchi; or as the Israelites had lately done in the affair of Ai:and went and made as if they had been ambassadors: from some states in a foreign country, sent on an embassy to the people of Israel, to compliment them on their successes, and to enter into alliance with them, which they thought would be pleasing and acceptable to them; the Targum is,"they prepared food,''which they took with them for their journey; and so the Septuagint, Vulgate Latin, Syriac, and Arabic versions: and took old sacks upon their asses: in which they put, their provisions: and wine bottles, old, and rent, and bound up: not made of glass, as ours usually are, but of the skins of beasts, as the bottles in the eastern countries commonly were; which in time grew old, and were rent and burst, and they were obliged to mend them, and bind them up, that they might hold together, and retain the liquor put into them, see Mt 9:17. John Wesley9:4 Been ambassadors - Sent from a far country.Robert Jamieson, A. R. Fausset and David Brown9:4 They did work wilily--They acted with dexterous policy, seeking the means of self-preservation, not by force, which they were convinced would be unavailing, but by artful diplomacy.took old sacks upon their asses--Travellers in the East transport their luggage on beasts of burden; the poorer sort stow all their necessaries, food, clothes, utensils together, in a woollen or hair-cloth sack, laid across the shoulders of the beast they ride upon. wine bottles, old, and rent, and bound up--Goat-skins, which are better adapted for carrying liquor of any kind fresh and good, than either earthenware, which is porous, or metallic vessels, which are soon heated by the sun. These skin bottles are liable to be rent when old and much used; and there are various ways of mending them--by inserting a new piece of leather, or by gathering together the edges of the rent and sewing them in the form of a purse, or by putting a round flat splinter of wood into the hole. |
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9:59:5: եւ անկանուրդք կօշկաց նոցա՝ հողաթափք իւրեանց հնացեալք եւ կարկատեալք յոտս իւրեանց. եւ հանդերձք իւրեանց հնացեալք զանձամբք իւրեանց. եւ հաց պաշարի իւրեանց չորացեալ եւ ճըճեկեր[2216]. [2216] Այլք. Անկարուրդք. կամ՝ անկարուրդս։ Ոմանք. Պաշարոյ իւրեանց հնացեալ չորացեալ եւ ճիճեկեր։ եւ [132]անկանուրդք կօշկաց նոցա,`` հողաթափք իւրեանց հնացեալք եւ կարկատեալք յոտս իւրեանց, եւ հանդերձք իւրեանց հնացեալք զանձամբք իւրեանց, եւ հաց պաշարի իւրեանց չորացեալ եւ ճճեկեր:5. Նրանց կօշիկների կարերը քանդուած էին, նրանց ոտքերի հողաթափները հնացած եւ կարկատած էին, նրանց վրայի զգեստները հնացած էին, եւ նրանց հացի պաշարը չորացած եւ բորբոսնած էր: 5 Եւ իրենց ոտքերուն կօշիկները հինցած ու կարկտնուած էին ու վրանին ալ հին լաթեր առին եւ բոլոր իրենց պաշար առած հացը չորցած ու մգլոտած էր 9:5: եւ անկանուրդք կօշկաց նոցա՝ հողաթափք իւրեանց հնացեալք եւ կարկատեալք յոտս իւրեանց. եւ հանդերձք իւրեանց հնացեալք զանձամբք իւրեանց. եւ հաց պաշարի իւրեանց չորացեալ եւ ճըճեկեր[2216]. [2216] Այլք. Անկարուրդք. կամ՝ անկարուրդս։ Ոմանք. Պաշարոյ իւրեանց հնացեալ չորացեալ եւ ճիճեկեր։ 5. Նրանց կօշիկների կարերը քանդուած էին, նրանց ոտքերի հողաթափները հնացած եւ կարկատած էին, նրանց վրայի զգեստները հնացած էին, եւ նրանց հացի պաշարը չորացած եւ բորբոսնած էր: 5 Եւ իրենց ոտքերուն կօշիկները հինցած ու կարկտնուած էին ու վրանին ալ հին լաթեր առին եւ բոլոր իրենց պաշար առած հացը չորցած ու մգլոտած էր zohrab-1805▾ eastern-1994▾ western am▾ |
9:55: и обувь на ногах их была ветхая с заплатами, и одежда на них ветхая; и весь дорожный хлеб их был сухой и заплесневелый. 9:5 καὶ και and; even τὰ ο the κοῖλα κοιλος the ὑποδημάτων υποδημα shoe αὐτῶν αυτος he; him καὶ και and; even τὰ ο the σανδάλια σανδαλιον sandal αὐτῶν αυτος he; him παλαιὰ παλαιος old καὶ και and; even καταπεπελματωμένα καταπελματοομαι in τοῖς ο the ποσὶν πους foot; pace αὐτῶν αυτος he; him καὶ και and; even τὰ ο the ἱμάτια ιματιον clothing; clothes αὐτῶν αυτος he; him πεπαλαιωμένα παλαιοω antiquate; grow old ἐπάνω επανω upon; above αὐτῶν αυτος he; him καὶ και and; even ὁ ο the ἄρτος αρτος bread; loaves αὐτῶν αυτος he; him τοῦ ο the ἐπισιτισμοῦ επισιτισμος provisions ξηρὸς ξηρος withered; dry καὶ και and; even εὐρωτιῶν ευρωτια and; even βεβρωμένος βιβρωσκω eat 9:5 וּ û וְ and נְעָלֹ֨ות nᵊʕālˌôṯ נַעַל sandal בָּלֹ֤ות bālˈôṯ בָּלֶה worn out וּ û וְ and מְטֻלָּאֹות֙ mᵊṭullāʔôṯ טלא patch בְּ bᵊ בְּ in רַגְלֵיהֶ֔ם raḡlêhˈem רֶגֶל foot וּ û וְ and שְׂלָמֹ֥ות śᵊlāmˌôṯ שַׂלְמָה wrapper בָּלֹ֖ות bālˌôṯ בָּלֶה worn out עֲלֵיהֶ֑ם ʕᵃlêhˈem עַל upon וְ wᵊ וְ and כֹל֙ ḵˌōl כֹּל whole לֶ֣חֶם lˈeḥem לֶחֶם bread צֵידָ֔ם ṣêḏˈām צַיִד provision יָבֵ֖שׁ yāvˌēš יבשׁ be dry הָיָ֥ה hāyˌā היה be נִקֻּדִֽים׃ niqquḏˈîm נִקֻּדִים crumbs 9:5. calciamentaque perantiqua quae ad indicium vetustatis pittaciis consuta erant induti veteribus vestimentis panes quoque quos portabant ob viaticum duri erant et in frusta comminutiAnd very old shoes, which for a show of age were clouted with patches, and old garments upon them: the loaves also, which they carried for provisions by the way, were hard, and broken into pieces: 9:5. and having very old shoes, which had been sewn with patches indicating their age, and being clothed in old garments, having also loaves, which they carried as food for the journey, which were hard and broken into pieces. 9:5. And old shoes and clouted upon their feet, and old garments upon them; and all the bread of their provision was dry [and] mouldy. 5. and old shoes and clouted upon their feet, and old garments upon them; and all the bread of their provision was dry and was become mouldy.
9:5 And old shoes and clouted upon their feet, and old garments upon them; and all the bread of their provision was dry [and] mouldy: 5: и обувь на ногах их была ветхая с заплатами, и одежда на них ветхая; и весь дорожный хлеб их был сухой и заплесневелый. 9:5 καὶ και and; even τὰ ο the κοῖλα κοιλος the ὑποδημάτων υποδημα shoe αὐτῶν αυτος he; him καὶ και and; even τὰ ο the σανδάλια σανδαλιον sandal αὐτῶν αυτος he; him παλαιὰ παλαιος old καὶ και and; even καταπεπελματωμένα καταπελματοομαι in τοῖς ο the ποσὶν πους foot; pace αὐτῶν αυτος he; him καὶ και and; even τὰ ο the ἱμάτια ιματιον clothing; clothes αὐτῶν αυτος he; him πεπαλαιωμένα παλαιοω antiquate; grow old ἐπάνω επανω upon; above αὐτῶν αυτος he; him καὶ και and; even ὁ ο the ἄρτος αρτος bread; loaves αὐτῶν αυτος he; him τοῦ ο the ἐπισιτισμοῦ επισιτισμος provisions ξηρὸς ξηρος withered; dry καὶ και and; even εὐρωτιῶν ευρωτια and; even βεβρωμένος βιβρωσκω eat 9:5 וּ û וְ and נְעָלֹ֨ות nᵊʕālˌôṯ נַעַל sandal בָּלֹ֤ות bālˈôṯ בָּלֶה worn out וּ û וְ and מְטֻלָּאֹות֙ mᵊṭullāʔôṯ טלא patch בְּ bᵊ בְּ in רַגְלֵיהֶ֔ם raḡlêhˈem רֶגֶל foot וּ û וְ and שְׂלָמֹ֥ות śᵊlāmˌôṯ שַׂלְמָה wrapper בָּלֹ֖ות bālˌôṯ בָּלֶה worn out עֲלֵיהֶ֑ם ʕᵃlêhˈem עַל upon וְ wᵊ וְ and כֹל֙ ḵˌōl כֹּל whole לֶ֣חֶם lˈeḥem לֶחֶם bread צֵידָ֔ם ṣêḏˈām צַיִד provision יָבֵ֖שׁ yāvˌēš יבשׁ be dry הָיָ֥ה hāyˌā היה be נִקֻּדִֽים׃ niqquḏˈîm נִקֻּדִים crumbs 9:5. calciamentaque perantiqua quae ad indicium vetustatis pittaciis consuta erant induti veteribus vestimentis panes quoque quos portabant ob viaticum duri erant et in frusta comminuti And very old shoes, which for a show of age were clouted with patches, and old garments upon them: the loaves also, which they carried for provisions by the way, were hard, and broken into pieces: 9:5. and having very old shoes, which had been sewn with patches indicating their age, and being clothed in old garments, having also loaves, which they carried as food for the journey, which were hard and broken into pieces. 9:5. And old shoes and clouted upon their feet, and old garments upon them; and all the bread of their provision was dry [and] mouldy. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jg▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18319:5: Old shoes and clouted - Their sandals, they pretended had been worn out by long and difficult travelling, and they had been obliged to have them frequently patched during the way; their garments also were worn thin; and what remained of their bread was mouldy - spotted with age, or, as our old version has it, bored - pierced with many holes by the vermin which had bred in it, through the length of the time it had been in their sacks; and this is the most literal meaning of the original נקדים nikkudim, which means spotted or pierced with many holes. The old and clouted shoes have been a subject of some controversy: the Hebrew word בלות baloth signifies worn out, from בלה balah, to wear away; and מטלאות metullaoth, from טלא tala, to spot or patch, i.e., spotted with patches. Our word clouted, in the Anglo-Saxon signifies seamed up, patched; from clout, rag, or small piece of cloth, used for piecing or patching. But some suppose the word here comes from clouet, the diminutive of clou, a small nail, with which the Gibeonites had fortified the soles of their shoes, to prevent them from wearing out in so long a journey; but this seems very unlikely; and our old English term clouted - seamed or patched - expresses the spirit of the Hebrew word.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18809:5: old shoes: Jos 9:13; Deu 29:5, Deu 33:25; Luk 15:22clouted: The word clouted signifies here patched, from the Anglo-Saxon clut, a clout or rag; and not nailed from the French clou, a nail. John Gill9:5 And old shoes and clouted upon their feet,.... Which being worn out, were patched with various pieces of leather:and old garments upon them; full of holes and rents, ragged and patched: and the bread of their provision was dry and mouldy; having been kept a long time, and unfit for use; or like cakes over baked and burnt, as the Targum and Jarchi: the word for "mouldy" signifies pricked, pointed, spotted, as mouldy bread has in it spots of different colours, as white, red, green, and black, as Kimchi and Ben Melech interpret it; or it signifies bread so dry, as Ben Gersom notes, that it crumbles into pieces easily, with which the Vulgate Latin version agrees; or rather through being long kept, it was become dry and hard like crusts, so Noldius (i); or very hard, like bread twice baked, as Castell (k). (i) P. 379. No. 1218. (k) Lex. col. 2395. Robert Jamieson, A. R. Fausset and David Brown9:5 old shoes and clouted--Those who have but one ass or mule for themselves and baggage frequently dismount and walk--a circumstance which may account for the worn shoes of the pretended travellers.bread . . . dry and mouldy--This must have been that commonly used by travellers--a sort of biscuit made in the form of large rings, about an inch thick, and four or five inches in diameter. Not being so well baked as our biscuits, it becomes hard and mouldy from the moisture left in the dough. It is usually soaked in water previous to being used. |
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9:69:6: եւ եկին առ Յեսու ՚ի բանակն Իսրայէլի ՚ի Գաղգաղա։ Եւ ասեն ցՅեսու եւ ցամենայն Իսրայէլ. Յերկրէ՛ հեռաստանէ եկեալ եմք, եւ արդ՝ դի՛ք ընդ մեզ ուխտ։ Եւ ասեն որդիքն Իսրայէլի ցՔոռացին. եւ եկին առ Յեսու ի բանակն Իսրայելի ի Գաղգաղա, եւ ասեն ցՅեսու եւ ցամենայն Իսրայէլ. Յերկրէ հեռաստանէ եկեալ եմք, եւ արդ` դիք ընդ մեզ ուխտ:6. Նրանք եկան Յեսուի մօտ, իսրայէլացիների բանակատեղին, Գաղգաղա եւ Յեսուին ու բոլոր իսրայէլացիներին ասացին. «Հեռու երկրից ենք եկել, արդ, մեզ հետ դաշի՛նք կնքեցէք»: 6 Ու Յեսուին բանակը գացին՝ Գաղգաղայի մէջ եւ անոր ու Իսրայէլի մարդոց ըսին. «Մենք հեռու երկրէ կու գանք. ուստի մեզի հետ դաշինք կնքեցէք»։ 9:6: եւ եկին առ Յեսու ՚ի բանակն Իսրայէլի ՚ի Գաղգաղա։ Եւ ասեն ցՅեսու եւ ցամենայն Իսրայէլ. Յերկրէ՛ հեռաստանէ եկեալ եմք, եւ արդ՝ դի՛ք ընդ մեզ ուխտ։ Եւ ասեն որդիքն Իսրայէլի ցՔոռացին. 6. Նրանք եկան Յեսուի մօտ, իսրայէլացիների բանակատեղին, Գաղգաղա եւ Յեսուին ու բոլոր իսրայէլացիներին ասացին. «Հեռու երկրից ենք եկել, արդ, մեզ հետ դաշի՛նք կնքեցէք»: 6 Ու Յեսուին բանակը գացին՝ Գաղգաղայի մէջ եւ անոր ու Իսրայէլի մարդոց ըսին. «Մենք հեռու երկրէ կու գանք. ուստի մեզի հետ դաշինք կնքեցէք»։ zohrab-1805▾ eastern-1994▾ western am▾ |
9:66: Они пришли к Иисусу в стан [Израильский] в Галгал и сказали ему и всем Израильтянам: из весьма дальней земли пришли мы; итак заключите с нами союз. 9:6 καὶ και and; even ἤλθοσαν ερχομαι come; go πρὸς προς to; toward Ἰησοῦν ιησους Iēsous; Iisus εἰς εις into; for τὴν ο the παρεμβολὴν παρεμβολη encampment; barracks Ισραηλ ισραηλ.1 Israel εἰς εις into; for Γαλγαλα γαλγαλα and; even εἶπαν επω say; speak πρὸς προς to; toward Ἰησοῦν ιησους Iēsous; Iisus καὶ και and; even Ισραηλ ισραηλ.1 Israel ἐκ εκ from; out of γῆς γη earth; land μακρόθεν μακροθεν from far ἥκαμεν ηκω here καὶ και and; even νῦν νυν now; present διάθεσθε διατιθεμαι put through; make ἡμῖν ημιν us διαθήκην διαθηκη covenant 9:6 וַ wa וְ and יֵּלְכ֧וּ yyēlᵊḵˈû הלך walk אֶל־ ʔel- אֶל to יְהֹושֻׁ֛עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua אֶל־ ʔel- אֶל to הַֽ hˈa הַ the מַּחֲנֶ֖ה mmaḥᵃnˌeh מַחֲנֶה camp הַ ha הַ the גִּלְגָּ֑ל ggilgˈāl גִּלְגָּל Gilgal וַ wa וְ and יֹּאמְר֨וּ yyōmᵊrˌû אמר say אֵלָ֜יו ʔēlˈāʸw אֶל to וְ wᵊ וְ and אֶל־ ʔel- אֶל to אִ֣ישׁ ʔˈîš אִישׁ man יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel מֵ mē מִן from אֶ֤רֶץ ʔˈereṣ אֶרֶץ earth רְחֹוקָה֙ rᵊḥôqˌā רָחֹוק remote בָּ֔אנוּ bˈānû בוא come וְ wᵊ וְ and עַתָּ֖ה ʕattˌā עַתָּה now כִּרְתוּ־ kirᵊṯû- כרת cut לָ֥נוּ lˌānû לְ to בְרִֽית׃ vᵊrˈîṯ בְּרִית covenant 9:6. perrexeruntque ad Iosue qui tunc morabatur in castris Galgalae et dixerunt ei atque omni simul Israheli de terra longinqua venimus pacem vobiscum facere cupientes responderuntque viri Israhel ad eos atque dixeruntAnd they went to Josue, who then abode in the camp at Galgal, and said to him, and to all Israel with him: We are come from a far country, desiring to make peace with you. And the children of Israel answered them, and said: 9:6. And they traveled to Joshua, who at that time was staying in the camp at Gilgal. And they said to him, and to all of Israel with him, “We have come from a far away land, desiring to make peace with you.” And the sons of Israel responded to them, and said, 9:6. And they went to Joshua unto the camp at Gilgal, and said unto him, and to the men of Israel, We be come from a far country: now therefore make ye a league with us. 6. And they went to Joshua unto the camp at Gilgal, and said unto him, and to the men of Israel, We are come from a far country: now therefore make ye a covenant with us.
9:6 And they went to Joshua unto the camp at Gilgal, and said unto him, and to the men of Israel, We be come from a far country: now therefore make ye a league with us: 6: Они пришли к Иисусу в стан [Израильский] в Галгал и сказали ему и всем Израильтянам: из весьма дальней земли пришли мы; итак заключите с нами союз. 9:6 καὶ και and; even ἤλθοσαν ερχομαι come; go πρὸς προς to; toward Ἰησοῦν ιησους Iēsous; Iisus εἰς εις into; for τὴν ο the παρεμβολὴν παρεμβολη encampment; barracks Ισραηλ ισραηλ.1 Israel εἰς εις into; for Γαλγαλα γαλγαλα and; even εἶπαν επω say; speak πρὸς προς to; toward Ἰησοῦν ιησους Iēsous; Iisus καὶ και and; even Ισραηλ ισραηλ.1 Israel ἐκ εκ from; out of γῆς γη earth; land μακρόθεν μακροθεν from far ἥκαμεν ηκω here καὶ και and; even νῦν νυν now; present διάθεσθε διατιθεμαι put through; make ἡμῖν ημιν us διαθήκην διαθηκη covenant 9:6 וַ wa וְ and יֵּלְכ֧וּ yyēlᵊḵˈû הלך walk אֶל־ ʔel- אֶל to יְהֹושֻׁ֛עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua אֶל־ ʔel- אֶל to הַֽ hˈa הַ the מַּחֲנֶ֖ה mmaḥᵃnˌeh מַחֲנֶה camp הַ ha הַ the גִּלְגָּ֑ל ggilgˈāl גִּלְגָּל Gilgal וַ wa וְ and יֹּאמְר֨וּ yyōmᵊrˌû אמר say אֵלָ֜יו ʔēlˈāʸw אֶל to וְ wᵊ וְ and אֶל־ ʔel- אֶל to אִ֣ישׁ ʔˈîš אִישׁ man יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel מֵ mē מִן from אֶ֤רֶץ ʔˈereṣ אֶרֶץ earth רְחֹוקָה֙ rᵊḥôqˌā רָחֹוק remote בָּ֔אנוּ bˈānû בוא come וְ wᵊ וְ and עַתָּ֖ה ʕattˌā עַתָּה now כִּרְתוּ־ kirᵊṯû- כרת cut לָ֥נוּ lˌānû לְ to בְרִֽית׃ vᵊrˈîṯ בְּרִית covenant 9:6. perrexeruntque ad Iosue qui tunc morabatur in castris Galgalae et dixerunt ei atque omni simul Israheli de terra longinqua venimus pacem vobiscum facere cupientes responderuntque viri Israhel ad eos atque dixerunt And they went to Josue, who then abode in the camp at Galgal, and said to him, and to all Israel with him: We are come from a far country, desiring to make peace with you. And the children of Israel answered them, and said: 9:6. And they traveled to Joshua, who at that time was staying in the camp at Gilgal. And they said to him, and to all of Israel with him, “We have come from a far away land, desiring to make peace with you.” And the sons of Israel responded to them, and said, 9:6. And they went to Joshua unto the camp at Gilgal, and said unto him, and to the men of Israel, We be come from a far country: now therefore make ye a league with us. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18319:6: Make ye a league with us - כרתו לנו ברית kirethu lanu berith, cut, or divide, the covenant sacrifice with us. From this it appears that heathenism at this time had its sacrifices, and covenants were ratified by sacrificing to and invoking the objects of their adoration.Albert Barnes: Notes on the Bible - 18349:6: Camp at Gilgal - While Joshua was engaged in more distant enterprises, the women, children, and property of the Israelites were left with a sufficient guard at this place, where they had been established immediately after crossing the Jordan Jos 5:9.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18809:6: the camp: Jos 5:10, Jos 10:43We be: Jos 9:9; Deu 20:11-15; Kg1 8:41; Kg2 20:14 make ye: Kirthoo lanoo berith, "cut or divide with us a covenant," or rather the covenant sacrifice offered on these occasions. (See note on Deu 29:12.) Carl Friedrich Keil and Franz Delitzsch9:6Having made these preparations, they went to the Israelitish camp at Gilgal (Jiljilia), introduced themselves to the men of Israel (אישׁ, in a collective sense, the plural being but little used, and only occurring in Prov 8:4; Is 53:3, and Ps 141:4) as having come from a distant land, and asked them to make a league with them. But the Israelites hesitated, and said to the Hivites, i.e., the Gibeonites who were Hivites, that they might perhaps be living in the midst of them (the Israelites), i.e., in the land of Canaan, which the Israelites already looked upon as their own; and if so, how could they make a league with them? This hesitation on their part was founded upon the express command of God, that they were not to make any league with the tribes of Canaan (Ex 23:32; Ex 34:12; Num 33:55; Deut 7:2, etc.). In reply to this the Gibeonites simply said, "We are thy servants" (Josh 9:8), i.e., we are at thy service, which, according to the obsequious language common in the East, was nothing more than a phrase intended to secure the favour of Joshua, and by no means implied a readiness on their part to submit to the Israelites and pay them tribute, as Rosenmller, Knobel, and others suppose; for, as Grotius correctly observes, what they wished for was "a friendly alliance, by which both their territory and also full liberty would be secured to themselves." The Keri ויּאמר (Josh 9:7) is nothing more than a critical conjecture, occasioned not so much by the singular אישׁ, which is frequently construed in the historical writings as a collective noun with a plural verb, as by the singular suffix attached to בּקרבּי, which is to be explained on the ground that only one of the Israelites (viz., Joshua) was speaking as the mouthpiece of all the rest. The plural ויּאמרוּ is used, because Joshua spoke in the name of the people. John Gill9:6 And they went to Joshua, unto the camp at Gilgal,.... From whence it appears, that after Jericho and Ai were destroyed, the army of Israel returned to their encampment at Gilgal, Josh 5:10; and here they were when the Gibeonites applied to them:and said unto him, and to the men of Israel; not to the whole body of the people, but either to the seventy elders, the great council, who were with Joshua, or the princes of the congregation, after mentioned, who are said to swear to them; and so some render the words, "to the chief men of Israel" (l); the word "Ish" here used sometimes denotes an eminent person or persons, see Is 2:9, we be come from a far country; this lie they told, that they might not be thought to be inhabitants of Canaan, and be destroyed as those of Jericho and Ai were; and as the rest of the inhabitants would be, of which they had intelligence, as the design of the Israelites, and what their orders were; according to Jerom (m), Gibeon was but four miles from Bethel, unless he means Gibeah; however, it could not be at a much greater distance; and as Gilgal was a mile and a quarter from Jericho, where the Gibeonites now were, and Ai but three miles from Jericho, and Bethel a mile from thence, and Gibeon four miles from Bethel, they were come but little more than nine miles. Bunting (n) makes it twelve miles from Gilgal to Gibeon: now therefore make yea league with us; offensive and defensive, to help and assist each other against a common enemy. (l) "primoribus viris Israelis", Junius & Tremellius; so Piscator. (m) De loc. Heb. fol. 92. A. (n) Travels, p. 96. John Wesley9:6 The camp at Gilgal - The place of their head - quarters. Men of Israel - To those who used to meet in council with Joshua, to whom it belonged to make leagues, even the princes of the congregation. Now therefore - Because we are not of this people, whom, as we are informed, you are obliged utterly to destroy.Robert Jamieson, A. R. Fausset and David Brown9:6 they went to Joshua unto the camp at Gilgal--Arrived at the Israelitish headquarters, the strangers obtained an interview with Joshua and the elders, to whom they opened their business. |
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9:79:7: Տե՛ս՝ գուցէ՛ առ իս բնակեալ իցես, եւ զիա՞րդ դնեմք ընդ քեզ ուխտ[2217]։ [2217] Ոմանք. Գուցէ աստ բնակեալ իցես, եւ զիարդ դնիցեմք ընդ քեզ։ Եւ ասեն [133]որդիքն Իսրայելի ցՔոռացին. Տես` գուցէ`` առ իս բնակեալ իցես, եւ զիա՞րդ դնեմք ընդ քեզ ուխտ:7. Իսկ իսրայէլացիներն ասացին քոռացիներին. «Գուցէ մեզ մօտիկ էք բնակւում, ձեզ հետ ինչպէ՞ս դաշինք կնքենք»: 7 Այն ատեն Իսրայէլի մարդիկը այն Խեւացիներուն ըսին. «Թերեւս դուք մեր մէջ բնակիք, ձեզի հետ ի՞նչպէս դաշինք կնքենք»։ 9:7: Տե՛ս՝ գուցէ՛ առ իս բնակեալ իցես, եւ զիա՞րդ դնեմք ընդ քեզ ուխտ[2217]։ [2217] Ոմանք. Գուցէ աստ բնակեալ իցես, եւ զիարդ դնիցեմք ընդ քեզ։ 7. Իսկ իսրայէլացիներն ասացին քոռացիներին. «Գուցէ մեզ մօտիկ էք բնակւում, ձեզ հետ ինչպէ՞ս դաշինք կնքենք»: 7 Այն ատեն Իսրայէլի մարդիկը այն Խեւացիներուն ըսին. «Թերեւս դուք մեր մէջ բնակիք, ձեզի հետ ի՞նչպէս դաշինք կնքենք»։ zohrab-1805▾ eastern-1994▾ western am▾ |
9:77: Израильтяне же сказали Евеям: может быть, вы живете близ нас? как нам заключить с вами союз? 9:7 καὶ και and; even εἶπαν επω say; speak οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel πρὸς προς to; toward τὸν ο the Χορραῖον χορραιος view; see μὴ μη not ἐν εν in ἐμοὶ εμοι me κατοικεῖς κατοικεω settle καὶ και and; even πῶς πως.1 how σοι σοι you διαθῶμαι διατιθεμαι put through; make διαθήκην διαθηκη covenant 9:7 וַו *wa וְ and יֹּ֥אמֶריאמרו *yyˌōmer אמר say אִֽישׁ־ ʔˈîš- אִישׁ man יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel אֶל־ ʔel- אֶל to הַ ha הַ the חִוִּ֑י ḥiwwˈî חִוִּי Hivite אוּלַ֗י ʔûlˈay אוּלַי perhaps בְּ bᵊ בְּ in קִרְבִּי֙ qirbˌî קֶרֶב interior אַתָּ֣ה ʔattˈā אַתָּה you יֹושֵׁ֔ב yôšˈēv ישׁב sit וְ wᵊ וְ and אֵ֖יךְ ʔˌêḵ אֵיךְ how אֶֽכְרָתאכרות־ *ʔˈeḵroṯ- כרת cut לְךָ֥ lᵊḵˌā לְ to בְרִֽית׃ vᵊrˈîṯ בְּרִית covenant 9:7. ne forsitan in terra quae nobis sorte debetur habitetis et non possimus foedus inire vobiscumPerhaps you dwell in the land which falls to our lot; if so, we can make no league with you. 9:7. “Perhaps instead, you live in the land which ought to be ours by lot, and we would be unable to form a pact with you.” 9:7. And the men of Israel said unto the Hivites, Peradventure ye dwell among us; and how shall we make a league with you? 7. And the men of Israel said unto the Hivites, Peradventure ye dwell among us; and how shall we make a covenant with you?
