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jg▾ kad▾ tr▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706At this chapter begins the story of Samson, the last of the judges of Israel whose story is recorded in this book, and next before Eli. The passages related concerning him are, from first to last, very surprising and uncommon. The figure he makes in this history is really great, and yet vastly different from that of his predecessors. We never find him at the head either of a court or of an army, never upon the throne of judgment nor in the field of battle, yet, in his own proper person, a great patriot of his country, and a terrible scourge and check to its enemies and oppressors; he was an eminent believer (Heb. xi. 32) and a glorious type of him who with his own arm wrought salvation. The history of the rest of the judges commences from their advancement to that station, but Samson's begins with his birth, nay, with his conception, no less than an angel from heaven ushers him into the world, as a pattern of what should be afterwards done to John Baptist and to Christ. This is related in this chapter. I. The occasion of raising up this deliverer was the oppression of Israel by the Philistines, ver. 1. II. His birth is foretold by an angel to his mother, ver. 2-5. III. She relates the prediction to his father, ver. 6, 7. IV. They both together have it again from the angel (ver. 8-14), whom they treat with respect (ver. 15-18), and who, to their great amazement, discovers his dignity at parting, ver. 19-23. V. Samson is born, ver. 24, 25.Adam Clarke: Commentary on the Bible - 1831The Israelites corrupt themselves, abut are delivered into the hands of the Philistines forty years, Jdg 13:1. An Angel appears to the wife of Manoah, foretells the birth of her son, and gives her directions how to treat both herself and her child, who was to be a deliverer of Israel, Jdg 13:2-5. She informs her husband of this transaction, Jdg 13:6, Jdg 13:7. Manoah prays that the Angel may reappear; he is heard, and the Angel appears to him and his wife, and repeats his former directions concerning the mother and the child, Jdg 13:8-14. Manoah presents an offering to the Lord, and the Angel ascends in the flame, Jdg 13:15-20. Manoah is alarmed, but is comforted by the judicious rejections of his wife, Jdg 13:21-23. Samson is born, and begins to feel the influence of the Divine Spirit, Jdg 13:24, Jdg 13:25.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880Jdg 13:1, Israel is delivered into the hands of Philistines; Jdg 13:2, An angel appears to Manoah's wife; Jdg 13:8, The angel appears to Manoah; Jdg 13:15, Manoah's sacrifices, whereby the angel is discovered; Jdg 13:24, Samson is born.Carl Friedrich Keil and Franz DelitzschSamson's Life, and Conflicts with the Philistines - Judges 13-16 Whilst Jephthah, in the power of God, was delivering the tribes on the east of the Jordan from the oppression of the Ammonites, the oppression on the part of the Philistines continued uninterruptedly for forty years in the land to the west of the Jordan (Judg 13:1), and probably increased more and more after the disastrous war during the closing years of the high-priesthood of Eli, in which the Israelites suffered a sad defeat, and even lost the ark of the covenant, which was taken by the Philistines (1 Sam 4). But even during this period, Jehovah the God of Israel did not leave himself without witness, either in the case of His enemies the Philistines, or in that of His people Israel. The triumphant delight of the Philistines at the capture of the ark was soon changed into great and mortal terror, when Dagon their idol had fallen down from its place before the ark of God and was lying upon the threshold of its temple with broken head and arms; and the inhabitants of Ashdod, Gath, and Ekron, to which the ark was taken, were so severely smitten with boils by the hand of Jehovah, that the princes of the Philistines felt constrained to send the ark, which brought nothing but harm to their people, back into the land of the Israelites, and with it a trespass-offering (1 Sam 5-6). At this time the Lord had also raised up a hero for His people in the person of Samson, whose deeds were to prove to the Israelites and Philistines that the God of Israel still possessed the power to help His people and smite His foes. The life and acts of Samson, who was to begin to deliver Israel out of the hands of the Philistines, and who judged Israel for twenty years under the rule of the Philistines (Judg 13:5 and Judg 15:20), are described in Judg 13-16 with an elaborate fulness which seems quite out of proportion to the help and deliverance which he brought to his people. His birth was foretold to his parents by an appearance of the angel of the Lord, and the boy was set apart as a Nazarite from his mother's womb. When he had grown up, the Spirit of Jehovah began to drive him to seek occasions for showing the Philistines his marvellous strength, and to inflict severe blows upon them in a series of wonderful feats, until at length he was seduced by the bewitching Delilah to make known to her the secret of his supernatural strength, and was betrayed by her into the power of the Philistines, who deprived him of the sight of his eyes, and compelled him to perform the hardest and most degraded kinds of slave-labour. From this he was only able to escape by bringing about his own death, which he did in such a manner that his enemies were unable to triumph over him, since he killed more of them at his death than he had killed during the whole of his life before. And whilst the small results that followed from the acts of this hero of God do not answer the expectations that might naturally be formed from the miraculous announcement of his birth, the nature of the acts which he performed appears still less to be such as we should expect from a hero impelled by the Spirit of God. His actions not only bear the stamp of adventure, foolhardiness, and wilfulness, when looked at outwardly, but they are almost all associated with love affairs; so that it looks as if Samson had dishonoured and fooled away the gift entrusted to him, by making it subservient to his sensual lusts, and thus had prepared the way for his own ruin, without bringing any essential help to his people. "The man who carried the gates of Gaza up to the top of the mountain was the slave of a woman, to whom he frivolously betrayed the strength of his Nazarite locks. These locks grew once more, and his strength returned, but only to bring death at the same time to himself and his foes" (Ziegler). Are we to discern in such a character as this a warrior of the Lord? Can Samson, the promised son of a barren woman, a Nazarite from his birth, be the head and flower of the Judges? We do not pretend to answer these questions in the affirmative; and to justify this view we start from the fact, which Ewald and Diestel both admit to be historical, that the deep earnest background of Samson's nature is to be sought for in his Nazarite condition, or rather that it is in this that the distinctive significance of his character and of his life and deeds as judge all culminates. The Nazarite was not indeed what Bertheau supposes him to have been, "a man separated from human pursuits and turmoil;" but the significance of the Nazarite condition was to be found in a consecration of the life to God, which had its roots in living faith, and its outward manifestations negatively, in abstinence from everything unclean, from drinking wine, and even from fruit of the vine of every description, and positively, in wearing the hair uncut. In the case of Samson this consecration of the life to God was not an act of his own free will, or a vow voluntarily taken; but it was imposed upon him by divine command from his conception and birth. As a Nazarite, i.e., as a person vowed to the Lord, he was to begin to deliver Israel out of the hand of the Philistines; and the bodily sign of his Nazarite condition, - namely, the hair of his head that had never been touched by the scissors, - was the vehicle of his supernatural strength with which he smote the Philistines. In Samson the Nazarite, however, not only did the Lord design to set before His people a man towering above the fallen generation in heroic strength, through his firm faith in and confident reliance upon the gift of God committed to him, opening up before it the prospect of a renewal of its own strength, that by this type he might arouse such strength and ability as were still slumbering in the nation; but Samson was to exhibit to his age generally a picture on the one hand of the strength which the people of God might acquire to overcome their strongest foes through faithful submission to the Lord their God, and on the other hand of the weakness into which they had sunk through unfaithfulness to the covenant and intercourse with the heathen. And it is in this typical character of Samson and his deeds that we find the head and flower of the institution of judge in Israel. The judges whom Jehovah raised up in the interval between Joshua and Samuel were neither military commanders nor governors of the nation; nor were they authorities instituted by God and invested with the government of the state. They were not even chosen from the heads of the nation, but were called by the Lord out of the midst of their brethren to be the deliverers of the nation, either through His Spirit which came upon them, or through prophets and extraordinary manifestations of God; and the influence which they exerted, after the conquest and humiliation of the foe and up to the time of their death, upon the government of the nation and its affairs in general, was not the result of any official rank, but simply the fruit and consequence of their personal ability, and therefore extended for the most part only to those tribes to whom they had brought deliverance from the oppression of their foes. The tribes of Israel did not want any common secular ruler to fulfil the task that devolved upon the nation at that time. God therefore raised up even the judges only in times of distress and trouble. For their appearance and work were simply intended to manifest the power which the Lord could confer upon His people through His spirit, and were designed, on the one hand, to encourage Israel to turn seriously to its God, and by holding fast to His covenant to obtain the power to conquer all its foes; and, on the other hand, to alarm their enemies, that they might not attribute to their idols the power which they possessed to subjugate the Israelites, but might learn to fear the omnipotence of the true God. This divine power which was displayed by the judges culminated in Samson. When the Spirit of God came upon him, he performed such mighty deeds as made the haughty Philistines feel the omnipotence of Jehovah. And this power he possessed by virtue of his condition as a Nazarite, because he had been vowed or dedicated to the Lord from his mother's womb, so long as he remained faithful to the vow that had been imposed upon him. But just as his strength depended upon the faithful observance of his vow, so his weakness became apparent in his natural character, particularly in his intrigues with the daughters of the Philistines; and in this weakness there was reflected the natural character of the nation generally, and of its constant disposition to fraternize with the heathen. Love to a Philistine woman in Timnath not only supplied Samson with the first occasion to exhibit his heroic strength to the Philistines, but involved him in a series of conflicts in which he inflicted severe blows upon the uncircumcised. This impulse to fight against the Philistines came from Jehovah (Judg 14:4), and in these conflicts Jehovah assisted him with the power of His Spirit, and even opened up a fountain of water for him at Lehi in the midst of his severe fight, for the purpose of reviving his exhausted strength (Judg 15:19). On the other hand, in his intercourse with the harlot at Gaza, and his love affair with Delilah, he trod ways of the flesh which led to his ruin. In his destruction, which was brought about by his forfeiture of the pledge of the divine gift entrusted to him, the insufficiency of the judgeship in itself to procure for the people of God supremacy over their foes became fully manifest; so that the weakness of the judgeship culminated in Samson as well as its strength. The power of the Spirit of God, bestowed upon the judges for the deliverance of their people, was overpowered by the might of the flesh lusting against the spirit. This special call received from God will explain the peculiarities observable in the acts which he performed, - not only the smallness of the outward results of his heroic acts, but the character of adventurous boldness by which they were distinguished. Although he had been set apart as a Nazarite from his mother's womb, he as not to complete the deliverance of his people from the hands of the Philistines, but simply to commence, it, i.e., to show to the people, by the manifestation of supernatural heroic power, the possibility of deliverance, or to exhibit the strength with which a man could slay a thousand foes. To answer this purpose, it was necessary that the acts of Samson should differ from those of the judges who fought at the head of military forces, and should exhibit the stamp of confidence and boldness in the full consciousness of possession divine and invincible power. But whilst the spirit which prevailed in Israel during the time of the judges culminated in the nature and deeds of Samson both in its weakness and strength, the miraculous character of his deeds, regarded simply in themselves, affords no ground for pronouncing the account a mere legend which has transformed historical acts into miracles, except from a naturalistic point of view, which rejects all miracles, and therefore denies a priori the supernatural working of the living God in the midst of His people. The formal character of the whole of the history of Samson, which the opponents of the biblical revelation adduce for the further support of this view, does not yield any tenable evidence of its correctness. The external rounding off of the account proves nothing more than that Samson's life and acts formed in themselves a compact and well-rounded whole. But the assertion, that "well-rounded circumstances form a suitable framework for the separate accounts, and that precisely twelve acts are related of Samson, which are united into beautiful pictures and narrated in artistic order" (Bertheau), is at variance with the actual character of the biblical account. In order to get exactly twelve heroic acts, Bertheau has to fix the stamp of a heroic act performed by Samson himself upon the miraculous help which he received from God through the opening up of a spring of water (Judg 15:18-19), and also to split up a closely connected event, such as his breaking the bonds three times, into three different actions. (Note: On these grounds, L. Diestel, in the article Samson in Herzog's Cycl., has rejected Bertheau's enumeration as unsatisfactory; and also the division proposed by Ewald into five acts with three turns in each, because, in order to arrive at this grouping, Ewald is not only obliged to refer the general statement in Judg 13:25, "the Spirit of God began to drive Samson," to some heroic deed which is not described, but has also to assume that in the case of one act (the carrying away of the gates at Gaza) the last two steps of the legend are omitted from the present account, although in all the rest Diestel follows Ewald's view almost without exception. The views advanced by Ewald and Bertheau form the foundation of Roskoff's Monograph, "the legend of Samson in its origin, form, and signification, and the legend of Hercules,"in which the legend of Samson is regarded as an Israelitish form of that of Hercules.) If we simply confine ourselves to the biblical account, the acts of Samson may be divided into two parts. The first (Judg 14 and 15) contains those in which Samson smote the Philistines with gradually increasing severity; the second (Judg 16) those by which he brought about his own fall and ruin. These are separated from one another by the account of the time that his judgeship lasted (Judg 15:20), and this account is briefly repeated at the close of the whole account (Judg 16:31). The first part includes six distinct acts which are grouped together in twos: viz., (1 and 2) the killing of the lion on the way to Timnath, and the slaughter of the thirty Philistines for the purpose of paying for the solution of his riddle with the clothes that he took off them (Judg 14); (3 and 4) his revenge upon the Philistines by burning their crops, because his wife had been given to a Philistine, and also by the great slaughter with which he punished them for having burned his father-in-law and wife (Judg 15:1-8); (5 and 6) the bursting of the cords with which his countrymen had bound him for the purpose of delivering him up to the Philistines, and the slaying of 1000 Philistines with the jaw-bone of an ass (Judg 15:9-19). The second part of his life comprises only three acts: viz., (1) taking off the town gates of Gaza, and carrying them away (Judg 16:1-3); (2) breaking the bonds with which Delilah bound him three separate times (Judg 16:4-14); and (3) his heroic death through pulling down the temple of Dagon, after he had been delivered into the power of the Philistines through the treachery of Delilah, and had been blinded by them (Judg 16:15-31). In this arrangement there is no such artistic shaping or rounding off of the historical materials apparent, as could indicate any mythological decoration. And lastly, the popular language of Samson in proverbs, rhymes, and a play upon words, does not warrant us in maintaining that the popular legend invented this mode of expressing his thoughts, and put the words into his mouth. All this leads to the conclusion, that there is no good ground for calling in question the historical character of the whole account of Samson's life and deeds. (Note: No safe or even probable conjecture can be drawn from the character of the history before us, with reference to the first written record of the life of Samson, or the sources which the author of our book of Judges made use of for this portion of his work. The recurrence of such expressions as יחל followed by an infinitive (Judg 13:5, Judg 13:25; Judg 16:19, Judg 16:22), פּתּי (Judg 14:15; Judg 16:5), הציק (Judg 14:17; Judg 16:16, etc.), upon which Bertheau lays such stress, arises from the actual contents of the narrative itself. The same expressions also occur in other places where the thought requires them, and therefore they form no such peculiarities of style as to warrant the conclusion that the life of Samson was the subject of a separate work (Ewald), or that it was a fragment taken from a larger history of the wars of the Philistines (Bertheau).) John GillINTRODUCTION TO JUDGES 13This chapter relates the birth of Samson, another of the judges of Israel, which was foretold by an angel to his mother, who told her husband of it, Judg 13:1 upon whose entreaty the angel appeared again, and related the same to them both, Judg 13:8 and who was very, respectfully treated by the man, and by the wonderful things he did was known by him to be an angel of the Lord, which greatly surprised him, Judg 13:15 and the chapter is closed with an account of the birth of Samson, and of his being early endowed with the Spirit of God, Judg 13:24. |
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13:113:1: Եւ յաւելին որդիքն Իսրայէլի առնել չա՛ր առաջի Տեառն. եւ մատնեա՛ց զնոսա Տէր ՚ի ձեռս այլազգեացն ամս քառասուն։ Եւ յաւելին որդիքն Իսրայելի առնել չար առաջի Տեառն. եւ մատնեաց զնոսա Տէր ի ձեռս [216]այլազգեացն ամս քառասուն:1. Իսրայէլացիները շարունակեցին չարիք գործել Տիրոջ առաջ, եւ Տէրը նրանց քառասուն տարի այլազգիների ձեռքը մատնեց: 13 Իսրայէլի որդիները նորէն Տէրոջը առջեւ չարութիւն ըրին, ուստի Տէրը զանոնք քառասուն տարի Փղշտացիներուն ձեռքը մատնեց։ 13:1: Եւ յաւելին որդիքն Իսրայէլի առնել չա՛ր առաջի Տեառն. եւ մատնեա՛ց զնոսա Տէր ՚ի ձեռս այլազգեացն ամս քառասուն։ 1. Իսրայէլացիները շարունակեցին չարիք գործել Տիրոջ առաջ, եւ Տէրը նրանց քառասուն տարի այլազգիների ձեռքը մատնեց: 13 Իսրայէլի որդիները նորէն Տէրոջը առջեւ չարութիւն ըրին, ուստի Տէրը զանոնք քառասուն տարի Փղշտացիներուն ձեռքը մատնեց։ zohrab-1805▾ eastern-1994▾ western am▾ |
13:113:1: Сыны Израилевы продолжали делать злое пред очами Господа, и предал их Господь в руки Филистимлян на сорок лет. 13:1 καὶ και and; even προσέθηκαν προστιθημι add; continue οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel ποιῆσαι ποιεω do; make τὸ ο the πονηρὸν πονηρος harmful; malignant ἐνώπιον ενωπιος in the face; facing κυρίου κυριος lord; master καὶ και and; even παρέδωκεν παραδιδωμι betray; give over αὐτοὺς αυτος he; him κύριος κυριος lord; master ἐν εν in χειρὶ χειρ hand Φυλιστιιμ φυλιστιιμ forty ἔτη ετος year 13:1 וַ wa וְ and יֹּסִ֨פוּ֙ yyōsˈifû יסף add בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel לַ la לְ to עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make הָ hā הַ the רַ֖ע rˌaʕ רַע evil בְּ bᵊ בְּ in עֵינֵ֣י ʕênˈê עַיִן eye יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and יִּתְּנֵ֧ם yyittᵊnˈēm נתן give יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH בְּ bᵊ בְּ in יַד־ yaḏ- יָד hand פְּלִשְׁתִּ֖ים pᵊlištˌîm פְּלִשְׁתִּי Philistine אַרְבָּעִ֥ים ʔarbāʕˌîm אַרְבַּע four שָׁנָֽה׃ פ šānˈā . f שָׁנָה year 13:1. rursumque filii Israhel fecerunt malum in conspectu Domini qui tradidit eos in manus Philisthinorum quadraginta annisAnd the children of Israel did evil again in the sight of the Lord: and he delivered them into the hands of the Philistines forty years. 13:1. And again, the sons of Israel did evil in the sight of the Lord. And he delivered them into the hands of the Philistines for forty years. 13:1. And the children of Israel did evil again in the sight of the LORD; and the LORD delivered them into the hand of the Philistines forty years. 1. And the children of Israel again did that which was evil in the sight of the LORD; and the LORD delivered them into the hand of the Philistines forty years.
13:1 And the children of Israel did evil again in the sight of the LORD; and the LORD delivered them into the hand of the Philistines forty years: 13:1: Сыны Израилевы продолжали делать злое пред очами Господа, и предал их Господь в руки Филистимлян на сорок лет. 13:1 καὶ και and; even προσέθηκαν προστιθημι add; continue οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel ποιῆσαι ποιεω do; make τὸ ο the πονηρὸν πονηρος harmful; malignant ἐνώπιον ενωπιος in the face; facing κυρίου κυριος lord; master καὶ και and; even παρέδωκεν παραδιδωμι betray; give over αὐτοὺς αυτος he; him κύριος κυριος lord; master ἐν εν in χειρὶ χειρ hand Φυλιστιιμ φυλιστιιμ forty ἔτη ετος year 13:1 וַ wa וְ and יֹּסִ֨פוּ֙ yyōsˈifû יסף add בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel לַ la לְ to עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make הָ hā הַ the רַ֖ע rˌaʕ רַע evil בְּ bᵊ בְּ in עֵינֵ֣י ʕênˈê עַיִן eye יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and יִּתְּנֵ֧ם yyittᵊnˈēm נתן give יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH בְּ bᵊ בְּ in יַד־ yaḏ- יָד hand פְּלִשְׁתִּ֖ים pᵊlištˌîm פְּלִשְׁתִּי Philistine אַרְבָּעִ֥ים ʔarbāʕˌîm אַרְבַּע four שָׁנָֽה׃ פ šānˈā . f שָׁנָה year 13:1. rursumque filii Israhel fecerunt malum in conspectu Domini qui tradidit eos in manus Philisthinorum quadraginta annis And the children of Israel did evil again in the sight of the Lord: and he delivered them into the hands of the Philistines forty years. 13:1. And again, the sons of Israel did evil in the sight of the Lord. And he delivered them into the hands of the Philistines for forty years. 13:1. And the children of Israel did evil again in the sight of the LORD; and the LORD delivered them into the hand of the Philistines forty years. 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 - 1903-19141: Одновременно с аммонитянами израильтян, в западной части Палестины, угнетали филистимляне (ср. Суд. X:7), иго которых продолжалось сорок лет.Matthew Henry: Concise Commentary on the Whole Bible - 1706An Angel Appears to Manoah's Wife. B. C. 1161.1 And the children of Israel did evil again in the sight of the LORD; and the LORD delivered them into the hand of the Philistines forty years. 2 And there was a certain man of Zorah, of the family of the Danites, whose name was Manoah; and his wife was barren, and bare not. 3 And the angel of the LORD appeared unto the woman, and said unto her, Behold now, thou art barren, and bearest not: but thou shalt conceive, and bear a son. 4 Now therefore beware, I pray thee, and drink not wine nor strong drink, and eat not any unclean thing: 5 For, lo, thou shalt conceive, and bear a son; and no razor shall come on his head: for the child shall be a Nazarite unto God from the womb: and he shall begin to deliver Israel out of the hand of the Philistines. 6 Then the woman came and told her husband, saying, A man of God came unto me, and his countenance was like the countenance of an angel of God, very terrible: but I asked him not whence he was, neither told he me his name: 7 But he said unto me, Behold, thou shalt conceive, and bear a son; and now drink no wine nor strong drink, neither eat any unclean thing: for the child shall be a Nazarite to God from the womb to the day of his death. The first verse gives us a short account, such as we have too often met with already, of the great distress that Israel was in, which gave occasion for the raising up of a deliverer. They did evil, as they had done, in the sight of the Lord, and then God delivered them, as he had done, into the hands of their enemies. If there had been no sin, there would have needed no Saviour; but sin was suffered to abound, that grace might much more abound. The enemies God now sold them to were the Philistines, their next neighbours, that lay among them, the first and chief of the nations which were devoted to destruction, but which God left to prove them (ch. iii. 1, 3), the five lords of the Philistines, an inconsiderable people in comparison with Israel (they had but five cities of any note), and yet, when God made use of them as the staff in his hand, they were very oppressive and vexatious. And this trouble lasted longer than any yet: it continued forty years, though probably not always alike violent. When Israel was in this distress Samson was born; and here we have his birth foretold by an angel. Observe, I. His extraction. He was of the tribe of Dan, v. 2. Dan signifies a judge or judgment, Gen. xxx. 6. And probably it was with an eye to Samson that dying Jacob foretold, Dan shall judge his people, that is, "he shall produce a judge for his people, though one of the sons of the handmaids, as one, as well as any one, of the tribes of Israel," Gen. xlix. 16. The lot of the tribe of Dan lay next to the country of the Philistines, and therefore one of that tribe was most fit to be made a bridle upon them. His parents had been long childless. Many eminent persons were born of mothers that had been kept a great while in the want of the blessing of children, as Isaac, Joseph, Samuel, and John Baptist, that the mercy might be the more acceptable when it did come. Sing, O barren! thou that didst not bear, Isa. liv. 1. Note, Mercies long waited for often prove signal mercies, and it is made to appear that they were worth waiting for, and by them others may be encouraged to continue their hope in God's mercy. II. The glad tidings brought to his mother, that she should have a son. The messenger was an angel of the Lord (v. 3), yet appearing as a man, with the aspect and garb of a prophet, or man of God. And this angel (as the learned bishop Patrick supposes, on v. 18) was the Lord himself, that is, the Word of the Lord, who was to be the Messiah, for his name is called Wonderful, v. 18, and Jehovah, v. 19. The great Redeemer did in a particular manner concern himself about this typical redeemer. It was not so much for the sake of Manoah and his wife, obscure Danites, that this extraordinary message was sent, but for Israel's sake, whose deliverer he was to be, and not only so (his services to Israel not seeming to answer to the grandeur of his entry) but for the Messiah's sake, whose type he was to be, and whose birth must be foretold by an angel, as his was. The angel, in the message he delivers, 1. Takes notice of her affliction: Behold now, thou art barren and bearest not. Hence she might gather he was a prophet, that though a stranger to her, and one she had never seen before, yet he knew this to be her grievance. He tells her of it, not to upbraid her with it, but because perhaps at this time she was actually thinking of this affliction and bemoaning herself as one written childless. God often sends in comfort to his people very seasonably, when they feel most from their troubles. "Now thou art barren, but thou shalt not be always so," as she feared, "nor long so." 2. He assures her that she should conceive and bear a son (v. 3) and repeats the assurance, v. 5. To show the power of a divine word, the strongest man that ever was was a child of promise, as Isaac, born by force and virtue of a promise, and faith in that promise, Heb. xi. 11; Gal. iv. 23. Many a woman, after having been long barren, has borne a son by providence, but Samson was by promise, because a figure of the promised seed, so long expected by the faith of the Old-Testament saints, 3. He appoints that the child should be a Nazarite from his birth, and therefore that the mother should be subject to the law of the Nazarites (though not under the vow of a Nazarite) and should drink no wine or strong drink so long as this child was to have its nourishment from her, either in the womb or at the breast, v. 4, 5. Observe, This deliverer of Israel must be in the strictest manner devoted to God and an example of holiness. It is spoken of as a kindness to the people that God raised up of their young men for Nazarites, Amos ii. 11. Other judges had corrected their apostasies from God, but Samson must appear as one, more than any of them, consecrated to God; and, notwithstanding what we read of his faults, we have reason to think that being a Nazarite of God's making he did, in the course of his conversation, exemplify, not only the ceremony, but the substance of that separation to the Lord in which the Nazariteship did consist, Num. vi. 2. Those that would save others must by singular piety distinguish themselves. Samuel, who carried on Israel's deliverance from the Philistines, was a Nazarite by his mother's vow (1 Sam. i. 11), as Samson by the divine appointment. The mother of this deliverer must therefore deny herself, and not eat any unclean thing; what was lawful at another time was now to be forborne. As the promise tried her faith, so this precept tried her obedience; for God requires both from those on whom he will bestow his favours. Women with child ought conscientiously to avoid whatever they have reason to think will be any way prejudicial to the health or good constitution of the fruit of their body. And perhaps Samson's mother was to refrain from wine and strong drink, not only because he was designed for a Nazarite, but because he was designed for a man of great strength, which his mother's temperance would contribute to. 4. He foretels the service which this child should do to his country: He shall begin to deliver Israel. Note, It is very desirable that our children may be not only devoted entirely to God themselves, but instrumental for the good of others, and the service of their generation--not recluses, candles under a bushel, but on a candlestick. Observe, He shall begin to deliver Israel. This intimated that the oppression of the Philistines should last long, for Israel's deliverance from it should not so much as begin, not one step be taken towards it, till this child, who was now unborn, should have grown up to a capacity of beginning it. And yet he must not complete the deliverance: he shall only begin to deliver Israel, which intimates that the trouble should still be prolonged. God chooses to carry on his work gradually and by several hands. One lays the foundation of a good work, another builds, and perhaps a third brings forth the top stone. Now herein Samson was a type of Christ, (1.) As a Nazarite to God, a Nazarite from the womb. For, though our Lord Jesus was not a Nazarite himself, yet he was typified by the Nazarites, as being perfectly pure from all sin, not so much as conceived in it, and entirely devoted to his Father's honour. Of the Jewish church, as concerning the flesh, Christ came, because to them pertained the promise of him, Rom. ix. 4, 5. By virtue of that promise, he long lay as it were in the womb of that church, which for many ages was pregnant of him, and therefore, like Samson's mother, during that pregnancy was made a holy nation and a peculiar people, and strictly forbidden to touch any unclean thing for his sake, who in the fulness of time was to come from them. (2.) As a deliverer of Israel; for he is Jesus a Saviour, who saves his people from their sins. But with this difference: Samson did only begin to deliver Israel (David was afterwards raised up to complete the destruction of the Philistines), but our Lord Jesus is both Samson and David too, both the author and finisher of our faith. III. The report which Manoah's wife, in a transport of joy, brings in all haste to her husband, of this surprising message v. 6, 7. The glad tidings were brought her when she was alone, perhaps religiously employed in meditation or prayer; but she could not, she would not, conceal them from her husband, but gives him an account, 1. Of the messenger. It was a man of God, v. 6. His countenance she could describe; it was very awful: he had such a majesty in his looks, such a sparkling eye, such a shining face, so powerfully commanding reverence and respect, that according to the idea she had of an angel he had the very countenance of one. But his name she can give no account of, nor to what tribe or city of Israel he belonged, for he did not think fit to tell her, and, for her part, the very sight of him struck such an awe upon her that she durst not ask him. She was abundantly satisfied that he was a servant of God; his person and message she thought carried their own evidence along with them, and she enquired no further. 2. Of the message. She gives him a particular account both of the promise and of the precept (v. 7), that he also might believe the promise and might on all occasions be a monitor to her to observe the precept. Thus should yoke-fellows communicate to each other their experiences of communion with God, and their improvements in acquaintance with him, that they may be helpful to each other in the way that is called holy. Adam Clarke: Commentary on the Bible - 183113:1: Delivered them into the hand of the Philistines - It does not appear that after Shamgar, to the present time, the Philistines were in a condition to oppress Israel, or God had not permitted them to do it; but now they have a commission, the Israelites having departed from the Lord. Nor is it evident that the Philistines had entirely subjected the Israelites, as there still appears to have been a sort of commerce between the two people. They had often vexed and made inroads upon them, but they had them not in entire subjection; see Jdg 15:11.Albert Barnes: Notes on the Bible - 183413:1: The Philistines have been mentioned as oppressors of Israel in Jdg 3:31; Jdg 10:7, Jdg 10:11; and the Israelite worship of the gods of the Philistines is spoken of in Jdg 10:6. But this is the first time that we have any detailed history in connection with the Philistines. They continned to be the prominent enemies of Israel until the time of David.Forty years - The Philistine dominion began before the birth of Samson Jdg 13:5, and was in force during Samson's twenty years' judgeship Jdg 14:4; Jdg 15:20. The 40 years are, therefore, about coincident with Samson's life. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188013:1: did: Heb. added to commit, etc. Jdg 2:11, Jdg 3:7, Jdg 4:1, Jdg 6:1, Jdg 10:6; Rom 2:6in the sight: Jer 13:23 delivered: "This seems a partial captivity." into the: Sa1 12:9 Carl Friedrich Keil and Franz Delitzsch13:1Birth of Samson. - Judg 13:1. The oppression of the Israelites by the Philistines, which is briefly hinted at in Judg 10:7, is noticed again here with the standing formula, "And the children of Israel did evil again in the sight of the Lord," etc. (cf. Judg 10:6; Judg 4:1; Judg 3:12), as an introduction to the account of the life and acts of Samson, who began to deliver Israel from the hands of these enemies. Not only the birth of Samson, but the prediction of his birth, also fell, according to Judg 13:5, within the period of the rule of the Philistines over Israel. Now, as their oppression lasted forty years, and Samson judged Israel for twenty years during that oppression (Judg 15:20; Judg 16:31), he must have commenced his judgeship at an early age, probably before the completion of his twentieth year; and with this the statement in Judg 14, that his marriage with a Philistine woman furnished the occasion for his conflicts with these enemies of his people, fully agrees. The end of the forty years of the supremacy of the Philistines is not given in this book, which closes with the death of Samson. It did not terminate till the great victory which the Israelites gained over their enemies under the command of Samuel (1 Sam 7). Twenty years before this victory the Philistines had sent back the ark which they had taken from the Israelites, after keeping it for seven months in their own land (1Kings 7:2, and 1Kings 6:1). It was within these twenty years that most of the acts of Samson occurred. His first affair with the Philistines, however, namely on the occasion of his marriage, took place a year or two before this defeat of the Israelites, in which the sons of Eli were slain, the ark fell into the hands of the Philistines, and the high priest Eli fell from his seat and broke his neck on receiving the terrible news (1Kings 4:18). Consequently Eli died a short time after the first appearance of Samson. John Gill13:1 And the children of Israel did evil in the sight of the Lord,.... Committed idolatry, which was the evil they were prone unto, and were frequently guilty of:and the Lord delivered them into the hands of the Philistines forty years: which according to Josephus (f) are to be reckoned from the death of the last judge, and the time of Samson's birth; or rather from some time after the death of Jephthah, particularly taking in the two last years of Ibzan, when the Ephraimites having been weakened through the slaughter of them by Jephthah, might encourage the Philistines to break in upon them; from which time to the birth of Samson were twenty years, and twenty more may be allowed before he could begin to deliver Israel out of their hands; so that the oppression lasted forty years. According to others, it began at the same time as the oppression of the Ammonites did, though it lasted longer, Judg 10:7. (f) Ibid. (Antiqu. l. 5.) c. 8. sect. 1. John Wesley13:1 Did evil - That is, fell into idolatry, not after the death of Abdon the last judge, but in the days of the former judges. Forty years - To be computed, not from Abdon's death, but before that time. And it is probable that great slaughter of the Ephraimites made by Jephthah, greatly encouraged the Philistines to rise against Israel, when one of their chief bulwarks was so much weakened; and therefore began to domineer over them not long after Jephthah's death. These were a very inconsiderable people. They had but five cities of any note. And yet when God used them as the staff in his hand, they were very oppressive and vexatious.Robert Jamieson, A. R. Fausset and David Brown13:1 ISRAEL SERVES THE PHILISTINES FORTY YEARS. (Judg 13:1)the Lord delivered them into the hand of the Philistines forty years--The Israelites were represented (Judg 10:6-7) as having fallen universally into a state of gross and confirmed idolatry, and in chastisement of this great apostasy, the Lord raised up enemies that harassed them in various quarters, especially the Ammonites and Philistines. The invasions and defeat of the former were narrated in the two chapters immediately preceding this; and now the sacred historian proceeds to describe the inroads of the latter people. The period of Philistine ascendency comprised forty years, reckoning from the time of Elon till the death of Samson. |
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13:213:2: Եւ եղեւ այր մի ՚ի Սարաա՛ ՚ի ցեղէ՛ Դանայ, եւ անուն նորա Մանովէ. եւ կին նորա ամո՛ւլ էր՝ եւ ո՛չ ծնանէր։ Եւ եղեւ այր մի ի Սարաայ ի ցեղէ Դանայ, եւ անուն նորա Մանովէ. եւ կին նորա ամուլ էր եւ ոչ ծնանէր:2. Սարաացի մի մարդ կար Դանի ցեղից, նրա անունը Մանովէ էր: Նրա կինը ամուլ էր եւ զաւակ չէր ունենում: 2 Դանի ցեղէն Մանուէ անունով Սարաացի մարդ մը կար, որուն կինը ամուլ էր եւ զաւակ չէր ծնաներ։ 13:2: Եւ եղեւ այր մի ՚ի Սարաա՛ ՚ի ցեղէ՛ Դանայ, եւ անուն նորա Մանովէ. եւ կին նորա ամո՛ւլ էր՝ եւ ո՛չ ծնանէր։ 2. Սարաացի մի մարդ կար Դանի ցեղից, նրա անունը Մանովէ էր: Նրա կինը ամուլ էր եւ զաւակ չէր ունենում: 2 Դանի ցեղէն Մանուէ անունով Սարաացի մարդ մը կար, որուն կինը ամուլ էր եւ զաւակ չէր ծնաներ։ zohrab-1805▾ eastern-1994▾ western am▾ |
13:213:2: В то время был человек из Цоры, от племени Данова, именем Маной; жена его была неплодна и не рождала. 13:2 καὶ και and; even ἦν ειμι be ἀνὴρ ανηρ man; husband εἷς εις.1 one; unit ἀπὸ απο from; away Σαραα σαραα from; away δήμου δημος public συγγενείας συγγενεια relatives τοῦ ο the Δανι δανι and; even ὄνομα ονομα name; notable αὐτῷ αυτος he; him Μανωε μανωε and; even γυνὴ γυνη woman; wife αὐτῷ αυτος he; him στεῖρα στειρος barren καὶ και and; even οὐκ ου not ἔτεκεν τικτω give birth; produce 13:2 וַ wa וְ and יְהִי֩ yᵊhˌî היה be אִ֨ישׁ ʔˌîš אִישׁ man אֶחָ֧ד ʔeḥˈāḏ אֶחָד one מִ mi מִן from צָּרְעָ֛ה ṣṣorʕˈā צָרְעָה Zorah מִ mi מִן from מִּשְׁפַּ֥חַת mmišpˌaḥaṯ מִשְׁפַּחַת clan הַ ha הַ the דָּנִ֖י ddānˌî דָּנִי Danite וּ û וְ and שְׁמֹ֣ו šᵊmˈô שֵׁם name מָנֹ֑וחַ mānˈôₐḥ מָנֹוחַ Manoah וְ wᵊ וְ and אִשְׁתֹּ֥ו ʔištˌô אִשָּׁה woman עֲקָרָ֖ה ʕᵃqārˌā עָקָר barren וְ wᵊ וְ and לֹ֥א lˌō לֹא not יָלָֽדָה׃ yālˈāḏā ילד bear 13:2. erat autem vir quidam de Saraa et de stirpe Dan nomine Manue habens uxorem sterilemNow there was a certain man of Saraa, and of the race of Dan, whose name was Manue, and his wife was barren. 13:2. Now there was a certain man from Zorah, and of the stock of Dan, whose name was Manoah, having a barren wife. 13:2. And there was a certain man of Zorah, of the family of the Danites, whose name [was] Manoah; and his wife [was] barren, and bare not. 2. And there was a certain man of Zorah, of the family of the Danites, whose name was Manoah; and his wife was barren, and bare not.
