Թագաւորութիւններ Ա / 1 Samuel - 10 |

Text:
< PreviousԹագաւորութիւններ Ա - 10 1 Samuel - 10Next >


jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
We left Samuel and Saul walking together, probably some private way over the fields down from Ramah, perhaps in the paths of the vineyards, and Saul expecting to hear from Samuel the word of God. Now here we have, I. The anointing of Saul then and there, ver. 1. The signs Samuel gave him, ver. 2-6. And instructions, ver. 7-8. II. The accomplishment of those signs to the satisfaction of Saul, ver. 9-13. III. His return to his father's house, ver. 14-16. IV. His public election by lot, and solemn inauguration, ver. 17-25. V. His return to his own city, ver. 26, 27. It is a great work that is here a doing, the setting up not only of a monarch, but of monarchy itself, in Israel; and therefore in all the advances towards it much of God is seen.
Adam Clarke: Commentary on the Bible - 1831
Samuel anoints Saul captain of the Lord's inheritance, Sa1 10:1. Instructs him concerning his return home, whom he should meet, and what he should do, Sa1 10:2-8. Saul meets a company of prophets, the Spirit of the Lord comes on him, and he prophesies among them, Sa1 10:9-13. He meets his uncle, and converses with him, Sa1 10:14-16. Samuel calls the people together to Mizpeh, and upbraids them for having rejected the Lord as their king, Sa1 10:17-19. Lots are cast to find out the person proper to be appointed king; Saul is chosen, Sa1 10:20-24. Samuel shows the manner of the king, and writes it in a book, Sa1 10:25. Saul goes to Gibeah; and certain persons refuse to acknowledge him as king, Sa1 10:26, Sa1 10:27.
1 Kings (1 Samuel) 10:1
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Sa1 10:1, Samuel anoints Saul; Sa1 10:2, He confirms him by prediction of three signs; Sa1 10:9, Saul's heart is changed, and he prophesies; Sa1 10:14, He conceals the matter of the kingdom from his uncle; Sa1 10:17, Saul is chosen at Mizpeh by lot; Sa1 10:26, The different affections of his subjects.
Carl Friedrich Keil and Franz Delitzsch

Samuel then took the oil-flask, poured it upon his (Saul's) head, kissed him, and said, "Hath not Jehovah (equivalent to 'Jehovah assuredly hath') anointed thee to be captain over His inheritance?" הלוא, as an expression of lively assurance, receives the force of an independent clause through the following כּי, "is it not so?" i.e., "yea, it is so, that," etc., just as it does before אם in Gen 4:7. נחלתו, (His (Jehovah's) possession, was the nation of Israel, which Jehovah had acquired as the people of His own possession through their deliverance out of Egypt (Deut 4:20; Deut 9:26, etc.). Anointing with oil as a symbol of endowment with the Spirit of God; as the oil itself, by virtue of the strength which it gives to the vital spirits, was a symbol of the Spirit of God as the principle of divine and spiritual power (see at Lev 8:12). Hitherto there had been no other anointing among the people of God than that of the priests and sanctuary (Ex 30:23.; Lev 8:10.). When Saul, therefore, was consecrated as king by anointing, the monarchy was inaugurated as a divine institution, standing on a par with the priesthood; through which henceforth the Lord would also bestow upon His people the gifts of His Spirit for the building up of His kingdom. As the priests were consecrated by anointing to be the media of the ethical blessings of divine grace for Israel, so the king was consecrated by anointing to be the vehicle and medium of all the blessings of grace which the Lord, as the God-king, would confer upon His people through the institution of a civil government. Through this anointing, which was performed by Samuel under the direction of God, the king was set apart from the rest of the nation as "anointed of the Lord" (cf. 1Kings 12:3, 1Kings 12:5, etc.), and sanctified as the נגיד, i.e., its captain, its leader and commander. Kissing was probably not a sign of homage or reverence towards the anointed of the Lord, so much as "a kiss of affection, with which the grace of God itself was sealed" (Seb. Schmidt).
(Note: The lxx and Vulgate have expanded the second half of this verse by a considerable addition, which reads as follows in the lxx: οὐχὶ κέχρικέ σε κύριος εἰς ἄρχοντα ἐπὶ τὸν λαὸν αὐτοῦ ἐπὶ Ἰσραήλ καὶ σὺ ἄρξεις ἐν λαῷ κυρίου, καὶ σὺ σώσεις αὐτὸν ἐκ χειρὸς ἐχθρῶν αὐτοῦ κυκλόθεν, καὶ τοῦτό σοι τὸ σημεῖον ὅτι ἔχρισέ σε κύριος ἐπὶ κληρονομίαν αὐτοῦ εἰς ἄρχοντα. And in the Vulgate: Ecce, unxit te Dominus super haereditatem suam in principem, et liberabis populum suum de manibus inimicorum ejus, qui in circuitu ejus sunt. Et hoc tibi signum, quia unxit te Deus in principem. A comparison of these two texts will show that the lxx interpolated their addition between הלוא and כּי, as the last clause, ὅτι ἔχρισέ σε κύριος ἐπὶ κληρονομίαν αυτοῦ εἰς ἄρχοντα, is a verbal translation of יהוה משׁחך כּי לנגיד על־נחלתו. In the Vulgate, on the other hand, the first clause, ecce unxit - in principem, corresponds word for word with the Hebrew text, from which we may see that Jerome translated our present Hebrew text; and the addition, et liberabis, etc., was interpolated into the Vulgate from the Itala. The text of the Septuagint is nothing more than a gloss formed from 1Kings 9:16-17, which the translator thought necessary, partly because he could not clearly see the force of כּי הלוא, but more especially because he could not explain the fact that Samuel speaks to Saul of signs, without having announced them to him as such. But the author of the gloss has overlooked the fact that Samuel does not give Saul a σημεῖον, but three σημεῖα, and describes the object of them in 1Kings 10:7 as being the following, namely, that Saul would learn when they took place what he had to do, for Jehovah was with him, and not that they would prove that the Lord had anointed him to be captain.)
Geneva 1599
Then Samuel took a vial of (a) oil, and poured [it] upon his head, and kissed him, and said, [Is it] not because the LORD hath anointed thee [to be] captain over his inheritance?
(a) In the Law this anointing signified the gifts of the Holy Spirit, which were necessary for those who would rule.
John Gill
INTRODUCTION TO FIRST SAMUEL 10
In this chapter we read of Saul's being anointed king by Samuel, 1Kings 10:1, and of certain signs given as confirming the same, which should come to pass, and did, before Saul got to his father's house, 1Kings 10:2, of his arrival at his father's house, and of what passed between him and his uncle there, 1Kings 10:14, of Samuel's calling all Israel together at Mizpeh, and of the election of Saul by lot to be king, and of his being declared such, 1Kings 10:17, and of his return to his city, being respected by some, and despised by others, 1Kings 10:26.
John Wesley
Poured it - Which Is was the usual rite in the designation, as of priests and prophets, so also of kings, whereby was signified the pouring forth of the gifts of God's spirit upon him, to fit him for the administration of his office. These sacred unctions then used, pointed at the great Messiah, or anointed One, the King of the church, and High - priest of our profession, who was anointed with the oil of the spirit without measure, above all the priests and princes of the Jewish church. Kissed - As a testimony of his sincere friendship and affection to him. His inheritance - That is, over his own peculiar people. Whereby he admonisheth Saul, that this people were not so much his, as God's; and that he was not to rule them according his own will, but according to the will of God.
Robert Jamieson, A. R. Fausset and David Brown
SAMUEL ANOINTS SAUL, AND CONFIRMS HIM BY THE PREDICTION OF THREE SIGNS. (1Sa. 10:1-27)
Then Samuel took a vial of oil--This was the ancient (Judg 9:8) ceremony of investiture with the royal office among the Hebrews and other Eastern nations. But there were two unctions to the kingly office; the one in private, by a prophet (1Kings 16:13), which was meant to be only a prophetic intimation of the person attaining that high dignity--the more public and formal inauguration (2Kings 2:4; 2Kings 5:3) was performed by the high priest, and perhaps with the holy oil, but that is not certain. The first of a dynasty was thus anointed, but not his heirs, unless the succession was disputed (3Kings 1:39; 4Kings 11:12; 4Kings 23:30; 2Chron 23:11).
kissed him--This salutation, as explained by the words that accompanied it, was an act of respectful homage, a token of congratulation to the new king (Ps 2:12).
10:110:1: Եւ ա՛ռ Սամուէլ զսրուակն իւղոյ՝ եւ եհե՛ղ ՚ի գլուխ նորա. եւ համբուրեա՛ց զնա, եւ ասէ ցնա. Ո՞չ ապաքէն օծ զքեզ Տէր ՚ի վերայ ժառանգութեան իւրոյ իշխան, եւ ՚ի վերայ ժողովրդեան իւրոյ Իսրայէլի. եւ դո՛ւ իշխեսցես ժողովրդեան Տեառն, եւ փրկեսցե՛ս զնա ՚ի ձեռաց թշնամեաց իւրոց շուրջանակի։ Եւ ա՛յն եղիցի քեզ նշանակ՝ եթէ Տէր օծ զքեզ[2919]. [2919] ՚Ի լուս՛՛. Եւ առ Սամուէլ զկուժն իւղոյ։ Ուր ոմանք ունին ՚ի բնաբ՛՛. զկուժն սրուակն եւղոյ։
1 Սամուէլն առաւ իւղի սրուակն ու թափեց նրա գլխին: Նա համբուրեց նրան եւ ասաց. «Մի՞թէ Տէրը չէ, որ քեզ իշխան օծեց իր ժառանգութեան, իր իսրայէլացի ժողովրդի վրայ: Դու կ’իշխես Տիրոջ ժողովրդի վրայ եւ կը փրկես նրան իր շուրջը գտնուող թշնամիների ձեռքից:
10 Սամուէլ իւղի շիշ մը առաւ ու անոր գլխուն վրայ թափեց եւ զանիկա համբուրեց ու ըսաւ. «Չէ՞ որ Տէրը քեզ իր ժառանգութեանը վրայ իշխան օծեց։
Եւ ա՛ռ Սամուէլ զսրուակն իւղոյ եւ եհեղ ի գլուխ նորա, եւ համբուրեաց զնա եւ ասէ ցնա. Ո՞չ ապաքէն օծ զքեզ Տէր ի վերայ ժառանգութեան իւրոյ իշխան, [180]եւ ի վերայ ժողովրդեան իւրոյ Իսրայելի. եւ դու իշխեսցես ժողովրդեան Տեառն, եւ փրկեսցես զնա ի ձեռաց թշնամեաց իւրոց շուրջանակի. եւ այն եղիցի քեզ նշանակ` եթէ Տէր օծ զքեզ:

10:1: Եւ ա՛ռ Սամուէլ զսրուակն իւղոյ՝ եւ եհե՛ղ ՚ի գլուխ նորա. եւ համբուրեա՛ց զնա, եւ ասէ ցնա. Ո՞չ ապաքէն օծ զքեզ Տէր ՚ի վերայ ժառանգութեան իւրոյ իշխան, եւ ՚ի վերայ ժողովրդեան իւրոյ Իսրայէլի. եւ դո՛ւ իշխեսցես ժողովրդեան Տեառն, եւ փրկեսցե՛ս զնա ՚ի ձեռաց թշնամեաց իւրոց շուրջանակի։ Եւ ա՛յն եղիցի քեզ նշանակ՝ եթէ Տէր օծ զքեզ[2919].
[2919] ՚Ի լուս՛՛. Եւ առ Սամուէլ զկուժն իւղոյ։ Ուր ոմանք ունին ՚ի բնաբ՛՛. զկուժն սրուակն եւղոյ։
1 Սամուէլն առաւ իւղի սրուակն ու թափեց նրա գլխին: Նա համբուրեց նրան եւ ասաց. «Մի՞թէ Տէրը չէ, որ քեզ իշխան օծեց իր ժառանգութեան, իր իսրայէլացի ժողովրդի վրայ: Դու կ’իշխես Տիրոջ ժողովրդի վրայ եւ կը փրկես նրան իր շուրջը գտնուող թշնամիների ձեռքից:
10 Սամուէլ իւղի շիշ մը առաւ ու անոր գլխուն վրայ թափեց եւ զանիկա համբուրեց ու ըսաւ. «Չէ՞ որ Տէրը քեզ իր ժառանգութեանը վրայ իշխան օծեց։
zohrab-1805▾ eastern-1994▾ western am▾
10:110:1 И взял Самуил сосуд с елеем и вылил на голову его, и поцеловал его и сказал: вот, Господь помазывает тебя в правителя наследия Своего [в Израиле, и ты будешь царствовать над народом Господним и спасешь их от руки врагов их, окружающих их, и вот тебе знамение, что помазал тебя Господь в царя над наследием Своим]:
10:1 καὶ και and; even ἔλαβεν λαμβανω take; get Σαμουηλ σαμουηλ Samouēl; Samoil τὸν ο the φακὸν φακος the ἐλαίου ελαιον oil καὶ και and; even ἐπέχεεν επιχεω pour on ἐπὶ επι in; on τὴν ο the κεφαλὴν κεφαλη head; top αὐτοῦ αυτος he; him καὶ και and; even ἐφίλησεν φιλεω like; fond of αὐτὸν αυτος he; him καὶ και and; even εἶπεν επω say; speak αὐτῷ αυτος he; him οὐχὶ ουχι not; not actually κέχρικέν χριω anoint σε σε.1 you κύριος κυριος lord; master εἰς εις into; for ἄρχοντα αρχων ruling; ruler ἐπὶ επι in; on τὸν ο the λαὸν λαος populace; population αὐτοῦ αυτος he; him ἐπὶ επι in; on Ισραηλ ισραηλ.1 Israel καὶ και and; even σὺ συ you ἄρξεις αρχω rule; begin ἐν εν in λαῷ λαος populace; population κυρίου κυριος lord; master καὶ και and; even σὺ συ you σώσεις σωζω save αὐτὸν αυτος he; him ἐκ εκ from; out of χειρὸς χειρ hand ἐχθρῶν εχθρος hostile; enemy αὐτοῦ αυτος he; him κυκλόθεν κυκλοθεν circling; from all around καὶ και and; even τοῦτό ουτος this; he σοι σοι you τὸ ο the σημεῖον σημειον sign ὅτι οτι since; that ἔχρισέν χριω anoint σε σε.1 you κύριος κυριος lord; master ἐπὶ επι in; on κληρονομίαν κληρονομια inheritance αὐτοῦ αυτος he; him εἰς εις into; for ἄρχοντα αρχων ruling; ruler
10:1 וַ wa וְ and יִּקַּ֨ח yyiqqˌaḥ לקח take שְׁמוּאֵ֜ל šᵊmûʔˈēl שְׁמוּאֵל Samuel אֶת־ ʔeṯ- אֵת [object marker] פַּ֥ךְ pˌaḵ פַּךְ flask הַ ha הַ the שֶּׁ֛מֶן ššˈemen שֶׁמֶן oil וַ wa וְ and יִּצֹ֥ק yyiṣˌōq יצק pour עַל־ ʕal- עַל upon רֹאשֹׁ֖ו rōšˌô רֹאשׁ head וַ wa וְ and יִּשָּׁקֵ֑הוּ yyiššāqˈēhû נשׁק kiss וַ wa וְ and יֹּ֕אמֶר yyˈōmer אמר say הֲ hᵃ הֲ [interrogative] לֹ֗וא lˈô לֹא not כִּֽי־ kˈî- כִּי that מְשָׁחֲךָ֧ mᵊšāḥᵃḵˈā משׁח smear יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH עַל־ ʕal- עַל upon נַחֲלָתֹ֖ו naḥᵃlāṯˌô נַחֲלָה heritage לְ lᵊ לְ to נָגִֽיד׃ nāḡˈîḏ נָגִיד chief
10:1. tulit autem Samuhel lenticulam olei et effudit super caput eius et deosculatus eum ait ecce unxit te Dominus super hereditatem suam in principemAnd Samuel took a little vial of oil, and poured it upon his head, and kissed him, and said: Behold, the Lord hath anointed thee to be prince over his inheritance, and thou shalt deliver his people out of the hands of their enemies, that are round about them. And this shall be a sign unto thee, that God hath anointed thee to be prince.
1. Then Samuel took the vial of oil, and poured it upon his head, and kissed him, and said, Is it not that the LORD hath anointed thee to be prince over his inheritance?
Then Samuel took a vial of oil, and poured [it] upon his head, and kissed him, and said, [Is it] not because the LORD hath anointed thee [to be] captain over his inheritance:

10:1 И взял Самуил сосуд с елеем и вылил на голову его, и поцеловал его и сказал: вот, Господь помазывает тебя в правителя наследия Своего [в Израиле, и ты будешь царствовать над народом Господним и спасешь их от руки врагов их, окружающих их, и вот тебе знамение, что помазал тебя Господь в царя над наследием Своим]:
10:1
καὶ και and; even
ἔλαβεν λαμβανω take; get
Σαμουηλ σαμουηλ Samouēl; Samoil
τὸν ο the
φακὸν φακος the
ἐλαίου ελαιον oil
καὶ και and; even
ἐπέχεεν επιχεω pour on
ἐπὶ επι in; on
τὴν ο the
κεφαλὴν κεφαλη head; top
αὐτοῦ αυτος he; him
καὶ και and; even
ἐφίλησεν φιλεω like; fond of
αὐτὸν αυτος he; him
καὶ και and; even
εἶπεν επω say; speak
αὐτῷ αυτος he; him
οὐχὶ ουχι not; not actually
κέχρικέν χριω anoint
σε σε.1 you
κύριος κυριος lord; master
εἰς εις into; for
ἄρχοντα αρχων ruling; ruler
ἐπὶ επι in; on
τὸν ο the
λαὸν λαος populace; population
αὐτοῦ αυτος he; him
ἐπὶ επι in; on
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
σὺ συ you
ἄρξεις αρχω rule; begin
ἐν εν in
λαῷ λαος populace; population
κυρίου κυριος lord; master
καὶ και and; even
σὺ συ you
σώσεις σωζω save
αὐτὸν αυτος he; him
ἐκ εκ from; out of
χειρὸς χειρ hand
ἐχθρῶν εχθρος hostile; enemy
αὐτοῦ αυτος he; him
κυκλόθεν κυκλοθεν circling; from all around
καὶ και and; even
τοῦτό ουτος this; he
σοι σοι you
τὸ ο the
σημεῖον σημειον sign
ὅτι οτι since; that
ἔχρισέν χριω anoint
σε σε.1 you
κύριος κυριος lord; master
ἐπὶ επι in; on
κληρονομίαν κληρονομια inheritance
αὐτοῦ αυτος he; him
εἰς εις into; for
ἄρχοντα αρχων ruling; ruler
10:1
וַ wa וְ and
יִּקַּ֨ח yyiqqˌaḥ לקח take
שְׁמוּאֵ֜ל šᵊmûʔˈēl שְׁמוּאֵל Samuel
אֶת־ ʔeṯ- אֵת [object marker]
פַּ֥ךְ pˌaḵ פַּךְ flask
הַ ha הַ the
שֶּׁ֛מֶן ššˈemen שֶׁמֶן oil
וַ wa וְ and
יִּצֹ֥ק yyiṣˌōq יצק pour
עַל־ ʕal- עַל upon
רֹאשֹׁ֖ו rōšˌô רֹאשׁ head
וַ wa וְ and
יִּשָּׁקֵ֑הוּ yyiššāqˈēhû נשׁק kiss
וַ wa וְ and
יֹּ֕אמֶר yyˈōmer אמר say
הֲ hᵃ הֲ [interrogative]
לֹ֗וא lˈô לֹא not
כִּֽי־ kˈî- כִּי that
מְשָׁחֲךָ֧ mᵊšāḥᵃḵˈā משׁח smear
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
עַל־ ʕal- עַל upon
נַחֲלָתֹ֖ו naḥᵃlāṯˌô נַחֲלָה heritage
לְ lᵊ לְ to
נָגִֽיד׃ nāḡˈîḏ נָגִיד chief
10:1. tulit autem Samuhel lenticulam olei et effudit super caput eius et deosculatus eum ait ecce unxit te Dominus super hereditatem suam in principem
And Samuel took a little vial of oil, and poured it upon his head, and kissed him, and said: Behold, the Lord hath anointed thee to be prince over his inheritance, and thou shalt deliver his people out of the hands of their enemies, that are round about them. And this shall be a sign unto thee, that God hath anointed thee to be prince.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Доселе в Ветхом Завете упоминалось о помазании святым елеем (для сообщения духовных даров Божих) только первосвященника (Исх. XXX:23). Но если для успешного прохождении своего служения требует особой божественной помощи пастырь душ человеческих, то не меньшей помощи требует и устроитель земного благополучия людей - царь, который в теократическом государстве (см. примеч. к 6: ст. VIII гл.) есть вместе с тем и помощник первосвященника в деле упасения душ вверенного им народа (Втор. XVII:14-20).

И вот тебе знамение того, что помазал тебя Господь: душевное состояние Саула требовало какого-либо осязательного подтверждения его богоизбранничества в цари над Израилем (IX:20-21).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Saul Anointed by Samuel; Samuel's Address to Saul. B. C. 1070.

1 Then Samuel took a vial of oil, and poured it upon his head, and kissed him, and said, Is it not because the LORD hath anointed thee to be captain over his inheritance? 2 When thou art departed from me to day, then thou shalt find two men by Rachel's sepulchre in the border of Benjamin at Zelzah; and they will say unto thee, The asses which thou wentest to seek are found: and, lo, thy father hath left the care of the asses, and sorroweth for you, saying, What shall I do for my son? 3 Then shalt thou go on forward from thence, and thou shalt come to the plain of Tabor, and there shall meet thee three men going up to God to Bethel, one carrying three kids, and another carrying three loaves of bread, and another carrying a bottle of wine: 4 And they will salute thee, and give thee two loaves of bread; which thou shalt receive of their hands. 5 After that thou shalt come to the hill of God, where is the garrison of the Philistines: and it shall come to pass, when thou art come thither to the city, that thou shalt meet a company of prophets coming down from the high place with a psaltery, and a tabret, and a pipe, and a harp, before them; and they shall prophesy: 6 And the Spirit of the LORD will come upon thee, and thou shalt prophesy with them, and shalt be turned into another man. 7 And let it be, when these signs are come unto thee, that thou do as occasion serve thee; for God is with thee. 8 And thou shalt go down before me to Gilgal; and, behold, I will come down unto thee, to offer burnt offerings, and to sacrifice sacrifices of peace offerings: seven days shalt thou tarry, till I come to thee, and shew thee what thou shalt do.
Samuel is here executing the office of a prophet, giving Saul full assurance from God that he should be king, as he was afterwards, according to these prophecies which went before of him.
I. He anointed him and kissed him, v. 1. This was not done in a solemn assembly, but it was done by divine appointment, which made up the want of all external solemnities, nor was it ever the less valid for its being done in private, under a hedge, or, as the Jews say, by a fountain. God's institutions are great and honourable, though the circumstances of their administration be ever so mean and despicable. 1. Samuel, by anointing Saul, assured him that it was God's act to make him king: Is it not because the Lord hath anointed thee? And, in token of that, the high priest was anointed to his office, to signify the conferring of those gifts upon him that were requisite for the discharge of its duties, and the same was intimated in the anointing of kings; for whom God calls he qualifies, and suitable qualifications furnish good proof of a commission. These sacred unctions, then used, pointed at the great Messiah, or anointed one, the king of the church, and high priest of our profession, who was anointed with the oil of the Spirit, not by measure, but without measure, and above all the priests and princes of the Jewish church. It was common oil, no doubt, which Samuel used, and we read not of his blessing it or praying over it. But it was only a vial of oil that he anointed him with, the vessel brittle, because his kingdom would soon be cracked and broken, and the quantity small, because he had but little of the Spirit conferred upon him to what David had, who was therefore anointed with a horn of oil, as were Solomon and Jehu with a box of oil. 2. By kissing him, he assured him of his own approbation of the choice, not only his consent to it, but his complacency in it, though it abridged his power and eclipsed his glory and the glory of his family. "God has anointed thee," says Samuel, "to be king, and I am satisfied and very well pleased, in pledge of which take this kiss." It was likewise a kiss of homage and allegiance; hereby he not only owns him to be king, but his king, and in this sense we are commanded to kiss the Son, Ps. ii. 12. God has anointed him, and therefore we must thus acknowledge him and do homage to him. In Samuel's explication of the ceremony, he reminds him, (1.) Of the nature of the government to which he is called. He was anointed to be a captain, a commander indeed, which bespeaks honour and power, but a commander in war, which bespeaks care, and toil, and danger. (2.) Of the origin of it: The Lord hath anointed thee. By him he ruled, and therefore must rule for him, in dependence on him, and with an eye to his glory. (3.) Of the end of it. It is over his inheritance, to take care of that, protect it, and order all the affairs of it for the best, as a steward whom a great man sets over his estate, to manage it for his service and give an account of it to him.
II. For his further satisfaction he gives him some signs, which should come to pass immediately, this very day; and they were such as would not only confirm the word of Samuel in general, and prove him a true prophet, but would confirm this word to Saul in particular, that he should be king. 1. He should presently meet with some that would bring him intelligence from home of the care his father's house was in concerning him, v. 2. These he would meet hard by Rachel's sepulchre. The first place Samuel directed him to was a sepulchre, the sepulchre of one of his ancestors, for Rachel died in travail with Benjamin; there he must read a lecture of his own mortality, and now that he had a crown in his eye must think of his grave, in which all his honour would be laid in the dust. Here two men would meet him, perhaps sent on purpose to look after him, and would tell him the asses were found, and his father was in pain concerning him, saying, What shall I do for my son? He would reckon it happened well that he met with these messengers; and it is good to eye Providence in favourable conjunctures (though the matter be minute) and to be encouraged to trust it in greater matters. 2. He should next meet with others going to Bethel, where, it should seem, there was a high place for religious worship, and these men were bringing their sacrifices thither, v. 3, 4. It was a token for good to one that was designed for the government of Israel, wherever he came, to meet with people going to worship God. It is supposed that those kids and loaves, and the bottle of wine which the three men had with them, were designed for sacrifice, with the meat-offerings and drink-offerings that were to attend the sacrifice; yet Samuel tells Saul that they will give him two of their loaves, and he must take them. Such a present would look to us now like the relieving of a beggar. Saul must hereafter remember the time when he received alms, and must therefore be humble and charitable to the poor. But perhaps it would then be construed a fit present for a prince; and, as such, Saul must receive it, the first present that was brought to him, by such as knew not what they did, nor why they did it, but God put it into their hearts, which made it the more fit to be a sign to him. These two loaves, which were the first tribute paid to this newly-anointed king, might serve for an admonition to him not to spend the wealth of his crown in luxury, but still to be content with plain food. Bread is the staff of life. 3. The most remarkable sign of all would be his joining with a company of prophets that he should meet with, under the influence of a spirit of prophecy, which should at that time come upon him. What God works in us by his Spirit serves much more for the confirming of faith than any thing wrought for us by his providence. He here (v. 5, 6) tells him, (1.) Where this would happen: At the hill of God, where there was a garrison of the Philistines, which is supposed to be near Gibeah, his own city, for there was the Philistines' garrison, ch. xiii. 3. Perhaps it was one of the articles of Samuel's agreement with them that they should have a garrison there, or, rather, after they were subdued in the beginning of his time they got ground again, so far as to force this garrison into that place, and thence God raised up the man that should chastise them. There was a place that was called the hill of God, because of one of the schools of the prophets built upon it; and such respect did even Philistines themselves pay to religion that a garrison of their soldiers suffered a school of God's prophets to live peaceably by them, and did not only not dislodge them, but not restrain nor disturb the public exercises of their devotion. (2.) Upon what occasion; he should meet a company of prophets with music before them, prophesying, and with them he should join himself. These prophets were not (as it should seem) divinely inspired to foretel things to come, nor did God reveal himself to them by dreams and visions, but they employed themselves in the study of the law, in instructing their neighbours, and in the acts of piety, especially in praising God, wherein they were wonderfully assisted and enlarged by the Spirit of God. It was happy for Israel that they had not only prophets, but companies of prophets, who gave them good instructions and set them good examples, and helped very much to keep up religion among them. Now the word of the Lord was not precious, as it had been when Samuel was first raised up, who had been instrumental in founding these colleges, or religious houses, whence, it is probable, the synagogues took their rise. What a pity was it that Israel should be weary of the government of such a man, who though he had not, as a man of war, expelled the Philistines, yet (which was a greater kindness to Israel) had, as a man of God, settled the schools of the prophets! Music was then used as a proper means to dispose the mind to receive the impressions of the good Spirit, as it did Elisha's, 2 Kings iii. 15. But we have no reason to look for the same benefit by it now, unless we saw it as effectual as it was then in Saul's case, to drive away the evil spirit. These prophets had been at the high place, probably offering sacrifice, and now they came back singing psalms. We should come from holy ordinances with our hearts greatly enlarged in holy joy and praise. See Ps. cxxxviii. 5. Saul should find himself strongly moved to join with them, and should be turned thereby into another man from what he had been while he lived in a private capacity. The Spirit of God, by his ordinances, changes men, wonderfully transforms them; Saul, by praising God in the communion of saints, became another man, but whether a new man or no may be questioned.
III. He directs him to proceed in the administration of his government as Providence should lead him, and as Samuel should advise him. 1. He must follow Providence in ordinary cases (v. 7): "Do as occasion shall serve thee. Take such measures as thy own prudence shall direct thee." But, 2. In an extraordinary strait that would hereafter befal him at Gilgal, and would be the most critical juncture of all, when he would have special need of divine aids, he must wait for Samuel to come to him, and must tarry seven days in expectation of him, v. 8. How his failing in this matter proved his fall we find afterwards, ch. xiii. 11. It was now a plain intimation to him that he was upon his good behaviour, and, though a king, must act under the direction of Samuel, and do as he should order him. The greatest of men must own themselves in subjection to God and his word.
Adam Clarke: Commentary on the Bible - 1831
10:1: Took a vial of oil - The reasons of this rite the reader will find largely stated in the note on Exo 29:7. The anointing mentioned here took place in the open field. See the preceding chapter, Sa1 9:26-27 (note). How simple was the ancient ceremony of consecrating a king! A prophet or priest poured oil upon his head, and kissed him; and said, Thus the Lord hath anointed thee to be captain over his inheritance. This was the whole of the ceremony. Even in this anointing, Saul is not acknowledged as king, but simply נגיד nagid, a captain - one who goes before and leads the people.
1 Kings (1 Samuel) 10:2
Albert Barnes: Notes on the Bible - 1834
10:1: Is it not because ... - Samuel answers Saul's tacit or expressed wonder, by telling him why he did as he did. (Compare Sa1 9:21.)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:1: a vial: Sa1 2:10, Sa1 9:16, Sa1 16:13, Sa1 24:6, Sa1 26:11; Kg2 9:3-6; Act 13:21; Rev 5:8
kissed him: Sa2 19:39; Kg1 19:18; Psa 2:12; Hos 13:2; Th1 5:26
captain: Sa1 8:9, Sa1 8:19, Sa1 13:14; Jos 5:14, Jos 5:15; Sa2 5:2; Kg2 20:5; Heb 2:10
his inheritance: Exo 19:5, Exo 19:6; Deu 32:9; Psa 78:71, Psa 135:4; Jer 10:16
John Gill
Then Samuel took a vial of oil,.... Out of his pocket very probably, which he brought along with him on purpose for the use he made of it: this, as the Jews (y) say, was not the anointing oil that was in the tabernacle, which was at another and distant place, and with which only the kings of the house of David were anointed; but common oil, or, as they say, oil of balsam; and this was not an horn, but a vial, which held a small quantity, and was brittle; and they observe that Saul and Jehu, who were anointed with a vial, their reigns were short, whereas David and Solomon, who were anointed with a horn, their reigns were long; and as oil is a symbol of the gifts and graces of the Spirit, it may denote a smaller measure conferred on Saul than on David and Solomon:
and kissed him; congratulating him on the dignity he was raised to, and in reverence and respect to him, because of the high office he was arrived to; and as a token of subjection and homage, and to testify his well pleased in his being king, and that he readily, willingly, and with pleasure resigned the government to him:
and said, is it not because the Lord hath anointed thee to be captain over his inheritance? the people of Israel, so called, Deut 32:9 and which is observed here to show, that though Saul was anointed king over them, they were the Lord's possession still, and he was accountable to him for his government and usage of them, over whom he was to be a captain, leader, and commander, to go before them, and fight their battles for them, of which his being anointed with oil was a token; and therefore it is said, "is it not?" or dost thou not see by this? or knowest thou not, as R. Isaiah supplies it, that this is of the Lord? for it was the Lord that anointed him, or Samuel by his orders; and such questions as these, as Kimchi observes, are for the greater confirmation of what is spoken; and if Saul had any doubt upon his mind, as perhaps he might because of his meanness, and the high honour designed hereby, not only this question is put, but three following signs are given him, whereby he might be assured of the truth of it.
(y) T. Bab. Horayot, fol. 11. 2. & 12. 1.
10:210:2: իբրեւ երթայցես այսօր յինէն՝ գտցես երկո՛ւս արս առ գերեզմանաւն Հռաքելի՝ ՚ի լերինն Բենիամինի, զի մեծամե՛ծս վազիցեն, եւ ասիցեն ցքեզ. Գտա՛ն էշքն՝ յորոց դուն ՚ի խնդիր երթեա՛լ էիր. եւ թողեալ հօր քոյ զիրս իշոցն հոգա՛յ վասն ձեր. եւ ասէ. Զի՞նչ արարից վասն որդւոյ իմոյ[2920]։ [2920] Ոմանք. Որոյ դուն ՚ի խն՛՛... եւ թողեալ հօր քո զիշոցն, հոգայ։
2 Եւ թող այս նշան լինի, թէ Տէրն է քեզ օծողը. ինձնից հեռանալուց յետոյ երկու մարդ պիտի գտնես Ռաքէլի գերեզմանի մօտ, Բենիամինի լերան վրայ, որոնք արագավազ պիտի գան ու պիտի ասեն քեզ. “Գտնուեցին այն աւանակները, որ փնտռելու էիր գնում, իսկ հայրդ, աւանակների հոգսը թողած, ձեր մասին է մտածում ու ասում. “Ի՞նչ անեմ իմ որդու համար”:
2 Այսօր քովէս գացած ատենդ՝ Բենիամինին սահմանը Սելսահի մէջ՝ Ռաքէլին գերեզմանին քով երկու մարդ պիտի գտնես, որոնք քեզի պիտի ըսեն. ‘Գտնուեցան այն էշերը, որոնք փնտռելու գացած էիր։ Քու հայրդ էշերուն հոգը թողուց ու ձեզի համար կը մտահոգուի’ ու կ’ըսէ. ‘Տղուս համար ի՞նչ ընեմ’։
Իբրեւ երթայցես այսօր յինէն, գտցես երկուս արս առ գերեզմանաւն Հռաքելի` [181]ի լերինն Բենիամինի, զի մեծամեծս վազիցեն``, եւ ասիցեն ցքեզ. Գտան էշքն յորոց դուն ի խնդիր երթեալ էիր. եւ թողեալ հօր քո զիրս իշոցն` հոգայ վասն ձեր. եւ ասէ. Զի՞նչ արարից վասն որդւոյ իմոյ:

10:2: իբրեւ երթայցես այսօր յինէն՝ գտցես երկո՛ւս արս առ գերեզմանաւն Հռաքելի՝ ՚ի լերինն Բենիամինի, զի մեծամե՛ծս վազիցեն, եւ ասիցեն ցքեզ. Գտա՛ն էշքն՝ յորոց դուն ՚ի խնդիր երթեա՛լ էիր. եւ թողեալ հօր քոյ զիրս իշոցն հոգա՛յ վասն ձեր. եւ ասէ. Զի՞նչ արարից վասն որդւոյ իմոյ[2920]։
[2920] Ոմանք. Որոյ դուն ՚ի խն՛՛... եւ թողեալ հօր քո զիշոցն, հոգայ։
2 Եւ թող այս նշան լինի, թէ Տէրն է քեզ օծողը. ինձնից հեռանալուց յետոյ երկու մարդ պիտի գտնես Ռաքէլի գերեզմանի մօտ, Բենիամինի լերան վրայ, որոնք արագավազ պիտի գան ու պիտի ասեն քեզ. “Գտնուեցին այն աւանակները, որ փնտռելու էիր գնում, իսկ հայրդ, աւանակների հոգսը թողած, ձեր մասին է մտածում ու ասում. “Ի՞նչ անեմ իմ որդու համար”:
2 Այսօր քովէս գացած ատենդ՝ Բենիամինին սահմանը Սելսահի մէջ՝ Ռաքէլին գերեզմանին քով երկու մարդ պիտի գտնես, որոնք քեզի պիտի ըսեն. ‘Գտնուեցան այն էշերը, որոնք փնտռելու գացած էիր։ Քու հայրդ էշերուն հոգը թողուց ու ձեզի համար կը մտահոգուի’ ու կ’ըսէ. ‘Տղուս համար ի՞նչ ընեմ’։
zohrab-1805▾ eastern-1994▾ western am▾
10:210:2 когда ты теперь пойдешь от меня, то встретишь двух человек близ гроба Рахили, на пределах Вениаминовых, в Целцахе, и они скажут тебе: >
10:2 ὡς ως.1 as; how ἂν αν perhaps; ever ἀπέλθῃς απερχομαι go off; go away σήμερον σημερον today; present ἀπ᾿ απο from; away ἐμοῦ εμου my καὶ και and; even εὑρήσεις ευρισκω find δύο δυο two ἄνδρας ανηρ man; husband πρὸς προς to; toward τοῖς ο the τάφοις ταφος grave Ραχηλ ραχηλ Rachel ἐν εν in τῷ ο the ὁρίῳ οριον frontier Βενιαμιν βενιαμιν Beniamin; Veniamin ἁλλομένους αλλομαι spring; leap μεγάλα μεγας great; loud καὶ και and; even ἐροῦσίν ερεω.1 state; mentioned σοι σοι you εὕρηνται ευρισκω find αἱ ο the ὄνοι ονος donkey ἃς ος who; what ἐπορεύθητε πορευομαι travel; go ζητεῖν ζητεω seek; desire καὶ και and; even ἰδοὺ ιδου see!; here I am ὁ ο the πατήρ πατηρ father σου σου of you; your ἀποτετίνακται αποτινασσω shake off τὸ ο the ῥῆμα ρημα statement; phrase τῶν ο the ὄνων ονος donkey καὶ και and; even ἐδαψιλεύσατο δαψιλευω through; because of ὑμᾶς υμας you λέγων λεγω tell; declare τί τις.1 who?; what? ποιήσω ποιεω do; make ὑπὲρ υπερ over; for τοῦ ο the υἱοῦ υιος son μου μου of me; mine
10:2 בְּ bᵊ בְּ in לֶכְתְּךָ֤ leḵtᵊḵˈā הלך walk הַ ha הַ the יֹּום֙ yyôm יֹום day מֵ mē מִן from עִמָּדִ֔י ʕimmāḏˈî עִמָּד company וּ û וְ and מָצָאתָ֩ māṣāṯˌā מצא find שְׁנֵ֨י šᵊnˌê שְׁנַיִם two אֲנָשִׁ֜ים ʔᵃnāšˈîm אִישׁ man עִם־ ʕim- עִם with קְבֻרַ֥ת qᵊvurˌaṯ קְבוּרָה grave רָחֵ֛ל rāḥˈēl רָחֵל Rachel בִּ bi בְּ in גְב֥וּל ḡᵊvˌûl גְּבוּל boundary בִּנְיָמִ֖ן binyāmˌin בִּנְיָמִן Benjamin בְּ bᵊ בְּ in צֶלְצַ֑ח ṣelṣˈaḥ צֶלְצַח Zelzah וְ wᵊ וְ and אָמְר֣וּ ʔāmᵊrˈû אמר say אֵלֶ֗יךָ ʔēlˈeʸḵā אֶל to נִמְצְא֤וּ nimṣᵊʔˈû מצא find הָ hā הַ the אֲתֹנֹות֙ ʔᵃṯōnôṯ אָתֹון she-ass אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] הָלַ֣כְתָּ hālˈaḵtā הלך walk לְ lᵊ לְ to בַקֵּ֔שׁ vaqqˈēš בקשׁ seek וְ wᵊ וְ and הִנֵּ֨ה hinnˌē הִנֵּה behold נָטַ֤שׁ nāṭˈaš נטשׁ abandon אָבִ֨יךָ֙ ʔāvˈîḵā אָב father אֶת־ ʔeṯ- אֵת [object marker] דִּבְרֵ֣י divrˈê דָּבָר word הָ hā הַ the אֲתֹנֹ֔ות ʔᵃṯōnˈôṯ אָתֹון she-ass וְ wᵊ וְ and דָאַ֤ג ḏāʔˈaḡ דאג be afraid לָכֶם֙ lāḵˌem לְ to לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say מָ֥ה mˌā מָה what אֶעֱשֶׂ֖ה ʔeʕᵉśˌeh עשׂה make לִ li לְ to בְנִֽי׃ vᵊnˈî בֵּן son
10:2. cum abieris hodie a me invenies duos viros iuxta sepulchrum Rachel in finibus Beniamin in meridie dicentque tibi inventae sunt asinae ad quas ieras perquirendas et intermissis pater tuus asinis sollicitus est pro vobis et dicit quid faciam de filio meoWhen thou shalt depart from me this day, thou shalt find two men by the sepulchre of Rachel in the borders of Benjamin to the south, and they shall say to thee: The asses are found which thou wentest to seek: and thy father, thinking no more of the asses, is concerned for you, and saith: What shall I do for my son?
2. When thou art departed from me today, then thou shalt find two men by Rachel’s sepulchre, in the border of Benjamin at Zelzah; and they will say unto thee, The asses which thou wentest to seek are found: and, lo, thy father hath left the care of the asses, and taketh thought for you, saying, What shall I do for my son?
When thou art departed from me to day, then thou shalt find two men by Rachel' s sepulchre in the border of Benjamin at Zelzah; and they will say unto thee, The asses which thou wentest to seek are found: and, lo, thy father hath left the care of the asses, and sorroweth for you, saying, What shall I do for my son:

10:2 когда ты теперь пойдешь от меня, то встретишь двух человек близ гроба Рахили, на пределах Вениаминовых, в Целцахе, и они скажут тебе: <<нашлись ослицы, которых ты ходил искать, и вот отец твой, забыв об ослицах, беспокоится о вас, говоря: что с сыном моим?>>
10:2
ὡς ως.1 as; how
ἂν αν perhaps; ever
ἀπέλθῃς απερχομαι go off; go away
σήμερον σημερον today; present
ἀπ᾿ απο from; away
ἐμοῦ εμου my
καὶ και and; even
εὑρήσεις ευρισκω find
δύο δυο two
ἄνδρας ανηρ man; husband
πρὸς προς to; toward
τοῖς ο the
τάφοις ταφος grave
Ραχηλ ραχηλ Rachel
ἐν εν in
τῷ ο the
ὁρίῳ οριον frontier
Βενιαμιν βενιαμιν Beniamin; Veniamin
ἁλλομένους αλλομαι spring; leap
μεγάλα μεγας great; loud
καὶ και and; even
ἐροῦσίν ερεω.1 state; mentioned
σοι σοι you
εὕρηνται ευρισκω find
αἱ ο the
ὄνοι ονος donkey
ἃς ος who; what
ἐπορεύθητε πορευομαι travel; go
ζητεῖν ζητεω seek; desire
καὶ και and; even
ἰδοὺ ιδου see!; here I am
ο the
πατήρ πατηρ father
σου σου of you; your
ἀποτετίνακται αποτινασσω shake off
τὸ ο the
ῥῆμα ρημα statement; phrase
τῶν ο the
ὄνων ονος donkey
καὶ και and; even
ἐδαψιλεύσατο δαψιλευω through; because of
ὑμᾶς υμας you
λέγων λεγω tell; declare
τί τις.1 who?; what?
ποιήσω ποιεω do; make
ὑπὲρ υπερ over; for
τοῦ ο the
υἱοῦ υιος son
μου μου of me; mine
10:2
בְּ bᵊ בְּ in
לֶכְתְּךָ֤ leḵtᵊḵˈā הלך walk
הַ ha הַ the
יֹּום֙ yyôm יֹום day
מֵ מִן from
עִמָּדִ֔י ʕimmāḏˈî עִמָּד company
וּ û וְ and
מָצָאתָ֩ māṣāṯˌā מצא find
שְׁנֵ֨י šᵊnˌê שְׁנַיִם two
אֲנָשִׁ֜ים ʔᵃnāšˈîm אִישׁ man
עִם־ ʕim- עִם with
קְבֻרַ֥ת qᵊvurˌaṯ קְבוּרָה grave
רָחֵ֛ל rāḥˈēl רָחֵל Rachel
בִּ bi בְּ in
גְב֥וּל ḡᵊvˌûl גְּבוּל boundary
בִּנְיָמִ֖ן binyāmˌin בִּנְיָמִן Benjamin
בְּ bᵊ בְּ in
צֶלְצַ֑ח ṣelṣˈaḥ צֶלְצַח Zelzah
וְ wᵊ וְ and
אָמְר֣וּ ʔāmᵊrˈû אמר say
אֵלֶ֗יךָ ʔēlˈeʸḵā אֶל to
נִמְצְא֤וּ nimṣᵊʔˈû מצא find
הָ הַ the
אֲתֹנֹות֙ ʔᵃṯōnôṯ אָתֹון she-ass
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
הָלַ֣כְתָּ hālˈaḵtā הלך walk
לְ lᵊ לְ to
בַקֵּ֔שׁ vaqqˈēš בקשׁ seek
וְ wᵊ וְ and
הִנֵּ֨ה hinnˌē הִנֵּה behold
נָטַ֤שׁ nāṭˈaš נטשׁ abandon
אָבִ֨יךָ֙ ʔāvˈîḵā אָב father
אֶת־ ʔeṯ- אֵת [object marker]
דִּבְרֵ֣י divrˈê דָּבָר word
הָ הַ the
אֲתֹנֹ֔ות ʔᵃṯōnˈôṯ אָתֹון she-ass
וְ wᵊ וְ and
דָאַ֤ג ḏāʔˈaḡ דאג be afraid
לָכֶם֙ lāḵˌem לְ to
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
מָ֥ה mˌā מָה what
אֶעֱשֶׂ֖ה ʔeʕᵉśˌeh עשׂה make
לִ li לְ to
בְנִֽי׃ vᵊnˈî בֵּן son
10:2. cum abieris hodie a me invenies duos viros iuxta sepulchrum Rachel in finibus Beniamin in meridie dicentque tibi inventae sunt asinae ad quas ieras perquirendas et intermissis pater tuus asinis sollicitus est pro vobis et dicit quid faciam de filio meo
When thou shalt depart from me this day, thou shalt find two men by the sepulchre of Rachel in the borders of Benjamin to the south, and they shall say to thee: The asses are found which thou wentest to seek: and thy father, thinking no more of the asses, is concerned for you, and saith: What shall I do for my son?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Близ гроба Рахили. Согласно Быт. XXXV:19, гроб Рахили находится близ г. Вифлеема, к югу от Иерусалима, в пределах Иудина колена. Полагают, что в пределах Вениаминовых, в Целцахе, была местность, также носившая название Гроба Рахили - из уважения к памяти родоначальницы вениамитян.
Adam Clarke: Commentary on the Bible - 1831
10:2: Rachel's sepulcher - This was nigh to Bethlehem. See Gen 35:19.
At Zelzah - If this be the name of a place, nothing is known of it.
The Hebrew בצלצח betseltsach is translated by the Septuagint ἁλλομενους μεγαλα, dancing greatly: now this may refer to the joy they felt and expressed on finding the asses, or it may refer to those religious exultations, or playing on instruments of music, mentioned in the succeeding verses.
1 Kings (1 Samuel) 10:3
Albert Barnes: Notes on the Bible - 1834
10:2: How should Saul know that what Samuel said was the word of the Lord? Samuel gives him a sign, "Thou shalt find two men," etc. (Compare Jdg 6:36-40; Isa 7:11-14; Joh 6:30; Mar 11:2; Mar 14:13, etc.)
Zelzah - A place absolutely unknown.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:2: Rachel's: Gen 35:19; Jer 31:15
Zelzah: Jos 18:28
The asses: Sa1 10:16, Sa1 9:3-5
care: Heb. business
Carl Friedrich Keil and Franz Delitzsch

To confirm the consecration of Saul as king over Israel, which had been effected through the anointing, Samuel gave him three more signs which would occur on his journey home, and would be a pledge to him that Jehovah would accompany his undertakings with His divine help, and practically accredit him as His anointed. These signs, therefore, stand in the closest relation to the calling conveyed to Saul through his anointing.
1Kings 10:2
The first sign: "When thou goest away from me to-day (i.e., now), thou wilst meet two men at Rachel's sepulchre, on the border of Benjamin at Zelzah; and they will say unto thee, The asses of thy father, which thou wentest to seek, are found. Behold, they father hath given up העתנות את־דּברי, the words (i.e., talking) about the asses, and troubleth himself about you, saying, What shall I do about my son?" According to Gen 35:16., Rachel's sepulchre was on the way from Bethel to Bethlehem, only a short distance from the latter place, and therefore undoubtedly on the spot which tradition has assigned to it since the time of Jerome, viz., on the site of the Kubbet Rahil, half an hour to the north-west of Bethlehem, on the left of the road to Jerusalem, about an hour and a half from the city (see at Gen 35:20). This suits the passage before us very well, if we give up the groundless assumption that Saul came to Samuel at Ramah and was anointed by him there, and assume that the place of meeting, which is not more fully defined in 1 Samuel 9, was situated to the south-west of Bethlehem.
(Note: As the account of Saul's meeting with Samuel, in 1 Samuel 9, when properly understood, is not at variance with the tradition concerning the situation of Rachel's tomb, and the passage before us neither requires us on the one had to understand the Ephratah of Gen 35:19 and Gen 48:7 as a different place from Bethlehem, and erase "that is Bethlehem" from both passages as a gloss that has crept into the text, and then invent an Ephratah in the neighbourhood of Bethel between Benjamin and Ephraim, as Thenius does, nor warrants us on the other hand in transferring Rachel's tomb to the neighbourhood of Bethel, in opposition to the ordinary tradition, as Kurtz proposes; so the words of Jer 31:15, "A voice was heard in Ramah, lamentation and bitter weeping, Rachel weeping for her children," etc., furnish no evident that Rachel's tomb was at Ramah (i.e., er Rm). "For here (in the cycle of prophecy concerning the restoration of all Israel, Jer 30-33) Rachel's weeping is occasioned by the fact of the exiles of Benjamin having assembled together in Ramah (Jer 40:1), without there being any reason why Rachel's tomb should be sought for in the neighbourhood of this Ramah" (Delitzsch on Gen 35:20).)
The expression "in the border of Benjamin" is not at variance with this. It is true that Kubbet Rahil is about an hour and a quarter from the southern boundary of Benjamin, which ran past the Rogel spring, through the valley of Ben-hinnom (Josh 18:16); but the expression קבוּרה עם must not be so pressed as to be restricted to the actual site of the grave, since otherwise the further definition "at Zelzah" would be superfluous, as Rachel's tomb was unquestionably a well-known locality at that time. If we suppose the place called Zelzah, the situation of which has not yet been discovered,
(Note: Ewald (Gesch. iii. p. 29) supposes Zelzah to be unsuitable to the context, if taken as the name of a place, and therefore follows the ἁλλομένους μεγάλα of the lxx, and renders the word "in great haste;" but he has neither given any reason why the name of a place is unsuitable here, nor considered that the Septuagint rendering is merely conjectural, and has nothing further to support it than the fact that the translators rendered צלח ἐφήλατο, "he sprang upon him," in 1Kings 10:6 and 1Kings 11:6, and took צלצח to be an emphatic form of צלח.)
to have been about mid-way between Rachel's tomb and the Rogel spring, Samuel could very well describe the spot where Saul would meet the two men in the way that he has done. This sign, by confirming the information which Samuel had given to Saul with reference to the asses, was to furnish him with a practical proof that what Samuel had said to him with regard to the monarchy would quite as certainly come to pass, and therefore not only to deliver him from all anxiety as to the lost animals of his father, but also to direct his thoughts to the higher destiny to which God had called him through Samuel's anointing.
1Kings 10:3-4
The second sign (1Kings 10:3, 1Kings 10:4): "Then thou shalt go on forward from thence, and thou shalt come to the terebinth of Tabor; and there shall meet thee there three men going up to God to Bethel, carrying one three kinds, one three loaves of bread, and one a bottle of wine. They will ask thee after thy welfare, and give thee two loaves; receive them at their hands." The terebinth of Tabor is not mentioned anywhere else, and nothing further can be determined concerning it, than that it stood by the road leading from Rachel's tomb to Gibeah.
(Note: The opinion expressed by Ewald and Thenius, that Deborah's mourning oak (Gen 35:8) is intended, and that Tabor is either a different form of Deborah, or that Tabor should be altered into Deborah, has no foundation to rest upon; for the fact that the oak referred to stood below (i.e., to the south of) Bethel, and the three men whom Saul was to meet at the terebinth of Tabor were going to Bethel, by no means establishes the identity of the two, as their going up to Bethel does not prove that they were already in the neighbourhood of Bethel. Moreover, the Deborah oak was on the north of Gibeah, whereas Saul met the three men between Rachel's tomb and Gibeah, i.e., to the south of Gibeah.)
The fact that the three men were going up to God at Bethel, shows that there was still a place of sacrifice consecrated to the Lord at Bethel, where Abraham and Jacob had erected altars to the Lord who had appeared to them there (Gen 12:8; Gen 13:3-4; Gen 28:18-19; Gen 35:7); for the kids and loaves and wine were sacrificial gifts which they were about to offer. לשׁלום שׁאל, to ask after one's welfare, i.e., to greet in a friendly manner (cf. Judg 18:15; Gen 43:27). The meaning of this double sign consisted in the fact that these men gave Saul two loaves from their sacrificial offerings. In this he was to discern a homage paid to the anointed of the Lord; and he was therefore to accept the gift in this sense at their hand.
1Kings 10:5-6
The third sign (1Kings 10:5, 1Kings 10:6) Saul was to receive at Gibeah of God, where posts of the Philistines were stationed. Gibeath ha-Elohim is not an appellative, signifying a high place of God, i.e., a high place dedicated to God, but a proper name referring to Gibeah of Benjamin, the native place of Saul, which was called Gibeah of Saul from the time when Saul resided there as king (1Kings 10:16 : cf. 1Kings 11:4; 1Kings 15:34; 2Kings 21:6; Is 10:29). This is very apparent from the fact that, according to 1Kings 10:10., all the people of Gibeah had known Saul of old, and therefore could not comprehend how he had all at once come to be among the prophets. The name Gibeah of God is here given to the town on account of a bamah or sacrificial height which rose within or near the town (1Kings 10:13), and which may possibly have been renowned above other such heights, as the seat of a society of prophets. פלשׁתּים נצבי are not bailiffs of the Philistines, still less columns erected as signs of their supremacy (Thenius), but military posts of the Philistines, as 1Kings 13:3-4, and 2Kings 8:6, 2Kings 8:14, clearly show. The allusion here to the posts of the Philistines at Gibeah is connected with what was about to happen to Saul there. At the place where the Philistines, those severe oppressors of Israel, had set up military posts, the Spirit of God was to come upon Saul, and endow him with the divine power that was required for his regal office. "And it shall come to pass, when thou comest to the town there, thou wilt light upon a company of prophets coming down from the high place (bamah, the sacrificial height), before them lyre and tambourin, and flute, and harp, and they prophesying." חבל signifies a rope or cord, then a band or company of men. It does not follow that because this band of prophets was coming down from the high place, the high place at Gibeah must have been the seat of a school of the prophets. They might have been upon a pilgrimage to Gibeah. The fact that they were preceded by musicians playing, seems to indicate a festal procession. Nebel and Kinnor are stringed instruments which were used after David's time in connection with the psalmody of divine worship (1Chron 13:8; 1Chron 15:20; Ps 33:2; Ps 43:4, etc.). The nebel was an instrument resembling a lyre, the kinnor was more like a guitar than a harp. Toph: the tambourin, which was played by Miriam at the Red Sea (Ex 15:20). Chalil: the flute; see my Bibl. Archaeology, ii. 137. By the prophesying of these prophets we are to understand an ecstatic utterance of religious feelings to the praise of God, as in the case of the seventy elders in the time of Moses (Num 11:25). Whether it took the form of a song or of an enthusiastic discourse, cannot be determined; in any case it was connected with a very energetic action indicative of the highest state of mental excitement. (For further remarks on these societies of prophets, see at 1Kings 19:18.)
1Kings 10:6
"And the Spirit of Jehovah will come upon thee, and thou wilt prophesy with them, and be changed into another man." "Ecstatic states," says Tholuck (die Propheten, p. 53), "have something infectious about them. The excitement spreads involuntarily, as in the American revivals and the preaching mania in Sweden, even to persons in whose state of mind there is no affinity with anything of the kind." But in the instance before us there was something more than psychical infection. The Spirit of Jehovah, which manifested itself in the prophesying of the prophets, was to pass over to Saul, so that he would prophesy along with them (התנבּית formed like a verb הל for התנבאת; so again in 1Kings 10:13), and was entirely to transform him. This transformation is not to be regarded indeed as regeneration in the Christian sense, but as a change resembling regeneration, which affected the entire disposition of mind, and by which Saul was lifted out of his former modes of thought and feeling, which were confined within a narrow earthly sphere, into the far higher sphere of his new royal calling, was filled with kingly thoughts in relation to the service of God, and received "another heart" (1Kings 10:9). Heart is used in the ordinary scriptural sense, as the centre of the whole mental and psychical life of will, desire, thought, perception, and feeling (see Delitzsch, Bibl. Psychol. pp. 248ff., ed. 2). Through this sign his anointing as king was to be inwardly sealed.
1Kings 10:7
"When these signs are come unto thee (the Kethibh תבאינה is to be read תּבאינה, as in Ps 45:16 and Esther 4:4; and the Keri תּבאנה is a needless emendation), do to thee what thy hand findeth, i.e., act according to the circumstances (for this formula, see Judg 9:33); for God will be with thee." The occurrence of the signs mentioned was to assure him of the certainty that God would assist him in all that he undertook as king. The first opportunity for action was afforded him by the Ammonite Nahash, who besieged Jabesh-gilead (1Kings 11:1-15).
Geneva 1599
When thou art departed from me to day, then thou shalt find two men by Rachel's sepulchre in the border of Benjamin at Zelzah; and they will say unto thee, The (b) asses which thou wentest to seek are found: and, lo, thy father hath left the care of the asses, and sorroweth for you, saying, What shall I do for my son?
(b) Samuel confirms him by these signs, that God has appointed him king.
John Gill
When thou art departed from me today,.... Not as soon as he was departed, for he had some few miles to go from Ramah to Rachel's grave near Bethlehem:
thou shalt find two men by Rachel's sepulchre, in the border of Benjamin, at Zelzah; the Jews move a difficulty here, that Rachel's sepulchre should be said to be in the border of Benjamin, when it was by Bethlehemephrath, in the tribe of Judah, Gen 35:19 and which they solve by observing, that these men were now, at the time Samuel was speaking, by the grave of Rachel, but as they were coming on he would meet them at Zelzah, in the border of Benjamin (z); but there is no need of this, Rachel's grave was not at Bethlehem, but in, the way to it; and besides, as these two tribes were contiguous, and this city being on the borders of both, it might be said at one time to be in the border of Benjamin, and at another in the border of Judah, or in Judah, without any contradiction. Of Zelzah we nowhere else read, but it is plain it was near the sepulchre of Rachel, and perhaps nearer than Bethlehem. The Arabic geographer (a) speaks of Rachel's grave as in the midway between Jerusalem and Bethlehem; and says there were twelve stones upon it, and a stone arched vault over it; and the same is affirmed by Benjamin of Tudela (b), who makes it to be but half a mile from Bethlehem. Jarchi would have Zelzah to be the same with Jerusalem, which is not probable:
and they will say unto thee, the asses which thou wentest to seek are found; as Samuel had before told Saul they were, 1Kings 9:20.
and, lo, thy father hath left the care of the asses; or had left all thoughts about them, and concern for them, not minding whether he heard of them or not, and this before they were found; or otherwise it would have been no strange thing to drop all thoughts about them, when they were found:
and sorroweth for you; for Saul, and his servant; such was the anxiety and distress of his mind lest any evil should befall them, having been gone so long in quest of the asses, that he had as it were forgot them, and lost all care and concern about them, in comparison of his son and servant; but especially his sorrow rose high for his son, as follows:
saying, what shall I do for my son? though he was concerned for his servant, yet most for his son; he might have another servant, and not another son, and Saul seems to be his only one, which made his grief for him the greater, see 1Chron 8:33. Now as these were contingent events here foretold, as meeting with two men at a certain place described, the words related expressly they should say to him when he met them, and these exactly coming to pass, would most clearly prove Samuel to be a true prophet, and confirm Saul in the belief of what he had said and done to him concerning the kingdom. Another sign follows.
(z) Bereshit Rabba, sect. 82. fol. 71. 4. R. Isaiah, Jarchi, Kimchi, Abarbinel, & Abendana in loc. (a) Chinat. 3. par. 5. (b) ltinerar. p. 47.
John Wesley
Rachel's sepulchre - In the way to Bethlehem, which city was in Judah; her sepulchre might be either in Judah, or in Benjamin; for the possessions of those two tribes were bordering one upon another. The first place he directs him to was a sepulchre, the sepulchre of one of his ancestors. There he must read a lecture of his own mortality, and now he had a crown in his eye, must think of his grave, in which all his honour would be laid in the dust.
Robert Jamieson, A. R. Fausset and David Brown
When thou art departed from me to-day--The design of these specific predictions of what should be met with on the way, and the number and minuteness of which would arrest attention, was to confirm Saul's reliance on the prophetic character of Samuel, and lead him to give full credence to what had been revealed to him as the word of God.
Rachel's sepulchre--near Beth-lehem (see on Gen 35:16).
Zelzah--or Zelah, now Bet-jalah, in the neighborhood of that town.
10:310:3: Եւ երթիցես անտի եւ՛ս անդր, եւ հասցե՛ս մինչեւ ՚ի կաղնին Դեբովրայ. եւ գտցես անդ երի՛ս արս որ ելանիցեն առ Աստուած ՚ի Բեթէլ. միոյն բարձեալ ո՛ւլս երիս, եւ միւսոյն բարձեալ երի՛ս ամանս հացի, եւ միոյն բարձեալ տիկ մի գինւոյ[2921]. [2921] Այլք. Եւ միոյն բարձեալ երիս ա՛՛... եւ միոյն բարձեալ տիկ մի։
3 Երբ այնտեղից կը գնաս եւ կը հասնես մինչեւ Դեբորայի կաղնին, այնտեղ երեք մարդու կը հանդիպես, որոնք Աստծու մօտ՝ Բեթէլ են գնում: Մէկը երեք ուլ է տանում, միւսը՝ երեք աման հաց, իսկ երրորդը՝ մի տիկ գինի:
3 Երբ ասկէ անդին երթաս ու Թաբօրին կաղնին հասնիս, հոն երեք մարդ քեզի պիտի հանդիպին, որոնցմէ մէկը երեք ուլ, մէկը երեք հացի նկանակ ու մէկն ալ տիկ մը գինի առած՝ Աստուծոյ կ’ելլեն դէպի Բեթէլ։
Եւ երթիցես անտի եւս անդր, եւ հասցես մինչեւ ի կաղնին [182]Դեբովրայ, եւ գտցես անդ երիս արս որ ելանիցեն առ Աստուած ի Բեթէլ. միոյն բարձեալ ուլս երիս, եւ միոյն բարձեալ երիս [183]ամանս հացի, եւ միոյն բարձեալ տիկ մի գինւոյ:

10:3: Եւ երթիցես անտի եւ՛ս անդր, եւ հասցե՛ս մինչեւ ՚ի կաղնին Դեբովրայ. եւ գտցես անդ երի՛ս արս որ ելանիցեն առ Աստուած ՚ի Բեթէլ. միոյն բարձեալ ո՛ւլս երիս, եւ միւսոյն բարձեալ երի՛ս ամանս հացի, եւ միոյն բարձեալ տիկ մի գինւոյ[2921].
[2921] Այլք. Եւ միոյն բարձեալ երիս ա՛՛... եւ միոյն բարձեալ տիկ մի։
3 Երբ այնտեղից կը գնաս եւ կը հասնես մինչեւ Դեբորայի կաղնին, այնտեղ երեք մարդու կը հանդիպես, որոնք Աստծու մօտ՝ Բեթէլ են գնում: Մէկը երեք ուլ է տանում, միւսը՝ երեք աման հաց, իսկ երրորդը՝ մի տիկ գինի:
3 Երբ ասկէ անդին երթաս ու Թաբօրին կաղնին հասնիս, հոն երեք մարդ քեզի պիտի հանդիպին, որոնցմէ մէկը երեք ուլ, մէկը երեք հացի նկանակ ու մէկն ալ տիկ մը գինի առած՝ Աստուծոյ կ’ելլեն դէպի Բեթէլ։
zohrab-1805▾ eastern-1994▾ western am▾
10:310:3 И пойдешь оттуда далее и придешь к дубраве Фаворской, и встретят тебя там три человека, идущих к Богу в Вефиль: один несет трех козлят, другой несет три хлеба, а третий несет мех с вином;
10:3 καὶ και and; even ἀπελεύσει απερχομαι go off; go away ἐκεῖθεν εκειθεν from there καὶ και and; even ἐπέκεινα επεκεινα beyond ἥξεις ηκω here ἕως εως till; until τῆς ο the δρυὸς δρυς and; even εὑρήσεις ευρισκω find ἐκεῖ εκει there τρεῖς τρεις three ἄνδρας ανηρ man; husband ἀναβαίνοντας αναβαινω step up; ascend πρὸς προς to; toward τὸν ο the θεὸν θεος God εἰς εις into; for Βαιθηλ βαιθηλ one; unit αἴροντα αιρω lift; remove τρία τρεις three αἰγίδια αιγιδιον and; even ἕνα εις.1 one; unit αἴροντα αιρω lift; remove τρία τρεις three ἀγγεῖα αγγειον container ἄρτων αρτος bread; loaves καὶ και and; even ἕνα εις.1 one; unit αἴροντα αιρω lift; remove ἀσκὸν ασκος wineskin; skin οἴνου οινος wine
10:3 וְ wᵊ וְ and חָלַפְתָּ֨ ḥālaftˌā חלף come after מִ mi מִן from שָּׁ֜ם ššˈām שָׁם there וָ wā וְ and הָ֗לְאָה hˈālᵊʔā הָלְאָה further וּ û וְ and בָ֨אתָ֙ vˈāṯā בוא come עַד־ ʕaḏ- עַד unto אֵלֹ֣ון ʔēlˈôn אֵלֹון big tree תָּבֹ֔ור tāvˈôr תָּבֹור Tabor וּ û וְ and מְצָא֤וּךָ mᵊṣāʔˈûḵā מצא find שָּׁם֙ ššˌām שָׁם there שְׁלֹשָׁ֣ה šᵊlōšˈā שָׁלֹשׁ three אֲנָשִׁ֔ים ʔᵃnāšˈîm אִישׁ man עֹלִ֥ים ʕōlˌîm עלה ascend אֶל־ ʔel- אֶל to הָ hā הַ the אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) בֵּֽית־אֵ֑ל bˈêṯ-ʔˈēl בֵּית אֵל Bethel אֶחָ֞ד ʔeḥˈāḏ אֶחָד one נֹשֵׂ֣א׀ nōśˈē נשׂא lift שְׁלֹשָׁ֣ה šᵊlōšˈā שָׁלֹשׁ three גְדָיִ֗ים ḡᵊḏāyˈîm גְּדִי goat וְ wᵊ וְ and אֶחָד֙ ʔeḥˌāḏ אֶחָד one נֹשֵׂ֗א nōśˈē נשׂא lift שְׁלֹ֨שֶׁת֙ šᵊlˈōšeṯ שָׁלֹשׁ three כִּכְּרֹ֣ות kikkᵊrˈôṯ כִּכָּר disk לֶ֔חֶם lˈeḥem לֶחֶם bread וְ wᵊ וְ and אֶחָ֥ד ʔeḥˌāḏ אֶחָד one נֹשֵׂ֖א nōśˌē נשׂא lift נֵֽבֶל־ nˈēvel- נֵבֶל jar יָֽיִן׃ yˈāyin יַיִן wine
10:3. cumque abieris inde et ultra transieris et veneris ad quercum Thabor invenient te ibi tres viri ascendentes ad Deum in Bethel unus portans tres hedos et alius tres tortas panis et alius portans lagoenam viniAnd when thou shalt depart from thence, and go farther on, and shalt come to the oak of Thabor, there shall meet thee three men going up to God to Bethel, one carrying three kids, and another three loaves of bread, and another carrying a bottle of wine.
3. Then shalt thou go on forward from thence, and thou shalt come to the oak of Tabor, and there shall meet thee there three men going up to God to Beth-el, one carrying three kids, and another carrying three loaves of bread, and another carrying a bottle of wine:
Then shalt thou go on forward from thence, and thou shalt come to the plain of Tabor, and there shall meet thee three men going up to God to Beth- el, one carrying three kids, and another carrying three loaves of bread, and another carrying a bottle of wine:

10:3 И пойдешь оттуда далее и придешь к дубраве Фаворской, и встретят тебя там три человека, идущих к Богу в Вефиль: один несет трех козлят, другой несет три хлеба, а третий несет мех с вином;
10:3
καὶ και and; even
ἀπελεύσει απερχομαι go off; go away
ἐκεῖθεν εκειθεν from there
καὶ και and; even
ἐπέκεινα επεκεινα beyond
ἥξεις ηκω here
ἕως εως till; until
τῆς ο the
δρυὸς δρυς and; even
εὑρήσεις ευρισκω find
ἐκεῖ εκει there
τρεῖς τρεις three
ἄνδρας ανηρ man; husband
ἀναβαίνοντας αναβαινω step up; ascend
πρὸς προς to; toward
τὸν ο the
θεὸν θεος God
εἰς εις into; for
Βαιθηλ βαιθηλ one; unit
αἴροντα αιρω lift; remove
τρία τρεις three
αἰγίδια αιγιδιον and; even
ἕνα εις.1 one; unit
αἴροντα αιρω lift; remove
τρία τρεις three
ἀγγεῖα αγγειον container
ἄρτων αρτος bread; loaves
καὶ και and; even
ἕνα εις.1 one; unit
αἴροντα αιρω lift; remove
ἀσκὸν ασκος wineskin; skin
οἴνου οινος wine
10:3
וְ wᵊ וְ and
חָלַפְתָּ֨ ḥālaftˌā חלף come after
מִ mi מִן from
שָּׁ֜ם ššˈām שָׁם there
וָ וְ and
הָ֗לְאָה hˈālᵊʔā הָלְאָה further
וּ û וְ and
בָ֨אתָ֙ vˈāṯā בוא come
עַד־ ʕaḏ- עַד unto
אֵלֹ֣ון ʔēlˈôn אֵלֹון big tree
תָּבֹ֔ור tāvˈôr תָּבֹור Tabor
וּ û וְ and
מְצָא֤וּךָ mᵊṣāʔˈûḵā מצא find
שָּׁם֙ ššˌām שָׁם there
שְׁלֹשָׁ֣ה šᵊlōšˈā שָׁלֹשׁ three
אֲנָשִׁ֔ים ʔᵃnāšˈîm אִישׁ man
עֹלִ֥ים ʕōlˌîm עלה ascend
אֶל־ ʔel- אֶל to
הָ הַ the
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
בֵּֽית־אֵ֑ל bˈêṯ-ʔˈēl בֵּית אֵל Bethel
אֶחָ֞ד ʔeḥˈāḏ אֶחָד one
נֹשֵׂ֣א׀ nōśˈē נשׂא lift
שְׁלֹשָׁ֣ה šᵊlōšˈā שָׁלֹשׁ three
גְדָיִ֗ים ḡᵊḏāyˈîm גְּדִי goat
וְ wᵊ וְ and
אֶחָד֙ ʔeḥˌāḏ אֶחָד one
נֹשֵׂ֗א nōśˈē נשׂא lift
שְׁלֹ֨שֶׁת֙ šᵊlˈōšeṯ שָׁלֹשׁ three
כִּכְּרֹ֣ות kikkᵊrˈôṯ כִּכָּר disk
לֶ֔חֶם lˈeḥem לֶחֶם bread
וְ wᵊ וְ and
אֶחָ֥ד ʔeḥˌāḏ אֶחָד one
נֹשֵׂ֖א nōśˌē נשׂא lift
נֵֽבֶל־ nˈēvel- נֵבֶל jar
יָֽיִן׃ yˈāyin יַיִן wine
10:3. cumque abieris inde et ultra transieris et veneris ad quercum Thabor invenient te ibi tres viri ascendentes ad Deum in Bethel unus portans tres hedos et alius tres tortas panis et alius portans lagoenam vini
And when thou shalt depart from thence, and go farther on, and shalt come to the oak of Thabor, there shall meet thee three men going up to God to Bethel, one carrying three kids, and another three loaves of bread, and another carrying a bottle of wine.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Дубрава Фаворская не может быть дубравой известной горы Фавор, так как последняя (т. е. гора Фавор) расположена значительно севернее колена Вениаминова, совершенно не по пути Саула в его родной город - Гиву Вениаминову (X:26). Упоминаемая здесь "дубрава Фаворская" (как и "гроб Рахили"), по всей вероятности, название какой-нибудь, неизвестной в настоящее время, местности Вениаминова калена.

Идущих к Богу в Вефиль, т. е. идущих в Вефиль для совершения жертвы Господу Богу. См. прим. к 9: ст. , VII гл.
Adam Clarke: Commentary on the Bible - 1831
10:3: Three men going up to God to Bethel - Jacob's altar was probably there still, Gen 28:19. However this might be, it was still considered, as its name implies, the house of God; and to it they were now going, to offer sacrifice.
The three kids were for sacrifice; the three loaves of bread to be offered probably as a thank-offering; and the bottle or skin full of wine, for a libation. When the blood was poured out before the Lord, then they feasted on the flesh and on the bread; and probably had a sufficiency of the wine left for their own drinking.
1 Kings (1 Samuel) 10:4
Albert Barnes: Notes on the Bible - 1834
10:3: The plain of Tabor - It should be "the oak or terebinth"" of Tabor" (Jdg 4:11 note). It has been ingeniously conjectured that "Tabor" is either a different form of "Deborah," or a corruption of it, and that the "oak," or "terebinth of Tabor," is the same as "Allon-bachuth," the oak under which Deborah was buried, and which lay "beneath Bethel" Gen 35:8. The terebinth, where the three men came upon Saul, must have been at some point pRev_ious to that where the road leading northward from Jerusalem branches; when they reached that point they would go on with their offerings to Bethel, he would pursue his journey to Gibeah.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:3: Tabor: Jos 19:12, Jos 19:22; Jdg 4:6, Jdg 4:12, Jdg 8:18; Psa 89:12
Bethel: Gen 28:19, Gen 28:22, Gen 35:1, Gen 35:3, Gen 35:6, Gen 35:7
three kids: Lev 1:10, Lev 3:6, Lev 3:12, Lev 7:13, Lev 23:13; Num 15:5-12
John Gill
Then shall thou go on forward from thence,.... From Zelzah and Rachel's sepulchre there:
and thou shall come to the plain of Tabor; not that which lay at the bottom of the famous and well known mountain Tabor; for that was in the tribe of Zebulun, at a great distance from hence: but a plain, so called perhaps from the name of the owner of it:
and there shall meet thee three men going up to God to Bethel: the same with Luz, where Jacob built an altar, and called upon God; and so Elohimbethel here is the same with Elbethel, Gen 35:6. Here was an high place as at Ramah, whither in those times, when there was no fixed place for worship, the tabernacle at one place, and the ark at another, the people went up to worship; and they might the rather choose this, because it was a place devoted to the worship and service of God by their father Jacob; so the Targum paraphrases it,"going up to worship God in Bethel;''so Josephus (c), they were going thither to pray, and, as it seems by what follows, to sacrifice: one carrying three kids; which were used in sacrifice, and were a pretty heavy load if carried far; though, according to Josephus (d), it was but one kid:
and another carrying three loaves of bread; for the minchah, the meat offering, or rather bread offering, Lev 2:4.
and another carrying a bottle of wine; for the drink offering, the fourth part of an hin of wine being required for each kid, Num 15:5. This bottle, Ben Melech says, was a bottle made of skin, a leathern bottle or bag, or a potter's vessel or pitcher; the Targum renders it, a flagon of wine.
(c) Antiqu. l. 6. c. 4. sect. 2. (d) lbid.
John Wesley
Plain - Not that at the foot of mount Tabor, which was far from these parts; but another belonging to some other place. Bethel - Properly so called, which was in Ephraim, where there was a noted high - place, famous for Jacob's vision there, Gen 28:19, where it is probable they offered sacrifices, in this confused state of things, when the ark was in one place, and the tabernacle in another.
Robert Jamieson, A. R. Fausset and David Brown
the plain--or, "the oak of Tabor," not the celebrated mount, for that was far distant.
three men going up to God to Beth-el--apparently to offer sacrifices there at a time when the ark and the tabernacle were not in a settled abode, and God had not yet declared the permanent place which He should choose. The kids were for sacrifice, the loaves for the offering, and the wine for the libations.
10:410:4: եւ հարցցե՛ն զքէն ՚ի խաղաղութիւն. եւ տացեն քեզ երկուս պտուղս հացի, եւ առցե՛ս ՚ի ձեռաց նոցա։
4 Քո առողջութիւնը հարցնելով՝ նրանք քեզ երկու հաց կը նուիրեն, եւ դու կ’առնես նրանց ձեռքից:
4 Անոնք քու ողջութիւնդ հարցնելով՝ քեզի երկու հաց պիտի տան, դուն ալ անոնց ձեռքէն ա՛ռ։
Եւ հարցցեն զքէն ի խաղաղութիւն, եւ տացեն քեզ [184]երկուս պտուղս հացի``, եւ առցես ի ձեռաց նոցա:

10:4: եւ հարցցե՛ն զքէն ՚ի խաղաղութիւն. եւ տացեն քեզ երկուս պտուղս հացի, եւ առցե՛ս ՚ի ձեռաց նոցա։
4 Քո առողջութիւնը հարցնելով՝ նրանք քեզ երկու հաց կը նուիրեն, եւ դու կ’առնես նրանց ձեռքից:
4 Անոնք քու ողջութիւնդ հարցնելով՝ քեզի երկու հաց պիտի տան, դուն ալ անոնց ձեռքէն ա՛ռ։
zohrab-1805▾ eastern-1994▾ western am▾
10:410:4 и будут приветствовать они тебя и дадут тебе два хлеба, и ты возьмешь из рук их.
10:4 καὶ και and; even ἐρωτήσουσίν ερωταω question; request σε σε.1 you τὰ ο the εἰς εις into; for εἰρήνην ειρηνη peace καὶ και and; even δώσουσίν διδωμι give; deposit σοι σοι you δύο δυο two ἀπαρχὰς απαρχη firstfruit ἄρτων αρτος bread; loaves καὶ και and; even λήμψῃ λαμβανω take; get ἐκ εκ from; out of τῆς ο the χειρὸς χειρ hand αὐτῶν αυτος he; him
10:4 וְ wᵊ וְ and שָׁאֲל֥וּ šāʔᵃlˌû שׁאל ask לְךָ֖ lᵊḵˌā לְ to לְ lᵊ לְ to שָׁלֹ֑ום šālˈôm שָׁלֹום peace וְ wᵊ וְ and נָתְנ֤וּ nāṯᵊnˈû נתן give לְךָ֙ lᵊḵˌā לְ to שְׁתֵּי־ šᵊttê- שְׁנַיִם two לֶ֔חֶם lˈeḥem לֶחֶם bread וְ wᵊ וְ and לָקַחְתָּ֖ lāqaḥtˌā לקח take מִ mi מִן from יָּדָֽם׃ yyāḏˈām יָד hand
10:4. cumque te salutaverint dabunt tibi duos panes et accipies de manu eorumAnd they will salute thee, and will give thee two loaves, and thou shalt take them at their hand.
4. and they will salute thee, and give thee two loaves of bread; which thou shalt receive of their hand.
And they will salute thee, and give thee two [loaves] of bread; which thou shalt receive of their hands:

10:4 и будут приветствовать они тебя и дадут тебе два хлеба, и ты возьмешь из рук их.
10:4
καὶ και and; even
ἐρωτήσουσίν ερωταω question; request
σε σε.1 you
τὰ ο the
εἰς εις into; for
εἰρήνην ειρηνη peace
καὶ και and; even
δώσουσίν διδωμι give; deposit
σοι σοι you
δύο δυο two
ἀπαρχὰς απαρχη firstfruit
ἄρτων αρτος bread; loaves
καὶ και and; even
λήμψῃ λαμβανω take; get
ἐκ εκ from; out of
τῆς ο the
χειρὸς χειρ hand
αὐτῶν αυτος he; him
10:4
וְ wᵊ וְ and
שָׁאֲל֥וּ šāʔᵃlˌû שׁאל ask
לְךָ֖ lᵊḵˌā לְ to
לְ lᵊ לְ to
שָׁלֹ֑ום šālˈôm שָׁלֹום peace
וְ wᵊ וְ and
נָתְנ֤וּ nāṯᵊnˈû נתן give
לְךָ֙ lᵊḵˌā לְ to
שְׁתֵּי־ šᵊttê- שְׁנַיִם two
לֶ֔חֶם lˈeḥem לֶחֶם bread
וְ wᵊ וְ and
לָקַחְתָּ֖ lāqaḥtˌā לקח take
מִ mi מִן from
יָּדָֽם׃ yyāḏˈām יָד hand
10:4. cumque te salutaverint dabunt tibi duos panes et accipies de manu eorum
And they will salute thee, and will give thee two loaves, and thou shalt take them at their hand.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:4: And they will salute thee - ושאלו לך לשלום veshaalu lecha leshalom, "And they will inquire of thee concerning peace," i.e., welfare. In the East, if this salutation be given, then the person or persons giving it may be reckoned friends; if the others return it, then there is friendship on both sides. Salaam alicum, Peace to you! is the mode of compellation: Alicum essalaam, To you be peace! is the return. If you give the former and receive not the latter, you may expect hostility. The meaning of the prophet is, When you come to the plain of Tabor, ye shall meet three men; you need not be afraid of them, for they are friends; and they will show this friendship, not only by bidding you good speed, but by giving you two loaves of bread, a provision which you will need for the remaining part of your journey.
1 Kings (1 Samuel) 10:5
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:4: salute thee: Heb. ask thee of peace, Jdg 18:15
John Gill
And they will salute thee,.... Not as king, of which they knew nothing, but in a common way; and though a stranger and unknown to them, yet finding their hearts disposed and affected towards him, would inquire of his welfare, and wish him all happiness, peace, and prosperity:
and give thee two loaves of bread; which was pretty much that they should give him two out of three, and leave but one for themselves, and especially if they were going to sacrifice; but perhaps they knew they could buy more bread at Bethel, and so were disposed to give two of their loaves to Saul, one for himself and another for his servant; though Kimchi thinks that these are not the same before called loaves; and indeed the word "loaves" is not in the text, but cakes of bread, which were lesser than loaves, and which they carried for their own use, besides three loaves of bread:
which thou shall receive of their hands; being sent out by Samuel early that morning without eating any food, and having travelled some miles, might become weary and faint, and which the three men might discern, and so had compassion on them, and relieved them; and Saul was not to refuse the offer of them, but take them at their hands, though he was anointed to be king; and this was to teach him humility, and to be kind to the poor and needy, and relieve them when he was in more elevated circumstances. All these actions also were contingent, and when they came to pass, as they did, must be still more confirming than the former sign.
10:510:5: Եւ ապա մտցես ՚ի բլուրն Աստուծոյ, ուր է՛ գունդ այլազգեացն։ Եւ եղիցի յորժամ մտանիցես ՚ի քաղաքն, դիպեսցիս պարո՛ւ մարգարէից իջելոց ՚ի Բամայ. եւ առաջի նոցա սրի՛նգ, եւ թմբուկ, եւ փող, եւ քնար. եւ ինքեանք մարգարէացեալք։
5 Ապա կը հասնես Աստծու բլուրը, ուր այլազգիների մի գունդ կայ: Երբ քաղաք մտնես, կը հանդիպես Բամայից դուրս եկող մարգարէների խմբին, որոնց առաջ կան սրինգ, թմբուկ, փող ու քնար նուագողներ, իսկ իրենք մարգարէութիւն են անում:
5 Անկէ յետոյ Աստուծոյ բլուրը գնա՛, ուր Փղշտացիներու բերդապահ զօրքը կը կենայ. երբ հոն քաղաքը մտնես, բարձր տեղէն իջնող մարգարէներու գունդի մը պիտի հանդիպիս, որոնք իրենց առջեւէն տաւիղ, թմբուկ, սրինգ ու քնար ունենալով մարգարէութիւն պիտի ընեն։
Եւ ապա մտցես ի բլուրն Աստուծոյ, ուր է գունդ այլազգեացն. եւ եղիցի յորժամ մտանիցես ի քաղաքն, դիպեսցիս պարու մարգարէից իջելոց ի Բամայ, եւ առաջի նոցա սրինգ եւ թմբուկ եւ փող եւ քնար, եւ ինքեանք մարգարէացեալք:

10:5: Եւ ապա մտցես ՚ի բլուրն Աստուծոյ, ուր է՛ գունդ այլազգեացն։ Եւ եղիցի յորժամ մտանիցես ՚ի քաղաքն, դիպեսցիս պարո՛ւ մարգարէից իջելոց ՚ի Բամայ. եւ առաջի նոցա սրի՛նգ, եւ թմբուկ, եւ փող, եւ քնար. եւ ինքեանք մարգարէացեալք։
5 Ապա կը հասնես Աստծու բլուրը, ուր այլազգիների մի գունդ կայ: Երբ քաղաք մտնես, կը հանդիպես Բամայից դուրս եկող մարգարէների խմբին, որոնց առաջ կան սրինգ, թմբուկ, փող ու քնար նուագողներ, իսկ իրենք մարգարէութիւն են անում:
5 Անկէ յետոյ Աստուծոյ բլուրը գնա՛, ուր Փղշտացիներու բերդապահ զօրքը կը կենայ. երբ հոն քաղաքը մտնես, բարձր տեղէն իջնող մարգարէներու գունդի մը պիտի հանդիպիս, որոնք իրենց առջեւէն տաւիղ, թմբուկ, սրինգ ու քնար ունենալով մարգարէութիւն պիտի ընեն։
zohrab-1805▾ eastern-1994▾ western am▾
10:510:5 После того ты придешь на холм Божий, где охранный отряд Филистимский; [там начальники Филистимские;] и когда войдешь там в город, встретишь сонм пророков, сходящих с высоты, и пред ними псалтирь и тимпан, и свирель и гусли, и они пророчествуют;
10:5 καὶ και and; even μετὰ μετα with; amid ταῦτα ουτος this; he εἰσελεύσῃ εισερχομαι enter; go in εἰς εις into; for τὸν ο the βουνὸν βουνος mound τοῦ ο the θεοῦ θεος God οὗ ος who; what ἐστιν ειμι be ἐκεῖ εκει there τὸ ο the ἀνάστημα αναστημα the ἀλλοφύλων αλλοφυλος foreigner ἐκεῖ εκει there Νασιβ νασιβ the ἀλλόφυλος αλλοφυλος foreigner καὶ και and; even ἔσται ειμι be ὡς ως.1 as; how ἂν αν perhaps; ever εἰσέλθητε εισερχομαι enter; go in ἐκεῖ εκει there εἰς εις into; for τὴν ο the πόλιν πολις city καὶ και and; even ἀπαντήσεις απανταω meet; plead χορῷ χορος dancing προφητῶν προφητης prophet καταβαινόντων καταβαινω step down; descend ἐκ εκ from; out of τῆς ο the Βαμα βαμα and; even ἔμπροσθεν εμπροσθεν in front; before αὐτῶν αυτος he; him νάβλα ναβλα and; even τύμπανον τυμπανον and; even αὐλὸς αυλος flute καὶ και and; even κινύρα κινυρα and; even αὐτοὶ αυτος he; him προφητεύοντες προφητευω prophesy
10:5 אַ֣חַר ʔˈaḥar אַחַר after כֵּ֗ן kˈēn כֵּן thus תָּבֹוא֙ tāvô בוא come גִּבְעַ֣ת givʕˈaṯ גִּבְעָה hill הָ hā הַ the אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] שָׁ֖ם šˌām שָׁם there נְצִבֵ֣י nᵊṣivˈê נְצִיב pillar פְלִשְׁתִּ֑ים fᵊlištˈîm פְּלִשְׁתִּי Philistine וִ wi וְ and יהִי֩ yhˌî היה be כְ ḵᵊ כְּ as בֹאֲךָ֨ vōʔᵃḵˌā בוא come שָׁ֜ם šˈām שָׁם there הָ hā הַ the עִ֗יר ʕˈîr עִיר town וּ û וְ and פָגַעְתָּ֞ fāḡaʕtˈā פגע meet חֶ֤בֶל ḥˈevel חֶבֶל cord נְבִיאִים֙ nᵊvîʔîm נָבִיא prophet יֹרְדִ֣ים yōrᵊḏˈîm ירד descend מֵֽ mˈē מִן from הַ ha הַ the בָּמָ֔ה bbāmˈoh בָּמָה high place וְ wᵊ וְ and לִ li לְ to פְנֵיהֶ֞ם fᵊnêhˈem פָּנֶה face נֵ֤בֶל nˈēvel נֵבֶל harp וְ wᵊ וְ and תֹף֙ ṯˌōf תֹּף tambourine וְ wᵊ וְ and חָלִ֣יל ḥālˈîl חָלִיל flute וְ wᵊ וְ and כִנֹּ֔ור ḵinnˈôr כִּנֹּור cither וְ wᵊ וְ and הֵ֖מָּה hˌēmmā הֵמָּה they מִֽתְנַבְּאִֽים׃ mˈiṯnabbᵊʔˈîm נבא speak as prophet
10:5. post haec venies in collem Domini ubi est statio Philisthinorum et cum ingressus fueris ibi urbem obviam habebis gregem prophetarum descendentium de excelso et ante eos psalterium et tympanum et tibiam et citharam ipsosque prophetantesAfter that thou shalt come to the hill of God, where the garrison of the Philistines is: and when thou shalt be come there into the city, thou shalt meet a company of prophets coming down from the high place, with a psaltery, and a timbrel, and a pipe, and a harp before them, and they shall be prophesying.
5. After that thou shalt come to the hill of God, where is the garrison of the Philistines: and it shall come to pass, when thou art come thither to the city, that thou shalt meet a band of prophets coming down from the high place with a psaltery, and a timbrel, and a pipe, and a harp, before them; and they shall be prophesying:
After that thou shalt come to the hill of God, where [is] the garrison of the Philistines: and it shall come to pass, when thou art come thither to the city, that thou shalt meet a company of prophets coming down from the high place with a psaltery, and a tabret, and a pipe, and a harp, before them; and they shall prophesy:

10:5 После того ты придешь на холм Божий, где охранный отряд Филистимский; [там начальники Филистимские;] и когда войдешь там в город, встретишь сонм пророков, сходящих с высоты, и пред ними псалтирь и тимпан, и свирель и гусли, и они пророчествуют;
10:5
καὶ και and; even
μετὰ μετα with; amid
ταῦτα ουτος this; he
εἰσελεύσῃ εισερχομαι enter; go in
εἰς εις into; for
τὸν ο the
βουνὸν βουνος mound
τοῦ ο the
θεοῦ θεος God
οὗ ος who; what
ἐστιν ειμι be
ἐκεῖ εκει there
τὸ ο the
ἀνάστημα αναστημα the
ἀλλοφύλων αλλοφυλος foreigner
ἐκεῖ εκει there
Νασιβ νασιβ the
ἀλλόφυλος αλλοφυλος foreigner
καὶ και and; even
ἔσται ειμι be
ὡς ως.1 as; how
ἂν αν perhaps; ever
εἰσέλθητε εισερχομαι enter; go in
ἐκεῖ εκει there
εἰς εις into; for
τὴν ο the
πόλιν πολις city
καὶ και and; even
ἀπαντήσεις απανταω meet; plead
χορῷ χορος dancing
προφητῶν προφητης prophet
καταβαινόντων καταβαινω step down; descend
ἐκ εκ from; out of
τῆς ο the
Βαμα βαμα and; even
ἔμπροσθεν εμπροσθεν in front; before
αὐτῶν αυτος he; him
νάβλα ναβλα and; even
τύμπανον τυμπανον and; even
αὐλὸς αυλος flute
καὶ και and; even
κινύρα κινυρα and; even
αὐτοὶ αυτος he; him
προφητεύοντες προφητευω prophesy
10:5
אַ֣חַר ʔˈaḥar אַחַר after
כֵּ֗ן kˈēn כֵּן thus
תָּבֹוא֙ tāvô בוא come
גִּבְעַ֣ת givʕˈaṯ גִּבְעָה hill
הָ הַ the
אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s)
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
שָׁ֖ם šˌām שָׁם there
נְצִבֵ֣י nᵊṣivˈê נְצִיב pillar
פְלִשְׁתִּ֑ים fᵊlištˈîm פְּלִשְׁתִּי Philistine
וִ wi וְ and
יהִי֩ yhˌî היה be
כְ ḵᵊ כְּ as
בֹאֲךָ֨ vōʔᵃḵˌā בוא come
שָׁ֜ם šˈām שָׁם there
הָ הַ the
עִ֗יר ʕˈîr עִיר town
וּ û וְ and
פָגַעְתָּ֞ fāḡaʕtˈā פגע meet
חֶ֤בֶל ḥˈevel חֶבֶל cord
נְבִיאִים֙ nᵊvîʔîm נָבִיא prophet
יֹרְדִ֣ים yōrᵊḏˈîm ירד descend
מֵֽ mˈē מִן from
הַ ha הַ the
בָּמָ֔ה bbāmˈoh בָּמָה high place
וְ wᵊ וְ and
לִ li לְ to
פְנֵיהֶ֞ם fᵊnêhˈem פָּנֶה face
נֵ֤בֶל nˈēvel נֵבֶל harp
וְ wᵊ וְ and
תֹף֙ ṯˌōf תֹּף tambourine
וְ wᵊ וְ and
חָלִ֣יל ḥālˈîl חָלִיל flute
וְ wᵊ וְ and
כִנֹּ֔ור ḵinnˈôr כִּנֹּור cither
וְ wᵊ וְ and
הֵ֖מָּה hˌēmmā הֵמָּה they
מִֽתְנַבְּאִֽים׃ mˈiṯnabbᵊʔˈîm נבא speak as prophet
10:5. post haec venies in collem Domini ubi est statio Philisthinorum et cum ingressus fueris ibi urbem obviam habebis gregem prophetarum descendentium de excelso et ante eos psalterium et tympanum et tibiam et citharam ipsosque prophetantes
After that thou shalt come to the hill of God, where the garrison of the Philistines is: and when thou shalt be come there into the city, thou shalt meet a company of prophets coming down from the high place, with a psaltery, and a timbrel, and a pipe, and a harp before them, and they shall be prophesying.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: Xолм Божий, т. е. одна из известных тогда в народе жертвенных высот (см. примеч. 9: ст. , VII гл.) .

Помимо отмеченного, холм имел и иное - военное назначение, служа для филистимлян опорным пунктом их власти в Xанаане (см. примеч. к 16: ст. IX гл.) .

Встретишь сонм пророков, сходящих с высоты. "Сонмы" пророков - это религиозно-воспитательные и образовательные пророческие общества, впоследствии носившие названия пророческих училищ, первоначальное основание и устройство которых было сделано пророком Самуилом. Изучение слова Божия, упражнение в молитве, пение (под аккомпанементы музыки) священных гимнов были главными предметами занятий в этих обществах. Члены последних назывались "пророками" за свое восторженно-одушевленное прославление имени Божия, а также "сынами" или "учениками пророческими" (3: Цар. XX:35; 4: Цар. II:3, 5, 15), потому что воспитывались под руководством боговдохновенных пророков, называвшихся их "отцами" (4: Цар. II:12). При Самуиле члены пророческой общины имели свое пребывание в Раме Самуиловой (1: Цар. XIX:18-24); в позднейшее время, при Илии и Елисее, мы видим пророческих учеников в разных городах южного Xанаана: в Галгале (4: Цар. II:1), в Вефиле (4: Цар. II:3), в Иерихоне (4: Цар. II:5, 15).

"Сонмы" неподкупных стражей закона Иеговы, восторженных глашатаев Его святой, совершенной и благой воли должны были стать, - и были на самом деле в течение всей ветхозаветной истории, - сильным противовесом народного увлечения в мрачные и гибельные дебри языческого беззакония. Глубокая убежденность истинного ведения, священный огонь религиозного воодушевления, полная правдивость и нелицеприятие обличительных речей учеников пророческих школ оказывали на народ сильное впечатление и немало содействовали богопризванным пророкам в их великой и трудной миссии религиозного уврачевания народа.

Псалтирь и тимпан, и свирель и гусли - музыкальные инструменты евреев того времени: псалтирь и гусли - струнные; свирель - духовой; тимпан - вроде нашего тамбурина или бубна.

И они пророчествуют. "Пророчествовать" на библейском языке не всегда означает "предсказывать". В данном случае, как и нередко в Библии (напр., Чис. XI:25; 1: Цар. X:6, 10, 13; XIX:20: и др.) , выражение "пророчествовать" можно понимать в смысле - прославлять Бога и Его чудные дела в восторженных хвалебных гимнах, что предполагает, разумеется, особый подъем духовных сил человека. С временным прекращением этого подъема прекращается и "пророчествование" (Чис. XI:25; 1: Цар. X:13: и др.) .
Adam Clarke: Commentary on the Bible - 1831
10:5: The hill of God - The Targum says, "The hill on which the ark of the Lord was. Calmet supposes it to be a height near Gibeah.
The garrison of the Philistines - Probably they kept a watch on the top of this hill, with a company of soldiers to keep the country in check.
A company of prophets - A company of scribes, says the Targum. Probably the scholars of the prophets; for the prophets seem to have been the only accredited teachers, at particular times, in Israel; and at this time there does not appear to have been any other prophet besides Samuel in this quarter. Probably the teacher of this school was not an inspired man, but one acting under the direction of Samuel. Mr. Harmer thinks that the following custom among the Mohammedans greatly illustrates this obscure place: "When the children have gone through the Koran, their relations borrow a fine horse and furniture, and carry them about the town in procession, with the book in their hand, the rest of their companions following, and all sorts of music of the country going before. Dr. Shaw, in p. 195, mentions the same custom; adding the acclamations of their school-fellows, but taking no notice of the music. We have no reason, however, to doubt the fact on account of the doctor's silence; especially as it relates to another part of Barbary, and is given us by those who resided some years in that country. The doctor makes no use of this circumstance relating to the education of youth in Barbary; but the account of the procession above given seems to be a lively comment on that ancient Jewish custom mentioned in these verses. That the word prophet often signifies sons or scholars of the prophets, and that prophesying often implies singing, has been already remarked; but no author that I know of has given any account of the nature of this procession, or its design. We are sometimes told that high places were used for sacrifices; and in one case music, it is certain, played before them when they went up to worship, Isa 30:29. But did they not also return from sacrifice with it? We are told that music was used by the prophets to calm and compose them, and to invite the Divine influences; which is indeed very true. But is it to the purpose? Did they go forth in this manner from their college into the noise and interruptions of the world, to call down the prophetic impulse? But if we consider them as a company of the sons of the prophets, going in procession with songs of praise and music playing before them, and recollect that it is usual in this day for young scholars to go in procession with acclamations and music, the whole mystery seems to be unravelled. To which may be added, that Saul was to meet them, and find himself turned into another man; into a man, perhaps, who is instantaneously made as knowing in the law of God as the youth to whom they were doing the above honors, or any of his convoy; which acquaintance with the law of God was very necessary for one who was to judge among his brethren as their king. For this reason the Jewish kings were to write out a copy of the law of God, and read it continually, that they might be perfect masters of it, Deu 17:18, Deu 17:20, which accomplishment some youth had gained whom Saul met with, and who was honored with the solemnity the sacred historian speaks of, if the customs of South Barbary may be supposed to be explanatory of those of Judea."
On the word prophet, and the general account given here, I shall introduce the following illustrations from another work: -
"The word prophet generally conveys the idea of a person so far acquainted with futurity as to discern some purpose of the Divine Being relative to his government of the natural and moral world, but which is not sufficiently matured by the economy of Providence to make, as yet, its public appearance among men, and to prophesy is usually understood to imply the foretelling such an event, the time of its appearance, and the place of its operation, with some preceding and subsequent circumstances. But that this was the original and only meaning of the word prophet or prophesy, is very far from being clear. The first place the word occurs in is Gen 20:7, where the Lord says of Abraham to Abimelech, He is a prophet, (נביא הוא nabi hu), and will pray (ויתפלל veyith-pallel, will make earnest intercession) for thee. In the common acceptation of the word it is certain Abraham was no prophet; but here it seems to signify a man well acquainted with the Supreme Being, capable of teaching others in Divine things, and especially a man of prayer - one who had great influence with the God he worshipped, and whose intercessions were available in the behalf of others. And in this sense the original word נביא nabi is used in several places in the Old Testament.
"It was through inattention to this meaning of the word, which appears to me to be the true, original, and ideal one, that all the commentators and critics that I have met with have been so sadly puzzled with that part of the history of Saul which is related Sa1 10:9-13; Sa1 19:20-24. In these passages the sacred historian represents Saul, who was neither a prophet nor the son of one, associating with the prophets, and prophesying among them, to which he was led by the Spirit of the Lord which came upon him.
"That this can mean no more here than prayer and supplication to God, accompanied probably with edifying hymns of praise and thanksgiving, (for they had instruments of music, Sa1 10:5), needs, in my opinion, little proof. If Saul had prophesied in the common acceptation of the word, it is not likely that we should have been kept absolutely in the dark concerning the subject and design of his predictions, of which, by the way, not one syllable is spoken in the oracles of God. The simple fact seems to have been this: God, who had chosen this man to govern Israel, designed to teach him that the Most High alone is the fountain of power, and that by him only kings could reign so as to execute justice properly, and be his ministers for good to the people. To accomplish this gracious purpose, he gave him another heart (Sa1 10:9)-a disposition totally different from what he had ever before possessed, and taught him to pray.
"Coming among the sons of the prophets, on whom the Spirit of the Lord rested, and who were under the instruction of Samuel, (Sa1 19:20), while they worshipped God with music and supplication, Saul also was made a partaker of the same Divine influence, and prophesied, i.e., made prayer and supplication among them. To see one who did not belong to the prophetic school thus incorporated with the prophets, pouring out his soul in prayer and supplication, was an unusual sight, which could not pass unnoticed, especially by those of Saul's acquaintance who probably knew him in times past to have been as careless and ungodly as themselves, (for it was only now he got that other good Spirit from God, a sufficient proof that he had it not before). These companions of his, being unacquainted with that grace which can in a moment influence and change the heart, would, according to an invariable custom, express their astonishment with a sneer: Is Saul also among the prophets? That is, in modern language, 'Can this man pray or preach? He whose education has been the same as our own, employed in the same secular offices, and formerly companion with us in what he now affects to call folly and sin? Can such a person be among the prophets?' Yes, for God may have given him a new heart; and the Spirit of God, whose inspiration alone can give sound understanding in sacred things, may have come upon him for this very purpose, that he might announce unto you the righteousness of the Lord, and speak unto your ruined souls to edification, and to exhortation, and to comfort.
"The history of Elijah and the priests of Baal, mentioned in 1 Kings 18:17-40, throws farther light on this subject. In Kg1 18:26 it is said, 'They (the priests of Baal) took a bullock and dressed it, and called on the name of Baal, from morning to noon, saying, O Baal, hear us! And they leaped upon the altar, and cried aloud, and cut themselves with knives, till the blood gushed out; and they prophesied (ויתנבאו vaiyithnabbeu, and they made supplication) until the time of the evening sacrifice.' From the whole context it is plain that earnest, importunate prayer, is alone what is meant by prophesying in this text. See also Co1 14:3 (note).
"And as all the prophets of God, whose principal business it was to instruct the people in the way of righteousness, were men of prayer, who were continually interceding with God in behalf of those to whom they ministered, the term נביא nabi became their proper appellative; and thus a part of their office, intercessors for the people, might have given rise to that name by which the Spirit of God thought proper in after times to distinguish those whom he sent, not only to pray for and instruct the people, but also to predict those future events which concerned the punishment of the incorrigible and the comfort and exaltation of his own servants." See a sermon which I have printed on Co1 14:3, entitled, "The Christian Prophet and his Work;" and see the note on Gen 20:7.
A psaltery - נבל nebel. As the word signifies in other places a bottle or flagon, it was probably something like the utricularia tibia or Bag-Pipe. It often occurs both with the Greeks and Romans, and was evidently borrowed from the Hebrews.
A tabret - תף toph; a sort of drum or cymbal.
A pipe - חליל chalil, from חל chal, to make a hole or opening; a sort of pipe, flute, hautboy, clarionet, or the like.
A harp - כנור kinnor; a stringed instrument similar to our harp, or that on the model of which a harp was formed. On these different instruments I shall have occasion to speak more at large when I come to the Psalms.
1 Kings (1 Samuel) 10:7
Albert Barnes: Notes on the Bible - 1834
10:5: Hill of God - Rather, "Gibeah" of God, and so in Sa1 10:10. Two things are clear; "one" that Saul had got home when he got to Gibeah of God, for there he found his uncle, and no further journeying is so much as hinted at, and the same word "Gibeah" describes his home at Sa1 10:26. The "other" that there was a high place at Gibeah just above the city, from which he met the company of prophets "coming down." Hence, it is obvious to conclude that the name "Gibeah of God" (which occurs nowhere else) was sometimes given to Gibeah of Saul on account of the worship on its high place, or, possibly, that the name "Gibeah of God" described the whole hill on a part of which the city Gibeah stood.
Where is the garrison of the Philistines - It seems strange that Samuel should give this description of Gibeah to Saul, who must have been so well acquainted with it. Possibly they may be explanatory words inserted by the narrator with reference to Sa1 13:2.
Musical instruments were the accompaniments of the prophetic song Ch1 13:8; Ch1 25:3. The "Psaltery" is a kind of lyre with ten strings, in the shape of an earthen wine bottle (נבל nebel, whence νάβλα nabla) which was something like a sugar-loaf or a delta. The tabret is a kind of drum or tambourine, or timbrel, usually played by dancing women (Exo 15:20; Jdg 11:34. Compare Jer 31:4). The pipe חליל châ lı̂ yl, literally the "bored" or "pierced" instrument) is a kind of flute used on occasions of joy and mirth Isa 5:12; Kg1 1:40; Psa 68:25. The "harp" כנור kı̂ nnô r, whence the Greek κινύρα kinura was a stringed instrument, and that played upon by David Sa1 16:16; Sa1 19:9; Psa 43:4; Psa 57:8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:5: hill of God: Sa1 10:10, Sa1 13:3
a company: Sa1 19:20; Kg2 2:3, Kg2 2:5, Kg2 2:15, Kg2 4:38, Kg2 6:1
a psaltery: Exo 15:20, Exo 15:21; Kg2 3:15; Ch1 13:8, Ch1 15:19-21, Ch1 15:27, Ch1 15:28, Ch1 16:5, Ch1 16:42, Ch1 25:1-6; Ch2 29:25-27; Psa 49:4, Psa 150:3-6
Geneva 1599
After that thou shalt come to the (c) hill of God, where [is] the garrison of the Philistines: and it shall come to pass, when thou art come thither to the city, that thou shalt meet a company of prophets coming down from the high place with a psaltery, and a tabret, and a pipe, and a harp, before them; and they shall prophesy:
(c) Which was a high place in the city Kirjath-jearim, where the ark was, (1Kings 7:2).
John Gill
After that thou shall come to the hill of God,.... The Targum is, the hill in which was the ark of the Lord, and that was in the house of Abinadab, on a hill in the city of Kirjathjearim, 1Kings 7:1 and so the Jewish commentators generally interpret this hill of God of Kirjathjearim; but rather it was Geba, a city of Benjamin, partly because by this time he must have got out of the tribe of Judah into the tribe of Benjamin, and even almost to the end of his journey, and among those that were his relations, 1Kings 10:11 and partly because it is certain there was a garrison of the Philistines at Geba, 1Kings 13:3 as there was at this place, as follows:
where is the garrison of the Philistines; which they were allowed by the terms of peace made between Israel and them; or which through their growing power over them in the latter days of Samuel they placed there, and which yet they kept, without giving the people any molestation in their worship and service:
and it shall come to pass, when thou art come thither to the city; to the city Geba, or near it:
that thou shall meet a company of prophets; of Scribes, as the Targum; which were, as Kimchi observes, disciples; for the disciples of the wise men were called Scribes, and these were the disciples of prophets, the same with the sons of the prophets; and the prophets that were at this time, as he says, from Eli to David, were Elkanah, Samuel, Gad, Nathan, Asaph, Heman, and Jeduthun; here was a school or college of young prophets, where they were trained up, under the care and tuition of one or other of the above prophets, in the knowledge of the word of God, in psalmody, and other religious exercises; for though the word of the Lord was scarce and precious in the beginning of Samuel's time, yet through his industry, influence, and encouragement, divine knowledge was greatly promoted, and many were trained up and qualified to instruct the people; who, though they had not the gift of foretelling future events, or of the vision of prophecy, yet had gifts qualifying for the edification of the people; and out of these schools and colleges God sometimes raised up prophets in the highest sense, who foretold things to come, and to whom the Lord appeared in dreams and visions. And this company Saul would meet
coming down from the high place; where they had been to worship, to sacrifice, or to pray, for here was an high place for such service, as well as at Ramah:
with a psaltery, and a tabret, and a pipe, and a harp, before them; which were several instruments of "music" used in singing praises to God in those times:
and they shall prophesy; or praise, as the Targum, sing praises at the same time they played on their instruments of music; and singing praises is one sort of prophesying, see 1Chron 25:1, and in which sense it seems to be used in 1Cor 11:4.
John Wesley
Prophets - By prophets he understands persons that wholly devoted themselves to religious studies and exercises. For the term of prophesying is not only given to the most eminent act of it, foretelling things to come; but also to preaching, and to the making or singing of psalms, or songs of praise to God. And they that wholly attended upon these things, are called sons of the prophets, who were commonly combined into companies or colleges, that they might more conveniently assist one another in God's work. This institution God was pleased so far to honour and bless, that sometimes he communicated unto those persons the knowledge of future things. Psaltery - Such instruments of musick being then used by prophets and other persons, for the excitation of their spirits in God's service. Prophesy - Either sing God's praises, or speak of the things of God, by a peculiar impulse of his spirit.
Robert Jamieson, A. R. Fausset and David Brown
the hill of God--probably Geba (1Kings 13:3), so called from a school of the prophets being established there. The company of prophets were, doubtless, the pupils at this seminary, which had probably been instituted by Samuel, and in which the chief branches of education taught were a knowledge of the law, and of psalmody with instrumental music, which is called "prophesying" (here and in 1Chron 25:1, 1Chron 25:7).
10:610:6: Եւ խաղասցէ ՚ի վերայ քո Հոգի Տեառն, եւ մարգարէասցիս եւ դո՛ւ ընդ նոսա. եւ դարձցիս յա՛յր յա՛յլ։
6 Քո Տիրոջ հոգին կը շարժուի քեզ վրայ, դու էլ մարգարէութիւն կ’անես նրանց հետ եւ ուրիշ մարդ կը դառնաս:
6 Այն ատեն քու վրադ Տէրոջը Հոգին պիտի գայ ու անոնց հետ մարգարէութիւն պիտի ընես եւ դուն պիտի փոխուիս, ուրիշ մարդ մը պիտի ըլլաս։
Եւ խաղասցէ ի վերայ քո Հոգի Տեառն, եւ մարգարէասցիս եւ դու ընդ նոսա, եւ դարձցիս յայր յայլ:

10:6: Եւ խաղասցէ ՚ի վերայ քո Հոգի Տեառն, եւ մարգարէասցիս եւ դո՛ւ ընդ նոսա. եւ դարձցիս յա՛յր յա՛յլ։
6 Քո Տիրոջ հոգին կը շարժուի քեզ վրայ, դու էլ մարգարէութիւն կ’անես նրանց հետ եւ ուրիշ մարդ կը դառնաս:
6 Այն ատեն քու վրադ Տէրոջը Հոգին պիտի գայ ու անոնց հետ մարգարէութիւն պիտի ընես եւ դուն պիտի փոխուիս, ուրիշ մարդ մը պիտի ըլլաս։
zohrab-1805▾ eastern-1994▾ western am▾
10:610:6 и найдет на тебя Дух Господень, и ты будешь пророчествовать с ними и сделаешься иным человеком.
10:6 καὶ και and; even ἐφαλεῖται εφαλλομαι spring on ἐπὶ επι in; on σὲ σε.1 you πνεῦμα πνευμα spirit; wind κυρίου κυριος lord; master καὶ και and; even προφητεύσεις προφητευω prophesy μετ᾿ μετα with; amid αὐτῶν αυτος he; him καὶ και and; even στραφήσῃ στρεφω turn; turned around εἰς εις into; for ἄνδρα ανηρ man; husband ἄλλον αλλος another; else
10:6 וְ wᵊ וְ and צָלְחָ֤ה ṣālᵊḥˈā צלח be strong עָלֶ֨יךָ֙ ʕālˈeʸḵā עַל upon ר֣וּחַ rˈûₐḥ רוּחַ wind יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and הִתְנַבִּ֖יתָ hiṯnabbˌîṯā נבא speak as prophet עִמָּ֑ם ʕimmˈām עִם with וְ wᵊ וְ and נֶהְפַּכְתָּ֖ nehpaḵtˌā הפך turn לְ lᵊ לְ to אִ֥ישׁ ʔˌîš אִישׁ man אַחֵֽר׃ ʔaḥˈēr אַחֵר other
10:6. et insiliet in te spiritus Domini et prophetabis cum eis et mutaberis in virum aliumAnd the Spirit of the Lord shall come upon thee, and thou shalt prophesy with them, and shalt be changed into another man.
6. and the spirit of the LORD will come mightily upon thee, and thou shalt prophesy with them, and shalt be turned into another man.
And the Spirit of the LORD will come upon thee, and thou shalt prophesy with them, and shalt be turned into another man:

10:6 и найдет на тебя Дух Господень, и ты будешь пророчествовать с ними и сделаешься иным человеком.
10:6
καὶ και and; even
ἐφαλεῖται εφαλλομαι spring on
ἐπὶ επι in; on
σὲ σε.1 you
πνεῦμα πνευμα spirit; wind
κυρίου κυριος lord; master
καὶ και and; even
προφητεύσεις προφητευω prophesy
μετ᾿ μετα with; amid
αὐτῶν αυτος he; him
καὶ και and; even
στραφήσῃ στρεφω turn; turned around
εἰς εις into; for
ἄνδρα ανηρ man; husband
ἄλλον αλλος another; else
10:6
וְ wᵊ וְ and
צָלְחָ֤ה ṣālᵊḥˈā צלח be strong
עָלֶ֨יךָ֙ ʕālˈeʸḵā עַל upon
ר֣וּחַ rˈûₐḥ רוּחַ wind
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
הִתְנַבִּ֖יתָ hiṯnabbˌîṯā נבא speak as prophet
עִמָּ֑ם ʕimmˈām עִם with
וְ wᵊ וְ and
נֶהְפַּכְתָּ֖ nehpaḵtˌā הפך turn
לְ lᵊ לְ to
אִ֥ישׁ ʔˌîš אִישׁ man
אַחֵֽר׃ ʔaḥˈēr אַחֵר other
10:6. et insiliet in te spiritus Domini et prophetabis cum eis et mutaberis in virum alium
And the Spirit of the Lord shall come upon thee, and thou shalt prophesy with them, and shalt be changed into another man.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: И ты будешь пророчествовать... См. прим. к концу 5: ст.
Albert Barnes: Notes on the Bible - 1834
10:6: Will come upon thee - The word rendered "come," means to "come" or "pass upon," as fire does when it breaks out and spreads Amo 5:6; hence, it is frequently used of the Spirit of God passing upon anyone. (See Jdg 14:19; Jdg 15:14; below Sa1 10:10; Sa1 11:6; Sa1 16:13.)
Shalt be turned into another man - This is a remarkable expression, and occurs nowhere else. It describes the change in point of mental power and energy which would result from the influx of the Spirit of the Lord Sa1 10:9. In the case of Samson it was a supernatural bodily strength; in the case of Saul a capacity for ruling and leading the people of which before he was destitute, and which the Spirit worked in him. (Compare Act 1:8; Isa 11:2-4.)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:6: Spirit: Sa1 10:10, Sa1 16:13, Sa1 19:23, Sa1 19:24; Num 11:25; Jdg 3:10; Mat 7:22
another man: Sa1 10:9-12
John Gill
And the Spirit of the Lord will come upon thee,.... As a spirit of prophecy, so the Targum; whereby he would be enabled at once to compose psalms and hymns of praise, and sing them in a proper manner, though he had not been trained up in this exercise in the school of the prophets; which made it more wonderful to those that knew him:
and thou shalt prophesy with them: or "praise" with them, as the same Targum; join with them in singing praises, and perform this service in an orderly manner, as if he had been instructed in it, and used to it:
and shall be turned into another man; for the Spirit of God would not only operate on him in that way, as to fit him for composing and singing psalms and hymns, but inspire him with wisdom, and prudence, and greatness of mind, and with every qualification necessary for a king; so that he would appear quite another man than he was before, in his outward behaviour, as well as in the endowments of his mind; and from a rustic, an husbandman, a farmer's son, would appear with the air of a prince, and in the majesty of a king; and, as Procopius Gazaeus, have a royal mind or heart given him.
John Wesley
Will come - Heb. will leap, or rush upon thee. Another man - That is, thou shalt be suddenly endowed with another spirit, filled with skill of divine things, with courage, and wisdom, and magnanimity; and other qualifications befitting thy dignity.
Robert Jamieson, A. R. Fausset and David Brown
the Spirit of the Lord will come upon thee--literally, "rush upon thee," suddenly endowing thee with a capacity and disposition to act in a manner far superior to thy previous character and habits; and instead of the simplicity, ignorance, and sheepishness of a peasant, thou wilt display an energy, wisdom, and magnanimity worthy of a prince.
10:710:7: Եւ եղիցի յորժամ գայցեն նշանքս այսոքիկ ՚ի վերայ քո, արասցե՛ս զամենայն ինչ զոր գտանիցէ ձեռն քո՝ զի Աստուած ընդ քե՛զ է[2922]։ [2922] Ոմանք. Զամենայն ինչ որ գտանիցէ։
7 Երբ այս նշանները քեզ վրայ կատարուեն, ինչ որ ձեռքիցդ գայ, բոլորն էլ արա՛, քանզի Աստուած քեզ հետ է:
7 Երբ այս նշանները քու վրադ գան, ձեռքէդ եկածը ըրէ, քանզի Աստուած քեզի հետ է։
Եւ եղիցի յորժամ գայցեն նշանքս այսոքիկ ի վերայ քո, արասցես զամենայն ինչ զոր գտանիցէ ձեռն քո, զի Աստուած ընդ քեզ է:

10:7: Եւ եղիցի յորժամ գայցեն նշանքս այսոքիկ ՚ի վերայ քո, արասցե՛ս զամենայն ինչ զոր գտանիցէ ձեռն քո՝ զի Աստուած ընդ քե՛զ է[2922]։
[2922] Ոմանք. Զամենայն ինչ որ գտանիցէ։
7 Երբ այս նշանները քեզ վրայ կատարուեն, ինչ որ ձեռքիցդ գայ, բոլորն էլ արա՛, քանզի Աստուած քեզ հետ է:
7 Երբ այս նշանները քու վրադ գան, ձեռքէդ եկածը ըրէ, քանզի Աստուած քեզի հետ է։
zohrab-1805▾ eastern-1994▾ western am▾
10:710:7 Когда эти знамения сбудутся с тобою, тогда делай, что может рука твоя, ибо с тобою Бог.
10:7 καὶ και and; even ἔσται ειμι be ὅταν οταν when; once ἥξει ηκω here τὰ ο the σημεῖα σημειον sign ταῦτα ουτος this; he ἐπὶ επι in; on σέ σε.1 you ποίει ποιεω do; make πάντα πας all; every ὅσα οσος as much as; as many as ἐὰν εαν and if; unless εὕρῃ ευρισκω find ἡ ο the χείρ χειρ hand σου σου of you; your ὅτι οτι since; that θεὸς θεος God μετὰ μετα with; amid σοῦ σου of you; your
10:7 וְ wᵊ וְ and הָיָ֗ה hāyˈā היה be כִּ֥י kˌî כִּי that תָבֹ֛אנָהתבאינה *ṯāvˈōnā בוא come הָ hā הַ the אֹתֹ֥ות ʔōṯˌôṯ אֹות sign הָ hā הַ the אֵ֖לֶּה ʔˌēlleh אֵלֶּה these לָ֑ךְ lˈāḵ לְ to עֲשֵׂ֤ה ʕᵃśˈē עשׂה make לְךָ֙ lᵊḵˌā לְ to אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] תִּמְצָ֣א timṣˈā מצא find יָדֶ֔ךָ yāḏˈeḵā יָד hand כִּ֥י kˌî כִּי that הָ hā הַ the אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) עִמָּֽךְ׃ ʕimmˈāḵ עִם with
10:7. quando ergo evenerint signa haec omnia tibi fac quaecumque invenerit manus tua quia Dominus tecum estWhen therefore these signs shall happen to thee, do whatsoever thy hand shall find, for the Lord is with thee.
7. And let it be, when these signs are come unto thee, that thou do as occasion serve thee; for God is with thee.
And let it be, when these signs are come unto thee, [that] thou do as occasion serve thee; for God [is] with thee:

10:7 Когда эти знамения сбудутся с тобою, тогда делай, что может рука твоя, ибо с тобою Бог.
10:7
καὶ και and; even
ἔσται ειμι be
ὅταν οταν when; once
ἥξει ηκω here
τὰ ο the
σημεῖα σημειον sign
ταῦτα ουτος this; he
ἐπὶ επι in; on
σέ σε.1 you
ποίει ποιεω do; make
πάντα πας all; every
ὅσα οσος as much as; as many as
ἐὰν εαν and if; unless
εὕρῃ ευρισκω find
ο the
χείρ χειρ hand
σου σου of you; your
ὅτι οτι since; that
θεὸς θεος God
μετὰ μετα with; amid
σοῦ σου of you; your
10:7
וְ wᵊ וְ and
הָיָ֗ה hāyˈā היה be
כִּ֥י kˌî כִּי that
תָבֹ֛אנָהתבאינה
*ṯāvˈōnā בוא come
הָ הַ the
אֹתֹ֥ות ʔōṯˌôṯ אֹות sign
הָ הַ the
אֵ֖לֶּה ʔˌēlleh אֵלֶּה these
לָ֑ךְ lˈāḵ לְ to
עֲשֵׂ֤ה ʕᵃśˈē עשׂה make
לְךָ֙ lᵊḵˌā לְ to
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
תִּמְצָ֣א timṣˈā מצא find
יָדֶ֔ךָ yāḏˈeḵā יָד hand
כִּ֥י kˌî כִּי that
הָ הַ the
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
עִמָּֽךְ׃ ʕimmˈāḵ עִם with
10:7. quando ergo evenerint signa haec omnia tibi fac quaecumque invenerit manus tua quia Dominus tecum est
When therefore these signs shall happen to thee, do whatsoever thy hand shall find, for the Lord is with thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:7: Thou do as occasion serve thee - After God has shown thee all these signs that thou art under his especial guidance, fear not to undertake any thing that belongs to thy office, for God is with thee.
What a number of circumstances thus precisely foretold! Does not this prove that Samuel was under the continual inspiration of the Almighty?
1 Kings (1 Samuel) 10:8
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:7: let it be: Heb. it shall come to pass that, etc
signs: Exo 4:8; Luk 2:12; Joh 6:14
that thou do as occasion: etc. Heb. do for thee as thine hand shall find, Jdg 9:33
God: Gen 21:20; Deu 20:1; Jdg 6:12; Isa 7:14, Isa 45:1, Isa 45:2; Mat 1:23, Mat 28:20
John Gill
And let it be, when these signs are come unto thee,.... And are all fulfilled, especially the last:
that thou do as occasion shall serve thee: as his circumstances would require, and as he in his great wisdom and prudence, with which he should now be furnished, would see necessary to prepare for his taking upon him the kingdom he was anointed to, and would be in a little time openly chosen to, and invested with. Some understand this of royal ornaments befitting a king, or of preparing arms for the defence of the kingdom:
for God is with thee; or the Word of the Lord is thy help, as the Targum, and therefore he need not fear engaging in any enterprise that might be for the glory of God, and good of the kingdom.
John Wesley
Thou do - Heb. do what they hand findeth to do; that is, as thou shalt have a call and opportunity. He doth not intend that he should take the kingly government upon him, before his call to it was owned by the people, but that he should dispose his mind to a readiness of undertaking any public service when he should be called to his office.
10:810:8: Եւ իջցե՛ս յառաջ քան զիս ՚ի Գաղգաղա. եւ ահա ես իջի՛ց առ քեզ մատուցանել ողջակէ՛զս եւ զոհս եւ խաղաղականս. զեւթն օր դադարեսցես մինչեւ եկի՛ց առ քեզ, եւ իմացուցի՛ց քեզ զոր ինչ առնիցես։
8 Ինձանից առաջ Գաղգաղա պէտք է իջնես: Այնտեղ ես կը գամ քեզ մօտ, որպէսզի ողջակէզներ եւ խաղաղութեան զոհեր մատուցեմ: Եօթը օր կը սպասես, մինչեւ որ գամ քեզ մօտ եւ հաղորդեմ քեզ, թէ ինչ ես անելու»:
8 Ինձմէ առաջ Գաղգաղա իջի՛ր եւ ահա ես հոն պիտի իջնեմ ողջակէզներ ու խաղաղութեան զոհեր մատուցանելու համար։ Դուն եօթը օր սպասէ՛, մինչեւ որ ես քեզի գամ ու քու ընելիքդ քեզի իմացնեմ»։
Եւ իջցես յառաջ քան զիս ի Գաղգաղա. եւ ահա ես իջից առ քեզ մատուցանել ողջակէզս եւ զոհս խաղաղականս. զեւթն օր դադարեսցես մինչեւ եկից առ քեզ, եւ իմացուցից քեզ զոր ինչ առնիցես:

10:8: Եւ իջցե՛ս յառաջ քան զիս ՚ի Գաղգաղա. եւ ահա ես իջի՛ց առ քեզ մատուցանել ողջակէ՛զս եւ զոհս եւ խաղաղականս. զեւթն օր դադարեսցես մինչեւ եկի՛ց առ քեզ, եւ իմացուցի՛ց քեզ զոր ինչ առնիցես։
8 Ինձանից առաջ Գաղգաղա պէտք է իջնես: Այնտեղ ես կը գամ քեզ մօտ, որպէսզի ողջակէզներ եւ խաղաղութեան զոհեր մատուցեմ: Եօթը օր կը սպասես, մինչեւ որ գամ քեզ մօտ եւ հաղորդեմ քեզ, թէ ինչ ես անելու»:
8 Ինձմէ առաջ Գաղգաղա իջի՛ր եւ ահա ես հոն պիտի իջնեմ ողջակէզներ ու խաղաղութեան զոհեր մատուցանելու համար։ Դուն եօթը օր սպասէ՛, մինչեւ որ ես քեզի գամ ու քու ընելիքդ քեզի իմացնեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
10:810:8 И ты пойди прежде меня в Галгал, куда и я приду к тебе для принесения всесожжений и мирных жертв; семь дней жди, доколе я не приду к тебе, и тогда укажу тебе, что тебе делать.
10:8 καὶ και and; even καταβήσῃ καταβαινω step down; descend ἔμπροσθεν εμπροσθεν in front; before τῆς ο the Γαλγαλα γαλγαλα and; even ἰδοὺ ιδου see!; here I am καταβαίνω καταβαινω step down; descend πρὸς προς to; toward σὲ σε.1 you ἀνενεγκεῖν αναφερω bring up; carry up ὁλοκαύτωσιν ολοκαυτωσις and; even θυσίας θυσια immolation; sacrifice εἰρηνικάς ειρηνικος peaceful ἑπτὰ επτα seven ἡμέρας ημερα day διαλείψεις διαλειπω cease ἕως εως till; until τοῦ ο the ἐλθεῖν ερχομαι come; go με με me πρὸς προς to; toward σέ σε.1 you καὶ και and; even γνωρίσω γνωριζω make known; point out σοι σοι you ἃ ος who; what ποιήσεις ποιεω do; make
10:8 וְ wᵊ וְ and יָרַדְתָּ֣ yāraḏtˈā ירד descend לְ lᵊ לְ to פָנַי֮ fānay פָּנֶה face הַ ha הַ the גִּלְגָּל֒ ggilgˌāl גִּלְגָּל Gilgal וְ wᵊ וְ and הִנֵּ֤ה hinnˈē הִנֵּה behold אָֽנֹכִי֙ ʔˈānōḵî אָנֹכִי i יֹרֵ֣ד yōrˈēḏ ירד descend אֵלֶ֔יךָ ʔēlˈeʸḵā אֶל to לְ lᵊ לְ to הַעֲלֹ֣ות haʕᵃlˈôṯ עלה ascend עֹלֹ֔ות ʕōlˈôṯ עֹלָה burnt-offering לִ li לְ to זְבֹּ֖חַ zᵊbbˌōₐḥ זבח slaughter זִבְחֵ֣י zivḥˈê זֶבַח sacrifice שְׁלָמִ֑ים šᵊlāmˈîm שֶׁלֶם final offer שִׁבְעַ֨ת šivʕˌaṯ שֶׁבַע seven יָמִ֤ים yāmˈîm יֹום day תֹּוחֵל֙ tôḥˌēl יחל wait, to hope עַד־ ʕaḏ- עַד unto בֹּואִ֣י bôʔˈî בוא come אֵלֶ֔יךָ ʔēlˈeʸḵā אֶל to וְ wᵊ וְ and הֹודַעְתִּ֣י hôḏaʕtˈî ידע know לְךָ֔ lᵊḵˈā לְ to אֵ֖ת ʔˌēṯ אֵת [object marker] אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] תַּעֲשֶֽׂה׃ taʕᵃśˈeh עשׂה make
10:8. et descendes ante me in Galgala ego quippe descendam ad te ut offeras oblationem et immoles victimas pacificas septem diebus expectabis donec veniam ad te et ostendam tibi quae faciasAnd thou shalt go down before me to Galgal, (for I will come down to thee), that thou mayst offer an oblation, and sacrifice victims of peace: seven days shalt thou wait, till I come to thee, and I will shew thee what thou art to do.
8. And thou shalt go down before me to Gilgal; and, behold, I will come down unto thee, to offer burnt offerings, and to sacrifice sacrifices of peace offerings: seven days shalt thou tarry, till I come unto thee, and shew thee what thou shalt do.
And thou shalt go down before me to Gilgal; and, behold, I will come down unto thee, to offer burnt offerings, [and] to sacrifice sacrifices of peace offerings: seven days shalt thou tarry, till I come to thee, and shew thee what thou shalt do:

10:8 И ты пойди прежде меня в Галгал, куда и я приду к тебе для принесения всесожжений и мирных жертв; семь дней жди, доколе я не приду к тебе, и тогда укажу тебе, что тебе делать.
10:8
καὶ και and; even
καταβήσῃ καταβαινω step down; descend
ἔμπροσθεν εμπροσθεν in front; before
τῆς ο the
Γαλγαλα γαλγαλα and; even
ἰδοὺ ιδου see!; here I am
καταβαίνω καταβαινω step down; descend
πρὸς προς to; toward
σὲ σε.1 you
ἀνενεγκεῖν αναφερω bring up; carry up
ὁλοκαύτωσιν ολοκαυτωσις and; even
θυσίας θυσια immolation; sacrifice
εἰρηνικάς ειρηνικος peaceful
ἑπτὰ επτα seven
ἡμέρας ημερα day
διαλείψεις διαλειπω cease
ἕως εως till; until
τοῦ ο the
ἐλθεῖν ερχομαι come; go
με με me
πρὸς προς to; toward
σέ σε.1 you
καὶ και and; even
γνωρίσω γνωριζω make known; point out
σοι σοι you
ος who; what
ποιήσεις ποιεω do; make
10:8
וְ wᵊ וְ and
יָרַדְתָּ֣ yāraḏtˈā ירד descend
לְ lᵊ לְ to
פָנַי֮ fānay פָּנֶה face
הַ ha הַ the
גִּלְגָּל֒ ggilgˌāl גִּלְגָּל Gilgal
וְ wᵊ וְ and
הִנֵּ֤ה hinnˈē הִנֵּה behold
אָֽנֹכִי֙ ʔˈānōḵî אָנֹכִי i
יֹרֵ֣ד yōrˈēḏ ירד descend
אֵלֶ֔יךָ ʔēlˈeʸḵā אֶל to
לְ lᵊ לְ to
הַעֲלֹ֣ות haʕᵃlˈôṯ עלה ascend
עֹלֹ֔ות ʕōlˈôṯ עֹלָה burnt-offering
לִ li לְ to
זְבֹּ֖חַ zᵊbbˌōₐḥ זבח slaughter
זִבְחֵ֣י zivḥˈê זֶבַח sacrifice
שְׁלָמִ֑ים šᵊlāmˈîm שֶׁלֶם final offer
שִׁבְעַ֨ת šivʕˌaṯ שֶׁבַע seven
יָמִ֤ים yāmˈîm יֹום day
תֹּוחֵל֙ tôḥˌēl יחל wait, to hope
עַד־ ʕaḏ- עַד unto
בֹּואִ֣י bôʔˈî בוא come
אֵלֶ֔יךָ ʔēlˈeʸḵā אֶל to
וְ wᵊ וְ and
הֹודַעְתִּ֣י hôḏaʕtˈî ידע know
לְךָ֔ lᵊḵˈā לְ to
אֵ֖ת ʔˌēṯ אֵת [object marker]
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
תַּעֲשֶֽׂה׃ taʕᵃśˈeh עשׂה make
10:8. et descendes ante me in Galgala ego quippe descendam ad te ut offeras oblationem et immoles victimas pacificas septem diebus expectabis donec veniam ad te et ostendam tibi quae facias
And thou shalt go down before me to Galgal, (for I will come down to thee), that thou mayst offer an oblation, and sacrifice victims of peace: seven days shalt thou wait, till I come to thee, and I will shew thee what thou art to do.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: Наставление и вместе испытание для Саула: получая известную свободу действий (ст. 7), нареченный царь евреев отнюдь не должен был забывать того обстоятельства, что в вопросах высшего порядка он лишь исполнитель воли Небесного Царя народа; посредник между Богом и народом, истолкователь и провозвестник божественной воли - пророк - есть и будет в отношении царя тем же самым, что и в отношении каждого из народа. См. примеч. к 6: ст. , VIII гл.

Галгал - город священных воспоминаний (Нав IV:4; V:5); расположен на восток от Иерихона, вблизи р. Иордан.
Adam Clarke: Commentary on the Bible - 1831
10:8: Seven days shalt thou tarry - I will come to thee within seven days, offer sacrifices, receive directions from the Lord, and deliver them to thee. It is likely that these seven days referred to the time in which Samuel came to Saul to Gilgal, offered sacrifices, and confirmed the kingdom to him, after he had defeated the Ammonites. See Sa1 11:14, Sa1 11:15.
1 Kings (1 Samuel) 10:10
Albert Barnes: Notes on the Bible - 1834
10:8: Seven days shalt thou tarry ... - The appointment here made is not to be confounded with that mentioned in marginal reference.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:8: to Gilgal: Sa1 11:14, Sa1 11:15, Sa1 13:4, Sa1 13:8-15, Sa1 15:33
Carl Friedrich Keil and Franz Delitzsch

In conclusion, Samuel gave him an important hint with regard to his future attitude: "And goest thou before me down to Gilgal; and, behold, I am coming down to thee, to offer burnt-offerings, and to sacrifice peace-offerings: thou shalt wait seven days, till I come to thee, that I may show thee what thou art to do." The infinitive clause וגו להעלות is undoubtedly dependent upon the main clause וירדתּ, and not upon the circumstantial clause which is introduced as a parenthesis. The thought therefore is the following: If Saul went down to Gilgal to offer sacrifice there, he was to wait till Samuel arrived. The construction of the main clause itself, however, is doubtful, since, grammatically considered, ירדתּ can either be a continuation of the imperative עשׂה (1Kings 10:7), or can be regarded as independent, and in fact conditional. The latter view, according to which ירדתּ supposes his going down as a possible thing that may take place at a future time, is the one required by the circumstantial clause which follows, and which is introduced by והנּה; for if וירדתּ were intended to be a continuation of the imperative which precedes it, so that Samuel commanded Saul to go down to Gilgal before him, he would have simply announced his coming, that is to say, he would either have said וירדתּי or ארד ואני. The circumstantial clause "and behold I am coming down to thee" evidently presupposes Saul's going down as a possible occurrence, in the event of which Samuel prescribes the course he is to pursue. But the conditional interpretation of וירדתּ is still more decidedly required by the context. For instance, when Samuel said to Saul that after the occurrence of the three signs he was to do what came to his hand, he could hardly command him immediately afterwards to go to Gilgal, since the performance of what came to his hand might prevent him from going to Gilgal. If, however, Samuel meant that after Saul had finished what came to his hand he was to go down to Gilgal, he would have said, "And after thou hast done this, go down to Gilgal," etc. But as he does not express himself in this manner, he can only have referred to Saul's going to Gilgal as an occurrence which, as he foresaw, would take place at some time or other. And to Saul himself this must not only have presented itself as a possible occurrence, but under the existing circumstances as one that was sure to take place; so that the whole thing was not so obscure to him as it is to us, who are only able to form our conclusions from the brief account which lies before us. If we suppose that in the conversation which Samuel had with Saul upon the roof (1Kings 9:25), he also spoke about the manner in which the Philistines, who had pushed their outposts as far as Gibeah, could be successfully attacked, he might also have mentioned that Gilgal was the most suitable place for gathering an army together, and for making the necessary preparations for a successful engagement with their foes. If we just glance at the events narrated in the following chapters, for the purpose of getting a clear idea of the thing which Samuel had in view; we find that the three signs announced by Samuel took place on Saul's return to Gibeah (1Kings 10:9-16). Samuel then summoned the people to Mizpeh, where Saul was elected king by lot (1Kings 10:17-27); but Saul returned to Gibeah to his own house even after this solemn election, and was engaged in ploughing the field, when messengers came from Jabesh with the account of the siege of that town by the Ammonites. On receiving this intelligence the Spirit of Jehovah came upon him, so that he summoned the whole nation with energy and without delay to come to battle, and proceeded to Jabesh with the assembled army, and smote the Ammonites (1Kings 11:1-11). Thereupon Samuel summoned the people to come to Gilgal and renew the monarchy there (1Kings 11:12-15); and at the same time he renewed his office of supreme judge (1 Samuel 12), so that now for the first time Saul actually commenced his reign, and began the war against the Philistines (1Kings 13:1), in which, as soon as the latter advanced to Michmash with a powerful army after Jonathan's victorious engagement, he summoned the people to Gilgal to battle, and after waiting there seven days for Samuel in vain, had the sacrifices offered, on which account as soon as Samuel arrived he announced to him that his rule would not last (1Kings 13:13.).
Now, it cannot have been the first of these two gatherings at Gilgal that Samuel had in his mind, but must have been the second. The first is precluded by the simple fact that Samuel summoned the people to go to Gilgal for the purpose of renewing the monarchy; and therefore, as the words "come and let us go to Gilgal" (1Kings 11:14) unquestionably imply, he must have gone thither himself along with the people and the king, so that Saul was never in a position to have to wait for Samuel's arrival. The second occurrence at Gilgal, on the other hand, is clearly indicated in the words of 1Kings 13:8, "Saul tarried seven days, according to the set time that Samuel had appointed," in which there is almost an express allusion to the instructions given to Saul in the verse before us. But whilst we cannot but regard this as the only true explanation, we cannot agree with Seb. Schmidt, who looks upon the instructions given to Saul in this verse as "a rule to be observed throughout the whole of Samuel's life," that is to say, who interprets ירדתּ in the sense of "as often as thou goest down to Gilgal." For this view cannot be grammatically sustained, although it is founded upon the correct idea, that Samuel's instructions cannot have been intended as a solitary and arbitrary command, by which Saul was to be kept in a condition of dependence. According to our explanation, however, this is not the case; but there was an inward necessity for them, so far as the government of Saul was concerned. Placed as he was by Jehovah as king over His people, for the purpose of rescuing them out of the power of those who were at that time its most dangerous foes, Saul was not at liberty to enter upon the war against these foes simply by his own will, but was directed to wait till Samuel, the accredited prophet of Jehovah, had completed the consecration through the offering of a solemn sacrifice, and had communicated to him the requisite instructions from God, even though he should have to wait for seven days.
(Note: The difficulty in question has been solved on the whole quite correctly by Brentius. "It is not to be supposed," he says, "that Samuel was directing Saul to go at once to Gilgal as soon as he should go away from him, and wait there for seven days; but that he was to do this after he had been chosen king by public lot, and having conquered the Ammonites and been confirmed in the kingdom, was about to prepare to make war upon the Philistines, on whose account chiefly it was that he had been called to the kingdom. For the Lord had already spoken thus to Samuel concerning Saul: 'He will save my people from the hands of the Philistines, because I have looked upon my people.' This is the meaning therefore of Samuel's command: Thou hast been called to the kingdom chiefly for this purpose, that thou mayest deliver Israel from the tyranny of the Philistines. When therefore thou shalt enter upon this work, go down into Gilgal and wait there seven days, until I shall come to thee: for thou shalt then offer a holocaust, though not before I come to thee, and I will show thee what must be done in order that our enemies the Philistines may be conquered. The account of this is given below in 1 Samuel 13, where we learn that Saul violated this command.")
John Gill
And thou shall go down before me to Gilgal,.... Not immediately; for the first summons of the people, and of Saul, and the first meeting of them by Samuel, were at Mizpeh, where Saul was chosen by lot; nor the first time of Saul's being at Gilgal, when the kingdom was renewed; for Saul had no need to wait seven days there, since he and Samuel went together, 1Kings 11:14 rather at the second time of his being there, where not staying the time quite up, was reproved for it, which was two years after this, 1Kings 13:1, though it may be this was a general rule to be observed by Saul, that whenever anything turned up of importance to the children of Israel, and was a difficulty with him, he should go to Gilgal, and there wait seven days for Samuel, from the time he gave him notice of it, who would come at the appointed time, and would give him what advice and instructions were necessary; and this place was the rather appointed, because it was the place where the Israelites first pitched their camp when they came over Jordan, and where the tabernacle first was; and where prayer and sacrifices were wont to be made; and where the kingdom of Saul was renewed; and which lay convenient for all the tribes, both on the one and the other side of Jordan:
and, behold, I will come down to thee to offer burnt offerings, and to sacrifice sacrifices of peace offerings; so he did when the kingdom was renewed, and Saul was confirmed in it, 1Kings 11:15 but two years after, Saul not staying the full time, he offered them himself by another, for which he was reproved, 1Kings 13:9.
seven days shalt thou tarry till I come to thee; either from the time of the notice he should give to Samuel of his going thither, or from the time of his arrival there; for it can by no means be understood as from the time of his present departure from him, for the reasons before given:
and show thee what thou shalt do; in the then present emergency or difficulty on his hands; and this he said to encourage him under the weight and burden of government laid upon him.
John Wesley
Till I come - This, though now mentioned and commanded, was not immediately to be performed; as is evident, partly from the whole course of the story, (which shews, that Saul and Samuel, and the people, first met at Mizpeh, 1Kings 10:17, &c. where Saul was chosen by God, and accepted by the people as king; and afterwards went to Gilgal once before the time here spoken of, 1Kings 11:14-15,) and partly, by comparing this place with 1Kings 13:8, &c. where we find Saul charged with the violation of this command, two years after the giving of it. It seems this is given as a standing rule for Saul to observe while Samuel and he lived; that in case of any great future difficulties, as the invasion of enemies, Saul should resort to Gilgal, and call the people thither, and tarry there seven days, which was but a necessary time for gathering the people, and for the coming of Samuel thither. And Gilgal was chosen for this purpose, because that place was famous for the solemn renewing of the covenant between God and Israel, Josh 4:19-24, and for other eminent instances of God's favour to them, the remembrance whereof was a confirmation of their faith; and because it was a very convenient place for he tribes within and without Jordan to assemble, and consult, and unite their forces together upon such occasions.
Robert Jamieson, A. R. Fausset and David Brown
thou shalt go down before me to Gilgal--This, according to JOSEPHUS, was to be a standing rule for the observance of Saul while the prophet and he lived; that in every great crisis, such as a hostile incursion on the country, he should repair to Gilgal, where he was to remain seven days, to afford time for the tribes on both sides Jordan to assemble, and Samuel to reach it.
10:910:9: Եւ եղեւ ՚ի դարձուցանել զթիկունս իւր գնալո՛յ ՚ի Սամուելէ, շրջեաց նմա Աստուած սիրտ ա՛յլ. եւ եկին հասի՛ն նմա ամենայն նշանքն յաւուր յայնմիկ։
9 Երբ նա շուռ եկաւ, որ գնայ Սամուէլի մօտից, Աստուած նրան ուրիշ սիրտ տուեց, եւ նոյն օրը այդ բոլոր նշանները կատարուեցին:
9 Երբ անիկա իր կռնակը դարձուց Սամուէլին քովէն երթալու համար, Աստուած անոր ուրիշ սիրտ մը տուաւ եւ նոյն օրը այս բոլոր նշանները կատարուեցան։
Եւ եղեւ ի դարձուցանել զթիկունս իւր գնալոյ ի Սամուելէ` շրջեաց նմա Աստուած սիրտ այլ, եւ եկին հասին նմա ամենայն նշանքն յաւուր յայնմիկ:

10:9: Եւ եղեւ ՚ի դարձուցանել զթիկունս իւր գնալո՛յ ՚ի Սամուելէ, շրջեաց նմա Աստուած սիրտ ա՛յլ. եւ եկին հասի՛ն նմա ամենայն նշանքն յաւուր յայնմիկ։
9 Երբ նա շուռ եկաւ, որ գնայ Սամուէլի մօտից, Աստուած նրան ուրիշ սիրտ տուեց, եւ նոյն օրը այդ բոլոր նշանները կատարուեցին:
9 Երբ անիկա իր կռնակը դարձուց Սամուէլին քովէն երթալու համար, Աստուած անոր ուրիշ սիրտ մը տուաւ եւ նոյն օրը այս բոլոր նշանները կատարուեցան։
zohrab-1805▾ eastern-1994▾ western am▾
10:910:9 Как скоро Саул обратился, чтоб идти от Самуила, Бог дал ему иное сердце, и сбылись все те знамения в тот же день.
10:9 καὶ και and; even ἐγενήθη γινομαι happen; become ὥστε ωστε as such; that ἐπιστραφῆναι επιστρεφω turn around; return τῷ ο the ὤμῳ ωμος shoulder αὐτοῦ αυτος he; him ἀπελθεῖν απερχομαι go off; go away ἀπὸ απο from; away Σαμουηλ σαμουηλ Samouēl; Samoil μετέστρεψεν μεταστρεφω reverse αὐτῷ αυτος he; him ὁ ο the θεὸς θεος God καρδίαν καρδια heart ἄλλην αλλος another; else καὶ και and; even ἦλθεν ερχομαι come; go πάντα πας all; every τὰ ο the σημεῖα σημειον sign ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that
10:9 וְ wᵊ וְ and הָיָ֗ה hāyˈā היה be כְּ kᵊ כְּ as הַפְנֹתֹ֤ו hafnōṯˈô פנה turn שִׁכְמֹו֙ šiḵmˌô שְׁכֶם shoulder לָ lā לְ to לֶ֨כֶת֙ lˈeḵeṯ הלך walk מֵ mē מִן from עִ֣ם ʕˈim עִם with שְׁמוּאֵ֔ל šᵊmûʔˈēl שְׁמוּאֵל Samuel וַ wa וְ and יַּהֲפָךְ־ yyahᵃfāḵ- הפך turn לֹ֥ו lˌô לְ to אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) לֵ֣ב lˈēv לֵב heart אַחֵ֑ר ʔaḥˈēr אַחֵר other וַ wa וְ and יָּבֹ֛אוּ yyāvˈōʔû בוא come כָּל־ kol- כֹּל whole הָ hā הַ the אֹתֹ֥ות ʔōṯˌôṯ אֹות sign הָ hā הַ the אֵ֖לֶּה ʔˌēlleh אֵלֶּה these בַּ ba בְּ in † הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the הֽוּא׃ ס hˈû . s הוּא he
10:9. itaque cum avertisset umerum suum ut abiret a Samuhele inmutavit ei Deus cor aliud et venerunt omnia signa haec in die illaSo when he had turned his back to go from Samuel, God gave unto him another heart, and all these things came to pass that day.
9. And it was so, that when he had turned his back to go from Samuel, God gave him another heart: and all those signs came to pass that day.
And it was [so], that when he had turned his back to go from Samuel, God gave him another heart: and all those signs came to pass that day:

10:9 Как скоро Саул обратился, чтоб идти от Самуила, Бог дал ему иное сердце, и сбылись все те знамения в тот же день.
10:9
καὶ και and; even
ἐγενήθη γινομαι happen; become
ὥστε ωστε as such; that
ἐπιστραφῆναι επιστρεφω turn around; return
τῷ ο the
ὤμῳ ωμος shoulder
αὐτοῦ αυτος he; him
ἀπελθεῖν απερχομαι go off; go away
ἀπὸ απο from; away
Σαμουηλ σαμουηλ Samouēl; Samoil
μετέστρεψεν μεταστρεφω reverse
αὐτῷ αυτος he; him
ο the
θεὸς θεος God
καρδίαν καρδια heart
ἄλλην αλλος another; else
καὶ και and; even
ἦλθεν ερχομαι come; go
πάντα πας all; every
τὰ ο the
σημεῖα σημειον sign
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
10:9
וְ wᵊ וְ and
הָיָ֗ה hāyˈā היה be
כְּ kᵊ כְּ as
הַפְנֹתֹ֤ו hafnōṯˈô פנה turn
שִׁכְמֹו֙ šiḵmˌô שְׁכֶם shoulder
לָ לְ to
לֶ֨כֶת֙ lˈeḵeṯ הלך walk
מֵ מִן from
עִ֣ם ʕˈim עִם with
שְׁמוּאֵ֔ל šᵊmûʔˈēl שְׁמוּאֵל Samuel
וַ wa וְ and
יַּהֲפָךְ־ yyahᵃfāḵ- הפך turn
לֹ֥ו lˌô לְ to
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
לֵ֣ב lˈēv לֵב heart
אַחֵ֑ר ʔaḥˈēr אַחֵר other
וַ wa וְ and
יָּבֹ֛אוּ yyāvˈōʔû בוא come
כָּל־ kol- כֹּל whole
הָ הַ the
אֹתֹ֥ות ʔōṯˌôṯ אֹות sign
הָ הַ the
אֵ֖לֶּה ʔˌēlleh אֵלֶּה these
בַּ ba בְּ in
הַ the
יֹּ֥ום yyˌôm יֹום day
הַ ha הַ the
הֽוּא׃ ס hˈû . s הוּא he
10:9. itaque cum avertisset umerum suum ut abiret a Samuhele inmutavit ei Deus cor aliud et venerunt omnia signa haec in die illa
So when he had turned his back to go from Samuel, God gave unto him another heart, and all these things came to pass that day.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: Бог дал ему иное сердце: под воздействием божественного помазания Саул внутренне как бы переродился, получил возможность быть тем, чем должен стать в своем новом звании (см. примеч. к 6: ст. VIII гл.) .

И сбылись все те знамения: см. 1-7: ст.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Saul Among the Prophets. B. C. 1070.

9 And it was so, that when he had turned his back to go from Samuel, God gave him another heart: and all those signs came to pass that day. 10 And when they came thither to the hill, behold, a company of prophets met him; and the Spirit of God came upon him, and he prophesied among them. 11 And it came to pass, when all that knew him beforetime saw that, behold, he prophesied among the prophets, then the people said one to another, What is this that is come unto the son of Kish? Is Saul also among the prophets? 12 And one of the same place answered and said, But who is their father? Therefore it became a proverb, Is Saul also among the prophets? 13 And when he had made an end of prophesying, he came to the high place. 14 And Saul's uncle said unto him and to his servant, Whither went ye? And he said, To seek the asses: and when we saw that they were no where, we came to Samuel. 15 And Saul's uncle said, Tell me, I pray thee, what Samuel said unto you. 16 And Saul said unto his uncle, He told us plainly that the asses were found. But of the matter of the kingdom, whereof Samuel spake, he told him not.
Saul has now taken his leave of Samuel, much amazed, we may well suppose, at what has been done to him, almost ready to question whether he be awake or no, and whether it be not all a dream. Now here we are told,
I. What occurred by the way, v. 9. Those signs which Samuel had given him came to pass very punctually; but that which gave him the greatest satisfaction of all was this, he found immediately that God had given him another heart. A new fire was kindled in his breast, such as he had never before been acquainted with: seeking the asses is quite out of his mind, and he thinks of nothing but fighting the Philistines, redressing the grievances of Israel, making laws, administering justice, and providing for the public safety; these are the things that now fill his head. He finds himself raised to such a pitch of boldness and bravery as he never thought he should be conscious of. He has no longer the heart of a husbandman, which is low, and mean, and narrow, and concerned only about his corn and cattle; but the heart of a statesman, a general, a prince. Whom God calls to any service he will make fit for it. If he advance to another station, he will give another heart, to those who sincerely desire to serve him with their power.
II. What occurred when he came near home. They came to the hill (v. 10), that is, to Gibeah, or Geba, which signifies a hill, and so the Chaldee here takes it as a proper name; he met with the prophets as Samuel had told him, and the Spirit of God came upon him, strongly and suddenly (so the word signifies), but not so as to rest and abide upon him. It came on so as to go off quickly. However, for the present, it had a strange effect upon him; for he immediately joined with the prophets in their devotion, and that with as much decorum and as great a transport of affection as any of them: He prophesied among them. Now,
1. His prophesying was publicly taken notice of, v. 11, 12. He was now among his acquaintance, who, when they saw him among the prophets, called one another to come and see a strange sight. This would prepare them to accept him as a king, though one of themselves, when they had seen how God had advanced him to the honour of a prophet. The seventy elders prophesied before they were made judges, Num. xi. 25. Now, (1.) They all wondered to see Saul among the prophets: What is this that has come to the son of Kish? Though this school of the prophets was near his father's house, yet he had never associated with them, nor shown them any respect, perhaps had sometimes spoken slightly of them; and now to see him prophesying among them was a surprise to them, as it was long after when his namesake, in the New Testament, preached that gospel which he had before persecuted, Acts ix. 21. Where God gives another heart it will soon show itself. (2.) One of them, that was wiser than the rest, asked, "Who is their father, or instructor? Is is not God? Are they not all taught of him? Do they not all owe their gifts to him? And is he limited? Cannot he make Saul a prophet, as well as any of them, if he please?" Or, "Is not Samuel their father?" Under God, he was so; and Saul had now lately been with him, which, by his servant, he might know. No marvel for him to prophesy who lay last night under Samuel's roof. (3.) It became a proverb, commonly used in Israel, when they would express their wonder at a bad man's either becoming good, or at least being found in good company, Is Saul among the prophets? Note, Saul among the prophets is a wonder to a proverb. Let not the worst be despaired of, yet let not an external show of devotion, and a sudden change for the present, be too much relied on; for Saul among the prophets was Saul still.
2. His being anointed was kept private. When he had done prophesying, (1.) It should seem he uttered all his words before the Lord, and recommended the affair to his favour, for he went straight to the high place (v. 13), to give God thanks for his mercies to him and to pray for the continuance of those mercies. But, (2.) He industriously concealed from his relations what had passed. His uncle, who met with him either at the high place or as soon as he came home, examined him, v. 14. Saul owned, for his servant knew it, that they had been with Samuel, and that he told them the asses were found, but said not a word of the kingdom, v. 14, 15. This was an instance, [1.] Of his humility. Many a one would have been so elated with this surprising elevation as to proclaim it upon the house-top. But Saul, though he might please himself with it in his own breast, did not pride himself in it among his neighbours. The heirs of the kingdom of glory are well enough pleased that the world knows them not, 1 John iii. 1. [2.] Of his prudence. Had he been forward to proclaim it, he would have been envied, and he knew not what difficulty that might have created him. Samuel had communicated it to him as a secret, and he knows how to keep counsel. Thus it appears that he had another heart, a heart fit for government. [3.] Of his dependence upon God. He does not go about to make an interest for himself, but leaves it to God to carry on his own work by Samuel, and, for his own part, sits still, to see how the matter will fall.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:9: back: Heb. shoulder
gave: Heb. turned
another heart: Sa1 10:6
and all those signs: The following history of Saul is given by the Afghans, a people generally supposed to be of Jewish origin: "In a war which raged between the children of Israel and the Amalekites, the latter being victorious, plundered the Jews, and obtained possession of the ark of the covenant. Considering this (as) the God of the Jews, they threw it into the fire, which did not affect it. They afterwards attempted to cleave it with axes, but without success. every individual who treated it with indignity, was punished for his temerity. They then placed it in their temple; but all their idols bowed to it. At length they fastened it upon a cow, which they turned loose in the wilderness. When the prophet Samuel arose, the children of Israel said to him, 'We have been totally subdued by the Amalekites, and have no king. Raise to us a king, that we may be enabled to contend for the glory of God.' Samuel said, 'In case you are led out to battle, are you determined to fight?' They answered, 'What has befallen us, that we should not fight against infidels? That nation has banished us from our country and children.' At this time the angel Gabriel descended, and delivering a wand, said, 'It is the command of God, that the person whose stature shall correspond with this wand, shall be king of Israel.' Melec Talut was at that time a man of inferior condition, and performed the humble employment of feeding the goats and cows of others. One day, a cow under his charge was accidentally lost. Being disappointed in his searches, he was greatly distressed, and applied to Samuel saying, 'I have lost a cow, and I do not possess the means of satisfying the owner. Pray for me that I may be extricated from this difficulty.' Samuel perceiving that he was a man of lofty stature, asked his name. He answered, Talut. Samuel then said, 'Measure Talut with the wand which the angel Gabriel brought.' His stature was equal to it. Samuel then said, 'God has raised Talut to be your king.' The children of Israel answered, 'We are greater than our king. We are men of dignity, and he is of inferior condition. How shall he be our king?' Samuel informed them, they should know that God had constituted Talut king, by his restoring the ark of the covenant. He accordingly restored it, and they acknowledged him their sovereign." Asiatic Researches, vol. ii. p. 119, et seq. Sa1 10:2-5; Jdg 6:21, Jdg 6:36-40, Jdg 7:11; Isa 38:7, Isa 38:8; Mar 14:16
Carl Friedrich Keil and Franz Delitzsch

When Saul went away from Samuel, to return to Gibeah, "God changed to him another heart," - a pregnant expression for "God changed him, and gave him another heart" (see at 1Kings 10:6); and all these signs (the signs mentioned by Samuel) happened on that very day. As he left Samuel early in the morning, Saul could easily reach Gibeah in one day, even if the town where he had met with Samuel was situated to the south-west of Rachel's tomb, as the distance from that tomb to Gibeah was not more than three and a half or four hours.
1Kings 10:10
The third sign is the only one which is minutely described, because this caused a great sensation at Gibeah, Saul's home. "And they (Saul and his attendant) came thither to Gibeah." "Thither" points back to "thither to the city" in 1Kings 10:5, and is defined by the further expression "to Gibeah" (Eng. version, "to the hill:" Tr.). The rendering ἔκειθεν (lxx) does not warrant us in changing שׁם into משּׁם; for the latter would be quite superfluous, as it was self-evident that they came to Gibeah from the place where they had been in the company of Samuel.
1Kings 10:11
When those who had known Saul of old saw that he prophesied with the prophets, the people said one to another, "What has happened to the son of Kish? Is Saul also among the prophets?" This expression presupposes that Saul's previous life was altogether different from that of the disciples of the prophets.
1Kings 10:12
And one from thence (i.e., from Gibeah, or from the crowd that was gathered round the prophets) answered, "And who is their father?" i.e., not "who is their president?" which would be a very gratuitous question; but, "is their father a prophet then?" i.e., according to the explanation given by Oehler (Herzog's Real. Enc. xii. p. 216), "have they the prophetic spirit by virtue of their birth?" Understood in this way, the retort forms a very appropriate "answer" to the expression of surprise and the inquiry, how it came to pass that Saul was among the prophets. If those prophets had not obtained the gift of prophecy by inheritance, but as a free gift of the Lord, it was equally possible for the Lord to communicate the same gift to Saul. On the other hand, the alteration of the text from אביהם (their father) into אביהוּ (his father), according to the lxx, Vulg., Syr., and Arab., which is favoured by Ewald, Thenius, and others, must be rejected, for the simple reason that the question, Who is his father? in the mouth of one of the inhabitants of Gibeah, to whom Saul's father was so well known that they called Saul the son of Kish at once, would have no sense whatever. From this the proverb arose, "Is Saul also among the prophets?" - a proverb which was used to express astonishment at the appearance of any man in a sphere of life which had hitherto been altogether strange to him.
1Kings 10:13-16
When Saul had left off prophesying, and came to Bamah, his uncle asked him and his attendant where they had been; and Saul told him, that as they had not found the asses anywhere, they had gone to Samuel, and had learned from him that the asses were found. But he did not relate the words which had been spoken by Samuel concerning the monarchy, from unambitious humility (cf. 1Kings 10:22, 1Kings 10:23) and not because he was afraid of unbelief and envy, as Thenius follows Josephus in supposing. From the expression "he came to Bamah" (Eng. ver. "to the high place"), we must conclude, that not only Saul's uncle, but his father also, lived in Bamah, as we find Saul immediately afterwards in his own family circle (see 1Kings 10:14.).
Geneva 1599
And it was [so], that when he had turned his back to go from Samuel, God gave him another (d) heart: and all those signs came to pass that day.
(d) He gave him such virtues as were fitting for a king.
John Gill
And it was so, that when he had turned his back to go from Samuel,.... When he had taken his leave of him, and set forward on his journey:
God gave him another heart; not in a moral or spiritual sense, not a new heart, and a new spirit, as in conversion, but in a civil sense, a right heart, a heart fit for government; filled with wisdom and prudence to rule a people; with courage and magnanimity to protect and defend them against their enemies, and fight for them; a heart not taken up with the affairs of husbandry, with care for his father's asses, and looking after his herds, but filled with concern for the civil welfare of Israel, and with schemes and contrivances for their good, and with warm resolutions to deliver them out of the hands of their enemies:
and all these signs came to pass that day; the two first, which are not particularly mentioned as fulfilled, being more private, as finding two men at Rachel's sepulchre, and meeting with three others going to Bethel, which came to pass just as they were described; and the third, which was more public, and gave Saul more reverence and respect among the people, is next particularly observed.
Robert Jamieson, A. R. Fausset and David Brown
when he had turned his back to go from Samuel, God gave him another heart--Influenced by the words of Samuel, as well as by the accomplishment of these signs, Saul's reluctance to undertake the onerous office was overcome. The fulfilment of the two first signs [1Kings 10:7-8] is passed over, but the third is specially described. The spectacle of a man, though more fit to look after his father's cattle than to take part in the sacred exercises of the young prophets--a man without any previous instruction, or any known taste, entering with ardor into the spirit, and skilfully accompanying the melodies of the sacred band, was so extraordinary a phenomenon, that it gave rise to the proverb, "Is Saul also among the prophets?" (see 1Kings 19:24). The prophetic spirit had come upon him; and to Saul it was as personal and experimental an evidence of the truth of God's word that had been spoken to him, as converts to Christianity have in themselves from the sanctifying power of the Gospel.
10:1010:10: Եւ ե՛կն անտի ՚ի բլուրն, եւ ահա պա՛ր մարգարէից ընդ առաջ նորա. եւ խաղաց ՚ի վերայ նորա Հոգի Աստուծոյ, եւ մարգարէացա՛ւ ՚ի մէջ նոցա[2923]։ [2923] Այլք. Եւ մարգարէացաւ ՚ի միջի նոցա։
10 Երբ նա մօտեցաւ բլրին, մարգարէների խումբը նրան ընդառաջ գնաց, նրա վրայ Աստծու հոգին շարժուեց, եւ նա նրանց մէջ մարգարէութիւն արեց:
10 Ու երբ հոն բլուրը եկաւ, ահա մարգարէներու գունդ մը անոր առջեւ ելաւ եւ անոր վրայ Աստուծոյ Հոգին եկաւ ու անոնց հետ մարգարէութիւն ըրաւ։
Եւ եկն անտի ի բլուրն, եւ ահա պար մարգարէից ընդ առաջ նորա. եւ խաղաց ի վերայ նորա Հոգի Աստուծոյ, եւ մարգարէացաւ ի միջի նոցա:

10:10: Եւ ե՛կն անտի ՚ի բլուրն, եւ ահա պա՛ր մարգարէից ընդ առաջ նորա. եւ խաղաց ՚ի վերայ նորա Հոգի Աստուծոյ, եւ մարգարէացա՛ւ ՚ի մէջ նոցա[2923]։
[2923] Այլք. Եւ մարգարէացաւ ՚ի միջի նոցա։
10 Երբ նա մօտեցաւ բլրին, մարգարէների խումբը նրան ընդառաջ գնաց, նրա վրայ Աստծու հոգին շարժուեց, եւ նա նրանց մէջ մարգարէութիւն արեց:
10 Ու երբ հոն բլուրը եկաւ, ահա մարգարէներու գունդ մը անոր առջեւ ելաւ եւ անոր վրայ Աստուծոյ Հոգին եկաւ ու անոնց հետ մարգարէութիւն ըրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
10:1010:10 Когда пришли они к холму, вот встречается им сонм пророков, и сошел на него Дух Божий, и он пророчествовал среди них.
10:10 καὶ και and; even ἔρχεται ερχομαι come; go ἐκεῖθεν εκειθεν from there εἰς εις into; for τὸν ο the βουνόν βουνος mound καὶ και and; even ἰδοὺ ιδου see!; here I am χορὸς χορος dancing προφητῶν προφητης prophet ἐξ εκ from; out of ἐναντίας εναντιος contrary; opposite αὐτοῦ αυτος he; him καὶ και and; even ἥλατο αλλομαι spring; leap ἐπ᾿ επι in; on αὐτὸν αυτος he; him πνεῦμα πνευμα spirit; wind θεοῦ θεος God καὶ και and; even ἐπροφήτευσεν προφητευω prophesy ἐν εν in μέσῳ μεσος in the midst; in the middle αὐτῶν αυτος he; him
10:10 וַ wa וְ and יָּבֹ֤אוּ yyāvˈōʔû בוא come שָׁם֙ šˌām שָׁם there הַ ha הַ the גִּבְעָ֔תָה ggivʕˈāṯā גִּבְעָה Gibeah וְ wᵊ וְ and הִנֵּ֥ה hinnˌē הִנֵּה behold חֶֽבֶל־ ḥˈevel- חֶבֶל cord נְבִאִ֖ים nᵊviʔˌîm נָבִיא prophet לִ li לְ to קְרָאתֹ֑ו qᵊrāṯˈô קרא encounter וַ wa וְ and תִּצְלַ֤ח ttiṣlˈaḥ צלח be strong עָלָיו֙ ʕālāʸw עַל upon ר֣וּחַ rˈûₐḥ רוּחַ wind אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) וַ wa וְ and יִּתְנַבֵּ֖א yyiṯnabbˌē נבא speak as prophet בְּ bᵊ בְּ in תֹוכָֽם׃ ṯôḵˈām תָּוֶךְ midst
10:10. veneruntque ad praedictum collem et ecce cuneus prophetarum obvius ei et insilivit super eum spiritus Dei et prophetavit in medio eorumAnd they came to the foresaid hill, and behold a company of prophets met him: and the Spirit of the Lord came upon him, and he prophesied in the midst of them.
10. And when they came thither to the hill, behold, a band of prophets met him; and the spirit of God came mightily upon him, and he prophesied among them.
And when they came thither to the hill, behold, a company of prophets met him; and the Spirit of God came upon him, and he prophesied among them:

10:10 Когда пришли они к холму, вот встречается им сонм пророков, и сошел на него Дух Божий, и он пророчествовал среди них.
10:10
καὶ και and; even
ἔρχεται ερχομαι come; go
ἐκεῖθεν εκειθεν from there
εἰς εις into; for
τὸν ο the
βουνόν βουνος mound
καὶ και and; even
ἰδοὺ ιδου see!; here I am
χορὸς χορος dancing
προφητῶν προφητης prophet
ἐξ εκ from; out of
ἐναντίας εναντιος contrary; opposite
αὐτοῦ αυτος he; him
καὶ και and; even
ἥλατο αλλομαι spring; leap
ἐπ᾿ επι in; on
αὐτὸν αυτος he; him
πνεῦμα πνευμα spirit; wind
θεοῦ θεος God
καὶ και and; even
ἐπροφήτευσεν προφητευω prophesy
ἐν εν in
μέσῳ μεσος in the midst; in the middle
αὐτῶν αυτος he; him
10:10
וַ wa וְ and
יָּבֹ֤אוּ yyāvˈōʔû בוא come
שָׁם֙ šˌām שָׁם there
הַ ha הַ the
גִּבְעָ֔תָה ggivʕˈāṯā גִּבְעָה Gibeah
וְ wᵊ וְ and
הִנֵּ֥ה hinnˌē הִנֵּה behold
חֶֽבֶל־ ḥˈevel- חֶבֶל cord
נְבִאִ֖ים nᵊviʔˌîm נָבִיא prophet
לִ li לְ to
קְרָאתֹ֑ו qᵊrāṯˈô קרא encounter
וַ wa וְ and
תִּצְלַ֤ח ttiṣlˈaḥ צלח be strong
עָלָיו֙ ʕālāʸw עַל upon
ר֣וּחַ rˈûₐḥ רוּחַ wind
אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s)
וַ wa וְ and
יִּתְנַבֵּ֖א yyiṯnabbˌē נבא speak as prophet
בְּ bᵊ בְּ in
תֹוכָֽם׃ ṯôḵˈām תָּוֶךְ midst
10:10. veneruntque ad praedictum collem et ecce cuneus prophetarum obvius ei et insilivit super eum spiritus Dei et prophetavit in medio eorum
And they came to the foresaid hill, and behold a company of prophets met him: and the Spirit of the Lord came upon him, and he prophesied in the midst of them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: И он пророчествовал среди них - см. примеч. к концу 5: ст. , а также к 9: ст.
Adam Clarke: Commentary on the Bible - 1831
10:10: Behold, a company of prophets - See on Sa1 10:5 (note), etc.
1 Kings (1 Samuel) 10:12
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:10: they came: Sa1 10:5, Sa1 19:20-24
John Gill
When they came thither to the hill,.... Or, to Gibeah, as the Targum, and so Josephus (e):
behold, a company of prophets met him; as foretold, 1Kings 10:5,
and the Spirit of the Lord came upon him, and he prophesied among them; the spirit of prophecy, as the Targum, and he sung praises among them; he joined with them in their psalmody, and performed it as regularly as if he had been brought up with them. The Jews say (f) he prophesied of the world to come, of Gog and Magog, and of the rewards of the righteous, and of the punishment of the wicked.
(e) Ut supra. (Antiqu. l. 6. c. 4. sect. 2.) (f) Hieron. Trad. Heb. fol. 75. H.
John Wesley
Prophesied - The accomplishment of the two former signs is supposed, and this only is expressed, because this was more eminent than the former; the other were only transient acts, which passed in private between two or three persons meeting together; but this was a more permanent and notorious sign, done in a more solemn manner, and before many witnesses.
10:1110:11: Եւ եղեւ իբրեւ ծանեան զնա ամենեքին՝ որոց յերէկն եւ յեռանտ տեսեալ էր զնա, եթէ ահա եւ նա ՚ի մէջ մարգարէիցն մարգարէանայր, ասէ ժողովուրդն իւրաքանչիւր ցընկեր իւր. Զի՞նչ է այդ որ եղեւ որդւոյ Կիսեայ, կամ թէ եւ Սաւո՞ւղ ընդ մարգարէ՛ս իցէ։
11 Երբ նախկինում նրան տեսնողները բոլորն էլ ճանաչեցին իրեն, թէ ինչպէս նա մարգարէների մէջ մարգարէութիւն է անում, մէկը միւսին հարցրեց. «Ի՞նչ է պատահել Կիսի որդուն, մի՞թէ Սաւուղը եւս մարգարէների մէջ է»:
11 Ամէն անոնք, որ զինք նախապէս կը ճանչնային, երբ տեսան որ անիկա մարգարէներուն հետ մարգարէութիւն կ’ընէ, իրարու ըսին. «Այս ի՞նչ բան է, որ Կիսին որդիին հանդիպեր է։ Միթէ Սաւո՞ւղ ալ մարգարէներուն մէջ է»։
Եւ եղեւ իբրեւ ծանեան զնա ամենեքին որոց յերէկն եւ յեռանդ տեսեալ էր զնա, եթէ ահա եւ նա ի մէջ մարգարէիցն մարգարէանայր, ասէ ժողովուրդն իւրաքանչիւր ցընկեր իւր. Զի՞նչ է այդ որ եղեւ որդւոյ Կիսեայ, կամ թէ եւ Սաւո՞ւղ ընդ մարգարէս իցէ:

10:11: Եւ եղեւ իբրեւ ծանեան զնա ամենեքին՝ որոց յերէկն եւ յեռանտ տեսեալ էր զնա, եթէ ահա եւ նա ՚ի մէջ մարգարէիցն մարգարէանայր, ասէ ժողովուրդն իւրաքանչիւր ցընկեր իւր. Զի՞նչ է այդ որ եղեւ որդւոյ Կիսեայ, կամ թէ եւ Սաւո՞ւղ ընդ մարգարէ՛ս իցէ։
11 Երբ նախկինում նրան տեսնողները բոլորն էլ ճանաչեցին իրեն, թէ ինչպէս նա մարգարէների մէջ մարգարէութիւն է անում, մէկը միւսին հարցրեց. «Ի՞նչ է պատահել Կիսի որդուն, մի՞թէ Սաւուղը եւս մարգարէների մէջ է»:
11 Ամէն անոնք, որ զինք նախապէս կը ճանչնային, երբ տեսան որ անիկա մարգարէներուն հետ մարգարէութիւն կ’ընէ, իրարու ըսին. «Այս ի՞նչ բան է, որ Կիսին որդիին հանդիպեր է։ Միթէ Սաւո՞ւղ ալ մարգարէներուն մէջ է»։
zohrab-1805▾ eastern-1994▾ western am▾
10:1110:11 Все знавшие его вчера и третьего дня, увидев, что он с пророками пророчествует, говорили в народе друг другу: что это сталось с сыном Кисовым? неужели и Саул во пророках?
10:11 καὶ και and; even ἐγενήθησαν γινομαι happen; become πάντες πας all; every οἱ ο the εἰδότες ειδω realize; have idea αὐτὸν αυτος he; him ἐχθὲς χθες yesterday καὶ και and; even τρίτην τριτος third καὶ και and; even εἶδον οραω view; see καὶ και and; even ἰδοὺ ιδου see!; here I am αὐτὸς αυτος he; him ἐν εν in μέσῳ μεσος in the midst; in the middle τῶν ο the προφητῶν προφητης prophet καὶ και and; even εἶπεν επω say; speak ὁ ο the λαὸς λαος populace; population ἕκαστος εκαστος each πρὸς προς to; toward τὸν ο the πλησίον πλησιον near; neighbor αὐτοῦ αυτος he; him τί τις.1 who?; what? τοῦτο ουτος this; he τὸ ο the γεγονὸς γινομαι happen; become τῷ ο the υἱῷ υιος son Κις κις Kis ἦ η or; than καὶ και and; even Σαουλ σαουλ Saoul; Saul ἐν εν in προφήταις προφητης prophet
10:11 וַ wa וְ and יְהִ֗י yᵊhˈî היה be כָּל־ kol- כֹּל whole יֹֽודְעֹו֙ yˈôḏᵊʕô ידע know מֵ mē מִן from אִתְּמֹ֣ול ʔittᵊmˈôl אֶתְמֹול yesterday שִׁלְשֹׁ֔ום šilšˈôm שִׁלְשֹׁום day before yesterday וַ wa וְ and יִּרְא֕וּ yyirʔˈû ראה see וְ wᵊ וְ and הִנֵּ֥ה hinnˌē הִנֵּה behold עִם־ ʕim- עִם with נְבִאִ֖ים nᵊviʔˌîm נָבִיא prophet נִבָּ֑א nibbˈā נבא speak as prophet וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say הָ hā הַ the עָ֜ם ʕˈām עַם people אִ֣ישׁ ʔˈîš אִישׁ man אֶל־ ʔel- אֶל to רֵעֵ֗הוּ rēʕˈēhû רֵעַ fellow מַה־ mah- מָה what זֶּה֙ zzˌeh זֶה this הָיָ֣ה hāyˈā היה be לְ lᵊ לְ to בֶן־ ven- בֵּן son קִ֔ישׁ qˈîš קִישׁ Kish הֲ hᵃ הֲ [interrogative] גַ֥ם ḡˌam גַּם even שָׁא֖וּל šāʔˌûl שָׁאוּל Saul בַּ ba בְּ in † הַ the נְּבִיאִֽים׃ nnᵊvîʔˈîm נָבִיא prophet
10:11. videntes autem omnes qui noverant eum heri et nudius tertius quod esset cum prophetis et prophetaret dixerunt ad invicem quaenam res accidit filio Cis num et Saul in prophetisAnd all that had known him yesterday and the day before, seeing tha the was with the prophets, and prophesied, said to each other: What is this that hath happened to the son of Cis? is Saul also among the prophets?
11. And it came to pass, when all that knew him beforetime saw that, behold, he prophesied with the prophets, then the people said one to another, What is this that is come unto the son of Kish? Is Saul also among the prophets?
And it came to pass, when all that knew him beforetime saw that, behold, he prophesied among the prophets, then the people said one to another, What [is] this [that] is come unto the son of Kish? [Is] Saul also among the prophets:

10:11 Все знавшие его вчера и третьего дня, увидев, что он с пророками пророчествует, говорили в народе друг другу: что это сталось с сыном Кисовым? неужели и Саул во пророках?
10:11
καὶ και and; even
ἐγενήθησαν γινομαι happen; become
πάντες πας all; every
οἱ ο the
εἰδότες ειδω realize; have idea
αὐτὸν αυτος he; him
ἐχθὲς χθες yesterday
καὶ και and; even
τρίτην τριτος third
καὶ και and; even
εἶδον οραω view; see
καὶ και and; even
ἰδοὺ ιδου see!; here I am
αὐτὸς αυτος he; him
ἐν εν in
μέσῳ μεσος in the midst; in the middle
τῶν ο the
προφητῶν προφητης prophet
καὶ και and; even
εἶπεν επω say; speak
ο the
λαὸς λαος populace; population
ἕκαστος εκαστος each
πρὸς προς to; toward
τὸν ο the
πλησίον πλησιον near; neighbor
αὐτοῦ αυτος he; him
τί τις.1 who?; what?
τοῦτο ουτος this; he
τὸ ο the
γεγονὸς γινομαι happen; become
τῷ ο the
υἱῷ υιος son
Κις κις Kis
η or; than
καὶ και and; even
Σαουλ σαουλ Saoul; Saul
ἐν εν in
προφήταις προφητης prophet
10:11
וַ wa וְ and
יְהִ֗י yᵊhˈî היה be
כָּל־ kol- כֹּל whole
יֹֽודְעֹו֙ yˈôḏᵊʕô ידע know
מֵ מִן from
אִתְּמֹ֣ול ʔittᵊmˈôl אֶתְמֹול yesterday
שִׁלְשֹׁ֔ום šilšˈôm שִׁלְשֹׁום day before yesterday
וַ wa וְ and
יִּרְא֕וּ yyirʔˈû ראה see
וְ wᵊ וְ and
הִנֵּ֥ה hinnˌē הִנֵּה behold
עִם־ ʕim- עִם with
נְבִאִ֖ים nᵊviʔˌîm נָבִיא prophet
נִבָּ֑א nibbˈā נבא speak as prophet
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
הָ הַ the
עָ֜ם ʕˈām עַם people
אִ֣ישׁ ʔˈîš אִישׁ man
אֶל־ ʔel- אֶל to
רֵעֵ֗הוּ rēʕˈēhû רֵעַ fellow
מַה־ mah- מָה what
זֶּה֙ zzˌeh זֶה this
הָיָ֣ה hāyˈā היה be
לְ lᵊ לְ to
בֶן־ ven- בֵּן son
קִ֔ישׁ qˈîš קִישׁ Kish
הֲ hᵃ הֲ [interrogative]
גַ֥ם ḡˌam גַּם even
שָׁא֖וּל šāʔˌûl שָׁאוּל Saul
בַּ ba בְּ in
הַ the
נְּבִיאִֽים׃ nnᵊvîʔˈîm נָבִיא prophet
10:11. videntes autem omnes qui noverant eum heri et nudius tertius quod esset cum prophetis et prophetaret dixerunt ad invicem quaenam res accidit filio Cis num et Saul in prophetis
And all that had known him yesterday and the day before, seeing tha the was with the prophets, and prophesied, said to each other: What is this that hath happened to the son of Cis? is Saul also among the prophets?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:11: when all: Joh 9:8, Joh 9:9; Act 3:10
one to another: Heb. a man to his neighbour
What is this: Mat 13:54, Mat 13:55; Act 2:7, Act 2:8, Act 4:13, Act 9:21
Is Saul: Sa1 19:24; Joh 7:15
John Gill
And it came to pass, that when all that knew him before time,.... As there must be many that personally knew him, and were acquainted with him, since Gibeah, the place he was near to, was his native place:
saw that, behold, he prophesied among the prophets; or praised among them, as the Targum, sung psalms and hymns with them:
what is this that is come unto the son of Kish? a rustic, a plebeian, that never was in the school of the prophets, or learned music, and yet is as dexterous at it as any of them:
is Saul also among the prophets? an husbandman, an herdsman that looked after his father's farms, fields, and cattle, and now among the prophets of the Lord, bearing his part with them, and performing it as well as any of them: this was matter of wonder to those who knew his person, family, and education; and so it was equally matter of admiration that Saul the persecutor, one of the same tribe, should be among the preachers of the Gospel, Acts 9:20.
John Wesley
Is Saul - A man never instructed, nor exercised in, nor inclined to these matters.
10:1210:12: Եւ պատասխանի՛ ետ ոմն ՚ի նոցանէ եւ ասէ. Եւ ո՞վ է հա՛յր նորա, եթէ ո՛չ Կի՛ս. վասն այնորիկ եղեւ յառակս, թէ՝ Եւ Սաւո՞ւղ ՚ի մարգարէս։
12 Նրանցից մէկը պատասխանեց եւ ասաց. «Ո՞վ է նրա հայրը, եթէ ոչ՝ Կիսը»: Այս առթիւ ասացուածք ստեղծուեց, թէ՝ «Սաւո՞ւղն էլ մարգարէների մէջ է»:
12 Այն տեղի մարդոցմէ մէկը պատասխան տուաւ ու ըսաւ. «Հապա անոր հայրը ո՞վ է»։ Անոր համար ասիկա առակ մը եղաւ. «Միթէ Սաւո՞ւղ ալ մարգարէներուն մէջ է»։
Եւ պատասխանի ետ ոմն ի նոցանէ եւ ասէ. Եւ ո՞վ է հայր նորա, [185]եթէ ոչ Կիս``. վասն այնորիկ եղեւ յառակս թէ` Եւ Սաւո՞ւղ ի մարգարէս:

10:12: Եւ պատասխանի՛ ետ ոմն ՚ի նոցանէ եւ ասէ. Եւ ո՞վ է հա՛յր նորա, եթէ ո՛չ Կի՛ս. վասն այնորիկ եղեւ յառակս, թէ՝ Եւ Սաւո՞ւղ ՚ի մարգարէս։
12 Նրանցից մէկը պատասխանեց եւ ասաց. «Ո՞վ է նրա հայրը, եթէ ոչ՝ Կիսը»: Այս առթիւ ասացուածք ստեղծուեց, թէ՝ «Սաւո՞ւղն էլ մարգարէների մէջ է»:
12 Այն տեղի մարդոցմէ մէկը պատասխան տուաւ ու ըսաւ. «Հապա անոր հայրը ո՞վ է»։ Անոր համար ասիկա առակ մը եղաւ. «Միթէ Սաւո՞ւղ ալ մարգարէներուն մէջ է»։
zohrab-1805▾ eastern-1994▾ western am▾
10:1210:12 И отвечал один из бывших там и сказал: а у тех кто отец? Посему вошло в пословицу: >
10:12 καὶ και and; even ἀπεκρίθη αποκρινομαι respond τις τις anyone; someone αὐτῶν αυτος he; him καὶ και and; even εἶπεν επω say; speak καὶ και and; even τίς τις.1 who?; what? πατὴρ πατηρ father αὐτοῦ αυτος he; him διὰ δια through; because of τοῦτο ουτος this; he ἐγενήθη γινομαι happen; become εἰς εις into; for παραβολήν παραβολη parable ἦ ειμι be καὶ και and; even Σαουλ σαουλ Saoul; Saul ἐν εν in προφήταις προφητης prophet
10:12 וַ wa וְ and יַּ֨עַן yyˌaʕan ענה answer אִ֥ישׁ ʔˌîš אִישׁ man מִ mi מִן from שָּׁ֛ם ššˈām שָׁם there וַ wa וְ and יֹּ֖אמֶר yyˌōmer אמר say וּ û וְ and מִ֣י mˈî מִי who אֲבִיהֶ֑ם ʔᵃvîhˈem אָב father עַל־ ʕal- עַל upon כֵּן֙ kˌēn כֵּן thus הָיְתָ֣ה hāyᵊṯˈā היה be לְ lᵊ לְ to מָשָׁ֔ל māšˈāl מָשָׁל proverb הֲ hᵃ הֲ [interrogative] גַ֥ם ḡˌam גַּם even שָׁא֖וּל šāʔˌûl שָׁאוּל Saul בַּ ba בְּ in † הַ the נְּבִאִֽים׃ nnᵊviʔˈîm נָבִיא prophet
10:12. responditque alius ad alterum dicens et quis pater eorum propterea versum est in proverbium num et Saul inter prophetasAnd one answered another, saying: And who is their father? therefore it became a proverb: Is Saul also among the prophets?
12. And one of the same place answered and said, And who is their father? Therefore it became a proverb, Is Saul also among the prophets?
And one of the same place answered and said, But who [is] their father? Therefore it became a proverb, [Is] Saul also among the prophets:

10:12 И отвечал один из бывших там и сказал: а у тех кто отец? Посему вошло в пословицу: <<неужели и Саул во пророках?>>
10:12
καὶ και and; even
ἀπεκρίθη αποκρινομαι respond
τις τις anyone; someone
αὐτῶν αυτος he; him
καὶ και and; even
εἶπεν επω say; speak
καὶ και and; even
τίς τις.1 who?; what?
πατὴρ πατηρ father
αὐτοῦ αυτος he; him
διὰ δια through; because of
τοῦτο ουτος this; he
ἐγενήθη γινομαι happen; become
εἰς εις into; for
παραβολήν παραβολη parable
ειμι be
καὶ και and; even
Σαουλ σαουλ Saoul; Saul
ἐν εν in
προφήταις προφητης prophet
10:12
וַ wa וְ and
יַּ֨עַן yyˌaʕan ענה answer
אִ֥ישׁ ʔˌîš אִישׁ man
מִ mi מִן from
שָּׁ֛ם ššˈām שָׁם there
וַ wa וְ and
יֹּ֖אמֶר yyˌōmer אמר say
וּ û וְ and
מִ֣י mˈî מִי who
אֲבִיהֶ֑ם ʔᵃvîhˈem אָב father
עַל־ ʕal- עַל upon
כֵּן֙ kˌēn כֵּן thus
הָיְתָ֣ה hāyᵊṯˈā היה be
לְ lᵊ לְ to
מָשָׁ֔ל māšˈāl מָשָׁל proverb
הֲ hᵃ הֲ [interrogative]
גַ֥ם ḡˌam גַּם even
שָׁא֖וּל šāʔˌûl שָׁאוּל Saul
בַּ ba בְּ in
הַ the
נְּבִאִֽים׃ nnᵊviʔˈîm נָבִיא prophet
10:12. responditque alius ad alterum dicens et quis pater eorum propterea versum est in proverbium num et Saul inter prophetas
And one answered another, saying: And who is their father? therefore it became a proverb: Is Saul also among the prophets?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: А у тех кто отец? Указывая на сынов пророческих, спрашивающий дает понять, что нравы и положение родителей в данном случае ни при чем, так как дар пророческий не наследственен. Тем не менее, недоумение при виде "пророчествовавшего Саула" было так велико, что увековечилось в пословице. Когда впоследствии желали выразить изумление по поводу какой-нибудь неожиданной перемены, то говорили: "Неужели и Саул во пророках?"
Adam Clarke: Commentary on the Bible - 1831
10:12: But who is their father? - The Septuagint, in its principal editions, adds ου Κεις; is it not Kish? This makes the sense more complete.
1 Kings (1 Samuel) 10:13
Albert Barnes: Notes on the Bible - 1834
10:12: But who is their father - This is a very obscure phrase. If by "father" be intended the head or leader (compare Ch1 25:6; Kg2 2:12) of the prophets, the question means: "What kind of leader can they have to admit such a person as Saul into the company?" Some versions read "Who is his father?" in the sense: "Who would have expected Kish to have a son among the prophets?" (Compare Mat 13:54-55.)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:12: of the same place: Heb. from thence
who is their: Isa 54:13; Joh 6:45, Joh 7:16; Jam 1:17
Geneva 1599
And one of the same place answered and said, But who [is] their (e) father? Therefore it became a proverb, [Is] Saul also among the (f) prophets?
(e) Meaning, that prophecy comes not by succession, but is given to whom it pleases God.
(f) Noting by it him that from low degree comes suddenly to honour.
John Gill
And one of the same place answered, and said,.... One of the same city, and in the same company, that expressed their admiration at what was come to Saul, and at what he did, and wondering how he came into such company, and to have such a gift, who was of so mean an education:
but who is their father? the father of the prophets; their fathers were not prophets, no more than Saul's was; their Father that taught them is the Lord, and he was able to teach Saul, and bestow on him the gift of prophecy, as well as on them; and so the Targum, who is their master or teacher; for though they might have an undermaster or teacher, as Samuel, or another prophet, yet their chief teacher was God; who could and did give men the gift of prophecy, and even in the highest sense, who had neither prophets for their fathers, nor were indeed trained up in any of the schools of the prophets, which was the case of Amos:
therefore it became a proverb, is Saul also among the prophets? that when a person of a mean parentage, and of a low life and education, was raised up to any degree of dignity in sacred and civil things, they used to apply this proverbial expression to him, or speak of him in this manner, is Saul among the prophets?
John Wesley
Who is, &c. - Who is the father of all these prophets, among whom Saul now is one? Who is it that instructs and inspires them but God? They have it not from their parents, nor from their education, but by inspiration from God, who, when he pleaseth, can inspire Saul, or any other man with the same skill. And therefore wonder not at this matter, but give God the glory of it. A proverb - Used when any strange, or unexpected thing happened.
Robert Jamieson, A. R. Fausset and David Brown
But who is their father?--The Septuagint reads, "Who is his father?" referring to Saul the son of Kish.
10:1310:13: Եւ վախճանեա՛ց զմարգարէանալն, եւ եկն ՚ի բլուրն։
13 Մարգարէութիւն անելը վերջացնելուց յետոյ նա բարձրացաւ բլուրը:
13 Երբ մարգարէութիւն ընելը լմնցուց, բարձր տեղը եկաւ։
Եւ վախճանեաց զմարգարէանալն, եւ եկն ի բլուրն:

10:13: Եւ վախճանեա՛ց զմարգարէանալն, եւ եկն ՚ի բլուրն։
13 Մարգարէութիւն անելը վերջացնելուց յետոյ նա բարձրացաւ բլուրը:
13 Երբ մարգարէութիւն ընելը լմնցուց, բարձր տեղը եկաւ։
zohrab-1805▾ eastern-1994▾ western am▾
10:1310:13 И перестал он пророчествовать, и пошел на высоту.
10:13 καὶ και and; even συνετέλεσεν συντελεω consummate; finish προφητεύων προφητευω prophesy καὶ και and; even ἔρχεται ερχομαι come; go εἰς εις into; for τὸν ο the βουνόν βουνος mound
10:13 וַ wa וְ and יְכַל֙ yᵊḵˌal כלה be complete מֵֽ mˈē מִן from הִתְנַבֹּ֔ות hiṯnabbˈôṯ נבא speak as prophet וַ wa וְ and יָּבֹ֖א yyāvˌō בוא come הַ ha הַ the בָּמָֽה׃ bbāmˈoh בָּמָה high place
10:13. cessavit autem prophetare et venit ad excelsumAnd when he had made an end of prophesying, he came to the high place.
13. And when he had made an end of prophesying, he came to the high place.
And when he had made an end of prophesying, he came to the high place:

10:13 И перестал он пророчествовать, и пошел на высоту.
10:13
καὶ και and; even
συνετέλεσεν συντελεω consummate; finish
προφητεύων προφητευω prophesy
καὶ και and; even
ἔρχεται ερχομαι come; go
εἰς εις into; for
τὸν ο the
βουνόν βουνος mound
10:13
וַ wa וְ and
יְכַל֙ yᵊḵˌal כלה be complete
מֵֽ mˈē מִן from
הִתְנַבֹּ֔ות hiṯnabbˈôṯ נבא speak as prophet
וַ wa וְ and
יָּבֹ֖א yyāvˌō בוא come
הַ ha הַ the
בָּמָֽה׃ bbāmˈoh בָּמָה high place
10:13. cessavit autem prophetare et venit ad excelsum
And when he had made an end of prophesying, he came to the high place.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: См. прим. к концу 5: ст.
Adam Clarke: Commentary on the Bible - 1831
10:13: He came to the high place - I suppose this to mean the place where Saul's father lived; as it is evident the next verse shows him to be at home.
1 Kings (1 Samuel) 10:14
John Gill
And when he had made an end of prophesying,.... For, as Procopius Gazaeus observes, he had not the gift of prophecy always; it did not continue with him, but, like that of the seventy elders in the times of Moses, it was designed to make him respectable among the people, and to be taken notice of as a person that God had honoured with a peculiar gift, that so, when he should be chosen king, they would the more readily receive him:
he came to the high place; to return thanks to God for the gift bestowed on him, and for that high honour and dignity he was raised unto, of which he had private knowledge; and to pray God to fit him more and more for government, and to, assist him in it, and help him to discharge his office in a wise and faithful manner.
John Wesley
High place - Returning thither with the prophets, to praise God for these wonderful favours, and to beg counsel and help from God in this high business.
10:1410:14: Եւ ասէ ընտանի նորա ցնա եւ ցծառայն նորա. Յո՞ չոգայք։ Եւ ասեն. Խնդրե՛լ զէշսն. եւ իբրեւ տեսաք թէ չե՛ն ուրեք՝ մտա՛ք առ Սամուէլ[2924]։ [2924] ՚Ի լուս՛՛. Եւ ասէ հօրեղբայր նորա ցնա. համաձայն ոմանց ՚ի բնաբ՛՛։ Ուր ոմանք. Եւ ասեն ընտանիքն նորա ցնա։
14 Սաւուղի ազգականը հարցրեց նրան ու նրա ծառային. «Ո՞ւր էիք գնացել»: Նրանք պատասխանեցին. «Աւանակները փնտռելու: Բայց երբ տեսանք, որ չկան, մտանք Սամուէլի մօտ»:
14 Սաւուղին հօրեղբայրը անոր ու անոր մանչուն ըսաւ. «Ո՞ւր գացիք»։ Անիկա ըսաւ. «Էշերը փնտռելու. բայց երբ տեսանք որ չկան, Սամուէլին գացինք»։
Եւ ասէ [186]ընտանի նորա ցնա եւ ցծառայն նորա. Յո՞ չոգայք: Եւ ասեն. Խնդրել զէշսն. եւ իբրեւ տեսաք թէ չեն ուրեք, մտաք առ Սամուէլ:

10:14: Եւ ասէ ընտանի նորա ցնա եւ ցծառայն նորա. Յո՞ չոգայք։ Եւ ասեն. Խնդրե՛լ զէշսն. եւ իբրեւ տեսաք թէ չե՛ն ուրեք՝ մտա՛ք առ Սամուէլ[2924]։
[2924] ՚Ի լուս՛՛. Եւ ասէ հօրեղբայր նորա ցնա. համաձայն ոմանց ՚ի բնաբ՛՛։ Ուր ոմանք. Եւ ասեն ընտանիքն նորա ցնա։
14 Սաւուղի ազգականը հարցրեց նրան ու նրա ծառային. «Ո՞ւր էիք գնացել»: Նրանք պատասխանեցին. «Աւանակները փնտռելու: Բայց երբ տեսանք, որ չկան, մտանք Սամուէլի մօտ»:
14 Սաւուղին հօրեղբայրը անոր ու անոր մանչուն ըսաւ. «Ո՞ւր գացիք»։ Անիկա ըսաւ. «Էշերը փնտռելու. բայց երբ տեսանք որ չկան, Սամուէլին գացինք»։
zohrab-1805▾ eastern-1994▾ western am▾
10:1410:14 И сказал дядя Саулов ему и слуге его: куда вы ходили? Он сказал: искать ослиц, но, видя, что {их} нет, зашли к Самуилу.
10:14 καὶ και and; even εἶπεν επω say; speak ὁ ο the οἰκεῖος οικειος household member; of the house αὐτοῦ αυτος he; him πρὸς προς to; toward αὐτὸν αυτος he; him καὶ και and; even πρὸς προς to; toward τὸ ο the παιδάριον παιδαριον little boy αὐτοῦ αυτος he; him ποῦ που.1 where? ἐπορεύθητε πορευομαι travel; go καὶ και and; even εἶπαν επω say; speak ζητεῖν ζητεω seek; desire τὰς ο the ὄνους ονος donkey καὶ και and; even εἴδαμεν ειδω realize; have idea ὅτι οτι since; that οὐκ ου not εἰσίν ειμι be καὶ και and; even εἰσήλθομεν εισερχομαι enter; go in πρὸς προς to; toward Σαμουηλ σαμουηλ Samouēl; Samoil
10:14 וַ wa וְ and יֹּאמֶר֩ yyōmˌer אמר say דֹּ֨וד dˌôḏ דֹּוד beloved one שָׁא֥וּל šāʔˌûl שָׁאוּל Saul אֵלָ֛יו ʔēlˈāʸw אֶל to וְ wᵊ וְ and אֶֽל־ ʔˈel- אֶל to נַעֲרֹ֖ו naʕᵃrˌô נַעַר boy אָ֣ן ʔˈān אָן whither הֲלַכְתֶּ֑ם hᵃlaḵtˈem הלך walk וַ wa וְ and יֹּ֕אמֶר yyˈōmer אמר say לְ lᵊ לְ to בַקֵּשׁ֙ vaqqˌēš בקשׁ seek אֶת־ ʔeṯ- אֵת [object marker] הָ֣ hˈā הַ the אֲתֹנֹ֔ות ʔᵃṯōnˈôṯ אָתֹון she-ass וַ wa וְ and נִּרְאֶ֣ה nnirʔˈeh ראה see כִי־ ḵî- כִּי that אַ֔יִן ʔˈayin אַיִן [NEG] וַ wa וְ and נָּבֹ֖וא nnāvˌô בוא come אֶל־ ʔel- אֶל to שְׁמוּאֵֽל׃ šᵊmûʔˈēl שְׁמוּאֵל Samuel
10:14. dixitque patruus Saul ad eum et ad puerum eius quo abistis qui responderunt quaerere asinas quas cum non repperissemus venimus ad SamuhelemAnd Saul's uncle said to him, and to his servant: Whither went you? They answered: To seek the asses: and not finding them, we went to Samuel.
14. And Saul’s uncle said unto him and to his servant, Whither went ye? And he said, To seek the asses: and when we saw that they were not found, we came to Samuel.
And Saul' s uncle said unto him and to his servant, Whither went ye? And he said, To seek the asses: and when we saw that [they were] no where, we came to Samuel:

10:14 И сказал дядя Саулов ему и слуге его: куда вы ходили? Он сказал: искать ослиц, но, видя, что {их} нет, зашли к Самуилу.
10:14
καὶ και and; even
εἶπεν επω say; speak
ο the
οἰκεῖος οικειος household member; of the house
αὐτοῦ αυτος he; him
πρὸς προς to; toward
αὐτὸν αυτος he; him
καὶ και and; even
πρὸς προς to; toward
τὸ ο the
παιδάριον παιδαριον little boy
αὐτοῦ αυτος he; him
ποῦ που.1 where?
ἐπορεύθητε πορευομαι travel; go
καὶ και and; even
εἶπαν επω say; speak
ζητεῖν ζητεω seek; desire
τὰς ο the
ὄνους ονος donkey
καὶ και and; even
εἴδαμεν ειδω realize; have idea
ὅτι οτι since; that
οὐκ ου not
εἰσίν ειμι be
καὶ και and; even
εἰσήλθομεν εισερχομαι enter; go in
πρὸς προς to; toward
Σαμουηλ σαμουηλ Samouēl; Samoil
10:14
וַ wa וְ and
יֹּאמֶר֩ yyōmˌer אמר say
דֹּ֨וד dˌôḏ דֹּוד beloved one
שָׁא֥וּל šāʔˌûl שָׁאוּל Saul
אֵלָ֛יו ʔēlˈāʸw אֶל to
וְ wᵊ וְ and
אֶֽל־ ʔˈel- אֶל to
נַעֲרֹ֖ו naʕᵃrˌô נַעַר boy
אָ֣ן ʔˈān אָן whither
הֲלַכְתֶּ֑ם hᵃlaḵtˈem הלך walk
וַ wa וְ and
יֹּ֕אמֶר yyˈōmer אמר say
לְ lᵊ לְ to
בַקֵּשׁ֙ vaqqˌēš בקשׁ seek
אֶת־ ʔeṯ- אֵת [object marker]
הָ֣ hˈā הַ the
אֲתֹנֹ֔ות ʔᵃṯōnˈôṯ אָתֹון she-ass
וַ wa וְ and
נִּרְאֶ֣ה nnirʔˈeh ראה see
כִי־ ḵî- כִּי that
אַ֔יִן ʔˈayin אַיִן [NEG]
וַ wa וְ and
נָּבֹ֖וא nnāvˌô בוא come
אֶל־ ʔel- אֶל to
שְׁמוּאֵֽל׃ šᵊmûʔˈēl שְׁמוּאֵל Samuel
10:14. dixitque patruus Saul ad eum et ad puerum eius quo abistis qui responderunt quaerere asinas quas cum non repperissemus venimus ad Samuhelem
And Saul's uncle said to him, and to his servant: Whither went you? They answered: To seek the asses: and not finding them, we went to Samuel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:14: Saul's uncle - The word דוד dod signifies a beloved one, love, a lover, friend, etc.; and is the same as David. It is supposed to mean uncle here; but I think it means some familiar friend.
1 Kings (1 Samuel) 10:18
Albert Barnes: Notes on the Bible - 1834
10:14: From the order of the narrative, and the mention of Saul's servant, it looks as if Saul found his uncle at the high place. Perhaps some solemnity similar to that mentioned in Sa1 9:19 was going on at this time, in which the prophets had been taking part.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:14: And he said: Sa1 9:3-10
no where: Kg2 5:25
John Gill
And Saul's uncle said unto him, and to his servant, whither went ye?.... Since they had been absent so long a time. This was his father's brother, as the Targum, and so Aquila; whose name was Ner, the father of Abner, 1Kings 14:50 who met with him at the high place, or found him in the city, in his father's house it may be. Josephus (g) says, Saul went into the house of his kinsman Abner, whom he loved above all his relations, and that it was he that discoursed with Saul, and asked him, the questions before and after related:
and he said, to seek the asses: he first observes the end of their going, the business they went upon, in which not succeeding, then he answers more directly to the question:
and when we saw that they were nowhere; could not see them, nor find them any where, or hear of them where they went:
we came to Samuel; at Ramah, to inquire of him, if he could direct us which way to go, and what methods to take, to find the asses.
(g) Ut supra, (Antiqu. l. 6. c. 4.) sect. 3.
10:1510:15: Եւ ասէ ընտանին ցՍաւուղ. Պատմեա՛ ինձ զի՞նչ ասա՛ց քեզ Սամուէլ։
15 Ազգականն ասաց Սաւուղին. «Պատմի՛ր ինձ, Սամուէլը քեզ ի՞նչ ասաց»:
15 Սաւուղին հօրեղբայրը ըսաւ. «Սամուէլ ձեզի ի՞նչ ըսաւ, պատմէ՛ ինծի»։
Եւ ասէ [187]ընտանին ցՍաւուղ. Պատմեա ինձ զի՞նչ ասաց քեզ Սամուէլ:

10:15: Եւ ասէ ընտանին ցՍաւուղ. Պատմեա՛ ինձ զի՞նչ ասա՛ց քեզ Սամուէլ։
15 Ազգականն ասաց Սաւուղին. «Պատմի՛ր ինձ, Սամուէլը քեզ ի՞նչ ասաց»:
15 Սաւուղին հօրեղբայրը ըսաւ. «Սամուէլ ձեզի ի՞նչ ըսաւ, պատմէ՛ ինծի»։
zohrab-1805▾ eastern-1994▾ western am▾
10:1510:15 И сказал дядя Саулов: расскажи мне, что сказал вам Самуил.
10:15 καὶ και and; even εἶπεν επω say; speak ὁ ο the οἰκεῖος οικειος household member; of the house πρὸς προς to; toward Σαουλ σαουλ Saoul; Saul ἀπάγγειλον απαγγελλω report δή δη in fact μοι μοι me τί τις.1 who?; what? εἶπέν επω say; speak σοι σοι you Σαμουηλ σαμουηλ Samouēl; Samoil
10:15 וַ wa וְ and יֹּ֖אמֶר yyˌōmer אמר say דֹּ֣וד dˈôḏ דֹּוד beloved one שָׁא֑וּל šāʔˈûl שָׁאוּל Saul הַגִּֽידָה־ haggˈîḏā- נגד report נָּ֣א nnˈā נָא yeah לִ֔י lˈî לְ to מָֽה־ mˈā- מָה what אָמַ֥ר ʔāmˌar אמר say לָכֶ֖ם lāḵˌem לְ to שְׁמוּאֵֽל׃ šᵊmûʔˈēl שְׁמוּאֵל Samuel
10:15. et dixit ei patruus suus indica mihi quid dixerit tibi SamuhelAnd his uncle said to him: Tell me what Samuel said to thee.
15. And Saul’s uncle said, Tell me, I pray thee, what Samuel said unto you.
And Saul' s uncle said, Tell me, I pray thee, what Samuel said unto you:

10:15 И сказал дядя Саулов: расскажи мне, что сказал вам Самуил.
10:15
καὶ και and; even
εἶπεν επω say; speak
ο the
οἰκεῖος οικειος household member; of the house
πρὸς προς to; toward
Σαουλ σαουλ Saoul; Saul
ἀπάγγειλον απαγγελλω report
δή δη in fact
μοι μοι me
τί τις.1 who?; what?
εἶπέν επω say; speak
σοι σοι you
Σαμουηλ σαμουηλ Samouēl; Samoil
10:15
וַ wa וְ and
יֹּ֖אמֶר yyˌōmer אמר say
דֹּ֣וד dˈôḏ דֹּוד beloved one
שָׁא֑וּל šāʔˈûl שָׁאוּל Saul
הַגִּֽידָה־ haggˈîḏā- נגד report
נָּ֣א nnˈā נָא yeah
לִ֔י lˈî לְ to
מָֽה־ mˈā- מָה what
אָמַ֥ר ʔāmˌar אמר say
לָכֶ֖ם lāḵˌem לְ to
שְׁמוּאֵֽל׃ šᵊmûʔˈēl שְׁמוּאֵל Samuel
10:15. et dixit ei patruus suus indica mihi quid dixerit tibi Samuhel
And his uncle said to him: Tell me what Samuel said to thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ all ▾
John Gill
And Saul's uncle said, &c. l On hearing he had been with Samuel, and perceiving so great an alteration in Saul, perhaps he began to suspect something about the kingdom; it being what everyone was talking of, and expecting every day to hear from Samuel who should be king, according to the Lord's appointment:
tell me, I pray thee, what Samuel said unto you; the earnestness with which he put this question seems to confirm the above conjecture.
10:1610:16: Եւ ասէ Սաւուղ ցընտանին իւր. Պատմելո՛վ պատմեաց ինձ եթէ գտա՛ն էշքն։ Բայց զբան թագաւորութեանն ո՛չ եհան նմա ՚ի վեր, ※ զոր ասաց նմա Սամուէլ։
16 Սաւուղն ասաց իր ազգականին. «Նա մեզ յայտնեց, որ աւանակները գտնուել են»: Նա, սակայն, թագաւորութեան մասին Սամուէլի ասածները նրան չյայտնեց:
16 Սաւուղ իր հօրեղբօրը ըսաւ. «Էշերուն գտնուիլը մեզի յայտնապէս իմացուց»։ Բայց թագաւորութեան մասին Սամուէլին ըսած խօսքը անոր չյայտնեց։
Եւ ասէ Սաւուղ [188]ցընտանին իւր. Պատմելով պատմեաց ինձ եթէ գտան էշքն: Բայց զբան թագաւորութեանն ոչ եհան նմա ի վեր, զոր ասաց նմա Սամուէլ:

10:16: Եւ ասէ Սաւուղ ցընտանին իւր. Պատմելո՛վ պատմեաց ինձ եթէ գտա՛ն էշքն։ Բայց զբան թագաւորութեանն ո՛չ եհան նմա ՚ի վեր, ※ զոր ասաց նմա Սամուէլ։
16 Սաւուղն ասաց իր ազգականին. «Նա մեզ յայտնեց, որ աւանակները գտնուել են»: Նա, սակայն, թագաւորութեան մասին Սամուէլի ասածները նրան չյայտնեց:
16 Սաւուղ իր հօրեղբօրը ըսաւ. «Էշերուն գտնուիլը մեզի յայտնապէս իմացուց»։ Բայց թագաւորութեան մասին Սամուէլին ըսած խօսքը անոր չյայտնեց։
zohrab-1805▾ eastern-1994▾ western am▾
10:1610:16 И сказал Саул дяде своему: он объявил нам, что ослицы нашлись. А того, что сказал ему Самуил о царстве, не открыл ему.
10:16 καὶ και and; even εἶπεν επω say; speak Σαουλ σαουλ Saoul; Saul πρὸς προς to; toward τὸν ο the οἰκεῖον οικειος household member; of the house αὐτοῦ αυτος he; him ἀπήγγειλεν απαγγελλω report ἀπαγγέλλων απαγγελλω report μοι μοι me ὅτι οτι since; that εὕρηνται ευρισκω find αἱ ο the ὄνοι ονος donkey τὸ ο the δὲ δε though; while ῥῆμα ρημα statement; phrase τῆς ο the βασιλείας βασιλεια realm; kingdom οὐκ ου not ἀπήγγειλεν απαγγελλω report αὐτῷ αυτος he; him
10:16 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say שָׁאוּל֙ šāʔûl שָׁאוּל Saul אֶל־ ʔel- אֶל to דֹּודֹ֔ו dôḏˈô דֹּוד beloved one הַגֵּ֤ד haggˈēḏ נגד report הִגִּיד֙ higgîḏ נגד report לָ֔נוּ lˈānû לְ to כִּ֥י kˌî כִּי that נִמְצְא֖וּ nimṣᵊʔˌû מצא find הָ hā הַ the אֲתֹנֹ֑ות ʔᵃṯōnˈôṯ אָתֹון she-ass וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] דְּבַ֤ר dᵊvˈar דָּבָר word הַ ha הַ the מְּלוּכָה֙ mmᵊlûḵˌā מְלוּכָה kingship לֹֽא־ lˈō- לֹא not הִגִּ֣יד higgˈîḏ נגד report לֹ֔ו lˈô לְ to אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] אָמַ֥ר ʔāmˌar אמר say שְׁמוּאֵֽל׃ פ šᵊmûʔˈēl . f שְׁמוּאֵל Samuel
10:16. et ait Saul ad patruum suum indicavit nobis quia inventae essent asinae de sermone autem regni non indicavit ei quem locutus illi fuerat SamuhelAnd Saul said to his uncle: He told us that the asses were found. But of the matter of the kingdom of which Samuel had spoken to him, he told him not.
16. And Saul said unto his uncle, He told us plainly that the asses were found. But concerning the matter of the kingdom, whereof Samuel spake, he told him not.
And Saul said unto his uncle, He told us plainly that the asses were found. But of the matter of the kingdom, whereof Samuel spake, he told him not:

10:16 И сказал Саул дяде своему: он объявил нам, что ослицы нашлись. А того, что сказал ему Самуил о царстве, не открыл ему.
10:16
καὶ και and; even
εἶπεν επω say; speak
Σαουλ σαουλ Saoul; Saul
πρὸς προς to; toward
τὸν ο the
οἰκεῖον οικειος household member; of the house
αὐτοῦ αυτος he; him
ἀπήγγειλεν απαγγελλω report
ἀπαγγέλλων απαγγελλω report
μοι μοι me
ὅτι οτι since; that
εὕρηνται ευρισκω find
αἱ ο the
ὄνοι ονος donkey
τὸ ο the
δὲ δε though; while
ῥῆμα ρημα statement; phrase
τῆς ο the
βασιλείας βασιλεια realm; kingdom
οὐκ ου not
ἀπήγγειλεν απαγγελλω report
αὐτῷ αυτος he; him
10:16
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
שָׁאוּל֙ šāʔûl שָׁאוּל Saul
אֶל־ ʔel- אֶל to
דֹּודֹ֔ו dôḏˈô דֹּוד beloved one
הַגֵּ֤ד haggˈēḏ נגד report
הִגִּיד֙ higgîḏ נגד report
לָ֔נוּ lˈānû לְ to
כִּ֥י kˌî כִּי that
נִמְצְא֖וּ nimṣᵊʔˌû מצא find
הָ הַ the
אֲתֹנֹ֑ות ʔᵃṯōnˈôṯ אָתֹון she-ass
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
דְּבַ֤ר dᵊvˈar דָּבָר word
הַ ha הַ the
מְּלוּכָה֙ mmᵊlûḵˌā מְלוּכָה kingship
לֹֽא־ lˈō- לֹא not
הִגִּ֣יד higgˈîḏ נגד report
לֹ֔ו lˈô לְ to
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
אָמַ֥ר ʔāmˌar אמר say
שְׁמוּאֵֽל׃ פ šᵊmûʔˈēl . f שְׁמוּאֵל Samuel
10:16. et ait Saul ad patruum suum indicavit nobis quia inventae essent asinae de sermone autem regni non indicavit ei quem locutus illi fuerat Samuhel
And Saul said to his uncle: He told us that the asses were found. But of the matter of the kingdom of which Samuel had spoken to him, he told him not.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:16: matter: Sa1 9:27; Exo 4:18; Jdg 14:6; Pro 29:11
John Gill
And Saul said unto his uncle,.... In answer to his question:
he told us plainly the asses were found; or "in telling told us" (h); not only plainly in so many words, but he affirmed it with the greatest certainty that the asses were found, and we need not give ourselves further trouble about them:
but of the matter of the kingdom, whereof Samuel spake, he told him not; he said not one word about that, which is commonly ascribed to his modesty; or he might conceal it, as Josephus (i) observes, because he thought it would not be believed by his relations, or might create in them envy to him; and besides, he knew it was the pleasure of Samuel that it should be kept a secret until the election by lot was over, lest it should be thought to proceed from Samuel himself; and Saul chose it should remain so, that it might not be thought to be of his own seeking; and by keeping it from his relations and friends, it would be a clear case that he did not make interest for it.
(h) "indicando indicavit", Pagninus, Montanus, &c. (i) Ut supra. (Antiqu. l. 6. c. 4. scet. 3.)
John Wesley
Told not - In obedience to Samuel, who obliged him to secrecy: and from an humble modesty.
10:1710:17: Եւ ժողովեա՛ց Սամուէլ զամենայն ժողովուրդն առ Տէր ՚ի Մասեփաթ[2925]. [2925] Ոսկան. Եւ ժողովեալ Սամուէլ։
17 Սամուէլը ամբողջ ժողովրդին հաւաքելով Տիրոջ առաջ, Մասեփաթում, իսրայէլացիներին ասաց.
17 Սամուէլ ժողովուրդը Մասփայի մէջ Տէրոջը առջեւ հաւաքեց
Եւ ժողովեաց Սամուէլ զամենայն ժողովուրդն առ Տէր ի Մասփա:

10:17: Եւ ժողովեա՛ց Սամուէլ զամենայն ժողովուրդն առ Տէր ՚ի Մասեփաթ[2925].
[2925] Ոսկան. Եւ ժողովեալ Սամուէլ։
17 Սամուէլը ամբողջ ժողովրդին հաւաքելով Տիրոջ առաջ, Մասեփաթում, իսրայէլացիներին ասաց.
17 Սամուէլ ժողովուրդը Մասփայի մէջ Տէրոջը առջեւ հաւաքեց
zohrab-1805▾ eastern-1994▾ western am▾
10:1710:17 И созвал Самуил народ к Господу в Массифу
10:17 καὶ και and; even παρήγγειλεν παραγγελλω charge Σαμουηλ σαμουηλ Samouēl; Samoil παντὶ πας all; every τῷ ο the λαῷ λαος populace; population πρὸς προς to; toward κύριον κυριος lord; master εἰς εις into; for Μασσηφα μασσηφα Massēpha; Massifa
10:17 וַ wa וְ and יַּצְעֵ֤ק yyaṣʕˈēq צעק cry שְׁמוּאֵל֙ šᵊmûʔˌēl שְׁמוּאֵל Samuel אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עָ֔ם ʕˈām עַם people אֶל־ ʔel- אֶל to יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH הַ ha הַ the מִּצְפָּֽה׃ mmiṣpˈā מִצְפָּה Mizpah
10:17. et convocavit Samuhel populum ad Dominum in MasphaAnd Samuel called together the people to the Lord in Maspha:
17. And Samuel called the people together unto the LORD to Mizpah;
And Samuel called the people together unto the LORD to Mizpeh:

10:17 И созвал Самуил народ к Господу в Массифу
10:17
καὶ και and; even
παρήγγειλεν παραγγελλω charge
Σαμουηλ σαμουηλ Samouēl; Samoil
παντὶ πας all; every
τῷ ο the
λαῷ λαος populace; population
πρὸς προς to; toward
κύριον κυριος lord; master
εἰς εις into; for
Μασσηφα μασσηφα Massēpha; Massifa
10:17
וַ wa וְ and
יַּצְעֵ֤ק yyaṣʕˈēq צעק cry
שְׁמוּאֵל֙ šᵊmûʔˌēl שְׁמוּאֵל Samuel
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עָ֔ם ʕˈām עַם people
אֶל־ ʔel- אֶל to
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
הַ ha הַ the
מִּצְפָּֽה׃ mmiṣpˈā מִצְפָּה Mizpah
10:17. et convocavit Samuhel populum ad Dominum in Maspha
And Samuel called together the people to the Lord in Maspha:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: Город Массифа (к западу от Гивы Вениаминовой, к северо-западу от Иерусалима) и прежде бывал местом религиозно-общественных собраний народа (Суд. XX:1; XXI:1; 1: Цар. VII:5).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Election of a King; Saul Introduced to the People. B. C. 1070.

17 And Samuel called the people together unto the LORD to Mizpeh; 18 And said unto the children of Israel, Thus saith the LORD God of Israel, I brought up Israel out of Egypt, and delivered you out of the hand of the Egyptians, and out of the hand of all kingdoms, and of them that oppressed you: 19 And ye have this day rejected your God, who himself saved you out of all your adversities and your tribulations; and ye have said unto him, Nay, but set a king over us. Now therefore present yourselves before the LORD by your tribes, and by your thousands. 20 And when Samuel had caused all the tribes of Israel to come near, the tribe of Benjamin was taken. 21 When he had caused the tribe of Benjamin to come near by their families, the family of Matri was taken, and Saul the son of Kish was taken: and when they sought him, he could not be found. 22 Therefore they enquired of the LORD further, if the man should yet come thither. And the LORD answered, Behold, he hath hid himself among the stuff. 23 And they ran and fetched him thence: and when he stood among the people, he was higher than any of the people from his shoulders and upward. 24 And Samuel said to all the people, See ye him whom the LORD hath chosen, that there is none like him among all the people? And all the people shouted, and said, God save the king. 25 Then Samuel told the people the manner of the kingdom, and wrote it in a book, and laid it up before the LORD. And Samuel sent all the people away, every man to his house. 26 And Saul also went home to Gibeah; and there went with him a band of men, whose hearts God had touched. 27 But the children of Belial said, How shall this man save us? And they despised him, and brought him no presents. But he held his peace.
Saul's nomination to the throne is here made public, in a general assembly of the elders of Israel, the representatives of their respective tribes at Mizpeh. It is probable that this convention of the states was called as soon as conveniently it might, after Saul was anointed, for, if there must be a change in their government, the sooner the better: it might be of bad consequence to be long in the doing. The people having met in a solemn assembly, in which God was in a peculiar manner present (and therefore it is said they were called together unto the Lord, v. 17), Samuel acts for God among them.
I. He reproves them for casting off the government of a prophet, and desiring that of a captain. 1. He shows them (v. 18) how happy they had been under the divine government; when God ruled them, he delivered them out of the hand of those that oppressed them, and what would they desire more? Could the mightiest man of valour do that for them which the Almighty God had done? 2. He likewise shows them (v. 19) what an affront they had put upon God (who had himself saved them out of all their tribulations, by his own power, and by such as he had immediately called and qualified) in desiring a king to save them. He tells them in plain terms, "You have this day rejected your God; you have in effect done it: so he construes it, and he might justly, for your so doing, reject you." Those that can live better by sense than by faith, that stay themselves upon an arm of flesh rather than upon the almighty arm, forsake a fountain of living waters for broken cisterns. And some make their obstinacy in this matter to be a presage of their rejecting Christ, in casting off whom they cast off God, that he should not reign over them.
II. He puts them upon choosing their king by lot. He knew whom God had chosen, and had already anointed him, but he knew also the peevishness of that people, and that there were those among them who would not acquiesce in the choice if it depended upon his single testimony; and therefore, that every tribe and every family of the chosen tribe might please themselves with having a chance for it, he calls them to the lot, v. 19. Benjamin is taken out of all the tribes (v. 20), and out of that tribe Saul the son of Kish, v. 21. By this method it would appear to the people, as it already appeared to Samuel, that Saul was appointed of God to be king; for the disposal of the lot is of the Lord. It would also prevent all disputes and exceptions; for the lot causeth contentions to cease, and parteth between the mighty. When the tribe of Benjamin was taken, they might easily foresee that they were setting up a family that would soon be put down again; for dying Jacob had, by the spirit of prophecy, entailed the dominion upon Judah. Judah is the tribe that must rule as a lion; Benjamin shall only ravin as a wolf, Gen. xlix. 10, 27. Those therefore that knew the scriptures could not be very fond of the doing of that which they foresaw must, ere long, be undone again.
III. It is with much ado, and not without further enquiries of the Lord, that Saul is at length produced. When the lot fell upon him, every one expected he should answer to his name at the first call, but, instead of that, none of his friends could find him (v. 21), he had hidden himself among the stuff (v. 22), so little fond was he now of that power which yet, when he was in possession of, he could not without the utmost indignation think of parting with.
1. He withdrew, in hopes that, upon his not appearing, they would proceed to another choice, or thus to express his modesty; for, by what had already passed, he knew he must be the man. We may suppose he was at this time really averse to take upon him the government, (1.) Because he was conscious to himself of unfitness for so great a trust. He had not been bred up to books, or arms, or courts, and feared he should be guilty of some fatal blunder. (2.) Because it would expose him to the envy of his neighbours that were ill-affected towards him. (3.) Because he understood, by what Samuel had said, that the people sinned in asking a king, and it was in anger that God granted their request. (4.) Because the affairs of Israel were at this time in a bad posture; the Philistines were strong, the Ammonites threatening: and he must be bold indeed that will set sail in a storm.
2. But the congregation, believing that choice well made which God himself made, would leave no way untried to find him out on whom the lot fell. They enquired of the Lord, either by the high priest, and his breast-plate of judgment, or by Samuel, and his spirit of prophecy; and the Lord directed them where they should find him, hidden among the carriages, and thence they fetched him, v. 23. Note, None will be losers at last by their humility and modesty. Honour, like the shadow, follows those that flee from it, but flees from those that pursue it.
IV. Samuel presents him to the people, and they accept him. He needed not to mount the bench, or scaffold, to be seen; when he stood upon even ground with the rest he was seen above them all, for he was taller than any of them by head and shoulders, v. 23. "Look you," said Samuel, "what a king God has chosen for you, just such a one as you wished for; there is none like him among all the people, that has so much majesty in his countenance and such a graceful stateliness in his mien; he is in the crowd like a cedar among the shrubs. Let your own eyes be judges, is he not a brave and gallant man?" The people hereupon signified their approbation of the choice, and their acceptance of him; they shouted and said, Let the king live, that is, "Let him long reign over us in health and prosperity." Subjects were wont to testify their affection and allegiance to their prince by their good wishes, and those turned (as our translation does this) into addresses to God. Ps. lxxii. 15, Prayer shall be made for him continually. See Ps. xx. 1. Samuel had told them they would soon be weary of their king, but, in the mind they are now in, they will never be so: Let the king live.
V. Samuel settles the original contract between them, and leaves it upon record, v. 25. He had before told them the manner of the king (ch. viii. 11), how he would abuse his power; now he tells them the manner of the kingdom, or rather the law, or judgment, or constitution, of it, what power the prince might challenge and the utmost of the property the subject might claim. He fixed the land-marks between them, that neither might encroach upon the other. Let them rightly understand one another at first, and let the agreement remain in black and white, which will tend to preserve a good understanding between them ever after. The learned bishop Patrick thinks he now repeated and registered what he had told them (ch. viii. 11) of the arbitrary power their kings would assume, that it might hereafter be a witness against them that they had drawn the calamity upon themselves, for they were warned what it would come to and yet they would have a king.
VI. The convention was dissolved when the solemnity was over: Samuel sent every man to his house. Here were no votes passed, nor, for aught that appears, so much as a motion made, for the raising of money to support the dignity of their new-elected king; if therefore he afterwards thinks fit to take what they do not think fit to give (which yet it was necessary that he should have), they must thank themselves. They went every man to his house, pleased with the name of a king over them, and Saul also went home to Gibeah, to his father's house, not puffed up with the name of a kingdom under him. At Gibeah he had no palace, no throne, no court, yet thither he goes. If he must be a king, as one mindful of the rock out of which he was hewn, he will make his own city the royal city, nor will he be ashamed (as too many are when they are preferred) of his mean relations. Such a humble spirit as this puts a beauty and lustre upon great advancements. The condition rising, and the mind not rising with it, behold how good and pleasant it is! But,
1. How did the people stand affected to their new king? The generality of them, it should seem, did not show themselves much concerned: They went every man to his own house. Their own domestic affairs lay nearer their hearts than any interests of the public; this was the general temper. But, (1.) There were some so faithful as to attend him: A band of men whose hearts God had touched, v. 26. Not the body of the people, but a small company, who because they were fond of their own choice of a king, or because they had so much more sense than their neighbours as to conclude that if he was a king he ought to be respected accordingly, went with him to Gibeah, as his life-guard. They were those whose hearts God had touched, in this instance, to do their duty. Note, Whatever good there is in us, or is done by us, at any time, it must be ascribed to the grace of God. If the heart bend at any time the right way, it is because he has touched it. One touch is enough, when it is divine. (2.) There were others so spiteful as to affront him; children of Belial, men that would endure no yoke, that would be pleased with nothing that either God or Samuel did; they despised him (v. 27) for the meanness of his tribe and family, the smallness of his estate, and the privacy of his education; and they said, How shall this man save us? Yet they did not propose any man more likely; nor, whomsoever they had, must their salvation come from the man, but from God. They would not join with their neighbours in testifying an affection to him and his government, by bringing him presents, or addressing him upon his accession to the crown. Perhaps those discontented spirits were most earnest for a king, and yet, now that they had one, they quarrelled with him, because he was not altogether such a one as themselves. It was reason enough for them not to like him because others did. Thus differently are men affected to our exalted Redeemer. God hath set him king upon the holy hill of Sion. There is a remnant that submit to him, rejoice in him, bring him presents, and follow him wherever he goes; and they are those whose hearts God has touched, whom he has made willing in the day of his power. But there are others who despise him, who ask, How shall this man save us? They are offended in him, stumble at his external meanness, and they will be broken by it.
2. How did Saul resent the bad conduct of those that were disaffected to his government? He held his peace. Margin, He was as though he had been deaf. He was so far from resenting it that he seemed not to take notice of it, which was an evidence of his humility and modesty, and the mercifulness of his disposition, and also that he was well satisfied with his title to the crown; for those are commonly most jealous of their honour, and most revengeful of affronts, that gain their power by improper means. Christ held his peace when he was affronted, for it was the day of his patience; but there is a day of recompence coming.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:17: unto the Lord: Sa1 7:5, Sa1 7:6; Jdg 20:1
Carl Friedrich Keil and Franz Delitzsch

Saul's Election by Lot. - After Samuel had secretly anointed Saul king by the command of God, it was his duty to make provision for a recognition of the man whom God had chosen on the part of the people also. To this end he summoned the people to Mizpeh, and there instructed the tribes to choose a king by lot. As the result of the lot was regarded as a divine decision, not only was Saul to be accredited by this act in the sight of the whole nation as the king appointed by the Lord, but he himself was also to be more fully assured of the certainty of his own election on the part of God. -
(Note: Thenius follows De Wette, and adduces the incompatibility of 1 Samuel 8 and 1Kings 10:17-27 with 1Kings 9:1-10, 1Kings 9:16, as a proof that in 1Kings 10:17-27 we have a different account of the manner in which Saul became king from that given in 1Kings 9:1-10, 1Kings 9:16, and one which continues the account in 1Kings 8:22. "It is thoroughly inconceivable," he says, "that Samuel should have first of all anointed Saul king by the instigation of God, and then have caused the lot to be cast, as it were, for the sake of further confirmation; for in that case either the prophet would have tempted God, or he would have made Him chargeable before the nation with an unworthy act of jugglery." Such an argument as this could only be used by critics who deny not only the inspiration of the prophets, but all influence on the part of the living God upon the free action of men, and cannot therefore render the truth of the biblical history at all doubtful. Even Ewald sees no discrepancy here, and observes in his history (Gesch. iii. p. 32): "If we bear in mind the ordinary use made of the sacred lot at that time, we shall find that there is nothing but the simple truth in the whole course of the narrative. The secret meeting of the seer with Saul was not sufficient to secure a complete and satisfactory recognition of him as king; it was also necessary that the Spirit of Jehovah should single him out publicly in a solemn assembly of the nation, and point him out as the man of Jehovah.")
1Kings 10:17
העם is the nation in its heads and representatives. Samuel selected Mizpeh for this purpose, because it was there that he had once before obtained for the people, by prayer, a great victory over the Philistines (1Kings 7:5.).
1Kings 10:18-19
"But before proceeding to the election itself, Samuel once more charged the people with their sin in rejecting God, who had brought them out of Egypt, and delivered them out of the hand of all their oppressors, by their demand for a king, that he might show them how dangerous was the way which they were taking now, and how bitterly they would perhaps repent of what they had now desired" (O. v. Gerlach; see the commentary on 1 Samuel 8). The masculine הלּחצים is construed ad sensum with המּמלכות. In לו ותּאמרוּ the early translators have taken לו for לא, which is the actual reading in some of the Codices. But although this reading is decidedly favoured by the parallel passages, 1Kings 8:19; 1Kings 12:12, it is not necessary; since כּי is used to introduce a direct statement, even in a declaration of the opposite, in the sense of our "no but" (e.g., in Ruth 1:10, where להּ precedes). There is, therefore, no reason for exchanging לו for לא.
1Kings 10:20-21
After this warning, Samuel directed the assembled Israelites to come before Jehovah (i.e., before the altar of Jehovah which stood at Mizpeh, according to 1Kings 7:9) according to their tribes and families (alaphim: see at Num 1:16); "and there was taken (by lot) the tribe of Benjamin." הלּכד, lit. to be snatched out by Jehovah, namely, through the lot (see Josh 7:14, Josh 7:16). He then directed the tribe of Benjamin to draw near according to its families, i.e., he directed the heads of the families of this tribe to come before the altar of the Lord and draw lots; and the family of Matri was taken. Lastly, when the heads of the households in this family came, and after that the different individuals in the household which had been taken, the lot fell upon Saul the son of Kish. In the words, "Saul the son of Kish was taken," the historian proceeds at once to the final result of the casting of the lots, without describing the intermediate steps any further.
(Note: It is true the Septuagint introduces the words καὶ προσάγουσι τὴν φυλὴν Ματταρὶ εἰς ἄνδρας before ויּלּכד, and this clause is also found in a very recent Hebrew MS (viz., 451 in Kennicott's dissert. gener. p. 491). But it is very evident that these words did not form an integral part of the original text, as Thenius supposes, but were nothing more than an interpolation of the Sept. translators, from the simple fact that they do not fill up the supposed gap at all completely, but only in a very partial and in fact a very mistaken manner; for the family of Matri could not come to the lot εἰς ἄνδρας (man by man), but only κατ ̓ οἴκους (by households: Josh 7:14). Before the household (beth-aboth, father's house) of Saul could be taken, it was necessary that the גּברים (ἄνδρες), i.e., the different heads of households, should be brought; and it was not till then that Kish, or his son Saul, could be singled out as the appointed of the Lord. Neither the author of the gloss in the lxx, nor the modern defender of the gloss, has thought of this.)
When the lot fell upon Saul, they sought him, and he could not be found.
1Kings 10:22
Then they inquired of Jehovah, "Is any one else come hither?" and Jehovah replied, "Behold, he (whom ye are seeking) is hidden among the things." The inquiry was made through the high priest, by means of the Urim and Thummim, for which בּיהוה שׁאל was the technical expression, according to Num 27:21 (see Judg 20:27-28; Judg 1:1, etc.). There can be no doubt, that in a gathering of the people for so important a purpose as the election of a king, the high priest would also be present, even though this is not expressly stated. Samuel presided over the meeting as the prophet of the Lord. The answer given by God, "Behold, he is hidden," etc., appears to have no relation to the question, "Is any one else come?" The Sept. and Vulg. have therefore altered the question into ει ̓ ἔτι ἔρχεται ὁ ἀνήρ, utrumnam venturus esset; and Thenius would adopt this as an emendation. But he is wrong in doing so; for there was no necessity to ask whether Saul would still come: they might at once have sent to fetch him. What they asked was rather, whether any one else had come besides those who were present, as Saul was not to be found among them, that they might know where they were to look for Saul, whether at home or anywhere else. And to this question God gave the answer, "He is present, only hidden among the things." By כּלים (the things or vessels, Eng. ver. the stuff) we are to understand the travelling baggage of the people who had assembled at Mizpeh. Saul could neither have wished to avoid accepting the monarchy, nor have imagined that the lot would not fall upon him if he hid himself. For he knew that God had chosen him; and Samuel had anointed him already. He did it therefore simply from humility and modesty. "In order that he might not appear to have either the hope or desire for anything of the kind, he preferred to be absent when the lots were cast" (Seb. Schmidt).
1Kings 10:23-25
He was speedily fetched, and brought into the midst of the (assembled) people; and when he came, he was a head taller than all the people (see 1Kings 9:2). And Samuel said to all the people, "Behold ye whom the Lord hath chosen! for there is none like him in all the nation." Then all the people shouted aloud, and cried, "Let the king live!" Saul's bodily stature won the favour of the people (see the remarks on 1Kings 9:2).
Samuel then communicated to the people the right of the monarchy, and laid it down before Jehovah. "The right of the monarchy" (meluchah) is not to be identified with the right of the king (melech), which is described in 1Kings 8:11 and sets forth the right or prerogative which a despotic king would assume over the people; but it is the right which regulated the attitude of the earthly monarchy in the theocracy, and determined the duties and rights of the human king in relation to Jehovah the divine King on the one hand, and to the nation on the other. This right could only be laid down by a prophet like Samuel, to raise a wholesome barrier at the very outset against all excesses on the part of the king. Samuel therefore wrote it in a document which was laid down before Jehovah, i.e., in the sanctuary of Jehovah; though certainly not in the sanctuary at Bamah in Gibeah, as Thenius supposes, for nothing is known respecting any such sanctuary. It was no doubt placed in the tabernacle, where the law of Moses was also deposited, by the side of the fundamental law of the divine state in Israel. When the business was all completed, Samuel sent the people away to their own home.
1Kings 10:26
Saul also returned to his house at Gibeah, and there went with him the crowd of the men whose hearts God had touched, sc., to give him a royal escort, and show their readiness to serve him. החיל is not to be altered into החיל בּני, according to the free rendering of the lxx, but is used as in Ex 14:28; with this difference, however, that here it does not signify a large military force, but a crowd of brave men, who formed Saul's escort of honour.
1Kings 10:27
But as it generally happens that, where a person is suddenly lifted up to exalted honours or office, there are sure to be envious people found, so was it here: there were בליּעל בּני, worthless people, even among the assembled Israelites, who spoke disparagingly of Saul, saying, "How will this man help us?" and who brought him no present. Minchah: the present which from time immemorial every one has been expected to bring when entering the presence of the king; so that the refusal to bring a present was almost equivalent to rebellion. But Saul was "as being deaf," i.e., he acted as if he had not heard. The objection which Thenius brings against this view, viz., that in that case it would read כם היה והוּא, exhibits a want of acquaintance with the Hebrew construction of a sentence. There is no more reason for touching ויהי than ויּלכוּ in 1Kings 10:26. In both cases the apodosis is attached to the protasis, which precedes it in the form of a circumstantial clause, by the imperfect, with vav consec. According to the genius of our language, these protases would be expressed by the conjunction when, viz.: "when Saul also went home, ... there went with him," etc.; and "when loose (or idle) people said, etc., he was as deaf."
Geneva 1599
And Samuel (g) called the people together unto the LORD to Mizpeh;
(g) Both to declare to them their fault in asking a king, and also to show God's sentence in it.
John Gill
And Samuel called the people together unto the Lord at Mizpeh. Not that in Gilead, but in the tribe of Benjamin, where the people had been before convened on a certain occasion, 1Kings 7:5 and the people called together could not be every individual of the nation, but the heads and elders of the people, their representatives, and who were summoned by the orders of Samuel; perhaps by an herald making proclamation and cry of the same, as the word signifies; and these were gathered together to the Lord, to have the following affair transacted before him, and under his guidance and direction; the priest perhaps being here with the Urim and Thummim, as Kimchi thinks, and who also conjectures that the ark might be brought hither at this time, the symbol of the divine Presence; though wherever the church and people of God were gathered together in his name, in a solemn manner, there the Lord was.
Robert Jamieson, A. R. Fausset and David Brown
Samuel called the people together . . . at Mizpeh--a shaft-like hill near Hebron, five hundred feet in height. The national assemblies of the Israelites were held there. A day having been appointed for the election of a king, Samuel, after having charged the people with a rejection of God's institution and a superseding of it by one of their own, proceeded to the nomination of the new monarch. As it was of the utmost importance that the appointment should be under the divine direction and control, the determination was made by the miraculous lot, tribes, families, and individuals being successively passed until Saul was found. His concealment of himself must have been the result either of innate modesty, or a sudden nervous excitement under the circumstances. When dragged into view, he was seen to possess all those corporeal advantages which a rude people desiderate in their sovereigns; and the exhibition of which gained for the prince the favorable opinion of Samuel also. In the midst of the national enthusiasm, however, the prophet's deep piety and genuine patriotism took care to explain "the manner of the kingdom," that is, the royal rights and privileges, together with the limitations to which they were to be subjected; and in order that the constitution might be ratified with all due solemnity, the charter of this constitutional monarchy was recorded and laid up "before the Lord," that is, deposited in the custody of the priests, along with the most sacred archives of the nation.
10:1810:18: եւ ասէ ցորդիսն Իսրայէլի. Ա՛յսպէս խօսեցաւ Տէր Աստուած Իսրայէլի, եւ ասէ. Ե՛ս եմ որ հանի զորդիսն Իսրայէլի յԵգիպտոսէ. եւ փրկեցի զձեզ ՚ի ձեռաց փարաւոնի արքային Եգիպտացւոց, եւ յամենայն թագաւորութեանց նեղչաց ձերոց։
18 «Այսպէս խօսեց Իսրայէլի Տէր Աստուածը եւ ասաց. “Ես եմ, որ իսրայէլացիներին հանեցի Եգիպտոսից, փրկեցի ձեզ եգիպտացիների արքայ փարաւոնի ու ձեզ ճնշող բոլոր թագաւորների ձեռքից,
18 Ու Իսրայէլի որդիներուն ըսաւ. «Իսրայէլի Տէր Աստուածը այսպէս կ’ըսէ. ‘Ես Իսրայէլը Եգիպտոսէն հանեցի ու ձեզ Եգիպտացիներուն ձեռքէն եւ ձեզի նեղութիւն տուող բոլոր թագաւորներուն* ձեռքէն ազատեցի։
Եւ ասէ ցորդիսն Իսրայելի. Այսպէս խօսեցաւ Տէր Աստուած Իսրայելի եւ ասէ. Ես եմ որ հանի զորդիսն Իսրայելի յԵգիպտոսէ, եւ փրկեցի զձեզ ի ձեռաց [189]փարաւոնի արքային`` Եգիպտացւոց, եւ յամենայն թագաւորութեանց նեղչաց ձերոց:

10:18: եւ ասէ ցորդիսն Իսրայէլի. Ա՛յսպէս խօսեցաւ Տէր Աստուած Իսրայէլի, եւ ասէ. Ե՛ս եմ որ հանի զորդիսն Իսրայէլի յԵգիպտոսէ. եւ փրկեցի զձեզ ՚ի ձեռաց փարաւոնի արքային Եգիպտացւոց, եւ յամենայն թագաւորութեանց նեղչաց ձերոց։
18 «Այսպէս խօսեց Իսրայէլի Տէր Աստուածը եւ ասաց. “Ես եմ, որ իսրայէլացիներին հանեցի Եգիպտոսից, փրկեցի ձեզ եգիպտացիների արքայ փարաւոնի ու ձեզ ճնշող բոլոր թագաւորների ձեռքից,
18 Ու Իսրայէլի որդիներուն ըսաւ. «Իսրայէլի Տէր Աստուածը այսպէս կ’ըսէ. ‘Ես Իսրայէլը Եգիպտոսէն հանեցի ու ձեզ Եգիպտացիներուն ձեռքէն եւ ձեզի նեղութիւն տուող բոլոր թագաւորներուն* ձեռքէն ազատեցի։
zohrab-1805▾ eastern-1994▾ western am▾
10:1810:18 и сказал сынам Израилевым: так говорит Господь Бог Израилев: Я вывел Израиля из Египта и избавил вас от руки Египтян и от руки всех царств, угнетавших вас.
10:18 καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward υἱοὺς υιος son Ισραηλ ισραηλ.1 Israel τάδε οδε further; this εἶπεν επω say; speak κύριος κυριος lord; master ὁ ο the θεὸς θεος God Ισραηλ ισραηλ.1 Israel λέγων λεγω tell; declare ἐγὼ εγω I ἀνήγαγον αναγω lead up; head up τοὺς ο the υἱοὺς υιος son Ισραηλ ισραηλ.1 Israel ἐξ εκ from; out of Αἰγύπτου αιγυπτος Aigyptos; Eyiptos καὶ και and; even ἐξειλάμην εξαιρεω extract; take out ὑμᾶς υμας you ἐκ εκ from; out of χειρὸς χειρ hand Φαραω φαραω Pharaō; Farao βασιλέως βασιλευς monarch; king Αἰγύπτου αιγυπτος Aigyptos; Eyiptos καὶ και and; even ἐκ εκ from; out of πασῶν πας all; every τῶν ο the βασιλειῶν βασιλεια realm; kingdom τῶν ο the θλιβουσῶν θλιβω pressure; press against ὑμᾶς υμας you
10:18 וַ wa וְ and יֹּ֣אמֶר׀ yyˈōmer אמר say אֶל־ ʔel- אֶל to בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֗ל פ yiśrāʔˈēl f יִשְׂרָאֵל Israel כֹּֽה־ kˈō- כֹּה thus אָמַ֤ר ʔāmˈar אמר say יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel אָנֹכִ֛י ʔānōḵˈî אָנֹכִי i הֶעֱלֵ֥יתִי heʕᵉlˌêṯî עלה ascend אֶת־ ʔeṯ- אֵת [object marker] יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel מִ mi מִן from מִּצְרָ֑יִם mmiṣrˈāyim מִצְרַיִם Egypt וָ wā וְ and אַצִּ֤יל ʔaṣṣˈîl נצל deliver אֶתְכֶם֙ ʔeṯᵊḵˌem אֵת [object marker] מִ mi מִן from יַּ֣ד yyˈaḏ יָד hand מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt וּ û וְ and מִ mi מִן from יַּד֙ yyˌaḏ יָד hand כָּל־ kol- כֹּל whole הַ ha הַ the מַּמְלָכֹ֔ות mmamlāḵˈôṯ מַמְלָכָה kingdom הַ ha הַ the לֹּחֲצִ֖ים llōḥᵃṣˌîm לחץ press אֶתְכֶֽם׃ ʔeṯᵊḵˈem אֵת [object marker]
10:18. et ait ad filios Israhel haec dicit Dominus Deus Israhel ego eduxi Israhel de Aegypto et erui vos de manu Aegyptiorum et de manu omnium regum qui adfligebant vosAnd he said to the children of Israel: Thus saith the Lord the God of Israel: I brought up Israel out of Egypt, and delivered you from the hand of the Egyptians, and from the hand of all the kings who afflicted you.
18. and he said unto the children of Israel, Thus saith the LORD, the God of Israel, I brought up Israel out of Egypt, and I delivered you out of the hand of the Egyptians, and out of the hand of all the kingdoms that oppressed you:
And said unto the children of Israel, Thus saith the LORD God of Israel, I brought up Israel out of Egypt, and delivered you out of the hand of the Egyptians, and out of the hand of all kingdoms, [and] of them that oppressed you:

10:18 и сказал сынам Израилевым: так говорит Господь Бог Израилев: Я вывел Израиля из Египта и избавил вас от руки Египтян и от руки всех царств, угнетавших вас.
10:18
καὶ και and; even
εἶπεν επω say; speak
πρὸς προς to; toward
υἱοὺς υιος son
Ισραηλ ισραηλ.1 Israel
τάδε οδε further; this
εἶπεν επω say; speak
κύριος κυριος lord; master
ο the
θεὸς θεος God
Ισραηλ ισραηλ.1 Israel
λέγων λεγω tell; declare
ἐγὼ εγω I
ἀνήγαγον αναγω lead up; head up
τοὺς ο the
υἱοὺς υιος son
Ισραηλ ισραηλ.1 Israel
ἐξ εκ from; out of
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
καὶ και and; even
ἐξειλάμην εξαιρεω extract; take out
ὑμᾶς υμας you
ἐκ εκ from; out of
χειρὸς χειρ hand
Φαραω φαραω Pharaō; Farao
βασιλέως βασιλευς monarch; king
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
καὶ και and; even
ἐκ εκ from; out of
πασῶν πας all; every
τῶν ο the
βασιλειῶν βασιλεια realm; kingdom
τῶν ο the
θλιβουσῶν θλιβω pressure; press against
ὑμᾶς υμας you
10:18
וַ wa וְ and
יֹּ֣אמֶר׀ yyˈōmer אמר say
אֶל־ ʔel- אֶל to
בְּנֵ֣י bᵊnˈê בֵּן son
יִשְׂרָאֵ֗ל פ yiśrāʔˈēl f יִשְׂרָאֵל Israel
כֹּֽה־ kˈō- כֹּה thus
אָמַ֤ר ʔāmˈar אמר say
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אָנֹכִ֛י ʔānōḵˈî אָנֹכִי i
הֶעֱלֵ֥יתִי heʕᵉlˌêṯî עלה ascend
אֶת־ ʔeṯ- אֵת [object marker]
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
מִ mi מִן from
מִּצְרָ֑יִם mmiṣrˈāyim מִצְרַיִם Egypt
וָ וְ and
אַצִּ֤יל ʔaṣṣˈîl נצל deliver
אֶתְכֶם֙ ʔeṯᵊḵˌem אֵת [object marker]
מִ mi מִן from
יַּ֣ד yyˈaḏ יָד hand
מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt
וּ û וְ and
מִ mi מִן from
יַּד֙ yyˌaḏ יָד hand
כָּל־ kol- כֹּל whole
הַ ha הַ the
מַּמְלָכֹ֔ות mmamlāḵˈôṯ מַמְלָכָה kingdom
הַ ha הַ the
לֹּחֲצִ֖ים llōḥᵃṣˌîm לחץ press
אֶתְכֶֽם׃ ʔeṯᵊḵˈem אֵת [object marker]
10:18. et ait ad filios Israhel haec dicit Dominus Deus Israhel ego eduxi Israhel de Aegypto et erui vos de manu Aegyptiorum et de manu omnium regum qui adfligebant vos
And he said to the children of Israel: Thus saith the Lord the God of Israel: I brought up Israel out of Egypt, and delivered you from the hand of the Egyptians, and from the hand of all the kings who afflicted you.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18-19: А вы отвергли Бога (ср. VIII:7-8). См. примеч. к 6: стиху VIII главы.