9:7 And the men of Israel said unto the Hivites, Peradventure ye dwell among us; and how shall we make a league with you: 7: Израильтяне же сказали Евеям: может быть, вы живете близ нас? как нам заключить с вами союз? 9:7 καὶ και and; even εἶπαν επω say; speak οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel πρὸς προς to; toward τὸν ο the Χορραῖον χορραιος view; see μὴ μη not ἐν εν in ἐμοὶ εμοι me κατοικεῖς κατοικεω settle καὶ και and; even πῶς πως.1 how σοι σοι you διαθῶμαι διατιθεμαι put through; make διαθήκην διαθηκη covenant 9:7 אִֽישׁ־ ʔˈîš- אִישׁ man יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel אֶל־ ʔel- אֶל to הַ ha הַ the חִוִּ֑י ḥiwwˈî חִוִּי Hivite אוּלַ֗י ʔûlˈay אוּלַי perhaps בְּ bᵊ בְּ in קִרְבִּי֙ qirbˌî קֶרֶב interior אַתָּ֣ה ʔattˈā אַתָּה you יֹושֵׁ֔ב yôšˈēv ישׁב sit וְ wᵊ וְ and אֵ֖יךְ ʔˌêḵ אֵיךְ how לְךָ֥ lᵊḵˌā לְ to בְרִֽית׃ vᵊrˈîṯ בְּרִית covenant 9:7. ne forsitan in terra quae nobis sorte debetur habitetis et non possimus foedus inire vobiscum Perhaps you dwell in the land which falls to our lot; if so, we can make no league with you. 9:7. “Perhaps instead, you live in the land which ought to be ours by lot, and we would be unable to form a pact with you.” 9:7. And the men of Israel said unto the Hivites, Peradventure ye dwell among us; and how shall we make a league with you? 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 - 1903-19147: Как нам заключить с вами союз, говорят старейшины Израиля, имея в виду положительное запрещение заключать союзы с ханаанскими народами (Исх XXIII:32; ХXXIV:12; Втор VII:2).Adam Clarke: Commentary on the Bible - 18319:7: Peradventure ye dwell among us - It is strange they should have had such a suspicion, as the Gibeonites had acted so artfully; and it is as strange that, having such a suspicion, they acted with so little caution.Albert Barnes: Notes on the Bible - 18349:7: Compare the marginal references.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18809:7: Hivites: Jos 11:19; Gen 10:17, Gen 34:2; Exo 3:8how shall: Exo 23:31-33, Exo 34:12; Num 33:52; Deu 7:2, Deu 7:3, Deu 20:16; Jdg 2:2 Geneva 15999:7 And the men of Israel said unto the (d) Hivites, Peradventure ye dwell among us; and how shall we make a league with you?(d) For the Gibeonites and the Hivites were all one people. John Gill9:7 And the men of Israel said unto the Hivites,.... Though they did not know them to be such, but as they afterwards appeared to be the Hivites, as the Gibeonites were, they are here so called, see Josh 11:19. The name signifies "serpents"; according to a Derash, or mystical exposition, mentioned by Kimchi, the Gibeonites are so called, because they did the work of the serpent; that is to say, they deceived the Israelites, as the serpent deceived Eve:peradventure ye dwell among us; of which they had some suspicion: and how shall we make a league with you? which they were forbid to do with any of the seven nations, Deut 7:2. John Wesley9:7 The Hivites - That is, the Gibeonites who were Hivites, Josh 11:19. Among us - That is, in this land, and so are of that people with whom we are forbidden to make any league or covenant.Robert Jamieson, A. R. Fausset and David Brown9:7 the men of Israel said unto the Hivites, Peradventure ye dwell among us--The answer of the Israelites implied that they had no discretion, that their orders were imperative, and that if the strangers belonged to any of the native tribes, the idea of an alliance with them was unlawful since God had forbidden it (Ex 23:32; Ex 34:12; Deut 7:2). |
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9:89:8: Եւ ասեն ցՅեսու. Ծառա՛յք քո եմք։ Եւ ասէ ցնոսա Յեսու. Ուստի՞ էք դուք, եւ ուստի՞ եկեալ էք։ Եւ ասեն ցՅեսու. Ծառայք քո եմք: Եւ ասէ ցնոսա Յեսու. Ուստի՞ էք դուք, եւ ուստի՞ եկեալ էք:8. Նրանք ասացին Յեսուին. «Մենք քո ծառաներն ենք»: Յեսուն նրանց ասաց. «Ո՞վ էք եւ որտեղի՞ց էք եկել»: 8 Բայց անոնք Յեսուին ըսին. «Մենք քու ծառաներդ ենք»։ Յեսու անոնց ըսաւ. «Դուք ո՞վ էք եւ ուրկէ՞ կու գաք»։ 9:8: Եւ ասեն ցՅեսու. Ծառա՛յք քո եմք։ Եւ ասէ ցնոսա Յեսու. Ուստի՞ էք դուք, եւ ուստի՞ եկեալ էք։ 8. Նրանք ասացին Յեսուին. «Մենք քո ծառաներն ենք»: Յեսուն նրանց ասաց. «Ո՞վ էք եւ որտեղի՞ց էք եկել»: 8 Բայց անոնք Յեսուին ըսին. «Մենք քու ծառաներդ ենք»։ Յեսու անոնց ըսաւ. «Դուք ո՞վ էք եւ ուրկէ՞ կու գաք»։ zohrab-1805▾ eastern-1994▾ western am▾ |
9:88: Они сказали Иисусу: мы рабы твои. Иисус же сказал им: кто вы и откуда пришли? 9:8 καὶ και and; even εἶπαν επω say; speak πρὸς προς to; toward Ἰησοῦν ιησους Iēsous; Iisus οἰκέται οικετης domestic σού σου of you; your ἐσμεν ειμι be καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward αὐτοὺς αυτος he; him Ἰησοῦς ιησους Iēsous; Iisus πόθεν ποθεν from where; how can be ἐστὲ ειμι be καὶ και and; even πόθεν ποθεν from where; how can be παραγεγόνατε παραγινομαι happen by; come by / to / along 9:8 וַ wa וְ and יֹּאמְר֥וּ yyōmᵊrˌû אמר say אֶל־ ʔel- אֶל to יְהֹושֻׁ֖עַ yᵊhôšˌuₐʕ יְהֹושֻׁעַ Joshua עֲבָדֶ֣יךָ ʕᵃvāḏˈeʸḵā עֶבֶד servant אֲנָ֑חְנוּ ʔᵃnˈāḥᵊnû אֲנַחְנוּ we וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say אֲלֵהֶ֧ם ʔᵃlēhˈem אֶל to יְהֹושֻׁ֛עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua מִ֥י mˌî מִי who אַתֶּ֖ם ʔattˌem אַתֶּם you וּ û וְ and מֵ mē מִן from אַ֥יִן ʔˌayin אַיִן whence תָּבֹֽאוּ׃ tāvˈōʔû בוא come 9:8. at illi ad Iosue servi inquiunt tui sumus quibus Iosue quinam ait estis et unde venistisBut they said to Josue: We are thy servants. Josue said to them: Who are you? and whence came you? 9:8. But they said to Joshua, “We are your servants.” And Joshua said to them: “But who are you? And where are you from?” 9:8. And they said unto Joshua, We [are] thy servants. And Joshua said unto them, Who [are] ye? and from whence come ye? 8. And they said unto Joshua, We are thy servants. And Joshua said unto them, Who are ye? and from whence come ye?
9:8 And they said unto Joshua, We [are] thy servants. And Joshua said unto them, Who [are] ye? and from whence come ye: 8: Они сказали Иисусу: мы рабы твои. Иисус же сказал им: кто вы и откуда пришли? 9:8 καὶ και and; even εἶπαν επω say; speak πρὸς προς to; toward Ἰησοῦν ιησους Iēsous; Iisus οἰκέται οικετης domestic σού σου of you; your ἐσμεν ειμι be καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward αὐτοὺς αυτος he; him Ἰησοῦς ιησους Iēsous; Iisus πόθεν ποθεν from where; how can be ἐστὲ ειμι be καὶ και and; even πόθεν ποθεν from where; how can be παραγεγόνατε παραγινομαι happen by; come by / to / along 9:8 וַ wa וְ and יֹּאמְר֥וּ yyōmᵊrˌû אמר say אֶל־ ʔel- אֶל to יְהֹושֻׁ֖עַ yᵊhôšˌuₐʕ יְהֹושֻׁעַ Joshua עֲבָדֶ֣יךָ ʕᵃvāḏˈeʸḵā עֶבֶד servant אֲנָ֑חְנוּ ʔᵃnˈāḥᵊnû אֲנַחְנוּ we וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say אֲלֵהֶ֧ם ʔᵃlēhˈem אֶל to יְהֹושֻׁ֛עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua מִ֥י mˌî מִי who אַתֶּ֖ם ʔattˌem אַתֶּם you וּ û וְ and מֵ mē מִן from אַ֥יִן ʔˌayin אַיִן whence תָּבֹֽאוּ׃ tāvˈōʔû בוא come 9:8. at illi ad Iosue servi inquiunt tui sumus quibus Iosue quinam ait estis et unde venistis But they said to Josue: We are thy servants. Josue said to them: Who are you? and whence came you? 9:8. But they said to Joshua, “We are your servants.” And Joshua said to them: “But who are you? And where are you from?” 9:8. And they said unto Joshua, We [are] thy servants. And Joshua said unto them, Who [are] ye? and from whence come ye? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jw▾ jg▾ kad▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18319:8: We are thy servants - This appears to have been the only answer they gave to the question of the Israelitish elders, and this they gave to Joshua, not to them, as they saw that Joshua was commander-in-chief of the host.Who are ye? and from whence come ye? - To these questions, from such an authority, they felt themselves obliged to give an explicit answer; and they do it very artfully by a mixture of truth, falsehood, and hypocrisy. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18809:8: Jos 9:11, Jos 9:23, Jos 9:25, Jos 9:27; Gen 9:25, Gen 9:26; Deu 20:11; Kg1 9:20, Kg1 9:21; Kg2 10:5Carl Friedrich Keil and Franz Delitzsch9:8To the further question put by Joshua, where they had come from, the Gibeonites replied, "From a very distant land have thy servants come, because of the name of Jehovah thy God," or as they themselves proceed at once to explain: "for we have heard the fame (fama) of Him, and all that He did in Egypt, and to Sihon and Og, the two kings of the Amorites." They very wisely say nothing about the miracles connected with the crossing of the Jordan and the taking of Jericho, since, "as the inhabitants of a very far distant region, they could not have heard anything about things that had occurred so lately, even by report" (Masius). John Gill9:8 And they said unto Joshua, we are thy servants,.... Not that they meant to be subjects of his, and tributaries to him; but this they said in great humility and lowliness of mind, being willing to be or do anything he should enjoin them. Abarbinel observes, that this they proposed to Joshua singly, not to be servants to all the people, but to him only, and to have him for their head and governor:and Joshua, said, who are ye? and from whence come ye? by what name are ye called? and from what country do ye come? suspecting, as it should seem, that they were the inhabitants of Canaan; or however he was cautious and upon his guard, lest they should be such, and yet was not enough upon his guard to prevent imposition. John Wesley9:8 Thy servants - We desire a league with you upon your own terms; we are ready to accept of any conditions. From whence came ye - For this free and general concession gave Joshua cause to suspect that they were Canaanites. |
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9:99:9: Եւ ասեն ցնա. Յերկրէ՛ հեռաստանէ յոյժ եկին ծառայք քո յանուն Տեառն Աստուծոյ քոյ. զի լուաք զանո՛ւն նորա, եւ զոր ինչ արար ընդ Եգիպտոս, Եւ ասեն ցնա. Յերկրէ հեռաստանէ յոյժ եկին ծառայք քո յանուն Տեառն Աստուծոյ քո, զի լուաք զանուն նորա, եւ զոր ինչ արար ընդ Եգիպտոս:9. Նրանք ասացին. «Շատ հեռու երկրից են եկել քո ծառաները յանուն քո Տէր Աստծու, որովհետեւ լսեցինք նրա անունը եւ այն, ինչ նա արել է Եգիպտոսում, 9 Անոնք ըսին. «Քու ծառաներդ խիստ հեռու երկրէ եկած ենք՝ քու Եհովա Աստուծոյդ անուանը համար, քանզի անոր համբաւը ու Եգիպտոսի մէջ բոլոր ըրածները լսեցինք։ 9:9: Եւ ասեն ցնա. Յերկրէ՛ հեռաստանէ յոյժ եկին ծառայք քո յանուն Տեառն Աստուծոյ քոյ. զի լուաք զանո՛ւն նորա, եւ զոր ինչ արար ընդ Եգիպտոս, 9. Նրանք ասացին. «Շատ հեռու երկրից են եկել քո ծառաները յանուն քո Տէր Աստծու, որովհետեւ լսեցինք նրա անունը եւ այն, ինչ նա արել է Եգիպտոսում, 9 Անոնք ըսին. «Քու ծառաներդ խիստ հեռու երկրէ եկած ենք՝ քու Եհովա Աստուծոյդ անուանը համար, քանզի անոր համբաւը ու Եգիպտոսի մէջ բոլոր ըրածները լսեցինք։ zohrab-1805▾ eastern-1994▾ western am▾ |
9:99: Они сказали ему: из весьма дальней земли пришли рабы твои во имя Господа Бога твоего; ибо мы слышали славу Его и все, что сделал Он в Египте, 9:9 καὶ και and; even εἶπαν επω say; speak ἐκ εκ from; out of γῆς γη earth; land μακρόθεν μακροθεν from far σφόδρα σφοδρα vehemently; tremendously ἥκασιν ηκω here οἱ ο the παῖδές παις child; boy σου σου of you; your ἐν εν in ὀνόματι ονομα name; notable κυρίου κυριος lord; master τοῦ ο the θεοῦ θεος God σου σου of you; your ἀκηκόαμεν ακουω hear γὰρ γαρ for τὸ ο the ὄνομα ονομα name; notable αὐτοῦ αυτος he; him καὶ και and; even ὅσα οσος as much as; as many as ἐποίησεν ποιεω do; make ἐν εν in Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos 9:9 וַ wa וְ and יֹּאמְר֣וּ yyōmᵊrˈû אמר say אֵלָ֗יו ʔēlˈāʸw אֶל to מֵ mē מִן from אֶ֨רֶץ ʔˌereṣ אֶרֶץ earth רְחֹוקָ֤ה rᵊḥôqˈā רָחֹוק remote מְאֹד֙ mᵊʔˌōḏ מְאֹד might בָּ֣אוּ bˈāʔû בוא come עֲבָדֶ֔יךָ ʕᵃvāḏˈeʸḵā עֶבֶד servant לְ lᵊ לְ to שֵׁ֖ם šˌēm שֵׁם name יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֶ֑יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) כִּֽי־ kˈî- כִּי that שָׁמַ֣עְנוּ šāmˈaʕnû שׁמע hear שָׁמְעֹ֔ו šomʕˈô שֹׁמַע rumour וְ wᵊ וְ and אֵ֛ת ʔˈēṯ אֵת [object marker] כָּל־ kol- כֹּל whole אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] עָשָׂ֖ה ʕāśˌā עשׂה make בְּ bᵊ בְּ in מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt 9:9. responderunt de terra longinqua valde venerunt servi tui in nomine Domini Dei tui audivimus enim famam potentiae eius cuncta quae fecit in AegyptoThey answered: From a very far country thy servants are come in the name of the Lord thy God. For we have heard the fame of his power, all the things that he did in Egypt. 9:9. They responded: “Your servants have arrived, from a very far away land, in the name of the Lord, your God. For we have heard about the fame of his power, all the things that he has done in Egypt, 9:9. And they said unto him, From a very far country thy servants are come because of the name of the LORD thy God: for we have heard the fame of him, and all that he did in Egypt, 9. And they said unto him, From a very far country thy servants are come because of the name of the LORD thy God: for we have heard the fame of him, and all that he did in Egypt,
9:9 And they said unto him, From a very far country thy servants are come because of the name of the LORD thy God: for we have heard the fame of him, and all that he did in Egypt: 9: Они сказали ему: из весьма дальней земли пришли рабы твои во имя Господа Бога твоего; ибо мы слышали славу Его и все, что сделал Он в Египте, 9:9 καὶ και and; even εἶπαν επω say; speak ἐκ εκ from; out of γῆς γη earth; land μακρόθεν μακροθεν from far σφόδρα σφοδρα vehemently; tremendously ἥκασιν ηκω here οἱ ο the παῖδές παις child; boy σου σου of you; your ἐν εν in ὀνόματι ονομα name; notable κυρίου κυριος lord; master τοῦ ο the θεοῦ θεος God σου σου of you; your ἀκηκόαμεν ακουω hear γὰρ γαρ for τὸ ο the ὄνομα ονομα name; notable αὐτοῦ αυτος he; him καὶ και and; even ὅσα οσος as much as; as many as ἐποίησεν ποιεω do; make ἐν εν in Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos 9:9 וַ wa וְ and יֹּאמְר֣וּ yyōmᵊrˈû אמר say אֵלָ֗יו ʔēlˈāʸw אֶל to מֵ mē מִן from אֶ֨רֶץ ʔˌereṣ אֶרֶץ earth רְחֹוקָ֤ה rᵊḥôqˈā רָחֹוק remote מְאֹד֙ mᵊʔˌōḏ מְאֹד might בָּ֣אוּ bˈāʔû בוא come עֲבָדֶ֔יךָ ʕᵃvāḏˈeʸḵā עֶבֶד servant לְ lᵊ לְ to שֵׁ֖ם šˌēm שֵׁם name יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֶ֑יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) כִּֽי־ kˈî- כִּי that שָׁמַ֣עְנוּ šāmˈaʕnû שׁמע hear שָׁמְעֹ֔ו šomʕˈô שֹׁמַע rumour וְ wᵊ וְ and אֵ֛ת ʔˈēṯ אֵת [object marker] כָּל־ kol- כֹּל whole אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] עָשָׂ֖ה ʕāśˌā עשׂה make בְּ bᵊ בְּ in מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt 9:9. responderunt de terra longinqua valde venerunt servi tui in nomine Domini Dei tui audivimus enim famam potentiae eius cuncta quae fecit in Aegypto They answered: From a very far country thy servants are come in the name of the Lord thy God. For we have heard the fame of his power, all the things that he did in Egypt. 9:9. They responded: “Your servants have arrived, from a very far away land, in the name of the Lord, your God. For we have heard about the fame of his power, all the things that he has done in Egypt, 9:9. And they said unto him, From a very far country thy servants are come because of the name of the LORD thy God: for we have heard the fame of him, and all that he did in Egypt, ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18319:9: Because of the name of the Lord thy God - They pretend that they had undertaken this journey on a religious account; and seem to intimate that they had the highest respect for Jehovah, the object of the Israelites' worship; this was hypocrisy.We have heard the fame of him - This was true: the wonders which God did in Egypt, and the discomfiture of Sihon and Og, had reached the whole land of Canaan, and it was on this account that the inhabitants of it were panic-struck. The Gibeonites, knowing that they could not stand where such mighty forces had fallen, wished to make the Israelites their friends. This part of their relation was strictly true. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18809:9: From a: Deu 20:15because: Kg1 8:41; Ch2 6:32, Ch2 6:33; Neh 9:5; Psa 72:19, Psa 83:18, Psa 148:13; Isa 55:5; Act 8:7 we have: Jos 9:24, Jos 2:9, Jos 2:10; Exo 9:16, Exo 15:14; Num 14:15; Isa 66:19 Geneva 15999:9 And they said unto him, From a very far country thy servants are come because of (e) the name of the LORD thy God: for we have heard the fame of him, and all that he did in Egypt,(e) Even the idolaters for fear of death will pretend to honour the true God, and receive his religion. John Gill9:9 And they said unto him, from a very far country thy servants are come,.... Which they magnified and expressed in stronger terms than before, but were careful not to mention any country, lest such questions should be asked about it, their answers to which would betray them, but put it off by saying they were come:because of the name of the Lord thy God; because of what they had heard of his name, his power and goodness; or "unto the name of the Lord thy God" (o); that is, they were come to profess it, and to embrace the religion of the Israelites, and be proselytes to it; which they knew would be very agreeable to them, and engage them to show them favour; and so the Samaritan Chronicle (p) represents them as promising to do this, saying,"we will believe in thy Lord, nor will we contradict him in what ye shall mark out for us, be it small or great;''which seems to be, confirmed by what follows, unless it be considered as an explanation of the preceding clause: for we have heard the fame of him, and all that he did in Egypt; the miracles wrought there, the plagues he inflicted on the Egyptians, and the wonderful deliverance of the children of Israel from their slavery. (o) "ad nomen Domini", Masius; "ad nomen Jehovae": Junius & Tremellius. (p) Apud Hottinger. Smegma Oriental. l. 1. c. 8. p. 507. John Wesley9:9 Name of the Lord - Being moved thereunto by the report of his great and glorious nature and works; so they gave them hopes that they would embrace their religion. In Egypt - They cunningly mention those things only which were done some time ago, and say nothing of dividing Jordan, or the destruction of Jericho and Ai, as if they lived so far off that the fame of those things had not yet reached them.Robert Jamieson, A. R. Fausset and David Brown9:9 From a very far country thy servants are come because of the name of the Lord thy God--They pretended to be actuated by religious motives in seeking to be allied with His people. But their studied address is worthy of notice in appealing to instances of God's miraculous doings at a distance, while they pass by those done in Canaan, as if the report of these had not yet reached their ears. |
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9:109:10: եւ զոր ինչ արար ընդ երկուս թագաւորսն Ամովրհացւոց որ էին յայնկոյս Յորդանանու, ընդ Սեհոն թագաւորն Եսեբոնի, եւ ընդ Ովգ թագաւորն Բասանու՝ որ բնակեալ էր յԱստարովթ եւ յԵդրային։ եւ զոր ինչ արար ընդ երկուս թագաւորսն Ամովրհացւոց որ էին յայնկոյս Յորդանանու, ընդ Սեհոն թագաւորն Եսեբոնի, եւ ընդ Ովգ թագաւորն Բասանու` որ բնակեալ էր յԱստարովթ [134]եւ յԵդրային:10. եւ այն, ինչ նա արել է Յորդանան գետի այն կողմի ամորհացիների երկու թագաւորներին՝ Եսեբոնի Սեհոն թագաւորին եւ Բասանի Օգ թագաւորին, որ բնակւում էր Աստարոթում եւ Եդրայինում: 10 Նաեւ Յորդանանի անդիի կողմը բնակող Ամօրհացիներուն երկու թագաւորներուն, Եսեբոնի Սեհոն թագաւորին ու Աստարովթ բնակող Բասանի Ովգ թագաւորին բոլոր ըրածները լսեցինք։ 9:10: եւ զոր ինչ արար ընդ երկուս թագաւորսն Ամովրհացւոց որ էին յայնկոյս Յորդանանու, ընդ Սեհոն թագաւորն Եսեբոնի, եւ ընդ Ովգ թագաւորն Բասանու՝ որ բնակեալ էր յԱստարովթ եւ յԵդրային։ 10. եւ այն, ինչ նա արել է Յորդանան գետի այն կողմի ամորհացիների երկու թագաւորներին՝ Եսեբոնի Սեհոն թագաւորին եւ Բասանի Օգ թագաւորին, որ բնակւում էր Աստարոթում եւ Եդրայինում: 10 Նաեւ Յորդանանի անդիի կողմը բնակող Ամօրհացիներուն երկու թագաւորներուն, Եսեբոնի Սեհոն թագաւորին ու Աստարովթ բնակող Բասանի Ովգ թագաւորին բոլոր ըրածները լսեցինք։ zohrab-1805▾ eastern-1994▾ western am▾ |
9:1010: и все, что Он сделал двум царям Аморрейским, которые по ту сторону Иордана, Сигону, царю Есевонскому, и Огу, царю Васанскому, который [жил] в Астарофе. 9:10 καὶ και and; even ὅσα οσος as much as; as many as ἐποίησεν ποιεω do; make τοῖς ο the βασιλεῦσιν βασιλευς monarch; king τῶν ο the Αμορραίων αμορραιος who; what ἦσαν ειμι be πέραν περαν on the other side τοῦ ο the Ιορδάνου ιορδανης Iordanēs; Iorthanis τῷ ο the Σηων σηων monarch; king Εσεβων εσεβων and; even τῷ ο the Ωγ ωγ monarch; king τῆς ο the Βασαν βασαν who; what κατῴκει κατοικεω settle ἐν εν in Ασταρωθ ασταρωθ and; even ἐν εν in Εδραϊν εδραιν Edrain; Ethren 9:10 וְ wᵊ וְ and אֵ֣ת׀ ʔˈēṯ אֵת [object marker] כָּל־ kol- כֹּל whole אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עָשָׂ֗ה ʕāśˈā עשׂה make לִ li לְ to שְׁנֵי֙ šᵊnˌê שְׁנַיִם two מַלְכֵ֣י malᵊḵˈê מֶלֶךְ king הָ hā הַ the אֱמֹרִ֔י ʔᵉmōrˈî אֱמֹרִי Amorite אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] בְּ bᵊ בְּ in עֵ֣בֶר ʕˈēver עֵבֶר opposite הַ ha הַ the יַּרְדֵּ֑ן yyardˈēn יַרְדֵּן Jordan לְ lᵊ לְ to סִיחֹון֙ sîḥôn סִיחֹון Sihon מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king חֶשְׁבֹּ֔ון ḥešbˈôn חֶשְׁבֹּון Heshbon וּ û וְ and לְ lᵊ לְ to עֹ֥וג ʕˌôḡ עֹוג Og מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king הַ ha הַ the בָּשָׁ֖ן bbāšˌān בָּשָׁן Bashan אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] בְּ bᵊ בְּ in עַשְׁתָּרֹֽות׃ ʕaštārˈôṯ עַשְׁתָּרֹות Ashtaroth 9:10. et duobus Amorreorum regibus trans Iordanem Seon regi Esebon et Og regi Basan qui erat in AstharothAnd to the two kings of the Amorrhites, that were beyond the Jordan, Sehon, king of Hesebon, and Og, king of Basan, that was in Astaroth: 9:10. and to the two kings of the Amorites, who were beyond the Jordan: Sihon, the king of Heshbon, and Og, the king of Bashan, who was at Ashtaroth. 9:10. And all that he did to the two kings of the Amorites, that [were] beyond Jordan, to Sihon king of Heshbon, and to Og king of Bashan, which [was] at Ashtaroth. 10. and all that he did to the two kings of the Amorites, that were beyond Jordan, to Sihon king of Heshbon, and to Og king of Bashan, which was at Ashtaroth.
9:10 And all that he did to the two kings of the Amorites, that [were] beyond Jordan, to Sihon king of Heshbon, and to Og king of Bashan, which [was] at Ashtaroth: 10: и все, что Он сделал двум царям Аморрейским, которые по ту сторону Иордана, Сигону, царю Есевонскому, и Огу, царю Васанскому, который [жил] в Астарофе. 9:10 καὶ και and; even ὅσα οσος as much as; as many as ἐποίησεν ποιεω do; make τοῖς ο the βασιλεῦσιν βασιλευς monarch; king τῶν ο the Αμορραίων αμορραιος who; what ἦσαν ειμι be πέραν περαν on the other side τοῦ ο the Ιορδάνου ιορδανης Iordanēs; Iorthanis τῷ ο the Σηων σηων monarch; king Εσεβων εσεβων and; even τῷ ο the Ωγ ωγ monarch; king τῆς ο the Βασαν βασαν who; what κατῴκει κατοικεω settle ἐν εν in Ασταρωθ ασταρωθ and; even ἐν εν in Εδραϊν εδραιν Edrain; Ethren 9:10 וְ wᵊ וְ and אֵ֣ת׀ ʔˈēṯ אֵת [object marker] כָּל־ kol- כֹּל whole אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עָשָׂ֗ה ʕāśˈā עשׂה make לִ li לְ to שְׁנֵי֙ šᵊnˌê שְׁנַיִם two מַלְכֵ֣י malᵊḵˈê מֶלֶךְ king הָ hā הַ the אֱמֹרִ֔י ʔᵉmōrˈî אֱמֹרִי Amorite אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] בְּ bᵊ בְּ in עֵ֣בֶר ʕˈēver עֵבֶר opposite הַ ha הַ the יַּרְדֵּ֑ן yyardˈēn יַרְדֵּן Jordan לְ lᵊ לְ to סִיחֹון֙ sîḥôn סִיחֹון Sihon מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king חֶשְׁבֹּ֔ון ḥešbˈôn חֶשְׁבֹּון Heshbon וּ û וְ and לְ lᵊ לְ to עֹ֥וג ʕˌôḡ עֹוג Og מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king הַ ha הַ the בָּשָׁ֖ן bbāšˌān בָּשָׁן Bashan אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] בְּ bᵊ בְּ in עַשְׁתָּרֹֽות׃ ʕaštārˈôṯ עַשְׁתָּרֹות Ashtaroth 9:10. et duobus Amorreorum regibus trans Iordanem Seon regi Esebon et Og regi Basan qui erat in Astharoth And to the two kings of the Amorrhites, that were beyond the Jordan, Sehon, king of Hesebon, and Og, king of Basan, that was in Astaroth: 9:10. and to the two kings of the Amorites, who were beyond the Jordan: Sihon, the king of Heshbon, and Og, the king of Bashan, who was at Ashtaroth. 9:10. And all that he did to the two kings of the Amorites, that [were] beyond Jordan, to Sihon king of Heshbon, and to Og king of Bashan, which [was] at Ashtaroth. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jg▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18809:10: two kings: Num 21:24-35; Deu 2:30-37, Deu 3:1-7Ashtaroth: Jos 12:4; Deu 1:4; Ch1 6:71 John Gill9:10 And all that he did to the two kings of the Amorites, that were beyond Jordan,.... On the other side of Jordan from Gilgal:to Sihon king of Heshbon, and to Og king of Bashan in Ashtaroth; the history of which see in Num 21:21; they wisely took no notice of the miracle of dividing the waters of Jordan, to make a passage for the Israelites; nor of the destruction of Jericho and Ai, which were recent things, and could not be thought as yet to have reached a far country they pretended to come from; and which, if they mentioned, might have created a stronger suspicion still of their being Canaanites. |
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9:119:11: Եւ խօսեցա՛ն ընդ մեզ ծերքն մեր, եւ ամենայն բնակիչք երկրին մերոյ եւ ասեն. Առէ՛ք ձեզ պաշար ճանապարհի՝ եւ երթա՛յք ընդ առաջ նոցա, եւ ասասջիք ցնոսա. Ծառա՛յք ձեր եմք, եւ արդ դի՛ք ընդ մեզ ուխտ. եւ խօսեցան ընդ մեզ ծերքն մեր, եւ ամենայն բնակիչք երկրին մերոյ եւ ասեն. Առէք ձեզ պաշար ճանապարհի, եւ երթայք ընդ առաջ նոցա, եւ ասասջիք ցնոսա. Ծառայք ձեր եմք, եւ արդ դիք ընդ մեզ ուխտ:11. Մեր ծերերը եւ մեր երկրի բոլոր բնակիչները խօսեցին մեզ հետ եւ ասացին. “Ձեզ համար ճանապարհի պաշար առէ՛ք, գնացէ՛ք նրանց ընդառաջ եւ ասացէ՛ք նրանց. ՛՛Մենք ձեր ծառաներն ենք, արդ, մեզ հետ դաշինք կնքեցէք՛՛”: 11 Մեր ծերերն ու մեր երկրին բոլոր բնակիչները մեզի խօսեցան ու ըսին. ‘Ձեռքերնիդ ճամբու համար պաշար առէք եւ զանոնք դիմաւորելու գացէք ու անոնց ըսէք. «Մենք ձեր ծառաներն ենք, հիմա մեզի հետ դաշինք կնքեցէք’»։ 9:11: Եւ խօսեցա՛ն ընդ մեզ ծերքն մեր, եւ ամենայն բնակիչք երկրին մերոյ եւ ասեն. Առէ՛ք ձեզ պաշար ճանապարհի՝ եւ երթա՛յք ընդ առաջ նոցա, եւ ասասջիք ցնոսա. Ծառա՛յք ձեր եմք, եւ արդ դի՛ք ընդ մեզ ուխտ. 11. Մեր ծերերը եւ մեր երկրի բոլոր բնակիչները խօսեցին մեզ հետ եւ ասացին. “Ձեզ համար ճանապարհի պաշար առէ՛ք, գնացէ՛ք նրանց ընդառաջ եւ ասացէ՛ք նրանց. ՛՛Մենք ձեր ծառաներն ենք, արդ, մեզ հետ դաշինք կնքեցէք՛՛”: 11 Մեր ծերերն ու մեր երկրին բոլոր բնակիչները մեզի խօսեցան ու ըսին. ‘Ձեռքերնիդ ճամբու համար պաշար առէք եւ զանոնք դիմաւորելու գացէք ու անոնց ըսէք. «Մենք ձեր ծառաներն ենք, հիմա մեզի հետ դաշինք կնքեցէք’»։ zohrab-1805▾ eastern-1994▾ western am▾ |
9:1111: [Слыша сие], старейшины наши и все жители нашей земли сказали нам: возьмите в руки ваши хлеба на дорогу и пойдите навстречу им и скажите им: 'мы рабы ваши; итак заключите с нами союз'. 9:11 καὶ και and; even ἀκούσαντες ακουω hear εἶπαν επω say; speak πρὸς προς to; toward ἡμᾶς ημας us οἱ ο the πρεσβύτεροι πρεσβυτερος senior; older ἡμῶν ημων our καὶ και and; even πάντες πας all; every οἱ ο the κατοικοῦντες κατοικεω settle τὴν ο the γῆν γη earth; land ἡμῶν ημων our λέγοντες λεγω tell; declare λάβετε λαμβανω take; get ἑαυτοῖς εαυτου of himself; his own ἐπισιτισμὸν επισιτισμος provisions εἰς εις into; for τὴν ο the ὁδὸν οδος way; journey καὶ και and; even πορεύθητε πορευομαι travel; go εἰς εις into; for συνάντησιν συναντησις meeting αὐτῶν αυτος he; him καὶ και and; even ἐρεῖτε ερεω.1 state; mentioned πρὸς προς to; toward αὐτούς αυτος he; him οἰκέται οικετης domestic σού σου of you; your ἐσμεν ειμι be καὶ και and; even νῦν νυν now; present διάθεσθε διατιθεμαι put through; make ἡμῖν ημιν us διαθήκην διαθηκη covenant 9:11 וַ wa וְ and יֹּאמְר֣וּ yyōmᵊrˈû אמר say אֵלֵ֡ינוּ ʔēlˈênû אֶל to זְֽקֵינֵינוּ֩ zᵊˈqênênû זָקֵן old וְ wᵊ וְ and כָל־ ḵol- כֹּל whole יֹשְׁבֵ֨י yōšᵊvˌê ישׁב sit אַרְצֵ֜נוּ ʔarṣˈēnû אֶרֶץ earth לֵ lē לְ to אמֹ֗ר ʔmˈōr אמר say קְח֨וּ qᵊḥˌû לקח take בְ vᵊ בְּ in יֶדְכֶ֤ם yeḏᵊḵˈem יָד hand צֵידָה֙ ṣêḏˌā צֵידָה provision לַ la לְ to † הַ the דֶּ֔רֶךְ ddˈereḵ דֶּרֶךְ way וּ û וְ and לְכ֖וּ lᵊḵˌû הלך walk לִ li לְ to קְרָאתָ֑ם qᵊrāṯˈām קרא encounter וַ wa וְ and אֲמַרְתֶּ֤ם ʔᵃmartˈem אמר say אֲלֵיהֶם֙ ʔᵃlêhˌem אֶל to עַבְדֵיכֶ֣ם ʕavᵊḏêḵˈem עֶבֶד servant אֲנַ֔חְנוּ ʔᵃnˈaḥnû אֲנַחְנוּ we וְ wᵊ וְ and עַתָּ֖ה ʕattˌā עַתָּה now כִּרְתוּ־ kirᵊṯû- כרת cut לָ֥נוּ lˌānû לְ to בְרִֽית׃ vᵊrˈîṯ בְּרִית covenant 9:11. dixeruntque nobis seniores et omnes habitatores terrae nostrae tollite in manibus cibaria ob longissimam viam et occurrite eis ac dicite servi vestri sumus foedus inite nobiscumAnd our ancients, and all the inhabitants of our country, said to us: Take with you victuals for a long way, and go meet them, and say: We are your servants, make ye a league with us. 9:11. And our elders, and all the inhabitants of our land, have said to us: ‘Take in hand provisions for the very long journey, and meet with them, and say: We are your servants; form a pact with us.’ 9:11. Wherefore our elders and all the inhabitants of our country spake to us, saying, Take victuals with you for the journey, and go to meet them, and say unto them, We [are] your servants: therefore now make ye a league with us. 11. And our elders and all the inhabitants of our country spake to us saying, Take provision in your hand for the journey and go to meet them, and say unto them, We are your servants: and now make ye a covenant with us.