13:2 And there was a certain man of Zorah, of the family of the Danites, whose name [was] Manoah; and his wife [was] barren, and bare not: 13:2: В то время был человек из Цоры, от племени Данова, именем Маной; жена его была неплодна и не рождала. 13:2 καὶ και and; even ἦν ειμι be ἀνὴρ ανηρ man; husband εἷς εις.1 one; unit ἀπὸ απο from; away Σαραα σαραα from; away δήμου δημος public συγγενείας συγγενεια relatives τοῦ ο the Δανι δανι and; even ὄνομα ονομα name; notable αὐτῷ αυτος he; him Μανωε μανωε and; even γυνὴ γυνη woman; wife αὐτῷ αυτος he; him στεῖρα στειρος barren καὶ και and; even οὐκ ου not ἔτεκεν τικτω give birth; produce 13:2 וַ wa וְ and יְהִי֩ yᵊhˌî היה be אִ֨ישׁ ʔˌîš אִישׁ man אֶחָ֧ד ʔeḥˈāḏ אֶחָד one מִ mi מִן from צָּרְעָ֛ה ṣṣorʕˈā צָרְעָה Zorah מִ mi מִן from מִּשְׁפַּ֥חַת mmišpˌaḥaṯ מִשְׁפַּחַת clan הַ ha הַ the דָּנִ֖י ddānˌî דָּנִי Danite וּ û וְ and שְׁמֹ֣ו šᵊmˈô שֵׁם name מָנֹ֑וחַ mānˈôₐḥ מָנֹוחַ Manoah וְ wᵊ וְ and אִשְׁתֹּ֥ו ʔištˌô אִשָּׁה woman עֲקָרָ֖ה ʕᵃqārˌā עָקָר barren וְ wᵊ וְ and לֹ֥א lˌō לֹא not יָלָֽדָה׃ yālˈāḏā ילד bear 13:2. erat autem vir quidam de Saraa et de stirpe Dan nomine Manue habens uxorem sterilem Now there was a certain man of Saraa, and of the race of Dan, whose name was Manue, and his wife was barren. 13:2. Now there was a certain man from Zorah, and of the stock of Dan, whose name was Manoah, having a barren wife. 13:2. And there was a certain man of Zorah, of the family of the Danites, whose name [was] Manoah; and his wife [was] barren, and bare not. 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 - 1903-19142-23: В это время в колене Дановом, соприкасавшемся с филистимлянской территорией, в городе Цоре (ср. Нав. XV:33, ныне Сар’а), жил Маной, жена которого была неплодной. Явившийся им Ангел Господень возвестил им о рождении от них сына, который должен быть назореем от чрева матери (ср. Чис. VI:2-7). По случаю явления Ангела Господня Маноем был сооружен жертвенник, остатки которого были открыты в окрестности Артуфа (на 52-й в. Яффско-иерусал. ж. д.) архитектором Шикком в 1883: г. (Олесницкий А. А. Мегалитические памятники в Палестине, с. 312-314).Adam Clarke: Commentary on the Bible - 183113:2: A certain man of Zorah - A town in the tribe of Judah, but afterwards given to Dan.Albert Barnes: Notes on the Bible - 183413:2: Zorah - See the marginal reference.His wife was barren - To mark more distinctly the high providential destiny of the child that was eventually born. Compare the similar circumstances of the birth of Isaac, Jacob, Samuel, and John the Baptist. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188013:2: Zorah: Jos 15:33, Jos 19:41barren: Gen 16:1, Gen 25:21; Sa1 1:2-6; Luk 1:7 Carl Friedrich Keil and Franz Delitzsch13:2Whilst the Israelites were given into the hands of the Philistines on account of their sins, and were also severely oppressed in Gilead on the part of the Ammonites, the angel of the Lord appeared to the wife of Manoah, a Danite from Zorea, i.e., Sur'a, on the western slope of the mountains of Judah (see at Josh 15:33). Mishpachath Dani (the family of the Danites) is used interchangeably with shebet Dani (the tribe of the Danites: see Judg 18:2, Judg 18:11, and Judg 18:1, Judg 18:30), which may be explained on this ground, that according to Num 26:42-43, all the Danites formed but one family, viz., the family of the Shuhamites. The angel of the Lord announced to this woman, who was barren, "Thou wilt conceive and bear a son. And now beware, drink no wine or strong drink, and eat nothing unclean: for, behold, thou wilt conceive and bear a son, and no razor shall come upon his head; for a vowed man of God (Nazir) will the boy be from his mother's womb," i.e., his whole life long, "to the day of his death," as the angel expressly affirmed, according to Judg 13:7. The three prohibitions which the angel of the Lord imposed upon the woman were the three things which distinguished the condition of a Nazarite (see at Num 6:1-8, and the explanation given there of the Nazarite vow). The only other thing mentioned in the Mosaic law is the warning against defilement from contact with the dead, which does not seem to have been enforced in the case of Samson. When the angel added still further, "And he (the Nazarite) will begin to deliver Israel out of the hand of the Philistines," he no doubt intended to show that his power to effect this deliverance would be closely connected with his condition as a Nazarite. The promised son was to be a Nazarite all his life long, because he was to begin to deliver Israel out of the power of his foes. And in order that he might be so, his mother was to share in the renunciations of the Nazarite vow during the time of her pregnancy. Whilst the appearance of the angel of the Lord contained the practical pledge that the Lord still acknowledged His people, though He had given them into the hands of their enemies; the message of the angel contained this lesson and warning for Israel, that it could only obtain deliverance from its foes by seeking after a life of consecration to the Lord, such as the Nazarites pursued, so as to realize the idea of the priestly character to which Israel had been called as the people of Jehovah, by abstinence from the deliciae carnis, and everything that was unclean, as being emanations of sin, and also by a complete self-surrender to the Lord (see Pentateuch, p. 674). Geneva 159913:2 And there was a certain man of Zorah, of the family of the Danites, whose name [was] Manoah; and his wife [was] (a) barren, and bare not.(a) Signifying that their deliverance came only from God, and not by man's power. John Gill13:2 And there was a certain man of Zorah, of the family of the Danites,.... Of the tribe of Dan, in which tribe Zorah was, and seems to have lain both on the borders of Judah and Dan, Josh 15:33; See Gill on Josh 15:33; see Gill on Josh 19:41, and this man was not a mean man, but of rank and figure, a principal man in the country, according to Josephus (g); though the Talmudists (h) say he was a plebeian:whose name was Manoah; which signifies "rest", and has much the same signification as Noah; and by this name he was well known in those times, and among his people: and his wife was barren, and bare not; had no child, as the Targum; and it is observed by many, that several eminent persons were born of women that had been barren, as Isaac, Jacob, Samuel, and John the Baptist; and it is remarkable, that the strongest man that ever was born of such a woman, as the following account relates. The name of this woman, the mother of Samson, is said (i) to be Zalalponith; see 1Chron 4:3. (g) Antique. l. 5. c. 8. sect. 2. (h) T. Bab. Beracot, fol. 61. 1. (i) T. Bab. Bava Bathra, fol. 91. 1. Juchasin, fol. 10. 8. John Wesley13:2 Of the family - That is, of the tribe or people. Bare not - An emphatical repetition of the same thing in other words, which is an usual elegancy both in scripture and other authors.Robert Jamieson, A. R. Fausset and David Brown13:2 AN ANGEL APPEARS TO MANOAH'S WIFE. (Judg 13:2-10)Zorah--a Danite town (Josh 15:33) lying on the common boundary of Judah and Dan, so that it was near the Philistine border. |
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13:313:3: Եւ երեւեցա՛ւ հրեշտակ Տեառն կնոջն, եւ ասէ ցնա. Ահաւադիկ դու ամո՛ւլ ես՝ եւ ո՛չ է քո ծնեալ, եւ յղասցիս եւ ծնցիս որդի՛[2626]։ [2626] Ոմանք. Ահաւասիկ... յղասցես եւ ծնցես։ Եւ երեւեցաւ հրեշտակ Տեառն կնոջն, եւ ասէ ցնա. Ահաւադիկ դու ամուլ ես եւ ոչ է քո ծնեալ, եւ յղասցիս եւ ծնցիս որդի:3. Տիրոջ հրեշտակը երեւաց այս կնոջը եւ ասաց նրան. «Ահա դու ամուլ ես եւ երեխայ չես ունեցել, բայց կը յղիանաս եւ որդի կը ծնես: 3 Տէրոջը հրեշտակը այս կնոջ երեւցաւ եւ անոր ըսաւ. «Դուն հիմա ամուլ ես ու չես ծնանիր, բայց պիտի յղանաս ու որդի մը պիտի ծնանիս։ 13:3: Եւ երեւեցա՛ւ հրեշտակ Տեառն կնոջն, եւ ասէ ցնա. Ահաւադիկ դու ամո՛ւլ ես՝ եւ ո՛չ է քո ծնեալ, եւ յղասցիս եւ ծնցիս որդի՛[2626]։ [2626] Ոմանք. Ահաւասիկ... յղասցես եւ ծնցես։ 3. Տիրոջ հրեշտակը երեւաց այս կնոջը եւ ասաց նրան. «Ահա դու ամուլ ես եւ երեխայ չես ունեցել, բայց կը յղիանաս եւ որդի կը ծնես: 3 Տէրոջը հրեշտակը այս կնոջ երեւցաւ եւ անոր ըսաւ. «Դուն հիմա ամուլ ես ու չես ծնանիր, բայց պիտի յղանաս ու որդի մը պիտի ծնանիս։ zohrab-1805▾ eastern-1994▾ western am▾ |
13:313:3: И явился Ангел Господень жене и сказал ей: вот, ты неплодна и не рождаешь; но зачнешь, и родишь сына; 13:3 καὶ και and; even ὤφθη οραω view; see ἄγγελος αγγελος messenger κυρίου κυριος lord; master πρὸς προς to; toward τὴν ο the γυναῖκα γυνη woman; wife καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward αὐτήν αυτος he; him ἰδοὺ ιδου see!; here I am σὺ συ you στεῖρα στειρος barren καὶ και and; even οὐ ου not τέτοκας τικτω give birth; produce καὶ και and; even συλλήμψῃ συλλαμβανω take hold of; conceive υἱόν υιος son 13:3 וַ wa וְ and יֵּרָ֥א yyērˌā ראה see מַלְאַךְ־ malʔaḵ- מַלְאָךְ messenger יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to הָ hā הַ the אִשָּׁ֑ה ʔiššˈā אִשָּׁה woman וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֵלֶ֗יהָ ʔēlˈeʸhā אֶל to הִנֵּה־ hinnē- הִנֵּה behold נָ֤א nˈā נָא yeah אַתְּ־ ʔat- אַתְּ you עֲקָרָה֙ ʕᵃqārˌā עָקָר barren וְ wᵊ וְ and לֹ֣א lˈō לֹא not יָלַ֔דְתְּ yālˈaḏt ילד bear וְ wᵊ וְ and הָרִ֖ית hārˌîṯ הרה be pregnant וְ wᵊ וְ and יָלַ֥דְתְּ yālˌaḏt ילד bear בֵּֽן׃ bˈēn בֵּן son 13:3. cui apparuit angelus Domini et dixit ad eam sterilis es et absque liberis sed concipies et paries filiumAnd an angel of the Lord appeared to her, and said: Thou art barren and without children: but thou shalt conceive and bear a son. 13:3. And an Angel of the Lord appeared to her, and he said: “You are barren and without children. But you shall conceive and bear a son. 13:3. And the angel of the LORD appeared unto the woman, and said unto her, Behold now, thou [art] barren, and bearest not: but thou shalt conceive, and bear a son. 3. And the angel of the LORD appeared unto the woman, and said unto her, Behold now, thou art barren, and bearest not: but thou shalt conceive, and bear a son.
13:3 And the angel of the LORD appeared unto the woman, and said unto her, Behold now, thou [art] barren, and bearest not: but thou shalt conceive, and bear a son: 13:3: И явился Ангел Господень жене и сказал ей: вот, ты неплодна и не рождаешь; но зачнешь, и родишь сына; 13:3 καὶ και and; even ὤφθη οραω view; see ἄγγελος αγγελος messenger κυρίου κυριος lord; master πρὸς προς to; toward τὴν ο the γυναῖκα γυνη woman; wife καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward αὐτήν αυτος he; him ἰδοὺ ιδου see!; here I am σὺ συ you στεῖρα στειρος barren καὶ και and; even οὐ ου not τέτοκας τικτω give birth; produce καὶ και and; even συλλήμψῃ συλλαμβανω take hold of; conceive υἱόν υιος son 13:3 וַ wa וְ and יֵּרָ֥א yyērˌā ראה see מַלְאַךְ־ malʔaḵ- מַלְאָךְ messenger יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to הָ hā הַ the אִשָּׁ֑ה ʔiššˈā אִשָּׁה woman וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֵלֶ֗יהָ ʔēlˈeʸhā אֶל to הִנֵּה־ hinnē- הִנֵּה behold נָ֤א nˈā נָא yeah אַתְּ־ ʔat- אַתְּ you עֲקָרָה֙ ʕᵃqārˌā עָקָר barren וְ wᵊ וְ and לֹ֣א lˈō לֹא not יָלַ֔דְתְּ yālˈaḏt ילד bear וְ wᵊ וְ and הָרִ֖ית hārˌîṯ הרה be pregnant וְ wᵊ וְ and יָלַ֥דְתְּ yālˌaḏt ילד bear בֵּֽן׃ bˈēn בֵּן son 13:3. cui apparuit angelus Domini et dixit ad eam sterilis es et absque liberis sed concipies et paries filium And an angel of the Lord appeared to her, and said: Thou art barren and without children: but thou shalt conceive and bear a son. 13:3. And an Angel of the Lord appeared to her, and he said: “You are barren and without children. But you shall conceive and bear a son. 13:3. And the angel of the LORD appeared unto the woman, and said unto her, Behold now, thou [art] barren, and bearest not: but thou shalt conceive, and bear a son. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183113:3: The angel of the Lord - Generally supposed to have been the same that appeared to Moses, Joshua, Gideon, etc., and no other than the second person of the ever-blessed Trinity.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188013:3: the angel: Jdg 2:1, Jdg 6:11, Jdg 6:12; Gen 16:7-13; Luk 1:11, Luk 1:28-38but thou: Gen 17:16, Gen 18:10; Sa1 1:20; Kg2 4:16; Luk 1:13, Luk 1:31 John Gill13:3 And the angel of the Lord appeared unto the woman,.... According to Josephus (k), it was in a plain without the city; and that he appeared in the form of a man is certain from Judg 13:6 but was not a mere man, a prophet of the Lord, nor a created angel, but the uncreated one, the Angel of the covenant, the Son and Word of God, who often appeared in an human form; since his name is said to be "Wonderful", and he to do wonderful things, and is called "Jehovah", Judg 13:18,and said unto her, behold now, thou art barren, and bearest not; barren at that time, and so she had been ever since she was married to that time; and this is observed, that it might appear the more wonderful that she should after this have a child: but thou shalt conceive, and bear a son; which to do, must be ascribed to divine power, that one in her circumstances should bear a son; as the prediction of it was owing to divine omniscience, and a proof of it. (k) Antiqu. l. 5. c. 8. sect. 2. John Wesley13:3 The angel - The Son of God, yet distinguished from the Lord, because he appeared here in the form of a servant, as a messenger sent from God. The great Redeemer did in a particular manner concern himself about this typical redeemer.Robert Jamieson, A. R. Fausset and David Brown13:3 the angel of the Lord--The messenger of the covenant, the divine personage who made so many remarkable appearances of a similar kind already described. |
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13:413:4: Արդ՝ զգո՛յշ լեր՝ գուցէ՛ ըմպիցես գինի եւ օղի. եւ մի՛ ուտիցես զամենայն անսուրբ[2627]. [2627] Ոմանք. Եւ արդ զգո՛յշ լեր... գինի եւ ուղի։ Արդ զգոյշ լեր, գուցէ ըմպիցես գինի եւ օղի, եւ մի՛ ուտիցես զամենայն անսուրբ:4. Արդ, զգո՛յշ եղիր, գինի եւ օղի չխմես եւ ոչ մի անմաքուր բան չուտես, 4 Ուստի զգոյշ կեցիր, չըլլայ որ գինի կամ օղի խմես, ո՛չ ալ անմաքուր բան մը ուտես, 13:4: Արդ՝ զգո՛յշ լեր՝ գուցէ՛ ըմպիցես գինի եւ օղի. եւ մի՛ ուտիցես զամենայն անսուրբ[2627]. [2627] Ոմանք. Եւ արդ զգո՛յշ լեր... գինի եւ ուղի։ 4. Արդ, զգո՛յշ եղիր, գինի եւ օղի չխմես եւ ոչ մի անմաքուր բան չուտես, 4 Ուստի զգոյշ կեցիր, չըլլայ որ գինի կամ օղի խմես, ո՛չ ալ անմաքուր բան մը ուտես, zohrab-1805▾ eastern-1994▾ western am▾ |
13:413:4: итак берегись, не пей вина и сикера, и не ешь ничего нечистого; 13:4 καὶ και and; even νῦν νυν now; present φύλαξαι φυλασσω guard; keep δὴ δη in fact καὶ και and; even μὴ μη not πίῃς πινω drink οἶνον οινος wine καὶ και and; even μέθυσμα μεθυσμα and; even μὴ μη not φάγῃς φαγω swallow; eat πᾶν πας all; every ἀκάθαρτον ακαθαρτος unclean 13:4 וְ wᵊ וְ and עַתָּה֙ ʕattˌā עַתָּה now הִשָּׁ֣מְרִי hiššˈāmᵊrî שׁמר keep נָ֔א nˈā נָא yeah וְ wᵊ וְ and אַל־ ʔal- אַל not תִּשְׁתִּ֖י tištˌî שׁתה drink יַ֣יִן yˈayin יַיִן wine וְ wᵊ וְ and שֵׁכָ֑ר šēḵˈār שֵׁכָר strong drink וְ wᵊ וְ and אַל־ ʔal- אַל not תֹּאכְלִ֖י tōḵᵊlˌî אכל eat כָּל־ kol- כֹּל whole טָמֵֽא׃ ṭāmˈē טָמֵא unclean 13:4. cave ergo ne vinum bibas ac siceram ne inmundum quicquam comedasNow therefore beware, and drink no wine nor strong drink, and eat not any unclean thing. 13:4. Therefore, take care that you do not drink wine or strong drink. Neither shall you eat anything unclean. 13:4. Now therefore beware, I pray thee, and drink not wine nor strong drink, and eat not any unclean [thing]: 4. Now therefore beware, I pray thee, and drink no wine nor strong drink, and eat not any unclean thing:
13:4 Now therefore beware, I pray thee, and drink not wine nor strong drink, and eat not any unclean: 13:4: итак берегись, не пей вина и сикера, и не ешь ничего нечистого; 13:4 καὶ και and; even νῦν νυν now; present φύλαξαι φυλασσω guard; keep δὴ δη in fact καὶ και and; even μὴ μη not πίῃς πινω drink οἶνον οινος wine καὶ και and; even μέθυσμα μεθυσμα and; even μὴ μη not φάγῃς φαγω swallow; eat πᾶν πας all; every ἀκάθαρτον ακαθαρτος unclean 13:4 וְ wᵊ וְ and עַתָּה֙ ʕattˌā עַתָּה now הִשָּׁ֣מְרִי hiššˈāmᵊrî שׁמר keep נָ֔א nˈā נָא yeah וְ wᵊ וְ and אַל־ ʔal- אַל not תִּשְׁתִּ֖י tištˌî שׁתה drink יַ֣יִן yˈayin יַיִן wine וְ wᵊ וְ and שֵׁכָ֑ר šēḵˈār שֵׁכָר strong drink וְ wᵊ וְ and אַל־ ʔal- אַל not תֹּאכְלִ֖י tōḵᵊlˌî אכל eat כָּל־ kol- כֹּל whole טָמֵֽא׃ ṭāmˈē טָמֵא unclean 13:4. cave ergo ne vinum bibas ac siceram ne inmundum quicquam comedas Now therefore beware, and drink no wine nor strong drink, and eat not any unclean thing. 13:4. Therefore, take care that you do not drink wine or strong drink. Neither shall you eat anything unclean. 13:4. Now therefore beware, I pray thee, and drink not wine nor strong drink, and eat not any unclean [thing]: ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jw▾ jg▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183113:4: Beware - drink not wine - As Samson was designed to be a Nazarite from the womb, it was necessary that, while his mother carried and nursed him, she should live the life of a Nazarite, neither drinking wine nor any inebriating liquor, nor eating any kind of forbidden meat. See the account of the Nazarite and his vow in the notes on Num 6:2 (note), etc.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188013:4: drink not: Jdg 13:14; Num 6:2, Num 6:3; Luk 1:15eat not: Lev 11:27, Lev 11:47; Act 10:14 John Gill13:4 Now therefore beware, I pray thee, and drink not wine nor strong drink,.... Any liquor inebriating and intoxicating, neither new wine nor old wine, as the Targum, and so Jarchi; the reason of this appears in the next verse, because the child she should conceive and bear was to be a Nazarite, and to be one from his mother's womb; and from all such liquors, Nazarites, according to the law, were to abstain, Num 6:3.and eat not any unclean thing; meaning not so much such sort of food as was forbidden by the law to be eaten, which every Israelite was to abstain from, but such as were particularly forbidden to Nazarites, as moist and dried grapes, or anything made of the vine tree, from the kernel to the husk, Num 6:3. The reason of this is, because the child in the womb is nourished with the same the mother is; and as this child was to be a Nazarite from the womb, and even in it, his mother was to abstain both from eatables and drinkables forbidden a Nazarite by the law. John Wesley13:4 Beware - Because the child was to be a Nazarite from the womb, Judg 13:5, and from the conception; and because the mother's pollution extends to the child, she is enjoined from this time to observe the following rules belonging to the Nazarites. Strong drink - Under which are comprehended the other particulars mentioned, Num 6:2-4. Nor eat - Any of those meats forbidden, Lev. 11:1-47, which were forbidden to all, but especially to the Nazarites. |
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13:513:5: զի ահա յղասցիս դու եւ ծնցիս որդի՛, եւ երկաթ մի՛ ելցէ ՚ի գլուխ նորա. զի ուխտաւո՛ր Աստուծոյ եղիցի մանուկն անդստին յորովայնէ. եւ նա՛ սկսցի փրկել զԻսրայէլ ՚ի ձեռաց Փղշտացւոցն։ զի ահա յղասցիս դու եւ ծնցիս որդի, եւ [217]երկաթ մի՛ ելցէ ի գլուխ նորա. զի ուխտաւոր Աստուծոյ եղիցի մանուկն անդստին յորովայնէ. եւ նա սկսցի փրկել զԻսրայէլ ի ձեռաց Փղշտացւոցն:5. որովհետեւ ահա դու պիտի յղիանաս եւ մի որդի ծնես: Նրա գլխին ածելի չպիտի դիպչի, որովհետեւ մանուկը Աստծու ուխտաւոր պիտի լինի հէնց մօր արգանդից. նա պիտի սկսի փրկել Իսրայէլը այլազգիներից»: 5 Քանզի դուն պիտի յղանաս եւ որդի մը պիտի ծնանիս։ Անոր գլխուն վրայ ածելի պիտի չդպի. քանզի այն տղան իր մօրը արգանդէն Աստուծոյ ուխտաւորը պիտի ըլլայ։ Անիկա պիտի սկսի Իսրայէլը Փղշտացիներուն ձեռքէն ազատել»։ 13:5: զի ահա յղասցիս դու եւ ծնցիս որդի՛, եւ երկաթ մի՛ ելցէ ՚ի գլուխ նորա. զի ուխտաւո՛ր Աստուծոյ եղիցի մանուկն անդստին յորովայնէ. եւ նա՛ սկսցի փրկել զԻսրայէլ ՚ի ձեռաց Փղշտացւոցն։ 5. որովհետեւ ահա դու պիտի յղիանաս եւ մի որդի ծնես: Նրա գլխին ածելի չպիտի դիպչի, որովհետեւ մանուկը Աստծու ուխտաւոր պիտի լինի հէնց մօր արգանդից. նա պիտի սկսի փրկել Իսրայէլը այլազգիներից»: 5 Քանզի դուն պիտի յղանաս եւ որդի մը պիտի ծնանիս։ Անոր գլխուն վրայ ածելի պիտի չդպի. քանզի այն տղան իր մօրը արգանդէն Աստուծոյ ուխտաւորը պիտի ըլլայ։ Անիկա պիտի սկսի Իսրայէլը Փղշտացիներուն ձեռքէն ազատել»։ zohrab-1805▾ eastern-1994▾ western am▾ |
13:513:5: ибо вот, ты зачнешь и родишь сына, и бритва не коснется головы его, потому что от самого чрева младенец сей будет назорей Божий, и он начнет спасать Израиля от руки Филистимлян. 13:5 ὅτι οτι since; that ἰδοὺ ιδου see!; here I am σὺ συ you ἐν εν in γαστρὶ γαστηρ stomach; pregnant ἔχεις εχω have; hold καὶ και and; even τέξῃ τικτω give birth; produce υἱόν υιος son καὶ και and; even σίδηρος σιδηρος iron οὐκ ου not ἀναβήσεται αναβαινω step up; ascend ἐπὶ επι in; on τὴν ο the κεφαλὴν κεφαλη head; top αὐτοῦ αυτος he; him ὅτι οτι since; that ναζιρ ναζιρ God ἔσται ειμι be τὸ ο the παιδάριον παιδαριον little boy ἀπὸ απο from; away τῆς ο the κοιλίας κοιλια insides; womb καὶ και and; even αὐτὸς αυτος he; him ἄρξεται αρχω rule; begin τοῦ ο the σῶσαι σωζω save τὸν ο the Ισραηλ ισραηλ.1 Israel ἐκ εκ from; out of χειρὸς χειρ hand Φυλιστιιμ φυλιστιιμ Phylistiim; Filistim 13:5 כִּי֩ kˌî כִּי that הִנָּ֨ךְ hinnˌāḵ הִנֵּה behold הָרָ֜ה hārˈā הָרָה pregnant וְ wᵊ וְ and יֹלַ֣דְתְּ yōlˈaḏt ילד bear בֵּ֗ן bˈēn בֵּן son וּ û וְ and מֹורָה֙ môrˌā מֹורָה razor לֹא־ lō- לֹא not יַעֲלֶ֣ה yaʕᵃlˈeh עלה ascend עַל־ ʕal- עַל upon רֹאשֹׁ֔ו rōšˈô רֹאשׁ head כִּֽי־ kˈî- כִּי that נְזִ֧יר nᵊzˈîr נָזִיר singled out אֱלֹהִ֛ים ʔᵉlōhˈîm אֱלֹהִים god(s) יִהְיֶ֥ה yihyˌeh היה be הַ ha הַ the נַּ֖עַר nnˌaʕar נַעַר boy מִן־ min- מִן from הַ ha הַ the בָּ֑טֶן bbˈāṭen בֶּטֶן belly וְ wᵊ וְ and ה֗וּא hˈû הוּא he יָחֵ֛ל yāḥˈēl חלל defile לְ lᵊ לְ to הֹושִׁ֥יעַ hôšˌîₐʕ ישׁע help אֶת־ ʔeṯ- אֵת [object marker] יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel מִ mi מִן from יַּ֥ד yyˌaḏ יָד hand פְּלִשְׁתִּֽים׃ pᵊlištˈîm פְּלִשְׁתִּי Philistine 13:5. quia concipies et paries filium cuius non tanget caput novacula erit enim nazareus Dei ab infantia sua et ex matris utero et ipse incipiet liberare Israhel de manu PhilisthinorumBecause thou shalt conceive, and bear a son, and no razor shall touch his head: for he shall be a Nazarite of God, from his infancy, and from his mother's womb, and he shall begin to deliver Israel from the hands of the Philistines. 13:5. For you shall conceive and bear a son, whose head no razor shall touch. For he shall be a Nazirite of God, from his infancy and from his mother’s womb. And he shall begin to free Israel from the hand of the Philistines.” 13:5. For, lo, thou shalt conceive, and bear a son; and no rasor shall come on his head: for the child shall be a Nazarite unto God from the womb: and he shall begin to deliver Israel out of the hand of the Philistines. 5. for, lo, thou shalt conceive, and bear a son; and no razor shall come upon his head: for the child shall be a Nazirite unto God from the womb: and he shall begin to save Israel out of the hand of the Philistines.