9:11 Wherefore our elders and all the inhabitants of our country spake to us, saying, Take victuals with you for the journey, and go to meet them, and say unto them, We [are] your servants: therefore now make ye a league with us: 11: [Слыша сие], старейшины наши и все жители нашей земли сказали нам: возьмите в руки ваши хлеба на дорогу и пойдите навстречу им и скажите им: 'мы рабы ваши; итак заключите с нами союз'. 9:11 καὶ και and; even ἀκούσαντες ακουω hear εἶπαν επω say; speak πρὸς προς to; toward ἡμᾶς ημας us οἱ ο the πρεσβύτεροι πρεσβυτερος senior; older ἡμῶν ημων our καὶ και and; even πάντες πας all; every οἱ ο the κατοικοῦντες κατοικεω settle τὴν ο the γῆν γη earth; land ἡμῶν ημων our λέγοντες λεγω tell; declare λάβετε λαμβανω take; get ἑαυτοῖς εαυτου of himself; his own ἐπισιτισμὸν επισιτισμος provisions εἰς εις into; for τὴν ο the ὁδὸν οδος way; journey καὶ και and; even πορεύθητε πορευομαι travel; go εἰς εις into; for συνάντησιν συναντησις meeting αὐτῶν αυτος he; him καὶ και and; even ἐρεῖτε ερεω.1 state; mentioned πρὸς προς to; toward αὐτούς αυτος he; him οἰκέται οικετης domestic σού σου of you; your ἐσμεν ειμι be καὶ και and; even νῦν νυν now; present διάθεσθε διατιθεμαι put through; make ἡμῖν ημιν us διαθήκην διαθηκη covenant 9:11 וַ wa וְ and יֹּאמְר֣וּ yyōmᵊrˈû אמר say אֵלֵ֡ינוּ ʔēlˈênû אֶל to זְֽקֵינֵינוּ֩ zᵊˈqênênû זָקֵן old וְ wᵊ וְ and כָל־ ḵol- כֹּל whole יֹשְׁבֵ֨י yōšᵊvˌê ישׁב sit אַרְצֵ֜נוּ ʔarṣˈēnû אֶרֶץ earth לֵ lē לְ to אמֹ֗ר ʔmˈōr אמר say קְח֨וּ qᵊḥˌû לקח take בְ vᵊ בְּ in יֶדְכֶ֤ם yeḏᵊḵˈem יָד hand צֵידָה֙ ṣêḏˌā צֵידָה provision לַ la לְ to † הַ the דֶּ֔רֶךְ ddˈereḵ דֶּרֶךְ way וּ û וְ and לְכ֖וּ lᵊḵˌû הלך walk לִ li לְ to קְרָאתָ֑ם qᵊrāṯˈām קרא encounter וַ wa וְ and אֲמַרְתֶּ֤ם ʔᵃmartˈem אמר say אֲלֵיהֶם֙ ʔᵃlêhˌem אֶל to עַבְדֵיכֶ֣ם ʕavᵊḏêḵˈem עֶבֶד servant אֲנַ֔חְנוּ ʔᵃnˈaḥnû אֲנַחְנוּ we וְ wᵊ וְ and עַתָּ֖ה ʕattˌā עַתָּה now כִּרְתוּ־ kirᵊṯû- כרת cut לָ֥נוּ lˌānû לְ to בְרִֽית׃ vᵊrˈîṯ בְּרִית covenant 9:11. dixeruntque nobis seniores et omnes habitatores terrae nostrae tollite in manibus cibaria ob longissimam viam et occurrite eis ac dicite servi vestri sumus foedus inite nobiscum And our ancients, and all the inhabitants of our country, said to us: Take with you victuals for a long way, and go meet them, and say: We are your servants, make ye a league with us. 9:11. And our elders, and all the inhabitants of our land, have said to us: ‘Take in hand provisions for the very long journey, and meet with them, and say: We are your servants; form a pact with us.’ 9:11. Wherefore our elders and all the inhabitants of our country spake to us, saying, Take victuals with you for the journey, and go to meet them, and say unto them, We [are] your servants: therefore now make ye a league with us. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jg▾ kad▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18319:11: Wherefore our elders, etc. - All this, and what follows to the end of Jos 9:13, was false, contrived merely for the purpose of deceiving the Israelites, and this they did to save their own lives; as they expected all the inhabitants of Canaan to be put to the sword.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18809:11: our elders: Est 8:17Take: Jos 1:11; Mat 10:9, Mat 10:10; Luk 9:3 with you: Heb. in your hand, Gen 43:12 We are your: Jos 9:8; Est 8:17 Carl Friedrich Keil and Franz Delitzsch9:11When these tidings reached them, they were sent off by the elders (the leaders of the republic) and the inhabitants of the land to meet the Israelites, that they might offer them their service, and form an alliance with them. In confirmation of this, they point to their dried provisions, and their torn and mended skins and clothes. John Gill9:11 Wherefore our elders, and all the inhabitants of our country,spake unto us,.... They suggest, that their senate, or the states of their country, their principal men were convened, and that it was the unanimous voice of them, and of the people, that they should go on this embassy: saying, take victuals with you for the journey; sufficient for so long a journey; for, in those times and countries, inns on the road were not frequent as now: and go to meet them; to prevent their coming in an hostile manner unto them, and make peace, and enter into an alliance with them: and say unto them, we are your servants; ready to come into any terms with them, just and reasonable: therefore now make ye a league with us; that we may live in friendship, and mutually assist each other, as occasion should require. |
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9:129:12: զի զհա՛ցս զայս մեր, ջե՛րմ առաք պաշար ՚ի տանց մերոց յաւուր յորում ելաք ՚ի տանց մերոց եւ եկաք առ ձեզ. եւ արդ՝ չորացաւ եւ եղեւ ճըճեկեր. [135]Զի զհացս զայս մեր, ջերմ առաք պաշար ի տանց մերոց յաւուր յորում ելաք ի տանց մերոց եւ եկաք առ ձեզ, եւ արդ` չորացաւ եւ եղեւ ճճեկեր:12. Այն օրը, որ մենք ելանք մեր տներից եւ եկանք ձեզ մօտ, մեր այս հացի պաշարը դեռ տաք էր, իսկ հիմա չորացել եւ բորբոսնել է, 12 Այն օրը երբ մենք ելանք, այս պաշարի հացերնիս մեր տուներէն տաք տաք առինք եւ ահա հիմա չորցած ու մգլոտած են։ 9:12: զի զհա՛ցս զայս մեր, ջե՛րմ առաք պաշար ՚ի տանց մերոց յաւուր յորում ելաք ՚ի տանց մերոց եւ եկաք առ ձեզ. եւ արդ՝ չորացաւ եւ եղեւ ճըճեկեր. 12. Այն օրը, որ մենք ելանք մեր տներից եւ եկանք ձեզ մօտ, մեր այս հացի պաշարը դեռ տաք էր, իսկ հիմա չորացել եւ բորբոսնել է, 12 Այն օրը երբ մենք ելանք, այս պաշարի հացերնիս մեր տուներէն տաք տաք առինք եւ ահա հիմա չորցած ու մգլոտած են։ zohrab-1805▾ eastern-1994▾ western am▾ |
9:1212: Этот хлеб наш из домов наших мы взяли теплый в тот день, когда пошли к вам, а теперь вот, он сделался сухой и заплесневелый; 9:12 οὗτοι ουτος this; he οἱ ο the ἄρτοι αρτος bread; loaves θερμοὺς θερμος he; him ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ᾗ ος who; what ἐξήλθομεν εξερχομαι come out; go out παραγενέσθαι παραγινομαι happen by; come by / to / along πρὸς προς to; toward ὑμᾶς υμας you νῦν νυν now; present δὲ δε though; while ἐξηράνθησαν ξηραινω wither; dry καὶ και and; even γεγόνασιν γινομαι happen; become βεβρωμένοι βιβρωσκω eat 9:12 זֶ֣ה׀ zˈeh זֶה this לַחְמֵ֗נוּ laḥmˈēnû לֶחֶם bread חָ֞ם ḥˈām חָם hot הִצְטַיַּ֤דְנוּ hiṣṭayyˈaḏnû ציד feed אֹתֹו֙ ʔōṯˌô אֵת [object marker] מִ mi מִן from בָּ֣תֵּ֔ינוּ bbˈāttˈênû בַּיִת house בְּ bᵊ בְּ in יֹ֥ום yˌôm יֹום day צֵאתֵ֖נוּ ṣēṯˌēnû יצא go out לָ lā לְ to לֶ֣כֶת lˈeḵeṯ הלך walk אֲלֵיכֶ֑ם ʔᵃlêḵˈem אֶל to וְ wᵊ וְ and עַתָּה֙ ʕattˌā עַתָּה now הִנֵּ֣ה hinnˈē הִנֵּה behold יָבֵ֔שׁ yāvˈēš יבשׁ be dry וְ wᵊ וְ and הָיָ֖ה hāyˌā היה be נִקֻּדִֽים׃ niqquḏˈîm נִקֻּדִים crumbs 9:12. en panes quando egressi sumus de domibus nostris ut veniremus ad vos calidos sumpsimus nunc sicci facti sunt et vetustate nimia comminutiBehold, these loaves we took hot, when we set out from our houses to come to you, now they are become dry, and broken in pieces by being exceeding old. 9:12. Lo, the loaves were taken up warm when we departed from our houses, so that we might come to you. Now they have become dry and broken, due to age. 9:12. This our bread we took hot [for] our provision out of our houses on the day we came forth to go unto you; but now, behold, it is dry, and it is mouldy: 12. This our bread we took hot for our provision out of our houses on the day we came forth to go unto you; but now, behold, it is dry, and is become mouldy:
9:12 This our bread we took hot [for] our provision out of our houses on the day we came forth to go unto you; but now, behold, it is dry, and it is mouldy: 12: Этот хлеб наш из домов наших мы взяли теплый в тот день, когда пошли к вам, а теперь вот, он сделался сухой и заплесневелый; 9:12 οὗτοι ουτος this; he οἱ ο the ἄρτοι αρτος bread; loaves θερμοὺς θερμος he; him ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ᾗ ος who; what ἐξήλθομεν εξερχομαι come out; go out παραγενέσθαι παραγινομαι happen by; come by / to / along πρὸς προς to; toward ὑμᾶς υμας you νῦν νυν now; present δὲ δε though; while ἐξηράνθησαν ξηραινω wither; dry καὶ και and; even γεγόνασιν γινομαι happen; become βεβρωμένοι βιβρωσκω eat 9:12 זֶ֣ה׀ zˈeh זֶה this לַחְמֵ֗נוּ laḥmˈēnû לֶחֶם bread חָ֞ם ḥˈām חָם hot הִצְטַיַּ֤דְנוּ hiṣṭayyˈaḏnû ציד feed אֹתֹו֙ ʔōṯˌô אֵת [object marker] מִ mi מִן from בָּ֣תֵּ֔ינוּ bbˈāttˈênû בַּיִת house בְּ bᵊ בְּ in יֹ֥ום yˌôm יֹום day צֵאתֵ֖נוּ ṣēṯˌēnû יצא go out לָ lā לְ to לֶ֣כֶת lˈeḵeṯ הלך walk אֲלֵיכֶ֑ם ʔᵃlêḵˈem אֶל to וְ wᵊ וְ and עַתָּה֙ ʕattˌā עַתָּה now הִנֵּ֣ה hinnˈē הִנֵּה behold יָבֵ֔שׁ yāvˈēš יבשׁ be dry וְ wᵊ וְ and הָיָ֖ה hāyˌā היה be נִקֻּדִֽים׃ niqquḏˈîm נִקֻּדִים crumbs 9:12. en panes quando egressi sumus de domibus nostris ut veniremus ad vos calidos sumpsimus nunc sicci facti sunt et vetustate nimia comminuti Behold, these loaves we took hot, when we set out from our houses to come to you, now they are become dry, and broken in pieces by being exceeding old. 9:12. Lo, the loaves were taken up warm when we departed from our houses, so that we might come to you. Now they have become dry and broken, due to age. 9:12. This our bread we took hot [for] our provision out of our houses on the day we came forth to go unto you; but now, behold, it is dry, and it is mouldy: ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jg▾ gnv▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18809:12: our bread: Jos 9:4, Jos 9:5Geneva 15999:12 This our (f) bread we took hot [for] our provision out of our houses on the day we came forth to go unto you; but now, behold, it is dry, and it is mouldy:(f) The wicked lack no art, nor spare no lies to set forth their policy, when they will deceive the servants of God. John Gill9:12 This our bread we took hot for our provision out of our houses,.... These are not the words of the elders to the messengers they sent, continued, but of the ambassadors to the Israelites, pointing to the bread they brought with them, which they pretended was newly baked and took hot out of the oven:on the day we came forth to go unto you, but now, behold, it is dry, and it is mouldy: See Gill on Josh 9:5; which they gave as a demonstration and proof that they were come from a far country, as they had asserted. |
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9:139:13: եւ տիկքս զոր լցաք գինւով՝ նո՛րք էին՝ եւ պատառեցան, եւ ձո՛րձք մեր եւ կօշիկք մաշեցա՛ն, ՚ի բազում երկայն ճանապարհէն[2218]։ [2218] Ոմանք. ՚Ի բազում երկար ճանապար՛՛։ եւ տիկքս զոր լցաք գինւով` նորք էին, եւ պատառեցան. եւ ձորձք մեր եւ կօշիկք մաշեցան ի բազում երկայն ճանապարհէն:13. այս տիկերը, որ լցրինք գինիով, նոր էին, բայց պատռուեցին, մեր շորերը եւ կօշիկները մաշուեցին շատ երկար ճանապարհից»: 13 Այս գինիի տիկերը նոր էին, երբ լեցուցինք, բայց ահա պատռուած են ու այս մեր հանդերձները եւ կօշիկները ճամբուն խիստ երկայնութեանը համար հինցան»։ 9:13: եւ տիկքս զոր լցաք գինւով՝ նո՛րք էին՝ եւ պատառեցան, եւ ձո՛րձք մեր եւ կօշիկք մաշեցա՛ն, ՚ի բազում երկայն ճանապարհէն[2218]։ [2218] Ոմանք. ՚Ի բազում երկար ճանապար՛՛։ 13. այս տիկերը, որ լցրինք գինիով, նոր էին, բայց պատռուեցին, մեր շորերը եւ կօշիկները մաշուեցին շատ երկար ճանապարհից»: 13 Այս գինիի տիկերը նոր էին, երբ լեցուցինք, բայց ահա պատռուած են ու այս մեր հանդերձները եւ կօշիկները ճամբուն խիստ երկայնութեանը համար հինցան»։ zohrab-1805▾ eastern-1994▾ western am▾ |
9:1313: и эти мехи с вином, которые мы налили новые, вот, изорвались; и эта одежда наша и обувь наша обветшала от весьма дальней дороги. 9:13 καὶ και and; even οὗτοι ουτος this; he οἱ ο the ἀσκοὶ ασκος wineskin; skin τοῦ ο the οἴνου οινος wine οὓς ος who; what ἐπλήσαμεν πληθω fill; fulfill καινούς καινος innovative; fresh καὶ και and; even οὗτοι ουτος this; he ἐρρώγασιν ρηγνυμι gore; burst καὶ και and; even τὰ ο the ἱμάτια ιματιον clothing; clothes ἡμῶν ημων our καὶ και and; even τὰ ο the ὑποδήματα υποδημα shoe ἡμῶν ημων our πεπαλαίωται παλαιοω antiquate; grow old ἀπὸ απο from; away τῆς ο the πολλῆς πολυς much; many ὁδοῦ οδος way; journey σφόδρα σφοδρα vehemently; tremendously 9:13 וְ wᵊ וְ and אֵ֨לֶּה ʔˌēlleh אֵלֶּה these נֹאדֹ֤ות nōḏˈôṯ נֹאד skin-bottle הַ ha הַ the יַּ֨יִן֙ yyˈayin יַיִן wine אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] מִלֵּ֣אנוּ millˈēnû מלא be full חֲדָשִׁ֔ים ḥᵃḏāšˈîm חָדָשׁ new וְ wᵊ וְ and הִנֵּ֖ה hinnˌē הִנֵּה behold הִתְבַּקָּ֑עוּ hiṯbaqqˈāʕû בקע split וְ wᵊ וְ and אֵ֤לֶּה ʔˈēlleh אֵלֶּה these שַׂלְמֹותֵ֨ינוּ֙ śalmôṯˈênû שַׂלְמָה wrapper וּ û וְ and נְעָלֵ֔ינוּ nᵊʕālˈênû נַעַל sandal בָּל֕וּ bālˈû בלה be worn out מֵ mē מִן from רֹ֥ב rˌōv רֹב multitude הַ ha הַ the דֶּ֖רֶךְ ddˌereḵ דֶּרֶךְ way מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might 9:13. utres vini novos implevimus nunc rupti sunt et soluti vestes et calciamenta quibus induimur et quae habemus in pedibus ob longitudinem largioris viae trita sunt et paene consumptaThese bottles of wine when we filled them were new, now they are rent and burst. These garments we have on, and the shoes we have on our feet, by reason of the very long journey, are worn out, and almost consumed. 9:13. These wineskins were new when we filled them, now they are torn and broken. The garments we are wearing, and the shoes we have on our feet, due to the great length of the distance, have become worn and are nearly consumed.” 9:13. And these bottles of wine, which we filled, [were] new; and, behold, they be rent: and these our garments and our shoes are become old by reason of the very long journey. 13. and these wineskins, which we filled, were new; and, behold, they be rent: and these our garments and our shoes are become old by reason of the very long journey.
9:13 And these bottles of wine, which we filled, [were] new; and, behold, they be rent: and these our garments and our shoes are become old by reason of the very long journey: 13: и эти мехи с вином, которые мы налили новые, вот, изорвались; и эта одежда наша и обувь наша обветшала от весьма дальней дороги. 9:13 καὶ και and; even οὗτοι ουτος this; he οἱ ο the ἀσκοὶ ασκος wineskin; skin τοῦ ο the οἴνου οινος wine οὓς ος who; what ἐπλήσαμεν πληθω fill; fulfill καινούς καινος innovative; fresh καὶ και and; even οὗτοι ουτος this; he ἐρρώγασιν ρηγνυμι gore; burst καὶ και and; even τὰ ο the ἱμάτια ιματιον clothing; clothes ἡμῶν ημων our καὶ και and; even τὰ ο the ὑποδήματα υποδημα shoe ἡμῶν ημων our πεπαλαίωται παλαιοω antiquate; grow old ἀπὸ απο from; away τῆς ο the πολλῆς πολυς much; many ὁδοῦ οδος way; journey σφόδρα σφοδρα vehemently; tremendously 9:13 וְ wᵊ וְ and אֵ֨לֶּה ʔˌēlleh אֵלֶּה these נֹאדֹ֤ות nōḏˈôṯ נֹאד skin-bottle הַ ha הַ the יַּ֨יִן֙ yyˈayin יַיִן wine אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] מִלֵּ֣אנוּ millˈēnû מלא be full חֲדָשִׁ֔ים ḥᵃḏāšˈîm חָדָשׁ new וְ wᵊ וְ and הִנֵּ֖ה hinnˌē הִנֵּה behold הִתְבַּקָּ֑עוּ hiṯbaqqˈāʕû בקע split וְ wᵊ וְ and אֵ֤לֶּה ʔˈēlleh אֵלֶּה these שַׂלְמֹותֵ֨ינוּ֙ śalmôṯˈênû שַׂלְמָה wrapper וּ û וְ and נְעָלֵ֔ינוּ nᵊʕālˈênû נַעַל sandal בָּל֕וּ bālˈû בלה be worn out מֵ mē מִן from רֹ֥ב rˌōv רֹב multitude הַ ha הַ the דֶּ֖רֶךְ ddˌereḵ דֶּרֶךְ way מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might 9:13. utres vini novos implevimus nunc rupti sunt et soluti vestes et calciamenta quibus induimur et quae habemus in pedibus ob longitudinem largioris viae trita sunt et paene consumpta These bottles of wine when we filled them were new, now they are rent and burst. These garments we have on, and the shoes we have on our feet, by reason of the very long journey, are worn out, and almost consumed. 9:13. These wineskins were new when we filled them, now they are torn and broken. The garments we are wearing, and the shoes we have on our feet, due to the great length of the distance, have become worn and are nearly consumed.” 9:13. And these bottles of wine, which we filled, [were] new; and, behold, they be rent: and these our garments and our shoes are become old by reason of the very long journey. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jw▾ jg▾ all ▾ John Gill9:13 And these bottles of wine, which we filled, were new,.... That is, on the day they came out on their journey:and, behold, they be rent; which were owing to the long use that had been made of them, as they pretended: and these our garments, and our shoes, are become old by reason of the very long journey: quite worn out through length of time and tedious travels. Isidore of Pelusium (q) thinks these Gibeonites were Cappadocians, of whom he gives a shocking character, and particularly that they were prone to lying and deceit; but his reason for it, that they were of the Philistines, will not hold good. (q) L. 1. Ep. 281. John Wesley9:13 The bottles - Leathern bottles. |
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9:149:14: Եւ առին իշխանքն զպաշա՛ր նոցա՝ եւ զՏէր ո՛չ հարցին[2219]։ [2219] Ոմանք. Զպաշարս նոցա։ Եւ [136]առին իշխանքն զպաշար նոցա`` եւ զՏէր ոչ հարցին:14. Իսրայէլի իշխաններն առան նրանց պաշարը, բայց Տիրոջը չհարցրին: 14 Անոնց պաշարին նայելով՝ այն մարդիկը ընդունեցին*, առանց Տէրոջը հարցնելու։ 9:14: Եւ առին իշխանքն զպաշա՛ր նոցա՝ եւ զՏէր ո՛չ հարցին[2219]։ [2219] Ոմանք. Զպաշարս նոցա։ 14. Իսրայէլի իշխաններն առան նրանց պաշարը, բայց Տիրոջը չհարցրին: 14 Անոնց պաշարին նայելով՝ այն մարդիկը ընդունեցին*, առանց Տէրոջը հարցնելու։ zohrab-1805▾ eastern-1994▾ western am▾ |
9:1414: Израильтяне взяли их хлеба, а Господа не вопросили. 9:14 καὶ και and; even ἔλαβον λαμβανω take; get οἱ ο the ἄρχοντες αρχων ruling; ruler τοῦ ο the ἐπισιτισμοῦ επισιτισμος provisions αὐτῶν αυτος he; him καὶ και and; even κύριον κυριος lord; master οὐκ ου not ἐπηρώτησαν επερωταω interrogate; inquire of 9:14 וַ wa וְ and יִּקְח֥וּ yyiqḥˌû לקח take הָֽ hˈā הַ the אֲנָשִׁ֖ים ʔᵃnāšˌîm אִישׁ man מִ mi מִן from צֵּידָ֑ם ṣṣêḏˈām צַיִד provision וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] פִּ֥י pˌî פֶּה mouth יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH לֹ֥א lˌō לֹא not שָׁאָֽלוּ׃ šāʔˈālû שׁאל ask 9:14. susceperunt igitur de cibariis eorum et os Domini non interrogaveruntThey took therefore of their victuals, and consulted not the mouth of the Lord. 9:14. And so they accepted this, because of their provisions, and they did not consult the mouth of the Lord. 9:14. And the men took of their victuals, and asked not [counsel] at the mouth of the LORD. 9:14 And the men took of their victuals, and asked not [counsel] at the mouth of the LORD: 14: Израильтяне взяли их хлеба, а Господа не вопросили. 9:14 καὶ και and; even ἔλαβον λαμβανω take; get οἱ ο the ἄρχοντες αρχων ruling; ruler τοῦ ο the ἐπισιτισμοῦ επισιτισμος provisions αὐτῶν αυτος he; him καὶ και and; even κύριον κυριος lord; master οὐκ ου not ἐπηρώτησαν επερωταω interrogate; inquire of 9:14 וַ wa וְ and יִּקְח֥וּ yyiqḥˌû לקח take הָֽ hˈā הַ the אֲנָשִׁ֖ים ʔᵃnāšˌîm אִישׁ man מִ mi מִן from צֵּידָ֑ם ṣṣêḏˈām צַיִד provision וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] פִּ֥י pˌî פֶּה mouth יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH לֹ֥א lˌō לֹא not שָׁאָֽלוּ׃ šāʔˈālû שׁאל ask 9:14. susceperunt igitur de cibariis eorum et os Domini non interrogaverunt They took therefore of their victuals, and consulted not the mouth of the Lord. 9:14. And so they accepted this, because of their provisions, and they did not consult the mouth of the Lord. 9:14. And the men took of their victuals, and asked not [counsel] at the mouth of the LORD. 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 - 1903-191414: Израильтяне взяли их хлеба, а Господа не вопросили. Израильтяне, по-еврейски здесь «гаанашим», т. е. «известные мужи», яснее обозначенные в 18: и 21: ст. словом «несие» — «князья»; в этом значении принято слово «мужи» в 14: ст. у 70-ти, которые передали его через oi arconteV — князи по славянской Библии.Принятие князьями израильского народа от послов гаваонских хлеба, т. е. вообще съестных припасов, не было, нужно думать, простой пробой последних для удостоверения в продолжительности путешествия их из места жительства, потому что при этом оставалась бы непонятной внутренняя связь между этим действием князей и вопрошением Господа: простая проба хлебных припасов составляет слишком незначительное действие, чтобы на него испрашивать соизволение высочайшей воли. Поэтому если библейский писатель, сказав об этом поступке, непосредственно за этим указывает на невопрошение Господа, то этим самым располагает к тому представлению, что принятие хлеба от гаваонских послов имело иное, гораздо более важное значение: оно служило выражением со стороны израильских князей расположения к послам и их делу, т. е. согласия на сделанное ими предложение. Прежде чем отважиться на такой шаг, израильские князья во главе с Иисусом Навином действительно должны были вопросить Господа, конечно, через Первосвященника, согласно с божественным повелением (Чис ХXVII:21). Adam Clarke: Commentary on the Bible - 18319:14: The men took of their victuals - This was done in all probability in the way of friendship; for, from time immemorial to the present day, eating together, in the Asiatic countries, is considered a token of unalterable friendship; and those who eat even salt together, feel themselves bound thereby in a perpetual covenant. But the marginal reading of this clause should not be hastily rejected.And asked not counsel at the mouth of the Lord - They made the covenant with the Gibeonites without consulting God by Urim and Thummim, which was highly reprehensible in them, as it was a state transaction in which the interests and honor of God their king were intimately concerned. Albert Barnes: Notes on the Bible - 18349:14: The elders of Israel Jos 9:18, tasting what was offered them by the Gibeonites, pledged themselves according to the usage of Eastern nations to peace and friendship with them. They credited the story at once, instead of seeking the direction of God in the matter. The rendering of the margin is not to be preferred to that of the text.At the mouth of the Lord - i. e. by the Urim and Thummim Exo 28:30. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18809:14: the men took of their victuals: or, they received the men by reason of their victualsasked not: Exo 28:30; Num 27:21; Jdg 1:1, Jdg 20:18, Jdg 20:28; Sa1 14:18, Sa1 14:19, Sa1 22:10, Sa1 23:9-12; Sa1 30:7, Sa1 30:8; Sa2 2:1, Sa2 5:19; Ch1 10:13, Ch1 10:14; Ezr 8:21; Pro 3:5, Pro 3:6; Isa 30:1, Isa 30:2; Jam 1:5 Carl Friedrich Keil and Franz Delitzsch9:14The Israelites suffered themselves to be taken in by this pretence. "The men (the elders of Israel) took of their provisions; but they did not ask the mouth of the Lord." Instead of inquiring the will of the Lord in this matter through the Urim and Thummim of the high priest (Num 27:21), they contented themselves with taking some of the bread that was shown them, and tasting it; as if the dry mouldy bread furnished a safe guarantee of the truth of the words of these foreign ambassadors. Some commentators regard their taking of their provisions as a sign of mutual friendship, or of the league which they made; but in that case their eating with them would at any rate have been mentioned. Among the Arabs, simply eating bread and salt with a guest is considered a sign of peace and friendship. Josh 9:15 So Joshua made (granted) them peace (vid., Is 27:5), and concluded a covenant with them (להם, in their favour), to let them live; and the princes of the congregation sware unto them. Letting them live is the only article of the league that is mentioned, both because this was the main point, and also with special reference to the fact that the Gibeonites, being Canaanites, ought properly to have been destroyed. It is true that Joshua and the princes of the congregation had not violated any express command of God by doing this; for the only thing prohibited in the law was making treaties with the Canaanites, which they did not suppose the Gibeonites to be, whilst in Deut 20:11, where wars with foreign nations (not Canaanites) are referred to, permission is given to make peace with them, so that all treaties with foreign nations are not forbidden. But they had failed in this respect, that, trusting to the crafty words of the Gibeonites, and to outward appearances only, they had forgotten their attitude to the Lord their God who had promised to His congregation, in all important matters, a direct revelation of His own will. Geneva 15999:14 And the (g) men took of their victuals, and asked not [counsel] at the mouth of the LORD.(g) Some think that the Israelites are of their victuals, and so made a league with them. John Gill9:14 And the men took of their victuals,.... That is, the princes of Israel took thereof; not to eat of them, for it cannot be thought that such personages would eat of such dry and mouldy bread, and especially as they were now in a plentiful country, and possessed of the fruits of it; but to see whether it was in such a plight and condition as they said, whereby they might judge of the truth of what they said; and they learned and knew, as R. Jonah observes, from the dryness of their food, that it was truth they said; and so the Targum, the men hearkened to their words; and so Jarchi, they believed what they said on sight of their provisions; but, according to Kimchi and Ben Melech, they ate with them, to confirm the covenant they made with them; but had this been the case, as it sometimes was a custom to eat together at making covenants, see Gen 26:30; the princes would doubtless have provided a better entertainment for such a purpose: the "margin" of our Bibles leads to the other sense,"they received the men by reason of their victuals:"and asked not counsel at the mouth of the Lord; as they might and should have done, by desiring the high priest to inquire of the Lord by Urim and Thummim; but this they neglected, which, had they attended to, the fraud would have been discovered; or however, they would have had the mind of God about making peace with the Gibeonites, which in all likelihood he would not have disapproved of, they becoming proselytes, and giving up their possessions to Israel; but this did not excuse their neglect. John Wesley9:14 The men - That is, the princes. Their victuals - That they might examine the truth of what they said. The mouth of the Lord - As they ought to have done upon all such weighty occasions. So they are accused of rashness and neglect of their duty. For though it is probable, if God had been consulted, he would have consented to the sparing of the Gibeonites; yet it should have been done with more caution, and an obligation upon them to embrace the true religion. In every business of importance, we should stay to take God along with us, and by the word and prayer consult him. Many a time our affairs miscarry, because we asked not counsel at the mouth of the Lord. Did we acknowledge him in all our ways, they would be more safe, easy and successful.Robert Jamieson, A. R. Fausset and David Brown9:14 the men took of their victuals and asked not counsel at the mouth of the Lord--The mouldy appearance of their bread was, after examination, accepted as guaranteeing the truth of the story. In this precipitate conclusion the Israelites were guilty of excessive credulity and culpable negligence, in not asking by the high priest's Urim and Thummim the mind of God, before entering into the alliance. It is not clear, however, that had they applied for divine direction they would have been forbidden to spare and connect themselves with any of the Canaanite tribes who renounced idolatry and embraced and worshipped the true God. At least, no fault was found with them for making a covenant with the Gibeonites; while, on the other hand, the violation of it was severely punished (2Kings 21:1; and Josh 11:19-20). |
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9:159:15: Եւ արար ընդ նոսա խաղաղութիւն Յեսու. եւ ուխտեաց նոցա ուխտ ապրեցուցանե՛լ զնոսա. եւ երդուա՛ն նոցա իշխանք ժողովրդեանն։ Եւ արար ընդ նոսա խաղաղութիւն Յեսու, եւ ուխտեաց նոցա ուխտ ապրեցուցանել զնոսա. եւ երդուան նոցա իշխանք ժողովրդեանն:15. Յեսուն նրանց հետ խաղաղութիւն հաստատեց եւ ուխտեց, որ ողջ կը պահի նրանց. ժողովրդի իշխաններն էլ երդուեցին նրանց: 15 Յեսու անոնց հետ խաղաղութիւն ըրաւ եւ ուխտեց որ զանոնք ապրեցնէ եւ ժողովուրդին իշխաններն ալ անոնց երդում ըրին։ 9:15: Եւ արար ընդ նոսա խաղաղութիւն Յեսու. եւ ուխտեաց նոցա ուխտ ապրեցուցանե՛լ զնոսա. եւ երդուա՛ն նոցա իշխանք ժողովրդեանն։ 15. Յեսուն նրանց հետ խաղաղութիւն հաստատեց եւ ուխտեց, որ ողջ կը պահի նրանց. ժողովրդի իշխաններն էլ երդուեցին նրանց: 15 Յեսու անոնց հետ խաղաղութիւն ըրաւ եւ ուխտեց որ զանոնք ապրեցնէ եւ ժողովուրդին իշխաններն ալ անոնց երդում ըրին։ zohrab-1805▾ eastern-1994▾ western am▾ |
9:1515: И заключил Иисус с ними мир и постановил с ними условие в том, что он сохранит им жизнь; и поклялись им начальники общества. 9:15 καὶ και and; even ἐποίησεν ποιεω do; make Ἰησοῦς ιησους Iēsous; Iisus πρὸς προς to; toward αὐτοὺς αυτος he; him εἰρήνην ειρηνη peace καὶ και and; even διέθετο διατιθεμαι put through; make πρὸς προς to; toward αὐτοὺς αυτος he; him διαθήκην διαθηκη covenant τοῦ ο the διασῶσαι διασωζω thoroughly save; bring safely through αὐτούς αυτος he; him καὶ και and; even ὤμοσαν ομνυω swear αὐτοῖς αυτος he; him οἱ ο the ἄρχοντες αρχων ruling; ruler τῆς ο the συναγωγῆς συναγωγη gathering 9:15 וַ wa וְ and יַּ֨עַשׂ yyˌaʕaś עשׂה make לָהֶ֤ם lāhˈem לְ to יְהֹושֻׁ֨עַ֙ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua שָׁלֹ֔ום šālˈôm שָׁלֹום peace וַ wa וְ and יִּכְרֹ֥ת yyiḵrˌōṯ כרת cut לָהֶ֛ם lāhˈem לְ to בְּרִ֖ית bᵊrˌîṯ בְּרִית covenant לְ lᵊ לְ to חַיֹּותָ֑ם ḥayyôṯˈām חיה be alive וַ wa וְ and יִּשָּׁבְע֣וּ yyiššovʕˈû שׁבע swear לָהֶ֔ם lāhˈem לְ to נְשִׂיאֵ֖י nᵊśîʔˌê נָשִׂיא chief הָ hā הַ the עֵדָֽה׃ ʕēḏˈā עֵדָה gathering 9:15. fecitque Iosue cum eis pacem et inito foedere pollicitus est quod non occiderentur principes quoque multitudinis iuraverunt eisAnd Josue made peace with them, and entering into a league, promised that they should not be slain: the princes also of the multitude swore to them. 9:15. And Joshua made peace with them, and entering into a pact, he promised that they would not be put to death. The leaders of the multitude also swore to them. 9:15. And Joshua made peace with them, and made a league with them, to let them live: and the princes of the congregation sware unto them. 15. And Joshua made peace with them, and made a covenant with them, to let them live: and the princes of the congregation sware unto them.