13:5 For, lo, thou shalt conceive, and bear a son; and no razor shall come on his head: for the child shall be a Nazarite unto God from the womb: and he shall begin to deliver Israel out of the hand of the Philistines: 13:5: ибо вот, ты зачнешь и родишь сына, и бритва не коснется головы его, потому что от самого чрева младенец сей будет назорей Божий, и он начнет спасать Израиля от руки Филистимлян. 13:5 ὅτι οτι since; that ἰδοὺ ιδου see!; here I am σὺ συ you ἐν εν in γαστρὶ γαστηρ stomach; pregnant ἔχεις εχω have; hold καὶ και and; even τέξῃ τικτω give birth; produce υἱόν υιος son καὶ και and; even σίδηρος σιδηρος iron οὐκ ου not ἀναβήσεται αναβαινω step up; ascend ἐπὶ επι in; on τὴν ο the κεφαλὴν κεφαλη head; top αὐτοῦ αυτος he; him ὅτι οτι since; that ναζιρ ναζιρ God ἔσται ειμι be τὸ ο the παιδάριον παιδαριον little boy ἀπὸ απο from; away τῆς ο the κοιλίας κοιλια insides; womb καὶ και and; even αὐτὸς αυτος he; him ἄρξεται αρχω rule; begin τοῦ ο the σῶσαι σωζω save τὸν ο the Ισραηλ ισραηλ.1 Israel ἐκ εκ from; out of χειρὸς χειρ hand Φυλιστιιμ φυλιστιιμ Phylistiim; Filistim 13:5 כִּי֩ kˌî כִּי that הִנָּ֨ךְ hinnˌāḵ הִנֵּה behold הָרָ֜ה hārˈā הָרָה pregnant וְ wᵊ וְ and יֹלַ֣דְתְּ yōlˈaḏt ילד bear בֵּ֗ן bˈēn בֵּן son וּ û וְ and מֹורָה֙ môrˌā מֹורָה razor לֹא־ lō- לֹא not יַעֲלֶ֣ה yaʕᵃlˈeh עלה ascend עַל־ ʕal- עַל upon רֹאשֹׁ֔ו rōšˈô רֹאשׁ head כִּֽי־ kˈî- כִּי that נְזִ֧יר nᵊzˈîr נָזִיר singled out אֱלֹהִ֛ים ʔᵉlōhˈîm אֱלֹהִים god(s) יִהְיֶ֥ה yihyˌeh היה be הַ ha הַ the נַּ֖עַר nnˌaʕar נַעַר boy מִן־ min- מִן from הַ ha הַ the בָּ֑טֶן bbˈāṭen בֶּטֶן belly וְ wᵊ וְ and ה֗וּא hˈû הוּא he יָחֵ֛ל yāḥˈēl חלל defile לְ lᵊ לְ to הֹושִׁ֥יעַ hôšˌîₐʕ ישׁע help אֶת־ ʔeṯ- אֵת [object marker] יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel מִ mi מִן from יַּ֥ד yyˌaḏ יָד hand פְּלִשְׁתִּֽים׃ pᵊlištˈîm פְּלִשְׁתִּי Philistine 13:5. quia concipies et paries filium cuius non tanget caput novacula erit enim nazareus Dei ab infantia sua et ex matris utero et ipse incipiet liberare Israhel de manu Philisthinorum Because thou shalt conceive, and bear a son, and no razor shall touch his head: for he shall be a Nazarite of God, from his infancy, and from his mother's womb, and he shall begin to deliver Israel from the hands of the Philistines. 13:5. For you shall conceive and bear a son, whose head no razor shall touch. For he shall be a Nazirite of God, from his infancy and from his mother’s womb. And he shall begin to free Israel from the hand of the Philistines.” 13:5. For, lo, thou shalt conceive, and bear a son; and no rasor shall come on his head: for the child shall be a Nazarite unto God from the womb: and he shall begin to deliver Israel out of the hand of the Philistines. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183113:5: He shall begin to deliver Israel - Samson only began this deliverance, for it was not till the days of David that the Israelites were completely redeemed from the power of the Philistines.Albert Barnes: Notes on the Bible - 183413:5: A Nazarite - See the marginal reference. and note. The common Nazarite vow was for a limited time, like Paul's Act 18:18; Act 21:23-26. Others, like Samuel Sa1 1:11, were Nazarites for life.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188013:5: no razor: Num 6:2, Num 6:3, Num 6:5; Sa1 1:11begin: Sa1 7:13; Sa2 8:1; Ch1 18:1 Geneva 159913:5 For, lo, thou shalt conceive, and bear a son; and no razor shall come on his head: for the child shall be a (b) Nazarite unto God from the womb: and he shall begin to deliver Israel out of the hand of the Philistines.(b) Meaning he should be separate from the world, and dedicated to God. John Gill13:5 For, lo, thou shalt conceive and bear a son,.... Which is not only repeated for the confirmation of it, but that she might take notice that he was to be a Nazarite, and therefore must conform to everything agreeable to the law of the Nazarites, and take care that it was observed in him:and no razor shall come on his head; to cut off the hair of it, not from the time of his birth to his death; for he was to be a perpetual Nazarite: other Nazarites during the time of their Nazariteship were not to suffer a razor to come upon them, but afterwards might; but for such an one as Samson, it was not lawful ever to suffer his hair to be cut off; see Num 6:5. for the child shall be a Nazarite unto God from the womb; in which he was a type of Christ, who was sanctified by the Lord, separated from sinners, and called a "Nazarene": was born of a virgin, as Samson was of a barren woman, and his birth foretold by an angel as this: and he shall begin to deliver Israel out of the hand of the Philistines; for the salvation he wrought for Israel was not complete and perfect; it was only begun by him, and carried on in the times of Eli, Samuel, and Saul, and perfected by David. In this his antitype exceeds him, who is the author of the complete salvation of his people out of the hands of all their enemies, sin, Satan, and the world; though in this there is a great resemblance between Samson and our Lord Jesus, in that what he did he did himself alone; not at the head of an army, and with forces under him, as other judges; so Christ with his own arm, and of himself, and without others, wrought salvation for his people; see Is 63:5. John Wesley13:5 A Nazarite - A person consecrated to God's service. Begin to deliver - And the deliverance shall be carried on and perfected by others, as it was by Eli, Samuel, and Saul; but especially by David. God chuses to carry on his work gradually and by several hands. One lays the foundation of a good work, another builds, and perhaps a third brings forth the top stone.Robert Jamieson, A. R. Fausset and David Brown13:5 thou shalt conceive, and bear a son--This predicted child was to be a Nazarite. The mother was, therefore, for the sake of her promised offspring, required to practice the rigid abstinence of the Nazarite law (see on Num 6:2).he shall begin to deliver Israel out of the hand of the Philistines--a prophecy encouraging to a patriotic man; the terms of it, however, indicated that the period of deliverance was still to be distant. |
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13:613:6: Եւ եմուտ կինն եւ ասէ ցայր իւր, եթէ ա՛յր Աստուծոյ եկն առ իս, եւ տեսիլ նորա իբրեւ զտեսիլ հրեշտակի Աստուծոյ երեւելի՛ յոյժ. եւ հարցի ցնա՝ թէ ուստի՛ ես, եւ զանուն իւր ո՛չ պատմեաց ինձ[2628]։ [2628] Ոմանք. Եթէ ուստի՛ իցես, եւ զա՛՛։ Եւ եմուտ կինն եւ ասէ ցայր իւր, եթէ` Այր Աստուծոյ եկն առ իս, եւ տեսիլ նորա իբրեւ զտեսիլ հրեշտակի Աստուծոյ [218]երեւելի յոյժ. եւ`` հարցի ցնա թէ` Ուստի՛ ես, եւ զանուն իւր ոչ պատմեաց ինձ:6. Կինը մտաւ իր տունը եւ ասաց իր ամուսնուն. «Աստծու մարդը եկաւ ինձ մօտ, նա Աստծու հրեշտակի նման վեհատեսիլ էր: Ես նրան հարցրի, թէ որտեղից է, նա ինձ իր անունը չասաց: 6 Կինը գնաց եւ իր էրկանը պատմեց՝ ըսելով. «Աստուծոյ մարդ մը ինծի եկաւ ու անոր դէմքը Աստուծոյ հրեշտակին դէմքին պէս խիստ ահարկու էր եւ անոր ուրկէ ըլլալը չհարցուցի, ո՛չ ալ անիկա իր անունը ինծի յայտնեց։ 13:6: Եւ եմուտ կինն եւ ասէ ցայր իւր, եթէ ա՛յր Աստուծոյ եկն առ իս, եւ տեսիլ նորա իբրեւ զտեսիլ հրեշտակի Աստուծոյ երեւելի՛ յոյժ. եւ հարցի ցնա՝ թէ ուստի՛ ես, եւ զանուն իւր ո՛չ պատմեաց ինձ[2628]։ [2628] Ոմանք. Եթէ ուստի՛ իցես, եւ զա՛՛։ 6. Կինը մտաւ իր տունը եւ ասաց իր ամուսնուն. «Աստծու մարդը եկաւ ինձ մօտ, նա Աստծու հրեշտակի նման վեհատեսիլ էր: Ես նրան հարցրի, թէ որտեղից է, նա ինձ իր անունը չասաց: 6 Կինը գնաց եւ իր էրկանը պատմեց՝ ըսելով. «Աստուծոյ մարդ մը ինծի եկաւ ու անոր դէմքը Աստուծոյ հրեշտակին դէմքին պէս խիստ ահարկու էր եւ անոր ուրկէ ըլլալը չհարցուցի, ո՛չ ալ անիկա իր անունը ինծի յայտնեց։ zohrab-1805▾ eastern-1994▾ western am▾ |
13:613:6: Жена пришла и сказала мужу своему: человек Божий приходил ко мне, которого вид, как вид Ангела Божия, весьма почтенный; я не спросила его, откуда он, и он не сказал мне имени своего; 13:6 καὶ και and; even εἰσῆλθεν εισερχομαι enter; go in ἡ ο the γυνὴ γυνη woman; wife καὶ και and; even εἶπεν επω say; speak τῷ ο the ἀνδρὶ ανηρ man; husband αὐτῆς αυτος he; him λέγουσα λεγω tell; declare ἄνθρωπος ανθρωπος person; human θεοῦ θεος God ἦλθεν ερχομαι come; go πρός προς to; toward με με me καὶ και and; even εἶδος ειδος aspect; shape αὐτοῦ αυτος he; him ὡς ως.1 as; how εἶδος ειδος aspect; shape ἀγγέλου αγγελος messenger θεοῦ θεος God φοβερὸν φοβερος fearful; fearsome σφόδρα σφοδρα vehemently; tremendously καὶ και and; even οὐκ ου not ἠρώτησα ερωταω question; request αὐτόν αυτος he; him πόθεν ποθεν from where; how can be ἐστίν ειμι be καὶ και and; even τὸ ο the ὄνομα ονομα name; notable αὐτοῦ αυτος he; him οὐκ ου not ἀπήγγειλέν απαγγελλω report μοι μοι me 13:6 וַ wa וְ and תָּבֹ֣א ttāvˈō בוא come הָ hā הַ the אִשָּׁ֗ה ʔiššˈā אִשָּׁה woman וַ wa וְ and תֹּ֣אמֶר ttˈōmer אמר say לְ lᵊ לְ to אִישָׁהּ֮ ʔîšāh אִישׁ man לֵ lē לְ to אמֹר֒ ʔmˌōr אמר say אִ֤ישׁ ʔˈîš אִישׁ man הָ hā הַ the אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s) בָּ֣א bˈā בוא come אֵלַ֔י ʔēlˈay אֶל to וּ û וְ and מַרְאֵ֕הוּ marʔˈēhû מַרְאֶה sight כְּ kᵊ כְּ as מַרְאֵ֛ה marʔˈē מַרְאֶה sight מַלְאַ֥ךְ malʔˌaḵ מַלְאָךְ messenger הָ hā הַ the אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) נֹורָ֣א nôrˈā ירא fear מְאֹ֑ד mᵊʔˈōḏ מְאֹד might וְ wᵊ וְ and לֹ֤א lˈō לֹא not שְׁאִלְתִּ֨יהוּ֙ šᵊʔiltˈîhû שׁאל ask אֵֽי־ ʔˈê- אֵי where מִ mi מִן from זֶּ֣ה zzˈeh זֶה this ה֔וּא hˈû הוּא he וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] שְׁמֹ֖ו šᵊmˌô שֵׁם name לֹֽא־ lˈō- לֹא not הִגִּ֥יד higgˌîḏ נגד report לִֽי׃ lˈî לְ to 13:6. quae cum venisset ad maritum dixit ei vir Dei venit ad me habens vultum angelicum terribilis nimis quem cum interrogassem quis esset et unde venisset et quo nomine vocaretur noluit mihi dicereAnd when she was come to her husband, she said to him: A man of God came to me, having the countenance of an angel, very awful. And when I asked him whence he came, and by what name he was called, he would not tell me: 13:6. And when she had gone to her husband, she said to him: “A man of God came to me, having the countenance of an Angel, exceedingly terrible. And when I had inquired of him, who he was, and where he was from, and what name he was called, he was not willing to tell me. 13:6. Then the woman came and told her husband, saying, A man of God came unto me, and his countenance [was] like the countenance of an angel of God, very terrible: but I asked him not whence he [was], neither told he me his name: 6. Then the woman came and told her husband, saying, A man of God came unto me, and his countenance was like the countenance of the angel of God, very terrible; and I asked him not whence he was, neither told he me his name:
13:6 Then the woman came and told her husband, saying, A man of God came unto me, and his countenance [was] like the countenance of an angel of God, very terrible: but I asked him not whence he [was], neither told he me his name: 13:6: Жена пришла и сказала мужу своему: человек Божий приходил ко мне, которого вид, как вид Ангела Божия, весьма почтенный; я не спросила его, откуда он, и он не сказал мне имени своего; 13:6 καὶ και and; even εἰσῆλθεν εισερχομαι enter; go in ἡ ο the γυνὴ γυνη woman; wife καὶ και and; even εἶπεν επω say; speak τῷ ο the ἀνδρὶ ανηρ man; husband αὐτῆς αυτος he; him λέγουσα λεγω tell; declare ἄνθρωπος ανθρωπος person; human θεοῦ θεος God ἦλθεν ερχομαι come; go πρός προς to; toward με με me καὶ και and; even εἶδος ειδος aspect; shape αὐτοῦ αυτος he; him ὡς ως.1 as; how εἶδος ειδος aspect; shape ἀγγέλου αγγελος messenger θεοῦ θεος God φοβερὸν φοβερος fearful; fearsome σφόδρα σφοδρα vehemently; tremendously καὶ και and; even οὐκ ου not ἠρώτησα ερωταω question; request αὐτόν αυτος he; him πόθεν ποθεν from where; how can be ἐστίν ειμι be καὶ και and; even τὸ ο the ὄνομα ονομα name; notable αὐτοῦ αυτος he; him οὐκ ου not ἀπήγγειλέν απαγγελλω report μοι μοι me 13:6 וַ wa וְ and תָּבֹ֣א ttāvˈō בוא come הָ hā הַ the אִשָּׁ֗ה ʔiššˈā אִשָּׁה woman וַ wa וְ and תֹּ֣אמֶר ttˈōmer אמר say לְ lᵊ לְ to אִישָׁהּ֮ ʔîšāh אִישׁ man לֵ lē לְ to אמֹר֒ ʔmˌōr אמר say אִ֤ישׁ ʔˈîš אִישׁ man הָ hā הַ the אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s) בָּ֣א bˈā בוא come אֵלַ֔י ʔēlˈay אֶל to וּ û וְ and מַרְאֵ֕הוּ marʔˈēhû מַרְאֶה sight כְּ kᵊ כְּ as מַרְאֵ֛ה marʔˈē מַרְאֶה sight מַלְאַ֥ךְ malʔˌaḵ מַלְאָךְ messenger הָ hā הַ the אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) נֹורָ֣א nôrˈā ירא fear מְאֹ֑ד mᵊʔˈōḏ מְאֹד might וְ wᵊ וְ and לֹ֤א lˈō לֹא not שְׁאִלְתִּ֨יהוּ֙ šᵊʔiltˈîhû שׁאל ask אֵֽי־ ʔˈê- אֵי where מִ mi מִן from זֶּ֣ה zzˈeh זֶה this ה֔וּא hˈû הוּא he וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] שְׁמֹ֖ו šᵊmˌô שֵׁם name לֹֽא־ lˈō- לֹא not הִגִּ֥יד higgˌîḏ נגד report לִֽי׃ lˈî לְ to 13:6. quae cum venisset ad maritum dixit ei vir Dei venit ad me habens vultum angelicum terribilis nimis quem cum interrogassem quis esset et unde venisset et quo nomine vocaretur noluit mihi dicere And when she was come to her husband, she said to him: A man of God came to me, having the countenance of an angel, very awful. And when I asked him whence he came, and by what name he was called, he would not tell me: 13:6. And when she had gone to her husband, she said to him: “A man of God came to me, having the countenance of an Angel, exceedingly terrible. And when I had inquired of him, who he was, and where he was from, and what name he was called, he was not willing to tell me. 13:6. Then the woman came and told her husband, saying, A man of God came unto me, and his countenance [was] like the countenance of an angel of God, very terrible: but I asked him not whence he [was], neither told he me his name: ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183113:6: But I asked him not whence he was, neither told he me his name - This clause is rendered very differently by the Vulgate, the negative Not being omitted: Quem cum interrogassem quis esset, et unde venisset, et quo nomine vocaretur, noluit mihi dicere; sed hoc respondit. "Who, when I asked who he was and whence he came, and by what name he was called, would not tell me; but this he said," etc. The negative is also wanting in the Septuagint, as it stands in the Complutensian Polyglot: Και ηρωτων αυτον ποθεν εστιν, και το ονομα αυτου ουκ απηγγειλε μοι; "And I asked him whence he was, and his name, but he did not tell me." This is also the reading of the Codex Alexandrinus; but the Septuagint, in the London Polyglot, together with the Chaldee, Syriac, and Arabic, read the negative particle with the Hebrew text, I asked Not his name, etc.Albert Barnes: Notes on the Bible - 183413:6: A man of God - The designation of a prophet, of frequent use in the books of Samuel and Kings Sa1 2:27; Sa1 9:6-8, Sa1 9:10; Kg1 12:22; Kg1 13:1, Kg1 13:5-6, Kg1 13:11, and applied to Timothy by Paul in the New Testament Ti1 6:11; Ti2 3:17.His countenance - Rather, "his appearance," as the word is rendered in Dan 10:18. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188013:6: A man: Deu 33:1; Jos 14:6; Sa1 2:27, Sa1 9:6; Kg1 17:18, Kg1 17:24; Kg2 4:9, Kg2 4:16; Ti1 6:11countenance was: Mat 28:3; Luk 9:29; Act 6:15 terrible: Jdg 13:22; Gen 28:16, Gen 28:17; Exo 3:2, Exo 3:6; Dan 8:17, Dan 10:5, Dan 10:11; Mat 28:4; Rev 1:17 but I asked: etc. The Vulgate renders this cause very differently, the negative Not being omitted: Quem cum interrogassim quis esset, et unde venisset, et quo nomine vocaretur, noluit mihi dicere; sed hoc respondit, etc; "Whom when I asked who he was, and whence he came, and by what name he was called, would not tell me, but this he said," etc. The negative is also wanting in the Septuagint, as it is in the Complutensian Polyglott; Και ηρωτον αυτον ποθεν εστιν, και το ονομα αυτον, ουκ απηγγειλεν μοι. "And I asked him whence he was, and his name, but he did not tell me." This is also the reading of the Codex Alexandrinus; but the Septuagint in the London Polyglott, the Chaldee, Syriac, and Arabic, read the negative particle with the Hebrew Text: I asked Not his name, etc. his name: Jdg 13:17, Jdg 13:18; Gen 32:29; Luk 1:19 Carl Friedrich Keil and Franz Delitzsch13:6The woman told her husband of this appearance: "A man of God," she said (lit., the man of God, viz., the one just referred to), "came to me, and his appearance was like the appearance of the angel of God, very terrible; and I asked him not whence he was, neither told he me his name," etc. "Man of God" was the expression used to denote a prophet, or a man who stood in immediate intercourse with God, such as Moses and others (see at Deut 33:1). "Angel of God" is equivalent to "angel of the Lord" (Judg 2:1; Judg 6:11), the angel in whom the invisible God reveals himself to men. The woman therefore imagined the person who appeared to her to have been a prophet, whose majestic appearance, however, had produced the impression that he was a superior being; consequently she had not ventured to ask him either his name or where he came from. Geneva 159913:6 Then the woman came and told her husband, saying, A man of God came unto me, and his countenance [was] like the countenance of an angel of God, very (c) terrible: but I asked him not whence he [was], neither told he me his name:(c) If flesh is not able to endure the sight of an angel, how much less the presence of God? John Gill13:6 Then the woman came and told her husband,.... To whom it would be joyful news, as it was to her:saying, a man of God came unto me; he appeared in an human form, and therefore she calls him a man; and by his mien and deportment, and the message he brought, she concluded he was a man of God, that is, a prophet; by which name such persons went in those days; and so the Targum calls him a prophet of the Lord: but it is a mere conceit of Ben Gersom that it was Phinehas, who in all probability was not living; besides what is after related shows that this was a divine Person, and no other than the Son of God: and his countenance was like the countenance of an angel of God, very terrible; for though she might never have seen an angel, yet it being a common notion that angels were very illustrious, of a beautiful form and of a shining countenance, and very majestic, she compares the man she saw to one; for by being "very terrible", is not meant that he was frightful, and struck her with horror, but venerable and majestic, which filled her with admiration: but I asked him not whence he was, neither told he me his name; this she added to prevent her husband's inquiring about his name and place of abode; and perhaps, as she came along, she reflected on herself that she did not ask those questions; which might be owing to the surprise she was in, partly at the awful and venerable appearance of the person, and partly at the joyful news he brought her; though it seems as if she did ask his name, but he did not tell her what it was. John Wesley13:6 Man of God - A prophet, or sacred person, sent with a message from God. Terrible - Or, venerable, awful, full of Majesty.Robert Jamieson, A. R. Fausset and David Brown13:6 then Manoah entreated the Lord--On being informed by his wife of the welcome intimation, the husband made it the subject of earnest prayer to God. This is a remarkable instance, indicative of the connection which God has established between prayer and the fulfilment of His promises. |
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13:713:7: Եւ ասէ ցիս. Ահա յղասցիս դու, եւ ծնցիս որդի. եւ արդ՝ մի՛ ըմպիցես գինի եւ օղի, եւ մի՛ ուտիցես զամենայն անսուրբ. զի ուխտաւո՛ր Աստուծոյ եղիցի մանուկն անդստին յորովայնէ մօր իւրոյ մինչեւ ցօր մահուան իւրոյ։ Եւ ասէ ցիս. Ահա յղասցիս դու եւ ծնցիս որդի. եւ արդ մի՛ ըմպիցես գինի եւ օղի, եւ մի՛ ուտիցես զամենայն անսուրբ. զի ուխտաւոր Աստուծոյ եղիցի մանուկն անդստին յորովայնէ մօր իւրոյ մինչեւ ցօր մահուան իւրոյ:7. Նա ինձ ասաց. “Ահա դու պիտի յղիանաս եւ մի որդի ծնես, հիմա գինի եւ օղի չխմես եւ ոչ մի անմաքուր բան չուտես, որովհետեւ մանուկը Աստծու ուխտաւոր պիտի լինի հէնց իր մօր արգանդից մինչեւ իր մահուան օրը”»: 7 Բայց ինծի ըսաւ. ‘Ահա դուն պիտի յղանաս ու որդի մը պիտի ծնանիս։ Ասկէ վերջ գինի ու օղի պիտի չխմես ու անմաքուր բան մը պիտի չուտես. քանզի այն տղան իր մօրը արգանդէն մինչեւ իր մահուան օրը Աստուծոյ ուխտաւորը պիտի ըլլայ’»։ 13:7: Եւ ասէ ցիս. Ահա յղասցիս դու, եւ ծնցիս որդի. եւ արդ՝ մի՛ ըմպիցես գինի եւ օղի, եւ մի՛ ուտիցես զամենայն անսուրբ. զի ուխտաւո՛ր Աստուծոյ եղիցի մանուկն անդստին յորովայնէ մօր իւրոյ մինչեւ ցօր մահուան իւրոյ։ 7. Նա ինձ ասաց. “Ահա դու պիտի յղիանաս եւ մի որդի ծնես, հիմա գինի եւ օղի չխմես եւ ոչ մի անմաքուր բան չուտես, որովհետեւ մանուկը Աստծու ուխտաւոր պիտի լինի հէնց իր մօր արգանդից մինչեւ իր մահուան օրը”»: 7 Բայց ինծի ըսաւ. ‘Ահա դուն պիտի յղանաս ու որդի մը պիտի ծնանիս։ Ասկէ վերջ գինի ու օղի պիտի չխմես ու անմաքուր բան մը պիտի չուտես. քանզի այն տղան իր մօրը արգանդէն մինչեւ իր մահուան օրը Աստուծոյ ուխտաւորը պիտի ըլլայ’»։ zohrab-1805▾ eastern-1994▾ western am▾ |
13:713:7: он сказал мне: >. 13:7 καὶ και and; even εἶπέν επω say; speak μοι μοι me ἰδοὺ ιδου see!; here I am σὺ συ you ἐν εν in γαστρὶ γαστηρ stomach; pregnant ἔχεις εχω have; hold καὶ και and; even τέξῃ τικτω give birth; produce υἱόν υιος son καὶ και and; even νῦν νυν now; present μὴ μη not πίῃς πινω drink οἶνον οινος wine καὶ και and; even μέθυσμα μεθυσμα and; even μὴ μη not φάγῃς φαγω swallow; eat πᾶν πας all; every ἀκάθαρτον ακαθαρτος unclean ὅτι οτι since; that ἅγιον αγιος holy θεοῦ θεος God ἔσται ειμι be τὸ ο the παιδάριον παιδαριον little boy ἀπὸ απο from; away γαστρὸς γαστηρ stomach; pregnant ἕως εως till; until ἡμέρας ημερα day θανάτου θανατος death αὐτοῦ αυτος he; him 13:7 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say לִ֔י lˈî לְ to הִנָּ֥ךְ hinnˌāḵ הִנֵּה behold הָרָ֖ה hārˌā הָרָה pregnant וְ wᵊ וְ and יֹלַ֣דְתְּ yōlˈaḏt ילד bear בֵּ֑ן bˈēn בֵּן son וְ wᵊ וְ and עַתָּ֞ה ʕattˈā עַתָּה now אַל־ ʔal- אַל not תִּשְׁתִּ֣י׀ tištˈî שׁתה drink יַ֣יִן yˈayin יַיִן wine וְ wᵊ וְ and שֵׁכָ֗ר šēḵˈār שֵׁכָר strong drink וְ wᵊ וְ and אַל־ ʔal- אַל not תֹּֽאכְלִי֙ tˈōḵᵊlî אכל eat כָּל־ kol- כֹּל whole טֻמְאָ֔ה ṭumʔˈā טֻמְאָה uncleanness כִּֽי־ kˈî- כִּי that נְזִ֤יר nᵊzˈîr נָזִיר singled out אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s) יִהְיֶ֣ה yihyˈeh היה be הַ ha הַ the נַּ֔עַר nnˈaʕar נַעַר boy מִן־ min- מִן from הַ ha הַ the בֶּ֖טֶן bbˌeṭen בֶּטֶן belly עַד־ ʕaḏ- עַד unto יֹ֥ום yˌôm יֹום day מֹותֹֽו׃ פ môṯˈô . f מָוֶת death 13:7. sed hoc respondit ecce concipies et paries filium cave ne vinum bibas et siceram et ne aliquo vescaris inmundo erit enim puer nazareus Dei ab infantia sua et ex utero matris usque ad diem mortis suaeBut he answered thus: Behold thou shalt conceive and bear a son: beware thou drink no wine, nor strong drink, nor eat any unclean thing: for the child shall be a Nazarite of God from his infancy, from his mother's womb until the day of his death. 13:7. But he responded: ‘Behold, you shall conceive and bear a son. Take care that you do not drink wine or strong drink. And you shall not consume anything unclean. For the boy shall be a Nazirite of God from his infancy, from his mother’s womb, even until the day of his death.’ ” 13:7. But he said unto me, Behold, thou shalt conceive, and bear a son; and now drink no wine nor strong drink, neither eat any unclean [thing]: for the child shall be a Nazarite to God from the womb to the day of his death. 7. but he said unto me, Behold, thou shalt conceive, and bear a son; and now drink no wine nor strong drink, and eat not any unclean thing: for the child shall be a Nazirite unto God from the womb to the day of his death.
13:7 But he said unto me, Behold, thou shalt conceive, and bear a son; and now drink no wine nor strong drink, neither eat any unclean [thing]: for the child shall be a Nazarite to God from the womb to the day of his death: 13:7: он сказал мне: <<вот, ты зачнешь и родишь сына; итак не пей вина и сикера и не ешь ничего нечистого, ибо младенец от самого чрева до смерти своей будет назорей Божий>>. 13:7 καὶ και and; even εἶπέν επω say; speak μοι μοι me ἰδοὺ ιδου see!; here I am σὺ συ you ἐν εν in γαστρὶ γαστηρ stomach; pregnant ἔχεις εχω have; hold καὶ και and; even τέξῃ τικτω give birth; produce υἱόν υιος son καὶ και and; even νῦν νυν now; present μὴ μη not πίῃς πινω drink οἶνον οινος wine καὶ και and; even μέθυσμα μεθυσμα and; even μὴ μη not φάγῃς φαγω swallow; eat πᾶν πας all; every ἀκάθαρτον ακαθαρτος unclean ὅτι οτι since; that ἅγιον αγιος holy θεοῦ θεος God ἔσται ειμι be τὸ ο the παιδάριον παιδαριον little boy ἀπὸ απο from; away γαστρὸς γαστηρ stomach; pregnant ἕως εως till; until ἡμέρας ημερα day θανάτου θανατος death αὐτοῦ αυτος he; him 13:7 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say לִ֔י lˈî לְ to הִנָּ֥ךְ hinnˌāḵ הִנֵּה behold הָרָ֖ה hārˌā הָרָה pregnant וְ wᵊ וְ and יֹלַ֣דְתְּ yōlˈaḏt ילד bear בֵּ֑ן bˈēn בֵּן son וְ wᵊ וְ and עַתָּ֞ה ʕattˈā עַתָּה now אַל־ ʔal- אַל not תִּשְׁתִּ֣י׀ tištˈî שׁתה drink יַ֣יִן yˈayin יַיִן wine וְ wᵊ וְ and שֵׁכָ֗ר šēḵˈār שֵׁכָר strong drink וְ wᵊ וְ and אַל־ ʔal- אַל not תֹּֽאכְלִי֙ tˈōḵᵊlî אכל eat כָּל־ kol- כֹּל whole טֻמְאָ֔ה ṭumʔˈā טֻמְאָה uncleanness כִּֽי־ kˈî- כִּי that נְזִ֤יר nᵊzˈîr נָזִיר singled out אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s) יִהְיֶ֣ה yihyˈeh היה be הַ ha הַ the נַּ֔עַר nnˈaʕar נַעַר boy מִן־ min- מִן from הַ ha הַ the בֶּ֖טֶן bbˌeṭen בֶּטֶן belly עַד־ ʕaḏ- עַד unto יֹ֥ום yˌôm יֹום day מֹותֹֽו׃ פ môṯˈô . f מָוֶת death 13:7. sed hoc respondit ecce concipies et paries filium cave ne vinum bibas et siceram et ne aliquo vescaris inmundo erit enim puer nazareus Dei ab infantia sua et ex utero matris usque ad diem mortis suae But he answered thus: Behold thou shalt conceive and bear a son: beware thou drink no wine, nor strong drink, nor eat any unclean thing: for the child shall be a Nazarite of God from his infancy, from his mother's womb until the day of his death. 13:7. But he responded: ‘Behold, you shall conceive and bear a son. Take care that you do not drink wine or strong drink. And you shall not consume anything unclean. For the boy shall be a Nazirite of God from his infancy, from his mother’s womb, even until the day of his death.’ ” 13:7. But he said unto me, Behold, thou shalt conceive, and bear a son; and now drink no wine nor strong drink, neither eat any unclean [thing]: for the child shall be a Nazarite to God from the womb to the day of his death. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jg▾ all ▾ John Gill13:7 But he said unto me, behold, thou shalt conceive and bear a son,.... She says nothing of her barrenness, which the angel took notice of to her, that having been to her reproach:and now drink no wine nor strong drink; neither new wine nor old wine; so the Targum as before: neither eat any unclean thing; which was so in a ceremonial sense; otherwise every creature of God is good, and not to be called common or unclean; it here respects what was forbidden Nazarites to eat; see Judg 13:4. for the child shall be a Nazarite to God from the womb; it is here added, what is not before expressed: unto his death; for he was to be a perpetual Nazarite; some were only Nazarites for a time, for so many days or months, according to their vow; but this son was to be a Nazarite all his days, by the appointment of God; nor is it any objection to what is here said, that his hair was cut off before his death, which caused his Nazariteship to cease; since these words are not a prophecy, but a precept; and besides, that affair happened but a little before his death, he died quickly afterwards. |
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13:813:8: Եւ աղաչեա՛ց Մանովէ զՏէր՝ եւ ասէ. Յի՛ս Տէր. այրն Աստուծոյ զոր առաքեցեր առ մեզ, եկեսցէ՛ դարձեալ առ մեզ եւ լուսաւորեսցէ՛ զմեզ, թէ զի՞նչ արասցուք մանկանն որ ծնանիցի։ Եւ աղաչեաց Մանովէ զՏէր եւ ասէ. Յիս, Տէր, այրն Աստուծոյ զոր առաքեցեր առ մեզ, եկեսցէ դարձեալ առ մեզ եւ լուսաւորեսցէ զմեզ, թէ զինչ արասցուք մանկանն որ ծնանիցի:8. Մանովէն Տիրոջն աղաչեց եւ ասաց. «Աղաչում եմ, Տէ՛ր, Աստծու այն մարդը, որին դու ուղարկեցիր մեզ մօտ, թող դարձեալ գայ մեզ մօտ եւ սովորեցնի, թէ ինչ անենք այն մանկանը, որ պիտի ծնուի»: 8 Մանուէ Տէրոջը աղաչելով՝ ըսաւ. «Կ’աղաչեմ, ո՛վ Տէր, այն Աստուծոյ մարդը, որ դուն ղրկեցիր, նորէն թող գայ ու մեզի սորվեցնէ թէ այն ծնանելու տղուն ի՛նչ ընենք»։ 13:8: Եւ աղաչեա՛ց Մանովէ զՏէր՝ եւ ասէ. Յի՛ս Տէր. այրն Աստուծոյ զոր առաքեցեր առ մեզ, եկեսցէ՛ դարձեալ առ մեզ եւ լուսաւորեսցէ՛ զմեզ, թէ զի՞նչ արասցուք մանկանն որ ծնանիցի։ 8. Մանովէն Տիրոջն աղաչեց եւ ասաց. «Աղաչում եմ, Տէ՛ր, Աստծու այն մարդը, որին դու ուղարկեցիր մեզ մօտ, թող դարձեալ գայ մեզ մօտ եւ սովորեցնի, թէ ինչ անենք այն մանկանը, որ պիտի ծնուի»: 8 Մանուէ Տէրոջը աղաչելով՝ ըսաւ. «Կ’աղաչեմ, ո՛վ Տէր, այն Աստուծոյ մարդը, որ դուն ղրկեցիր, նորէն թող գայ ու մեզի սորվեցնէ թէ այն ծնանելու տղուն ի՛նչ ընենք»։ zohrab-1805▾ eastern-1994▾ western am▾ |
13:813:8: Маной помолился Господу и сказал: Господи! пусть придет опять к нам человек Божий, которого посылал Ты, и научит нас, что нам делать с имеющим родиться младенцем. 13:8 καὶ και and; even προσηύξατο προσευχομαι pray Μανωε μανωε to; toward κύριον κυριος lord; master καὶ και and; even εἶπεν επω say; speak ἐν εν in ἐμοί εμοι me κύριε κυριος lord; master Αδωναιε αδωναιε the ἄνθρωπον ανθρωπος person; human τοῦ ο the θεοῦ θεος God ὃν ος who; what ἀπέστειλας αποστελλω send off / away ἐλθέτω ερχομαι come; go δὴ δη in fact ἔτι ετι yet; still πρὸς προς to; toward ἡμᾶς ημας us καὶ και and; even συμβιβασάτω συμβιβαζω conclude; reconcile ἡμᾶς ημας us τί τις.1 who?; what? ποιήσωμεν ποιεω do; make τῷ ο the παιδίῳ παιδιον toddler; little child τῷ ο the τικτομένῳ τικτω give birth; produce 13:8 וַ wa וְ and יֶּעְתַּ֥ר yyeʕtˌar עתר entreat מָנֹ֛וחַ mānˈôₐḥ מָנֹוחַ Manoah אֶל־ ʔel- אֶל to יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH וַ wa וְ and יֹּאמַ֑ר yyōmˈar אמר say בִּ֣י bˈî בִּי upon me אֲדֹונָ֔י ʔᵃḏônˈāy אֲדֹנָי Lord אִ֣ישׁ ʔˈîš אִישׁ man הָ hā הַ the אֱלֹהִ֞ים ʔᵉlōhˈîm אֱלֹהִים god(s) אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] שָׁלַ֗חְתָּ šālˈaḥtā שׁלח send יָבֹוא־ yāvô- בוא come נָ֥א nˌā נָא yeah עֹוד֙ ʕôḏ עֹוד duration אֵלֵ֔ינוּ ʔēlˈênû אֶל to וְ wᵊ וְ and יֹורֵ֕נוּ yôrˈēnû ירה teach מַֽה־ mˈah- מָה what נַּעֲשֶׂ֖ה nnaʕᵃśˌeh עשׂה make לַ la לְ to † הַ the נַּ֥עַר nnˌaʕar נַעַר boy הַ ha הַ the יּוּלָּֽד׃ yyûllˈāḏ ילד bear 13:8. oravit itaque Manue Deum et ait obsecro Domine ut vir Dei quem misisti veniat iterum et doceat nos quid debeamus facere de puero qui nasciturus estThen Manue prayed to the Lord, and said: I beseech thee, O Lord, that the man of God, whom thou didst send, may come again, and teach us what we ought to do concerning the child, that shall be born. 13:8. And so Manoah prayed to the Lord, and he said, “I beg you Lord, that the man of God, whom you sent, may come again, and may teach us what we ought to do about the boy who is to be born.” 13:8. Then Manoah intreated the LORD, and said, O my Lord, let the man of God which thou didst send come again unto us, and teach us what we shall do unto the child that shall be born. 8. Then Manoah entreated the LORD, and said, Oh Lord, I pray thee, let the man of God whom thou didst send come again unto us, and teach us what we shall do onto the child that shall be born.