9:15 And Joshua made peace with them, and made a league with them, to let them live: and the princes of the congregation sware unto them: 15: И заключил Иисус с ними мир и постановил с ними условие в том, что он сохранит им жизнь; и поклялись им начальники общества. 9:15 καὶ και and; even ἐποίησεν ποιεω do; make Ἰησοῦς ιησους Iēsous; Iisus πρὸς προς to; toward αὐτοὺς αυτος he; him εἰρήνην ειρηνη peace καὶ και and; even διέθετο διατιθεμαι put through; make πρὸς προς to; toward αὐτοὺς αυτος he; him διαθήκην διαθηκη covenant τοῦ ο the διασῶσαι διασωζω thoroughly save; bring safely through αὐτούς αυτος he; him καὶ και and; even ὤμοσαν ομνυω swear αὐτοῖς αυτος he; him οἱ ο the ἄρχοντες αρχων ruling; ruler τῆς ο the συναγωγῆς συναγωγη gathering 9:15 וַ wa וְ and יַּ֨עַשׂ yyˌaʕaś עשׂה make לָהֶ֤ם lāhˈem לְ to יְהֹושֻׁ֨עַ֙ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua שָׁלֹ֔ום šālˈôm שָׁלֹום peace וַ wa וְ and יִּכְרֹ֥ת yyiḵrˌōṯ כרת cut לָהֶ֛ם lāhˈem לְ to בְּרִ֖ית bᵊrˌîṯ בְּרִית covenant לְ lᵊ לְ to חַיֹּותָ֑ם ḥayyôṯˈām חיה be alive וַ wa וְ and יִּשָּׁבְע֣וּ yyiššovʕˈû שׁבע swear לָהֶ֔ם lāhˈem לְ to נְשִׂיאֵ֖י nᵊśîʔˌê נָשִׂיא chief הָ hā הַ the עֵדָֽה׃ ʕēḏˈā עֵדָה gathering 9:15. fecitque Iosue cum eis pacem et inito foedere pollicitus est quod non occiderentur principes quoque multitudinis iuraverunt eis And Josue made peace with them, and entering into a league, promised that they should not be slain: the princes also of the multitude swore to them. 9:15. And Joshua made peace with them, and entering into a pact, he promised that they would not be put to death. The leaders of the multitude also swore to them. 9:15. And Joshua made peace with them, and made a league with them, to let them live: and the princes of the congregation sware unto them. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jw▾ jg▾ tr▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706The League with the Gibeonites. B. C. 1450.15 And Joshua made peace with them, and made a league with them, to let them live: and the princes of the congregation sware unto them. 16 And it came to pass at the end of three days after they had made a league with them, that they heard that they were their neighbours, and that they dwelt among them. 17 And the children of Israel journeyed, and came unto their cities on the third day. Now their cities were Gibeon, and Chephirah, and Beeroth, and Kirjath-jearim. 18 And the children of Israel smote them not, because the princes of the congregation had sworn unto them by the LORD God of Israel. And all the congregation murmured against the princes. 19 But all the princes said unto all the congregation, We have sworn unto them by the LORD God of Israel: now therefore we may not touch them. 20 This we will do to them; we will even let them live, lest wrath be upon us, because of the oath which we sware unto them. 21 And the princes said unto them, Let them live; but let them be hewers of wood and drawers of water unto all the congregation; as the princes had promised them. Here is, I. The treaty soon concluded with the Gibeonites, v. 15. The thing was not done with much formality, but in short, 1. They agreed to let them live, and more the Gibeonites did not ask. In a common war this would have been but a small matter to be granted; but in the wars of Canaan, which were to make a general destruction, it was a great favour to a Canaanite to have his life given him for a prey, Jer. xlv. 5. 2. This agreement was made not by Joshua only, but by the princes of the congregation in conjunction with him. Though Joshua had an extraordinary call to the government, and extraordinary qualifications for it, yet he would not act in an affair of this nature without the counsel and concurrence of the princes, who were neither kept in the dark nor kept under foot, but were treated by him as sharers in the government. 3. It was ratified by an oath; they swore unto them, not by any of the gods of Canaan, but by the God of Israel only, v. 19. Those that mean honestly do not startle at assurances, but satisfy those with whom they treat, and glorify God by calling him to witness to the sincerity of their intentions. 4. Nothing appears to have been culpable in all this but that it was done rashly; they took of their victuals, by which they satisfied themselves that it was indeed old and dry, but did not consider that his was no proof of their bringing it fresh from home; so that, making use of their senses only, but not their reason, they received the men (as the margin reads it) because of their victuals, perceiving perhaps, upon the view and taste of their bread, not only that now it was old, but that it had been fine and very good at first, whence they inferred that they were persons of some quality, and therefore the friendship of their country was not to be despised. But they asked not counsel at the mouth of the Lord. They had the Urim and Thummim with them, which they might have advised with in this difficult case, and which would have told them no lie, would have led them into no error; but they relied so much on their own politics that they thought it needless to bring the matter to the oracle. Joshua himself was not altogether without blame herein. Note, We make more haste than good speed in any business when we stay not to take God along with us, and by the word and prayer to consult him. Many a time we see cause to reflect upon it with regret that such and such an affair miscarried, because we asked not counsel at the mouth of the Lord; would we acknowledge him in all our ways, we should find them more safe, easy, and successful. II. The fraud soon discovered, by which this league was procured. A lying tongue is but for a moment, and truth will be the daughter of time. Within three days they found, to their great surprise, that the cities which these ambassadors had treated for were very near them, but one night's foot-march from the camp at Gilgal, ch. x. 9. Either their own scouts or the parties that sallied out to acquaint themselves with the country, or perhaps some deserters that came over to them from the enemy, informed them of the truth in this matter. Those that suffer themselves to be deceived by the wiles of Satan will soon be undeceived to their confusion, and will find that near, even at the door, which they imagined was very far off. III. The disgust of the congregation at this. They did indeed submit to the restraints which this league laid upon them, and smote not the cities of the Gibeonites, neither slew the persons nor seized the prey; but it vexed them to have their hands thus tied, and they murmured against the princes (v. 18) it is to be feared, more from a jealousy for their own profit than from a zeal for the fulfilling of God's command, though some of them perhaps had a regard to that. Many are forward to arraign and censure the actions of princes while they are ignorant of the springs of those actions and are incompetent judges of the reasons of state that govern them. While therefore we are satisfied in general that those who are over us aim at nothing but the public good, and sincerely seek the welfare of their people, we ought to make the best of what they do and not exercise ourselves in things above us. IV. The prudent endeavour of the princes to pacify the discontented congregation, and to accommodate the matter; herein all the princes concurred and were unanimous, which doubtless disposed the people to acquiesce. 1. They resolved to spare the lives of the Gibeonites, for so they had expressly sworn to do (v. 15), to let them live. (1.) The oath was lawful, else it had not bound them any more than Herod's oath bound him to cut off John Baptist's head; it is true God had appointed them to destroy all the Canaanites, but the law must be construed, in favorem vitæ--with some tender allowance, to mean those only that stood it out and would not surrender their country to them, and not to bind them so far to put off the sense of honour and humanity as to slay those who had never lifted up a hand against them nor ever would, but before they were reduced to any extremity, or ever attempted any act of hostility, with one consent humbled themselves; the kings of Israel were certainly more merciful kings than to do so (1 Kings xx. 31), and the God of Israel a more merciful God than to order it so. Satis est prostrasse leoni--It is enough to have laid the lion prostrate. And besides, the reason of the law is the law; the mischief designed to be prevented by that law was the infecting of the Israelites with their idolatry, Deut. vii. 4. But if the Gibeonites renounce their idolatry, and become friends and servants to the house of God, the danger is effectually prevented, the reason of the law ceases, and consequently the obligation of it, especially to a thing of this nature. The conversion of sinners shall prevent their ruin. (2.) The oath being lawful, both the princes and the people for whom they transacted were bound by it, bound in conscience, bound in honour to the God of Israel, by whom they had sworn, and whose name would have been blasphemed by the Canaanites if they had violated this oath. They speak as those that feared an oath (Eccl. ix. 2), when they argued thus: We will let them live, lest wrath be upon us, because of the oath which we swore, v. 20. He that ratifies a promise with an oath imprecates the divine vengeance if he wilfully break his promise, and has reason to expect that divine justice will take him at his word. God is not mocked, and therefore oaths are not to be jested with. The princes would keep their word, [1.] Though they lost by it. A citizen of Zion swears to his own hurt and changes not, Ps. xv. 4. Joshua and the princes, when they found it was to their prejudice that they had thus bound themselves, did not apply to Eleazar for a dispensation, much less did they pretend that no faith is to be kept with heretics, with Canaanites; no, they were strangers to the modern artifices of the Romish church to elude the most sacred bonds, and even to sanctify perjuries [2.] Though the people were uneasy at it, and their discontent might have ended in a mutiny, yet the princes would not violate their engagement to the Gibeonites; we must never be over-awed, either by majesty or multitude, to do a sinful thing, and go against our consciences. [3.] Though they were drawn into this league by a wile, and might have had a very plausible pretence to declare it null and void, yet they adhered to it. They might have pleaded that though those were the men with whom they exchanged the ratifications, yet these were not the cities intended in the league; they had promised to spare certain cities, without names, that were very far off, and upon the express consideration of their being so; but these were very near, and therefore not the cities that they covenanted with. And many learned men have thought that they were so grossly imposed upon by the Gibeonites that it would have been lawful for them to have recalled their promise, but to preserve their reputation, and to keep up in Israel a veneration of an oath, they would stand to it; but it is plain that they thought themselves indispensably obliged by it, and were apprehensive that the wrath of God would fall upon them if they broke it. And, however their adherence to it might be displeasing to the congregation, it is plain that it was acceptable to God; for when, in pursuance of this league, they undertook the protection of the Gibeonites, God gave them the most glorious victory that ever they had in all their wars (ch. x.), and long afterwards severely avenged the wrong Saul did to the Gibeonites in violation of this league, 2 Sam. xxi. 1. Let this convince us all how religiously we ought to perform our promises, and make good our bargains; and what conscience we ought to make of our words when they are once given. If a covenant obtained by so many lies and deceits might not be broken, shall we think to evade the obligation of those that have been made with all possible honesty and fairness? If the fraud of others will not justify or excuse our falsehood, certainly the honesty of others in dealing with us will aggravate and condemn our dishonesty in dealing with them. 2. Though they spared their lives, yet they seized their liberties, and sentenced them to be hewers of wood and drawers of water to the congregation, v. 21. By this proposal the discontented congregation was pacified; for, (1.) Those who were angry that the Gibeonites lived might be content when they saw them condemned to that which, in the general apprehension, is worse than death, perpetual servitude. (2.) Those who were angry that they were not spoiled might be content when their serving the congregation would be more to the public advantage than their best effects could be; and, in short, the Israelites would be not losers either in honour or profit by this peace with the Gibeonites; convince them of this, and they will be satisfied. Adam Clarke: Commentary on the Bible - 18319:15: Joshua made peace with them - Joshua agreed to receive them into a friendly connection with the Israelites, and to respect their lives and properties; and the elders of Israel bound themselves to the observance of it, and confirmed it with an oath. As the same words are used here as in Jos 9:6, we may suppose that the covenant was made in the ordinary way, a sacrifice being offered on the occasion, and its blood poured out before the Lord. See on Gen 15:10 (note), etc.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18809:15: made peace: Jos 2:12-19, Jos 6:22-25, Jos 11:19; Deu 20:10, Deu 20:11; Sa2 21:2; Jer 18:7, Jer 18:8and the: Sa2 21:2 John Gill9:15 And Joshua made peace with them,.... Upon the report the princes made of having examined what they had said, and which they found to be true, particularly concerning their victuals:and made a league with them, to let them live; and not destroy them as he did the Canaanites, and was ordered to do; they being supposed not to belong to them by the representation of things they had made: and the princes of the congregation sware unto them; that they would keep the league and covenant they had made with them inviolable; they ratified it by an oath, which was a sacred solemn thing. John Wesley9:15 To let them live - That is, they should not destroy them. That this league was lawful and obliging, appears, Because Joshua and all the princes, upon the review concluded it so to be, and spared them accordingly. Because God punished the violation of it long after, 2Kings 21:1. Because God is said to have hardened the hearts of all other cities, not to seek peace with Israel, that so he might utterly destroy them, Josh 11:19-20, which seems to imply that their utter destruction did not necessarily come upon them by virtue of any peremptory command of God, but by their own obstinate hardness, whereby they refused to make peace with the Israelites. |
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9:169:16: Եւ եղեւ յետ երից աւուրց զհետ ուխտելոյ նոցա զուխտն, լուան եթէ մօտաւո՛րք են, եւ անդէն առ նոսա՛ բնակեն։ Եւ եղեւ յետ երից աւուրց զհետ ուխտելոյ նոցա զուխտն` լուան եթէ մօտաւորք են, եւ անդէն առ նոսա բնակեն:16. Նրանց հետ դաշինք կնքելուց երեք օր յետոյ լսեցին, որ նրանք դրացիներ են եւ իրենց մօտ են բնակւում: 16 Անոնց հետ դաշինք կնքելէ երեք օր յետոյ լսեցին թէ անոնք իրենց դրացիներն են ու իրենց մէջ կը բնակին։ 9:16: Եւ եղեւ յետ երից աւուրց զհետ ուխտելոյ նոցա զուխտն, լուան եթէ մօտաւո՛րք են, եւ անդէն առ նոսա՛ բնակեն։ 16. Նրանց հետ դաշինք կնքելուց երեք օր յետոյ լսեցին, որ նրանք դրացիներ են եւ իրենց մօտ են բնակւում: 16 Անոնց հետ դաշինք կնքելէ երեք օր յետոյ լսեցին թէ անոնք իրենց դրացիներն են ու իրենց մէջ կը բնակին։ zohrab-1805▾ eastern-1994▾ western am▾ |
9:1616: А чрез три дня, как заключили они с ними союз, услышали, что они соседи их и живут близ них; 9:16 καὶ και and; even ἐγένετο γινομαι happen; become μετὰ μετα with; amid τρεῖς τρεις three ἡμέρας ημερα day μετὰ μετα with; amid τὸ ο the διαθέσθαι διατιθεμαι put through; make πρὸς προς to; toward αὐτοὺς αυτος he; him διαθήκην διαθηκη covenant ἤκουσαν ακουω hear ὅτι οτι since; that ἐγγύθεν εγγυθεν he; him εἰσιν ειμι be καὶ και and; even ὅτι οτι since; that ἐν εν in αὐτοῖς αυτος he; him κατοικοῦσιν κατοικεω settle 9:16 וַ wa וְ and יְהִ֗י yᵊhˈî היה be מִ mi מִן from קְצֵה֙ qᵊṣˌē קָצֶה end שְׁלֹ֣שֶׁת šᵊlˈōšeṯ שָׁלֹשׁ three יָמִ֔ים yāmˈîm יֹום day אַחֲרֵ֕י ʔaḥᵃrˈê אַחַר after אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] כָּרְת֥וּ kārᵊṯˌû כרת cut לָהֶ֖ם lāhˌem לְ to בְּרִ֑ית bᵊrˈîṯ בְּרִית covenant וַֽ wˈa וְ and יִּשְׁמְע֗וּ yyišmᵊʕˈû שׁמע hear כִּי־ kî- כִּי that קְרֹבִ֥ים qᵊrōvˌîm קָרֹוב near הֵם֙ hˌēm הֵם they אֵלָ֔יו ʔēlˈāʸw אֶל to וּ û וְ and בְ vᵊ בְּ in קִרְבֹּ֖ו qirbˌô קֶרֶב interior הֵ֥ם hˌēm הֵם they יֹשְׁבִֽים׃ yōšᵊvˈîm ישׁב sit 9:16. post dies autem tres initi foederis audierunt quod in vicino habitarent et inter eos futuri essentNow three days after the league was made, they heard that they dwelt nigh, and they should be among them. 9:16. Then, three days after the pact was formed, they heard that they lived in the vicinity, and that they would soon be among them. 9:16. And it came to pass at the end of three days after they had made a league with them, that they heard that they [were] their neighbours, and [that] they dwelt among them. 16. And it came to pass at the end of three days after they had made a covenant with them, that they heard that they were their neighbours, and that they dwelt among them.
9:16 And it came to pass at the end of three days after they had made a league with them, that they heard that they [were] their neighbours, and [that] they dwelt among them: 16: А чрез три дня, как заключили они с ними союз, услышали, что они соседи их и живут близ них; 9:16 καὶ και and; even ἐγένετο γινομαι happen; become μετὰ μετα with; amid τρεῖς τρεις three ἡμέρας ημερα day μετὰ μετα with; amid τὸ ο the διαθέσθαι διατιθεμαι put through; make πρὸς προς to; toward αὐτοὺς αυτος he; him διαθήκην διαθηκη covenant ἤκουσαν ακουω hear ὅτι οτι since; that ἐγγύθεν εγγυθεν he; him εἰσιν ειμι be καὶ και and; even ὅτι οτι since; that ἐν εν in αὐτοῖς αυτος he; him κατοικοῦσιν κατοικεω settle 9:16 וַ wa וְ and יְהִ֗י yᵊhˈî היה be מִ mi מִן from קְצֵה֙ qᵊṣˌē קָצֶה end שְׁלֹ֣שֶׁת šᵊlˈōšeṯ שָׁלֹשׁ three יָמִ֔ים yāmˈîm יֹום day אַחֲרֵ֕י ʔaḥᵃrˈê אַחַר after אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] כָּרְת֥וּ kārᵊṯˌû כרת cut לָהֶ֖ם lāhˌem לְ to בְּרִ֑ית bᵊrˈîṯ בְּרִית covenant וַֽ wˈa וְ and יִּשְׁמְע֗וּ yyišmᵊʕˈû שׁמע hear כִּי־ kî- כִּי that קְרֹבִ֥ים qᵊrōvˌîm קָרֹוב near הֵם֙ hˌēm הֵם they אֵלָ֔יו ʔēlˈāʸw אֶל to וּ û וְ and בְ vᵊ בְּ in קִרְבֹּ֖ו qirbˌô קֶרֶב interior הֵ֥ם hˌēm הֵם they יֹשְׁבִֽים׃ yōšᵊvˈîm ישׁב sit 9:16. post dies autem tres initi foederis audierunt quod in vicino habitarent et inter eos futuri essent Now three days after the league was made, they heard that they dwelt nigh, and they should be among them. 9:16. Then, three days after the pact was formed, they heard that they lived in the vicinity, and that they would soon be among them. 9:16. And it came to pass at the end of three days after they had made a league with them, that they heard that they [were] their neighbours, and [that] they dwelt among them. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ kad▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18319:16: At the end of three days - Gibeon is reputed to be only about eight leagues distant from Gilgal, and on this account the fraud might be easily discovered in the time mentioned above.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18809:16: that they heard: Pro 12:19Carl Friedrich Keil and Franz Delitzsch9:16Three days after the treaty had been concluded, the Israelites discovered that they had been deceived, and that their allies dwelt among them (see Josh 9:7). They set out therefore to deal with the deceivers, and reached their towns Gibeon, Chephirah, Beeroth, and Kirjath-jearim on the third day. "Chephirah, which was afterwards allotted to the tribe of Benjamin along with Gibeon and Beeroth, and was still inhabited after the captivity (Josh 18:25-26; Ezra 2:25; Neh 7:29), is to be seen in the ruins of Kefir, an hour's journey to the east of Yalo, in the mountains, and three hours to the west of Gibeon (see Rob. Bibl. Res. p. 146, and Van de Velde, Memoir, pp. 303-4). Beeroth, Βηρώθ, according to Eusebius (Onom. s. v.) a hamlet near Jerusalem, and seven miles on the road to Nicopolis (it should read Neapolis), was in the tribe of Benjamin (2Kings 4:2), and still exists in the large village of Bireh, which is situated upon a mountain nine Roman miles to the north of Jerusalem in a stony and barren district, and has still several springs and a good well, besides the remains of a fine old church of the time of the Crusades (see Rob. Pal. ii. pp. 130ff.; Seetzen, R. ii. pp. 195-6). Kirjath-jearim, also called Kirjath-baal (Josh 15:60), Baalah (Josh 15:9), and Baal-Jehuda (2Kings 6:2), was allotted to the tribe of Judah. It stood upon the boundary between Judah and Benjamin (Josh 15:60; Josh 18:15); and the ark remained there, after it had been sent back by the Philistines, until the time of David (1Kings 7:2; 2Kings 6:2; 1Chron 13:5-6). According to the Onom., s. v. Καριαθιαρείμ and Βαάλ, it was nine or ten Roman miles from Jerusalem, on the road to Diospolis (Lydda), and is probably to be seen in the present Kuryet el Enab, a considerable village with a large number of olive trees, figs, pomegranates, and vineyards, from the last of which the old "town of the forests" has received the more modern name of "town of the vine" (see Rob. Pal. ii. p. 335, and Bibl. Res. pp. 156-7; and Seetzen, ii. p. 65). These towns, which formed one republic with Gibeon, and were governed by elders, were at so short a distance from Gilgal (Jiljilia), that the Israelites could reach it in one or two days. The expression "on the third day" is not at variance with this; for it is not stated that Israel took three days to march there, but simply that they arrived there on the third day after receiving the intelligence of the arrival of the ambassadors. John Gill9:16 And it came to pass at the end of three days, after they had made a league with them,.... The league seems to have been made the same day they came; the Gibeonites were no doubt in haste to have it concluded, lest they should be discovered; and Joshua, and the princes of Israel, took no pains, and gave themselves no great trouble to inquire about them, but made peace with them at once; and it was but three days after, or within three days of its being made:that they heard that they were their neighbours, and that they dwelt among them; that is, in their neighbourhood, as the Arabic version; and so Noldius (r) renders the words, "and that they dwelt near them"; for the Gibeonites did not dwell among the Israelites, or in the midst of them, but near the place where they were; and this they understood either by some deserters that came to the camp of Israel, or by some of the Israelites who were sent to reconnoitre several parts of the country, especially such as lay nearest, or for the sake of getting provisions for their camp. (r) Concord. Ebr. Part. p. 211. No. 932. John Wesley9:16 Three days - That is, at the last of them, or upon the third day, as it is said, Josh 9:17.Robert Jamieson, A. R. Fausset and David Brown9:16 at the end of three days . . . they heard that they were their neighbours, and that they dwelt among them--This information was obtained in their further progress through the country; for as Josh 9:17 should be rendered, "when the children of Israel journeyed, they came to their cities." Gibeon was about eighteen or twenty miles from Gilgal. |
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9:179:17: Չուեցին որդիքն Իսրայէլի՝ եւ ելին ՚ի քաղաքս նոցա յաւուրն երրորդի. եւ քաղաքք նոցա էին Գաբաւոն եւ Կեփիրոն եւ Բերովթ, եւ քաղաքք յԱրիմայ[2220]։ [2220] Ոմանք. ՚Ի Գաբաւովն եւ Կեփիրան. կամ՝ Կետա եւ Բերովթ եւ քաղաք յԱրիսա. կամ՝ յԱմիրայ։ Չուեցին որդիքն Իսրայելի, եւ ելին ի քաղաքս նոցա յաւուրն երրորդի. եւ քաղաքք նոցա էին Գաբաւոն եւ Կեփիրոն եւ Բերովթ, եւ քաղաքք յԱրիմայ:17. Իսրայէլացիները ճանապարհ ընկան եւ երրորդ օրը հասան նրանց քաղաքները: Նրանց քաղաքներն էին՝ Գաբաւոնը, Կեփիրոնը, Բերոթը եւ Յարիմի քաղաքները: 17 Իսրայէլի որդիները չուելով՝ երրորդ օրը անոնց քաղաքները մտան ու անոնց քաղաքները Գաբաւոն, Կեփիրա, Բերովթ եւ Կարիաթարիմ էին։ 9:17: Չուեցին որդիքն Իսրայէլի՝ եւ ելին ՚ի քաղաքս նոցա յաւուրն երրորդի. եւ քաղաքք նոցա էին Գաբաւոն եւ Կեփիրոն եւ Բերովթ, եւ քաղաքք յԱրիմայ[2220]։ [2220] Ոմանք. ՚Ի Գաբաւովն եւ Կեփիրան. կամ՝ Կետա եւ Բերովթ եւ քաղաք յԱրիսա. կամ՝ յԱմիրայ։ 17. Իսրայէլացիները ճանապարհ ընկան եւ երրորդ օրը հասան նրանց քաղաքները: Նրանց քաղաքներն էին՝ Գաբաւոնը, Կեփիրոնը, Բերոթը եւ Յարիմի քաղաքները: 17 Իսրայէլի որդիները չուելով՝ երրորդ օրը անոնց քաղաքները մտան ու անոնց քաղաքները Գաբաւոն, Կեփիրա, Բերովթ եւ Կարիաթարիմ էին։ zohrab-1805▾ eastern-1994▾ western am▾ |
9:1717: ибо сыны Израилевы, отправившись в путь, пришли в города их на третий день; города же их [были]: Гаваон, Кефира, Беероф и Кириаф-Иарим. 9:17 καὶ και and; even ἀπῆραν απαιρω remove; take away οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel καὶ και and; even ἦλθον ερχομαι come; go εἰς εις into; for τὰς ο the πόλεις πολις city αὐτῶν αυτος he; him αἱ ο the δὲ δε though; while πόλεις πολις city αὐτῶν αυτος he; him Γαβαων γαβαων and; even Κεφιρα κεφιρα and; even Βηρωθ βηρωθ and; even πόλις πολις city Ιαριν ιαριν Iarin 9:17 וַ wa וְ and יִּסְע֣וּ yyisʕˈû נסע pull out בְנֵֽי־ vᵊnˈê- בֵּן son יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel וַ wa וְ and יָּבֹ֛אוּ yyāvˈōʔû בוא come אֶל־ ʔel- אֶל to עָרֵיהֶ֖ם ʕārêhˌem עִיר town בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the שְּׁלִישִׁ֑י ššᵊlîšˈî שְׁלִישִׁי third וְ wᵊ וְ and עָרֵיהֶם֙ ʕārêhˌem עִיר town גִּבְעֹ֣ון givʕˈôn גִּבְעֹון Gibeon וְ wᵊ וְ and הַ ha הַ the כְּפִירָ֔ה kkᵊfîrˈā כְּפִירָה Kephirah וּ û וְ and בְאֵרֹ֖ות vᵊʔērˌôṯ בְּאֵרֹות Beeroth וְ wᵊ וְ and קִרְיַ֥ת יְעָרִֽים׃ qiryˌaṯ yᵊʕārˈîm קִרְיַת יְעָרִים Kiriath Jearim 9:17. moveruntque castra filii Israhel et venerunt in civitates eorum die tertio quarum haec vocabula sunt Gabaon et Caphira et Beroth et CariathiarimAnd the children of Israel removed the camp, and came into their cities on the third day, the names of which are, Gabaon, and Caphira, and Beroth, and Cariathiarim. 9:17. And so the sons of Israel moved the camp, and they arrived at their cities on the third day, those which are called: Gibeon, and Chephirah, and Beeroth, and Kiriath-jearim. 9:17. And the children of Israel journeyed, and came unto their cities on the third day. Now their cities [were] Gibeon, and Chephirah, and Beeroth, and Kirjathjearim. 17. And the children of Israel journeyed, and came unto their cities on the third day. Now their cities were Gibeon, and Chephirah, and Beeroth, and Kiriath-jearim.
9:17 And the children of Israel journeyed, and came unto their cities on the third day. Now their cities [were] Gibeon, and Chephirah, and Beeroth, and Kirjath- jearim: 17: ибо сыны Израилевы, отправившись в путь, пришли в города их на третий день; города же их [были]: Гаваон, Кефира, Беероф и Кириаф-Иарим. 9:17 καὶ και and; even ἀπῆραν απαιρω remove; take away οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel καὶ και and; even ἦλθον ερχομαι come; go εἰς εις into; for τὰς ο the πόλεις πολις city αὐτῶν αυτος he; him αἱ ο the δὲ δε though; while πόλεις πολις city αὐτῶν αυτος he; him Γαβαων γαβαων and; even Κεφιρα κεφιρα and; even Βηρωθ βηρωθ and; even πόλις πολις city Ιαριν ιαριν Iarin 9:17 וַ wa וְ and יִּסְע֣וּ yyisʕˈû נסע pull out בְנֵֽי־ vᵊnˈê- בֵּן son יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel וַ wa וְ and יָּבֹ֛אוּ yyāvˈōʔû בוא come אֶל־ ʔel- אֶל to עָרֵיהֶ֖ם ʕārêhˌem עִיר town בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the שְּׁלִישִׁ֑י ššᵊlîšˈî שְׁלִישִׁי third וְ wᵊ וְ and עָרֵיהֶם֙ ʕārêhˌem עִיר town גִּבְעֹ֣ון givʕˈôn גִּבְעֹון Gibeon וְ wᵊ וְ and הַ ha הַ the כְּפִירָ֔ה kkᵊfîrˈā כְּפִירָה Kephirah וּ û וְ and בְאֵרֹ֖ות vᵊʔērˌôṯ בְּאֵרֹות Beeroth וְ wᵊ וְ and קִרְיַ֥ת יְעָרִֽים׃ qiryˌaṯ yᵊʕārˈîm קִרְיַת יְעָרִים Kiriath Jearim 9:17. moveruntque castra filii Israhel et venerunt in civitates eorum die tertio quarum haec vocabula sunt Gabaon et Caphira et Beroth et Cariathiarim And the children of Israel removed the camp, and came into their cities on the third day, the names of which are, Gabaon, and Caphira, and Beroth, and Cariathiarim. 9:17. And so the sons of Israel moved the camp, and they arrived at their cities on the third day, those which are called: Gibeon, and Chephirah, and Beeroth, and Kiriath-jearim. 9:17. And the children of Israel journeyed, and came unto their cities on the third day. Now their cities [were] Gibeon, and Chephirah, and Beeroth, and Kirjathjearim. 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 - 1903-191417: Названные здесь три города Гаваонского союза достаточно известны по своему положению в средней части Палестины, в небольшом вообще расстоянии на север от Иерусалима. Кефира, в настоящее время Кефр, с сохранившимися развалинами, находится верстах в 12: к западу от Гаваона. Впоследствии этот город принадлежал Вениаминову колену (XVIII:25). Беероф, ныне большая деревня Бирэ, на большой дороге из Иерусалима в Сихем, верстах в 12: от первого. Впоследствии он также принадлежал Вениаминову колену (XVIII:25). Кириаф-иарим, полагаемый обыкновенно исследователями на месте нынешней мусульманской деревни «Карьет-Эль-Энаб», находился к северо-западу от Иерусалима, в 3-х часах пути на дороге в Лидду. Он получил свое название от окружающего столь редкого в южной Палестине леса (еврейское слово «ийаар» значит лес), сохранившегося и в позднейшее время, по свидетельству путешественников [Tristram. Bible Places, 78.]. В древнее время он носил еще название Кириаф-Ваал (XV:60) от находившегося, вероятно, в нем жертвенника или храма Ваала и принадлежал Иудину колену, по имени которого назывался еще Баалом Иудиным (2: Цар VI:2).Adam Clarke: Commentary on the Bible - 18319:17: The children of Israel - came unto their cities - Probably when the fraud was discovered, Joshua sent out a detachment to examine their country, and to see what use could be made of it in the prosecution of their war with the Canaanites. Some of the cities mentioned here were afterwards in great repute among the Israelites: and God chose to make one of them, Kirjath-jearim, the residence of the ark of the covenant for twenty years, in the reigns of Saul and David. There is no evidence that the preservation of the Gibeonites was displeasing to Jehovah.Albert Barnes: Notes on the Bible - 18349:17: Chephirah (Kefir) is situated eight or nine miles west of Gibeon, and was an inhabited city in the days of Ezra and Nehemiah Ezr 2:25; Neh 7:29.Beeroth (Birch), about eight miles north of Jerusalem. Kirjath-jearim, i. e. "city of woods," is identified by Robinson with the modern Kuriet el Enab, nine miles from Jerusalem on the road to Jaffa (and by Conder with Soba). The town was numbered among those belonging to Judah, and was in the northern boundary of that tribe. Beyond this city the six hundred Danites encamped on their famous expedition to Laish Jdg 18:12. Kirjath-jearim was also, and probably before the Israelite conquests exclusively, called Baalah and Kirjath-baal Jos 15:9, Jos 15:60, names which seem to point to its early sanctity as a special seat of Baal-worship. To this place also the ark was brought from Beth-shemesh after it was sent back by the Philistines, and here it remained for twenty years Sa1 6:20-21; Sa1 7:2. It was fetched thence by David and deposited in the house of Obed-edom Sa2 6:2. Hence, the allusion, Psa 132:6, where David is said to have found the ark "in the fields of the wood." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18809:17: Gibeon: Jos 10:2, Jos 18:25-28; Ch1 21:29; Ch2 1:3; Ezr 2:25; Neh 7:29Kirjathjearim: Jos 15:9, Jos 15:60, Jos 18:14; Sa1 7:1; Ch1 13:5, Ch1 13:6; Ch2 1:4 Geneva 15999:17 And the children of Israel (h) journeyed, and came unto their cities on the third day. Now their cities [were] Gibeon, and Chephirah, and Beeroth, and Kirjathjearim.(h) From Gilgal. John Gill9:17 And the children of Israel journeyed,.... Not the whole camp, for that still remained at Gilgal, and continued there until the Gibeonites in distress sent to them for assistance in virtue of the league, as appears from the following chapter; but a party of them, who were sent along with some of the princes, to know the truth whether the Gibeonites were their neighbours or not, as had been reported to them:and came unto their cities on the third day; not on the third day from their setting out on their journey, for it was but one night's march from Gilgal to them, Josh 10:9; but on the third day from the making of the league; it is very probable it was early on the third day they heard of their being their neighbours, upon which a party was sent out at once to know the truth of it, who arrived thither the same day: now their cities were Gibeon and Chephirah, and Beeroth and Kirjathjearim; Gibeon was the metropolis, and the other three were subject to it; the three first fell to the lot of Benjamin, and the last to the tribe of Judah; we shall meet with them again in the lots of the several tribes, in Josh 15:60. John Wesley9:17 And Kirjath - jearim - Which cities were subject to Gibeon, the royal city,Josh 10:2.Robert Jamieson, A. R. Fausset and David Brown9:17 Chephirah-- (Josh 18:26; Ezra 2:25; Neh 7:29).Beeroth-- (2Kings 4:2), now El Berich, about twenty minutes' distance from El Jib (Gibeon). Kirjath-jearim--"the city of forests," now Kuryet-el-Enab [ROBINSON]. |
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9:189:18: Եւ ո՛չ մարտեան ընդ նոսա որդիքն Իսրայէլի. քանզի երդուա՛ն նոցա ամենայն իշխանք ժողովրդեանն ՚ի Տէր Աստուած Իսրայէլի. եւ տրտնջեցին ամենայն ժողովուրդն զիշխանացն։ Եւ ոչ մարտեան ընդ նոսա որդիքն Իսրայելի. քանզի երդուան նոցա [137]ամենայն իշխանք ժողովրդեանն ի Տէր Աստուած Իսրայելի. եւ տրտնջեցին ամենայն ժողովուրդն զիշխանացն:18. Իսրայէլացիները չպատերազմեցին նրանց դէմ, որովհետեւ ժողովրդի բոլոր իշխանները Իսրայէլի Տէր Աստուծով երդուել էին նրանց. եւ ամբողջ ժողովուրդը տրտնջաց իշխանների դէմ: 18 Իսրայէլի որդիները զանոնք չզարկին, քանզի ժողովուրդին իշխանները Իսրայէլի Տէր Աստուծոյն անունովը անոնց երդում ըրեր էին, բայց ժողովուրդը իշխաններուն դէմ տրտնջեցին։ 9:18: Եւ ո՛չ մարտեան ընդ նոսա որդիքն Իսրայէլի. քանզի երդուա՛ն նոցա ամենայն իշխանք ժողովրդեանն ՚ի Տէր Աստուած Իսրայէլի. եւ տրտնջեցին ամենայն ժողովուրդն զիշխանացն։ 18. Իսրայէլացիները չպատերազմեցին նրանց դէմ, որովհետեւ ժողովրդի բոլոր իշխանները Իսրայէլի Տէր Աստուծով երդուել էին նրանց. եւ ամբողջ ժողովուրդը տրտնջաց իշխանների դէմ: 18 Իսրայէլի որդիները զանոնք չզարկին, քանզի ժողովուրդին իշխանները Իսրայէլի Տէր Աստուծոյն անունովը անոնց երդում ըրեր էին, բայց ժողովուրդը իշխաններուն դէմ տրտնջեցին։ zohrab-1805▾ eastern-1994▾ western am▾ |
9:1818: сыны Израилевы не побили их, потому что начальники общества клялись им Господом Богом Израилевым. За это все общество [Израилево] возроптало на начальников. 9:18 καὶ και and; even οὐκ ου not ἐμαχέσαντο μαχομαι fight αὐτοῖς αυτος he; him οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel ὅτι οτι since; that ὤμοσαν ομνυω swear αὐτοῖς αυτος he; him πάντες πας all; every οἱ ο the ἄρχοντες αρχων ruling; ruler κύριον κυριος lord; master τὸν ο the θεὸν θεος God Ισραηλ ισραηλ.1 Israel καὶ και and; even διεγόγγυσαν διαγογγυζω keep muttering πᾶσα πας all; every ἡ ο the συναγωγὴ συναγωγη gathering ἐπὶ επι in; on τοῖς ο the ἄρχουσιν αρχων ruling; ruler 9:18 וְ wᵊ וְ and לֹ֤א lˈō לֹא not הִכּוּם֙ hikkûm נכה strike בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel כִּֽי־ kˈî- כִּי that נִשְׁבְּע֤וּ nišbᵊʕˈû שׁבע swear לָהֶם֙ lāhˌem לְ to נְשִׂיאֵ֣י nᵊśîʔˈê נָשִׂיא chief הָֽ hˈā הַ the עֵדָ֔ה ʕēḏˈā עֵדָה gathering בַּֽ bˈa בְּ in יהוָ֖ה [yhwˌāh] יְהוָה YHWH אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וַ wa וְ and יִּלֹּ֥נוּ yyillˌōnû לון murmur כָל־ ḵol- כֹּל whole הָ hā הַ the עֵדָ֖ה ʕēḏˌā עֵדָה gathering עַל־ ʕal- עַל upon הַ ha הַ the נְּשִׂיאִֽים׃ nnᵊśîʔˈîm נָשִׂיא chief 9:18. et non percusserunt eos eo quod iurassent eis principes multitudinis in nomine Domini Dei Israhel murmuravit itaque omne vulgus contra principesAnd they slew them not, because the princes of the multitude had sworn in the name of the Lord, the God of Israel. Then all the common people murmured against the princes. 9:18. And they did not strike them, because the leaders of the multitude had sworn to them in the name of the Lord, the God of Israel. And so all of the common people murmured against the leaders. 9:18. And the children of Israel smote them not, because the princes of the congregation had sworn unto them by the LORD God of Israel. And all the congregation murmured against the princes. 18. And the children of Israel smote them not, because the princes of the congregation had sworn unto them by the LORD, the God of Israel. And all the congregation murmured against the princes.
9:18 And the children of Israel smote them not, because the princes of the congregation had sworn unto them by the LORD God of Israel. And all the congregation murmured against the princes: 18: сыны Израилевы не побили их, потому что начальники общества клялись им Господом Богом Израилевым. За это все общество [Израилево] возроптало на начальников. 9:18 καὶ και and; even οὐκ ου not ἐμαχέσαντο μαχομαι fight αὐτοῖς αυτος he; him οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel ὅτι οτι since; that ὤμοσαν ομνυω swear αὐτοῖς αυτος he; him πάντες πας all; every οἱ ο the ἄρχοντες αρχων ruling; ruler κύριον κυριος lord; master τὸν ο the θεὸν θεος God Ισραηλ ισραηλ.1 Israel καὶ και and; even διεγόγγυσαν διαγογγυζω keep muttering πᾶσα πας all; every ἡ ο the συναγωγὴ συναγωγη gathering ἐπὶ επι in; on τοῖς ο the ἄρχουσιν αρχων ruling; ruler 9:18 וְ wᵊ וְ and לֹ֤א lˈō לֹא not הִכּוּם֙ hikkûm נכה strike בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel כִּֽי־ kˈî- כִּי that נִשְׁבְּע֤וּ nišbᵊʕˈû שׁבע swear לָהֶם֙ lāhˌem לְ to נְשִׂיאֵ֣י nᵊśîʔˈê נָשִׂיא chief הָֽ hˈā הַ the עֵדָ֔ה ʕēḏˈā עֵדָה gathering בַּֽ bˈa בְּ in יהוָ֖ה [yhwˌāh] יְהוָה YHWH אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וַ wa וְ and יִּלֹּ֥נוּ yyillˌōnû לון murmur כָל־ ḵol- כֹּל whole הָ hā הַ the עֵדָ֖ה ʕēḏˌā עֵדָה gathering עַל־ ʕal- עַל upon הַ ha הַ the נְּשִׂיאִֽים׃ nnᵊśîʔˈîm נָשִׂיא chief 9:18. et non percusserunt eos eo quod iurassent eis principes multitudinis in nomine Domini Dei Israhel murmuravit itaque omne vulgus contra principes And they slew them not, because the princes of the multitude had sworn in the name of the Lord, the God of Israel. Then all the common people murmured against the princes. 9:18. And they did not strike them, because the leaders of the multitude had sworn to them in the name of the Lord, the God of Israel. And so all of the common people murmured against the leaders. 9:18. And the children of Israel smote them not, because the princes of the congregation had sworn unto them by the LORD God of Israel. And all the congregation murmured against the princes. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191418: Когда открылся обман гаваонских послов, сыны Израилевы не побили их, т. е. не предали смерти, так как начальники общества клятвенно обещали сохранить жизнь гаваонитян. Слова (Иисус и) не читаются в еврейском тексте и в древнейших греческих списках, почему, вероятно, и в славянской Библии они поставлены в скобках; следующее за тем (все), также не читаемое в еврейском тексте, находится во многих греческих списках; оно перенесено, вероятно, из 19-го ст. 19–20. Хотя клятвенное обещание начальников, поддавшихся обману гаваонских послов, вызвало ропот в народе, желавшем, очевидно, предать смерти и послов, и их доверителей, как принадлежавших к ханаанитянам, однако начальники настояли на том, чтобы сохранить им жизнь, ссылаясь на данную ими клятву, засвидетельствованную именем Господа Бога Израилева. Причина такой настойчивости начальников указана библейским писателем во второй половине 20-го ст., которая с особенной близостью к еврейскому тексту передана в слав. Библии, согласно с греческим переводом: и не будет на нас гнева клятвы ради, ею же кляхомся им, т. е. в сохранении данного гаваонитянам клятвенного обещания начальники видят единственное средство избегнуть божественного наказания, которое (по Исх XX:7; Втор V:11) угрожает всякому произносящему напрасно имя Божие. Если начальники, поддавшись обману, дали клятву напрасно и сделали грех, не вопросив об этом деле Господа, то, нарушив клятву, они прибавили бы к сделанному новый тяжкий грех клятвопреступления, через которое бесчестится имя Божие пред теми, кому дана клятва.Adam Clarke: Commentary on the Bible - 18319:18: All the congregation murmured - Merely because they were deprived of the spoils of the Gibeonites. They had now got under the full influence of a predatory spirit; God saw their proneness to this, and therefore, at particular times, totally interdicted the spoils of conquered cities, as in the case of Jericho.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18809:18: had sworn: Sa2 21:7; Psa 15:4; Ecc 5:2, Ecc 5:6, Ecc 9:2Carl Friedrich Keil and Franz Delitzsch9:18"The Israelites smote them not," sc., with the edge of the sword, "because the princes of the congregation had sworn to them," sc., to let them live (Josh 9:15); but, notwithstanding the murmuring of the congregation, they declared that they might not touch them because of their oath. "This (sc., what we have sworn) we will do to them, and let them live (החיה, inf. abs. with special emphasis instead of the finite verb), lest wrath come upon us because of the oath." Wrath (sc., of God), a judgment such as fell upon Israel in the time of David, because Saul disregarded this oath and sought to destroy the Gibeonites (2Kings 21:1.). But how could the elders of Israel consider themselves bound by their oath to grant to the Gibeonites the preservation of life which had been secured to them by the treaty they had made, when the very supposition upon which the treaty was made, viz., that the Gibeonites did not belong to the tribes of Canaan, was proved to be false, and the Gibeonites had studiously deceived them by pretending that they had come from a very distant land? As they had been absolutely forbidden to make any treaties with the Canaanites, it might be supposed that, after the discovery of the deception which had been practised upon them, the Israelitish rulers would be under no obligation to observe the treaty which they had made with the Gibeonites in full faith in the truth of their word. And no doubt from the stand-point of strict justice this view appears to be a right one. But the princes of Israel shrank back from breaking the oath which, as is emphatically stated in Josh 9:19, they had sworn by Jehovah the God of Israel, not because they assumed, as Hauff supposes, "that an oath simply regarded as an outward and holy transaction had an absolutely binding force," but because they were afraid of bringing the name of the God of Israel into contempt among the Canaanites, which they would have done if they had broken the oath which they had sworn by this God, and had destroyed the Gibeonites. They were bound to observe the oath which they had once sworn, if only to prevent the sincerity of the God by whom they had sworn from being rendered doubtful in the eyes of the Gibeonites; but they were not justified in taking the oath. They had done this without asking the mouth of Jehovah (Josh 9:14), and thus had sinned against the Lord their God. But they could not repair this fault by breaking the oath which they had thus imprudently taken, i.e., by committing a fresh sin; for the violation of an oath is always sin, even when the oath has been taken inconsiderately, and it is afterwards discovered that what was sworn to was not in accordance with the will of God, and that an observance of the oath will certainly be hurtful (vid., Ps 15:4). (Note: "The binding power of an oath ought to be held so sacred among us, that we should not swerve from our bond under any pretence of error, even though we had been deceived: since the sacred name of God is of greater worth than all the riches of the world. Even though a person should have sworn therefore without sufficient consideration, no injury or loss will release him from his oath." This is the opinion expressed by Calvin with reference to Ps 15:4; yet for all that he regards the observance of their oath on the part of the princes of Israel as a sin, because he limits this golden rule in the most arbitrary manner to private affairs alone, and therefore concludes that the Israelites were not bound to observe this "wily treaty.") By taking an oath to the ambassadors that they would let the Gibeonites live, the princes of Israel had acted unconsciously in violation of the command of God that they were to destroy the Canaanites. As soon therefore as they discovered their error or their oversight, they were bound to do all in their power to ward off from the congregation the danger which might arise of their being drawn away to idolatry-the very thing which the Lord had intended to avert by giving that command. If this could by any possibility be done without violating their oath, they were bound to do it for the sake of the name of the Lord by which they swore; that is to say, while letting the Gibeonites live, it was their duty to put them in such a position, that they could not possibly seduce the Israelites to idolatry. And this the princes of Israel proposed to do, by granting to the Gibeonites on the one hand the preservation of their lives according to the oath they had taken, and on the other hand by making them slaves of the sanctuary. That they acted rightly in this respect, is evident from the fact that their conduct is never blamed either by the historian or by the history, inasmuch as it is not stated anywhere that the Gibeonites, after being made into temple slaves, held out any inducement to the Israelites to join in idolatrous worship, and still more from the fact, that at a future period God himself reckoned the attempt of Saul to destroy the Gibeonites, in his false zeal for the children of Israel, as an act of blood-guiltiness on the part of the nation of Israel for which expiation must be made (2Kings 21:1.), and consequently approved of the observance of the oath which had been sworn to them, though without thereby sanctioning the treaty itself. Geneva 15999:18 And the children of Israel smote them not, because the princes of the congregation had sworn unto them by the LORD God of Israel. And all the congregation (l) murmured against the princes.(l) Fearing lest for their sin the plague of God would have come on them all. John Gill9:18 And the children of Israel smote them not,.... The inhabitants of the four cities, when they came to them, though they found it to be a true report that was brought them of their being neighbours, and that they were imposed upon by them:because the princes of the congregation had sworn unto them by the Lord God of Israel; by the Word of the Lord God of Israel, as the Targum, and therefore they restrained the people from smiting and plundering them; for it was not the oath of the princes the people so much regarded, or had such an influence on them as to abstain from seizing on them, but the princes, by reason of their oath, would not suffer them to touch them: and all the congregation murmured against the princes; not only for taking such an oath, but chiefly because they restrained them from smiting the Gibeonites, and taking their substance for a prey; their eager desire of revenge, and of seizing their goods, and inhabiting their cities, raised a murmur in them against the princes. This is to be understood not of the whole body of the people at Gilgal, but of all that party that was sent to Gibeon, and of the princes that went with them. John Wesley9:18 Against the princes - Both from that proneness which is in people to censure the actions of their rulers; and from their desire of the spoil of these cities.Robert Jamieson, A. R. Fausset and David Brown9:18 the children of Israel smote them not--The moral character of the Gibeonites' stratagem was bad. The princes of the congregation did not vindicate either the expediency or the lawfulness of the connection they had formed; but they felt the solemn obligations of their oath; and, although the popular clamor was loud against them, caused either by disappointment at losing the spoils of Gibeon, or by displeasure at the apparent breach of the divine commandment, they determined to adhere to their pledge, "because they had sworn by the Lord God of Israel." The Israelitish princes acted conscientiously; they felt themselves bound by their solemn promise; but to prevent the disastrous consequences of their imprudent haste, they resolved to degrade the Gibeonites to a servile condition as a means of preventing their people from being ensnared into idolatry, and thus acted up, as they thought, to the true spirit and end of the law. |
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9:199:19: Եւ ասեն ամենայն իշխանքն ցամենայն ժողովուրդն. Մեք երդուա՛ք նոցա ՚ի Տէր Աստուած Իսրայէլի, եւ ո՛չ կարե՛մք ստել նոցա։ Եւ ասեն ամենայն իշխանքն ցամենայն ժողովուրդն. Մեք երդուաք նոցա ի Տէր Աստուած Իսրայելի, եւ ոչ կարեմք ստել նոցա:19. Իշխաններն ասացին ժողովրդին. «Մենք Իսրայէլի Տէր Աստուծով երդուել ենք եւ չենք կարող խաբել նրանց: 19 Իշխանները բոլոր ժողովուրդին ըսին. «Մենք Իսրայէլի Տէր Աստուծոյն անունովը անոնց երդում ըրինք ու չենք կրնար անոնց դպչիլ։ 9:19: Եւ ասեն ամենայն իշխանքն ցամենայն ժողովուրդն. Մեք երդուա՛ք նոցա ՚ի Տէր Աստուած Իսրայէլի, եւ ո՛չ կարե՛մք ստել նոցա։ 19. Իշխաններն ասացին ժողովրդին. «Մենք Իսրայէլի Տէր Աստուծով երդուել ենք եւ չենք կարող խաբել նրանց: 19 Իշխանները բոլոր ժողովուրդին ըսին. «Մենք Իսրայէլի Տէր Աստուծոյն անունովը անոնց երդում ըրինք ու չենք կրնար անոնց դպչիլ։ zohrab-1805▾ eastern-1994▾ western am▾ |
9:1919: Все начальники сказали всему обществу: мы клялись им Господом Богом Израилевым и потому не можем коснуться их; 9:19 καὶ και and; even εἶπαν επω say; speak οἱ ο the ἄρχοντες αρχων ruling; ruler πάσῃ πας all; every τῇ ο the συναγωγῇ συναγωγη gathering ἡμεῖς ημεις we ὠμόσαμεν ομνυω swear αὐτοῖς αυτος he; him κύριον κυριος lord; master τὸν ο the θεὸν θεος God Ισραηλ ισραηλ.1 Israel καὶ και and; even νῦν νυν now; present οὐ ου not δυνησόμεθα δυναμαι able; can ἅψασθαι απτομαι grasp; touch αὐτῶν αυτος he; him 9:19 וַ wa וְ and יֹּאמְר֤וּ yyōmᵊrˈû אמר say כָל־ ḵol- כֹּל whole הַ ha הַ the נְּשִׂיאִים֙ nnᵊśîʔîm נָשִׂיא chief אֶל־ ʔel- אֶל to כָּל־ kol- כֹּל whole הָ֣ hˈā הַ the עֵדָ֔ה ʕēḏˈā עֵדָה gathering אֲנַ֨חְנוּ֙ ʔᵃnˈaḥnû אֲנַחְנוּ we נִשְׁבַּ֣עְנוּ nišbˈaʕnû שׁבע swear לָהֶ֔ם lāhˈem לְ to בַּֽ bˈa בְּ in יהוָ֖ה [yhwˌāh] יְהוָה YHWH אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וְ wᵊ וְ and עַתָּ֕ה ʕattˈā עַתָּה now לֹ֥א lˌō לֹא not נוּכַ֖ל nûḵˌal יכל be able לִ li לְ to נְגֹּ֥עַ nᵊggˌōₐʕ נגע touch בָּהֶֽם׃ bāhˈem בְּ in 9:19. qui responderunt eis iuravimus illis in nomine Domini Dei Israhel et idcirco non possumus eos contingereAnd they answered them: We have sworn to them in the name of the Lord, the God of Israel, and therefore we may not touch them. 9:19. And they responded to them: “We have sworn to them in the name of the Lord, the God of Israel, and for that reason, we are not able to touch them. 9:19. But all the princes said unto all the congregation, We have sworn unto them by the LORD God of Israel: now therefore we may not touch them. 19. But all the princes said unto all the congregation, We have sworn unto them by the LORD, the God of Israel: now therefore we may not touch them.