13:8 Then Manoah intreated the LORD, and said, O my Lord, let the man of God which thou didst send come again unto us, and teach us what we shall do unto the child that shall be born: 13:8: Маной помолился Господу и сказал: Господи! пусть придет опять к нам человек Божий, которого посылал Ты, и научит нас, что нам делать с имеющим родиться младенцем. 13:8 καὶ και and; even προσηύξατο προσευχομαι pray Μανωε μανωε to; toward κύριον κυριος lord; master καὶ και and; even εἶπεν επω say; speak ἐν εν in ἐμοί εμοι me κύριε κυριος lord; master Αδωναιε αδωναιε the ἄνθρωπον ανθρωπος person; human τοῦ ο the θεοῦ θεος God ὃν ος who; what ἀπέστειλας αποστελλω send off / away ἐλθέτω ερχομαι come; go δὴ δη in fact ἔτι ετι yet; still πρὸς προς to; toward ἡμᾶς ημας us καὶ και and; even συμβιβασάτω συμβιβαζω conclude; reconcile ἡμᾶς ημας us τί τις.1 who?; what? ποιήσωμεν ποιεω do; make τῷ ο the παιδίῳ παιδιον toddler; little child τῷ ο the τικτομένῳ τικτω give birth; produce 13:8 וַ wa וְ and יֶּעְתַּ֥ר yyeʕtˌar עתר entreat מָנֹ֛וחַ mānˈôₐḥ מָנֹוחַ Manoah אֶל־ ʔel- אֶל to יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH וַ wa וְ and יֹּאמַ֑ר yyōmˈar אמר say בִּ֣י bˈî בִּי upon me אֲדֹונָ֔י ʔᵃḏônˈāy אֲדֹנָי Lord אִ֣ישׁ ʔˈîš אִישׁ man הָ hā הַ the אֱלֹהִ֞ים ʔᵉlōhˈîm אֱלֹהִים god(s) אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] שָׁלַ֗חְתָּ šālˈaḥtā שׁלח send יָבֹוא־ yāvô- בוא come נָ֥א nˌā נָא yeah עֹוד֙ ʕôḏ עֹוד duration אֵלֵ֔ינוּ ʔēlˈênû אֶל to וְ wᵊ וְ and יֹורֵ֕נוּ yôrˈēnû ירה teach מַֽה־ mˈah- מָה what נַּעֲשֶׂ֖ה nnaʕᵃśˌeh עשׂה make לַ la לְ to † הַ the נַּ֥עַר nnˌaʕar נַעַר boy הַ ha הַ the יּוּלָּֽד׃ yyûllˈāḏ ילד bear 13:8. oravit itaque Manue Deum et ait obsecro Domine ut vir Dei quem misisti veniat iterum et doceat nos quid debeamus facere de puero qui nasciturus est Then Manue prayed to the Lord, and said: I beseech thee, O Lord, that the man of God, whom thou didst send, may come again, and teach us what we ought to do concerning the child, that shall be born. 13:8. And so Manoah prayed to the Lord, and he said, “I beg you Lord, that the man of God, whom you sent, may come again, and may teach us what we ought to do about the boy who is to be born.” 13:8. Then Manoah intreated the LORD, and said, O my Lord, let the man of God which thou didst send come again unto us, and teach us what we shall do unto the child that shall be born. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jg▾ gnv▾ kad▾ tr▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706The Angel's Appearance to Manoah. B. C. 1161.8 Then Manoah intreated the LORD, and said, O my Lord, let the man of God which thou didst send come again unto us, and teach us what we shall do unto the child that shall be born. 9 And God hearkened to the voice of Manoah; and the angel of God came again unto the woman as she sat in the field: but Manoah her husband was not with her. 10 And the woman made haste, and ran, and showed her husband, and said unto him, Behold, the man hath appeared unto me, that came unto me the other day. 11 And Manoah arose, and went after his wife, and came to the man, and said unto him, Art thou the man that spakest unto the woman? And he said, I am. 12 And Manoah said, Now let thy words come to pass. How shall we order the child, and how shall we do unto him? 13 And the angel of the LORD said unto Manoah, Of all that I said unto the woman let her beware. 14 She may not eat of any thing that cometh of the vine, neither let her drink wine or strong drink, nor eat any unclean thing: all that I commanded her let her observe. We have here an account of a second visit which the angel of God made to Manoah and his wife. I. Manoah earnestly prayed for it, v. 8. He was not incredulous of the story his wife told him; he knew she was a virtuous woman, and therefore the heart of her husband did safely trust in her; he knew she would not go about to impose upon him, much less was he, as Josephus unworthily represents him, jealous of his wife's conversation with this stranger; but, 1. He takes it for granted that this child of promise shall in due time be given them, and speaks without hesitation of the child that shall be born. There was not found so great faith, no, not in Zechariah, a priest, then in waiting at the altar of the Lord, and to whom the angel himself appeared, as was in this honest Danite. Things hidden from the wise and prudent, who value themselves upon the niceness of their enquiries, are often revealed unto babes, who know how to prize God's gifts and to take God's word. Blessed are those that have not seen and yet, as Manoah here, have believed. 2. All his care is what they should do to the child that should be born. Note, Good men are more solicitous and desirous to know the duty that is to be done by them than to know the events that shall occur concerning them; for duty is ours, events are God's. Solomon enquires concerning the good men should do, not the good they should have, Eccl. ii. 3. 3. He therefore prays to God to send the same blessed messenger again, to give them further instructions concerning the management of this Nazarite, fearing lest his wife's joy for the promise might have made her forget some part of the precept, in which he was desirous to be fully informed, and lie under no mistake: "Lord, let the man of God come again unto us, for we desire to be better acquainted with him." Note, Those that have heard from heaven cannot but wish to hear more thence, again and again to meet with the man of God. Observe, He does not go or send his servants abroad, to find out this man of God, but seeks him upon his knees, prays to God to send him, and, thus seeking, finds him. Would we have God's messengers, the ministers of his gospel, to bring a word proper for us, and for our instruction? Entreat the Lord to send them to us, to teach us, Rom. xv. 30, 32. II. God graciously granted it: God hearkened to the voice of Manoah, v. 9. Note, God will not fail some way or other to guide those by his counsel that are sincerely desirous to know their duty, and apply themselves to him to teach them, Ps. xxv. 8, 9. 1. The angel appears the second time also to the wife, when she is sitting alone, probably tending the flocks, or otherwise well employed in the field where she has retired. Solitude is often a good opportunity of communion with God; good people have thought themselves never less alone than when alone, if God be with them. 2. She goes in all haste to call her husband, doubtless humbly beseeching the stay of this blessed messenger till she should return and her husband with her, v. 10, 11. She did not desire him to go with her to her husband, but would fetch her husband to him. Those that would meet with God must attend where he is pleased to manifest himself. "Oh," says she, overjoyed, "my dear love, thy prayers are answered--yonder is the man of God, come to make us another visit--he that came the other day," or, as some read it, this day, for other is not in the original, and it is probable enough that both these visits were on the same day, and at the same place, and that the second time she sat expecting him. The man of God is very willing she should call her husband, John iv. 16. Those that have an acquaintance with the things of God themselves should invite others to the same acquaintance, John i. 45, 46. Manoah is not disgusted that the angel did not this second time appear to him, but very willingly goes after his wife to the man of God. To atone (as it were) for the first fatal miscarriage, when Eve earnestly pressed Adam to that which was evil, and he too easily yielded to her, let yoke-fellows excite one another to love and good works; and, if the wife will lead, let not the husband think it any disparagement to him to follow her in that which is virtuous and praiseworthy. 3. Manoah having come to the angel, and being satisfied by him that he was the same that had appeared to his wife, does, with all humility, (1.) Welcome the promise (v. 12): Now let thy words come to pass; this was the language, not only of his desire, but of his faith, like that of the blessed Virgin, Luke i. 38. "Be it according to thy word. Lord, I lay hold on what thou hast said, and depend upon it; let it come to pass." (2.) Beg that the prescriptions given might be repeated: How shall we order the child? The directions were given to his wife, but he looks upon himself as concerned to assist her in the careful management of this promised seed, according to order; for the utmost care of both the parents, and their constant joint endeavour, are little enough to be engaged for the good ordering of children that are devoted to God and to be brought up for him. Let not one devolve it on the other, but both do their best. Observe from Manoah's enquiry, [1.] In general, that, when God is pleased to bestow any mercy upon us, our great care must be how to use it well, and as we ought, because it is then only a mercy indeed when it is rightly managed. God has given us bodies, souls, estates; how shall we order them, that we may answer the intent of the donor, and give a good account of them? [2.] In particular, those to whom God has given children must be very careful how they order them, and what they do unto them, that they may drive out the foolishness that is bound up in their hearts, form their minds and manners well betimes, and train them in the way wherein they should go. Herein pious parents will beg divine assistance. "Lord, teach us how we may order our children, that they may be Nazarites, and living sacrifices to thee." 4. The angel repeats the directions he had before given (v. 13, 14): Of all that I forbad let her beware; and all that I commanded her let her observe. Note, There is need of a good deal both of caution and observation, for the right ordering both of ourselves and of our children. Beware and observe; take heed not only of drinking wine or strong drink, but of eating any thing that cometh of the vine. Those that would preserve themselves pure must keep at a distance from that which borders upon sin or leads to it. When she was with child of a Nazarite, she must not eat any unclean thing; so those in whom Christ is formed must carefully cleanse themselves from all filthiness of flesh and spirit, and do nothing to the prejudice of that new man. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188013:8: teach us: Job 34:32; Pro 3:5, Pro 3:6; Act 9:6Carl Friedrich Keil and Franz Delitzsch13:8Being firmly convinced of the truth of this announcement, and at the same time reflecting upon the obligation which it imposed upon the parents, Manoah prayed to the Lord that He would let the man of God whom He had sent come to them again, to teach them what they were to do to the boy that should be born, i.e., how they should treat him. היּוּלד, according to the Keri היּלּד, is a participle Pual with the מ dropped (see Ewald, 169, b.). This prayer was heard. The angel of God appeared once more to the woman when she was sitting alone in the field without her husband. Geneva 159913:8 Then Manoah (d) intreated the LORD, and said, O my Lord, let the man of God which thou didst send come again unto us, and teach us what we shall do unto the child that shall be born.(d) He shows himself ready to obey God's will, and therefore desires to know more. John Gill13:8 Then Manoah entreated the Lord,.... Josephus (l) makes the woman to entreat the Lord; but the text is clear for it that it was Manoah that prayed:and said, O my Lord, let the man of God which thou didst send unto us; he believed that the man that came to his wife was a man of God, and that he was of his sending; nor was he incredulous of the message he brought, as appears by what follows: and teach us what we shall do unto the child that shall be born; he believed there would be a child born, and he knew what was to be done to a Nazarite in common, according to the law of God respecting such, and the angel had mentioned somewhat to the woman; yet this being an extraordinary case, a Nazarite from his birth to his death, he was desirous of knowing what was further to be done; or if there was any thing more special and particular to be observed concerning him; which showed his readiness and cheerfulness to obey the will of God in all things. (l) Ut supra, (Antiqu. l. 5. c. 8.) sect. 3. |
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13:913:9: Եւ լուաւ Աստուած ձայնի Մանովէ։ Եւ եկն հրեշտակն Աստուծոյ մի՛ւս անգամ առ կին նորա մինչդեռ նստէ՛ր յանդի. եւ Մանովէ այր նորա չէ՛ր առ նմա։ Եւ լուաւ Աստուած ձայնի Մանովէի, եւ եկն հրեշտակն Աստուծոյ մեւս անգամ առ կին նորա մինչդեռ նստէր յանդի. եւ Մանովէ այր նորա չէր առ նմա:9. Աստուած լսեց Մանովէի ձայնը, եւ Աստծու հրեշտակը նորից եկաւ նրա կնոջ մօտ, երբ նա նստել էր հանդում: Նրա ամուսին Մանովէն նրա մօտ չէր: 9 Աստուած Մանուէի ձայնը լսեց ու հրեշտակը նորէն կնոջը եկաւ՝ երբ արտին մէջ նստեր էր, բայց այրը՝ Մանուէ՝ անոր հետ չէր։ 13:9: Եւ լուաւ Աստուած ձայնի Մանովէ։ Եւ եկն հրեշտակն Աստուծոյ մի՛ւս անգամ առ կին նորա մինչդեռ նստէ՛ր յանդի. եւ Մանովէ այր նորա չէ՛ր առ նմա։ 9. Աստուած լսեց Մանովէի ձայնը, եւ Աստծու հրեշտակը նորից եկաւ նրա կնոջ մօտ, երբ նա նստել էր հանդում: Նրա ամուսին Մանովէն նրա մօտ չէր: 9 Աստուած Մանուէի ձայնը լսեց ու հրեշտակը նորէն կնոջը եկաւ՝ երբ արտին մէջ նստեր էր, բայց այրը՝ Մանուէ՝ անոր հետ չէր։ zohrab-1805▾ eastern-1994▾ western am▾ |
13:913:9: И услышал Бог голос Маноя, и Ангел Божий опять пришел к жене, когда она была в поле, и Маноя, мужа ее, не было с нею. 13:9 καὶ και and; even εἰσήκουσεν εισακουω heed; listen to ὁ ο the θεὸς θεος God τῆς ο the φωνῆς φωνη voice; sound Μανωε μανωε and; even ἦλθεν ερχομαι come; go ὁ ο the ἄγγελος αγγελος messenger τοῦ ο the θεοῦ θεος God ἔτι ετι yet; still πρὸς προς to; toward τὴν ο the γυναῖκα γυνη woman; wife καὶ και and; even αὕτη ουτος this; he ἐκάθητο καθημαι sit; settle ἐν εν in ἀγρῷ αγρος field καὶ και and; even Μανωε μανωε the ἀνὴρ ανηρ man; husband αὐτῆς αυτος he; him οὐκ ου not ἦν ειμι be μετ᾿ μετα with; amid αὐτῆς αυτος he; him 13:9 וַ wa וְ and יִּשְׁמַ֥ע yyišmˌaʕ שׁמע hear הָ hā הַ the אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) בְּ bᵊ בְּ in קֹ֣ול qˈôl קֹול sound מָנֹ֑וחַ mānˈôₐḥ מָנֹוחַ Manoah וַ wa וְ and יָּבֹ֣א yyāvˈō בוא come מַלְאַךְ֩ malʔaḵ מַלְאָךְ messenger הָ hā הַ the אֱלֹהִ֨ים ʔᵉlōhˌîm אֱלֹהִים god(s) עֹ֜וד ʕˈôḏ עֹוד duration אֶל־ ʔel- אֶל to הָ hā הַ the אִשָּׁ֗ה ʔiššˈā אִשָּׁה woman וְ wᵊ וְ and הִיא֙ hî הִיא she יֹושֶׁ֣בֶת yôšˈeveṯ ישׁב sit בַּ ba בְּ in † הַ the שָּׂדֶ֔ה śśāḏˈeh שָׂדֶה open field וּ û וְ and מָנֹ֥וחַ mānˌôₐḥ מָנֹוחַ Manoah אִישָׁ֖הּ ʔîšˌāh אִישׁ man אֵ֥ין ʔˌên אַיִן [NEG] עִמָּֽהּ׃ ʕimmˈāh עִם with 13:9. exaudivitque Dominus precantem Manue et apparuit rursum angelus Domini uxori eius sedenti in agro Manue autem maritus eius non erat cum ea quae cum vidisset angelumAnd the Lord heard the prayer of Manue, and the angel of the Lord appeared again to his wife, as she was sitting in the field. But Manue her husband was not with her. And when she saw the angel, 13:9. And the Lord heeded the prayer of Manoah, and the Angel of the Lord appeared again to his wife, sitting in a field. But her husband Manoah was not with her. And when she had seen the Angel, 13:9. And God hearkened to the voice of Manoah; and the angel of God came again unto the woman as she sat in the field: but Manoah her husband [was] not with her. 9. And God hearkened to the voice of Manoah; and the angel of God came again unto the woman as she sat in the field: but Manoah her husband was not with her.
13:9 And God hearkened to the voice of Manoah; and the angel of God came again unto the woman as she sat in the field: but Manoah her husband [was] not with her: 13:9: И услышал Бог голос Маноя, и Ангел Божий опять пришел к жене, когда она была в поле, и Маноя, мужа ее, не было с нею. 13:9 καὶ και and; even εἰσήκουσεν εισακουω heed; listen to ὁ ο the θεὸς θεος God τῆς ο the φωνῆς φωνη voice; sound Μανωε μανωε and; even ἦλθεν ερχομαι come; go ὁ ο the ἄγγελος αγγελος messenger τοῦ ο the θεοῦ θεος God ἔτι ετι yet; still πρὸς προς to; toward τὴν ο the γυναῖκα γυνη woman; wife καὶ και and; even αὕτη ουτος this; he ἐκάθητο καθημαι sit; settle ἐν εν in ἀγρῷ αγρος field καὶ και and; even Μανωε μανωε the ἀνὴρ ανηρ man; husband αὐτῆς αυτος he; him οὐκ ου not ἦν ειμι be μετ᾿ μετα with; amid αὐτῆς αυτος he; him 13:9 וַ wa וְ and יִּשְׁמַ֥ע yyišmˌaʕ שׁמע hear הָ hā הַ the אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) בְּ bᵊ בְּ in קֹ֣ול qˈôl קֹול sound מָנֹ֑וחַ mānˈôₐḥ מָנֹוחַ Manoah וַ wa וְ and יָּבֹ֣א yyāvˈō בוא come מַלְאַךְ֩ malʔaḵ מַלְאָךְ messenger הָ hā הַ the אֱלֹהִ֨ים ʔᵉlōhˌîm אֱלֹהִים god(s) עֹ֜וד ʕˈôḏ עֹוד duration אֶל־ ʔel- אֶל to הָ hā הַ the אִשָּׁ֗ה ʔiššˈā אִשָּׁה woman וְ wᵊ וְ and הִיא֙ hî הִיא she יֹושֶׁ֣בֶת yôšˈeveṯ ישׁב sit בַּ ba בְּ in † הַ the שָּׂדֶ֔ה śśāḏˈeh שָׂדֶה open field וּ û וְ and מָנֹ֥וחַ mānˌôₐḥ מָנֹוחַ Manoah אִישָׁ֖הּ ʔîšˌāh אִישׁ man אֵ֥ין ʔˌên אַיִן [NEG] עִמָּֽהּ׃ ʕimmˈāh עִם with 13:9. exaudivitque Dominus precantem Manue et apparuit rursum angelus Domini uxori eius sedenti in agro Manue autem maritus eius non erat cum ea quae cum vidisset angelum And the Lord heard the prayer of Manue, and the angel of the Lord appeared again to his wife, as she was sitting in the field. But Manue her husband was not with her. And when she saw the angel, 13:9. And the Lord heeded the prayer of Manoah, and the Angel of the Lord appeared again to his wife, sitting in a field. But her husband Manoah was not with her. And when she had seen the Angel, 13:9. And God hearkened to the voice of Manoah; and the angel of God came again unto the woman as she sat in the field: but Manoah her husband [was] not with her. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jg▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183113:9: The angel of God came again - This second appearance of the angel was probably essential to the peace of Manoah, who might have been jealous of his wife had he not had this proof that the thing was of the Lord.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188013:9: hearkened: Psa 65:2; Mat 7:7-11John Gill13:9 And God hearkened unto the voice of Manoah,.... Heard his prayer and answered it:and the angel of God came again unto the woman as she sat in the field; who very likely returned to the same place where she was before, in hope her husband's prayers would be heard, and the man return and come to her where he had before met her; as well as she might be here retired for meditation and prayer; unless it can be supposed that she had business here to do, as keeping a flock of sheep, which women, and those great personages too, were wont to do in those times and countries, as Rebekah the sister of Laban, and the daughters of Jethro, prince of Midian: but Manoah her husband was not with her; the angel appeared to the woman again, because she would know him to be the same; whereas had he appeared to Manoah, especially alone, he could not have known whether he was the same or not. This clause is observed for the sake of what follows. |
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13:1013:10: Եւ փութացաւ կինն՝ եւ ընթացաւ պատմեաց առն իւրում, եւ ասէ ցնա. Ահա երեւեցա՛ւ ինձ այրն որ եկն առ իս յաւուր յայնմիկ։ Եւ փութացաւ կինն եւ ընթացաւ պատմեաց առն իւրում եւ ասէ ցնա. Ահա երեւեցաւ ինձ այրն որ եկն առ իս յաւուր յայնմիկ:10. Կինն շտապ գնաց պատմեց իր ամուսնուն եւ ասաց նրան. «Ահա երեւաց ինձ այն մարդը, որ այն օրը եկել էր ինձ մօտ»: 10 Կինը շուտով վազեց ու էրկանը ըսաւ. «Ահա այն օրը ինծի եկող մարդը նորէն ինծի երեւցաւ»։ 13:10: Եւ փութացաւ կինն՝ եւ ընթացաւ պատմեաց առն իւրում, եւ ասէ ցնա. Ահա երեւեցա՛ւ ինձ այրն որ եկն առ իս յաւուր յայնմիկ։ 10. Կինն շտապ գնաց պատմեց իր ամուսնուն եւ ասաց նրան. «Ահա երեւաց ինձ այն մարդը, որ այն օրը եկել էր ինձ մօտ»: 10 Կինը շուտով վազեց ու էրկանը ըսաւ. «Ահա այն օրը ինծի եկող մարդը նորէն ինծի երեւցաւ»։ zohrab-1805▾ eastern-1994▾ western am▾ |
13:1013:10: Жена тотчас побежала и известила мужа своего и сказала ему: вот, явился мне человек, приходивший ко мне тогда. 13:10 καὶ και and; even ἐτάχυνεν ταχυνω the γυνὴ γυνη woman; wife καὶ και and; even ἔδραμεν τρεχω run καὶ και and; even ἀνήγγειλεν αναγγελλω announce τῷ ο the ἀνδρὶ ανηρ man; husband αὐτῆς αυτος he; him καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward αὐτόν αυτος he; him ἰδοὺ ιδου see!; here I am ὦπται οραω view; see πρός προς to; toward με με me ὁ ο the ἀνήρ ανηρ man; husband ὃς ος who; what ἦλθεν ερχομαι come; go ἐν εν in ἡμέρᾳ ημερα day πρός προς to; toward με με me 13:10 וַ wa וְ and תְּמַהֵר֙ ttᵊmahˌēr מהר hasten הָֽ hˈā הַ the אִשָּׁ֔ה ʔiššˈā אִשָּׁה woman וַ wa וְ and תָּ֖רָץ ttˌāroṣ רוץ run וַ wa וְ and תַּגֵּ֣ד ttaggˈēḏ נגד report לְ lᵊ לְ to אִישָׁ֑הּ ʔîšˈāh אִישׁ man וַ wa וְ and תֹּ֣אמֶר ttˈōmer אמר say אֵלָ֔יו ʔēlˈāʸw אֶל to הִנֵּ֨ה hinnˌē הִנֵּה behold נִרְאָ֤ה nirʔˈā ראה see אֵלַי֙ ʔēlˌay אֶל to הָ hā הַ the אִ֔ישׁ ʔˈîš אִישׁ man אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בָּ֥א bˌā בוא come בַ va בְּ in † הַ the יֹּ֖ום yyˌôm יֹום day אֵלָֽי׃ ʔēlˈāy אֶל to 13:10. festinavit et cucurrit ad virum suum nuntiavitque ei dicens ecce apparuit mihi vir quem ante videramShe made haste, and ran to her husband: and told him, saying: Behold the man hath appeared to me, whom I saw before. 13:10. she hurried and ran to her husband. And she reported to him, saying, “Behold, the man appeared to me, whom I had seen before.” 13:10. And the woman made haste, and ran, and shewed her husband, and said unto him, Behold, the man hath appeared unto me, that came unto me the [other] day. 10. And the woman made haste, and ran, and told her husband, and said unto him, Behold, the man hath appeared unto me, that came unto me the other day.
13:10 And the woman made haste, and ran, and shewed her husband, and said unto him, Behold, the man hath appeared unto me, that came unto me the [other] day: 13:10: Жена тотчас побежала и известила мужа своего и сказала ему: вот, явился мне человек, приходивший ко мне тогда. 13:10 καὶ και and; even ἐτάχυνεν ταχυνω the γυνὴ γυνη woman; wife καὶ και and; even ἔδραμεν τρεχω run καὶ και and; even ἀνήγγειλεν αναγγελλω announce τῷ ο the ἀνδρὶ ανηρ man; husband αὐτῆς αυτος he; him καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward αὐτόν αυτος he; him ἰδοὺ ιδου see!; here I am ὦπται οραω view; see πρός προς to; toward με με me ὁ ο the ἀνήρ ανηρ man; husband ὃς ος who; what ἦλθεν ερχομαι come; go ἐν εν in ἡμέρᾳ ημερα day πρός προς to; toward με με me 13:10 וַ wa וְ and תְּמַהֵר֙ ttᵊmahˌēr מהר hasten הָֽ hˈā הַ the אִשָּׁ֔ה ʔiššˈā אִשָּׁה woman וַ wa וְ and תָּ֖רָץ ttˌāroṣ רוץ run וַ wa וְ and תַּגֵּ֣ד ttaggˈēḏ נגד report לְ lᵊ לְ to אִישָׁ֑הּ ʔîšˈāh אִישׁ man וַ wa וְ and תֹּ֣אמֶר ttˈōmer אמר say אֵלָ֔יו ʔēlˈāʸw אֶל to הִנֵּ֨ה hinnˌē הִנֵּה behold נִרְאָ֤ה nirʔˈā ראה see אֵלַי֙ ʔēlˌay אֶל to הָ hā הַ the אִ֔ישׁ ʔˈîš אִישׁ man אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בָּ֥א bˌā בוא come בַ va בְּ in † הַ the יֹּ֖ום yyˌôm יֹום day אֵלָֽי׃ ʔēlˈāy אֶל to 13:10. festinavit et cucurrit ad virum suum nuntiavitque ei dicens ecce apparuit mihi vir quem ante videram She made haste, and ran to her husband: and told him, saying: Behold the man hath appeared to me, whom I saw before. 13:10. she hurried and ran to her husband. And she reported to him, saying, “Behold, the man appeared to me, whom I had seen before.” 13:10. And the woman made haste, and ran, and shewed her husband, and said unto him, Behold, the man hath appeared unto me, that came unto me the [other] day. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jg▾ gnv▾ kad▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188013:10: Behold: Joh 1:41, Joh 1:42, Joh 4:28, Joh 4:29the other day: Byyom, rather, "in this day," or "to-day," for the word other is not in the original, and it is probably that the angel appeared in the morning and evening of the same day. Carl Friedrich Keil and Franz Delitzsch13:10Then she hastened to fetch her husband, who first of all inquired of the person who had appeared, "Art thou the man who said to the woman" (sc., what has been related in Judg 13:3-5)? And when this was answered in the affirmative, he said still further (Judg 13:12), "Should thy word then come to pass, what will be the manner of the boy, and his doing?" The plural דּבריך is construed ad sensum with the singular verb, because the words form one promise, so that the expression is not to be taken distributively, as Rosenmller supposes. This also applies to Judg 13:17, Mishpat, the right belonging to a boy, i.e., the proper treatment of him. Geneva 159913:10 And the woman made haste, and ran, and shewed her husband, and said unto him, Behold, the man hath appeared unto me, that came unto me the (e) [other] day.(e) It seems that the angel appeared to her twice in one day. John Gill13:10 And the woman made haste, and ran,.... It is not improbable what Josephus says (m), that she entreated the angel to stay a little till she fetched her husband, which he assented to, and then made all the haste she could to him, partly through eagerness to acquaint him with it, and partly that she might not make the prophet she took him to be wait too long:and showed her husband; that his prayer was heard: and said unto him, behold, the man hath appeared unto me that came unto me the other day; or, as the Targum, "this day"; so Kimchi and Ben Melech; for the word "other" is not in the text. It is very probable it was the same day he came again he had appeared to her; perhaps it was in the former part of the day he first came to her, when she went home to her husband, and acquainted him with it, who prayed to the Lord that he might be sent again; and then she returned to her place in the field, and in the latter part of the day the angel appeared again. (m) Antiqu. l. 5. c. 8. sect. 3. |
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13:1113:11: Եւ յարեաւ գնաց Մանովէ զհետ կնոջ իւրոյ, եւ եկն առ այրն, եւ ասէ ցնա. Եթէ դո՞ւ իցես այրն որ խօսիցիս ընդ կնոջն։ Եւ ասէ հրեշտակն. Ե՛ս եմ[2629]։ [2629] Ոմանք. Որ խօսեցարն ընդ կնոջն։ Եւ յարեաւ գնաց Մանովէ զհետ կնոջ իւրոյ, եւ եկն առ այրն եւ ասէ ցնա. Եթէ դո՞ւ իցես այրն որ խօսեցար ընդ կնոջն: Եւ ասէ հրեշտակն. Ես եմ:11. Մանովէն վեր կացաւ, գնաց իր կնոջ հետ, եկաւ այն մարդու մօտ եւ ասաց նրան. «Դո՞ւ ես այն մարդը, որ խօսել է այս կնոջ հետ»: Հրեշտակն ասաց. «Ես եմ»: 11 Մանուէ ելաւ իր կնոջ ետեւէն գնաց եւ այն մարդուն քով մօտեցաւ ու անոր ըսաւ. «Կնոջս հետ խօսող մարդը դո՞ւն ես»։ Անիկա ըսաւ. «Ես եմ»։ 13:11: Եւ յարեաւ գնաց Մանովէ զհետ կնոջ իւրոյ, եւ եկն առ այրն, եւ ասէ ցնա. Եթէ դո՞ւ իցես այրն որ խօսիցիս ընդ կնոջն։ Եւ ասէ հրեշտակն. Ե՛ս եմ[2629]։ [2629] Ոմանք. Որ խօսեցարն ընդ կնոջն։ 11. Մանովէն վեր կացաւ, գնաց իր կնոջ հետ, եկաւ այն մարդու մօտ եւ ասաց նրան. «Դո՞ւ ես այն մարդը, որ խօսել է այս կնոջ հետ»: Հրեշտակն ասաց. «Ես եմ»: 11 Մանուէ ելաւ իր կնոջ ետեւէն գնաց եւ այն մարդուն քով մօտեցաւ ու անոր ըսաւ. «Կնոջս հետ խօսող մարդը դո՞ւն ես»։ Անիկա ըսաւ. «Ես եմ»։ zohrab-1805▾ eastern-1994▾ western am▾ |
13:1113:11: Маной встал и пошел с женою своею, и пришел к тому человеку и сказал ему: ты ли тот человек, который говорил с сею женщиною? [Ангел] сказал: я. 13:11 καὶ και and; even ἀνέστη ανιστημι stand up; resurrect καὶ και and; even ἐπορεύθη πορευομαι travel; go Μανωε μανωε in back; after τῆς ο the γυναικὸς γυνη woman; wife αὐτοῦ αυτος he; him καὶ και and; even ἦλθεν ερχομαι come; go πρὸς προς to; toward τὸν ο the ἄνδρα ανηρ man; husband καὶ και and; even εἶπεν επω say; speak αὐτῷ αυτος he; him εἰ ει if; whether σὺ συ you εἶ ειμι be ὁ ο the ἀνὴρ ανηρ man; husband ὁ ο the λαλήσας λαλεω talk; speak πρὸς προς to; toward τὴν ο the γυναῖκα γυνη woman; wife καὶ και and; even εἶπεν επω say; speak ὁ ο the ἄγγελος αγγελος messenger ἐγώ εγω I 13:11 וַ wa וְ and יָּ֛קָם yyˈāqom קום arise וַ wa וְ and יֵּ֥לֶךְ yyˌēleḵ הלך walk מָנֹ֖וחַ mānˌôₐḥ מָנֹוחַ Manoah אַחֲרֵ֣י ʔaḥᵃrˈê אַחַר after אִשְׁתֹּ֑ו ʔištˈô אִשָּׁה woman וַ wa וְ and יָּבֹא֙ yyāvˌō בוא come אֶל־ ʔel- אֶל to הָ hā הַ the אִ֔ישׁ ʔˈîš אִישׁ man וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say לֹ֗ו lˈô לְ to הַ ha הֲ [interrogative] אַתָּ֥ה ʔattˌā אַתָּה you הָ hā הַ the אִ֛ישׁ ʔˈîš אִישׁ man אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] דִּבַּ֥רְתָּ dibbˌartā דבר speak אֶל־ ʔel- אֶל to הָ hā הַ the אִשָּׁ֖ה ʔiššˌā אִשָּׁה woman וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say אָֽנִי׃ ʔˈānî אֲנִי i 13:11. qui surrexit et secutus est uxorem suam veniensque ad virum dixit ei tu es qui locutus es mulieri et ille respondit ego sumHe rose up, and followed his wife: and coming to the man, said to him: Art thou he that spoke to the woman? And he answered: I am. 13:11. And he rose up and followed his wife. And going to the man, he said to him, “Are you the one who spoke to my wife?” And he responded, “I am.” 13:11. And Manoah arose, and went after his wife, and came to the man, and said unto him, [Art] thou the man that spakest unto the woman? And he said, I [am]. 11. And Manoah arose, and went after his wife, and came to the man, and said unto him, Art thou the man that spakest unto the woman? And he said, I am.
13:11 And Manoah arose, and went after his wife, and came to the man, and said unto him, [Art] thou the man that spakest unto the woman? And he said, I: 13:11: Маной встал и пошел с женою своею, и пришел к тому человеку и сказал ему: ты ли тот человек, который говорил с сею женщиною? [Ангел] сказал: я. 13:11 καὶ και and; even ἀνέστη ανιστημι stand up; resurrect καὶ και and; even ἐπορεύθη πορευομαι travel; go Μανωε μανωε in back; after τῆς ο the γυναικὸς γυνη woman; wife αὐτοῦ αυτος he; him καὶ και and; even ἦλθεν ερχομαι come; go πρὸς προς to; toward τὸν ο the ἄνδρα ανηρ man; husband καὶ και and; even εἶπεν επω say; speak αὐτῷ αυτος he; him εἰ ει if; whether σὺ συ you εἶ ειμι be ὁ ο the ἀνὴρ ανηρ man; husband ὁ ο the λαλήσας λαλεω talk; speak πρὸς προς to; toward τὴν ο the γυναῖκα γυνη woman; wife καὶ και and; even εἶπεν επω say; speak ὁ ο the ἄγγελος αγγελος messenger ἐγώ εγω I 13:11 וַ wa וְ and יָּ֛קָם yyˈāqom קום arise וַ wa וְ and יֵּ֥לֶךְ yyˌēleḵ הלך walk מָנֹ֖וחַ mānˌôₐḥ מָנֹוחַ Manoah אַחֲרֵ֣י ʔaḥᵃrˈê אַחַר after אִשְׁתֹּ֑ו ʔištˈô אִשָּׁה woman וַ wa וְ and יָּבֹא֙ yyāvˌō בוא come אֶל־ ʔel- אֶל to הָ hā הַ the אִ֔ישׁ ʔˈîš אִישׁ man וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say לֹ֗ו lˈô לְ to הַ ha הֲ [interrogative] אַתָּ֥ה ʔattˌā אַתָּה you הָ hā הַ the אִ֛ישׁ ʔˈîš אִישׁ man אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] דִּבַּ֥רְתָּ dibbˌartā דבר speak אֶל־ ʔel- אֶל to הָ hā הַ the אִשָּׁ֖ה ʔiššˌā אִשָּׁה woman וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say אָֽנִי׃ ʔˈānî אֲנִי i 13:11. qui surrexit et secutus est uxorem suam veniensque ad virum dixit ei tu es qui locutus es mulieri et ille respondit ego sum He rose up, and followed his wife: and coming to the man, said to him: Art thou he that spoke to the woman? And he answered: I am. 13:11. And he rose up and followed his wife. And going to the man, he said to him, “Are you the one who spoke to my wife?” And he responded, “I am.” 13:11. And Manoah arose, and went after his wife, and came to the man, and said unto him, [Art] thou the man that spakest unto the woman? And he said, I [am]. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jg▾ gnv▾ all ▾ Geneva 159913:11 And Manoah arose, and went after his wife, and came to the (f) man, and said unto him, [Art] thou the man that spakest unto the woman? And he said, I [am].(f) He calls him man, because he so seemed, but he was Christ the eternal word, which at his appointed time became man. John Gill13:11 And Manoah arose and went after his wife,.... As soon as she had delivered the above, she made all the haste she could to the man again, lest he should think her too long, and depart; and it was proper enough she should go first, to direct her husband where the man was; Jarchi interprets it, after her counsel and advice:and came to the man, and said unto him, art thou the man that spakest unto the woman? meaning his wife then present: and he said, I am; the very same person; for though he was not a man, yet appearing in an human form was taken for one; and therefore makes answer according to the supposition of him, and was the selfsame person, and in the same form he had appeared before. Robert Jamieson, A. R. Fausset and David Brown13:11 THE ANGEL APPEARS TO MANOAH. (Judg 13:11-14)Art thou the man that spakest unto the woman?--Manoah's intense desire for the repetition of the angel's visit was prompted not by doubts or anxieties of any kind, but was the fruit of lively faith, and of his great anxiety to follow out the instructions given. Blessed was he who had not seen, yet had believed. |
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13:1213:12: Եւ ասէ Մանովէ. Արդ գալով չափ բանին քոյոյ, զի՞նչ լինիցին իրաւունք մանկանն՝ եւ գործք նորա։ Եւ ասէ Մանովէ. Արդ գալով չափ բանին քոյոյ, զի՞նչ լինիցին իրաւունք մանկանն եւ գործք նորա:12. Մանովէն ասաց. «Արդ, երբ քո խօսքերը կատարուեն, ինչպիսի՞ն պէտք է լինեն մանկան կեանքի կանոններն ու գործերը»: 12 Մանուէ ըսաւ. «Երբ քու ըսածդ ըլլայ, տղուն հետ ինչպէ՞ս վարուինք ու ի՞նչ ընելու է*»։ 13:12: Եւ ասէ Մանովէ. Արդ գալով չափ բանին քոյոյ, զի՞նչ լինիցին իրաւունք մանկանն՝ եւ գործք նորա։ 12. Մանովէն ասաց. «Արդ, երբ քո խօսքերը կատարուեն, ինչպիսի՞ն պէտք է լինեն մանկան կեանքի կանոններն ու գործերը»: 12 Մանուէ ըսաւ. «Երբ քու ըսածդ ըլլայ, տղուն հետ ինչպէ՞ս վարուինք ու ի՞նչ ընելու է*»։ zohrab-1805▾ eastern-1994▾ western am▾ |
13:1213:12: И сказал Маной: итак, если исполнится слово твое, как нам поступать с младенцем сим и что делать с ним? 13:12 καὶ και and; even εἶπεν επω say; speak Μανωε μανωε now; present ἐλεύσεται ερχομαι come; go ὁ ο the λόγος λογος word; log σου σου of you; your τίς τις.1 who?; what? ἔσται ειμι be κρίσις κρισις decision; judgment τοῦ ο the παιδίου παιδιον toddler; little child καὶ και and; even τὰ ο the ποιήματα ποιημα product; poem αὐτοῦ αυτος he; him 13:12 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say מָנֹ֔וחַ mānˈôₐḥ מָנֹוחַ Manoah עַתָּ֖ה ʕattˌā עַתָּה now יָבֹ֣א yāvˈō בוא come דְבָרֶ֑יךָ ḏᵊvārˈeʸḵā דָּבָר word מַה־ mah- מָה what יִּֽהְיֶ֥ה yyˈihyˌeh היה be מִשְׁפַּט־ mišpaṭ- מִשְׁפָּט justice הַ ha הַ the נַּ֖עַר nnˌaʕar נַעַר boy וּ û וְ and מַעֲשֵֽׂהוּ׃ maʕᵃśˈēhû מַעֲשֶׂה deed 13:12. cui Manue quando inquit sermo tuus fuerit expletus quid vis ut faciat puer aut a quo se observare debebitAnd Manue said to him: When thy word shall come to pass, what wilt thou that the child should do? or from what shall he keep himself? 13:12. And Manoah said to him: “When will your word be fulfilled. What do you want the boy to do? Or from what should he keep himself?” 13:12. And Manoah said, Now let thy words come to pass. How shall we order the child, and [how] shall we do unto him? 12. And Manoah said, Now let thy words come to pass: what shall be the manner of the child, and his work?
13:12 And Manoah said, Now let thy words come to pass. How shall we order the child, and [how] shall we do unto him: 13:12: И сказал Маной: итак, если исполнится слово твое, как нам поступать с младенцем сим и что делать с ним? 13:12 καὶ και and; even εἶπεν επω say; speak Μανωε μανωε now; present ἐλεύσεται ερχομαι come; go ὁ ο the λόγος λογος word; log σου σου of you; your τίς τις.1 who?; what? ἔσται ειμι be κρίσις κρισις decision; judgment τοῦ ο the παιδίου παιδιον toddler; little child καὶ και and; even τὰ ο the ποιήματα ποιημα product; poem αὐτοῦ αυτος he; him 13:12 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say מָנֹ֔וחַ mānˈôₐḥ מָנֹוחַ Manoah עַתָּ֖ה ʕattˌā עַתָּה now יָבֹ֣א yāvˈō בוא come דְבָרֶ֑יךָ ḏᵊvārˈeʸḵā דָּבָר word מַה־ mah- מָה what יִּֽהְיֶ֥ה yyˈihyˌeh היה be מִשְׁפַּט־ mišpaṭ- מִשְׁפָּט justice הַ ha הַ the נַּ֖עַר nnˌaʕar נַעַר boy וּ û וְ and מַעֲשֵֽׂהוּ׃ maʕᵃśˈēhû מַעֲשֶׂה deed 13:12. cui Manue quando inquit sermo tuus fuerit expletus quid vis ut faciat puer aut a quo se observare debebit And Manue said to him: When thy word shall come to pass, what wilt thou that the child should do? or from what shall he keep himself? 13:12. And Manoah said to him: “When will your word be fulfilled. What do you want the boy to do? Or from what should he keep himself?” 13:12. And Manoah said, Now let thy words come to pass. How shall we order the child, and [how] shall we do unto him? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jw▾ jg▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 183413:12: Translate, "What shall be the manner (or ordering) of the child, and what shall be his work (or exploits)." The original message of the Angel had given information on these two points:(1) how the child was to be brought up, namely, as a Nazarite; (2) what he should do, namely, begin to deliver Israel. Manoah desires to have the information repeated (compare Sa1 17:26-27, Sa1 17:30). Accordingly, in Jdg 13:13 the Angel refers to, and enlarges upon, his former injunctions. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188013:12: How shall we order the child: Heb. what shall be the manner of the child, Gen 18:19; Pro 4:4, Pro 22:6; Eph 6:4how shall we do unto him: or, what shall he do, Heb. what shall be his work John Gill13:12 And Manoah said, now let thy words come to pass,.... Which was not only a wish that they might, but a prayer of faith that they would come pass:how shall we order the child? and how shall we do unto him? he believed a child would be born, and as he was to be a Nazarite, he knew what were the rules and orders to be observed concerning one in common; but as he was to be an extraordinary one, he was desirous of knowing what particular laws and rules were to be observed with respect to him, or what more was to be done to him than to another: the words may be rendered, as in the margin of our Bibles, "what shall be the judgment of the child, and his work?" and seems to relate not to what should be done to it, but what that should do; for being an extraordinary Nazarite, he supposed that some extraordinary work would be done by him, and he was curious to know it; and so Abarbinel interprets it of his request to know things future and wonderful, that should be done after the child was grown up; but this the angel chose not to inform him of, since it might have been prejudicial to them, should the Philistines get knowledge that this child would be a judge and saviour of Israel, and do such and such things to them as he did, they would have sought to have slain his wife while she bare him, or the child when born; and it may be observed, that though the angel told the woman at first, that he should "begin to deliver Israel out of the hand of the Philistines", Judg 13:5, yet she said nothing of it to her husband, nor did the angel repeat it. John Wesley13:12 Let thy words - Or, thy words shall come to pass: I firmly believe thy promises shall be fulfilled. How - What rules shall we observe about his education? |
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13:1313:13: Եւ ասէ հրեշտակն ցՄանովէ. Յամենայնէ զոր ասացի կնոջդ՝ զգո՛յշ լինիցի[2630]. [2630] Ոմանք. Զոր ասացի ցկինդ. կամ՝ ցկինն։ Եւ ասէ հրեշտակն ցՄանովէ. Յամենայնէ զոր ասացի կնոջդ` զգոյշ լինիցի:13. Տիրոջ հրեշտակն ասաց Մանովէին. «Թող նա զգուշանայ այն ամենից, որ ասացի այդ կնոջը. 13 Տէրոջը հրեշտակը Մանուէին ըսաւ. «Կինը ամէն ըսածէս թող զգուշանայ, 13:13: Եւ ասէ հրեշտակն ցՄանովէ. Յամենայնէ զոր ասացի կնոջդ՝ զգո՛յշ լինիցի[2630]. [2630] Ոմանք. Զոր ասացի ցկինդ. կամ՝ ցկինն։ 13. Տիրոջ հրեշտակն ասաց Մանովէին. «Թող նա զգուշանայ այն ամենից, որ ասացի այդ կնոջը. 13 Տէրոջը հրեշտակը Մանուէին ըսաւ. «Կինը ամէն ըսածէս թող զգուշանայ, zohrab-1805▾ eastern-1994▾ western am▾ |
13:1313:13: Ангел Господень сказал Маною: пусть он остерегается всего, о чем я сказал жене; 13:13 καὶ και and; even εἶπεν επω say; speak ὁ ο the ἄγγελος αγγελος messenger κυρίου κυριος lord; master πρὸς προς to; toward Μανωε μανωε from; away πάντων πας all; every ὧν ος who; what εἴρηκα ερεω.1 state; mentioned πρὸς προς to; toward τὴν ο the γυναῖκα γυνη woman; wife φυλάξεται φυλασσω guard; keep 13:13 וַ wa וְ and יֹּ֛אמֶר yyˈōmer אמר say מַלְאַ֥ךְ malʔˌaḵ מַלְאָךְ messenger יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מָנֹ֑וחַ mānˈôₐḥ מָנֹוחַ Manoah מִ mi מִן from כֹּ֛ל kkˈōl כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] אָמַ֥רְתִּי ʔāmˌartî אמר say אֶל־ ʔel- אֶל to הָ hā הַ the אִשָּׁ֖ה ʔiššˌā אִשָּׁה woman תִּשָּׁמֵֽר׃ tiššāmˈēr שׁמר keep 13:13. dixitque angelus Domini ad Manue ab omnibus quae locutus sum uxori tuae abstineat seAnd the angel of the Lord said to Manue: From all the things I have spoken of to thy wife, let her refrain herself: 13:13. And the Angel of the Lord said to Manoah: “Concerning all the things about which I have spoken to your wife, she herself should abstain. 13:13. And the angel of the LORD said unto Manoah, Of all that I said unto the woman let her beware. 13:13 And the angel of the LORD said unto Manoah, Of all that I said unto the woman let her beware: 13:13: Ангел Господень сказал Маною: пусть он остерегается всего, о чем я сказал жене; 13:13 καὶ και and; even εἶπεν επω say; speak ὁ ο the ἄγγελος αγγελος messenger κυρίου κυριος lord; master πρὸς προς to; toward Μανωε μανωε from; away πάντων πας all; every ὧν ος who; what εἴρηκα ερεω.1 state; mentioned πρὸς προς to; toward τὴν ο the γυναῖκα γυνη woman; wife φυλάξεται φυλασσω guard; keep 13:13 וַ wa וְ and יֹּ֛אמֶר yyˈōmer אמר say מַלְאַ֥ךְ malʔˌaḵ מַלְאָךְ messenger יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מָנֹ֑וחַ mānˈôₐḥ מָנֹוחַ Manoah מִ mi מִן from כֹּ֛ל kkˈōl כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] אָמַ֥רְתִּי ʔāmˌartî אמר say אֶל־ ʔel- אֶל to הָ hā הַ the אִשָּׁ֖ה ʔiššˌā אִשָּׁה woman תִּשָּׁמֵֽר׃ tiššāmˈēr שׁמר keep 13:13. dixitque angelus Domini ad Manue ab omnibus quae locutus sum uxori tuae abstineat se And the angel of the Lord said to Manue: From all the things I have spoken of to thy wife, let her refrain herself: 13:13. And the Angel of the Lord said to Manoah: “Concerning all the things about which I have spoken to your wife, she herself should abstain. 13:13. And the angel of the LORD said unto Manoah, Of all that I said unto the woman let her beware. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jw▾ jg▾ kad▾ all ▾ Carl Friedrich Keil and Franz Delitzsch13:13The angel of the Lord then repeated the instructions which he had already given to the woman in Judg 13:4, simply adding to the prohibition of wine and strong drink the caution not to eat of anything that came from the vine, in accordance with Num 6:3. John Gill13:13 And the angel of the Lord said unto Manoah,.... Giving him no direct answer to his question, either what should be done to the child, or what that should do; only reminds of and repeats what he had said to his wife, which she should be careful to observe and would, and that was enough for him to know:of all that I said to the woman, let her beware; take to abstain from everything in eating and drinking during the time of her going with child, he had joined, which are particularly repeated in the next verse. John Wesley13:13 Let her - Whilst the child is in her womb, and after the child is born let him observe the same orders. |
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13:1413:14: յամենայնէ որ ելանէ յորթոյ՝ մի՛ կերիցէ, եւ գինի եւ օղի մի՛ արբցէ, եւ զամենայն անսուրբ մի՛ կերիցէ. յամենայնէ՛ զոր պատուիրեցի նմա զգո՛յշ լինիցի[2631]։ [2631] Ոմանք. Յամենայնէ որ ելանիցէ յորթոյ, մի՛ ուտիցէ։ յամենայնէ որ ելանէ յորթոյ` մի՛ կերիցէ, եւ գինի եւ օղի մի՛ արբցէ, եւ զամենայն անսուրբ մի՛ կերիցէ. յամենայնէ զոր պատուիրեցի նմա` զգոյշ լինիցի:14. որթատունկից ելած ոչ մի բան թող չուտի, գինի եւ օղի չխմի, ոչ մի անմաքուր բան չուտի, թող զգուշանայ այն ամենից, որ պատուիրեցի»: 14 Որթատունկէն ելած բան մը թող չուտէ եւ գինի ու օղի թող չխմէ եւ անմաքուր բան մը բնաւ թող չուտէ ու իմ ամէն պատուիրածս պահէ»։ 13:14: յամենայնէ որ ելանէ յորթոյ՝ մի՛ կերիցէ, եւ գինի եւ օղի մի՛ արբցէ, եւ զամենայն անսուրբ մի՛ կերիցէ. յամենայնէ՛ զոր պատուիրեցի նմա զգո՛յշ լինիցի[2631]։ [2631] Ոմանք. Յամենայնէ որ ելանիցէ յորթոյ, մի՛ ուտիցէ։ 14. որթատունկից ելած ոչ մի բան թող չուտի, գինի եւ օղի չխմի, ոչ մի անմաքուր բան չուտի, թող զգուշանայ այն ամենից, որ պատուիրեցի»: 14 Որթատունկէն ելած բան մը թող չուտէ եւ գինի ու օղի թող չխմէ եւ անմաքուր բան մը բնաւ թող չուտէ ու իմ ամէն պատուիրածս պահէ»։ zohrab-1805▾ eastern-1994▾ western am▾ |
13:1413:14: пусть не ест ничего, что производит виноградная лоза; пусть не пьет вина и сикера и не ест ничего нечистого и соблюдает все, что я приказал ей. 13:14 ἀπὸ απο from; away παντός πας all; every ὃ ος who; what ἐκπορεύεται εκπορευομαι emerge; travel out ἐξ εκ from; out of ἀμπέλου αμπελος vine τοῦ ο the οἴνου οινος wine οὐ ου not φάγεται φαγω swallow; eat καὶ και and; even οἶνον οινος wine καὶ και and; even σικερα σικερα beer; fermented liquor μέθυσμα μεθυσμα not πιέτω πινω drink καὶ και and; even πᾶν πας all; every ἀκάθαρτον ακαθαρτος unclean μὴ μη not φαγέτω εσθιω eat; consume πάντα πας all; every ὅσα οσος as much as; as many as ἐνετειλάμην εντελλομαι direct; enjoin αὐτῇ αυτος he; him φυλάξεται φυλασσω guard; keep 13:14 מִ mi מִן from כֹּ֣ל kkˈōl כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יֵצֵא֩ yēṣˌē יצא go out מִ mi מִן from גֶּ֨פֶן ggˌefen גֶּפֶן vine הַ ha הַ the יַּ֜יִן yyˈayin יַיִן wine לֹ֣א lˈō לֹא not תֹאכַ֗ל ṯōḵˈal אכל eat וְ wᵊ וְ and יַ֤יִן yˈayin יַיִן wine וְ wᵊ וְ and שֵׁכָר֙ šēḵˌār שֵׁכָר strong drink אַל־ ʔal- אַל not תֵּ֔שְׁתְּ tˈēšt שׁתה drink וְ wᵊ וְ and כָל־ ḵol- כֹּל whole טֻמְאָ֖ה ṭumʔˌā טֻמְאָה uncleanness אַל־ ʔal- אַל not תֹּאכַ֑ל tōḵˈal אכל eat כֹּ֥ל kˌōl כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] צִוִּיתִ֖יהָ ṣiwwîṯˌîhā צוה command תִּשְׁמֹֽר׃ tišmˈōr שׁמר keep 13:14. et quicquid ex vinea nascitur non comedat vinum et siceram non bibat nullo vescatur inmundo et quod ei praecepi impleat atque custodiatAnd let her eat nothing that cometh of the vine, neither let her drink wine or strong drink, nor eat any unclean thing: and whatsoever I have commanded her, let her fulfil and observe. 13:14. And let her eat nothing from the vine. She may not drink wine or strong drink. She may consume nothing unclean. And let her observe and keep what I have instructed to her.” 13:14. She may not eat of any [thing] that cometh of the vine, neither let her drink wine or strong drink, nor eat any unclean [thing]: all that I commanded her let her observe. 14. She may not eat of any thing that cometh of the vine, neither let her drink wine or strong drink, nor eat any unclean thing; all that I commanded her let her observe.
13:14 She may not eat of any [thing] that cometh of the vine, neither let her drink wine or strong drink, nor eat any unclean [thing]: all that I commanded her let her observe: 13:14: пусть не ест ничего, что производит виноградная лоза; пусть не пьет вина и сикера и не ест ничего нечистого и соблюдает все, что я приказал ей. 13:14 ἀπὸ απο from; away παντός πας all; every ὃ ος who; what ἐκπορεύεται εκπορευομαι emerge; travel out ἐξ εκ from; out of ἀμπέλου αμπελος vine τοῦ ο the οἴνου οινος wine οὐ ου not φάγεται φαγω swallow; eat καὶ και and; even οἶνον οινος wine καὶ και and; even σικερα σικερα beer; fermented liquor μέθυσμα μεθυσμα not πιέτω πινω drink καὶ και and; even πᾶν πας all; every ἀκάθαρτον ακαθαρτος unclean μὴ μη not φαγέτω εσθιω eat; consume πάντα πας all; every ὅσα οσος as much as; as many as ἐνετειλάμην εντελλομαι direct; enjoin αὐτῇ αυτος he; him φυλάξεται φυλασσω guard; keep 13:14 מִ mi מִן from כֹּ֣ל kkˈōl כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יֵצֵא֩ yēṣˌē יצא go out מִ mi מִן from גֶּ֨פֶן ggˌefen גֶּפֶן vine הַ ha הַ the יַּ֜יִן yyˈayin יַיִן wine לֹ֣א lˈō לֹא not תֹאכַ֗ל ṯōḵˈal אכל eat וְ wᵊ וְ and יַ֤יִן yˈayin יַיִן wine וְ wᵊ וְ and שֵׁכָר֙ šēḵˌār שֵׁכָר strong drink אַל־ ʔal- אַל not תֵּ֔שְׁתְּ tˈēšt שׁתה drink וְ wᵊ וְ and כָל־ ḵol- כֹּל whole טֻמְאָ֖ה ṭumʔˌā טֻמְאָה uncleanness אַל־ ʔal- אַל not תֹּאכַ֑ל tōḵˈal אכל eat כֹּ֥ל kˌōl כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] צִוִּיתִ֖יהָ ṣiwwîṯˌîhā צוה command תִּשְׁמֹֽר׃ tišmˈōr שׁמר keep 13:14. et quicquid ex vinea nascitur non comedat vinum et siceram non bibat nullo vescatur inmundo et quod ei praecepi impleat atque custodiat And let her eat nothing that cometh of the vine, neither let her drink wine or strong drink, nor eat any unclean thing: and whatsoever I have commanded her, let her fulfil and observe. 13:14. And let her eat nothing from the vine. She may not drink wine or strong drink. She may consume nothing unclean. And let her observe and keep what I have instructed to her.” 13:14. She may not eat of any [thing] that cometh of the vine, neither let her drink wine or strong drink, nor eat any unclean [thing]: all that I commanded her let her observe. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jg▾ gnv▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 183413:14: Compare Num 6:4. In both passages the vine is described by the somewhat unusual though more accurate term, "vine of the wine" - the grape-bearing vine - to distinguish it from the wild cucumber vine Kg2 4:39, or other plants to which the name vine was applied.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188013:14: neither: Jdg 13:4all that I: Deu 12:32; Mat 28:20; Joh 2:5, Joh 15:14; Th2 3:4 Geneva 159913:14 She may not eat of any [thing] that cometh of the vine, neither let her drink wine or strong drink, nor eat any (g) unclean [thing]: all that I commanded her let her observe.(g) Anything forbidden by the Law. John Gill13:14 She may not eat of anything that cometh from the vine,.... Grapes moist or dried, kernels, or husks, or anything made of them:neither let her drink wine, or strong drink; as she was to be careful to abstain from such liquors, so her husband also is enjoined not to suffer her to drink any: nor eat any unclean thing; which was so by the law of Moses, and particularly by the law of the Nazarites: all that I commanded her, let her observe; both with respect to herself and the child. |
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13:1513:15: Եւ ասէ Մանովէ ցհրեշտակն. Թո՛ղ բռնադատեսցուք զքեզ, եւ արասցուք առաջի քո ո՛ւլ մի յայծեաց[2632]։ [2632] Ոմանք. Եւ ասէ... ցհրեշտակ Տեառն։ Եւ ասէ Մանովէ ցհրեշտակն. Թող բռնադատեսցուք զքեզ, եւ արասցուք առաջի քո ուլ մի յայծեաց:15. Մանովէն ասաց հրեշտակին. «Թող որ քեզ մի փոքր ժամանակ մեզ մօտ պահենք եւ մի ուլ պատրաստենք ու դնենք քո առաջ»: 15 Մանուէ Տէրոջը հրեշտակին ըսաւ. «Կ’աղաչեմ, քիչ մը մեր քով նստէ։ Այծերէն ուլ մը պատրաստենք ու քու առջեւդ դնենք»։ 13:15: Եւ ասէ Մանովէ ցհրեշտակն. Թո՛ղ բռնադատեսցուք զքեզ, եւ արասցուք առաջի քո ո՛ւլ մի յայծեաց[2632]։ [2632] Ոմանք. Եւ ասէ... ցհրեշտակ Տեառն։ 15. Մանովէն ասաց հրեշտակին. «Թող որ քեզ մի փոքր ժամանակ մեզ մօտ պահենք եւ մի ուլ պատրաստենք ու դնենք քո առաջ»: 15 Մանուէ Տէրոջը հրեշտակին ըսաւ. «Կ’աղաչեմ, քիչ մը մեր քով նստէ։ Այծերէն ուլ մը պատրաստենք ու քու առջեւդ դնենք»։ zohrab-1805▾ eastern-1994▾ western am▾ |
13:1513:15: И сказал Маной Ангелу Господню: позволь удержать тебя, пока мы изготовим для тебя козленка. 13:15 καὶ και and; even εἶπεν επω say; speak Μανωε μανωε to; toward τὸν ο the ἄγγελον αγγελος messenger κυρίου κυριος lord; master κατάσχωμεν κατεχω retain; detain ὧδέ ωδε here σε σε.1 you καὶ και and; even ποιήσωμεν ποιεω do; make ἐνώπιόν ενωπιος in the face; facing σου σου of you; your ἔριφον εριφος kid αἰγῶν αιξ goat 13:15 וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say מָנֹ֖וחַ mānˌôₐḥ מָנֹוחַ Manoah אֶל־ ʔel- אֶל to מַלְאַ֣ךְ malʔˈaḵ מַלְאָךְ messenger יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH נַעְצְרָה־ naʕṣᵊrā- עצר restrain נָּ֣א nnˈā נָא yeah אֹותָ֔ךְ ʔôṯˈāḵ אֵת [object marker] וְ wᵊ וְ and נַעֲשֶׂ֥ה naʕᵃśˌeh עשׂה make לְ lᵊ לְ to פָנֶ֖יךָ fānˌeʸḵā פָּנֶה face גְּדִ֥י gᵊḏˌî גְּדִי goat עִזִּֽים׃ ʕizzˈîm עֵז goat 13:15. dixitque Manue ad angelum Domini obsecro te ut adquiescas precibus meis et faciamus tibi hedum de caprisAnd Manue said to the angel of the Lord: I beseech thee to consent to my request, and let us dress a kid for thee. 13:15. And Manoah said to the Angel of the Lord, “I beg you to agree to my petition, and to let us prepare a kid from the goats.” 13:15. And Manoah said unto the angel of the LORD, I pray thee, let us detain thee, until we shall have made ready a kid for thee. 15. And Manoah said unto the angel of the LORD, I pray thee, let us detain thee, that we may make ready a kid for thee.