9:19 But all the princes said unto all the congregation, We have sworn unto them by the LORD God of Israel: now therefore we may not touch them: 19: Все начальники сказали всему обществу: мы клялись им Господом Богом Израилевым и потому не можем коснуться их; 9:19 καὶ και and; even εἶπαν επω say; speak οἱ ο the ἄρχοντες αρχων ruling; ruler πάσῃ πας all; every τῇ ο the συναγωγῇ συναγωγη gathering ἡμεῖς ημεις we ὠμόσαμεν ομνυω swear αὐτοῖς αυτος he; him κύριον κυριος lord; master τὸν ο the θεὸν θεος God Ισραηλ ισραηλ.1 Israel καὶ και and; even νῦν νυν now; present οὐ ου not δυνησόμεθα δυναμαι able; can ἅψασθαι απτομαι grasp; touch αὐτῶν αυτος he; him 9:19 וַ wa וְ and יֹּאמְר֤וּ yyōmᵊrˈû אמר say כָל־ ḵol- כֹּל whole הַ ha הַ the נְּשִׂיאִים֙ nnᵊśîʔîm נָשִׂיא chief אֶל־ ʔel- אֶל to כָּל־ kol- כֹּל whole הָ֣ hˈā הַ the עֵדָ֔ה ʕēḏˈā עֵדָה gathering אֲנַ֨חְנוּ֙ ʔᵃnˈaḥnû אֲנַחְנוּ we נִשְׁבַּ֣עְנוּ nišbˈaʕnû שׁבע swear לָהֶ֔ם lāhˈem לְ to בַּֽ bˈa בְּ in יהוָ֖ה [yhwˌāh] יְהוָה YHWH אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וְ wᵊ וְ and עַתָּ֕ה ʕattˈā עַתָּה now לֹ֥א lˌō לֹא not נוּכַ֖ל nûḵˌal יכל be able לִ li לְ to נְגֹּ֥עַ nᵊggˌōₐʕ נגע touch בָּהֶֽם׃ bāhˈem בְּ in 9:19. qui responderunt eis iuravimus illis in nomine Domini Dei Israhel et idcirco non possumus eos contingere And they answered them: We have sworn to them in the name of the Lord, the God of Israel, and therefore we may not touch them. 9:19. And they responded to them: “We have sworn to them in the name of the Lord, the God of Israel, and for that reason, we are not able to touch them. 9:19. But all the princes said unto all the congregation, We have sworn unto them by the LORD God of Israel: now therefore we may not touch them. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jg▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18319:19: We have sworn unto them - Although the Israelites were deceived in this business, and the covenant was made on a certain supposition which was afterwards proved to have had no foundation in truth, and consequently the whole engagement on the part of the deceived was hereby vitiated and rendered null and void; yet, because the elders had eaten with them, offered a covenant sacrifice, and sworn by Jehovah, they did not consider themselves at liberty to break the terms of the agreement, as far as the lives of the Gibeonites were concerned. That their conduct in this respect was highly pleasing to God is evident from this, that Joshua is nowhere reprehended for making this covenant, and sparing the Gibeonites; and that Saul, who four hundred years after this thought himself and the Israelites loosed from this obligation, and in consequence oppressed and destroyed the Gibeonites, was punished for the breach of this treaty, being considered as the violator of a most solemn oath and covenant engagement. See Sa2 21:2-9, and Eze 17:18, Eze 17:19. All these circumstances laid together, prove that the command to destroy the Canaanites was not so absolute as is generally supposed: and should be understood as rather referring to the destruction of the political existence of the Canaanitish nations, than to the destruction of their lives. See the notes on Deu 20:10, Deu 20:17.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18809:19: We have: Jos 9:20; Ecc 8:2, Ecc 9:2; Jer 4:2John Gill9:19 But all the princes said to all the congregation,.... That is, all the princes that went to Gibeon addressed all the Israelites that were there:we have sworn unto them by the Lord God of Israel; by the Word of the Lord God, as the Targum; an oath is a solemn sacred thing, and not to be broken, and a good man will make conscience of it, and keep it, though he has sworn to his own hurt: and now therefore we may not touch them; neither take away their lives nor their substance. |
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9:209:20: Արդ՝ զա՛յս արասցո՛ւք նոցա ապրեցուցանե՛լ զնոսա, եւ ստասցո՛ւք զնոսա. եւ մի՛ եկեսցէ ՚ի վերայ մեր բարկութիւն վասն երդմանն զոր երդուաք նոցա։ Արդ` զայս արասցուք նոցա ապրեցուցանել զնոսա, [138]եւ ստասցուք զնոսա.`` եւ մի՛ եկեսցէ ի վերայ մեր բարկութիւն վասն երդմանն զոր երդուաք նոցա:20. Հիմա այսպէս անենք. ողջ թողնենք նրանց, պահպանենք, որ մեզ վրայ բարկութիւն չգայ այն երդման համար, որ տուեցինք նրանց»: 20 Անոնց այսպէս ընենք։ Զանոնք ողջ թողունք, որպէս զի մեր վրայ բարկութիւն չգայ անոնց երդում ընելնուս համար»։ 9:20: Արդ՝ զա՛յս արասցո՛ւք նոցա ապրեցուցանե՛լ զնոսա, եւ ստասցո՛ւք զնոսա. եւ մի՛ եկեսցէ ՚ի վերայ մեր բարկութիւն վասն երդմանն զոր երդուաք նոցա։ 20. Հիմա այսպէս անենք. ողջ թողնենք նրանց, պահպանենք, որ մեզ վրայ բարկութիւն չգայ այն երդման համար, որ տուեցինք նրանց»: 20 Անոնց այսպէս ընենք։ Զանոնք ողջ թողունք, որպէս զի մեր վրայ բարկութիւն չգայ անոնց երդում ընելնուս համար»։ zohrab-1805▾ eastern-1994▾ western am▾ |
9:2020: а вот что сделаем с ними: оставим их в живых, чтобы не постиг нас гнев за клятву, которою мы клялись им. 9:20 τοῦτο ουτος this; he ποιήσομεν ποιεω do; make ζωγρῆσαι ζωγρεω capture αὐτούς αυτος he; him καὶ και and; even περιποιησόμεθα περιποιεω preserve; acquire αὐτούς αυτος he; him καὶ και and; even οὐκ ου not ἔσται ειμι be καθ᾿ κατα down; by ἡμῶν ημων our ὀργὴ οργη passion; temperament διὰ δια through; because of τὸν ο the ὅρκον ορκος oath ὃν ος who; what ὠμόσαμεν ομνυω swear αὐτοῖς αυτος he; him 9:20 זֹ֛את zˈōṯ זֹאת this נַעֲשֶׂ֥ה naʕᵃśˌeh עשׂה make לָהֶ֖ם lāhˌem לְ to וְ wᵊ וְ and הַחֲיֵ֣ה haḥᵃyˈē חיה be alive אֹותָ֑ם ʔôṯˈām אֵת [object marker] וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יִֽהְיֶ֤ה yˈihyˈeh היה be עָלֵ֨ינוּ֙ ʕālˈênû עַל upon קֶ֔צֶף qˈeṣef קֶצֶף anger עַל־ ʕal- עַל upon הַ ha הַ the שְּׁבוּעָ֖ה ššᵊvûʕˌā שְׁבוּעָה oath אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] נִשְׁבַּ֥עְנוּ nišbˌaʕnû שׁבע swear לָהֶֽם׃ lāhˈem לְ to 9:20. sed hoc faciemus eis reserventur quidem ut vivant ne contra nos ira Domini concitetur si peieraverimusBut this we will do to them: Let their lives be saved, lest the wrath of the Lord be stirred up against us, if we should be forsworn: 9:20. But we shall do this to them: Certainly, let them be preserved so that they may live, lest the wrath of the Lord be stirred up against us, since we would have sworn falsely. 9:20. This we will do to them; we will even let them live, lest wrath be upon us, because of the oath which we sware unto them. 20. This we will do to them, and let them live; lest wrath be upon us, because of the oath which we sware unto them.
9:20 This we will do to them; we will even let them live, lest wrath be upon us, because of the oath which we sware unto them: 20: а вот что сделаем с ними: оставим их в живых, чтобы не постиг нас гнев за клятву, которою мы клялись им. 9:20 τοῦτο ουτος this; he ποιήσομεν ποιεω do; make ζωγρῆσαι ζωγρεω capture αὐτούς αυτος he; him καὶ και and; even περιποιησόμεθα περιποιεω preserve; acquire αὐτούς αυτος he; him καὶ και and; even οὐκ ου not ἔσται ειμι be καθ᾿ κατα down; by ἡμῶν ημων our ὀργὴ οργη passion; temperament διὰ δια through; because of τὸν ο the ὅρκον ορκος oath ὃν ος who; what ὠμόσαμεν ομνυω swear αὐτοῖς αυτος he; him 9:20 זֹ֛את zˈōṯ זֹאת this נַעֲשֶׂ֥ה naʕᵃśˌeh עשׂה make לָהֶ֖ם lāhˌem לְ to וְ wᵊ וְ and הַחֲיֵ֣ה haḥᵃyˈē חיה be alive אֹותָ֑ם ʔôṯˈām אֵת [object marker] וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יִֽהְיֶ֤ה yˈihyˈeh היה be עָלֵ֨ינוּ֙ ʕālˈênû עַל upon קֶ֔צֶף qˈeṣef קֶצֶף anger עַל־ ʕal- עַל upon הַ ha הַ the שְּׁבוּעָ֖ה ššᵊvûʕˌā שְׁבוּעָה oath אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] נִשְׁבַּ֥עְנוּ nišbˌaʕnû שׁבע swear לָהֶֽם׃ lāhˈem לְ to 9:20. sed hoc faciemus eis reserventur quidem ut vivant ne contra nos ira Domini concitetur si peieraverimus But this we will do to them: Let their lives be saved, lest the wrath of the Lord be stirred up against us, if we should be forsworn: 9:20. But we shall do this to them: Certainly, let them be preserved so that they may live, lest the wrath of the Lord be stirred up against us, since we would have sworn falsely. 9:20. This we will do to them; we will even let them live, lest wrath be upon us, because of the oath which we sware unto them. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jg▾ gnv▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18809:20: lest wrath: Sa2 21:1-6; Ch2 36:13; Pro 20:25; Eze 17:12-21; Zac 5:3, Zac 5:4; Mal 3:5; Rom 1:31; Ti1 1:10Geneva 15999:20 This we will do to them; we will even let them live, lest wrath be upon us, because of the (k) oath which we sware unto them.(k) This does not establish rash oaths, but shows God's mercy toward his, who would not punish them for their sin. John Gill9:20 This we will do to them,.... Either this favour we will show them, preserving their lives, next mentioned, or this punishment we will inflict on them, making them hewers of wood, and drawers of water; which though not mentioned directly, was what was upon their minds, and in their design to propose, only they were extremely desirous of sparing their lives, which they repeat:we will even let them live; this by all means must be done, their lives must not be taken away as the rest of the Canaanites: lest wrath come upon us, because of the oath which we sware unto them; that is, lest the wrath of God come upon us princes, and upon the whole community, for perjury, a breach of the third command, Ex 20:7, a sin highly displeasing to God; since an oath is made not only in his presence, and before him as a witness, who is appealed unto, but in his name, and is often severely threatened, and sorely punished; and as even the breach of this oath was several hundreds of years after, in the times of David, 2Kings 21:1. The Vulgate Latin version therefore reads the words, "lest the wrath of the Lord come upon us": but Abarbinel observes, that it may be understood of the wrath of Israel; for the words may be rendered, "and there shall not be wrath upon us, because of the oath": there need be none, there is no occasion for it, since this was agreed upon on all hands, that the Gibeonites should be let to live; and since it was an act of kindness and goodness, and especially they would have no reason to be angry and wrathful with them, when they heard them out, what they had further to propose to them, to make them their servants, though they spared their lives. |
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9:219:21: Եւ ասեն ցնոսա իշխանքն. Կեցցե՛ն, եւ լինիցին փայտաբերք եւ ջրակիրք ամենայն ժողովրդեանդ. եւ եղեն փայտակոտորք եւ ջրաբերք՝ որպէս եւ ասացին նոցա իշխանքն[2221]։ [2221] Ոմանք. Կացցեն եւ լինիցին... եւ ջրկիրք ամենայն ժո՛՛... եւ եղեն նոցա փայտակոտորք եւ ջրբերք։ Եւ ասեն ցնոսա իշխանքն. Կեցցեն, եւ լինիցին փայտաբերք եւ ջրակիրք ամենայն ժողովրդեանդ. եւ եղեն փայտակոտորք եւ ջրաբերք, որպէս եւ ասացին նոցա իշխանքն:21. Իշխաններն ասացին նրանց. «Թող ապրեն եւ ամբողջ ժողովրդի համար լինեն փայտահատներ եւ ջրկիրներ»: Եւ նրանք եղան փայտահատներ ու ջրկիրներ, ինչպէս որ իշխաններն ասացին նրանց: 21 Ուստի իշխանները անոնց ըսին. «Թող ողջ մնան, բայց բոլոր ժողովուրդին փայտահատներ ու ջրկիրներ ըլլան»։ Անոնք փայտահատներ ու ջրկիրներ եղան, ինչպէս իշխանները անոնց ըսին։ 9:21: Եւ ասեն ցնոսա իշխանքն. Կեցցե՛ն, եւ լինիցին փայտաբերք եւ ջրակիրք ամենայն ժողովրդեանդ. եւ եղեն փայտակոտորք եւ ջրաբերք՝ որպէս եւ ասացին նոցա իշխանքն[2221]։ [2221] Ոմանք. Կացցեն եւ լինիցին... եւ ջրկիրք ամենայն ժո՛՛... եւ եղեն նոցա փայտակոտորք եւ ջրբերք։ 21. Իշխաններն ասացին նրանց. «Թող ապրեն եւ ամբողջ ժողովրդի համար լինեն փայտահատներ եւ ջրկիրներ»: Եւ նրանք եղան փայտահատներ ու ջրկիրներ, ինչպէս որ իշխաններն ասացին նրանց: 21 Ուստի իշխանները անոնց ըսին. «Թող ողջ մնան, բայց բոլոր ժողովուրդին փայտահատներ ու ջրկիրներ ըլլան»։ Անոնք փայտահատներ ու ջրկիրներ եղան, ինչպէս իշխանները անոնց ըսին։ zohrab-1805▾ eastern-1994▾ western am▾ |
9:2121: И сказали им начальники: пусть они живут, но будут рубить дрова и черпать воду для всего общества. [И сделало все общество] так, как сказали им начальники. 9:21 ζήσονται ζαω live; alive καὶ και and; even ἔσονται ειμι be ξυλοκόποι ξυλοκοπος and; even ὑδροφόροι υδροφορος all; every τῇ ο the συναγωγῇ συναγωγη gathering καθάπερ καθαπερ exactly as εἶπαν επω say; speak αὐτοῖς αυτος he; him οἱ ο the ἄρχοντες αρχων ruling; ruler 9:21 וַ wa וְ and יֹּאמְר֧וּ yyōmᵊrˈû אמר say אֲלֵיהֶ֛ם ʔᵃlêhˈem אֶל to הַ ha הַ the נְּשִׂיאִ֖ים nnᵊśîʔˌîm נָשִׂיא chief יִֽחְי֑וּ yˈiḥyˈû חיה be alive וַ֠ wa וְ and יִּֽהְיוּ yyˈihyû היה be חֹטְבֵ֨י ḥōṭᵊvˌê חטב gather wood עֵצִ֤ים ʕēṣˈîm עֵץ tree וְ wᵊ וְ and שֹֽׁאֲבֵי־ šˈōʔᵃvê- שׁאב draw water מַ֨יִם֙ mˈayim מַיִם water לְ lᵊ לְ to כָל־ ḵol- כֹּל whole הָ֣ hˈā הַ the עֵדָ֔ה ʕēḏˈā עֵדָה gathering כַּ ka כְּ as אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative] דִּבְּר֥וּ dibbᵊrˌû דבר speak לָהֶ֖ם lāhˌem לְ to הַ ha הַ the נְּשִׂיאִֽים׃ nnᵊśîʔˈîm נָשִׂיא chief 9:21. sed sic vivant ut in usus universae multitudinis ligna caedant aquasque conportent quibus haec loquentibusBut so let them live, as to serve the whole multitude in hewing wood, and bringing in water. As they were speaking these things, 9:21. But though they live, let them serve the entire multitude by cutting wood and carrying water.” And while they were discussing these things, 9:21. And the princes said unto them, Let them live; but let them be hewers of wood and drawers of water unto all the congregation; as the princes had promised them. 21. And the princes said unto them, Let them live: so they became hewers of wood and drawers of water unto all the congregation; as the princes had spoken unto them.
9:21 And the princes said unto them, Let them live; but let them be hewers of wood and drawers of water unto all the congregation; as the princes had promised them: 21: И сказали им начальники: пусть они живут, но будут рубить дрова и черпать воду для всего общества. [И сделало все общество] так, как сказали им начальники. 9:21 ζήσονται ζαω live; alive καὶ και and; even ἔσονται ειμι be ξυλοκόποι ξυλοκοπος and; even ὑδροφόροι υδροφορος all; every τῇ ο the συναγωγῇ συναγωγη gathering καθάπερ καθαπερ exactly as εἶπαν επω say; speak αὐτοῖς αυτος he; him οἱ ο the ἄρχοντες αρχων ruling; ruler 9:21 וַ wa וְ and יֹּאמְר֧וּ yyōmᵊrˈû אמר say אֲלֵיהֶ֛ם ʔᵃlêhˈem אֶל to הַ ha הַ the נְּשִׂיאִ֖ים nnᵊśîʔˌîm נָשִׂיא chief יִֽחְי֑וּ yˈiḥyˈû חיה be alive וַ֠ wa וְ and יִּֽהְיוּ yyˈihyû היה be חֹטְבֵ֨י ḥōṭᵊvˌê חטב gather wood עֵצִ֤ים ʕēṣˈîm עֵץ tree וְ wᵊ וְ and שֹֽׁאֲבֵי־ šˈōʔᵃvê- שׁאב draw water מַ֨יִם֙ mˈayim מַיִם water לְ lᵊ לְ to כָל־ ḵol- כֹּל whole הָ֣ hˈā הַ the עֵדָ֔ה ʕēḏˈā עֵדָה gathering כַּ ka כְּ as אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative] דִּבְּר֥וּ dibbᵊrˌû דבר speak לָהֶ֖ם lāhˌem לְ to הַ ha הַ the נְּשִׂיאִֽים׃ nnᵊśîʔˈîm נָשִׂיא chief 9:21. sed sic vivant ut in usus universae multitudinis ligna caedant aquasque conportent quibus haec loquentibus But so let them live, as to serve the whole multitude in hewing wood, and bringing in water. As they were speaking these things, 9:21. But though they live, let them serve the entire multitude by cutting wood and carrying water.” And while they were discussing these things, 9:21. And the princes said unto them, Let them live; but let them be hewers of wood and drawers of water unto all the congregation; as the princes had promised them. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191421: Настаивая на соблюдении клятвы, в силу которой гаваонитянам сохранялась жизнь, начальники не забывают при этом и запрещения вступать в союз с ханаанскими народами, которое имело ту цель, чтобы последние не увлекли израильтян в идолопоклонство. Для предотвращения гибельного последствия от оставления гаваонитян в Ханаанской земле они принимают такую меру, которая вместе служила и наказанием за их обман. Они предложили именно возложить на гаваонитян обязанность рубить дрова и носить воду для всего израильского общества, причем последние, будучи низведены в рабское состояние (ст. 23; Втор XXIX:11), не могли быть опасными для господствующего израильского населения. Это предложение князей было принято обществом. Слова (И сделало все общество) не находятся в еврейском тексте, равно как в Ватиканском и Александрийском, но читаются в Амвросианском и некоторых других списках (kai epoihsan pasa h sunagwgh), причем ход библейской речи получает большую ясность: без этого дополнения конечные слова как сказали им начальники были бы не совсем понятными, так как начальники, делая обществу предложение — в первой половине стиха, — не могли ссылаться на самих себя в такой форме; притом предложение сделать гаваонитян дровосеками и водоносами делается здесь в первый раз. При внесении, напротив, слов и сделало все общество в библейскую речь конечные слова стиха получают совершенно определенный смысл, выражая согласие общества с предложением начальников. Это согласие общества не было, однако, окончательным решением дела, которое принадлежало, как показывает дальнейшее повествование, Иисусу Навину. Что принятое начальниками решение относительно участи гаваонитян было правильно и согласно с божественной волей, это показали и одержанные вскоре после этого события победы над ханаанскими царями, при особенной божественной помощи, и впоследствии постигший израильскую землю и дом Саула гнев Божий за нарушение клятвенного обещания, данного гаваонитянам (2: Цар XXI).Adam Clarke: Commentary on the Bible - 18319:21: Hewers of wood and drawers of water - Perhaps this is a sort of proverbial expression, signifying the lowest state of servitude, though it may also be understood literally. See below.Albert Barnes: Notes on the Bible - 18349:21: Render "they shall be hewers of wood and drawers of water:" menial duties belonging to the lowest classes only (compare the marginal reference). The curse of Noah Gen 9:25 on the children of Ham was thus fulfilled to the letter in the case of these Hivites.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18809:21: let them: Jos 9:23, Jos 9:27; Deu 29:11; Ch2 2:17, Ch2 2:18as the princes: Jos 9:15 Carl Friedrich Keil and Franz Delitzsch9:21The princes declared again most emphatically, "They shall live." Thus the Gibeonites became hewers of wood and drawers of water to the congregation, as the princes had said to them, i.e., had resolved concerning them. This resolution they communicated to the congregation at the time, using the expression יחיוּ (let them live); but the historian has passed this over at Josh 9:21, and instead of mentioning the resolution proceeds at once to describe its execution. John Gill9:21 And the princes said to them, let them live,.... They were very pressing upon them, and importunate with them, to save their lives, because of the oath they had taken:(but let them be hewers of wood, and drawers of water, unto all the congregation): which was a very low and mean employment, Deut 29:11; as well as wearisome; and this being a yoke of servitude on the Gibeonites, and a punishment of them for their fraud, and of service, profit, and advantage to the people of Israel, the princess proposed it in hopes of pacifying them, and that they would yield to spare the lives of the Gibeonites; what they proposed was, not that they should hew wood and draw water for all the Israelites for their private use, but what was necessary for the service of the sanctuary, which the congregation was obliged to furnish them with; and now these men should do that work for them, which before was incumbent on them; for Joshua afterwards imposed this upon them, to be hewers of wood and drawers of water for the house of God, Josh 9:23; though Kimchi thinks that while the people of Israel were in camp, and before the land was divided, they were hewers of wood and drawers of water to the congregation; but after the land was divided, and they were settled in their cities and inheritances, then they only hewed wood and drew water for the sanctuary at Gilgal, Shiloh, Nob, Gibeon, and the temple; the Jewish writers say (s), the Nethinim and the Gibeonites were the same, who became proselytes in the times of Joshua, see 1Chron 9:2, as the princes promised them; which is to be connected, not with their being hewers of wood and drawers of water, this the princes had said nothing of before, and which is rightly included in a parenthesis, but with their being let to live; this they had promised and sworn to, even all the princes, not only all that were now at Gibeon, and were persuading the people to let the Gibeonites live, but all the princes, even those that were not present, but in the camp at Gilgal. (s) Maimon. & Bartenora in Misn. Kiddushin, c. 4. sect. 1. John Wesley9:21 Unto all the congregation - That is, Let them be public servants, and employed in the meanest offices, (one kind being put for all the rest) for the use of the congregation; to do this partly for the sacrifices and services of the house of God, which otherwise the Israelites themselves must have done; partly for the service of the camp or body of the people; and sometimes, even to particular Israelites. |
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9:229:22: Եւ կոչեաց զնոսա միահամո՛ւռ Յեսու, եւ խօսեցա՛ւ ընդ նոսա եւ ասէ. Ընդէ՞ր խաբեցէք զիս եւ ասացէք՝ հեռի՛ եմք ՚ի ձէնջ յոյժ, եւ դուք գաւառակա՛նք էք բնակչացս որ ՚ի միջի մերում[2222]։ [2222] Ոմանք. Բնակչաց որ ՚ի միջի ձերում։ Եւ կոչեաց զնոսա [139]միահամուռ Յեսու, եւ խօսեցաւ ընդ նոսա եւ ասէ. Ընդէ՞ր խաբեցէք [140]զիս եւ ասացէք. Հեռի եմք ի ձէնջ յոյժ, եւ դուք [141]գաւառականք էք բնակչացս որ ի միջի մերում:22. Յեսուն նրանց բոլորին կանչեց, խօսեց նրանց հետ եւ ասաց. «Ինչո՞ւ խաբեցիք ինձ եւ ասացիք՝ “Ձեզնից շատ հեռու ենք”, մինչդեռ դուք մեր գաւառի բնակիչներ էք: 22 Յետոյ Յեսու զանոնք կանչեց ու անոնց խօսեցաւ՝ ըսելով. «Ինչո՞ւ համար մեզ խաբեցիք ու ըսիք թէ շատ հեռուէն կու գանք, մինչդեռ մեր մէջ կը բնակէիք։ 9:22: Եւ կոչեաց զնոսա միահամո՛ւռ Յեսու, եւ խօսեցա՛ւ ընդ նոսա եւ ասէ. Ընդէ՞ր խաբեցէք զիս եւ ասացէք՝ հեռի՛ եմք ՚ի ձէնջ յոյժ, եւ դուք գաւառակա՛նք էք բնակչացս որ ՚ի միջի մերում[2222]։ [2222] Ոմանք. Բնակչաց որ ՚ի միջի ձերում։ 22. Յեսուն նրանց բոլորին կանչեց, խօսեց նրանց հետ եւ ասաց. «Ինչո՞ւ խաբեցիք ինձ եւ ասացիք՝ “Ձեզնից շատ հեռու ենք”, մինչդեռ դուք մեր գաւառի բնակիչներ էք: 22 Յետոյ Յեսու զանոնք կանչեց ու անոնց խօսեցաւ՝ ըսելով. «Ինչո՞ւ համար մեզ խաբեցիք ու ըսիք թէ շատ հեռուէն կու գանք, մինչդեռ մեր մէջ կը բնակէիք։ zohrab-1805▾ eastern-1994▾ western am▾ |
9:2222: Иисус призвал их и сказал: для чего вы обманули нас, сказав: 'мы весьма далеко от вас', тогда как вы живете близ нас? 9:22 καὶ και and; even συνεκάλεσεν συγκαλεω call together αὐτοὺς αυτος he; him Ἰησοῦς ιησους Iēsous; Iisus καὶ και and; even εἶπεν επω say; speak αὐτοῖς αυτος he; him διὰ δια through; because of τί τις.1 who?; what? παρελογίσασθέ παραλογιζομαι miscalculate; defraud με με me λέγοντες λεγω tell; declare μακρὰν μακραν far away ἀπὸ απο from; away σοῦ σου of you; your ἐσμεν ειμι be σφόδρα σφοδρα vehemently; tremendously ὑμεῖς υμεις you δὲ δε though; while ἐγχώριοί εγχωριος be τῶν ο the κατοικούντων κατοικεω settle ἐν εν in ἡμῖν ημιν us 9:22 וַ wa וְ and יִּקְרָ֤א yyiqrˈā קרא call לָהֶם֙ lāhˌem לְ to יְהֹושֻׁ֔עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua וַ wa וְ and יְדַבֵּ֥ר yᵊḏabbˌēr דבר speak אֲלֵיהֶ֖ם ʔᵃlêhˌem אֶל to לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say לָמָּה֩ lāmmˌā לָמָה why רִמִּיתֶ֨ם rimmîṯˌem רמה deceive אֹתָ֜נוּ ʔōṯˈānû אֵת [object marker] לֵ lē לְ to אמֹ֗ר ʔmˈōr אמר say רְחֹוקִ֨ים rᵊḥôqˌîm רָחֹוק remote אֲנַ֤חְנוּ ʔᵃnˈaḥnû אֲנַחְנוּ we מִכֶּם֙ mikkˌem מִן from מְאֹ֔ד mᵊʔˈōḏ מְאֹד might וְ wᵊ וְ and אַתֶּ֖ם ʔattˌem אַתֶּם you בְּ bᵊ בְּ in קִרְבֵּ֥נוּ qirbˌēnû קֶרֶב interior יֹשְׁבִֽים׃ yōšᵊvˈîm ישׁב sit 9:22. vocavit Gabaonitas Iosue et dixit eis cur nos decipere fraude voluistis ut diceretis procul valde habitamus a vobis cum in medio nostri sitisJosue called the Gabaonites, and said to them: Why would you impose upon us, saying: We dwell very far off from you, whereas you are in the midst of us? 9:22. Joshua called the Gibeonites, and he said to them: “Why would you be willing to deceive us by fraud, saying, ‘We live very far away from you,’ when you are in our midst? 9:22. And Joshua called for them, and he spake unto them, saying, Wherefore have ye beguiled us, saying, We [are] very far from you; when ye dwell among us? 22. And Joshua called for them, and he spake unto them, saying, Wherefore have ye beguiled us, saying, We are very far from you; when ye dwell among us?