13:15 And Manoah said unto the angel of the LORD, I pray thee, let us detain thee, until we shall have made ready a kid for thee: 13:15: И сказал Маной Ангелу Господню: позволь удержать тебя, пока мы изготовим для тебя козленка. 13:15 καὶ και and; even εἶπεν επω say; speak Μανωε μανωε to; toward τὸν ο the ἄγγελον αγγελος messenger κυρίου κυριος lord; master κατάσχωμεν κατεχω retain; detain ὧδέ ωδε here σε σε.1 you καὶ και and; even ποιήσωμεν ποιεω do; make ἐνώπιόν ενωπιος in the face; facing σου σου of you; your ἔριφον εριφος kid αἰγῶν αιξ goat 13:15 וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say מָנֹ֖וחַ mānˌôₐḥ מָנֹוחַ Manoah אֶל־ ʔel- אֶל to מַלְאַ֣ךְ malʔˈaḵ מַלְאָךְ messenger יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH נַעְצְרָה־ naʕṣᵊrā- עצר restrain נָּ֣א nnˈā נָא yeah אֹותָ֔ךְ ʔôṯˈāḵ אֵת [object marker] וְ wᵊ וְ and נַעֲשֶׂ֥ה naʕᵃśˌeh עשׂה make לְ lᵊ לְ to פָנֶ֖יךָ fānˌeʸḵā פָּנֶה face גְּדִ֥י gᵊḏˌî גְּדִי goat עִזִּֽים׃ ʕizzˈîm עֵז goat 13:15. dixitque Manue ad angelum Domini obsecro te ut adquiescas precibus meis et faciamus tibi hedum de capris And Manue said to the angel of the Lord: I beseech thee to consent to my request, and let us dress a kid for thee. 13:15. And Manoah said to the Angel of the Lord, “I beg you to agree to my petition, and to let us prepare a kid from the goats.” 13:15. And Manoah said unto the angel of the LORD, I pray thee, let us detain thee, until we shall have made ready a kid for thee. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706Manoah's Alarm. B. C. 1161.15 And Manoah said unto the angel of the LORD, I pray thee, let us detain thee, until we shall have made ready a kid for thee. 16 And the angel of the LORD said unto Manoah, Though thou detain me, I will not eat of thy bread: and if thou wilt offer a burnt offering, thou must offer it unto the LORD. For Manoah knew not that he was an angel of the LORD. 17 And Manoah said unto the angel of the LORD, What is thy name, that when thy sayings come to pass we may do thee honour? 18 And the angel of the LORD said unto him, Why askest thou thus after my name, seeing it is secret? 19 So Manoah took a kid with a meat offering, and offered it upon a rock unto the LORD: and the angel did wondrously; and Manoah and his wife looked on. 20 For it came to pass, when the flame went up toward heaven from off the altar, that the angel of the LORD ascended in the flame of the altar. And Manoah and his wife looked on it, and fell on their faces to the ground. 21 But the angel of the LORD did no more appear to Manoah and to his wife. Then Manoah knew that he was an angel of the LORD. 22 And Manoah said unto his wife, We shall surely die, because we have seen God. 23 But his wife said unto him, If the LORD were pleased to kill us, he would not have received a burnt offering and a meat offering at our hands, neither would he have showed us all these things, nor would as at this time have told us such things as these. We have here an account, I. Of what further passed between Manoah and the angel at this interview. It was in kindness to him that while the angel was with him it was concealed from him that he was an angel; for, had he known it, it would have been such a terror to him that he durst not have conversed with him as he did (v. 16): He knew not that he was an angel. So Christ was in the world, and the world knew him not. Verily thou art a God that hidest thyself. We could not bear the sight of the divine glory unveiled. God having determined to speak to us by men like ourselves, prophets and ministers, even when he spoke by his angels, or by his Son, they appeared in the likeness of men, and were taken but for men of God. Now, 1. The angel declined to accept his treat, and appointed him to turn it into a sacrifice. Manoah, being desirous to show some token of respect and gratitude to this venerable stranger who had brought them these glad tidings, begged he would take some refreshment with him (v. 15): We will soon make ready a kid for thee. Those that welcome the message will be kind to the messengers for his sake that sends them, 1 Thess. v. 13. But the angel told him (v. 16) he would not eat of his bread, any more than he would of Gideon's, but, as there, directed him to offer it to God, ch. vi. 20, 21. Angels need not meat nor drink; but the glorifying of God is their meat and drink, and it was Christ's, John iv. 34. And we in some measure do the will of God as they do it if, though we cannot live without meat and drink, yet we eat and drink to the glory of God, and so turn even our common meals into sacrifices. 2. The angel declined telling him his name, and would not so far gratify his curiosity. Manoah desired to know his name (v. 17), and of what tribe he was, not as if he doubted the truth of his message, but that they might return his visit, and be better acquainted with him (it is good to increase and improve our acquaintance with good men and good ministers); and he has a further design: "That when thy sayings come to pass, we may do thee honour, celebrate thee as a true prophet, and recommend others to thee for divine instructions,--that we may call the child that shall be born after thy name, and so do thee honour,--or that we may send thee a present, honouring one whom God has honoured." But the angel denies his request with something of a check to his curiosity (v. 18): Why askest thou thus after my name? Jacob himself could not prevail for this favour, Gen. xxxii. 29. Note, We have not what we ask when we ask we know not what. Manoah's request was honestly meant and yet was denied. God told Moses his name (Exod. iii. 13, 14), because there was a particular occasion for his knowing it, but here there was no occasion. What Manoah asked for instruction in his duty he was readily told (v. 12, 13), but what he asked to gratify his curiosity was denied. God has in his word given us full directions concerning our duty, but never designed to answer all the enquiries of a speculative head. He gives him a reason for his refusal: It is secret. The names of angels were not as yet revealed, to prevent the idolizing of them. After the captivity, when the church was cured of idolatry, angels made themselves known to Daniel by their names, Michael and Gabriel; and to Zacharias the angel told his name unasked (Luke i. 19): I am Gabriel. But here it is secret, or it is wonderful, too wonderful for us. One of Christ's names is Wonderful, Isa. ix. 6. His name was long a secret, but by the gospel it is brought to light: Jesus a Saviour. Manoah must not ask because he must not know. Note, (1.) There are secret things which belong not to us, and which we must content ourselves to be in the dark about while we are here in this world. (2.) We must therefore never indulge a vain curiosity in our enquiries concerning these things, Col. ii. 18. Nescire velle quae Magister maximus docere non vult erudita inscitia est--To be willingly ignorant of those things which our great Master refuses to teach us is to be at once ignorant and wise. 3. The angel assisted and owned their sacrifice, and, at parting, gave them to understand who he was. He had directed them to offer their burnt-offering to the Lord, v. 16. Praises offered up to God are the most acceptable entertainment of the angels; see Rev. xxii. 9, worship God. And Manoah, having so good a warrant, though he was no priest and had no altar, turned his meat into a meat offering, and offered it upon a rock to the Lord (v. 19), that is, he brought and laid it to be offered. "Lord, here it is, do what thou pleasest with it." Thus we must bring our hearts to God as living sacrifices, and submit them to the operation of his Spirit. All things being now ready, (1.) The angel did wondrously, for his name was Wonderful. Probably the wonder he did was the same with what he had done for Gideon, he made fire to come either down from heaven or up out of the rock to consume the sacrifice. (2.) He ascended up towards heaven in the flame of the sacrifice, v. 20. By this it appeared that he was not, as they thought, a mere man, but a messenger immediately from heaven. Thence certainly he descended, for thither he ascended, John iii. 13; vi. 62. This signified God's acceptance of the offering and intimates to what we owe the acceptance of all our offerings, even to the mediation of the angel of the covenant, that other angel, who puts much incense to the prayers of saints and so offers them before the throne, Rev. viii. 3. Prayer is the ascent of the soul to God. But it is Christ in the heart by faith that makes it an offering of a sweet-smelling savour: without him our services are offensive smoke, but, in him, acceptable flame. We may apply it to Christ's sacrifice of himself for us; he ascended in the flame of his own offering, for by his own blood he entered in once into the holy place, Heb. ix. 12. While the angel did this, it is twice said (v. 19, 20) that Manoah and his wife looked on. This is a proof of the miracle: the matter of fact was true, for out of the mouth of these two eye-witnesses the report of it is established. The angel did all that was done in the sacrifice; they did but look on; yet doubtless, when the angel ascended towards heaven, their hearts ascended with him in thanksgiving for the promise which came thence and in expectation of the performance to come thence too. Yet, when the angel has ascended, they dared not, as those that were the witnesses of Christ's ascension, stand gazing up into heaven, but in holy fear and reverence they fell on their faces to the ground. And now, [1.] They knew that it was an angel, v. 21. It was plain it was not the body of a man they saw, since it was not chained to the earth, nor prejudiced by fire; but ascended, and ascended in flame, and therefore with good reason they conclude it was an angel; for he maketh his angels spirits, and his ministers a flame of fire. [2.] But he did not any more appear to them; it was for a particular occasion, now over, that he was sent, not to settle a constant correspondence, as with prophets. They must remember and observe what the angel had said and not expect to hear more. II. We have an account of the impressions which this vision made upon Manoah and his wife. While the angel did wondrously, they looked on, and said nothing (so it becomes us carefully to observe the wondrous works of God, and to be silent before him); but when he had gone, having finished his work, they had time to make their reflections. 1. In Manoah's reflection upon it there is great fear, v. 22. He had spoken with great assurance of the son they should shortly be the joyful parents of (v. 8, 12), and yet is now put into such a confusion by that very thing which should have strengthened and encouraged his faith that he counts upon nothing but their being both cut off immediately: We shall surely die. It was a vulgar opinion generally received among the ancient Jews that it was present death to see God or an angel; and this notion quite overcome his faith for the present, as it did Gideon's, ch. vi. 22. 2. In his wife's reflection upon it there is great faith, v. 23. Here the weaker vessel was the stronger believer, which perhaps was the reason why the angel chose once and again to appear to her. Manoah's heart began to fail him, but his wife, as a help meet for him, encouraged him. Two are better than one, for, if one fall into dejections and despondencies, the other will help to raise him up. Yoke-fellows should piously assist each other's faith and joy as there is occasion. None could argue better than Manoah's wife does here: We shall surely die, said her husband; "Nay," said she, "we need not fear that; let us never turn that against us which is really for us. We shall not die unless God be pleased to kill us: our death must come from his hand and his pleasure. Now the tokens of his favour which we have received forbid us to think that he designs our destruction. Had he thought fit to kill us, (1.) He would not have accepted our sacrifice, and signified to us his acceptance of it by turning it to ashes, Ps. xx. 3, margin. The sacrifice was the ransom of our lives, and the fire fastening upon that was a plain indication of the turning away of his wrath from us. The sacrifice of the wicked is an abomination, but you see ours is not so. (2.) He would not have shown us all these things, these strange sights, now at a time when there is little or no open vision (1 Sam. iii. 1), nor would he have given these exceedingly great and precious promises of a son that shall be a Nazarite and a deliverer of Israel--he would not have told us such things as these if he had been pleased to kill us. We need not fear the withering of those roots out of which such a branch is yet to spring." Note, Hereby it appears that God designs not the death of sinners that he has accepted the great sacrifice which Christ offered up for their salvation, has put them in a way of obtaining his favour, and has assured them of it upon their repentance. Had he been pleased to kill them, he would not have done so. And let those good Christians who have had communion with God in the word and prayer, to whom he has graciously manifested himself, and who have had reason to think God has accepted their works, take encouragement thence in a cloudy and dark day. "God would not have done what he has done for my soul if he had designed to forsake me, and leave me to perish at last; for his work is perfect, nor will he mock his people with his favours." Learn to reason as Manoah's wife did, "If God had designed me to perish under his wrath, he would not have given me such distinguishing tokens of his favour." O woman! great is thy faith. Adam Clarke: Commentary on the Bible - 183113:15: Until we shall have made ready a kid - Not knowing his quality, Manoah wished to do this as an act of hospitality.Albert Barnes: Notes on the Bible - 183413:15: The language of Manoah, like that of Gideon Jdg 6:18, seems to indicate some suspicion that his visitor was more than human. The word rendered "made ready," is also the proper word for "offering a sacrifice," and is so used by the Angel in the next verse. By which it appears that the Angel understood Manoah to speak of offering a kid as a burnt-offering. Hence, his caution, "thou must offer it unto the Lord." (Compare Rev 19:10; Rev 22:8; Act 10:25-26.)R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188013:15: let us: Jdg 6:18, Jdg 6:19; Gen 18:3-5until: Manoah, not knowing the quality of his guest, wished to do this as act of hospitality. for thee: Heb. before thee Carl Friedrich Keil and Franz Delitzsch13:15As Manoah had not yet recognised in the man the angel of the Lord, as is observed by way of explanation in Judg 13:16, he wished, like Gideon (Judg 6:18), to give a hospitable entertainment to the man who had brought him such joyful tidings, and therefore said to him, "Let us detain thee, and prepare a kid for thee." The construction לפניך נעשׂה is a pregnant one: "prepare and set before thee." On the fact itself, see Judg 6:19. John Gill13:15 And Manoah said unto the angel of the Lord,.... Being satisfied with what he had said, and perceiving that he chose to say no more, and was about to depart:I pray thee let me detain thee, until we shall have made ready a kid for thee; to eat a meal with them, in token of gratitude for the trouble he had been at in bringing these messages to them, taking him to be a man, a prophet of the Lord, for whom they were wont to make entertainments; and Abarbinel thinks Manoah proposed this, on purpose to detain him, in hope that while they were eating together he would reveal some secrets unto him. John Wesley13:15 Made ready - Supposing him to be a man and a prophet, to whom he would in this manner express his respect, as was usual to strangers.Robert Jamieson, A. R. Fausset and David Brown13:15 MANOAH'S SACRIFICE. (Judg 13:15-23)Manoah said unto the angel . . ., I pray thee, let us detain thee, until we shall have made ready a kid--The stranger declined the intended hospitality and intimated that if the meat were to be an offering, it must be presented to the Lord [Judg 13:6]. Manoah needed this instruction, for his purpose was to offer the prepared viands to him, not as the Lord, but as what he imagined him to be, not even an angel (Judg 13:16), but a prophet or merely human messenger. It was on this account, and not as rejecting divine honors, that he spoke in this manner to Manoah. The angel's language was exactly similar to that of our Lord (Mt 19:17). |
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13:1613:16: Եւ ասէ հրեշտակն Տեառն ցՄանովէ. Եթէ բռնադատեսցես զիս՝ ո՛չ կերայց ՚ի հացից քոց, եւ եթէ արասցես ողջակէզ՝ Տեառն մատուսցես զնա. զի ո՛չ գիտաց Մանովէ թէ հրեշտակ Տեառն իցէ[2633]։ [2633] Ոմանք. Ես ո՛չ կերայց ՚ի հա՛՛... եւ եթէ արասցես ուլ յողջակէզս եւ մատուսցես։ Եւ ասէ հրեշտակն Տեառն ցՄանովէ. Եթէ բռնադատեսցես զիս, ոչ կերայց ի հացից քոց, եւ եթէ արասցես ողջակէզ` Տեառն մատուսցես զնա. զի ոչ գիտաց Մանովէ թէ հրեշտակ Տեառն իցէ:16. Տիրոջ հրեշտակը Մանովէին ասաց. «Եթէ ինձ պահես էլ, քո հացից չեմ ուտի, իսկ եթէ ուլը ողջակէզ պիտի անես, Տիրո՛ջը մատուցիր այն»: Մանովէն չիմացաւ, թէ նա Տիրոջ հրեշտակն է: 16 Եւ Տէրոջը հրեշտակը Մանուէին ըսաւ. «Եթէ ես քու քովդ նստիմ անգամ՝ քու հացէդ պիտի չուտեմ, բայց եթէ ողջակէզ պիտի ընես՝ զանիկա Տէրոջը ընծայէ»։ Քանզի Մանուէ չգիտցաւ թէ անիկա Տէրոջը հրեշտակն է։ 13:16: Եւ ասէ հրեշտակն Տեառն ցՄանովէ. Եթէ բռնադատեսցես զիս՝ ո՛չ կերայց ՚ի հացից քոց, եւ եթէ արասցես ողջակէզ՝ Տեառն մատուսցես զնա. զի ո՛չ գիտաց Մանովէ թէ հրեշտակ Տեառն իցէ[2633]։ [2633] Ոմանք. Ես ո՛չ կերայց ՚ի հա՛՛... եւ եթէ արասցես ուլ յողջակէզս եւ մատուսցես։ 16. Տիրոջ հրեշտակը Մանովէին ասաց. «Եթէ ինձ պահես էլ, քո հացից չեմ ուտի, իսկ եթէ ուլը ողջակէզ պիտի անես, Տիրո՛ջը մատուցիր այն»: Մանովէն չիմացաւ, թէ նա Տիրոջ հրեշտակն է: 16 Եւ Տէրոջը հրեշտակը Մանուէին ըսաւ. «Եթէ ես քու քովդ նստիմ անգամ՝ քու հացէդ պիտի չուտեմ, բայց եթէ ողջակէզ պիտի ընես՝ զանիկա Տէրոջը ընծայէ»։ Քանզի Մանուէ չգիտցաւ թէ անիկա Տէրոջը հրեշտակն է։ zohrab-1805▾ eastern-1994▾ western am▾ |
13:1613:16: Ангел Господень сказал Маною: хотя бы ты и удержал меня, но я не буду есть хлеба твоего; если же хочешь совершить всесожжение Господу, то вознеси его. Маной же не знал, что это Ангел Господень. 13:16 καὶ και and; even εἶπεν επω say; speak ὁ ο the ἄγγελος αγγελος messenger κυρίου κυριος lord; master πρὸς προς to; toward Μανωε μανωε and if; unless κατάσχῃς κατεχω retain; detain με με me οὐ ου not φάγομαι εσθιω eat; consume ἀπὸ απο from; away τῶν ο the ἄρτων αρτος bread; loaves σου σου of you; your καὶ και and; even ἐὰν εαν and if; unless ποιήσῃς ποιεω do; make ὁλοκαύτωμα ολοκαυτωμα whole offering τῷ ο the κυρίῳ κυριος lord; master ἀνοίσεις αναφερω bring up; carry up αὐτό αυτος he; him ὅτι οτι since; that οὐκ ου not ἔγνω γινωσκω know Μανωε μανωε since; that ἄγγελος αγγελος messenger κυρίου κυριος lord; master αὐτός αυτος he; him 13:16 וַ wa וְ and יֹּאמֶר֩ yyōmˌer אמר say מַלְאַ֨ךְ malʔˌaḵ מַלְאָךְ messenger יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מָנֹ֗וחַ mānˈôₐḥ מָנֹוחַ Manoah אִם־ ʔim- אִם if תַּעְצְרֵ֨נִי֙ taʕṣᵊrˈēnî עצר restrain לֹא־ lō- לֹא not אֹכַ֣ל ʔōḵˈal אכל eat בְּ bᵊ בְּ in לַחְמֶ֔ךָ laḥmˈeḵā לֶחֶם bread וְ wᵊ וְ and אִם־ ʔim- אִם if תַּעֲשֶׂ֣ה taʕᵃśˈeh עשׂה make עֹלָ֔ה ʕōlˈā עֹלָה burnt-offering לַ la לְ to יהוָ֖ה [yhwˌāh] יְהוָה YHWH תַּעֲלֶ֑נָּה taʕᵃlˈennā עלה ascend כִּ֚י ˈkî כִּי that לֹא־ lō- לֹא not יָדַ֣ע yāḏˈaʕ ידע know מָנֹ֔וחַ mānˈôₐḥ מָנֹוחַ Manoah כִּֽי־ kˈî- כִּי that מַלְאַ֥ךְ malʔˌaḵ מַלְאָךְ messenger יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH הֽוּא׃ hˈû הוּא he 13:16. cui respondit angelus si me cogis non comedam panes tuos sin autem vis holocaustum facere offer illud Domino et nesciebat Manue quod angelus Dei essetAnd the angel answered him: If thou press me I will not eat of thy bread: but if thou wilt offer a holocaust, offer it to the Lord. And Manue knew not it was the angel of the Lord. 13:16. And the Angel answered him: “Even if you compel me, I will not eat from your bread. But if you are willing to offer a holocaust, offer it to the Lord.” And Manoah did not know that he was an Angel of the Lord. 13:16. And the angel of the LORD said unto Manoah, Though thou detain me, I will not eat of thy bread: and if thou wilt offer a burnt offering, thou must offer it unto the LORD. For Manoah knew not that he [was] an angel of the LORD. 16. And the angel of the LORD said unto Manoah, Though thou detain me, I will not eat of thy bread: and if thou wilt make ready a burnt offering, thou must offer it onto the LORD. For Manoah knew not that he was the angel of the LORD.
13:16 And the angel of the LORD said unto Manoah, Though thou detain me, I will not eat of thy bread: and if thou wilt offer a burnt offering, thou must offer it unto the LORD. For Manoah knew not that he [was] an angel of the LORD: 13:16: Ангел Господень сказал Маною: хотя бы ты и удержал меня, но я не буду есть хлеба твоего; если же хочешь совершить всесожжение Господу, то вознеси его. Маной же не знал, что это Ангел Господень. 13:16 καὶ και and; even εἶπεν επω say; speak ὁ ο the ἄγγελος αγγελος messenger κυρίου κυριος lord; master πρὸς προς to; toward Μανωε μανωε and if; unless κατάσχῃς κατεχω retain; detain με με me οὐ ου not φάγομαι εσθιω eat; consume ἀπὸ απο from; away τῶν ο the ἄρτων αρτος bread; loaves σου σου of you; your καὶ και and; even ἐὰν εαν and if; unless ποιήσῃς ποιεω do; make ὁλοκαύτωμα ολοκαυτωμα whole offering τῷ ο the κυρίῳ κυριος lord; master ἀνοίσεις αναφερω bring up; carry up αὐτό αυτος he; him ὅτι οτι since; that οὐκ ου not ἔγνω γινωσκω know Μανωε μανωε since; that ἄγγελος αγγελος messenger κυρίου κυριος lord; master αὐτός αυτος he; him 13:16 וַ wa וְ and יֹּאמֶר֩ yyōmˌer אמר say מַלְאַ֨ךְ malʔˌaḵ מַלְאָךְ messenger יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מָנֹ֗וחַ mānˈôₐḥ מָנֹוחַ Manoah אִם־ ʔim- אִם if תַּעְצְרֵ֨נִי֙ taʕṣᵊrˈēnî עצר restrain לֹא־ lō- לֹא not אֹכַ֣ל ʔōḵˈal אכל eat בְּ bᵊ בְּ in לַחְמֶ֔ךָ laḥmˈeḵā לֶחֶם bread וְ wᵊ וְ and אִם־ ʔim- אִם if תַּעֲשֶׂ֣ה taʕᵃśˈeh עשׂה make עֹלָ֔ה ʕōlˈā עֹלָה burnt-offering לַ la לְ to יהוָ֖ה [yhwˌāh] יְהוָה YHWH תַּעֲלֶ֑נָּה taʕᵃlˈennā עלה ascend כִּ֚י ˈkî כִּי that לֹא־ lō- לֹא not יָדַ֣ע yāḏˈaʕ ידע know מָנֹ֔וחַ mānˈôₐḥ מָנֹוחַ Manoah כִּֽי־ kˈî- כִּי that מַלְאַ֥ךְ malʔˌaḵ מַלְאָךְ messenger יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH הֽוּא׃ hˈû הוּא he 13:16. cui respondit angelus si me cogis non comedam panes tuos sin autem vis holocaustum facere offer illud Domino et nesciebat Manue quod angelus Dei esset And the angel answered him: If thou press me I will not eat of thy bread: but if thou wilt offer a holocaust, offer it to the Lord. And Manue knew not it was the angel of the Lord. 13:16. And the Angel answered him: “Even if you compel me, I will not eat from your bread. But if you are willing to offer a holocaust, offer it to the Lord.” And Manoah did not know that he was an Angel of the Lord. 13:16. And the angel of the LORD said unto Manoah, Though thou detain me, I will not eat of thy bread: and if thou wilt offer a burnt offering, thou must offer it unto the LORD. For Manoah knew not that he [was] an angel of the LORD. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183113:16: I will not eat of thy bread - As I am a spiritual being, I subsist not by earthly food.And if thou wilt offer a burnt-offering - Neither shall I receive that homage which belongs to God; thou must therefore offer thy burnt-offering to Jehovah. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188013:16: I will not: As I am a spiritual being, I subsist not by earthly food; and cannot partake of your bounty.and if: etc. Rather, "but if thou wilt offer," etc.. unto thee, Jdg 13:23, Jdg 6:26 Carl Friedrich Keil and Franz Delitzsch13:16The angel of the Lord replied, "If thou wilt detain me (sc., that I may eat), I will not eat of thy food (אכל with בּ, to eat thereat, i.e., thereof, as in Ex 12:43; Lev 22:11); but if thou wilt prepare a burnt-offering for Jehovah, then offer it." Geneva 159913:16 And the angel of the LORD said unto Manoah, Though thou detain me, I will not eat of thy bread: and if thou wilt offer a burnt offering, thou must offer it unto the (h) LORD. For Manoah knew not that he [was] an angel of the LORD.(h) Showing that he did not seek his own honour but God's, whose messenger he was. John Gill13:16 And the angel of the Lord said unto Manoah,.... In answer to his request:though thou detain me, I will not eat of thy bread; that is, should he be prevailed upon to stay awhile with him, until an entertainment should be got ready, he would not eat of any of his provisions; for "bread" is put for all eatables, or whatsoever he might provide for the entertainment: and if, or "but if" (n). thou wilt offer a burnt offering, thou must offer it unto the Lord; if he meant to provide not a festival entertainment, but a sacrifice, then he should take care that he did not offer it to strange gods, as was now very much the custom with Israel in this their time of apostasy, Judg 13:1 but to the true Jehovah, and not to a servant of his, a prophet or an angel, but to himself: for Manoah knew not that he was an angel of the Lord; he took him to be a man, a prophet sent of God, and not an angel; and much less the uncreated one, to whom as such only the sacrifice could be offered. (n) "si autem", V. L. "quod si", Tigurine version; "sin autem", Junius & Tremellius; "si vero", Piscator. John Wesley13:16 Bread - That is, meat, as bread is commonly taken in scripture. To the Lord - Not unto a man, as thou apprehendest me to be; but unto the Lord, as thou wilt by and by perceive me to be. |
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13:1713:17: Եւ ասէ Մանովէ ցհրեշտակն Տեառն. Զի՞նչ անուն է քեզ, զի յորժամ եկեսցէ բանն քո՝ փառաւորեսցո՛ւք զքեզ[2634]։ [2634] Յօրինակին. Եւ ասէ Մանովէ զհրեշտակն Տեառն։ Բազումք. Փառաւոր արասցուք զքեզ։ Եւ ասէ Մանովէ ցհրեշտակն Տեառն. Զի՞նչ անուն է քեզ, զի յորժամ եկեսցէ բանն քո, փառաւորեսցուք զքեզ:17. Մանովէն ասաց Տիրոջ հրեշտակին. «Ի՞նչ է քո անունը, ասա՛, որ երբ քո խօսքը կատարուի, փառաւորենք քեզ»: 17 Մանուէ Տէրոջը հրեշտակին ըսաւ. «Անունդ ի՞նչ է, որպէս զի երբ խօսքդ կատարուի, քեզ պատուենք»։ 13:17: Եւ ասէ Մանովէ ցհրեշտակն Տեառն. Զի՞նչ անուն է քեզ, զի յորժամ եկեսցէ բանն քո՝ փառաւորեսցո՛ւք զքեզ[2634]։ [2634] Յօրինակին. Եւ ասէ Մանովէ զհրեշտակն Տեառն։ Բազումք. Փառաւոր արասցուք զքեզ։ 17. Մանովէն ասաց Տիրոջ հրեշտակին. «Ի՞նչ է քո անունը, ասա՛, որ երբ քո խօսքը կատարուի, փառաւորենք քեզ»: 17 Մանուէ Տէրոջը հրեշտակին ըսաւ. «Անունդ ի՞նչ է, որպէս զի երբ խօսքդ կատարուի, քեզ պատուենք»։ zohrab-1805▾ eastern-1994▾ western am▾ |
13:1713:17: И сказал Маной Ангелу Господню: как тебе имя? чтобы нам прославить тебя, когда исполнится слово твое. 13:17 καὶ και and; even εἶπεν επω say; speak Μανωε μανωε to; toward τὸν ο the ἄγγελον αγγελος messenger κυρίου κυριος lord; master τί τις.1 who?; what? τὸ ο the ὄνομά ονομα name; notable σοι σοι you ὅτι οτι since; that ἔλθοι ερχομαι come; go τὸ ο the ῥῆμά ρημα statement; phrase σου σου of you; your καὶ και and; even δοξάσομέν δοξαζω glorify σε σε.1 you 13:17 וַ wa וְ and יֹּ֧אמֶר yyˈōmer אמר say מָנֹ֛וחַ mānˈôₐḥ מָנֹוחַ Manoah אֶל־ ʔel- אֶל to מַלְאַ֥ךְ malʔˌaḵ מַלְאָךְ messenger יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH מִ֣י mˈî מִי who שְׁמֶ֑ךָ šᵊmˈeḵā שֵׁם name כִּֽי־ kˈî- כִּי that יָבֹ֥א yāvˌō בוא come דְבָרְךָ֖דבריך *ḏᵊvārᵊḵˌā דָּבָר word וְ wᵊ וְ and כִבַּדְנֽוּךָ׃ ḵibbaḏnˈûḵā כבד be heavy 13:17. dixitque ad eum quod est tibi nomen ut si sermo tuus fuerit expletus honoremus teAnd he said to him: What is thy name, that, if thy word shall come to pass, we may honour thee? 13:17. And he said to him, “What is your name, so that, if your word is fulfilled, we may honor you?” 13:17. And Manoah said unto the angel of the LORD, What [is] thy name, that when thy sayings come to pass we may do thee honour? 17. And Manoah said unto the angel of the LORD, What is thy name, that when thy words come to pass we may do thee honour?
13:17 And Manoah said unto the angel of the LORD, What [is] thy name, that when thy sayings come to pass we may do thee honour: 13:17: И сказал Маной Ангелу Господню: как тебе имя? чтобы нам прославить тебя, когда исполнится слово твое. 13:17 καὶ και and; even εἶπεν επω say; speak Μανωε μανωε to; toward τὸν ο the ἄγγελον αγγελος messenger κυρίου κυριος lord; master τί τις.1 who?; what? τὸ ο the ὄνομά ονομα name; notable σοι σοι you ὅτι οτι since; that ἔλθοι ερχομαι come; go τὸ ο the ῥῆμά ρημα statement; phrase σου σου of you; your καὶ και and; even δοξάσομέν δοξαζω glorify σε σε.1 you 13:17 וַ wa וְ and יֹּ֧אמֶר yyˈōmer אמר say מָנֹ֛וחַ mānˈôₐḥ מָנֹוחַ Manoah אֶל־ ʔel- אֶל to מַלְאַ֥ךְ malʔˌaḵ מַלְאָךְ messenger יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH מִ֣י mˈî מִי who שְׁמֶ֑ךָ šᵊmˈeḵā שֵׁם name כִּֽי־ kˈî- כִּי that יָבֹ֥א yāvˌō בוא come וְ wᵊ וְ and כִבַּדְנֽוּךָ׃ ḵibbaḏnˈûḵā כבד be heavy 13:17. dixitque ad eum quod est tibi nomen ut si sermo tuus fuerit expletus honoremus te And he said to him: What is thy name, that, if thy word shall come to pass, we may honour thee? 13:17. And he said to him, “What is your name, so that, if your word is fulfilled, we may honor you?” 13:17. And Manoah said unto the angel of the LORD, What [is] thy name, that when thy sayings come to pass we may do thee honour? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ kad▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 183413:17: Do thee honor - If applied to a man, it would be by gifts, such for instance as Balak promised to the prophet Balaam Num 22:17, and such as were usually given to seers Sa1 9:7-8; Kg2 5:5, Kg2 5:15 : if to God, it would be by sacrifices Isa 43:23.Carl Friedrich Keil and Franz Delitzsch13:17Manoah then asked his name: שׁמך מי, lit., "Who is thy name?" מי inquires after the person; מה, the nature of quality (see Ewald, 325, a.). "For if thy word come to pass, we will do thee honour." This was the reason why he asked after his name. כּבּד, to honour by presents, so as to show one's self grateful (see Num 22:17, Num 22:37; Num 24:11). John Gill13:17 And Manoah said unto the angel of the Lord, what is thy name,.... Who art thou, and by what name art thou called? for since he could not prevail upon him to stay and eat a meal with him, he desired to know his name, and where he lived, that when he heard his name mentioned he might speak well of him, or send to him upon occasion; or if any message was sent from him, as Jarchi suggests, that he might show a respect to him, and observe it: and particularly:that when thy sayings come to pass, we may do thee honour? say that such a prophet, whose name is such, and lives in such a place, foretold these things; or that they might send him a present, in gratitude for, and as a reward of his service and trouble; so the reward of a labourer, and the maintenance of a Gospel minister, is called "honour", Ti1 5:17 and thus Josephus (o) understood it, that they might give him thanks, and send him a present. (o) Antiqu. l. 5. c. 8. sect. 3. John Wesley13:17 Honour - Either by making honourable mention of thee, or by shewing respect to thee, by a present, which they usually gave to prophets.Robert Jamieson, A. R. Fausset and David Brown13:17 Manoah said unto the angel . . ., What is thy name?--Manoah's request elicited the most unequivocal proofs of the divinity of his supernatural visitor--in his name "secret" (in the Margin, "wonderful"), and in the miraculous flame that betokened the acceptance of the sacrifice. |
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13:1813:18: Եւ ասէ ցնա հրեշտակն Տեառն. Զի՞ հարցանես զանուանէ իմմէ, եւ նա է՛ սքանչելի։ Եւ ասէ ցնա հրեշտակն Տեառն. Զի՞ հարցանես զանուանէ իմմէ, եւ նա է սքանչելի:18. Տիրոջ հրեշտակն ասաց նրան. «Ինչո՞ւ ես հարցնում իմ անունը, դա մի սքանչելի անուն է»: 18 Տէրոջը հրեշտակը անոր ըսաւ. «Իմ անունս ինչո՞ւ կը հարցնես, որովհետեւ անիկա սքանչելի է»։ 13:18: Եւ ասէ ցնա հրեշտակն Տեառն. Զի՞ հարցանես զանուանէ իմմէ, եւ նա է՛ սքանչելի։ 18. Տիրոջ հրեշտակն ասաց նրան. «Ինչո՞ւ ես հարցնում իմ անունը, դա մի սքանչելի անուն է»: 18 Տէրոջը հրեշտակը անոր ըսաւ. «Իմ անունս ինչո՞ւ կը հարցնես, որովհետեւ անիկա սքանչելի է»։ zohrab-1805▾ eastern-1994▾ western am▾ |
13:1813:18: Ангел Господень сказал ему: что ты спрашиваешь об имени моем? оно чудно. 13:18 καὶ και and; even εἶπεν επω say; speak αὐτῷ αυτος he; him ὁ ο the ἄγγελος αγγελος messenger κυρίου κυριος lord; master εἰς εις into; for τί τις.1 who?; what? τοῦτο ουτος this; he ἐρωτᾷς ερωταω question; request τὸ ο the ὄνομά ονομα name; notable μου μου of me; mine καὶ και and; even αὐτό αυτος he; him ἐστιν ειμι be θαυμαστόν θαυμαστος wonderful 13:18 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say לֹו֙ lˌô לְ to מַלְאַ֣ךְ malʔˈaḵ מַלְאָךְ messenger יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH לָ֥מָּה lˌāmmā לָמָה why זֶּ֖ה zzˌeh זֶה this תִּשְׁאַ֣ל tišʔˈal שׁאל ask לִ li לְ to שְׁמִ֑י šᵊmˈî שֵׁם name וְ wᵊ וְ and הוּא־ hû- הוּא he פֶֽלִאי׃ ס fˈelî . s פֶּלִאי miraculous 13:18. cui ille respondit cur quaeris nomen meum quod est mirabileAnd he answered him: Why askest thou my name, which is wonderful? 13:18. And he answered him, “Why do you ask my name, which is a wonder?” 13:18. And the angel of the LORD said unto him, Why askest thou thus after my name, seeing it [is] secret? 18. And the angel of the LORD said unto him, Wherefore askest thou after my name, seeing it is wonderful?
13:18 And the angel of the LORD said unto him, Why askest thou thus after my name, seeing it [is] secret: 13:18: Ангел Господень сказал ему: что ты спрашиваешь об имени моем? оно чудно. 13:18 καὶ και and; even εἶπεν επω say; speak αὐτῷ αυτος he; him ὁ ο the ἄγγελος αγγελος messenger κυρίου κυριος lord; master εἰς εις into; for τί τις.1 who?; what? τοῦτο ουτος this; he ἐρωτᾷς ερωταω question; request τὸ ο the ὄνομά ονομα name; notable μου μου of me; mine καὶ και and; even αὐτό αυτος he; him ἐστιν ειμι be θαυμαστόν θαυμαστος wonderful 13:18 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say לֹו֙ lˌô לְ to מַלְאַ֣ךְ malʔˈaḵ מַלְאָךְ messenger יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH לָ֥מָּה lˌāmmā לָמָה why זֶּ֖ה zzˌeh זֶה this תִּשְׁאַ֣ל tišʔˈal שׁאל ask לִ li לְ to שְׁמִ֑י šᵊmˈî שֵׁם name וְ wᵊ וְ and הוּא־ hû- הוּא he פֶֽלִאי׃ ס fˈelî . s פֶּלִאי miraculous 13:18. cui ille respondit cur quaeris nomen meum quod est mirabile And he answered him: Why askest thou my name, which is wonderful? 13:18. And he answered him, “Why do you ask my name, which is a wonder?” 13:18. And the angel of the LORD said unto him, Why askest thou thus after my name, seeing it [is] secret? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183113:18: Seeing it is secret? - It was because it was secret that they wished to know it. The angel does not say that it was secret, but הוא פלאי hu peli it is Wonderful; the very character that is given to Jesus Christ, Isa 9:6 : His name shall be called, פלא Wonderful; and it is supposed by some that the angel gives this as his name, and consequently that he was our blessed Lord.Albert Barnes: Notes on the Bible - 183413:18: Secret - Rather, "wonderful," as in the margin. In Jdg 13:19 the Angel "did wondrously," probably as the Angel that Appeared to Gideon had done, bringing fire from the rock. See the marginal references and notes.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188013:18: Why askest: Jdg 13:6; Gen 32:29secret: or, wonderful, It was because his name was secret that Manoah wished to know it. But the angel does not say it was secret, but hoo pailee, "it is wonderful;" the very character given to the Messiah: "His name shall be called pailai, Wonderful," Isa 9:6. Carl Friedrich Keil and Franz Delitzsch13:18The angel replied, "Why askest thou then after my name? truly it is wonderful." The Kethibh פלאי is the adjectival form פּלאי from פּלא, for which the Keri has פּלי, the pausal form of פּלי (from the radical פּלה = פּלא). The word therefore is not the proper name of the angel of the Lord, but expresses the character of his name; and as the name simply denotes the nature, it expresses the peculiarity of his nature also. It is to be understood in an absolute sense, - "absolutely and supremely wonderful" (Seb. Schmidt), - as a predicate belonging to God alone (compare the term "Wonderful" in Is 9:6), and not to be toned down as it is by Bertheau, who explains it as signifying "neither easy to utter nor easy to comprehend." John Gill13:18 And the angel of the Lord said unto him,.... Being so importunate, and pressing upon him:why askest thou thus after my name, seeing it is secret? and not to be known; as his nature and essence as a divine Person, which may be meant by his name, is what passes knowledge, is infinite and incomprehensible; see Prov 30:4 or "wonderful" (p); which is one of the names of Christ, and fitly agrees with him, who is wonderful in his person, as God and man; in his incarnation, in his offices and relations, in his love to his people, and in all he is unto them, and has done for them; See Gill on Is 9:6. (p) Sept. "mirabile", V. L. Montanus; "mirificus", Junius & Tremellius. John Wesley13:18 Secret - Hidden from mortal men: or, wonderful, such as thou canst not comprehend: my nature and essence, (which is often signified by name in scripture) is incomprehensible. This shews, that this was the angel of the covenant, the Son of God. |
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13:1913:19: Եւ ա՛ռ Մանովէ զուլն այծեաց զզոհն, եւ մատոյց ՚ի վերայ վիմին՝ Տեառն սքանչելարարի. եւ Մանովէ եւ կին նորա հայէին[2635]։ [2635] Ոմանք. Զուլն այծեաց եւ զզոհն... Տեառն սքանչելի արարի։ Յօրինակին. Եւ Մանով եւ կին նորա հայ՛՛։ Եւ ա՛ռ Մանովէ զուլն այծեաց [219]զզոհն, եւ մատոյց ի վերայ վիմին` [220]Տեառն սքանչելարարի``. եւ Մանովէ եւ կին նորա հայէին:19. Մանովէն վերցրեց զոհաբերուելիք ուլը եւ քարի վրայ մատուցեց սքանչելագործ Տիրոջը. Մանովէն եւ նրա կինը նայում էին: 19 Եւ Մանուէ ուլն ու հացի ընծան առաւ եւ ապառաժին վրայ Տէրոջը ընծայեց։ Ու հրեշտակը Մանուէին ու անոր կնոջը աչքերուն առջեւ հրաշք մը ըրաւ, 13:19: Եւ ա՛ռ Մանովէ զուլն այծեաց զզոհն, եւ մատոյց ՚ի վերայ վիմին՝ Տեառն սքանչելարարի. եւ Մանովէ եւ կին նորա հայէին[2635]։ [2635] Ոմանք. Զուլն այծեաց եւ զզոհն... Տեառն սքանչելի արարի։ Յօրինակին. Եւ Մանով եւ կին նորա հայ՛՛։ 19. Մանովէն վերցրեց զոհաբերուելիք ուլը եւ քարի վրայ մատուցեց սքանչելագործ Տիրոջը. Մանովէն եւ նրա կինը նայում էին: 19 Եւ Մանուէ ուլն ու հացի ընծան առաւ եւ ապառաժին վրայ Տէրոջը ընծայեց։ Ու հրեշտակը Մանուէին ու անոր կնոջը աչքերուն առջեւ հրաշք մը ըրաւ, zohrab-1805▾ eastern-1994▾ western am▾ |
13:1913:19: И взял Маной козленка и хлебное приношение и вознес Господу на камне. И сделал Он чудо, которое видели Маной и жена его. 13:19 καὶ και and; even ἔλαβεν λαμβανω take; get Μανωε μανωε the ἔριφον εριφος kid τῶν ο the αἰγῶν αιξ and; even τὴν ο the θυσίαν θυσια immolation; sacrifice καὶ και and; even ἀνήνεγκεν αναφερω bring up; carry up ἐπὶ επι in; on τὴν ο the πέτραν πετρα.1 cliff; bedrock τῷ ο the κυρίῳ κυριος lord; master καὶ και and; even διεχώρισεν διαχωριζω divide; separate ποιῆσαι ποιεω do; make καὶ και and; even Μανωε μανωε and; even ἡ ο the γυνὴ γυνη woman; wife αὐτοῦ αυτος he; him βλέποντες βλεπω look; see 13:19 וַ wa וְ and יִּקַּ֨ח yyiqqˌaḥ לקח take מָנֹ֜וחַ mānˈôₐḥ מָנֹוחַ Manoah אֶת־ ʔeṯ- אֵת [object marker] גְּדִ֤י gᵊḏˈî גְּדִי goat הָ hā הַ the עִזִּים֙ ʕizzîm עֵז goat וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מִּנְחָ֔ה mminḥˈā מִנְחָה present וַ wa וְ and יַּ֥עַל yyˌaʕal עלה ascend עַל־ ʕal- עַל upon הַ ha הַ the צּ֖וּר ṣṣˌûr צוּר rock לַֽ lˈa לְ to יהוָ֑ה [yhwˈāh] יְהוָה YHWH וּ û וְ and מַפְלִ֣א maflˈi פלא be miraculous לַ la לְ to עֲשֹׂ֔ות ʕᵃśˈôṯ עשׂה make וּ û וְ and מָנֹ֥וחַ mānˌôₐḥ מָנֹוחַ Manoah וְ wᵊ וְ and אִשְׁתֹּ֖ו ʔištˌô אִשָּׁה woman רֹאִֽים׃ rōʔˈîm ראה see 13:19. tulit itaque Manue hedum de capris et libamenta et posuit super petram offerens Domino qui facit mirabilia ipse autem et uxor eius intuebanturThen Manue took a kid of the flocks, and the libations, and put them upon a rock, offering to the Lord, who doth wonderful things: and he and his wife looked on. 13:19. And so, Manoah took a kid from the goats, and libations, and he placed them upon a rock, as an offering to the Lord, who accomplishes wonders. Then he and his wife watched. 13:19. So Manoah took a kid with a meat offering, and offered [it] upon a rock unto the LORD: and [the angel] did wondrously; and Manoah and his wife looked on. 19. So Manoah took the kid with the meal offering, and offered it upon the rock unto the LORD: and did wondrously, and Manoah and his wife looked on.
13:19 So Manoah took a kid with a meat offering, and offered [it] upon a rock unto the LORD: and [the angel] did wondrously; and Manoah and his wife looked on: 13:19: И взял Маной козленка и хлебное приношение и вознес Господу на камне. И сделал Он чудо, которое видели Маной и жена его. 13:19 καὶ και and; even ἔλαβεν λαμβανω take; get Μανωε μανωε the ἔριφον εριφος kid τῶν ο the αἰγῶν αιξ and; even τὴν ο the θυσίαν θυσια immolation; sacrifice καὶ και and; even ἀνήνεγκεν αναφερω bring up; carry up ἐπὶ επι in; on τὴν ο the πέτραν πετρα.1 cliff; bedrock τῷ ο the κυρίῳ κυριος lord; master καὶ και and; even διεχώρισεν διαχωριζω divide; separate ποιῆσαι ποιεω do; make καὶ και and; even Μανωε μανωε and; even ἡ ο the γυνὴ γυνη woman; wife αὐτοῦ αυτος he; him βλέποντες βλεπω look; see 13:19 וַ wa וְ and יִּקַּ֨ח yyiqqˌaḥ לקח take מָנֹ֜וחַ mānˈôₐḥ מָנֹוחַ Manoah אֶת־ ʔeṯ- אֵת [object marker] גְּדִ֤י gᵊḏˈî גְּדִי goat הָ hā הַ the עִזִּים֙ ʕizzîm עֵז goat וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מִּנְחָ֔ה mminḥˈā מִנְחָה present וַ wa וְ and יַּ֥עַל yyˌaʕal עלה ascend עַל־ ʕal- עַל upon הַ ha הַ the צּ֖וּר ṣṣˌûr צוּר rock לַֽ lˈa לְ to יהוָ֑ה [yhwˈāh] יְהוָה YHWH וּ û וְ and מַפְלִ֣א maflˈi פלא be miraculous לַ la לְ to עֲשֹׂ֔ות ʕᵃśˈôṯ עשׂה make וּ û וְ and מָנֹ֥וחַ mānˌôₐḥ מָנֹוחַ Manoah וְ wᵊ וְ and אִשְׁתֹּ֖ו ʔištˌô אִשָּׁה woman רֹאִֽים׃ rōʔˈîm ראה see 13:19. tulit itaque Manue hedum de capris et libamenta et posuit super petram offerens Domino qui facit mirabilia ipse autem et uxor eius intuebantur Then Manue took a kid of the flocks, and the libations, and put them upon a rock, offering to the Lord, who doth wonderful things: and he and his wife looked on. 13:19. And so, Manoah took a kid from the goats, and libations, and he placed them upon a rock, as an offering to the Lord, who accomplishes wonders. Then he and his wife watched. 13:19. So Manoah took a kid with a meat offering, and offered [it] upon a rock unto the LORD: and [the angel] did wondrously; and Manoah and his wife looked on. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183113:19: The angel did wondrously - He acted according to his name; he, being wonderful, performed wonderful things; probably causing fire to arise out of the rock and consume the sacrifice, and then ascending in the flame.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188013:19: took: Jdg 6:19, Jdg 6:20; Kg1 18:30-38did wonderously: He acted according to His Name: He, being wonderful, performed wonders; probably causing fire to arise out of the rock and consume the sacrifice, and then ascended in the flame. Jdg 6:21; Kg1 18:38 Carl Friedrich Keil and Franz Delitzsch13:19Manoah then took the kid and the minchah, i.e., according to Num 15:4., the meat-offering belonging to the burnt-offering, and offered it upon the rock, which is called an altar in Judg 13:20, because the angel of the Lord, who is of one nature with God, had sanctified it as an altar through the miraculous acceptance of the sacrifice. לעשׁות מפלא, "and wonderfully (miraculously) did he act" (הפליא followed by the infinitive with ל as in 2Chron 26:15). These words form a circumstantial clause, which is not to be attached, however, to the subject of the principal clause, but to ליהוה: "Manoah offered the sacrifice to the Lord, whereupon He acted to do wonderfully, i.e., He performed a wonder or miracle, and Manoah and his wife saw it" (see Ewald, Lehrb. 341, b., p. 724, note). In what the miracle consisted is explained in Judg 13:20, in the words, "when the flame went up toward heaven from off the altar;" that is to say, in the fact that a flame issued from the rock, as in the case of Gideon's sacrifice (Judg 6:21), and consumed the sacrifice. And the angel of the Lord ascended in this flame. When Manoah and his wife saw this, they fell upon their faces to the earth (sc., in worship), because they discovered from the miracle that it was the angel of the Lord who had appeared to them. Geneva 159913:19 So Manoah took a kid with a meat offering, and offered [it] upon a rock unto the LORD: and [the angel] did (i) wondrously; and Manoah and his wife looked on.(i) God sent fire from heaven to consume their sacrifice, to consume their faith in his promise. John Gill13:19 So Manoah took a kid with a meat offering,.... The kid which he proposed to make an entertainment with, for the man of God, he took him to be, he fetched and brought for a burnt offering, at the hint which the angel had given him, and joined to it a meat offering, as was usual whenever burnt offerings were made; see Num 15:3,and offered it upon a rock unto the Lord; for though Manoah was not a priest, nor was this a proper place for sacrifice; high places were now forbidden, and only at the tabernacle in Shiloh were offerings to be brought; yet all this was dispensed with, and Manoah was justified in what he did by the warrant of the angel, Judg 13:16. The rock was probably near the place where this meeting of Manoah and his wife with the angel was, and where the discourse between them passed; and which served instead of an altar, and on which Manoah sacrificed, not to idols, but to the true Jehovah, as the angel directed: and the angel did wondrously; agreeably to his name, which was "Wonderful", Judg 13:18 or "he, Jehovah, did wondrously" for this angel was no other than Jehovah the Son. The instance in which he did wondrously was, as Kimchi observes, by bringing fire out of the rock, which consumed the flesh of the kid, and the meat offering; and so Josephus (q) says, that he touched the flesh with a rod he had, and fire sparkled out, and consumed it with the bread, or meat offering; just in the same manner as the angel did with the kid and cakes that Gideon brought, Judg 6:21. and Manoah and his wife looked on; to see either fire come down from heaven, or spring up out of the rock, which consumed the sacrifice, and showed the Lord's acceptance of it, and also the angel's ascending in it, as follows. (q) Ut supra. (Antiqu. l. 5. c. 8. sect. 3.) John Wesley13:19 Meal - offering - Which were generally joined with the chief sacrifices. A Rock - The angel's presence and command being a sufficient warrant for the offering of sacrifice by a person who was no priest, and in a place otherwise forbidden. |
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13:2013:20: Եւ եղեւ ընդ ամբառնալ բոցոյն ՚ի վերուստ ՚ի սեղանոյն յերկինս, ամբարձաւ հրեշտակն Տեառն բոցով սեղանոյն. եւ Մանովէ եւ կին նորա հայէին. եւ անկան ՚ի վերայ երեսաց իւրեանց յերկիր[2636]։ [2636] Ոմանք. Ամբարձաւ եւ հրեշ՛՛։ Եւ եղեւ ընդ ամբառնալ բոցոյն ի վերուստ ի սեղանոյն յերկինս` ամբարձաւ հրեշտակն Տեառն բոցով սեղանոյն, եւ Մանովէ եւ կին նորա հայէին. եւ անկան ի վերայ երեսաց իւրեանց յերկիր:20. Երբ բոցը զոհասեղանից դէպի երկինք բարձրացաւ, Տիրոջ հրեշտակն էլ բարձրացաւ զոհասեղանի բոցի հետ: Մանովէն ու նրա կինը նայում էին եւ երեսի վրայ գետին ընկան: 20 Քանզի երբ բոցը սեղանէն դէպի երկինք վեր կ’ելլէր, Տէրոջը հրեշտակն ալ սեղանին բոցովը վեր ելաւ եւ Մանուէ ու իր կինը ապշեցան, երեսի վրայ գետինը ինկան։ 13:20: Եւ եղեւ ընդ ամբառնալ բոցոյն ՚ի վերուստ ՚ի սեղանոյն յերկինս, ամբարձաւ հրեշտակն Տեառն բոցով սեղանոյն. եւ Մանովէ եւ կին նորա հայէին. եւ անկան ՚ի վերայ երեսաց իւրեանց յերկիր[2636]։ [2636] Ոմանք. Ամբարձաւ եւ հրեշ՛՛։ 20. Երբ բոցը զոհասեղանից դէպի երկինք բարձրացաւ, Տիրոջ հրեշտակն էլ բարձրացաւ զոհասեղանի բոցի հետ: Մանովէն ու նրա կինը նայում էին եւ երեսի վրայ գետին ընկան: 20 Քանզի երբ բոցը սեղանէն դէպի երկինք վեր կ’ելլէր, Տէրոջը հրեշտակն ալ սեղանին բոցովը վեր ելաւ եւ Մանուէ ու իր կինը ապշեցան, երեսի վրայ գետինը ինկան։ zohrab-1805▾ eastern-1994▾ western am▾ |
13:2013:20: Когда пламень стал подниматься от жертвенника к небу, Ангел Господень поднялся в пламени жертвенника. Видя это, Маной и жена его пали лицем на землю. 13:20 καὶ και and; even ἐγένετο γινομαι happen; become ἐν εν in τῷ ο the ἀναβῆναι αναβαινω step up; ascend τὴν ο the φλόγα φλοξ blaze ἐπάνω επανω upon; above τοῦ ο the θυσιαστηρίου θυσιαστηριον altar ἕως εως till; until τοῦ ο the οὐρανοῦ ουρανος sky; heaven καὶ και and; even ἀνέβη αναβαινω step up; ascend ὁ ο the ἄγγελος αγγελος messenger κυρίου κυριος lord; master ἐν εν in τῇ ο the φλογὶ φλοξ blaze τοῦ ο the θυσιαστηρίου θυσιαστηριον altar καὶ και and; even Μανωε μανωε and; even ἡ ο the γυνὴ γυνη woman; wife αὐτοῦ αυτος he; him βλέποντες βλεπω look; see καὶ και and; even ἔπεσαν πιπτω fall ἐπὶ επι in; on πρόσωπον προσωπον face; ahead of αὐτῶν αυτος he; him ἐπὶ επι in; on τὴν ο the γῆν γη earth; land 13:20 וַ wa וְ and יְהִי֩ yᵊhˌî היה be בַ va בְּ in עֲלֹ֨ות ʕᵃlˌôṯ עלה ascend הַ ha הַ the לַּ֜הַב llˈahav לַהַב flame מֵ mē מִן from עַ֤ל ʕˈal עַל upon הַ ha הַ the מִּזְבֵּ֨חַ֙ mmizbˈēₐḥ מִזְבֵּחַ altar הַ ha הַ the שָּׁמַ֔יְמָה ššāmˈaymā שָׁמַיִם heavens וַ wa וְ and יַּ֥עַל yyˌaʕal עלה ascend מַלְאַךְ־ malʔaḵ- מַלְאָךְ messenger יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH בְּ bᵊ בְּ in לַ֣הַב lˈahav לַהַב flame הַ ha הַ the מִּזְבֵּ֑חַ mmizbˈēₐḥ מִזְבֵּחַ altar וּ û וְ and מָנֹ֤וחַ mānˈôₐḥ מָנֹוחַ Manoah וְ wᵊ וְ and אִשְׁתֹּו֙ ʔištˌô אִשָּׁה woman רֹאִ֔ים rōʔˈîm ראה see וַ wa וְ and יִּפְּל֥וּ yyippᵊlˌû נפל fall עַל־ ʕal- עַל upon פְּנֵיהֶ֖ם pᵊnêhˌem פָּנֶה face אָֽרְצָה׃ ʔˈārᵊṣā אֶרֶץ earth 13:20. cumque ascenderet flamma altaris in caelum angelus Domini in flamma pariter ascendit quod cum vidisset Manue et uxor eius proni ceciderunt in terramAnd when the flame from the altar went up towards heaven, the angel of the Lord ascended also in the same. And when Manue and his wife saw this, they fell flat on the ground; 13:20. And when the flame of the altar ascended to heaven, the Angel of the Lord ascended in the flame. And when Manoah and his wife had seen this, they fell prone on the ground. 13:20. For it came to pass, when the flame went up toward heaven from off the altar, that the angel of the LORD ascended in the flame of the altar. And Manoah and his wife looked on [it], and fell on their faces to the ground. 20. For it came to pass, when the flame went up toward heaven from off the altar, that the angel of the LORD ascended in the flame of the altar: and Manoah and his wife looked on; and they fell on their faces to the ground.
13:20 For it came to pass, when the flame went up toward heaven from off the altar, that the angel of the LORD ascended in the flame of the altar. And Manoah and his wife looked on [it], and fell on their faces to the ground: 13:20: Когда пламень стал подниматься от жертвенника к небу, Ангел Господень поднялся в пламени жертвенника. Видя это, Маной и жена его пали лицем на землю. 13:20 καὶ και and; even ἐγένετο γινομαι happen; become ἐν εν in τῷ ο the ἀναβῆναι αναβαινω step up; ascend τὴν ο the φλόγα φλοξ blaze ἐπάνω επανω upon; above τοῦ ο the θυσιαστηρίου θυσιαστηριον altar ἕως εως till; until τοῦ ο the οὐρανοῦ ουρανος sky; heaven καὶ και and; even ἀνέβη αναβαινω step up; ascend ὁ ο the ἄγγελος αγγελος messenger κυρίου κυριος lord; master ἐν εν in τῇ ο the φλογὶ φλοξ blaze τοῦ ο the θυσιαστηρίου θυσιαστηριον altar καὶ και and; even Μανωε μανωε and; even ἡ ο the γυνὴ γυνη woman; wife αὐτοῦ αυτος he; him βλέποντες βλεπω look; see καὶ και and; even ἔπεσαν πιπτω fall ἐπὶ επι in; on πρόσωπον προσωπον face; ahead of αὐτῶν αυτος he; him ἐπὶ επι in; on τὴν ο the γῆν γη earth; land 13:20 וַ wa וְ and יְהִי֩ yᵊhˌî היה be בַ va בְּ in עֲלֹ֨ות ʕᵃlˌôṯ עלה ascend הַ ha הַ the לַּ֜הַב llˈahav לַהַב flame מֵ mē מִן from עַ֤ל ʕˈal עַל upon הַ ha הַ the מִּזְבֵּ֨חַ֙ mmizbˈēₐḥ מִזְבֵּחַ altar הַ ha הַ the שָּׁמַ֔יְמָה ššāmˈaymā שָׁמַיִם heavens וַ wa וְ and יַּ֥עַל yyˌaʕal עלה ascend מַלְאַךְ־ malʔaḵ- מַלְאָךְ messenger יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH בְּ bᵊ בְּ in לַ֣הַב lˈahav לַהַב flame הַ ha הַ the מִּזְבֵּ֑חַ mmizbˈēₐḥ מִזְבֵּחַ altar וּ û וְ and מָנֹ֤וחַ mānˈôₐḥ מָנֹוחַ Manoah וְ wᵊ וְ and אִשְׁתֹּו֙ ʔištˌô אִשָּׁה woman רֹאִ֔ים rōʔˈîm ראה see וַ wa וְ and יִּפְּל֥וּ yyippᵊlˌû נפל fall עַל־ ʕal- עַל upon פְּנֵיהֶ֖ם pᵊnêhˌem פָּנֶה face אָֽרְצָה׃ ʔˈārᵊṣā אֶרֶץ earth 13:20. cumque ascenderet flamma altaris in caelum angelus Domini in flamma pariter ascendit quod cum vidisset Manue et uxor eius proni ceciderunt in terram And when the flame from the altar went up towards heaven, the angel of the Lord ascended also in the same. And when Manue and his wife saw this, they fell flat on the ground; 13:20. And when the flame of the altar ascended to heaven, the Angel of the Lord ascended in the flame. And when Manoah and his wife had seen this, they fell prone on the ground. 13:20. For it came to pass, when the flame went up toward heaven from off the altar, that the angel of the LORD ascended in the flame of the altar. And Manoah and his wife looked on [it], and fell on their faces to the ground. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jw▾ jg▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188013:20: when the flame: Kg2 2:11; Psa 47:5; Heb 1:3fell on: Gen 17:3; Lev 9:24; Ch1 21:16, Ch1 21:26; Eze 1:26, Eze 1:28; Dan 10:9; Mat 17:6 John Gill13:20 For it came to pass, when the flame went up towards heaven from off the altar,.... That is, from the rock, which served instead of an altar, and from whence perhaps the fire sprung which consumed both the burnt offering and the meat offering, the flame of which went up to heaven; this rock or altar having no covering, but was "sub dio", open to the heavens:that the angel of the Lord ascended in the flame of the altar; making use of the smoke, as Josephus (r) says, as a vehicle in which he openly went up to heaven: and Manoah and his wife looked on it; on the flame and smoke, and the angel in it as he ascended; just as the disciples of Christ looked steadfastly on him as he went up to heaven, when a cloud received him out of their sight, Acts 1:9. and fell on their faces to the ground; with astonishment and surprise at what they saw, through fear and reverence of the divine Being, of whose presence they were now sensible, and as worshipping of him, and praying to him. (r) Ibid. (Antiqu. l. 5. c. 8. sect. 3.) John Wesley13:20 The altar - That is, from that part of the rock which served instead of an altar, upon which the sacrifice was laid. Ascended - To manifest his nature and essence to be spiritual. Fell - Partly in reverence to that glorious presence manifested in so wonderful a manner: and partly, out of a religious horror and fear of death; for the prevention thereof they fell down in way of supplication to God. |
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13:2113:21: Եւ ո՛չ եւս յաւել երեւել հրեշտակն Տեառն Մանովէ եւ կնոջ նորա. յայնժամ գիտաց Մանովէ թէ հրեշտա՛կ Տեառն է[2637]։ [2637] Ոմանք. Մանովէի եւ կնոջ նորա։ Եւ ոչ եւս յաւել երեւել հրեշտակն Տեառն Մանովէի եւ կնոջ նորա. յայնժամ գիտաց Մանովէ թէ հրեշտակ Տեառն է:21. Տիրոջ հրեշտակն այլեւս չերեւաց Մանովէին ու նրա կնոջը: Այն ժամանակ Մանովէն իմացաւ, որ նա Տիրոջ հրեշտակն է: 21 Տէրոջը հրեշտակը անգամ մըն ալ Մանուէին ու անոր կնոջը չերեւցաւ։ Այն ատեն Մանուէ հասկցաւ թէ անիկա Տէրոջը հրեշտակն է։ 13:21: Եւ ո՛չ եւս յաւել երեւել հրեշտակն Տեառն Մանովէ եւ կնոջ նորա. յայնժամ գիտաց Մանովէ թէ հրեշտա՛կ Տեառն է[2637]։ [2637] Ոմանք. Մանովէի եւ կնոջ նորա։ 21. Տիրոջ հրեշտակն այլեւս չերեւաց Մանովէին ու նրա կնոջը: Այն ժամանակ Մանովէն իմացաւ, որ նա Տիրոջ հրեշտակն է: 21 Տէրոջը հրեշտակը անգամ մըն ալ Մանուէին ու անոր կնոջը չերեւցաւ։ Այն ատեն Մանուէ հասկցաւ թէ անիկա Տէրոջը հրեշտակն է։ zohrab-1805▾ eastern-1994▾ western am▾ |
13:2113:21: И невидим стал Ангел Господень Маною и жене его. Тогда Маной узнал, что это Ангел Господень. 13:21 καὶ και and; even οὐ ου not προσέθηκεν προστιθημι add; continue ἔτι ετι yet; still ὁ ο the ἄγγελος αγγελος messenger κυρίου κυριος lord; master ὀφθῆναι οραω view; see πρὸς προς to; toward Μανωε μανωε and; even πρὸς προς to; toward τὴν ο the γυναῖκα γυνη woman; wife αὐτοῦ αυτος he; him τότε τοτε at that ἔγνω γινωσκω know Μανωε μανωε since; that ἄγγελος αγγελος messenger κυρίου κυριος lord; master οὗτος ουτος this; he 13:21 וְ wᵊ וְ and לֹא־ lō- לֹא not יָ֤סַף yˈāsaf יסף add עֹוד֙ ʕôḏ עֹוד duration מַלְאַ֣ךְ malʔˈaḵ מַלְאָךְ messenger יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH לְ lᵊ לְ to הֵרָאֹ֖ה hērāʔˌō ראה see אֶל־ ʔel- אֶל to מָנֹ֣וחַ mānˈôₐḥ מָנֹוחַ Manoah וְ wᵊ וְ and אֶל־ ʔel- אֶל to אִשְׁתֹּ֑ו ʔištˈô אִשָּׁה woman אָ֚ז ˈʔāz אָז then יָדַ֣ע yāḏˈaʕ ידע know מָנֹ֔וחַ mānˈôₐḥ מָנֹוחַ Manoah כִּֽי־ kˈî- כִּי that מַלְאַ֥ךְ malʔˌaḵ מַלְאָךְ messenger יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH הֽוּא׃ hˈû הוּא he 13:21. et ultra non eis apparuit angelus Domini statimque intellexit Manue angelum esse DominiAnd the angel of the Lord appeared to them no more. And forthwith Manue understood that it was an angel of the Lord, 13:21. And the Angel of the Lord no longer appeared to them. And immediately, Manoah understood him to be an Angel of the Lord. 13:21. But the angel of the LORD did no more appear to Manoah and to his wife. Then Manoah knew that he [was] an angel of the LORD. 21. But the angel of the LORD did no more appear to Manoah or to his wife. Then Manoah knew that he was the angel of the LORD.