9:22 And Joshua called for them, and he spake unto them, saying, Wherefore have ye beguiled us, saying, We [are] very far from you; when ye dwell among us: 22: Иисус призвал их и сказал: для чего вы обманули нас, сказав: 'мы весьма далеко от вас', тогда как вы живете близ нас? 9:22 καὶ και and; even συνεκάλεσεν συγκαλεω call together αὐτοὺς αυτος he; him Ἰησοῦς ιησους Iēsous; Iisus καὶ και and; even εἶπεν επω say; speak αὐτοῖς αυτος he; him διὰ δια through; because of τί τις.1 who?; what? παρελογίσασθέ παραλογιζομαι miscalculate; defraud με με me λέγοντες λεγω tell; declare μακρὰν μακραν far away ἀπὸ απο from; away σοῦ σου of you; your ἐσμεν ειμι be σφόδρα σφοδρα vehemently; tremendously ὑμεῖς υμεις you δὲ δε though; while ἐγχώριοί εγχωριος be τῶν ο the κατοικούντων κατοικεω settle ἐν εν in ἡμῖν ημιν us 9:22 וַ wa וְ and יִּקְרָ֤א yyiqrˈā קרא call לָהֶם֙ lāhˌem לְ to יְהֹושֻׁ֔עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua וַ wa וְ and יְדַבֵּ֥ר yᵊḏabbˌēr דבר speak אֲלֵיהֶ֖ם ʔᵃlêhˌem אֶל to לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say לָמָּה֩ lāmmˌā לָמָה why רִמִּיתֶ֨ם rimmîṯˌem רמה deceive אֹתָ֜נוּ ʔōṯˈānû אֵת [object marker] לֵ lē לְ to אמֹ֗ר ʔmˈōr אמר say רְחֹוקִ֨ים rᵊḥôqˌîm רָחֹוק remote אֲנַ֤חְנוּ ʔᵃnˈaḥnû אֲנַחְנוּ we מִכֶּם֙ mikkˌem מִן from מְאֹ֔ד mᵊʔˈōḏ מְאֹד might וְ wᵊ וְ and אַתֶּ֖ם ʔattˌem אַתֶּם you בְּ bᵊ בְּ in קִרְבֵּ֥נוּ qirbˌēnû קֶרֶב interior יֹשְׁבִֽים׃ yōšᵊvˈîm ישׁב sit 9:22. vocavit Gabaonitas Iosue et dixit eis cur nos decipere fraude voluistis ut diceretis procul valde habitamus a vobis cum in medio nostri sitis Josue called the Gabaonites, and said to them: Why would you impose upon us, saying: We dwell very far off from you, whereas you are in the midst of us? 9:22. Joshua called the Gibeonites, and he said to them: “Why would you be willing to deceive us by fraud, saying, ‘We live very far away from you,’ when you are in our midst? 9:22. And Joshua called for them, and he spake unto them, saying, Wherefore have ye beguiled us, saying, We [are] very far from you; when ye dwell among us? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jw▾ jg▾ kad▾ tr▾ ab▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706The Gibeonites Made Bondmen. B. C. 1450.22 And Joshua called for them, and he spake unto them, saying, Wherefore have ye beguiled us, saying, We are very far from you; when ye dwell among us? 23 Now therefore ye are cursed, and there shall none of you be freed from being bondmen, and hewers of wood and drawers of water for the house of my God. 24 And they answered Joshua, and said, Because it was certainly told thy servants, how that the LORD thy God commanded his servant Moses to give you all the land, and to destroy all the inhabitants of the land from before you, therefore we were sore afraid of our lives because of you, and have done this thing. 25 And now, behold, we are in thine hand: as it seemeth good and right unto thee to do unto us, do. 26 And so did he unto them, and delivered them out of the hand of the children of Israel, that they slew them not. 27 And Joshua made them that day hewers of wood and drawers of water for the congregation, and for the altar of the LORD, even unto this day, in the place which he should choose. The matter is here settled between Joshua and the Gibeonites, and an explanation of the league agreed upon. We may suppose that now, not the messengers who were first sent, but the elders of Gibeon, and of the cities that were dependent upon it, were themselves present and treated with, that the matter might be fully compromised. I. Joshua reproves them for their fraud, v. 22. And they excuse it as well as they can, v. 24. 1. Joshua gives the reproof very mildly: Wherefore have you beguiled us? He does not load them with any ill names, does not give them any harsh provoking language, does not call them, as they deserved to be called, base liars, but only asks them, Why have you beguiled us? Under the greatest provocations, it is our wisdom and duty to keep our temper, and to bridle our passion; a just cause needs not anger to defend it, and a bad one is made never the better by it. 2. They make the best excuse for themselves, that the thing would bear, v. 24. They found by the word of God that sentence of death was passed upon them (the command was to destroy all the inhabitants of the land, without exception), and they found by the works of God already wrought that there was no opposing the execution of this sentence; they considered that God's sovereignty is incontestable, his justice inflexible, his power irresistible, and therefore resolved to try what his mercy was, and found it was not in vain to cast themselves upon it. They do not go about to justify their lie, but in effect beg pardon for it, pleading it was purely to save their lives that they did it, which every man that finds in himself the force of the law of self-preservation will therefore make great allowances for, especially in such a case as this, where the fear was not merely of the power of man (if that were all, one might flee from that to the divine protection), but of the power of God himself, which they saw engaged against them. II. Joshua condemns them to servitude, as a punishment of their fraud (v. 23), and they submit to the sentence (v. 25), and for aught that appears both sides are pleased. 1. Joshua pronounces them perpetual bondmen. They had purchased their lives with a lie, but, that being no good consideration, he obliges them to hold their lives under the rent and reservation of their continual labours, in hewing wood and drawing water, the meanest and most toilsome employments. Thus their lie was punished; had they dealt fairly and plainly with Israel, perhaps they would have had more honourable conditions granted them, but now, since they gain their lives with ragged clothes and clouted shoes, the badges of servitude, they are condemned for ever to wear such, so must their doom be. And thus the ransom of their lives is paid; dominion is acquired by the preservation of a life that lies at mercy (servus dicitur a servando--a servant is so called from the act of saving); they owe their service to those to whom they owe their lives. Observe how the judgment is given against them. (1.) Their servitude is made a curse to them. "Now you are cursed with the ancient curse of Canaan," from whom these Hivites descended, a servant of servants shalt thou be, Gen. ix. 25. What shall be done to the false tongue but this? Cursed shall it be. (2.) Yet this curse is turned into a blessing; they must be servants, but it shall be for the house of my God. The princes would have them slaves unto all the congregation (v. 21), at least they chose to express themselves so, for the pacifying of the people that were discontented; but Joshua mitigates the sentence, both in honour to God and in favour to the Gibeonites: it would be too hard upon them to make them every man's drudge; if they must be hewers of wood and drawers of water, than which there cannot be a greater disparagement, especially to those who are citizens of a royal city, and all mighty men (ch. x. 2), yet they shall be so to the house of my God, than which there cannot be a greater preferment: David himself could have wished to be a door-keeper there. Even servile work becomes honourable when it is done for the house of our God and the offices thereof. [1.] They were hereby excluded from the liberties and privileges of true-born Israelites, and a remaining mark of distinction was put upon their posterity throughout all their generations. [2.] They were hereby employed in such services as required their personal attendance upon the altar of God in the place which he should choose (v. 27), which would bring them to the knowledge of the law of God, keep them strictly to that holy religion to which they were proselyted, and prevent their revolt to the idolatries of their fathers. [3.] This would be a great advantage to the priests and Levites to have so many, and those mighty men, constant attendants upon them, and engaged by office to do all the drudgery of the tabernacle. A great deal of wood must be hewed for fuel for God's house, not only to keep the fire burning continually upon the altar, but to boil the flesh of the peace-offerings, &c. And a great deal of water must be drawn for the divers washings which the law prescribed. These and other such servile works, such as washing the vessels, carrying out ashes, sweeping the courts, &c., which otherwise the Levites must have done themselves, these Gibeonites were appointed to do. [4.] They were herein servants to the congregation too; for whatever promotes and helps forward the worship of God is real service to the commonwealth. It is the interest of every Israelite that the altar of God be well attended. Hereby also the congregation was excused from much of that servile work which perhaps would otherwise have been expected from some of them. God had made a law that the Israelites should never make any of their brethren bondmen; if they had slaves, they must be of the heathen that were round about them, Lev. xxv. 44. Now in honour of this law, and of Israel that was honoured by it, God would not have the drudgery, no, not of the tabernacle itself, to be done by Israelites, but by Gibeonites, who were afterwards called Nethinim, men given to the Levites, as the Levites were to the priests (Num. iii. 9), to minister to them in the service of God. [5.] This may be looked upon as typifying the admission of the Gentiles into the gospel church. Now they were taken in upon their submission to be under-officers, but afterwards God promises that he will take of them for priests and Levites, Isa. lxvi. 21. 2. They submit to this condition, v. 25. Conscious of a fault in framing a lie whereby to deceive the Israelites, and sensible also how narrowly they escaped with their lives and what a kindness it was to have them spared, they acquiesce in the proposal: Do as it seemeth right unto thee. Better live in servitude, especially such servitude, than not live at all. Those of the very meanest and most despicable condition are described to be hewers of wood and drawers of water, Deut. xxix. 11. But skin for skin, liberty, and labour, and all that a man has, will he give for his life, and no ill bargain. Accordingly the matter was determined. (1.) Joshua delivered them out of the hands of the Israelites that they should not be slain, v. 26. It seems there were those who would have fallen upon them with the sword if Joshua had not interposed with his authority; but wise generals know when to sheathe the sword, as well as when to draw it. (2.) He then delivered them again into the hands of the Israelites to be enslaved, v. 27. They were not to keep possession of their cities, for we find afterwards that three of them fell to the lot of Benjamin and one to that of Judah; nor were they themselves to be at their own disposal, but, as bishop Patrick thinks, were dispersed into the cities of the priests and Levites, and came up with them in their courses to serve at the altar, out of the profits of which, it is probable, they were maintained. And thus Israel's bondmen became the Lord's freemen, for his service in the meanest office is liberty, and his work is its own wages. And this they got by their early submission. Let us, in like manner, submit to our Lord Jesus, and refer our lives to him, saying, "We are in thy hand, do unto us as seemeth good and right unto thee; only save our souls, and we shall not repent it:" if he appoint us to bear his cross, and draw in his yoke, and serve at his altar, this shall be afterwards neither shame nor grief to us, while the meanest office in God's service will entitle us to a dwelling in the house of the Lord all the days of our life. Albert Barnes: Notes on the Bible - 18349:22: Were the Israelites bound to respect an oath thus procured by fraud? Were they right in doing so? Dr. Sanderson ("Works," vol. iv. 4 pp. 269, 300, Oxford edition), determines these questions in the affirmative; and rightly, since the oath, though unlawfully taken, was not an oath taken to do an unlawful thing, i. e. a thing in itself unlawful. It was the carelessness of the Israelites themselves which betrayed them into this league. It was therefore their duty when they found themselves entrapped into this unlawful covenant, to devise means by which they might respect both their own oath and God's purposes as intimated in His injunctions Deu 7:2 against sparing the Canaanites. This was accomplished by granting their lives to the Gibeonites, but reducing them to a servile condition, which might be expected to disable them from influencing the Israelites to do wrong. It may be added, that had the Israelites broken their oath, taken solemnly in the Name of the Lord, they would have brought that Name into contempt among the pagan; and, while punishing perfidy in others, would have themselves, the Lord's people, incurred the reproach of perjury. The result showed that Joshua and the princes judged rightly in this matter. God gave to Israel a notable victory, crowned with special miracles, over the kings who were confederated against Gibeon, because of the treaty made with Israel Jos 10:4, Jos 10:8, Jos 10:13; and God punished as a national act of blood-guiltiness the slaughter of the Gibeonites by Saul, which was a distinct violation of the covenant here before us (compare Sa2 21:1). This sparing of the Gibeonites, as well as the pRev_ious sparing of Rahab and her household, must be borne in mind when the massacre of the Canaanites by Joshua and the Israelites is discussed.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18809:22: Wherefore: Gen 3:13, Gen 3:14, Gen 27:35, Gen 27:36, Gen 27:41-45, Gen 29:25; Co2 11:3We are: Jos 9:6, Jos 9:9, Jos 9:10 ye dwell: Jos 9:16 Carl Friedrich Keil and Franz Delitzsch9:22Joshua then summoned the Gibeonites, charged them with their deceit, and pronounced upon them the curse of eternal servitude: "There shall not be cut off from you a servant," i.e., ye shall never cease to be servants, ye shall remain servants for ever (vid., 2Kings 3:29; 3Kings 2:4), "and that as hewers of wood and drawers of waters for our God's house." This is a fuller definition of the expression "for all the congregation" in Josh 9:21. The Gibeonites were to perform for the congregation the slaves' labour of hewing wood and drawing water for the worship of the sanctuary-a duty which was performed, according to Deut 29:10, by the lowest classes of people. In this way the curse of Noah upon Canaan (Gen 9:25) was literally fulfilled upon the Hivites of the Gibeonitish republic. John Gill9:22 And Joshua called for them,.... The Gibeonites, who came as ambassadors for their people, who were detained at Gilgal until the children of Israel returned from Gibeon; and upon their return, and having made their report to Joshua that they found it to be true that they were near neighbours, Joshua ordered them to be brought before him:and he spake unto them, saying, wherefore have ye beguiled us? what is your reason and motive for so doing? what has induced you to act such a deceitful part, to tell such lies and falsehoods, and impose upon us after this manner? saying, we are very far from you, when ye dwell among us: pretending to come from a very far country, when they were inhabitants of the land Israel were come to possess. John Wesley9:22 Called for them - Probably not only the messengers, but the elders of Gibeon were now present. |
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9:239:23: Եւ արդ՝ անիծեալք էք. եւ մի՛ պակասեսցէ՛ ՚ի ձէնջ ծառա՛յ փայտակոտոր եւ ջրկիր ինձ՝ եւ Աստուծոյ իմում[2223]։ [2223] Ոմանք. Եւ ջրաբեր ինձ եւ Աստուծոյ։ Եւ արդ` անիծեալք էք, եւ մի՛ պակասեսցէ ի ձէնջ ծառայ, փայտակոտոր եւ ջրկիր [142]ինձ եւ Աստուծոյ իմում:23. Հիմա դուք անիծուած էք, եւ ինձ ու իմ Աստծու համար միշտ պիտի մնաք փայտահատ եւ ջրկիր ծառայ»: 23 Ուրեմն դուք հիմա անիծեալ էք ու իմ Աստուծոյս տանը համար ձեզմէ ծառայ, փայտահատ ու ջրկիր թող չպակսի»։ 9:23: Եւ արդ՝ անիծեալք էք. եւ մի՛ պակասեսցէ՛ ՚ի ձէնջ ծառա՛յ փայտակոտոր եւ ջրկիր ինձ՝ եւ Աստուծոյ իմում[2223]։ [2223] Ոմանք. Եւ ջրաբեր ինձ եւ Աստուծոյ։ 23. Հիմա դուք անիծուած էք, եւ ինձ ու իմ Աստծու համար միշտ պիտի մնաք փայտահատ եւ ջրկիր ծառայ»: 23 Ուրեմն դուք հիմա անիծեալ էք ու իմ Աստուծոյս տանը համար ձեզմէ ծառայ, փայտահատ ու ջրկիր թող չպակսի»։ zohrab-1805▾ eastern-1994▾ western am▾ |
9:2323: за это прокляты вы! без конца вы будете рабами, будете рубить дрова и черпать воду для дома Бога моего! 9:23 καὶ και and; even νῦν νυν now; present ἐπικατάρατοί επικαταρατος cursed ἐστε ειμι be οὐ ου not μὴ μη not ἐκλίπῃ εκλειπω leave off; cease ἐξ εκ from; out of ὑμῶν υμων your δοῦλος δουλος subject οὐδὲ ουδε not even; neither ξυλοκόπος ξυλοκοπος me καὶ και and; even τῷ ο the θεῷ θεος God μου μου of me; mine 9:23 וְ wᵊ וְ and עַתָּ֖ה ʕattˌā עַתָּה now אֲרוּרִ֣ים ʔᵃrûrˈîm ארר curse אַתֶּ֑ם ʔattˈem אַתֶּם you וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יִכָּרֵ֨ת yikkārˌēṯ כרת cut מִכֶּ֜ם mikkˈem מִן from עֶ֗בֶד ʕˈeveḏ עֶבֶד servant וְ wᵊ וְ and חֹטְבֵ֥י ḥōṭᵊvˌê חטב gather wood עֵצִ֛ים ʕēṣˈîm עֵץ tree וְ wᵊ וְ and שֹֽׁאֲבֵי־ šˈōʔᵃvê- שׁאב draw water מַ֖יִם mˌayim מַיִם water לְ lᵊ לְ to בֵ֥ית vˌêṯ בַּיִת house אֱלֹהָֽי׃ ʔᵉlōhˈāy אֱלֹהִים god(s) 9:23. itaque sub maledictione eritis et non deficiet de stirpe vestra ligna caedens aquasque conportans in domum Dei meiTherefore you shall be under a curse, and your race shall always be hewers of wood, and carriers of water, into the house of my God. 9:23. Therefore, you shall be under a curse, and your stock shall not cease to be cutters of wood and carriers of water, into the house of my God.” 9:23. Now therefore ye [are] cursed, and there shall none of you be freed from being bondmen, and hewers of wood and drawers of water for the house of my God. 23. Now therefore ye are cursed, and there shall never fail to be of you bondmen, both hewers of wood and drawers of water for the house of my God.
9:23 Now therefore ye [are] cursed, and there shall none of you be freed from being bondmen, and hewers of wood and drawers of water for the house of my God: 23: за это прокляты вы! без конца вы будете рабами, будете рубить дрова и черпать воду для дома Бога моего! 9:23 καὶ και and; even νῦν νυν now; present ἐπικατάρατοί επικαταρατος cursed ἐστε ειμι be οὐ ου not μὴ μη not ἐκλίπῃ εκλειπω leave off; cease ἐξ εκ from; out of ὑμῶν υμων your δοῦλος δουλος subject οὐδὲ ουδε not even; neither ξυλοκόπος ξυλοκοπος me καὶ και and; even τῷ ο the θεῷ θεος God μου μου of me; mine 9:23 וְ wᵊ וְ and עַתָּ֖ה ʕattˌā עַתָּה now אֲרוּרִ֣ים ʔᵃrûrˈîm ארר curse אַתֶּ֑ם ʔattˈem אַתֶּם you וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יִכָּרֵ֨ת yikkārˌēṯ כרת cut מִכֶּ֜ם mikkˈem מִן from עֶ֗בֶד ʕˈeveḏ עֶבֶד servant וְ wᵊ וְ and חֹטְבֵ֥י ḥōṭᵊvˌê חטב gather wood עֵצִ֛ים ʕēṣˈîm עֵץ tree וְ wᵊ וְ and שֹֽׁאֲבֵי־ šˈōʔᵃvê- שׁאב draw water מַ֖יִם mˌayim מַיִם water לְ lᵊ לְ to בֵ֥ית vˌêṯ בַּיִת house אֱלֹהָֽי׃ ʔᵉlōhˈāy אֱלֹהִים god(s) 9:23. itaque sub maledictione eritis et non deficiet de stirpe vestra ligna caedens aquasque conportans in domum Dei mei Therefore you shall be under a curse, and your race shall always be hewers of wood, and carriers of water, into the house of my God. 9:23. Therefore, you shall be under a curse, and your stock shall not cease to be cutters of wood and carriers of water, into the house of my God.” 9:23. Now therefore ye [are] cursed, and there shall none of you be freed from being bondmen, and hewers of wood and drawers of water for the house of my God. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191423: За обман, как унижающий достоинство человека и вводящий других в заблуждение, Иисус Навин произнес над гаваонитянами проклятие, которым они обрекались на вечное рабство. Так исполнилось над ними проклятие Ноя над Хамом (Быт IX:25). Слова (меня и для...) не читаются в еврейском тексте и в латинском переводе, но находятся в греческих списках: по 26-му ст. гаваонитяне должны были рубить дрова и носить воду для общества и для жертвенника Господня.Adam Clarke: Commentary on the Bible - 18319:23: Now therefore ye are cursed - Does not this refer to what was pronounced by Noah, Gen 9:26, against Ham and his posterity? Did not the curse of Ham imply slavery, and nothing else? Cursed be Canaan, a servant of servants shall he be; and does it not sufficiently appear that nothing else than perpetual slavery is implied in the curse of the Gibeonites? They were brought, no doubt, under tribute; performed the meanest offices for the Israelites, being in the same circumstances with the servile class of Hindoos called the Chetrees; had their national importance annihilated, and yet were never permitted to incorporate themselves with the Israelites. And we may reasonably suppose that this was the purpose of God relative to all the Canaanitish nations: those who would not renounce their idolatry, etc., were to be extirpated; those who did were to be preserved alive, on condition of becoming tributary, and serving as slaves. See the note on Deu 20:17.Hewers of wood and drawers of water - The disgrace of this state lay not in the laboriousness of it, but in its being the common employment of the females; if the ancient customs among the same people were such as prevail now. The most intelligent travelers in those countries represent collecting wood for fuel, and carrying water, as the peculiar employment of the females. The Arab women of Barbary do so, according to Dr. Shaw. The daughters of the Turcomans in Palestine are employed, according to D'Arvieux, in fetching wood and water for the accommodation of their respective families. From these circumstances Mr. Harmer reasons thus: "The bitterness of the doom of the Gibeonites does not seem to have consisted in the laboriousness of the service enjoined them, for it was usual for women and children to perform what was required of them; but its degrading them from the characteristic employment of men, that of bearing arms; and condemning them and their posterity for ever to the employment of females. The not receiving them as allies was bitter; the disarming them who had been warriors, and condemning them to the employment of females, was worse; but the extending this degradation to their posterity, was bitterest of all. It is no wonder that in these circumstances they are said to have been cursed." - Obs., vol. iv., p. 297. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18809:23: Gen 9:25, Gen 9:26; Lev 27:28, Lev 27:29cursed: This may refer to the original curse pronounced against the descendants of Canaan. both of them seem to have implied nothing else than perpetual slavery. The Gibeonites were brought, no doubt, under tribute; performed the meanest offices for the Israelites; being in the same condition as the servile class of Hindoos, called the Chetrees; had their national importance annihilated, and yet were never permitted to incorporate themselves with the Israelites. none of you be freed: Heb. not be cut off from you hewers: In the East, collecting wood for fuel, and carrying water, are the peculiar employment of females. The Arab women of Barbary, and the daughters of the Turcomans, are thus employed. Hence Mr. Harmer concludes, that the bitterness of the doom of the Gibeonites does not seem to have consisted in the labouriousness of the service enjoined them, but its disgracing them from the characteristic employment of men, that of bearing arms, and condemning them and their posterity for ever to the employment of females. Jos 9:21, Jos 9:27 Geneva 15999:23 Now therefore ye [are] cursed, and there shall none of you be freed from being bondmen, and hewers of wood and drawers of water for (l) the house of my God.(l) For the use of the tabernacle and the temple when it will be built. John Gill9:23 Now therefore ye are cursed,.... Appear to be the posterity of cursed Canaan, and, notwithstanding the artifice used, should not be exempted from the curse denounced on Canaan: "a servant of servants shall he be unto his brethren", Gen 9:25; as these Gibeonites were; they became the servants of the Levites, who were servants to the priests; and they seemed to be spared in Providence, that that part of the curse on Canaan might be fulfilled: "and Canaan shall be his servant"; the servant of Shem, from whom the Israelites sprang, Gen 9:25; though the curse was turned into a blessing to the Gibeonites, since though their post and office was mean, yet they had a place in the sanctuary of the Lord, and opportunity of learning the law of God, and understanding the true religion, worship, and knowledge of God, and were an emblem and pledge of the reception of the Gentiles into the church of God:and there shall none of you be freed from being bondmen; which the oath taken did not oblige Joshua, and the princes, to exempt them from, only to let them live, Josh 9:15, and hewers of wood and drawers of water for the house of my God; which explains what is meant by the "congregation", and who might purposely choose that phrase, to make the people more easy; but their work, as assigned them by Joshua, was not to hew wood and draw water for every one's private use, only for the service of the sanctuary, which in some sense was the service of the congregation; and a great deal of work there was to be done of this kind, much wood to hew for keeping the fire of the altar continually burning, and for boiling the flesh of the peace offerings, and the like, and much water to draw for various uses, for the washing of the priests and the sacrifices, and various other things. John Wesley9:23 Ye are cursed - You shall not escape the curse of God which by divine sentence belongs to all the Canaanites; but only change the quality of it, you shall feel that curse of bondage, which is proper to your race by virtue of that ancient decree, Gen 9:25. Bond - men - The slavery, which is upon you shall be entailed on your posterity. The house of my God - This only service they mention here, because it was their durable servitude, being first in the tabernacle, and then in the temple, whence they were called Nethinim, 1Chron 9:2; Ezra 2:43, whereas their servitude to the whole congregation in a great measure ceased when the Israelites were dispersed to their several habitations. |
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9:249:24: Պատասխանի ետուն եւ ասեն ցՅեսու. Ազդեցութեամբ ա՛զդ եղեւ մեզ, զոր ինչ հրամայեաց Տէր Աստուած քո Մովսիսի ծառայի իւրոյ, տալ ձե՛զ զերկիրս զայս, եւ սատակել զմեզ եւ զամենայն բնակիչս սորա յերեսաց ձերոց. եւ երկեաք յոյժ վասն անձանց մերոց յերեսաց ձերոց, եւ արարա՛ք զիրն զայն[2224]։ [2224] Բազումք. Եւ սատակել զամենայն բնա՛՛։ Պատասխանի ետուն եւ ասեն ցՅեսու. Ազդեցութեամբ ազդ եղեւ [143]մեզ, զոր ինչ հրամայեաց Տէր Աստուած քո Մովսիսի ծառայի իւրոյ, տալ ձեզ զերկիրս զայս, եւ սատակել զամենայն բնակիչս սորա յերեսաց ձերոց. եւ երկեաք յոյժ վասն անձանց մերոց յերեսաց ձերոց, եւ արարաք զիրն զայն:24. Նրանք պատասխան տուին եւ ասացին Յեսուին. «Մեզ լուր հասաւ եւ յայտնի եղաւ, որ քո Տէր Աստուածը իր ծառայ Մովսէսին հրամայել է, որ այս երկիրը ձեզ տայ եւ մեզ ու այս երկրի բոլոր բնակիչներին ձեր առաջ բնաջինջ անի, ուստի մենք խիստ վախեցանք ձեզնից եւ այդ բանն արեցինք: 24 Անոնք Յեսուին պատասխան տուին ու ըսին. «Քանզի քու ծառաներդ ստուգիւ իմացան, որ քու Եհովա Աստուածդ իր ծառային Մովսէսին խոստացեր էր այս երկիրը ձեզի տալու ու այս երկրին բոլոր բնակիչները ձեր առջեւէն բնաջինջ ընելու, ուստի մենք մեր անձերուն համար շատ վախցանք ու այս բանը ըրինք։ 9:24: Պատասխանի ետուն եւ ասեն ցՅեսու. Ազդեցութեամբ ա՛զդ եղեւ մեզ, զոր ինչ հրամայեաց Տէր Աստուած քո Մովսիսի ծառայի իւրոյ, տալ ձե՛զ զերկիրս զայս, եւ սատակել զմեզ եւ զամենայն բնակիչս սորա յերեսաց ձերոց. եւ երկեաք յոյժ վասն անձանց մերոց յերեսաց ձերոց, եւ արարա՛ք զիրն զայն[2224]։ [2224] Բազումք. Եւ սատակել զամենայն բնա՛՛։ 24. Նրանք պատասխան տուին եւ ասացին Յեսուին. «Մեզ լուր հասաւ եւ յայտնի եղաւ, որ քո Տէր Աստուածը իր ծառայ Մովսէսին հրամայել է, որ այս երկիրը ձեզ տայ եւ մեզ ու այս երկրի բոլոր բնակիչներին ձեր առաջ բնաջինջ անի, ուստի մենք խիստ վախեցանք ձեզնից եւ այդ բանն արեցինք: 24 Անոնք Յեսուին պատասխան տուին ու ըսին. «Քանզի քու ծառաներդ ստուգիւ իմացան, որ քու Եհովա Աստուածդ իր ծառային Մովսէսին խոստացեր էր այս երկիրը ձեզի տալու ու այս երկրին բոլոր բնակիչները ձեր առջեւէն բնաջինջ ընելու, ուստի մենք մեր անձերուն համար շատ վախցանք ու այս բանը ըրինք։ zohrab-1805▾ eastern-1994▾ western am▾ |
9:2424: Они в ответ Иисусу сказали: дошло до сведения рабов твоих, что Господь Бог твой повелел Моисею, рабу Своему, дать вам всю землю и погубить всех жителей сей земли пред лицем вашим; посему мы весьма боялись, чтобы вы не лишили нас жизни, и сделали это дело; 9:24 καὶ και and; even ἀπεκρίθησαν αποκρινομαι respond τῷ ο the Ἰησοῖ ιησους Iēsous; Iisus λέγοντες λεγω tell; declare ἀνηγγέλη αναγγελλω announce ἡμῖν ημιν us ὅσα οσος as much as; as many as συνέταξεν συντασσω coordinate; arrange κύριος κυριος lord; master ὁ ο the θεός θεος God σου σου of you; your Μωυσῇ μωσευς Mōseus; Mosefs τῷ ο the παιδὶ παις child; boy αὐτοῦ αυτος he; him δοῦναι διδωμι give; deposit ὑμῖν υμιν you τὴν ο the γῆν γη earth; land ταύτην ουτος this; he καὶ και and; even ἐξολεθρεῦσαι εξολοθρευω utterly ruin ἡμᾶς ημας us καὶ και and; even πάντας πας all; every τοὺς ο the κατοικοῦντας κατοικεω settle ἐπ᾿ επι in; on αὐτῆς αυτος he; him ἀπὸ απο from; away προσώπου προσωπον face; ahead of ὑμῶν υμων your καὶ και and; even ἐφοβήθημεν φοβεω afraid; fear σφόδρα σφοδρα vehemently; tremendously περὶ περι about; around τῶν ο the ψυχῶν ψυχη soul ἡμῶν ημων our ἀπὸ απο from; away προσώπου προσωπον face; ahead of ὑμῶν υμων your καὶ και and; even ἐποιήσαμεν ποιεω do; make τὸ ο the πρᾶγμα πραγμα act; matter τοῦτο ουτος this; he 9:24 וַ wa וְ and יַּעֲנ֨וּ yyaʕᵃnˌû ענה answer אֶת־ ʔeṯ- אֵת [object marker] יְהֹושֻׁ֜עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua וַ wa וְ and יֹּאמְר֗וּ yyōmᵊrˈû אמר say כִּי֩ kˌî כִּי that הֻגֵּ֨ד huggˌēḏ נגד report הֻגַּ֤ד huggˈaḏ נגד report לַ la לְ to עֲבָדֶ֨יךָ֙ ʕᵃvāḏˈeʸḵā עֶבֶד servant אֵת֩ ʔˌēṯ אֵת [object marker] אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] צִוָּ֜ה ṣiwwˈā צוה command יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֶ֨יךָ֙ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) אֶת־ ʔeṯ- אֵת [object marker] מֹשֶׁ֣ה mōšˈeh מֹשֶׁה Moses עַבְדֹּ֔ו ʕavdˈô עֶבֶד servant לָ lā לְ to תֵ֤ת ṯˈēṯ נתן give לָכֶם֙ lāḵˌem לְ to אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth וּ û וְ and לְ lᵊ לְ to הַשְׁמִ֛יד hašmˈîḏ שׁמד destroy אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole יֹשְׁבֵ֥י yōšᵊvˌê ישׁב sit הָ hā הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth מִ mi מִן from פְּנֵיכֶ֑ם ppᵊnêḵˈem פָּנֶה face וַ wa וְ and נִּירָ֨א nnîrˌā ירא fear מְאֹ֤ד mᵊʔˈōḏ מְאֹד might לְ lᵊ לְ to נַפְשֹׁתֵ֨ינוּ֙ nafšōṯˈênû נֶפֶשׁ soul מִ mi מִן from פְּנֵיכֶ֔ם ppᵊnêḵˈem פָּנֶה face וַֽ wˈa וְ and נַּעֲשֵׂ֖ה nnaʕᵃśˌē עשׂה make אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דָּבָ֥ר ddāvˌār דָּבָר word הַ ha הַ the זֶּֽה׃ zzˈeh זֶה this 9:24. qui responderunt nuntiatum est nobis servis tuis quae promisisset Dominus Deus tuus Mosi servo suo ut traderet vobis omnem terram et disperderet cunctos habitatores eius timuimus igitur valde et providimus animabus nostris vestro terrore conpulsi et hoc consilium inivimusThey answered: It was told us, thy servants, that the Lord thy God had promised his servant Moses, to give you all the land, and to destroy all the inhabitants thereof. Therefore we feared exceedingly and provided for our lives, compelled by the dread we had of you, and we took this counsel. 9:24. And they responded: “It was reported to us, your servants, that the Lord your God had promised his servant Moses that he would give you the entire land, and that he would destroy all its inhabitants. Therefore, we were very afraid, and we made a provision for our lives, compelled by the dread of you, and we undertook this counsel. 9:24. And they answered Joshua, and said, Because it was certainly told thy servants, how that the LORD thy God commanded his servant Moses to give you all the land, and to destroy all the inhabitants of the land from before you, therefore we were sore afraid of our lives because of you, and have done this thing. 24. And they answered Joshua, and said, Because it was certainly told thy servants, how that the LORD thy God commanded his servant Moses to give you all the land, and to destroy all the inhabitants of the land from before you; therefore we were sore afraid for our lives because of you, and have done this thing.
9:24 And they answered Joshua, and said, Because it was certainly told thy servants, how that the LORD thy God commanded his servant Moses to give you all the land, and to destroy all the inhabitants of the land from before you, therefore we were sore afraid of our lives because of you, and have done this thing: 24: Они в ответ Иисусу сказали: дошло до сведения рабов твоих, что Господь Бог твой повелел Моисею, рабу Своему, дать вам всю землю и погубить всех жителей сей земли пред лицем вашим; посему мы весьма боялись, чтобы вы не лишили нас жизни, и сделали это дело; 9:24 καὶ και and; even ἀπεκρίθησαν αποκρινομαι respond τῷ ο the Ἰησοῖ ιησους Iēsous; Iisus λέγοντες λεγω tell; declare ἀνηγγέλη αναγγελλω announce ἡμῖν ημιν us ὅσα οσος as much as; as many as συνέταξεν συντασσω coordinate; arrange κύριος κυριος lord; master ὁ ο the θεός θεος God σου σου of you; your Μωυσῇ μωσευς Mōseus; Mosefs τῷ ο the παιδὶ παις child; boy αὐτοῦ αυτος he; him δοῦναι διδωμι give; deposit ὑμῖν υμιν you τὴν ο the γῆν γη earth; land ταύτην ουτος this; he καὶ και and; even ἐξολεθρεῦσαι εξολοθρευω utterly ruin ἡμᾶς ημας us καὶ και and; even πάντας πας all; every τοὺς ο the κατοικοῦντας κατοικεω settle ἐπ᾿ επι in; on αὐτῆς αυτος he; him ἀπὸ απο from; away προσώπου προσωπον face; ahead of ὑμῶν υμων your καὶ και and; even ἐφοβήθημεν φοβεω afraid; fear σφόδρα σφοδρα vehemently; tremendously περὶ περι about; around τῶν ο the ψυχῶν ψυχη soul ἡμῶν ημων our ἀπὸ απο from; away προσώπου προσωπον face; ahead of ὑμῶν υμων your καὶ και and; even ἐποιήσαμεν ποιεω do; make τὸ ο the πρᾶγμα πραγμα act; matter τοῦτο ουτος this; he 9:24 וַ wa וְ and יַּעֲנ֨וּ yyaʕᵃnˌû ענה answer אֶת־ ʔeṯ- אֵת [object marker] יְהֹושֻׁ֜עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua וַ wa וְ and יֹּאמְר֗וּ yyōmᵊrˈû אמר say כִּי֩ kˌî כִּי that הֻגֵּ֨ד huggˌēḏ נגד report הֻגַּ֤ד huggˈaḏ נגד report לַ la לְ to עֲבָדֶ֨יךָ֙ ʕᵃvāḏˈeʸḵā עֶבֶד servant אֵת֩ ʔˌēṯ אֵת [object marker] אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] צִוָּ֜ה ṣiwwˈā צוה command יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֶ֨יךָ֙ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) אֶת־ ʔeṯ- אֵת [object marker] מֹשֶׁ֣ה mōšˈeh מֹשֶׁה Moses עַבְדֹּ֔ו ʕavdˈô עֶבֶד servant לָ lā לְ to תֵ֤ת ṯˈēṯ נתן give לָכֶם֙ lāḵˌem לְ to אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth וּ û וְ and לְ lᵊ לְ to הַשְׁמִ֛יד hašmˈîḏ שׁמד destroy אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole יֹשְׁבֵ֥י yōšᵊvˌê ישׁב sit הָ hā הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth מִ mi מִן from פְּנֵיכֶ֑ם ppᵊnêḵˈem פָּנֶה face וַ wa וְ and נִּירָ֨א nnîrˌā ירא fear מְאֹ֤ד mᵊʔˈōḏ מְאֹד might לְ lᵊ לְ to נַפְשֹׁתֵ֨ינוּ֙ nafšōṯˈênû נֶפֶשׁ soul מִ mi מִן from פְּנֵיכֶ֔ם ppᵊnêḵˈem פָּנֶה face וַֽ wˈa וְ and נַּעֲשֵׂ֖ה nnaʕᵃśˌē עשׂה make אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דָּבָ֥ר ddāvˌār דָּבָר word הַ ha הַ the זֶּֽה׃ zzˈeh זֶה this 9:24. qui responderunt nuntiatum est nobis servis tuis quae promisisset Dominus Deus tuus Mosi servo suo ut traderet vobis omnem terram et disperderet cunctos habitatores eius timuimus igitur valde et providimus animabus nostris vestro terrore conpulsi et hoc consilium inivimus They answered: It was told us, thy servants, that the Lord thy God had promised his servant Moses, to give you all the land, and to destroy all the inhabitants thereof. Therefore we feared exceedingly and provided for our lives, compelled by the dread we had of you, and we took this counsel. 9:24. And they responded: “It was reported to us, your servants, that the Lord your God had promised his servant Moses that he would give you the entire land, and that he would destroy all its inhabitants. Therefore, we were very afraid, and we made a provision for our lives, compelled by the dread of you, and we undertook this counsel. 9:24. And they answered Joshua, and said, Because it was certainly told thy servants, how that the LORD thy God commanded his servant Moses to give you all the land, and to destroy all the inhabitants of the land from before you, therefore we were sore afraid of our lives because of you, and have done this thing. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191424: Из приведенных здесь слов видно, что искать союза с израильским народом побуждал гаваонитян только страх за свою жизнь, что сведения их о великих делах Бога Израилева приводили их только к уверенности в неизбежной гибели ханаанских народов, а не пробуждали у них, как у Раави, мысли о Нем, как Боге неба и земли, а вместе с этим стремления стать в ряды его исповедников. В этом заключается внутренняя причина того, что они не вошли в состав Израильского народа.Adam Clarke: Commentary on the Bible - 18319:24: We were sore afraid of our lives - Self-preservation, which is the most powerful law of nature, dictated to them those measures which they adopted; and they plead this as the motive of their conduct.Albert Barnes: Notes on the Bible - 18349:24: It was mere fear which drove the Gibeonites to act as they did. They sought for union with God's people, not for its own sake, but to save their lives. Rahab's motives were higher (Jos 2:9 ff). Hence, she was adopted into Israel; the Gibeonites remained foRev_er bondsmen of Israel.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18809:24: the Lord: Exo 23:31-33; Num 33:51, Num 33:52, Num 33:55, Num 33:56; Deu 7:1, Deu 7:2, Deu 7:23, Deu 7:24, Deu 20:15-17we were sore: Exo 15:14-16; Job 2:4; Mat 10:28 Carl Friedrich Keil and Franz Delitzsch9:24The Gibeonites offered this excuse for their conduct, that having heard of the command of God which had been issued through Moses, that all the Canaanites were to be destroyed (Deut 7:1; Deut 20:16-17), they had feared greatly for their lives, and readily submitted to the resolution which Joshua made known to them. John Gill9:24 And they answered Joshua, and said, because it was certainly told thy servants,.... Or "it was told", told (t); not only certainly, told, but frequently told them, they had often heard of it by one means or another:how that the Lord thy God commanded his servant Moses to give you all the land; all the land of Canaan, no part excepted; they had heard much of the Lord God of Israel, and of Moses, what character he bore, and of the commands of the Lord to him; they seem to have knowledge of God, and faith in him as to his promises and threatenings, believing they would be fulfilled: and to destroy all the inhabitants of the land from before you; as the gift of the land of Canaan to Israel was often spoken of by the Lord to Moses, and frequently mentioned by him; so there were instructions given him from the Lord, and which lie delivered to Israel, utterly to destroy the inhabitants of Canaan, so, that these people had accurate intelligence and information of this matter; see Deut 7:1, therefore we were sore afraid of our lives because of you, and have done this thing; they answer to Joshua's question, "wherefore have ye beguiled us?" Josh 9:22, that it was fear of losing their lives, than which nothing is dearer to a man, and the principle of self-preservation that put them upon framing and using this device. (t) "indicando indicatum est", Pagninus, Montanus. |
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9:259:25: Եւ արդ աւասիկ ե՛մք ընդ ձեռամբ ձերով. որպէս հաճոյ է ձեզ եւ որպէս կամիք առնել՝ արարէ՛ք։ Եւ արդ աւասիկ եմք ընդ ձեռամբ ձերով. որպէս հաճոյ [144]է ձեզ եւ որպէս կամիք`` առնել` արարէք:25. Հիմա ձեր ձեռքի տակ ենք, վարուեցէ՛ք այնպէս, ինչպէս հաճելի է ձեզ եւ ինչպէս կամենում էք»: 25 Ահա հիմա քու ձեռքդ ենք եւ քեզի ինչ որ հաճոյ ու արդար կ’երեւնայ, զայն ըրէ մեզի»։ 9:25: Եւ արդ աւասիկ ե՛մք ընդ ձեռամբ ձերով. որպէս հաճոյ է ձեզ եւ որպէս կամիք առնել՝ արարէ՛ք։ 25. Հիմա ձեր ձեռքի տակ ենք, վարուեցէ՛ք այնպէս, ինչպէս հաճելի է ձեզ եւ ինչպէս կամենում էք»: 25 Ահա հիմա քու ձեռքդ ենք եւ քեզի ինչ որ հաճոյ ու արդար կ’երեւնայ, զայն ըրէ մեզի»։ zohrab-1805▾ eastern-1994▾ western am▾ |
9:2525: теперь вот мы в руке твоей: как лучше и справедливее тебе покажется поступить с нами, так и поступи. 9:25 καὶ και and; even νῦν νυν now; present ἰδοὺ ιδου see!; here I am ἡμεῖς ημεις we ὑποχείριοι υποχειριος you ὡς ως.1 as; how ἀρέσκει αρεσκω accommodate; please ὑμῖν υμιν you καὶ και and; even ὡς ως.1 as; how δοκεῖ δοκεω imagine; seem ὑμῖν υμιν you ποιήσατε ποιεω do; make ἡμῖν ημιν us 9:25 וְ wᵊ וְ and עַתָּ֖ה ʕattˌā עַתָּה now הִנְנ֣וּ hinnˈû הִנֵּה behold בְ vᵊ בְּ in יָדֶ֑ךָ yāḏˈeḵā יָד hand כַּ ka כְּ as † הַ the טֹּ֨וב ṭṭˌôv טֹוב good וְ wᵊ וְ and כַ ḵa כְּ as † הַ the יָּשָׁ֧ר yyāšˈār יָשָׁר right בְּ bᵊ בְּ in עֵינֶ֛יךָ ʕênˈeʸḵā עַיִן eye לַ la לְ to עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make לָ֖נוּ lˌānû לְ to עֲשֵֽׂה׃ ʕᵃśˈē עשׂה make 9:25. nunc autem in manu tua sumus quod tibi bonum et rectum videtur fac nobisAnd now we are in thy hand: deal with us as it seemeth good and right unto thee. 9:25. And now we are in your hand. Act toward us as it seems good and right to you.” 9:25. And now, behold, we [are] in thine hand: as it seemeth good and right unto thee to do unto us, do. 25. And now, behold, we are in thine hand: as it seemeth good and right unto thee to do unto us, do.
9:25 And now, behold, we [are] in thine hand: as it seemeth good and right unto thee to do unto us, do: 25: теперь вот мы в руке твоей: как лучше и справедливее тебе покажется поступить с нами, так и поступи. 9:25 καὶ και and; even νῦν νυν now; present ἰδοὺ ιδου see!; here I am ἡμεῖς ημεις we ὑποχείριοι υποχειριος you ὡς ως.1 as; how ἀρέσκει αρεσκω accommodate; please ὑμῖν υμιν you καὶ και and; even ὡς ως.1 as; how δοκεῖ δοκεω imagine; seem ὑμῖν υμιν you ποιήσατε ποιεω do; make ἡμῖν ημιν us 9:25 וְ wᵊ וְ and עַתָּ֖ה ʕattˌā עַתָּה now הִנְנ֣וּ hinnˈû הִנֵּה behold בְ vᵊ בְּ in יָדֶ֑ךָ yāḏˈeḵā יָד hand כַּ ka כְּ as † הַ the טֹּ֨וב ṭṭˌôv טֹוב good וְ wᵊ וְ and כַ ḵa כְּ as † הַ the יָּשָׁ֧ר yyāšˈār יָשָׁר right בְּ bᵊ בְּ in עֵינֶ֛יךָ ʕênˈeʸḵā עַיִן eye לַ la לְ to עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make לָ֖נוּ lˌānû לְ to עֲשֵֽׂה׃ ʕᵃśˈē עשׂה make 9:25. nunc autem in manu tua sumus quod tibi bonum et rectum videtur fac nobis And now we are in thy hand: deal with us as it seemeth good and right unto thee. 9:25. And now we are in your hand. Act toward us as it seems good and right to you.” 9:25. And now, behold, we [are] in thine hand: as it seemeth good and right unto thee to do unto us, do. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jw▾ jg▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 18319:25: We are in thine hand - Entirely in thy power.As it seemeth good and right unto thee - do - Whatever justice and mercy dictate to thee to do to us, that perform. They expect justice, because they deceived the Israelites; but they expect mercy also, because they were driven to use this expedient for fear of losing their lives. The appeal to Joshua is full of delicacy and cogent argument. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18809:25: we are: Gen 16:6; Jdg 8:15; Sa2 24:14; Isa 47:6; Jer 26:14, Jer 38:5as it seemeth: Jdg 10:15; Sa1 3:18; Mat 11:26 John Gill9:25 And now, behold, we are in thine hand,.... In thy power, and at thy disposal, and are ready to submit to whatsoever may be enjoined us:as it seemeth good and right unto thee to do unto us, do; do what is consistent with the laws of kindness, and with the rules of justice, and particularly with the league made, and oath taken; all which they left with him to consider of, and to do as in his wisdom and goodness he should see fit. John Wesley9:25 In thine hand - That is, in thy power to use us as thou wilt. Unto thee - We refer ourselves to thee and thy own piety, and probity, and faithfulness to thy word and oath; if thou wilt destroy thy humble suppliants, we submit. Let us in like manner submit to our Lord Jesus, and refer ourselves to him; saying, We are in thy hand; do unto us as seemeth right unto thee. Only save our souls: give us our lives for a prey; and let us serve thee, just as thou wilt! |
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9:269:26: Եւ արարին նոցա այնպէս. եւ ապրեցո՛յց զնոսա Յեսու յաւուր յայնմիկ ՚ի ձեռաց որդւոցն Իսրայէլի, եւ ո՛չ կոտորեցին զնոսա։ Եւ արարին նոցա այնպէս, եւ ապրեցոյց զնոսա Յեսու [145]յաւուր յայնմիկ`` ի ձեռաց որդւոցն Իսրայելի, եւ ոչ կոտորեցին զնոսա:26. Եւ նրանց հետ վարուեցին այսպէս. այն օրը Յեսուն նրանց ազատեց իսրայէլացիների ձեռքից, եւ չկոտորեցին նրանց: 26 Յեսու զանոնք Իսրայէլի որդիներուն ձեռքէն ազատեց ու զանոնք չմեռցուցին։ 9:26: Եւ արարին նոցա այնպէս. եւ ապրեցո՛յց զնոսա Յեսու յաւուր յայնմիկ ՚ի ձեռաց որդւոցն Իսրայէլի, եւ ո՛չ կոտորեցին զնոսա։ 26. Եւ նրանց հետ վարուեցին այսպէս. այն օրը Յեսուն նրանց ազատեց իսրայէլացիների ձեռքից, եւ չկոտորեցին նրանց: 26 Յեսու զանոնք Իսրայէլի որդիներուն ձեռքէն ազատեց ու զանոնք չմեռցուցին։ zohrab-1805▾ eastern-1994▾ western am▾ |
9:2626: И поступил с ними так: избавил их от руки сынов Израилевых, и они не умертвили их; 9:26 καὶ και and; even ἐποίησαν ποιεω do; make αὐτοῖς αυτος he; him οὕτως ουτως so; this way καὶ και and; even ἐξείλατο εξαιρεω extract; take out αὐτοὺς αυτος he; him Ἰησοῦς ιησους Iēsous; Iisus ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that ἐκ εκ from; out of χειρῶν χειρ hand υἱῶν υιος son Ισραηλ ισραηλ.1 Israel καὶ και and; even οὐκ ου not ἀνεῖλον αναιρεω eliminate; take up αὐτούς αυτος he; him 9:26 וַ wa וְ and יַּ֥עַשׂ yyˌaʕaś עשׂה make לָהֶ֖ם lāhˌem לְ to כֵּ֑ן kˈēn כֵּן thus וַ wa וְ and יַּצֵּ֥ל yyaṣṣˌēl נצל deliver אֹותָ֛ם ʔôṯˈām אֵת [object marker] מִ mi מִן from יַּ֥ד yyˌaḏ יָד hand בְּנֵֽי־ bᵊnˈê- בֵּן son יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel וְ wᵊ וְ and לֹ֥א lˌō לֹא not הֲרָגֽוּם׃ hᵃrāḡˈûm הרג kill 9:26. fecit ergo Iosue ut dixerat et liberavit eos de manibus filiorum Israhel ut non occiderenturSo Josue did as he had said, and delivered them from the hand of the children of Israel, that they should not be slain. 9:26. Therefore, Joshua did just as he had said, and he freed them from the hand of the sons of Israel, so that they would not be killed. 9:26. And so did he unto them, and delivered them out of the hand of the children of Israel, that they slew them not. 26. And so did he unto them, and delivered them out of the hand of the children of Israel, that they slew them not.
9:26 And so did he unto them, and delivered them out of the hand of the children of Israel, that they slew them not: 26: И поступил с ними так: избавил их от руки сынов Израилевых, и они не умертвили их; 9:26 καὶ και and; even ἐποίησαν ποιεω do; make αὐτοῖς αυτος he; him οὕτως ουτως so; this way καὶ και and; even ἐξείλατο εξαιρεω extract; take out αὐτοὺς αυτος he; him Ἰησοῦς ιησους Iēsous; Iisus ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that ἐκ εκ from; out of χειρῶν χειρ hand υἱῶν υιος son Ισραηλ ισραηλ.1 Israel καὶ και and; even οὐκ ου not ἀνεῖλον αναιρεω eliminate; take up αὐτούς αυτος he; him 9:26 וַ wa וְ and יַּ֥עַשׂ yyˌaʕaś עשׂה make לָהֶ֖ם lāhˌem לְ to כֵּ֑ן kˈēn כֵּן thus וַ wa וְ and יַּצֵּ֥ל yyaṣṣˌēl נצל deliver אֹותָ֛ם ʔôṯˈām אֵת [object marker] מִ mi מִן from יַּ֥ד yyˌaḏ יָד hand בְּנֵֽי־ bᵊnˈê- בֵּן son יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel וְ wᵊ וְ and לֹ֥א lˌō לֹא not הֲרָגֽוּם׃ hᵃrāḡˈûm הרג kill 9:26. fecit ergo Iosue ut dixerat et liberavit eos de manibus filiorum Israhel ut non occiderentur So Josue did as he had said, and delivered them from the hand of the children of Israel, that they should not be slain. 9:26. Therefore, Joshua did just as he had said, and he freed them from the hand of the sons of Israel, so that they would not be killed. 9:26. And so did he unto them, and delivered them out of the hand of the children of Israel, that they slew them not. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jg▾ gnv▾ kad▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191426: Слова (посему жители Гаваона сделались дровосеками и водоносами для жертвенника Божия) находятся в Ватиканском списке и Сикстинской Библии, но отсутствуют в еврейском тексте, в Александрийском и других греческих списках.Adam Clarke: Commentary on the Bible - 18319:26: And so did he unto them - That is, he acted according to justice and mercy: he delivered them out of the hands of the people, so that they slew them not - here was mercy; and he made them hewers of wood and drawers of water for the congregation, and to the altar of God - here was justice. Thus Joshua did nothing but what was good and right, not only in his own eyes, but also in the eyes of the Lord. How long the Gibeonites were preserved as a distinct people after this, we know not. That they existed in the time of David, is evident from the circumstance mentioned on Jos 9:19. They are not mentioned after the captivity; and it is probable that they were nearly annihilated by the persecution raised up against them by Saul. Some suppose that the Gibeonites existed under the appellation of Nethinim; but of this there is no decisive proof; the Nethinim were probably slaves of a different race.On what we meet with in this chapter, we may make the following observations. 1. The Gibeonites told lies, in order to save their lives. No expediency can justify this, nor are we called to attempt it. The Gibeonites were heathens, and we can expect nothing better from them. See note at the end of Jos 2:24 (note). 2. They did not profit by their falsity: had they come in fairly, sought peace, and renounced their idolatry, they would have had life on honorable terms. As it was, they barely escaped with their lives, and were utterly deprived of their political liberty. Even the good that is sought by unlawful means has God's curse on it. 3. We need not be solicitous for the character of the Gibeonites here; they are neither our models, nor believers in the true God, and therefore pure religion is not concerned in their prevarication and falsity. 4. We see here of what solemn importance an oath was considered among the people of God; they swore to their own hurt, and changed not. When once they had bound themselves to their Maker, they did not believe that any changing circumstances could justify a departure from so awful an obligation. Thus, reader, shouldst thou fear a lie, and tremble at an oath. Carl Friedrich Keil and Franz Delitzsch9:26"And so did he unto them, and delivered them out of the hand of the children of Israel, that they slew them not. He made them hewers of wood and drawers of water for the congregation, and indeed for the altar of the Lord," (assigning them) "to the place which God would choose," viz., for the altar. אלהמּקום (to the place) is grammatically dependent upon ויּתּנם (he "gave them"). It by no means follows, however, that Joshua sent them there at that very time, but simply that he sentenced them to service at the altar in the place which would be chosen for the sanctuary. From the words "unto this day," it no doubt follows, on the one hand, that the account was written after the fact had taken place; but, on the other hand, it also follows from the future יבחר (should, or shall choose), that it was written before the place was definitely fixed, and therefore before the building of Solomon's temple. Geneva 15999:26 And so did he unto them, and delivered them out of the (m) hand of the children of Israel, that they slew them not.(m) Who were minded to put them to death for fear of God's wrath. John Gill9:26 And so did he unto them,.... What was good and right, he showed them favour, and did them justice:and delivered them out of the hand of the children of Israel, that they slew them not; who were so incensed against them for imposing on them in the manner they did, that they were ready many of them to draw their swords and slay them; and would have done it, had it not been for the interposition of Joshua, and the orders he gave to the contrary. |
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9:279:27: Եւ կացոյց զնոսա յաւուր յայնմիկ փայտակոտո՛րս եւ ջրակի՛րս ամենայն ժողովրդեանն՝ եւ սեղանոյն Աստուծոյ մինչեւ ցայսօր ժամանակի. եւ ՚ի տեղւոջն զոր ընտրեսցէ Տէր[2225]։[2225] Ոմանք. Եւ կացոյց զնոսա Յեսու... եւ ջրկիրս։ Եւ կացոյց զնոսա յաւուր յայնմիկ փայտակոտորս եւ ջրակիրս [146]ամենայն ժողովրդեանն եւ սեղանոյն [147]Աստուծոյ մինչեւ ցայսօր ժամանակի, եւ ի տեղւոջն զոր ընտրեսցէ Տէր:27. Այն օրը նրանց փայտահատներ ու ջրկիրներ կարգեց ամբողջ ժողովրդի եւ Տիրոջ զոհասեղանի համար, եւ մինչեւ այսօր նրանք ծառայում են այդպէս այն տեղում, որ Տէրը կ’ընտրի: 27 Յեսու նոյն օրը փայտահատ ու ջրկիր ըրաւ զանոնք ժողովուրդին ու Տէրոջը սեղանին համար, որպէս զի Տէրոջը ընտրելու տեղը ծառայեն մինչեւ վերջը։ 9:27: Եւ կացոյց զնոսա յաւուր յայնմիկ փայտակոտո՛րս եւ ջրակի՛րս ամենայն ժողովրդեանն՝ եւ սեղանոյն Աստուծոյ մինչեւ ցայսօր ժամանակի. եւ ՚ի տեղւոջն զոր ընտրեսցէ Տէր[2225]։ [2225] Ոմանք. Եւ կացոյց զնոսա Յեսու... եւ ջրկիրս։ 27. Այն օրը նրանց փայտահատներ ու ջրկիրներ կարգեց ամբողջ ժողովրդի եւ Տիրոջ զոհասեղանի համար, եւ մինչեւ այսօր նրանք ծառայում են այդպէս այն տեղում, որ Տէրը կ’ընտրի: 27 Յեսու նոյն օրը փայտահատ ու ջրկիր ըրաւ զանոնք ժողովուրդին ու Տէրոջը սեղանին համար, որպէս զի Տէրոջը ընտրելու տեղը ծառայեն մինչեւ վերջը։ zohrab-1805▾ eastern-1994▾ western am▾ |
9:2727: и определил в тот день Иисус, чтобы они рубили дрова и черпали воду для общества и для жертвенника Господня; --посему жители Гаваона сделались дровосеками и водоносами для жертвенника Божия, --даже до сего дня, на месте, какое ни избрал бы [Господь]. 9:27 καὶ και and; even κατέστησεν καθιστημι establish; appoint αὐτοὺς αυτος he; him Ἰησοῦς ιησους Iēsous; Iisus ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that ξυλοκόπους ξυλοκοπος and; even ὑδροφόρους υδροφορος all; every τῇ ο the συναγωγῇ συναγωγη gathering καὶ και and; even τῷ ο the θυσιαστηρίῳ θυσιαστηριον altar τοῦ ο the θεοῦ θεος God διὰ δια through; because of τοῦτο ουτος this; he ἐγένοντο γινομαι happen; become οἱ ο the κατοικοῦντες κατοικεω settle Γαβαων γαβαων and; even ὑδροφόροι υδροφορος the θυσιαστηρίου θυσιαστηριον altar τοῦ ο the θεοῦ θεος God ἕως εως till; until τῆς ο the σήμερον σημερον today; present ἡμέρας ημερα day καὶ και and; even εἰς εις into; for τὸν ο the τόπον τοπος place; locality ὃν ος who; what ἐὰν εαν and if; unless ἐκλέξηται εκλεγω select; choose κύριος κυριος lord; master 9:27 וַ wa וְ and יִּתְּנֵ֨ם yyittᵊnˌēm נתן give יְהֹושֻׁ֜עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֗וּא hˈû הוּא he חֹטְבֵ֥י ḥōṭᵊvˌê חטב gather wood עֵצִ֛ים ʕēṣˈîm עֵץ tree וְ wᵊ וְ and שֹׁ֥אֲבֵי šˌōʔᵃvê שׁאב draw water מַ֖יִם mˌayim מַיִם water לָֽ lˈā לְ to † הַ the עֵדָ֑ה ʕēḏˈā עֵדָה gathering וּ û וְ and לְ lᵊ לְ to מִזְבַּ֤ח mizbˈaḥ מִזְבֵּחַ altar יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH עַד־ ʕaḏ- עַד unto הַ ha הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the זֶּ֔ה zzˈeh זֶה this אֶל־ ʔel- אֶל to הַ ha הַ the מָּקֹ֖ום mmāqˌôm מָקֹום place אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] יִבְחָֽר׃ פ yivḥˈār . f בחר examine 9:27. decrevitque in illo die esse eos in ministerium cuncti populi et altaris Domini caedentes ligna et aquas conportantes usque in praesens tempus in loco quem Dominus elegissetAnd he gave orders in that day, that they should be in the service of all the people, and of the altar of the Lord, hewing wood, and carrying water, until this present time, in the place which the Lord hath chosen. 9:27. And he decreed on that day, that they would be in the ministry of all the people and of the altar of the Lord, cutting wood and carrying water, even until this present time, in the place which the Lord had chosen. 9:27. And Joshua made them that day hewers of wood and drawers of water for the congregation, and for the altar of the LORD, even unto this day, in the place which he should choose. 27. And Joshua made them that day hewers of wood and drawers of water for the congregation, and for the altar of the LORD, unto this day, in the place which he should choose. 9:27 And Joshua made them that day hewers of wood and drawers of water for the congregation, and for the altar of the LORD, even unto this day, in the place which he should choose: 27: и определил в тот день Иисус, чтобы они рубили дрова и черпали воду для общества и для жертвенника Господня; --посему жители Гаваона сделались дровосеками и водоносами для жертвенника Божия, --даже до сего дня, на месте, какое ни избрал бы [Господь]. 9:27 καὶ και and; even κατέστησεν καθιστημι establish; appoint αὐτοὺς αυτος he; him Ἰησοῦς ιησους Iēsous; Iisus ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that ξυλοκόπους ξυλοκοπος and; even ὑδροφόρους υδροφορος all; every τῇ ο the συναγωγῇ συναγωγη gathering καὶ και and; even τῷ ο the θυσιαστηρίῳ θυσιαστηριον altar τοῦ ο the θεοῦ θεος God διὰ δια through; because of τοῦτο ουτος this; he ἐγένοντο γινομαι happen; become οἱ ο the κατοικοῦντες κατοικεω settle Γαβαων γαβαων and; even ὑδροφόροι υδροφορος the θυσιαστηρίου θυσιαστηριον altar τοῦ ο the θεοῦ θεος God ἕως εως till; until τῆς ο the σήμερον σημερον today; present ἡμέρας ημερα day καὶ και and; even εἰς εις into; for τὸν ο the τόπον τοπος place; locality ὃν ος who; what ἐὰν εαν and if; unless ἐκλέξηται εκλεγω select; choose κύριος κυριος lord; master 9:27 וַ wa וְ and יִּתְּנֵ֨ם yyittᵊnˌēm נתן give יְהֹושֻׁ֜עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֗וּא hˈû הוּא he חֹטְבֵ֥י ḥōṭᵊvˌê חטב gather wood עֵצִ֛ים ʕēṣˈîm עֵץ tree וְ wᵊ וְ and שֹׁ֥אֲבֵי šˌōʔᵃvê שׁאב draw water מַ֖יִם mˌayim מַיִם water לָֽ lˈā לְ to † הַ the עֵדָ֑ה ʕēḏˈā עֵדָה gathering וּ û וְ and לְ lᵊ לְ to מִזְבַּ֤ח mizbˈaḥ מִזְבֵּחַ altar יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH עַד־ ʕaḏ- עַד unto הַ ha הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the זֶּ֔ה zzˈeh זֶה this אֶל־ ʔel- אֶל to הַ ha הַ the מָּקֹ֖ום mmāqˌôm מָקֹום place אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] יִבְחָֽר׃ פ yivḥˈār . f בחר examine 9:27. decrevitque in illo die esse eos in ministerium cuncti populi et altaris Domini caedentes ligna et aquas conportantes usque in praesens tempus in loco quem Dominus elegisset And he gave orders in that day, that they should be in the service of all the people, and of the altar of the Lord, hewing wood, and carrying water, until this present time, in the place which the Lord hath chosen. 9:27. And he decreed on that day, that they would be in the ministry of all the people and of the altar of the Lord, cutting wood and carrying water, even until this present time, in the place which the Lord had chosen. 9:27. And Joshua made them that day hewers of wood and drawers of water for the congregation, and for the altar of the LORD, even unto this day, in the place which he should choose. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 18809:27: made them: Heb. gave, or delivered to be, Jos 9:21, Jos 9:23; Ch1 9:2; Ezr 2:43, Ezr 8:20; Neh 7:60, Neh 11:3, Nethinimin the place: Jos 18:1; Deu 12:5, Deu 16:2, Deu 16:6, Deu 16:16; Ch2 6:6; Psa 78:68, Psa 132:13, Psa 132:14; Isa 14:32 Geneva 15999:27 And Joshua made them that day hewers of wood and drawers of water for the congregation, and for the (n) altar of the LORD, even unto this day, in the place which he should choose.(n) That is, for the service of the temple, as in (Josh 9:23). John Gill9:27 And Joshua made them that day,.... Constituted and appointed them, ordered and settled them, in the post and office after mentioned; or "gave" them (u); hence some think they had the name Nethinim, persons given to the Levites for the service of the sanctuary: namely, to behewers of wood and drawers of water for the congregation, and for the altar of the Lord; some think they were employed both for the service of the congregation, when they wanted wood and water, and for the altar, and what belonged to it, that needed both. Abarbinel supposes that they served the congregation while they were engaged in war, and subduing the land, but after the division of the land they only served the sanctuary; See Gill on Josh 9:21, even unto this day in the place which he should choose; to have the tabernacle pitched, and the altar set up therein, as it was in various places, before the temple built by Solomon at Jerusalem, which was the place the Lord chose; and this shows that the writer of this book lived before the building of the temple, or otherwise it, is highly probable he would have expressly mentioned it; whereas he uses only the phrase that Moses frequently expressed it by in his time; see Deut 12:5. (u) "deditque eos", Montanus. Vatablus, Drusius. John Wesley9:27 The altar of the Lord - By which appears, that they were not only to do this service in God's house, but upon all other occasions, as the congregation needed their help.Robert Jamieson, A. R. Fausset and David Brown9:27 hewers of wood and drawers of water--The menials who performed the lowest offices and drudgery in the sanctuary; whence they were called Nethinims (1Chron 9:2; Ezra 2:43; Ezra 8:20); that is, given, appropriated. Their chastisement thus brought them into the possession of great religious privileges (Ps 84:10). |
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