13:21 But the angel of the LORD did no more appear to Manoah and to his wife. Then Manoah knew that he [was] an angel of the LORD: 13:21: И невидим стал Ангел Господень Маною и жене его. Тогда Маной узнал, что это Ангел Господень. 13:21 καὶ και and; even οὐ ου not προσέθηκεν προστιθημι add; continue ἔτι ετι yet; still ὁ ο the ἄγγελος αγγελος messenger κυρίου κυριος lord; master ὀφθῆναι οραω view; see πρὸς προς to; toward Μανωε μανωε and; even πρὸς προς to; toward τὴν ο the γυναῖκα γυνη woman; wife αὐτοῦ αυτος he; him τότε τοτε at that ἔγνω γινωσκω know Μανωε μανωε since; that ἄγγελος αγγελος messenger κυρίου κυριος lord; master οὗτος ουτος this; he 13:21 וְ wᵊ וְ and לֹא־ lō- לֹא not יָ֤סַף yˈāsaf יסף add עֹוד֙ ʕôḏ עֹוד duration מַלְאַ֣ךְ malʔˈaḵ מַלְאָךְ messenger יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH לְ lᵊ לְ to הֵרָאֹ֖ה hērāʔˌō ראה see אֶל־ ʔel- אֶל to מָנֹ֣וחַ mānˈôₐḥ מָנֹוחַ Manoah וְ wᵊ וְ and אֶל־ ʔel- אֶל to אִשְׁתֹּ֑ו ʔištˈô אִשָּׁה woman אָ֚ז ˈʔāz אָז then יָדַ֣ע yāḏˈaʕ ידע know מָנֹ֔וחַ mānˈôₐḥ מָנֹוחַ Manoah כִּֽי־ kˈî- כִּי that מַלְאַ֥ךְ malʔˌaḵ מַלְאָךְ messenger יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH הֽוּא׃ hˈû הוּא he 13:21. et ultra non eis apparuit angelus Domini statimque intellexit Manue angelum esse Domini And the angel of the Lord appeared to them no more. And forthwith Manue understood that it was an angel of the Lord, 13:21. And the Angel of the Lord no longer appeared to them. And immediately, Manoah understood him to be an Angel of the Lord. 13:21. But the angel of the LORD did no more appear to Manoah and to his wife. Then Manoah knew that he [was] an angel of the LORD. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jg▾ kad▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188013:21: knew: Jdg 6:22; Hos 12:4, Hos 12:5Carl Friedrich Keil and Franz Delitzsch13:21From that time forward the Lord did not appear to them again. But Manoah was afraid that he and his wife should die, because they had seen God (on this belief, see the remarks on Gen 16:13 and Ex 33:20). His wife quieted his fears, however, and said, "Jehovah cannot intend to kill us, as He has accepted our sacrifice, and has shown us all this" (the twofold miracle). "And at this time He has not let us see such things as these." כּעת, at the time in which we live, even if such things may possibly have taken place in the hoary antiquity. John Gill13:21 But the angel of the Lord did no more appear to Manoah and to his wife,.... As the flame and smoke ascended, he disappeared therewith, and was seen no more:then Manoah knew that he was an angel of the Lord; by the wondrous things he did, causing fire to come down from heaven, or out of the rock, ascending in the midst of the flame, without being hurt by it, and going up to heaven in it. |
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13:2213:22: Եւ ասէ Մանովէ ցկինն իւր. Մահո՛ւ մեռանիցիմք զի զԱստուած տեսաք։ Եւ ասէ Մանովէ ցկինն իւր. Մահու մեռանիցիմք զի զԱստուած տեսաք:22. Մանովէն ասաց իր կնոջը. «Անպատճառ կը մեռնենք, որովհետեւ տեսանք Աստծուն: 22 Մանուէ իր կնոջ ըսաւ. «Անշուշտ պիտի մեռնինք, քանզի Աստուած տեսանք»։ 13:22: Եւ ասէ Մանովէ ցկինն իւր. Մահո՛ւ մեռանիցիմք զի զԱստուած տեսաք։ 22. Մանովէն ասաց իր կնոջը. «Անպատճառ կը մեռնենք, որովհետեւ տեսանք Աստծուն: 22 Մանուէ իր կնոջ ըսաւ. «Անշուշտ պիտի մեռնինք, քանզի Աստուած տեսանք»։ zohrab-1805▾ eastern-1994▾ western am▾ |
13:2213:22: И сказал Маной жене своей: верно мы умрем, ибо видели мы Бога. 13:22 καὶ και and; even εἶπεν επω say; speak Μανωε μανωε to; toward τὴν ο the γυναῖκα γυνη woman; wife αὐτοῦ αυτος he; him θανάτῳ θανατος death ἀποθανούμεθα αποθνησκω die ὅτι οτι since; that θεὸν θεος God εἴδομεν οραω view; see 13:22 וַ wa וְ and יֹּ֧אמֶר yyˈōmer אמר say מָנֹ֛וחַ mānˈôₐḥ מָנֹוחַ Manoah אֶל־ ʔel- אֶל to אִשְׁתֹּ֖ו ʔištˌô אִשָּׁה woman מֹ֣ות mˈôṯ מות die נָמ֑וּת nāmˈûṯ מות die כִּ֥י kˌî כִּי that אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) רָאִֽינוּ׃ rāʔˈînû ראה see 13:22. et dixit ad uxorem suam morte moriemur quia vidimus DeumAnd he said to his wife: We shall certainly die, because we have seen God. 13:22. And he said to his wife, “We shall certainly die, since we have seen God.” 13:22. And Manoah said unto his wife, We shall surely die, because we have seen God. 13:22 And Manoah said unto his wife, We shall surely die, because we have seen God: 13:22: И сказал Маной жене своей: верно мы умрем, ибо видели мы Бога. 13:22 καὶ και and; even εἶπεν επω say; speak Μανωε μανωε to; toward τὴν ο the γυναῖκα γυνη woman; wife αὐτοῦ αυτος he; him θανάτῳ θανατος death ἀποθανούμεθα αποθνησκω die ὅτι οτι since; that θεὸν θεος God εἴδομεν οραω view; see 13:22 וַ wa וְ and יֹּ֧אמֶר yyˈōmer אמר say מָנֹ֛וחַ mānˈôₐḥ מָנֹוחַ Manoah אֶל־ ʔel- אֶל to אִשְׁתֹּ֖ו ʔištˌô אִשָּׁה woman מֹ֣ות mˈôṯ מות die נָמ֑וּת nāmˈûṯ מות die כִּ֥י kˌî כִּי that אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) רָאִֽינוּ׃ rāʔˈînû ראה see 13:22. et dixit ad uxorem suam morte moriemur quia vidimus Deum And he said to his wife: We shall certainly die, because we have seen God. 13:22. And he said to his wife, “We shall certainly die, since we have seen God.” 13:22. And Manoah said unto his wife, We shall surely die, because we have seen God. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jg▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183113:22: We shall surely die, because we have seen God - See the note on Jdg 6:22.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188013:22: We shall: Gen 32:30; Exo 33:20; Deu 4:38, Deu 5:26; Isa 6:5we have: Joh 1:18, Joh 5:37 John Gill13:22 And Manoah said unto his wife,.... Being risen from the ground, where they fell on their faces:we shall surely die, because we have seen God; by which it appears that he not only believed him to be an angel, and not a man, but a divine Person; for though angels are sometimes called "Elohim", the word here used, yet good men were not wont to fear death, or conclude they should die on sight of an angel; but their notion was, that an appearance of God to them was death, and were surprised when it did not follow, Gen 32:30. |
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13:2313:23: Եւ ասէ ցնա կին նորա. Եթէ կամեցեալ էր Տեառն սպանանել զմեզ, ո՛չ ընդունէր ՚ի ձեռաց մերոց զողջակէզն եւ զզոհն. եւ ո՛չ լուսաւորէ՛ր մեզ զայն ամենայն ընդ ժամանակս ժամանակս, եւ ո՛չ լսելի առնէր մեզ զայն[2638]։ [2638] Ոմանք. Եւ ո՛չ լուսաւորեալ էր մեզ զայն ընդ ժամա՛՛։ Եւ ասէ ցնա կին նորա. Եթէ կամեցեալ էր Տեառն սպանանել զմեզ, ոչ ընդունէր ի ձեռաց մերոց զողջակէզն եւ [221]զզոհն, եւ ոչ [222]լուսաւորէր մեզ զայն ամենայն ընդ ժամանակս ժամանակս, եւ ոչ լսելի առնէր մեզ զայն:23. Եւ նրա կինը նրան ասաց. «Եթէ Տէրը ուզենար մեզ սպանել, մեր ձեռքից չէր ընդունի ողջակէզն ու զոհը եւ մեզ չէր յայտնի այդ ամէնը իր ժամանակին եւ այն մեզ լսելի չէր դարձնի»: 23 Կինը անոր ըսաւ. «Եթէ Տէրը մեզ մեռցնել ուզէր, մեր ձեռքէն ողջակէզն ու հացի ընծան չէր ընդուներ ու այս բոլոր բաները մեզի չէր ցուցներ եւ այս միջոցին մէջ այսպիսի խօսքեր մեզի ըսել չէր տար»։ 13:23: Եւ ասէ ցնա կին նորա. Եթէ կամեցեալ էր Տեառն սպանանել զմեզ, ո՛չ ընդունէր ՚ի ձեռաց մերոց զողջակէզն եւ զզոհն. եւ ո՛չ լուսաւորէ՛ր մեզ զայն ամենայն ընդ ժամանակս ժամանակս, եւ ո՛չ լսելի առնէր մեզ զայն[2638]։ [2638] Ոմանք. Եւ ո՛չ լուսաւորեալ էր մեզ զայն ընդ ժամա՛՛։ 23. Եւ նրա կինը նրան ասաց. «Եթէ Տէրը ուզենար մեզ սպանել, մեր ձեռքից չէր ընդունի ողջակէզն ու զոհը եւ մեզ չէր յայտնի այդ ամէնը իր ժամանակին եւ այն մեզ լսելի չէր դարձնի»: 23 Կինը անոր ըսաւ. «Եթէ Տէրը մեզ մեռցնել ուզէր, մեր ձեռքէն ողջակէզն ու հացի ընծան չէր ընդուներ ու այս բոլոր բաները մեզի չէր ցուցներ եւ այս միջոցին մէջ այսպիսի խօսքեր մեզի ըսել չէր տար»։ zohrab-1805▾ eastern-1994▾ western am▾ |
13:2313:23: Жена его сказала ему: если бы Господь хотел умертвить нас, то не принял бы от рук наших всесожжения и хлебного приношения, и не показал бы нам всего того, и теперь не открыл бы нам сего. 13:23 καὶ και and; even εἶπεν επω say; speak αὐτῷ αυτος he; him ἡ ο the γυνὴ γυνη woman; wife αὐτοῦ αυτος he; him εἰ ει if; whether ἤθελεν θελω determine; will ὁ ο the κύριος κυριος lord; master θανατῶσαι θανατοω put to death ἡμᾶς ημας us οὐκ ου not ἂν αν perhaps; ever ἔλαβεν λαμβανω take; get ἐκ εκ from; out of χειρὸς χειρ hand ἡμῶν ημων our ὁλοκαύτωμα ολοκαυτωμα whole offering καὶ και and; even θυσίαν θυσια immolation; sacrifice καὶ και and; even οὐκ ου not ἂν αν perhaps; ever ἔδειξεν δεικνυω show ἡμῖν ημιν us ταῦτα ουτος this; he πάντα πας all; every καὶ και and; even καθὼς καθως just as / like καιρὸς καιρος season; opportunity οὐκ ου not ἂν αν perhaps; ever ἠκούτισεν ακουτιζω us ταῦτα ουτος this; he 13:23 וַ wa וְ and תֹּ֧אמֶר ttˈōmer אמר say לֹ֣ו lˈô לְ to אִשְׁתֹּ֗ו ʔištˈô אִשָּׁה woman לוּ֩ lˌû לוּ if only חָפֵ֨ץ ḥāfˌēṣ חפץ desire יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH לַ la לְ to הֲמִיתֵ֨נוּ֙ hᵃmîṯˈēnû מות die לֹֽא־ lˈō- לֹא not לָקַ֤ח lāqˈaḥ לקח take מִ mi מִן from יָּדֵ֨נוּ֙ yyāḏˈēnû יָד hand עֹלָ֣ה ʕōlˈā עֹלָה burnt-offering וּ û וְ and מִנְחָ֔ה minḥˈā מִנְחָה present וְ wᵊ וְ and לֹ֥א lˌō לֹא not הֶרְאָ֖נוּ herʔˌānû ראה see אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole אֵ֑לֶּה ʔˈēlleh אֵלֶּה these וְ wᵊ וְ and כָ ḵā כְּ as † הַ the עֵ֕ת ʕˈēṯ עֵת time לֹ֥א lˌō לֹא not הִשְׁמִיעָ֖נוּ hišmîʕˌānû שׁמע hear כָּ kā כְּ as זֹֽאת׃ zˈōṯ זֹאת this 13:23. cui respondit mulier si Dominus nos vellet occidere de manibus nostris holocaustum et libamenta non suscepisset nec ostendisset nobis haec omnia neque ea quae sunt ventura dixissetAnd his wife answered him: If the Lord had a mind to kill us, he would not have received a holocaust and libations at our hands; neither would he have shewed us all these things, nor have told us the things that are to come. 13:23. And his wife answered him, “If the Lord wished to kill us, he would not have accepted the holocaust and the libations from our hands. He would not have revealed all these things to us, nor would he have told us the things that are in the future.” 13:23. But his wife said unto him, If the LORD were pleased to kill us, he would not have received a burnt offering and a meat offering at our hands, neither would he have shewed us all these [things], nor would as at this time have told us [such things] as these. 23. But his wife said unto him, If the LORD were pleased to kill us, he would not have received a burnt offering and a meal offering at our hand, neither would he have shewed us all these things, nor would at this time have told us such things as these.
13:23 But his wife said unto him, If the LORD were pleased to kill us, he would not have received a burnt offering and a meat offering at our hands, neither would he have shewed us all these [things], nor would as at this time have told us [such things] as these: 13:23: Жена его сказала ему: если бы Господь хотел умертвить нас, то не принял бы от рук наших всесожжения и хлебного приношения, и не показал бы нам всего того, и теперь не открыл бы нам сего. 13:23 καὶ και and; even εἶπεν επω say; speak αὐτῷ αυτος he; him ἡ ο the γυνὴ γυνη woman; wife αὐτοῦ αυτος he; him εἰ ει if; whether ἤθελεν θελω determine; will ὁ ο the κύριος κυριος lord; master θανατῶσαι θανατοω put to death ἡμᾶς ημας us οὐκ ου not ἂν αν perhaps; ever ἔλαβεν λαμβανω take; get ἐκ εκ from; out of χειρὸς χειρ hand ἡμῶν ημων our ὁλοκαύτωμα ολοκαυτωμα whole offering καὶ και and; even θυσίαν θυσια immolation; sacrifice καὶ και and; even οὐκ ου not ἂν αν perhaps; ever ἔδειξεν δεικνυω show ἡμῖν ημιν us ταῦτα ουτος this; he πάντα πας all; every καὶ και and; even καθὼς καθως just as / like καιρὸς καιρος season; opportunity οὐκ ου not ἂν αν perhaps; ever ἠκούτισεν ακουτιζω us ταῦτα ουτος this; he 13:23 וַ wa וְ and תֹּ֧אמֶר ttˈōmer אמר say לֹ֣ו lˈô לְ to אִשְׁתֹּ֗ו ʔištˈô אִשָּׁה woman לוּ֩ lˌû לוּ if only חָפֵ֨ץ ḥāfˌēṣ חפץ desire יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH לַ la לְ to הֲמִיתֵ֨נוּ֙ hᵃmîṯˈēnû מות die לֹֽא־ lˈō- לֹא not לָקַ֤ח lāqˈaḥ לקח take מִ mi מִן from יָּדֵ֨נוּ֙ yyāḏˈēnû יָד hand עֹלָ֣ה ʕōlˈā עֹלָה burnt-offering וּ û וְ and מִנְחָ֔ה minḥˈā מִנְחָה present וְ wᵊ וְ and לֹ֥א lˌō לֹא not הֶרְאָ֖נוּ herʔˌānû ראה see אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole אֵ֑לֶּה ʔˈēlleh אֵלֶּה these וְ wᵊ וְ and כָ ḵā כְּ as † הַ the עֵ֕ת ʕˈēṯ עֵת time לֹ֥א lˌō לֹא not הִשְׁמִיעָ֖נוּ hišmîʕˌānû שׁמע hear כָּ kā כְּ as זֹֽאת׃ zˈōṯ זֹאת this 13:23. cui respondit mulier si Dominus nos vellet occidere de manibus nostris holocaustum et libamenta non suscepisset nec ostendisset nobis haec omnia neque ea quae sunt ventura dixisset And his wife answered him: If the Lord had a mind to kill us, he would not have received a holocaust and libations at our hands; neither would he have shewed us all these things, nor have told us the things that are to come. 13:23. And his wife answered him, “If the Lord wished to kill us, he would not have accepted the holocaust and the libations from our hands. He would not have revealed all these things to us, nor would he have told us the things that are in the future.” 13:23. But his wife said unto him, If the LORD were pleased to kill us, he would not have received a burnt offering and a meat offering at our hands, neither would he have shewed us all these [things], nor would as at this time have told us [such things] as these. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183113:23: If the Lord were pleased to kill us, etc. - This is excellent reasoning, and may be of great use to every truly religious mind, in cloudy and dark dispensations of Divine Providence. It is not likely that God, who has preserved thee so long, borne with thee so long, and fed and supported thee all thy life long, girding thee when thou knewest him not, is less willing to save and provide for thee and thine now than he was when, probably, thou trustedst less in him. He who freely gave his Son to redeem thee, can never be indifferent to thy welfare; and if he give thee power to pray to and trust in him, is it at all likely that he is now seeking an occasion against thee, in order to destroy thee? Add to this the very light that shows thee thy wretchedness, ingratitude, and disobedience, is in itself a proof that he is waiting to be gracious to thee; and the penitential pangs thou feelest, and thy bitter regret for thy unfaithfulness, argue that the light and fire are of God's own kindling, and are sent to direct and refine, not to drive thee out of the way and destroy thee. Nor would he have told thee such things of his love, mercy, and kindness, and unwillingness to destroy sinners, as he has told thee in his sacred word, if he had been determined not to extend his mercy to thee.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188013:23: his wife: Ecc 4:9, Ecc 4:10; Co1 12:21he would not: Gen 4:4, Gen 4:5; Psa 86:17 he have showed: Psa 25:14, Psa 27:13; Pro 3:32; Joh 14:20, Joh 14:23, Joh 15:15 Geneva 159913:23 But his wife said unto him, If the LORD were pleased to kill us, he would not have received a (k) burnt offering and a meat offering at our hands, neither would he have shewed us all these [things], nor would as at this time have told us [such things] as these.(k) These graces that we have received from God, and his accepting of our obedience, are sure tokens of his love for us, so that nothing can hurt us. John Gill13:23 But his wife said unto him,.... Who was less fearful, and the strongest believer of the two, seeing her husband so very much intimidated, endeavoured to comfort and strengthen him by the three following arguments:if the Lord was pleased to kill us, he would not have received a burnt offering and a meat offering at our hands; for it was at the direction of this illustrious Person that they offered these offerings, and who testified the divine acceptance of them, by causing fire in an extraordinary manner to consume them, which was always reckoned a token of God's acceptance of them; and besides, the angel went up in the flame, as being well pleased with them, and, as it were, carrying up the sacrifice to heaven with him, as a sweetsmelling savour to God. Here the angel is called Jehovah by the woman, and shows this was the uncreated angel: neither would he have showed us all these things; which they saw as the appearance of a divine Person to them in an human form, the consuming of the sacrifice by fire in so strange a manner, and the ascent of the angel heavenwards in the flame of it: nor would, as at this time, have told us such things as these; as that they should have a son; how the woman was to manage herself, while with child of him; and how when born he was to be brought up, and what things God would do by him, and begin to deliver Israel out of the hand of the Philistines. Now all this would not have been told at such a time of distress, as the nation was now in, but to comfort them, or he would never have told them of a son to be born of them, if they were to be destroyed immediately. So an enlightened soul may reason from the sight and sense he has had of his sinful, lost, and undone state by nature; from the revelation of Christ to him as the only way of salvation; from the views he has had of the glories of his person, and the riches of his grace; and from that communion with God he has sometimes enjoyed; from all this he may reason, that if God had a design to damn him for his sins, he would never have made such discoveries of love, grace, and mercy to him; as well as from the sacrifice of Christ, God has provided and accepted of, on the foot of which justice is engaged to save; and besides, grace and glory are inseparable. John Wesley13:23 Nor would, &c. - This expression seems to have some emphasis in it, to enhance God's mercy to them, as being afforded them in a time of such grievous calamity; and in a time when the word of the lord was precious; and there was no open vision. |
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13:2413:24: Եւ ծնա՛ւ կինն որդի, եւ կոչեաց զանուն նորա Սամփսոն. եւ աճեա՛ց մանուկն, եւ օրհնեաց զնա Տէր։ Եւ ծնաւ կինն որդի, եւ կոչեաց զանուն նորա Սամփսոն. եւ աճեաց մանուկն, եւ օրհնեաց զնա Տէր:24. Եւ կինը մի որդի ծնեց ու նրա անունը Սամփսոն դրեց: Մանուկն աճեց, եւ Տէրը նրան օրհնեց: 24 Ու Կինը որդի մը ծնաւ եւ անոր անունը Սամփսոն կոչեց ու տղան մեծցաւ եւ Տէրը զանիկա օրհնեց։ 13:24: Եւ ծնա՛ւ կինն որդի, եւ կոչեաց զանուն նորա Սամփսոն. եւ աճեա՛ց մանուկն, եւ օրհնեաց զնա Տէր։ 24. Եւ կինը մի որդի ծնեց ու նրա անունը Սամփսոն դրեց: Մանուկն աճեց, եւ Տէրը նրան օրհնեց: 24 Ու Կինը որդի մը ծնաւ եւ անոր անունը Սամփսոն կոչեց ու տղան մեծցաւ եւ Տէրը զանիկա օրհնեց։ zohrab-1805▾ eastern-1994▾ western am▾ |
13:2413:24: И родила жена сына, и нарекла имя ему: Самсон. И рос младенец, и благословлял его Господь. 13:24 καὶ και and; even ἔτεκεν τικτω give birth; produce ἡ ο the γυνὴ γυνη woman; wife υἱὸν υιος son καὶ και and; even ἐκάλεσεν καλεω call; invite τὸ ο the ὄνομα ονομα name; notable αὐτοῦ αυτος he; him Σαμψων σαμψων Sampsōn; Sampson καὶ και and; even ἡδρύνθη αδρυνω the παιδάριον παιδαριον little boy καὶ και and; even εὐλόγησεν ευλογεω commend; acclaim αὐτὸ αυτος he; him κύριος κυριος lord; master 13:24 וַ wa וְ and תֵּ֤לֶד ttˈēleḏ ילד bear הָֽ hˈā הַ the אִשָּׁה֙ ʔiššˌā אִשָּׁה woman בֵּ֔ן bˈēn בֵּן son וַ wa וְ and תִּקְרָ֥א ttiqrˌā קרא call אֶת־ ʔeṯ- אֵת [object marker] שְׁמֹ֖ו šᵊmˌô שֵׁם name שִׁמְשֹׁ֑ון šimšˈôn שִׁמְשֹׁון Samson וַ wa וְ and יִּגְדַּ֣ל yyiḡdˈal גדל be strong הַ ha הַ the נַּ֔עַר nnˈaʕar נַעַר boy וַֽ wˈa וְ and יְבָרְכֵ֖הוּ yᵊvārᵊḵˌēhû ברך bless יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH 13:24. peperit itaque filium et vocavit nomen eius Samson crevitque puer et benedixit ei DominusAnd she bore a son, and called his name Samson. And the child grew, and the Lord blessed him. 13:24. And so she bore a son, and she called his name Samson. And the boy grew up, and the Lord blessed him. 13:24. And the woman bare a son, and called his name Samson: and the child grew, and the LORD blessed him. 24. And the woman bare a son, and called his name Samson: and the child grew, and the LORD blessed him.
13:24 And the woman bare a son, and called his name Samson: and the child grew, and the LORD blessed him: 13:24: И родила жена сына, и нарекла имя ему: Самсон. И рос младенец, и благословлял его Господь. 13:24 καὶ και and; even ἔτεκεν τικτω give birth; produce ἡ ο the γυνὴ γυνη woman; wife υἱὸν υιος son καὶ και and; even ἐκάλεσεν καλεω call; invite τὸ ο the ὄνομα ονομα name; notable αὐτοῦ αυτος he; him Σαμψων σαμψων Sampsōn; Sampson καὶ και and; even ἡδρύνθη αδρυνω the παιδάριον παιδαριον little boy καὶ και and; even εὐλόγησεν ευλογεω commend; acclaim αὐτὸ αυτος he; him κύριος κυριος lord; master 13:24 וַ wa וְ and תֵּ֤לֶד ttˈēleḏ ילד bear הָֽ hˈā הַ the אִשָּׁה֙ ʔiššˌā אִשָּׁה woman בֵּ֔ן bˈēn בֵּן son וַ wa וְ and תִּקְרָ֥א ttiqrˌā קרא call אֶת־ ʔeṯ- אֵת [object marker] שְׁמֹ֖ו šᵊmˌô שֵׁם name שִׁמְשֹׁ֑ון šimšˈôn שִׁמְשֹׁון Samson וַ wa וְ and יִּגְדַּ֣ל yyiḡdˈal גדל be strong הַ ha הַ the נַּ֔עַר nnˈaʕar נַעַר boy וַֽ wˈa וְ and יְבָרְכֵ֖הוּ yᵊvārᵊḵˌēhû ברך bless יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH 13:24. peperit itaque filium et vocavit nomen eius Samson crevitque puer et benedixit ei Dominus And she bore a son, and called his name Samson. And the child grew, and the Lord blessed him. 13:24. And so she bore a son, and she called his name Samson. And the boy grew up, and the Lord blessed him. 13:24. And the woman bare a son, and called his name Samson: and the child grew, and the LORD blessed him. 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 - 1903-191424-25: Родившийся у Маноя и жены его сын Самсон, одушевляемый Духом Божиим, впервые начал проявлять свою необыкновенную силу и мужество в военном стане данитян, между Дорой (Сар’а) и Ештаолом (ныне Ашу’) (ср. Нав. XV:33).Matthew Henry: Concise Commentary on the Whole Bible - 1706The Birth of Samson. B. C. 1161.24 And the woman bare a son, and called his name Samson: and the child grew, and the LORD blessed him. 25 And the Spirit of the LORD began to move him at times in the camp of Dan between Zorah and Eshtaol. Here is, 1. Samson's birth. The woman that had been long barren bore a son, according to the promise; for no word of God shall fall to the ground. Hath he spoken, and shall he not make it good? 2. His name, Samson, has been derived by some, from Shemesh, the sun, turned into a diminutive, sol exiguus--the sun in miniature, perhaps because, being born like Moses to be a deliverer, he was like him exceedingly fair, his face shone like a little sun; or his parents so named him in remembrance of the shining countenance of that man of God who brought them the notice of him; though they knew not his name, yet thus, now that his sayings had come to pass, they did him honour. A little sun, because a Nazarite born (for the Nazarites were as rubies and sapphires, Lam. iv. 7, and because of his great strength. The sun is compared to a strong man Ps. xix. 5); why should not a strong man then be compared to the sun when he goes forth in his strength? A little sun, because the glory of, and a light to, his people Israel, a type of Christ, the Sun of righteousness. 3. His childhood. He grew more than is usual in strength and stature, far out-grew other children of his age; and not in that only, but in other instances, it appeared that the Lord blessed him, qualified him, both in body and mind, for something great and extraordinary. Children of promise shall have the blessing. 4. His youth. When he grew up a little the Spirit of the Lord began to move him, v. 25. This was an evidence that the Lord blessed him. Where God gives his blessing he gives his Spirit to qualify for the blessing. Those are blessed indeed in whom the Spirit of grace begins to work betimes, in the days of their childhood. If the Spirit be poured out upon our offspring, they will spring up as willows by the water courses, Isa. xliv. 3, 4. The Spirit of God moved Samson in the camp of Dan, that is, in the general muster of the trained bands of that tribe, who probably had formed a camp between Zorah and Eshtaol, near the place where he lived, to oppose the incursions of the Philistines; there Samson, when a child, appeared among them, and signalized himself by some very brave actions, excelling them all in manly exercises and trials of strength: and probably he showed himself more than ordinarily zealous against the enemies of his country, and discovered more of a public spirit than could be expected in a child. The Spirit moved him at times, not at all times, but as the wind blows, when he listed, to show that what he did was not from himself, for then he could have done it at any time. Strong men think themselves greatly animated by wine (Ps. lxxviii. 65), but Samson drank no wine, and yet excelled in strength and courage, and every thing that was bold and brave, for he had the Spirit of God moving him; therefore be not drunk with wine, but be filled with the Spirit, who will come to those that are sober and temperate. Adam Clarke: Commentary on the Bible - 183113:24: And called his name Samson - The original שמשון shimshon, which is from the root שמש shamash, to serve, (whence shemesh, the sun), probably means either a little sun, or a little servant; and this latter is so likely a name to be imposed on an only son, by maternal fondness, that it leaves but little doubt of the propriety of the etymology.And the Lord blessed him - Gave evident proofs that the child was under the peculiar protection of the Most High; causing him to increase daily in stature and extraordinary strength. Albert Barnes: Notes on the Bible - 183413:24: Samson - The etymology is doubtful. Perhaps it comes from a word signifying "to minister," in allusion to his Nazaritic consecration to the service of God.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188013:24: am 2849, bc 1155, An, Ex, Is, 336Samson: Heb 11:32 the child: Sa1 3:19; Luk 1:80, Luk 2:52 Carl Friedrich Keil and Franz Delitzsch13:24The promise of God was fulfilled. the boy whom the woman bare received the name of Samson. שׁמשׁון (lxx, Σαμψών) does not mean sun-like, hero of the sun, from שׁמשׁ (the sun), but, as Josephus explains it (Ant. v. 8, 4), ἰσχυρός, the strong or daring one, from שׁמשׁום, from the intensive from שׁמשׁם, from שׁמם, in its original sense to be strong or daring, not "to devastate." שׁדד is an analogous word: lit. to be powerful, then to act powerfully, to devastate. The boy grew under the blessing of God (see 1Kings 2:21). John Gill13:24 And the woman bare a son, and called name Samson,.... After these appearances were over, Manoah and his wife returned to their habitation, and she soon became pregnant, and at the usual course of time brought forth a son, and she gave him the name of Samson; for what reason it is not easy to determine. Josephus says (s) the word signifies "strong"; perhaps he was born a strong robust child, which is not unlikely, or the woman might have some prophetic hint of his future strength, and so gave him this name; but the word has not the signification of strength in it; it rather signifies the sun, which is indeed a strong body, and is compared to a strong man running his race, and so a strong man may be compared to that; but rather, with respect to the sun, this name might be given him, because of the splendour of his countenance with which he might be born, or in memory of the shining countenance of the angel which brought the tidings of his birth, or because he was to be the instrument of dispelling the darkness of calamity and distress Israel were now in: but the word more properly signifies a minister or servant, from whence the sun has its name; for Samson was to be, and was, a minister and servant of God, and of his people Israel. There is an agreement between the type and the antitype in this name in either sense. Christ is the mighty God, and mighty Saviour, the sun of righteousness, the light of the world, and the deliverer of his people from darkness of calamity and distress; and who came not to be ministered unto, but to minister and perform the great service of redemption and salvation:and the child grew in bodily strength and stature, and grew up to man's estate, Lk 2:40. and the Lord blessed him; not only with extraordinary strength of body, but with great endowments of mind, with the Spirit and graces of the Spirit; with grace, and blessings of it, and with his gracious presence; with this compare Ps 21:3. (s) Ut supra, (Antiqu. l. 5. c. 8.) sect. 4. John Wesley13:24 Blessed him - That is, endowed him with all those graces and gifts of mind and body which were necessary for the work he was designed for.Robert Jamieson, A. R. Fausset and David Brown13:24 SAMSON BORN. (Judg 13:24-25)the woman bare a son, and called his name Samson--The birth of this child of promise, and the report of the important national services he was to render, must, from the first, have made him an object of peculiar interest and careful instruction. |
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13:2513:25: Եւ սկսաւ Հոգի Տեառն շրջե՛լ ընդ նմա ՚ի բանակին Դանայ, ՚ի մէջ Սարաա, եւ ՚ի մէջ Եսթաւուլայ։ Եւ սկսաւ Հոգի Տեառն շրջել ընդ նմա ի բանակին Դանայ, ի մէջ Սարաայ եւ ի մէջ Եսթաւուղայ:25. Տիրոջ հոգին սկսեց շրջել նրա հետ Դանի բանակում, Սարաայի եւ Եսթաւուլի միջեւ: 25 Ու Տէրոջը Հոգին Սարաայի ու Եսթաւուղի միջեւ՝ Դանի* բանակին մէջ զինք զօրացուց։ 13:25: Եւ սկսաւ Հոգի Տեառն շրջե՛լ ընդ նմա ՚ի բանակին Դանայ, ՚ի մէջ Սարաա, եւ ՚ի մէջ Եսթաւուլայ։ 25. Տիրոջ հոգին սկսեց շրջել նրա հետ Դանի բանակում, Սարաայի եւ Եսթաւուլի միջեւ: 25 Ու Տէրոջը Հոգին Սարաայի ու Եսթաւուղի միջեւ՝ Դանի* բանակին մէջ զինք զօրացուց։ zohrab-1805▾ eastern-1994▾ western am▾ |
13:2513:25: И начал Дух Господень действовать в нем в стане Дановом, между Цорою и Естаолом. 13:25 καὶ και and; even ἤρξατο αρχω rule; begin πνεῦμα πνευμα spirit; wind κυρίου κυριος lord; master συνεκπορεύεσθαι συνεκπορευομαι he; him ἐν εν in παρεμβολῇ παρεμβολη encampment; barracks Δαν δαν and; even ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle Σαραα σαραα and; even ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle Εσθαολ εσθαολ Esthaol 13:25 וַ wa וְ and תָּ֨חֶל֙ ttˈāḥel חלל defile ר֣וּחַ rˈûₐḥ רוּחַ wind יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH לְ lᵊ לְ to פַעֲמֹ֖ו faʕᵃmˌô פעם move בְּ bᵊ בְּ in מַחֲנֵה־דָ֑ן maḥᵃnē-ḏˈān מַחֲנֵה דָן Mahaneh Dan בֵּ֥ין bˌên בַּיִן interval צָרְעָ֖ה ṣorʕˌā צָרְעָה Zorah וּ û וְ and בֵ֥ין vˌên בַּיִן interval אֶשְׁתָּאֹֽל׃ פ ʔeštāʔˈōl . f אֶשְׁתָּאֹל Eshtaol 13:25. coepitque spiritus Domini esse cum eo in castris Dan inter Saraa et EsthaolAnd the Spirit of the Lord began to be with him in the camp of Dan, between Saraa and Esthaol. 13:25. And the Spirit of the Lord began to be with him in the camp of Dan, between Zorah and Eshtaol. 13:25. And the Spirit of the LORD began to move him at times in the camp of Dan between Zorah and Eshtaol. 13:25 And the Spirit of the LORD began to move him at times in the camp of Dan between Zorah and Eshtaol: 13:25: И начал Дух Господень действовать в нем в стане Дановом, между Цорою и Естаолом. 13:25 καὶ και and; even ἤρξατο αρχω rule; begin πνεῦμα πνευμα spirit; wind κυρίου κυριος lord; master συνεκπορεύεσθαι συνεκπορευομαι he; him ἐν εν in παρεμβολῇ παρεμβολη encampment; barracks Δαν δαν and; even ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle Σαραα σαραα and; even ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle Εσθαολ εσθαολ Esthaol 13:25 וַ wa וְ and תָּ֨חֶל֙ ttˈāḥel חלל defile ר֣וּחַ rˈûₐḥ רוּחַ wind יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH לְ lᵊ לְ to פַעֲמֹ֖ו faʕᵃmˌô פעם move בְּ bᵊ בְּ in מַחֲנֵה־דָ֑ן maḥᵃnē-ḏˈān מַחֲנֵה דָן Mahaneh Dan בֵּ֥ין bˌên בַּיִן interval צָרְעָ֖ה ṣorʕˌā צָרְעָה Zorah וּ û וְ and בֵ֥ין vˌên בַּיִן interval אֶשְׁתָּאֹֽל׃ פ ʔeštāʔˈōl . f אֶשְׁתָּאֹל Eshtaol 13:25. coepitque spiritus Domini esse cum eo in castris Dan inter Saraa et Esthaol And the Spirit of the Lord began to be with him in the camp of Dan, between Saraa and Esthaol. 13:25. And the Spirit of the Lord began to be with him in the camp of Dan, between Zorah and Eshtaol. 13:25. And the Spirit of the LORD began to move him at times in the camp of Dan between Zorah and Eshtaol. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ |
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183113:25: The Spirit of the Lord began to move him - He felt the degrading bondage of his countrymen, and a strong desire to accomplish something for their deliverance. These feelings and motions he had from the Divine Spirit.Camp of Dan - Probably the place where his parents dwelt; for they were Danites, and the place is supposed to have its name from its being the spot where the Danites stopped when they sent some men of their company to rob Micah of his teraphim, etc. See Jdg 18:13-20. As he had these influences between Zorah and Eshtaol, it is evident that this was while he dwelt at home with his parents; for Zorah was the place where his father dwelt; see Jdg 13:2. Thus God began, from his infancy, to qualify him for the work to which he had called him. Albert Barnes: Notes on the Bible - 183413:25: In the camp of Dan - Rather, "Mahaneh-Dan" (see the margin). The impulses of the Spirit of the Lord perhaps took the shape of burning indignation at the subjection of his brethren, and thoughts and plans for their deliverance, but especially showed themselves in feats of strength (Jdg 14:6; Jdg 15:14; Jdg 16:30. Compare Act 7:23-25).R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188013:25: the Spirit: Jdg 3:10, Jdg 6:34, Jdg 11:29; Sa1 11:6; Mat 4:1; Joh 3:34the camp of Dan: Heb. Mahaneh-dan, as Jdg 18:12 between: Jdg 18:11; Jos 15:33 Carl Friedrich Keil and Franz Delitzsch13:25When he had grown up, the Spirit of Jehovah began to thrust him in the camp of Dan. פּעם, to thrust, denoting the operation of the Spirit of God within him, which took possession of him suddenly, and impelled him to put forth supernatural powers. Mahaneh-dan, the camp of Dan, was the name given to the district in which the Danites who emigrated, according to Judg 18:12, from the inheritance of their tribe, had pitched their encampment behind, i.e., to the west of, Kirjath-jearim, or according to this verse, between Zorea and Eshtaol. The situation cannot be determined precisely, as the situation of Eshtaol itself has not been discovered yet (see at Josh 15:33). It was there that Samson lived with his parents, judging from Judg 16:31. The meaning of this verse, which forms the introduction to the following account of the acts of Samson, is simply that Samson was there seized by the Spirit of Jehovah, and impelled to commence the conflict with the Philistines. John Gill13:25 And the Spirit of the Lord began to move him at times in the camp of Dan,.... To go out into it, in order to be trained up in and inured to military exercises; or it began to "strike" his mind, inject thoughts into it, and impress it with them concerning doing great things for the people of God in time to come; and for the present put him upon doing strange and wonderful exploits, which were omens of what was to be done by him hereafter; and these were done by him now and then, not always, but as the Spirit of God came upon him, under the impulse of which he did them, and by the strength he gave him; so the Targum,"and the Spirit of strength from the Lord began to strengthen him.''This camp of Dan was either a camp formed in that tribe, to prevent the incursions of the Philistines; or rather, since it does not seem that Israel had strength enough to resist them, they having got the power over them, this was the name of a place called Mahanehdan near Kirjathjearim, from the Danites encamping in it, when they went to besiege Laish, Judg 18:11 for the fact was done before this time, though related afterwards:between Zorah and Eshtaol; which were two cities in the tribe of Dan, and upon the borders of the tribe of Judah; of which see Josh 15:33. It may be observed, that as the tribe of Dan lay near to the Philistines, and so liable to their ravages, and might be most oppressed by them, so a deliverer of Israel was raised up in this tribe. John Wesley13:25 To move - That is, to stir him up to heroical designs; to shew forth its power in the frame of his mind, and in the strength of his body, discovered to his neighbours in extraordinary actions; to encline his heart to great attempts for the help and deliverance of God's people, to give some essays of it to his brethren, and to seek all opportunities for it. Of Dan - A place so called, either from the expedition of the Danites, Judg 18:11-12, which though placed after this history, was done before it: or from some other camp which the Danites had formed there, to give some check to the incursions of the Philistines.Robert Jamieson, A. R. Fausset and David Brown13:25 the Spirit of the Lord began to move him at times--not, probably, as it moved the prophets, who were charged with an inspired message, but kindling in his youthful bosom a spirit of high and devoted patriotism.Eshtaol--the free city. It, as well as Zorah, stood on the border between Judah and Dan. |
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