Итак предстаньте теперь пред Господом, чтобы узнать, кого Господь избирает вам в цари.
Adam Clarke: Commentary on the Bible - 1831
10:18: I brought up Israel out of Egypt - These are similar to the upbraidings in Sa1 8:7, etc.
1 Kings (1 Samuel) 10:19
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:18: Thus saith: Jdg 2:1, Jdg 6:8, Jdg 6:9; Neh 9:9-12, Neh 9:27, Neh 9:28
John Gill
And said unto the children of Israel,.... In the name of the Lord, using the phrase which the prophets used when they spoke in the name of the Lord:
thus saith the Lord God of Israel; the great Jehovah, the Being of beings, the covenant God of his people Israel:
I brought up Israel out of Egypt; when in bondage there, with a mighty hand and outstretched arm, by means of signs and wonders done by the hands of Moses and Aaron; the Lord working mightily with them, and thereby inclining Pharaoh and his people to let them go:
and delivered you out of the hand of the Egyptians; at the Red sea, drowning them in it, when they threatened Israel with an utter destruction:
and out of the hand of all kingdoms, and of them that oppressed you; as the Arabic writers, the kingdoms of Og and Bashan in their way to Canaan, and the Mesopotamians, Moabites, Canaanites, Midianites, Ammonites, and Philistines, in the times of the judges; all which is observed to show their ingratitude, and aggravate their guilt.
10:1910:19: Եւ դուք այսօր անարգեցէ՛ք զԱստուած, որ է փրկիչ ձեր յամենեցունց որ շուրջ զձե՛ւք են՝ եւ նեղեն զձեզ. եւ ասացէք՝ Ո՛չ այդպէս, այլ զի կացուսցես ՚ի վերայ մեր թագաւոր։ Եւ արդ՝ կացէ՛ք առաջի Տեառն՝ ըստ իշխանութեանց ձերոց, եւ ըստ գաւազանաց ձերոց, եւ ըստ հազարաւորա՛ց ձերոց։
19 բայց դուք այսօր անարգեցիք Աստծուն, որ ձեզ փրկել է ձեր շուրջը գտնուող ու ձեզ նեղութիւն պատճառող ժողովուրդներից: Իսկ դուք ասացիք. “Ո՛չ, այդպէս չէ, մեզ վրայ թագաւո՛ր կարգիր”: Արդ, կանգնեցէ՛ք Տիրոջ առջեւ ըստ ձեր իշխանութիւնների, ըստ ձեր ազգատոհմերի եւ ըստ ձեր հազարեակների»:
19 Բայց դուք այսօր ձեր Աստուածը մերժեցիք, որ բոլոր չարիքներէն ու նեղութիւններէն ձեզ ազատեց ու անոր ըսիք. ‘Անպատճառ մեր վրայ թագաւոր մը դիր’։ Ուրեմն հիմա ձեր ցեղերովը ու հազարաւորներովը Տէրոջը առջեւ կայնեցէք»։
Եւ դուք այսօր [190]անարգեցէք զԱստուած``, որ է փրկիչ ձեր [191]յամենեցունց որ շուրջ զձեւք են եւ նեղեն զձեզ``, եւ ասացէք` Ոչ այդպէս, այլ զի կացուսցես ի վերայ մեր թագաւոր. եւ արդ կացէք առաջի Տեառն [192]ըստ իշխանութեանց ձերոց, եւ`` ըստ [193]գաւազանաց ձերոց, եւ ըստ հազարաւորաց ձերոց:

10:19: Եւ դուք այսօր անարգեցէ՛ք զԱստուած, որ է փրկիչ ձեր յամենեցունց որ շուրջ զձե՛ւք են՝ եւ նեղեն զձեզ. եւ ասացէք՝ Ո՛չ այդպէս, այլ զի կացուսցես ՚ի վերայ մեր թագաւոր։ Եւ արդ՝ կացէ՛ք առաջի Տեառն՝ ըստ իշխանութեանց ձերոց, եւ ըստ գաւազանաց ձերոց, եւ ըստ հազարաւորա՛ց ձերոց։
19 բայց դուք այսօր անարգեցիք Աստծուն, որ ձեզ փրկել է ձեր շուրջը գտնուող ու ձեզ նեղութիւն պատճառող ժողովուրդներից: Իսկ դուք ասացիք. “Ո՛չ, այդպէս չէ, մեզ վրայ թագաւո՛ր կարգիր”: Արդ, կանգնեցէ՛ք Տիրոջ առջեւ ըստ ձեր իշխանութիւնների, ըստ ձեր ազգատոհմերի եւ ըստ ձեր հազարեակների»:
19 Բայց դուք այսօր ձեր Աստուածը մերժեցիք, որ բոլոր չարիքներէն ու նեղութիւններէն ձեզ ազատեց ու անոր ըսիք. ‘Անպատճառ մեր վրայ թագաւոր մը դիր’։ Ուրեմն հիմա ձեր ցեղերովը ու հազարաւորներովը Տէրոջը առջեւ կայնեցէք»։
zohrab-1805▾ eastern-1994▾ western am▾
10:1910:19 А вы теперь отвергли Бога вашего, Который спасает вас от всех бедствий ваших и скорбей ваших, и сказали Ему: >. Итак предстаньте теперь пред Господом по коленам вашим и по племенам вашим.
10:19 καὶ και and; even ὑμεῖς υμεις you σήμερον σημερον today; present ἐξουθενήκατε εξουδενοω set at naught τὸν ο the θεόν θεος God ὃς ος who; what αὐτός αυτος he; him ἐστιν ειμι be ὑμῶν υμων your σωτὴρ σωτηρ savior ἐκ εκ from; out of πάντων πας all; every τῶν ο the κακῶν κακος bad; ugly ὑμῶν υμων your καὶ και and; even θλίψεων θλιψις pressure ὑμῶν υμων your καὶ και and; even εἴπατε επω say; speak οὐχί ουχι not; not actually ἀλλ᾿ αλλα but ἢ η or; than ὅτι οτι since; that βασιλέα βασιλευς monarch; king στήσεις ιστημι stand; establish ἐφ᾿ επι in; on ἡμῶν ημων our καὶ και and; even νῦν νυν now; present κατάστητε καθιστημι establish; appoint ἐνώπιον ενωπιος in the face; facing κυρίου κυριος lord; master κατὰ κατα down; by τὰ ο the σκῆπτρα σκηπτρον your καὶ και and; even κατὰ κατα down; by τὰς ο the φυλὰς φυλη tribe ὑμῶν υμων your
10:19 וְ wᵊ וְ and אַתֶּ֨ם ʔattˌem אַתֶּם you הַ ha הַ the יֹּ֜ום yyˈôm יֹום day מְאַסְתֶּ֣ם mᵊʔastˈem מאס retract אֶת־ ʔeṯ- אֵת [object marker] אֱלֹהֵיכֶ֗ם ʔᵉlōhêḵˈem אֱלֹהִים god(s) אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] ה֣וּא hˈû הוּא he מֹושִׁ֣יעַ môšˈîₐʕ ישׁע help לָכֶם֮ lāḵem לְ to מִ mi מִן from כָּל־ kkol- כֹּל whole רָעֹותֵיכֶ֣ם rāʕôṯêḵˈem רָעָה evil וְ wᵊ וְ and צָרֹֽתֵיכֶם֒ ṣārˈōṯêḵem צָרָה distress וַ wa וְ and תֹּ֣אמְרוּ ttˈōmᵊrû אמר say לֹ֔ו lˈô לְ to כִּי־ kî- כִּי that מֶ֖לֶךְ mˌeleḵ מֶלֶךְ king תָּשִׂ֣ים tāśˈîm שׂים put עָלֵ֑ינוּ ʕālˈênû עַל upon וְ wᵊ וְ and עַתָּ֗ה ʕattˈā עַתָּה now הִֽתְיַצְּבוּ֙ hˈiṯyaṣṣᵊvû יצב stand לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH לְ lᵊ לְ to שִׁבְטֵיכֶ֖ם šivṭêḵˌem שֵׁבֶט rod וּ û וְ and לְ lᵊ לְ to אַלְפֵיכֶֽם׃ ʔalᵊfêḵˈem אֶלֶף group of thousand
10:19. vos autem hodie proiecistis Deum vestrum qui solus salvavit vos de universis malis et tribulationibus vestris et dixistis nequaquam sed regem constitue super nos nunc ergo state coram Domino per tribus vestras et per familiasBut you this day have rejected your God, who only hath saved you out of all your evils and your tribulations: and you have said: Nay: but set a king over us. Now therefore stand before the Lord by your tribes, and by your families.
19. but ye have this day rejected your God, who himself saveth you out of all your calamities and your distresses; and ye have said unto him, , but set a king over us. Now therefore present yourselves before the LORD by your tribes, and by your thousands.
And ye have this day rejected your God, who himself saved you out of all your adversities and your tribulations; and ye have said unto him, [Nay], but set a king over us. Now therefore present yourselves before the LORD by your tribes, and by your thousands:

10:19 А вы теперь отвергли Бога вашего, Который спасает вас от всех бедствий ваших и скорбей ваших, и сказали Ему: <<царя поставь над нами>>. Итак предстаньте теперь пред Господом по коленам вашим и по племенам вашим.
10:19
καὶ και and; even
ὑμεῖς υμεις you
σήμερον σημερον today; present
ἐξουθενήκατε εξουδενοω set at naught
τὸν ο the
θεόν θεος God
ὃς ος who; what
αὐτός αυτος he; him
ἐστιν ειμι be
ὑμῶν υμων your
σωτὴρ σωτηρ savior
ἐκ εκ from; out of
πάντων πας all; every
τῶν ο the
κακῶν κακος bad; ugly
ὑμῶν υμων your
καὶ και and; even
θλίψεων θλιψις pressure
ὑμῶν υμων your
καὶ και and; even
εἴπατε επω say; speak
οὐχί ουχι not; not actually
ἀλλ᾿ αλλα but
η or; than
ὅτι οτι since; that
βασιλέα βασιλευς monarch; king
στήσεις ιστημι stand; establish
ἐφ᾿ επι in; on
ἡμῶν ημων our
καὶ και and; even
νῦν νυν now; present
κατάστητε καθιστημι establish; appoint
ἐνώπιον ενωπιος in the face; facing
κυρίου κυριος lord; master
κατὰ κατα down; by
τὰ ο the
σκῆπτρα σκηπτρον your
καὶ και and; even
κατὰ κατα down; by
τὰς ο the
φυλὰς φυλη tribe
ὑμῶν υμων your
10:19
וְ wᵊ וְ and
אַתֶּ֨ם ʔattˌem אַתֶּם you
הַ ha הַ the
יֹּ֜ום yyˈôm יֹום day
מְאַסְתֶּ֣ם mᵊʔastˈem מאס retract
אֶת־ ʔeṯ- אֵת [object marker]
אֱלֹהֵיכֶ֗ם ʔᵉlōhêḵˈem אֱלֹהִים god(s)
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
ה֣וּא hˈû הוּא he
מֹושִׁ֣יעַ môšˈîₐʕ ישׁע help
לָכֶם֮ lāḵem לְ to
מִ mi מִן from
כָּל־ kkol- כֹּל whole
רָעֹותֵיכֶ֣ם rāʕôṯêḵˈem רָעָה evil
וְ wᵊ וְ and
צָרֹֽתֵיכֶם֒ ṣārˈōṯêḵem צָרָה distress
וַ wa וְ and
תֹּ֣אמְרוּ ttˈōmᵊrû אמר say
לֹ֔ו lˈô לְ to
כִּי־ kî- כִּי that
מֶ֖לֶךְ mˌeleḵ מֶלֶךְ king
תָּשִׂ֣ים tāśˈîm שׂים put
עָלֵ֑ינוּ ʕālˈênû עַל upon
וְ wᵊ וְ and
עַתָּ֗ה ʕattˈā עַתָּה now
הִֽתְיַצְּבוּ֙ hˈiṯyaṣṣᵊvû יצב stand
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
לְ lᵊ לְ to
שִׁבְטֵיכֶ֖ם šivṭêḵˌem שֵׁבֶט rod
וּ û וְ and
לְ lᵊ לְ to
אַלְפֵיכֶֽם׃ ʔalᵊfêḵˈem אֶלֶף group of thousand
10:19. vos autem hodie proiecistis Deum vestrum qui solus salvavit vos de universis malis et tribulationibus vestris et dixistis nequaquam sed regem constitue super nos nunc ergo state coram Domino per tribus vestras et per familias
But you this day have rejected your God, who only hath saved you out of all your evils and your tribulations: and you have said: Nay: but set a king over us. Now therefore stand before the Lord by your tribes, and by your families.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:19: Present yourselves - by your tribes - It appears that, in order to find out the proper person who should be made their king, they must determine by lot:
1. The tribe.
2. The thousands or grand divisions by families.
3. The smaller divisions by families. And,
4. The individual.
When the lot was cast for the tribe, Benjamin was taken; when for the thousand, the division of Matri was taken; when for the family, the family of Kish was taken; when for the individual, Saul, the son of Kish, was taken.
1 Kings (1 Samuel) 10:21
Albert Barnes: Notes on the Bible - 1834
10:19: For the use of "thousand" as equivalent to "family," see Sa1 23:23; Jdg 6:15 margin. In Num 1:16 it may mean whole tribes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:19: And ye have: Sa1 8:7-9, Sa1 8:19, Sa1 12:12, Sa1 12:17-19
by your tribes: Num 17:2; Jos 7:14-26; Mic 5:2
John Gill
And ye have this day rejected your God,.... As their king, by desiring another to be set over them:
who himself saved you out of all your adversity and your tribulations; that they had been in at any time in Egypt, in their passage through the wilderness to Canaan, and after they were settled there:
ye have said unto him, nay, but set a king over us: they did as good as say God should not be their King, but they would have one set over them like the kings of the nations about them; Samuel reminds them of this their request and resolution to have a king, which they had expressed some time ago, that it might appear to them that this was wholly of their own seeking; the motion came from themselves, and not from the Lord, nor from Samuel, and therefore, whatever ill consequences might follow upon it, they had none to blame but themselves:
now therefore present yourselves before the Lord by your tribes, and by your thousands; by the heads of their tribes, and by the rulers of the thousands into which their tribes were divided, that it might be known either by Urim and Thummim, or rather by casting lots, out of which tribe, and out of which thousand, house, and family in it, their king was to be chosen; which method, an it would clearly appear to be a choice directed by the Lord, so it would prevent all contention and discord among themselves.
John Wesley
Now therefore, &c. - He puts them upon chusing their king by lot, that all might know God had chosen Saul (for the disposal of the lot is of the Lord) and to prevent all dispute and exception.
10:2010:20: Եւ մատո՛յց Սամուէլ զամենայն գաւազանսն Իսրայէլի, եւ ել վիճակն գաւազանի՛ն Բենիամինի։
20 Սամուէլն Իսրայէլի բոլոր ցեղերին իրար մօտ բերեց, եւ վիճակն ընկաւ Բենիամինի ցեղին:
20 Ու երբ Սամուէլ Իսրայէլի բոլոր ցեղերը մօտեցուց, վիճակը Բենիամինին ցեղին ելաւ։
Եւ մատոյց Սամուէլ զամենայն գաւազանսն Իսրայելի, եւ ել վիճակն գաւազանին Բենիամինի:

10:20: Եւ մատո՛յց Սամուէլ զամենայն գաւազանսն Իսրայէլի, եւ ել վիճակն գաւազանի՛ն Բենիամինի։
20 Սամուէլն Իսրայէլի բոլոր ցեղերին իրար մօտ բերեց, եւ վիճակն ընկաւ Բենիամինի ցեղին:
20 Ու երբ Սամուէլ Իսրայէլի բոլոր ցեղերը մօտեցուց, վիճակը Բենիամինին ցեղին ելաւ։
zohrab-1805▾ eastern-1994▾ western am▾
10:2010:20 И велел Самуил подходить всем коленам Израилевым, и указано колено Вениаминово.
10:20 καὶ και and; even προσήγαγεν προσαγω lead toward; head toward Σαμουηλ σαμουηλ Samouēl; Samoil πάντα πας all; every τὰ ο the σκῆπτρα σκηπτρον Israel καὶ και and; even κατακληροῦται κατακληροω Beniamin; Veniamin
10:20 וַ wa וְ and יַּקְרֵ֣ב yyaqrˈēv קרב approach שְׁמוּאֵ֔ל šᵊmûʔˈēl שְׁמוּאֵל Samuel אֵ֖ת ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole שִׁבְטֵ֣י šivṭˈê שֵׁבֶט rod יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וַ wa וְ and יִּלָּכֵ֖ד yyillāḵˌēḏ לכד seize שֵׁ֥בֶט šˌēveṭ שֵׁבֶט rod בִּנְיָמִֽן׃ binyāmˈin בִּנְיָמִן Benjamin
10:20. et adplicuit Samuhel omnes tribus Israhel et cecidit sors tribus BeniaminAnd Samuel brought to him all the tribes of Israel, and the lot fell on the tribe of Benjamin.
20. So Samuel brought all the tribes of Israel near, and the tribe of Benjamin was taken.
And when Samuel had caused all the tribes of Israel to come near, the tribe of Benjamin was taken:

10:20 И велел Самуил подходить всем коленам Израилевым, и указано колено Вениаминово.
10:20
καὶ και and; even
προσήγαγεν προσαγω lead toward; head toward
Σαμουηλ σαμουηλ Samouēl; Samoil
πάντα πας all; every
τὰ ο the
σκῆπτρα σκηπτρον Israel
καὶ και and; even
κατακληροῦται κατακληροω Beniamin; Veniamin
10:20
וַ wa וְ and
יַּקְרֵ֣ב yyaqrˈēv קרב approach
שְׁמוּאֵ֔ל šᵊmûʔˈēl שְׁמוּאֵל Samuel
אֵ֖ת ʔˌēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
שִׁבְטֵ֣י šivṭˈê שֵׁבֶט rod
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וַ wa וְ and
יִּלָּכֵ֖ד yyillāḵˌēḏ לכד seize
שֵׁ֥בֶט šˌēveṭ שֵׁבֶט rod
בִּנְיָמִֽן׃ binyāmˈin בִּנְיָמִן Benjamin
10:20. et adplicuit Samuhel omnes tribus Israhel et cecidit sors tribus Beniamin
And Samuel brought to him all the tribes of Israel, and the lot fell on the tribe of Benjamin.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20: И указано - через жребий, "Жившие порочно, - замечает блаж. Феодорит, - не всегда верили Божиим пророкам. Посему, чтобы не думали, будто приговор сделан по человеческой милости, Самуил приказал бросить жребий" (толк. на 1: Цар., вопр. 22).
Albert Barnes: Notes on the Bible - 1834
10:20: Caused ... to come near ... was taken - The Hebrew phrases are exactly the same as in Jos 7:16-17, where the King James Version renders the first has "brought."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:20: caused: Sa1 14:41; Jos 7:16-18; Act 1:24-26
Geneva 1599
And when Samuel had caused all the tribes of Israel to come near, the tribe of Benjamin was (h) taken.
(h) That is, by casting of lot.
John Gill
And when Samuel had caused all the tribes to come near,.... The heads and representatives of them, to the place where the lots were cast:
the tribe of Benjamin was taken; the lot fell upon that tribe for the choice of a king out of it; not the tribe of, Reuben, who was the firstborn, nor the tribe of Judah, to whom the kingdom was promised, but the tribe of Benjamin, the least of all the tribes, and which sprung from the youngest son of Jacob, contrary, as it were probable, to the expectation of all.
John Wesley
Benjamin - Which tribe was now preferred before Judah, because the kingdom was freely promised by God to Judah, and was to be given to him in love; but now the kingdom was in a manner forced from God, and given them in anger and therefore conferred upon an obscure tribe.
10:2110:21: Եւ մատոյց զգաւազանն Բենիամինի ըստ ցեղից, եւ ելանէ՛ր վիճակն ցեղի՛ն Ամատտարեայ։ Եւ մատուցին զցեղն Ամատտարեայ ըստ արա՛նց. եւ ելանէր վիճակն Սաւուղայ որդւո՛յ Կիսեայ. եւ խնդրէր զնա՝ եւ ո՛չ գտանէր[2926]։ [2926] Ոմանք. Ցեղին Մատտարայ։
21 Նա մօտ բերեց Բենիամինի ցեղին ըստ ազգատոհմերի, եւ վիճակն ընկաւ Մատտարիի ազգատոհմին: Նա մօտ բերեց Մատտարիի ազգատոհմին, եւ վիճակն ընկաւ Կիսի որդի Սաւուղին:
21 Ետքը Բենիամինին ցեղը ազգատոհմերովը մօտեցուց ու վիճակը Մատրիին ազգատոհմին ելաւ։ Ետքը Կիսին որդիին Սաւուղին ելաւ. բայց երբ զանիկա փնտռեցին, անիկա չգտնուեցաւ։
Եւ մատոյց զգաւազանն Բենիամինի ըստ ցեղից, եւ ելանէր վիճակն ցեղին Մատտարեայ. [194]եւ մատուցին զցեղն Մատտարեայ ըստ արանց,`` եւ ելանէր վիճակն Սաւուղայ որդւոյ Կիսեայ. եւ [195]խնդրէր զնա եւ ոչ գտանէր:

10:21: Եւ մատոյց զգաւազանն Բենիամինի ըստ ցեղից, եւ ելանէ՛ր վիճակն ցեղի՛ն Ամատտարեայ։ Եւ մատուցին զցեղն Ամատտարեայ ըստ արա՛նց. եւ ելանէր վիճակն Սաւուղայ որդւո՛յ Կիսեայ. եւ խնդրէր զնա՝ եւ ո՛չ գտանէր[2926]։
[2926] Ոմանք. Ցեղին Մատտարայ։
21 Նա մօտ բերեց Բենիամինի ցեղին ըստ ազգատոհմերի, եւ վիճակն ընկաւ Մատտարիի ազգատոհմին: Նա մօտ բերեց Մատտարիի ազգատոհմին, եւ վիճակն ընկաւ Կիսի որդի Սաւուղին:
21 Ետքը Բենիամինին ցեղը ազգատոհմերովը մօտեցուց ու վիճակը Մատրիին ազգատոհմին ելաւ։ Ետքը Կիսին որդիին Սաւուղին ելաւ. բայց երբ զանիկա փնտռեցին, անիկա չգտնուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
10:2110:21 И велел подходить колену Вениаминову по племенам его, и указано племя Матриево; и приводят племя Матриево по мужам, и назван Саул, сын Кисов; и искали его, и не находили.
10:21 καὶ και and; even προσάγει προσαγω lead toward; head toward σκῆπτρον σκηπτρον Beniamin; Veniamin εἰς εις into; for φυλάς φυλη tribe καὶ και and; even κατακληροῦται κατακληροω tribe Ματταρι ματταρι and; even προσάγουσιν προσαγω lead toward; head toward τὴν ο the φυλὴν φυλη tribe Ματταρι ματταρι into; for ἄνδρας ανηρ man; husband καὶ και and; even κατακληροῦται κατακληροω Saoul; Saul υἱὸς υιος son Κις κις Kis καὶ και and; even ἐζήτει ζητεω seek; desire αὐτόν αυτος he; him καὶ και and; even οὐχ ου not εὑρίσκετο ευρισκω find
10:21 וַ wa וְ and יַּקְרֵ֞ב yyaqrˈēv קרב approach אֶת־ ʔeṯ- אֵת [object marker] שֵׁ֤בֶט šˈēveṭ שֵׁבֶט rod בִּנְיָמִן֙ binyāmˌin בִּנְיָמִן Benjamin לְל *lᵊ לְ to מִשְׁפְּחֹתָ֔יומשׁפחתו *mišpᵊḥōṯˈāʸw מִשְׁפָּחָה clan וַ wa וְ and תִּלָּכֵ֖ד ttillāḵˌēḏ לכד seize מִשְׁפַּ֣חַת mišpˈaḥaṯ מִשְׁפַּחַת clan הַ ha הַ the מַּטְרִ֑י mmaṭrˈî מַטְרִי Matrite וַ wa וְ and יִּלָּכֵד֙ yyillāḵˌēḏ לכד seize שָׁא֣וּל šāʔˈûl שָׁאוּל Saul בֶּן־ ben- בֵּן son קִ֔ישׁ qˈîš קִישׁ Kish וַ wa וְ and יְבַקְשֻׁ֖הוּ yᵊvaqšˌuhû בקשׁ seek וְ wᵊ וְ and לֹ֥א lˌō לֹא not נִמְצָֽא׃ nimṣˈā מצא find
10:21. et adplicuit tribum Beniamin et cognationes eius et cecidit cognatio Metri et pervenit usque ad Saul filium Cis quaesierunt ergo eum et non est inventusAnd he brought the tribe of Benjamin and the kindreds thereof, and the lot fell upon the kindred of Metri, and it came to Saul, the son of Cis. They sought him therefore, and he was not found.
21. And he brought the tribe of Benjamin near by their families, and the family of the Matrites was taken: and Saul the son of Kish was taken; but when they sought him, he could not be found.
When he had caused the tribe of Benjamin to come near by their families, the family of Matri was taken, and Saul the son of Kish was taken: and when they sought him, he could not be found:

10:21 И велел подходить колену Вениаминову по племенам его, и указано племя Матриево; и приводят племя Матриево по мужам, и назван Саул, сын Кисов; и искали его, и не находили.
10:21
καὶ και and; even
προσάγει προσαγω lead toward; head toward
σκῆπτρον σκηπτρον Beniamin; Veniamin
εἰς εις into; for
φυλάς φυλη tribe
καὶ και and; even
κατακληροῦται κατακληροω tribe
Ματταρι ματταρι and; even
προσάγουσιν προσαγω lead toward; head toward
τὴν ο the
φυλὴν φυλη tribe
Ματταρι ματταρι into; for
ἄνδρας ανηρ man; husband
καὶ και and; even
κατακληροῦται κατακληροω Saoul; Saul
υἱὸς υιος son
Κις κις Kis
καὶ και and; even
ἐζήτει ζητεω seek; desire
αὐτόν αυτος he; him
καὶ και and; even
οὐχ ου not
εὑρίσκετο ευρισκω find
10:21
וַ wa וְ and
יַּקְרֵ֞ב yyaqrˈēv קרב approach
אֶת־ ʔeṯ- אֵת [object marker]
שֵׁ֤בֶט šˈēveṭ שֵׁבֶט rod
בִּנְיָמִן֙ binyāmˌin בִּנְיָמִן Benjamin
לְל
*lᵊ לְ to
מִשְׁפְּחֹתָ֔יומשׁפחתו
*mišpᵊḥōṯˈāʸw מִשְׁפָּחָה clan
וַ wa וְ and
תִּלָּכֵ֖ד ttillāḵˌēḏ לכד seize
מִשְׁפַּ֣חַת mišpˈaḥaṯ מִשְׁפַּחַת clan
הַ ha הַ the
מַּטְרִ֑י mmaṭrˈî מַטְרִי Matrite
וַ wa וְ and
יִּלָּכֵד֙ yyillāḵˌēḏ לכד seize
שָׁא֣וּל šāʔˈûl שָׁאוּל Saul
בֶּן־ ben- בֵּן son
קִ֔ישׁ qˈîš קִישׁ Kish
וַ wa וְ and
יְבַקְשֻׁ֖הוּ yᵊvaqšˌuhû בקשׁ seek
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
נִמְצָֽא׃ nimṣˈā מצא find
10:21. et adplicuit tribum Beniamin et cognationes eius et cecidit cognatio Metri et pervenit usque ad Saul filium Cis quaesierunt ergo eum et non est inventus
And he brought the tribe of Benjamin and the kindreds thereof, and the lot fell upon the kindred of Metri, and it came to Saul, the son of Cis. They sought him therefore, and he was not found.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:21: When they sought him, he could not be found - Through modesty or fear he had secreted himself.
1 Kings (1 Samuel) 10:22
Albert Barnes: Notes on the Bible - 1834
10:21: The family of Matri - This name occurs nowhere else among the families of Benjamin, or in the genealogy of Saul. (See Sa1 9:1 note.)
John Gill
And when he had caused the tribe of Benjamin to come near by their families,.... By the heads of them, to have lots cast for them, out of which of the families the king should be chosen:
the family of Matri was taken; that is, by lot; the lot fell upon that family for the choice of a king out of them: in the account of the families of the tribe of Benjamin, 1Chron 8:1 no mention is made of this family, nor any where else, and yet no doubt there was such a family, and Saul was of it; it seems to have its name from the butt or mark arrows were shot at; some of the Benjamites being famous for their skill in darting and slinging, and perhaps this family might be so:
and Saul the son of Kish was taken; the lot being cast upon the men in the family of Matri, though it is not expressed, fell upon Saul; for though he was not there, as Jarchi observes, the lot fell upon him; for their names were written on a piece of paper, and put into a box, and the prophet put in his hand and took out one, and on that was the name of Saul, and this was the manner of the lot:
and when they sought him, he could not be found; because he had hid himself, as in the next verse; it is very probable, and indeed plain, that he was in this assembly at the first opening of it; and knowing what Samuel had said and done to him, and perceiving in what way the lot was going concerning the same, the tribe of Benjamin being taken, he concluded how it would issue, and therefore left the assembly, and hid himself, as follows.
10:2210:22: Եւ եհարց միւսանգամ Սամուէլ զՏէր. Եւ եթէ գայցէ՞ այսր այրն։ Եւ ասէ Տէր. Աւադիկ թաքուցեա՛լ է ընդ կարասեաւ[2927]։ [2927] ՚Ի լուս՛՛. Եթէ կայցէ այսր այրն, համաձայն ոմանց ՚ի բնաբ՛՛։ Ոմանք. Ահաւանիկ թաքու՛՛։ ՚Ի լուս՛՛. Ընդ կարասով. համաձայն ոմանց ՚ի բնաբ՛՛։
22 Նա փնտռեց նրան, բայց չգտաւ: Սամուէլը կրկին հարցրեց Տիրոջը. «Արդեօ՞ք այդ մարդն էլի այստեղ կը գայ»: Տէրն ասաց. «Ահաւասիկ նա թաքնուած է կարասիների միջեւ»:
22 Նորէն Տէրոջը հարցուցին, թէ «Արդեօք այն մարդը հոս կու գա՞յ» ու Տէրը ըսաւ. «Ահա անիկա կարասիներուն մէջտեղը պահուած է»։
Եւ [196]եհարց միւսանգամ Սամուէլ`` զՏէր. Եթէ գայցէ՞ այսր այրն: Եւ ասէ Տէր. Աւադիկ թաքուցեալ է ընդ կարասեաւ:

10:22: Եւ եհարց միւսանգամ Սամուէլ զՏէր. Եւ եթէ գայցէ՞ այսր այրն։ Եւ ասէ Տէր. Աւադիկ թաքուցեա՛լ է ընդ կարասեաւ[2927]։
[2927] ՚Ի լուս՛՛. Եթէ կայցէ այսր այրն, համաձայն ոմանց ՚ի բնաբ՛՛։ Ոմանք. Ահաւանիկ թաքու՛՛։ ՚Ի լուս՛՛. Ընդ կարասով. համաձայն ոմանց ՚ի բնաբ՛՛։
22 Նա փնտռեց նրան, բայց չգտաւ: Սամուէլը կրկին հարցրեց Տիրոջը. «Արդեօ՞ք այդ մարդն էլի այստեղ կը գայ»: Տէրն ասաց. «Ահաւասիկ նա թաքնուած է կարասիների միջեւ»:
22 Նորէն Տէրոջը հարցուցին, թէ «Արդեօք այն մարդը հոս կու գա՞յ» ու Տէրը ըսաւ. «Ահա անիկա կարասիներուն մէջտեղը պահուած է»։
zohrab-1805▾ eastern-1994▾ western am▾
10:2210:22 И вопросили еще Господа: придет ли еще он сюда? И сказал Господь: вот он скрывается в обозе.
10:22 καὶ και and; even ἐπηρώτησεν επερωταω interrogate; inquire of Σαμουηλ σαμουηλ Samouēl; Samoil ἔτι ετι yet; still ἐν εν in κυρίῳ κυριος lord; master εἰ ει if; whether ἔρχεται ερχομαι come; go ὁ ο the ἀνὴρ ανηρ man; husband ἐνταῦθα ενταυθα and; even εἶπεν επω say; speak κύριος κυριος lord; master ἰδοὺ ιδου see!; here I am αὐτὸς αυτος he; him κέκρυπται κρυπτω hide ἐν εν in τοῖς ο the σκεύεσιν σκευος vessel; jar
10:22 וַ wa וְ and יִּשְׁאֲלוּ־ yyišʔᵃlû- שׁאל ask עֹוד֙ ʕôḏ עֹוד duration בַּֽ bˈa בְּ in יהוָ֔ה [yhwˈāh] יְהוָה YHWH הֲ hᵃ הֲ [interrogative] בָ֥א vˌā בוא come עֹ֖וד ʕˌôḏ עֹוד duration הֲלֹ֣ם hᵃlˈōm הֲלֹם hither אִ֑ישׁ ס ʔˈîš s אִישׁ man וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH הִנֵּה־ hinnē- הִנֵּה behold ה֥וּא hˌû הוּא he נֶחְבָּ֖א neḥbˌā חבא hide אֶל־ ʔel- אֶל to הַ ha הַ the כֵּלִֽים׃ kkēlˈîm כְּלִי tool
10:22. et consuluerunt post haec Dominum utrumnam venturus esset illuc responditque Dominus ecce absconditus est domiAnd after this they consulted the Lord whether he would come thither. And the Lord answered: Behold he is hidden at home.
22. Therefore they asked of the LORD further, Is there yet a man to come hither? And the LORD answered, Behold, he hath hid himself among the stuff.
Therefore they enquired of the LORD further, if the man should yet come thither. And the LORD answered, Behold, he hath hid himself among the stuff:

10:22 И вопросили еще Господа: придет ли еще он сюда? И сказал Господь: вот он скрывается в обозе.
10:22
καὶ και and; even
ἐπηρώτησεν επερωταω interrogate; inquire of
Σαμουηλ σαμουηλ Samouēl; Samoil
ἔτι ετι yet; still
ἐν εν in
κυρίῳ κυριος lord; master
εἰ ει if; whether
ἔρχεται ερχομαι come; go
ο the
ἀνὴρ ανηρ man; husband
ἐνταῦθα ενταυθα and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
ἰδοὺ ιδου see!; here I am
αὐτὸς αυτος he; him
κέκρυπται κρυπτω hide
ἐν εν in
τοῖς ο the
σκεύεσιν σκευος vessel; jar
10:22
וַ wa וְ and
יִּשְׁאֲלוּ־ yyišʔᵃlû- שׁאל ask
עֹוד֙ ʕôḏ עֹוד duration
בַּֽ bˈa בְּ in
יהוָ֔ה [yhwˈāh] יְהוָה YHWH
הֲ hᵃ הֲ [interrogative]
בָ֥א vˌā בוא come
עֹ֖וד ʕˌôḏ עֹוד duration
הֲלֹ֣ם hᵃlˈōm הֲלֹם hither
אִ֑ישׁ ס ʔˈîš s אִישׁ man
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
הִנֵּה־ hinnē- הִנֵּה behold
ה֥וּא hˌû הוּא he
נֶחְבָּ֖א neḥbˌā חבא hide
אֶל־ ʔel- אֶל to
הַ ha הַ the
כֵּלִֽים׃ kkēlˈîm כְּלִי tool
10:22. et consuluerunt post haec Dominum utrumnam venturus esset illuc responditque Dominus ecce absconditus est domi
And after this they consulted the Lord whether he would come thither. And the Lord answered: Behold he is hidden at home.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22: И вопросили еще Господа - через какое-либо знамение. Если же выражение 17: стиха: к Господу в Массифу понимать в том смысле, что к этому времени в Массифу была перенесена скиния, то вопросить Господа евреи могли и иным путем - через посредство первосвященника и вверенного ему таинственного наперсника.
Adam Clarke: Commentary on the Bible - 1831
10:22: The Lord answered - What a continual access to God! and what condescension in his attention to all their requests!
The stuff among which he had secreted himself may mean the carts, baggage, etc., brought by the people to Mizpeh.
1 Kings (1 Samuel) 10:24
Albert Barnes: Notes on the Bible - 1834
10:22: Among the stuff - Rather, "the baggage." The assembly was like a camp, and the baggage (impedimenta) of the whole congregation was probably collected in one place, where the wagons were arranged for protection.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:22: inquired: Sa1 23:2-4, Sa1 23:11, Sa1 23:12; Num 27:21; Jdg 1:1, Jdg 20:18, Jdg 20:23, Jdg 20:28
hid: Sa1 9:21, Sa1 15:17; Luk 14:11
Geneva 1599
Therefore they enquired of the LORD further, if the man should yet come thither. And the LORD answered, Behold, he (i) hath hid himself among the stuff.
(i) As though he were unworthy and unwilling.
John Gill
Therefore they inquired of the Lord further,.... Or again, by lot, by which they knew who the person was the was chosen king, but they did not know where he was, and therefore inquire further how they must come at him; and this inquiry was made either before the high priest by Urim and Thummim, or by Samuel the prophet of the Lord: and the inquiry was:
if the man should yet come thither; whether he was already come, or would come there, and if not, what methods they must take to find him:
and the Lord answered, behold, he hath hid himself among the stuff the word signifies household stuff, vessels, utensils, arms, &c. which the people had brought along with them for their use, and were laid up in some one place; and among these baggages Saul hid himself, hoping that if he was not found they would proceed to another choice, so free from ambition was he, and such was his modesty; nor does this seem to be affected and dissembled, but real; though afterwards, when he was settled in the kingdom, he did not care to part with it, and sought to kill David, whom he looked upon as his rival: there were many things which now concurred, that made him uneasy and unwilling to assume the government of the people; partly the envy and ill will of some of them, which he must expect; chiefly the sense he had of his own unfitness for such an office, being of a mean family, and having had so mean an education, and so little knowledge of the maxims of government; and besides, must at once, as soon as on the throne, enter into a war with the Ammonites; but what might most of all distress him, he perceived by Samuel's speech to the people, that the affair of a king was displeasing to the Lord, though he condescended to grant the people's request; and therefore what comfort and happiness could he expect in such a situation?
John Wesley
Enquired - Either by Urim or Thummim, which was the usual way of enquiry. Or, by Samuel, who by his prayer procured an answer. Stuff - Among the carriages or baggage of the people there assembled. This he probably did, from a sense of his own unworthiness.
10:2310:23: Եւ ընթացաւ եւ ա՛ռ զնա անտի, եւ կացո՛յց զնա ՚ի մէջ ժողովրդեանն. եւ բարձրացա՛ւ քան զամենայն ժողովուրդն թիկամբք չափ ՚ի վեր։
23 Նա վազեց ու նրան այնտեղից առնելով՝ կանգնեցրեց ժողովրդի մէջ: Բոլոր մարդիկ Սաւուղից մի գլխով ցածր էին:
23 Վազելով՝ զանիկա անկէ առին ու ժողովուրդին մէջտեղը կեցուցին։ Բոլոր ժողովուրդէն՝ ուսի մը չափ երկայն էր։
Եւ [197]ընթացաւ եւ ա՛ռ զնա անտի, եւ կացոյց զնա`` ի մէջ ժողովրդեանն. եւ բարձրացաւ քան զամենայն ժողովուրդն թիկամբք չափ ի վեր:

10:23: Եւ ընթացաւ եւ ա՛ռ զնա անտի, եւ կացո՛յց զնա ՚ի մէջ ժողովրդեանն. եւ բարձրացա՛ւ քան զամենայն ժողովուրդն թիկամբք չափ ՚ի վեր։
23 Նա վազեց ու նրան այնտեղից առնելով՝ կանգնեցրեց ժողովրդի մէջ: Բոլոր մարդիկ Սաւուղից մի գլխով ցածր էին:
23 Վազելով՝ զանիկա անկէ առին ու ժողովուրդին մէջտեղը կեցուցին։ Բոլոր ժողովուրդէն՝ ուսի մը չափ երկայն էր։
zohrab-1805▾ eastern-1994▾ western am▾
10:2310:23 И побежали и взяли его оттуда, и он стал среди народа и был от плеч своих выше всего народа.
10:23 καὶ και and; even ἔδραμεν τρεχω run καὶ και and; even λαμβάνει λαμβανω take; get αὐτὸν αυτος he; him ἐκεῖθεν εκειθεν from there καὶ και and; even κατέστησεν καθιστημι establish; appoint ἐν εν in μέσῳ μεσος in the midst; in the middle τοῦ ο the λαοῦ λαος populace; population καὶ και and; even ὑψώθη υψοω elevate; lift up ὑπὲρ υπερ over; for πάντα πας all; every τὸν ο the λαὸν λαος populace; population ὑπὲρ υπερ over; for ὠμίαν ωμια and; even ἐπάνω επανω upon; above
10:23 וַ wa וְ and יָּרֻ֨צוּ֙ yyārˈuṣû רוץ run וַ wa וְ and יִּקָּחֻ֣הוּ yyiqqāḥˈuhû לקח take מִ mi מִן from שָּׁ֔ם ššˈām שָׁם there וַ wa וְ and יִּתְיַצֵּ֖ב yyiṯyaṣṣˌēv יצב stand בְּ bᵊ בְּ in תֹ֣וךְ ṯˈôḵ תָּוֶךְ midst הָ hā הַ the עָ֑ם ʕˈām עַם people וַ wa וְ and יִּגְבַּהּ֙ yyiḡbˌah גָּבַהּ be high מִ mi מִן from כָּל־ kkol- כֹּל whole הָ hā הַ the עָ֔ם ʕˈām עַם people מִ mi מִן from שִּׁכְמֹ֖ו ššiḵmˌô שְׁכֶם shoulder וָ wā וְ and מָֽעְלָה׃ mˈāʕᵊlā מַעַל top
10:23. cucurrerunt itaque et tulerunt eum inde stetitque in medio populi et altior fuit universo populo ab umero et sursumAnd they ran and fetched him thence: and he stood in the midst of the people, and he was higher than any of the people from the shoulders and upward.
23. And they ran and fetched him thence; and when he stood among the people, he was higher than any of the people from his shoulders and upward.
And they ran and fetched him thence: and when he stood among the people, he was higher than any of the people from his shoulders and upward:

10:23 И побежали и взяли его оттуда, и он стал среди народа и был от плеч своих выше всего народа.
10:23
καὶ και and; even
ἔδραμεν τρεχω run
καὶ και and; even
λαμβάνει λαμβανω take; get
αὐτὸν αυτος he; him
ἐκεῖθεν εκειθεν from there
καὶ και and; even
κατέστησεν καθιστημι establish; appoint
ἐν εν in
μέσῳ μεσος in the midst; in the middle
τοῦ ο the
λαοῦ λαος populace; population
καὶ και and; even
ὑψώθη υψοω elevate; lift up
ὑπὲρ υπερ over; for
πάντα πας all; every
τὸν ο the
λαὸν λαος populace; population
ὑπὲρ υπερ over; for
ὠμίαν ωμια and; even
ἐπάνω επανω upon; above
10:23
וַ wa וְ and
יָּרֻ֨צוּ֙ yyārˈuṣû רוץ run
וַ wa וְ and
יִּקָּחֻ֣הוּ yyiqqāḥˈuhû לקח take
מִ mi מִן from
שָּׁ֔ם ššˈām שָׁם there
וַ wa וְ and
יִּתְיַצֵּ֖ב yyiṯyaṣṣˌēv יצב stand
בְּ bᵊ בְּ in
תֹ֣וךְ ṯˈôḵ תָּוֶךְ midst
הָ הַ the
עָ֑ם ʕˈām עַם people
וַ wa וְ and
יִּגְבַּהּ֙ yyiḡbˌah גָּבַהּ be high
מִ mi מִן from
כָּל־ kkol- כֹּל whole
הָ הַ the
עָ֔ם ʕˈām עַם people
מִ mi מִן from
שִּׁכְמֹ֖ו ššiḵmˌô שְׁכֶם shoulder
וָ וְ and
מָֽעְלָה׃ mˈāʕᵊlā מַעַל top
10:23. cucurrerunt itaque et tulerunt eum inde stetitque in medio populi et altior fuit universo populo ab umero et sursum
And they ran and fetched him thence: and he stood in the midst of the people, and he was higher than any of the people from the shoulders and upward.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23: От плеч своих выше всего народа, т. е. выше всех головой.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:23: he was higher: Sa1 9:2, Sa1 16:7, Sa1 17:4
John Gill
And they ran and fetched him thence,.... Being in haste to see their king elect, and proclaim him:
and when he stood among the people; being brought among them, and presented to them:
he was higher than any of the people, from the shoulders, and upwards; which made him look very graceful and majestic; height of stature, and a comely form, as Kimchi observes, recommend to royal dignity; and make the people stand more in awe of a prince, and have always been reckoned among all other nations to make a prince venerable; see Gill on 1Kings 9:2.
10:2410:24: Եւ ասէ Սամուէլ ցամենայն ժողովուրդն, եթէ՝ Տեսանիցէ՞ք զոր ընտրեացդ իւր Տէր, զի ո՛չ գոյ նման դորա յամենեսին ՚ի ձեզ։ Եւ ծանեա՛ն ամենայն ժողովուրդն եւ ասեն. Կեցցէ՜ արքայ։
24 Սամուէլն ասաց ամբողջ ժողովրդին. «Տեսա՞ք Տիրոջ ընտրած մարդուն, ձեր ամենքի մէջ նրա նմանը չկայ»: Ամբողջ ժողովուրդը ճանաչեց նրան՝ ասելով. «Կեցցէ՛ արքան»:
24 Սամուէլ բոլոր ժողովուրդին ըսաւ. «Տէրոջը ընտրած մարդը տեսա՞ք, որ բոլոր ժողովուրդին մէջ անոր պէս չկայ»։ Բոլոր ժողովուրդը աղաղակեց ու ըսաւ. «Կեցցէ՜ արքայ»։
Եւ ասէ Սամուէլ ցամենայն ժողովուրդն, եթէ` Տեսանիցէ՞ք զոր ընտրեացդ իւր Տէր, զի ոչ գոյ նման դորա [198]յամենեսին ի ձեզ: Եւ ծանեան`` ամենայն ժողովուրդն եւ ասեն. Կեցցէ՜ արքայ:

10:24: Եւ ասէ Սամուէլ ցամենայն ժողովուրդն, եթէ՝ Տեսանիցէ՞ք զոր ընտրեացդ իւր Տէր, զի ո՛չ գոյ նման դորա յամենեսին ՚ի ձեզ։ Եւ ծանեա՛ն ամենայն ժողովուրդն եւ ասեն. Կեցցէ՜ արքայ։
24 Սամուէլն ասաց ամբողջ ժողովրդին. «Տեսա՞ք Տիրոջ ընտրած մարդուն, ձեր ամենքի մէջ նրա նմանը չկայ»: Ամբողջ ժողովուրդը ճանաչեց նրան՝ ասելով. «Կեցցէ՛ արքան»:
24 Սամուէլ բոլոր ժողովուրդին ըսաւ. «Տէրոջը ընտրած մարդը տեսա՞ք, որ բոլոր ժողովուրդին մէջ անոր պէս չկայ»։ Բոլոր ժողովուրդը աղաղակեց ու ըսաւ. «Կեցցէ՜ արքայ»։
zohrab-1805▾ eastern-1994▾ western am▾
10:2410:24 И сказал Самуил всему народу: видите ли, кого избрал Господь? подобного ему нет во всем народе. Тогда весь народ воскликнул и сказал: да живет царь!
10:24 καὶ και and; even εἶπεν επω say; speak Σαμουηλ σαμουηλ Samouēl; Samoil πρὸς προς to; toward πάντα πας all; every τὸν ο the λαόν λαος populace; population εἰ ει if; whether ἑοράκατε οραω view; see ὃν ος who; what ἐκλέλεκται εκλεγω select; choose ἑαυτῷ εαυτου of himself; his own κύριος κυριος lord; master ὅτι οτι since; that οὐκ ου not ἔστιν ειμι be αὐτῷ αυτος he; him ὅμοιος ομοιος like; similar to ἐν εν in πᾶσιν πας all; every ὑμῖν υμιν you καὶ και and; even ἔγνωσαν γινωσκω know πᾶς πας all; every ὁ ο the λαὸς λαος populace; population καὶ και and; even εἶπαν επω say; speak ζήτω ζαω live; alive ὁ ο the βασιλεύς βασιλευς monarch; king
10:24 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say שְׁמוּאֵ֜ל šᵊmûʔˈēl שְׁמוּאֵל Samuel אֶל־ ʔel- אֶל to כָּל־ kol- כֹּל whole הָ hā הַ the עָ֗ם ʕˈām עַם people הַ ha הֲ [interrogative] רְּאִיתֶם֙ rrᵊʔîṯˌem ראה see אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] בָּֽחַר־ bˈāḥar- בחר examine בֹּ֣ו bˈô בְּ in יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH כִּ֛י kˈî כִּי that אֵ֥ין ʔˌên אַיִן [NEG] כָּמֹ֖הוּ kāmˌōhû כְּמֹו like בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole הָ hā הַ the עָ֑ם ʕˈām עַם people וַ wa וְ and יָּרִ֧עוּ yyārˈiʕû רוע shout כָל־ ḵol- כֹּל whole הָ hā הַ the עָ֛ם ʕˈām עַם people וַ wa וְ and יֹּאמְר֖וּ yyōmᵊrˌû אמר say יְחִ֥י yᵊḥˌî חיה be alive הַ ha הַ the מֶּֽלֶךְ׃ פ mmˈeleḵ . f מֶלֶךְ king
10:24. et ait Samuhel ad omnem populum certe videtis quem elegit Dominus quoniam non sit similis ei in omni populo et clamavit cunctus populus et ait vivat rexAnd Samuel said to all the people: Surely you see him whom the Lord hath chosen, that there is none like him among all the people. And all the people cried and said: God save the king.
24. And Samuel said to all the people, See ye him whom the LORD hath chosen, that there is none like him among all the people? And all the people shouted, and said, God save the king.
And Samuel said to all the people, See ye him whom the LORD hath chosen, that [there is] none like him among all the people? And all the people shouted, and said, God save the king:

10:24 И сказал Самуил всему народу: видите ли, кого избрал Господь? подобного ему нет во всем народе. Тогда весь народ воскликнул и сказал: да живет царь!
10:24
καὶ και and; even
εἶπεν επω say; speak
Σαμουηλ σαμουηλ Samouēl; Samoil
πρὸς προς to; toward
πάντα πας all; every
τὸν ο the
λαόν λαος populace; population
εἰ ει if; whether
ἑοράκατε οραω view; see
ὃν ος who; what
ἐκλέλεκται εκλεγω select; choose
ἑαυτῷ εαυτου of himself; his own
κύριος κυριος lord; master
ὅτι οτι since; that
οὐκ ου not
ἔστιν ειμι be
αὐτῷ αυτος he; him
ὅμοιος ομοιος like; similar to
ἐν εν in
πᾶσιν πας all; every
ὑμῖν υμιν you
καὶ και and; even
ἔγνωσαν γινωσκω know
πᾶς πας all; every
ο the
λαὸς λαος populace; population
καὶ και and; even
εἶπαν επω say; speak
ζήτω ζαω live; alive
ο the
βασιλεύς βασιλευς monarch; king
10:24
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
שְׁמוּאֵ֜ל šᵊmûʔˈēl שְׁמוּאֵל Samuel
אֶל־ ʔel- אֶל to
כָּל־ kol- כֹּל whole
הָ הַ the
עָ֗ם ʕˈām עַם people
הַ ha הֲ [interrogative]
רְּאִיתֶם֙ rrᵊʔîṯˌem ראה see
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
בָּֽחַר־ bˈāḥar- בחר examine
בֹּ֣ו bˈô בְּ in
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
כִּ֛י kˈî כִּי that
אֵ֥ין ʔˌên אַיִן [NEG]
כָּמֹ֖הוּ kāmˌōhû כְּמֹו like
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
הָ הַ the
עָ֑ם ʕˈām עַם people
וַ wa וְ and
יָּרִ֧עוּ yyārˈiʕû רוע shout
כָל־ ḵol- כֹּל whole
הָ הַ the
עָ֛ם ʕˈām עַם people
וַ wa וְ and
יֹּאמְר֖וּ yyōmᵊrˌû אמר say
יְחִ֥י yᵊḥˌî חיה be alive
הַ ha הַ the
מֶּֽלֶךְ׃ פ mmˈeleḵ . f מֶלֶךְ king
10:24. et ait Samuhel ad omnem populum certe videtis quem elegit Dominus quoniam non sit similis ei in omni populo et clamavit cunctus populus et ait vivat rex
And Samuel said to all the people: Surely you see him whom the Lord hath chosen, that there is none like him among all the people. And all the people cried and said: God save the king.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24: Физические достоинства человека в древности ставились очень высоко; по ним нередко измерялись и его внутренние достоинства (XVI:7). Там, где главное назначение того или иного человека усматривалось в обязанности защищать вверенные ему интересы путем применения физической силы, вышеотмеченные достоинства человека имели, конечно, решающее значение. По свидетельству Геродота (III, 20; XII, 187), ефиопляне избирали своим царем того, кто был выше других ростом. Того же физического соответствия своему предполагаемому назначению хотели видеть в своем царе и евреи (VIII:20). Увидев рослую, могучую фигуру Саула, народ с восторгом закричал: Да живет царь!

Господь попустил совершиться избранию Саула, дабы евреи осязательно убедились в том, что для теократического государя (см. прим. к 6: ст. VIII гл.) грубая физическая сила не составляет главного требуемого качества (XVI:1, 7); дабы опытно осведомившись о том, каким не может быть их царь, сознательнее отнеслись к божественному указанию в лице преемника Саула (XVI:1, 7) о том, каким он должен быть.
Adam Clarke: Commentary on the Bible - 1831
10:24: God save the king - There is no such word here; no, nor in the whole Bible; nor is it countenanced by any of the versions. The words which we thus translate here and elsewhere are simply יחי המלך yechi hammelech, "May the king live;" and so all the versions, the Targum excepted, which says, May the king prosper! The French Vive le roi! is a proper version of the Hebrew.
1 Kings (1 Samuel) 10:25
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:24: See ye him: Deu 17:15; Sa2 21:6
God save the king: Heb. Let the king live, Kg1 1:25, Kg1 1:21, Kg1 1:39; Kg2 11:12; Mat 21:9
John Gill
And Samuel said to all the people, see ye him whom the Lord hath chosen,.... For the choice being made by lot, the disposal of which is of the Lord, it is properly attributed to him, and the people could not object to it, but must allow it was the Lord's doing. Eupolemus (k), an Heathen writer, says, that Saul was made king by Samuel by the counsel or will of God; and Samuel appeals to their eyes for the goodness of the choice, a better could not have been made:
that there is none like him among the people? so graceful, so stately, so prince like and majestic; they wanted to have a king like such the nations had; and Saul was such an one, had all the outward appearance of grandeur that could be wished for, and which in other nations recommended persons to the imperial dignity:
and all the people shouted; made a general ado:
and said, God save the king; or "let the king live" (l); they owned and saluted him as their king, and prayed he might live long to reign over them; the Targum is, "let the king prosper"; let his reign be prosperous and glorious, and let him enjoy all health and happiness, peace and prosperity.
(k) Apud Euseb. Praepar. Evangel. l. 9. c. 30. p. 447. (l) "vivat rex", Pagninus, Montanus, &c.
John Wesley
None like him - As to the height of his bodily stature, which was in itself, commendable in a king, and some kind of indication of great endowments of mind. God save the king - Heb. let the king live; that is, long and prosperously. Hereby they accept him for their king, and promise subjection to him. None will be losers in the end by their humility and modesty. Honour, like the shadows, follows them that flee from it, but flees from them that pursue it.
10:2510:25: Եւ ասա՛ց Սամուէլ ժողովրդեանն զիրաւունս թագաւորին. եւ գրեա՛ց ՚ի մատենի, եւ ե՛դ առաջի Տեառն. եւ արձակեաց Սամուէլ զամենայն ժողովուրդն. եւ գնա՛ց իւրաքանչի՛ւրոք ՚ի տեղի իւր[2928]։ [2928] Ոմանք. Որդիքն զօրութեանց։
25 Սամուէլը ժողովրդին յայտնեց թագաւորի իրաւունքները, գրեց մատեանում եւ դրեց Տիրոջ առաջ: Սամուէլն արձակեց ամբողջ ժողովրդին, եւ ամէն մարդ գնաց իր տեղը:
25 Սամուէլ թագաւորութեան կանոնները ժողովուրդին յայտնեց ու զանոնք գրքի մը մէջ գրեց ու Տէրոջը առջեւ դրաւ եւ Սամուէլ բոլոր ժողովուրդը արձակեց, որպէս զի ամէն մարդ իր տունը երթայ։
Եւ ասաց Սամուէլ ժողովրդեանն զիրաւունս [199]թագաւորին, եւ գրեաց ի մատենի եւ եդ առաջի Տեառն. եւ արձակեաց Սամուէլ զամենայն ժողովուրդն, եւ գնաց իւրաքանչիւր ոք ի տեղի իւր:

10:25: Եւ ասա՛ց Սամուէլ ժողովրդեանն զիրաւունս թագաւորին. եւ գրեա՛ց ՚ի մատենի, եւ ե՛դ առաջի Տեառն. եւ արձակեաց Սամուէլ զամենայն ժողովուրդն. եւ գնա՛ց իւրաքանչի՛ւրոք ՚ի տեղի իւր[2928]։
[2928] Ոմանք. Որդիքն զօրութեանց։
25 Սամուէլը ժողովրդին յայտնեց թագաւորի իրաւունքները, գրեց մատեանում եւ դրեց Տիրոջ առաջ: Սամուէլն արձակեց ամբողջ ժողովրդին, եւ ամէն մարդ գնաց իր տեղը:
25 Սամուէլ թագաւորութեան կանոնները ժողովուրդին յայտնեց ու զանոնք գրքի մը մէջ գրեց ու Տէրոջը առջեւ դրաւ եւ Սամուէլ բոլոր ժողովուրդը արձակեց, որպէս զի ամէն մարդ իր տունը երթայ։
zohrab-1805▾ eastern-1994▾ western am▾
10:2510:25 И изложил Самуил народу права царства, и написал в книгу, и положил пред Господом. И отпустил весь народ, каждого в дом свой.
10:25 καὶ και and; even εἶπεν επω say; speak Σαμουηλ σαμουηλ Samouēl; Samoil πρὸς προς to; toward τὸν ο the λαὸν λαος populace; population τὸ ο the δικαίωμα δικαιωμα justification τοῦ ο the βασιλέως βασιλευς monarch; king καὶ και and; even ἔγραψεν γραφω write ἐν εν in βιβλίῳ βιβλιον scroll καὶ και and; even ἔθηκεν τιθημι put; make ἐνώπιον ενωπιος in the face; facing κυρίου κυριος lord; master καὶ και and; even ἐξαπέστειλεν εξαποστελλω send forth Σαμουηλ σαμουηλ Samouēl; Samoil πάντα πας all; every τὸν ο the λαόν λαος populace; population καὶ και and; even ἀπῆλθεν απερχομαι go off; go away ἕκαστος εκαστος each εἰς εις into; for τὸν ο the τόπον τοπος place; locality αὐτοῦ αυτος he; him
10:25 וַ wa וְ and יְדַבֵּ֨ר yᵊḏabbˌēr דבר speak שְׁמוּאֵ֜ל šᵊmûʔˈēl שְׁמוּאֵל Samuel אֶל־ ʔel- אֶל to הָ hā הַ the עָ֗ם ʕˈām עַם people אֵ֚ת ˈʔēṯ אֵת [object marker] מִשְׁפַּ֣ט mišpˈaṭ מִשְׁפָּט justice הַ ha הַ the מְּלֻכָ֔ה mmᵊluḵˈā מְלוּכָה kingship וַ wa וְ and יִּכְתֹּ֣ב yyiḵtˈōv כתב write בַּ ba בְּ in † הַ the סֵּ֔פֶר ssˈēfer סֵפֶר letter וַ wa וְ and יַּנַּ֖ח yyannˌaḥ נוח settle לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and יְשַׁלַּ֧ח yᵊšallˈaḥ שׁלח send שְׁמוּאֵ֛ל šᵊmûʔˈēl שְׁמוּאֵל Samuel אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole הָ hā הַ the עָ֖ם ʕˌām עַם people אִ֥ישׁ ʔˌîš אִישׁ man לְ lᵊ לְ to בֵיתֹֽו׃ vêṯˈô בַּיִת house
10:25. locutus est autem Samuhel ad populum legem regni et scripsit in libro et reposuit coram Domino et dimisit Samuhel omnem populum singulos in domum suamAnd Samuel told the people the law of the kingdom, and wrote it in a book, and laid it up before the Lord: and Samuel sent away all the people, every one to his own house.
25. Then Samuel told the people the manner of the kingdom, and wrote it in a book, and laid it up before the LORD. And Samuel sent all the people away, every man to his house.
Then Samuel told the people the manner of the kingdom, and wrote [it] in a book, and laid [it] up before the LORD. And Samuel sent all the people away, every man to his house:

10:25 И изложил Самуил народу права царства, и написал в книгу, и положил пред Господом. И отпустил весь народ, каждого в дом свой.
10:25
καὶ και and; even
εἶπεν επω say; speak
Σαμουηλ σαμουηλ Samouēl; Samoil
πρὸς προς to; toward
τὸν ο the
λαὸν λαος populace; population
τὸ ο the
δικαίωμα δικαιωμα justification
τοῦ ο the
βασιλέως βασιλευς monarch; king
καὶ και and; even
ἔγραψεν γραφω write
ἐν εν in
βιβλίῳ βιβλιον scroll
καὶ και and; even
ἔθηκεν τιθημι put; make
ἐνώπιον ενωπιος in the face; facing
κυρίου κυριος lord; master
καὶ και and; even
ἐξαπέστειλεν εξαποστελλω send forth
Σαμουηλ σαμουηλ Samouēl; Samoil
πάντα πας all; every
τὸν ο the
λαόν λαος populace; population
καὶ και and; even
ἀπῆλθεν απερχομαι go off; go away
ἕκαστος εκαστος each
εἰς εις into; for
τὸν ο the
τόπον τοπος place; locality
αὐτοῦ αυτος he; him
10:25
וַ wa וְ and
יְדַבֵּ֨ר yᵊḏabbˌēr דבר speak
שְׁמוּאֵ֜ל šᵊmûʔˈēl שְׁמוּאֵל Samuel
אֶל־ ʔel- אֶל to
הָ הַ the
עָ֗ם ʕˈām עַם people
אֵ֚ת ˈʔēṯ אֵת [object marker]
מִשְׁפַּ֣ט mišpˈaṭ מִשְׁפָּט justice
הַ ha הַ the
מְּלֻכָ֔ה mmᵊluḵˈā מְלוּכָה kingship
וַ wa וְ and
יִּכְתֹּ֣ב yyiḵtˈōv כתב write
בַּ ba בְּ in
הַ the
סֵּ֔פֶר ssˈēfer סֵפֶר letter
וַ wa וְ and
יַּנַּ֖ח yyannˌaḥ נוח settle
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וַ wa וְ and
יְשַׁלַּ֧ח yᵊšallˈaḥ שׁלח send
שְׁמוּאֵ֛ל šᵊmûʔˈēl שְׁמוּאֵל Samuel
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
הָ הַ the
עָ֖ם ʕˌām עַם people
אִ֥ישׁ ʔˌîš אִישׁ man
לְ lᵊ לְ to
בֵיתֹֽו׃ vêṯˈô בַּיִת house
10:25. locutus est autem Samuhel ad populum legem regni et scripsit in libro et reposuit coram Domino et dimisit Samuhel omnem populum singulos in domum suam
And Samuel told the people the law of the kingdom, and wrote it in a book, and laid it up before the Lord: and Samuel sent away all the people, every one to his own house.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25: Права царства, записанные Самуилом и положенные пред Ковчегом Господним, нужно отличать от изображенной им пред народом картины обычного в то время на востоке поведения царя (VIII:11-18). В противоположность означенной картине и в соответствии с Втор. XVII:14-20: Самуил, по всей вероятности, изобразил в "Правах царя" тот желательный, с теократической точки зрения (см. прим. к 6: ст. , VIII гл.) , идеал царя, которому должен следовать царь евреев.

Впрочем, действительное содержание этого важного документа не дошло до нас.
Adam Clarke: Commentary on the Bible - 1831
10:25: The manner of the kingdom - It is the same word as in Sa1 8:9; and doubtless the same thing is implied as is there related. But possibly there was some kind of compact or covenant between them and Saul; and this was the thing that was written in a book, and laid up before the Lord, probably near the ark.
1 Kings (1 Samuel) 10:26
Albert Barnes: Notes on the Bible - 1834
10:25: The manner of the kingdom - i. e., the just prerogative of the kingdom, the law, or bill of rights, by which the king's power was limited as well as secured. It is not improbable that what Samuel wrote was simply a transcript of Deu 17:14-20, which he "laid up before the Lord," i. e., placed by the side of the ark of the covenant with the copy of the Law (see Deu 31:26). It would be ready for reference if either king or people violated the "law of the kingdom."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:25: Sa1 8:11-18; Deu 17:14-20; Eze 45:9, Eze 45:10, Eze 46:16-18; Rom 13:1-7; Ti1 2:2; Tit 3:1; Pe1 2:13, Pe1 2:14
Geneva 1599
Then Samuel told the people (k) the manner of the kingdom, and wrote [it] in a book, and laid [it] up before the LORD. And Samuel sent all the people away, every man to his house.
(k) As it is written in (Deut 17:15).
John Gill
Then Samuel told the people the manner of the kingdom, According to Ben Gersom, he laid before them the power a king had over his people, and the punishment he might inflict upon them, if they rebelled against him; and some think this is the same he delivered in 1Kings 8:10 concerning the arbitrary power of their kings, and how they would be used by them; and which he here repeated, and then wrote it, that it might be a testimony against them hereafter; with which what Josephus (m) says pretty much agrees, that in the hearing of the king he foretold what would befall them, and then wrote it, and laid it up, that it might be a witness of his predictions; but that in
1Sa 8:10-17. Samuel said, was the manner of their king, or how he would use them, but this the manner of the kingdom, and how the government of it was to be managed and submitted to, what was the office of a king, and what the duties of the subject; and yet was different from, at least not the same with that in Deut 17:15, for that had been written and laid up already:
and wrote it in a book, and laid it up before the Lord; in the ark of the Lord; as Kimchi; or rather by the ark of the Lord, on one side of it, as Ben Gersom; or best of all, as Josephus (n), in the tabernacle of the Lord, where recourse might be had to it, at any time, at least by a priest, and where it would be safe, and be preserved to future times:
and Samuel sent all the people away, every man to his house; for though Saul was chosen king, he did not take upon him the exercise of government directly, but left it to Samuel to dismiss the people, who had been for many years their chief magistrate.
(m) Antiqu. l. 6. c. 4. sect. 6. (n) Ibid.
John Wesley
Manner of the kingdom - The laws and rules by which the kingly government was to be managed; agreeable to those mentioned Deut 17:16, &c. Before the Lord - Before the ark, where it was kept safe from depravation.
10:2610:26: Եւ Սաւուղ գնա՛ց ՚ի տուն իւր ՚ի Գաբաա։ Եւ գնացի՛ն որդիք զօրութեան՝ զորոց գրգռեա՛ց Տէր՝ զսիրտս նոցա ընդ Սաւուղայ[2929]։ [2929] Ոմանք. Եւ գնացին իւրաք՛՛։
26 Սաւուղը գնաց իր տունը, Գաբաա: Նրա հետ գնացին զօրեղ մարդիկ, որոնց սրտերը Տէրը դրդել էր, որ լինեն Սաւուղի հետ:
26 Սաւուղ ալ Գաբաա իր տունը գնաց։ Խումբ մը մարդիկ անոր հետ գացին, որոնց սիրտը Աստուած դրդեց։
Եւ Սաւուղ գնաց ի տուն իւր ի Գաբաա. եւ գնացին որդիք զօրութեան զորոց գրգռեաց Տէր զսիրտս նոցա` ընդ Սաւուղայ:

10:26: Եւ Սաւուղ գնա՛ց ՚ի տուն իւր ՚ի Գաբաա։ Եւ գնացի՛ն որդիք զօրութեան՝ զորոց գրգռեա՛ց Տէր՝ զսիրտս նոցա ընդ Սաւուղայ[2929]։
[2929] Ոմանք. Եւ գնացին իւրաք՛՛։
26 Սաւուղը գնաց իր տունը, Գաբաա: Նրա հետ գնացին զօրեղ մարդիկ, որոնց սրտերը Տէրը դրդել էր, որ լինեն Սաւուղի հետ:
26 Սաւուղ ալ Գաբաա իր տունը գնաց։ Խումբ մը մարդիկ անոր հետ գացին, որոնց սիրտը Աստուած դրդեց։
zohrab-1805▾ eastern-1994▾ western am▾
10:2610:26 Также и Саул пошел в дом свой, в Гиву; и пошли с ним храбрые, которых с{е}рдца коснулся Бог.
10:26 καὶ και and; even Σαουλ σαουλ Saoul; Saul ἀπῆλθεν απερχομαι go off; go away εἰς εις into; for τὸν ο the οἶκον οικος home; household αὐτοῦ αυτος he; him εἰς εις into; for Γαβαα γαβαα and; even ἐπορεύθησαν πορευομαι travel; go υἱοὶ υιος son δυνάμεων δυναμις power; ability ὧν ος who; what ἥψατο απτομαι grasp; touch κύριος κυριος lord; master καρδίας καρδια heart αὐτῶν αυτος he; him μετὰ μετα with; amid Σαουλ σαουλ Saoul; Saul
10:26 וְ wᵊ וְ and גַ֨ם־ ḡˌam- גַּם even שָׁא֔וּל šāʔˈûl שָׁאוּל Saul הָלַ֥ךְ hālˌaḵ הלך walk לְ lᵊ לְ to בֵיתֹ֖ו vêṯˌô בַּיִת house גִּבְעָ֑תָה givʕˈāṯā גִּבְעָה Gibeah וַ wa וְ and יֵּלְכ֣וּ yyēlᵊḵˈû הלך walk עִמֹּ֔ו ʕimmˈô עִם with הַ ha הַ the חַ֕יִל ḥˈayil חַיִל power אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] נָגַ֥ע nāḡˌaʕ נגע touch אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) בְּ bᵊ בְּ in לִבָּֽם׃ libbˈām לֵב heart
10:26. sed et Saul abiit in domum suam in Gabaath et abiit cum eo pars exercitus quorum tetigerat Deus cordaSaul also departed to his own house in Gabaa: and there went with him a part of the army, whose hearts God had touched.
26. And Saul also went to his house to Gibeah; and there went with him the host, whose hearts God had touched.
And Saul also went home to Gibeah; and there went with him a band of men, whose hearts God had touched:

10:26 Также и Саул пошел в дом свой, в Гиву; и пошли с ним храбрые, которых с{е}рдца коснулся Бог.
10:26
καὶ και and; even
Σαουλ σαουλ Saoul; Saul
ἀπῆλθεν απερχομαι go off; go away
εἰς εις into; for
τὸν ο the
οἶκον οικος home; household
αὐτοῦ αυτος he; him
εἰς εις into; for
Γαβαα γαβαα and; even
ἐπορεύθησαν πορευομαι travel; go
υἱοὶ υιος son
δυνάμεων δυναμις power; ability
ὧν ος who; what
ἥψατο απτομαι grasp; touch
κύριος κυριος lord; master
καρδίας καρδια heart
αὐτῶν αυτος he; him
μετὰ μετα with; amid
Σαουλ σαουλ Saoul; Saul
10:26
וְ wᵊ וְ and
גַ֨ם־ ḡˌam- גַּם even
שָׁא֔וּל šāʔˈûl שָׁאוּל Saul
הָלַ֥ךְ hālˌaḵ הלך walk
לְ lᵊ לְ to
בֵיתֹ֖ו vêṯˌô בַּיִת house
גִּבְעָ֑תָה givʕˈāṯā גִּבְעָה Gibeah
וַ wa וְ and
יֵּלְכ֣וּ yyēlᵊḵˈû הלך walk
עִמֹּ֔ו ʕimmˈô עִם with
הַ ha הַ the
חַ֕יִל ḥˈayil חַיִל power
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
נָגַ֥ע nāḡˌaʕ נגע touch
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
בְּ bᵊ בְּ in
לִבָּֽם׃ libbˈām לֵב heart
10:26. sed et Saul abiit in domum suam in Gabaath et abiit cum eo pars exercitus quorum tetigerat Deus corda
Saul also departed to his own house in Gabaa: and there went with him a part of the army, whose hearts God had touched.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26: Город Гива Вениаминова расположен к югу от Рамы Самуиловой и к северу от Иерусалима.

Которых сердца коснулся Бог, т. е. сердце которых радостно отозвалось на избрание царем богатыря Саула.
Adam Clarke: Commentary on the Bible - 1831
10:26: A band of men - Not a military band, as I imagine, but some secret friends, or companions, who were personally attached to him. Others think that all the men fit to bear arms are intended; but this seems inconsistent with the life that Saul led for some time afterwards; for he appears to have gone into his agricultural concerns, and waited for a call from the Divine providence. See Sa1 11:5.
1 Kings (1 Samuel) 10:27
Albert Barnes: Notes on the Bible - 1834
10:26: A band of men - Rather, "the host," "men of valor," There seems to be an opposition intended between the "valiant men" and the "children of Belial" (Sa1 10:27).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:26: Gibeah: Sa1 11:4, Sa1 15:34; Jos 18:28; Jdg 19:12-16, Jdg 20:14; Sa2 21:6
whose hearts: Ezr 1:5; Psa 110:3; Act 7:10, Act 13:48
John Gill
And Saul also went home to Gibeah,.... His native place, where was his father's house, to which he retired; where were no royal palace, or princely court, nor any of the ensigns of kingly majesty; and whither it does not appear that he was followed by the nobility or princes of the tribes, only accompanied by a few men, as next observed:
and there went with him a band of men; an army, or part of one they seem to be military men, at least men of strength, valour, and courage; gallant men, who, in honour to their king elect, freely offered themselves to be his body guard, however, until he was come to his house at Gibeah; the Targum is only, "some of the people"
whose heart God had touched; and inclined to show honour and respect to their king; the Targum describes them,"men that feared to sin, and in whose hearts the fear of God was put.''
John Wesley
Went home - Not being actually inaugurated into his kingdom, he thought fit to retire to his former habitation, and to live privately 'till he had an occasion to shew himself in a more illustrious manner. Then went - To give him safe and honourable conduct to his house, though not to abide with him there, which did not suit his present circumstance.
Robert Jamieson, A. R. Fausset and David Brown
And Saul also went home to Gibeah--near Geba. This was his place of residence (see Judg 20:20), about five miles north of Jerusalem.
there went . . . a band of men, whose hearts God had touched--who feared God and regarded allegiance to their king as a conscientious duty. They are opposed to "the children of Belial."
10:2710:27: Եւ որդիք ժանտք ասէին, թէ ո՞ է սա՝ որ փրկիցէ զմեզ. եւ անարգեցին զնա՝ եւ ո՛չ բերին նմա պատարագս[2930]։[2930] Ոսկան յաւելու. Եւ ո՛չ բերին նմա պատարագս. իսկ նա էր իբրեւ խուլ։
27 Բայց կային նաեւ չար մարդիկ, որոնք ասում էին. «Ո՞վ է սա, որ մեզ պիտի փրկի»: Եւ նրանք քամահրեցին նրան ու ընծաներ չմատուցեցին:
27 Բայց չար մարդիկ ըսին. «Ասիկա մեզ ի՞նչպէս պիտի ազատէ». ուստի զանիկա քամահրեցին ու անոր ընծայ մը չտարին. բայց անիկա լուռ կեցաւ։
Եւ որդիք ժանտք ասէին թէ` Ո՞ է սա որ փրկիցէ զմեզ. եւ անարգեցին զնա, եւ ոչ բերին նմա պատարագս[200]:

10:27: Եւ որդիք ժանտք ասէին, թէ ո՞ է սա՝ որ փրկիցէ զմեզ. եւ անարգեցին զնա՝ եւ ո՛չ բերին նմա պատարագս[2930]։
[2930] Ոսկան յաւելու. Եւ ո՛չ բերին նմա պատարագս. իսկ նա էր իբրեւ խուլ։
27 Բայց կային նաեւ չար մարդիկ, որոնք ասում էին. «Ո՞վ է սա, որ մեզ պիտի փրկի»: Եւ նրանք քամահրեցին նրան ու ընծաներ չմատուցեցին:
27 Բայց չար մարդիկ ըսին. «Ասիկա մեզ ի՞նչպէս պիտի ազատէ». ուստի զանիկա քամահրեցին ու անոր ընծայ մը չտարին. բայց անիկա լուռ կեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
10:2710:27 А негодные люди говорили: ему ли спасать нас? И презрели его и не поднесли ему даров; но он как бы не замечал того.
10:27 καὶ και and; even υἱοὶ υιος son λοιμοὶ λοιμος pestilence; pest εἶπαν επω say; speak τί τις.1 who?; what? σώσει σωζω save ἡμᾶς ημας us οὗτος ουτος this; he καὶ και and; even ἠτίμασαν ατιμαζω dishonor αὐτὸν αυτος he; him καὶ και and; even οὐκ ου not ἤνεγκαν φερω carry; bring αὐτῷ αυτος he; him δῶρα δωρον present
10:27 וּ û וְ and בְנֵ֧י vᵊnˈê בֵּן son בְלִיַּ֣עַל vᵊliyyˈaʕal בְּלִיַּעַל wickedness אָמְר֗וּ ʔāmᵊrˈû אמר say מַה־ mah- מָה what יֹּשִׁעֵ֨נוּ֙ yyōšiʕˈēnû ישׁע help זֶ֔ה zˈeh זֶה this וַ wa וְ and יִּבְזֻ֕הוּ yyivzˈuhû בזה despise וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not הֵבִ֥יאוּ hēvˌîʔû בוא come לֹ֖ו lˌô לְ to מִנְחָ֑ה minḥˈā מִנְחָה present וַ wa וְ and יְהִ֖י yᵊhˌî היה be כְּ kᵊ כְּ as מַחֲרִֽישׁ׃ פ maḥᵃrˈîš . f חרשׁ be deaf
10:27. filii vero Belial dixerunt num salvare nos poterit iste et despexerunt eum et non adtulerunt ei munera ille vero dissimulabat se audireBut the children of Belial said: Shall this fellow be able to save us? And they despised him, and brought him no presents; but he dissembled as though he heard not.
27. But certain sons of Belial said, How shall this man save us? And they despised him, and brought him no present. But he held his peace.
But the children of Belial said, How shall this man save us? And they despised him, and brought him no presents. But he held his peace:

10:27 А негодные люди говорили: ему ли спасать нас? И презрели его и не поднесли ему даров; но он как бы не замечал того.
10:27
καὶ και and; even
υἱοὶ υιος son
λοιμοὶ λοιμος pestilence; pest
εἶπαν επω say; speak
τί τις.1 who?; what?
σώσει σωζω save
ἡμᾶς ημας us
οὗτος ουτος this; he
καὶ και and; even
ἠτίμασαν ατιμαζω dishonor
αὐτὸν αυτος he; him
καὶ και and; even
οὐκ ου not
ἤνεγκαν φερω carry; bring
αὐτῷ αυτος he; him
δῶρα δωρον present
10:27
וּ û וְ and
בְנֵ֧י vᵊnˈê בֵּן son
בְלִיַּ֣עַל vᵊliyyˈaʕal בְּלִיַּעַל wickedness
אָמְר֗וּ ʔāmᵊrˈû אמר say
מַה־ mah- מָה what
יֹּשִׁעֵ֨נוּ֙ yyōšiʕˈēnû ישׁע help
זֶ֔ה zˈeh זֶה this
וַ wa וְ and
יִּבְזֻ֕הוּ yyivzˈuhû בזה despise
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
הֵבִ֥יאוּ hēvˌîʔû בוא come
לֹ֖ו lˌô לְ to
מִנְחָ֑ה minḥˈā מִנְחָה present
וַ wa וְ and
יְהִ֖י yᵊhˌî היה be
כְּ kᵊ כְּ as
מַחֲרִֽישׁ׃ פ maḥᵃrˈîš . f חרשׁ be deaf
10:27. filii vero Belial dixerunt num salvare nos poterit iste et despexerunt eum et non adtulerunt ei munera ille vero dissimulabat se audire
But the children of Belial said: Shall this fellow be able to save us? And they despised him, and brought him no presents; but he dissembled as though he heard not.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27: И не поднесли ему даров, по случаю избрания в цари. Предполагается, что другие сделали эти дары и тем выразили свое почтительное приветствие новоизбранному.

Но он как бы не замечал того: простое благоразумие требовало отнестись спокойно к частичной вспышке неудовольствия, иначе она могла перейти в пожар междуусобия.
Adam Clarke: Commentary on the Bible - 1831
10:27: Brought him no presents - They gave him no proofs that they acknowledged either the Divine appointment or his authority. The Arab chiefs are, to this day, when on a march or excursion of any kind, supplied with every necessary by the free-will offerings or presents of the people in the villages or places where they encamp. Saul was now a public character, and had a right to support from the public. These sons of Belial refused to bear their part; they brought him no presents. He marked it, but at present held his peace; he was as if he were deaf: so says the text. He was prudent, and did not immediately assume all the consequence to which his office entitled him. It is probable, however, that tribute is meant by the word present. The people in general finding they had now a king, took it for granted that they must pay tribute or taxes to him. This was a part of the manner of the king which Samuel had shown them; the great majority had done so, but certain refractory people refused to pay any thing, on the pretense that such a person as Saul could not be a deliverer of Israel. How, say they, shall this man save us?
Albert Barnes: Notes on the Bible - 1834
10:27: Presents - The מנחה mı̂ nchā h was the token of homage and acknowledgment from the subject to the sovereign, and from the tributary nation to their suzerain. (See Sa2 8:2, Sa2 8:6; Jdg 3:17-18; Kg1 4:21; Kg2 17:4, etc.; Psa 72:10; Isa 16:1.) Saul dissembled his resentment, and waited for the favorable tide which soon came with the invasion of Nahash.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:27: children: Sa1 2:12, Sa1 11:12; Deu 13:13; Sa2 20:1; Ch2 13:7; Act 7:35, Act 7:51, Act 7:52
brought him: Sa2 8:2; Kg1 4:21, Kg1 10:25; Ch2 17:5; Psa 72:10; Mat 2:11
he held his peace: or, he was as though he had been deaf, Psa 38:13; Isa 36:21; Mat 27:12-14
Next: 1 Kings (1 Samuel) Chapter 11
Geneva 1599
But the children of Belial said, How shall this man save us? And they despised him, and brought him no presents. But he (l) held his peace.
(l) Both to avoid disputing and also to win them by patience.
John Gill
But the children of Belial said,.... Wicked, dissolute, lawless persons; men without a yoke, as the word signifies, who did not care to be under the yoke of government, at least not under the yoke of Saul; and these might be men of wealth, and of larger tribes, and better families than Saul was of, and therefore envied him, and thought themselves better for government than he was; and in a jeering scornful manner said:
how shall this man save us? whose family is so mean, and whose tribe is so small, that they can give but little assistance to deliver us out of the hands of our enemies, the Philistines and Ammonites; intimating, that a king ought to have been of a rich family, and a large tribe, and a prince in it, whose interest and influence were great, not only in his own tribe, but in others, which would enable him to engage in war with an enemy, and protect the people; but what, as if they should say, can be expected from "this man?", this mean contemptible man, of no birth nor fortune, brought up in an obscure manner, and altogether inexpert in things civil and military?
and they despised him; on account of the above things, not only in their hearts, but spared not to speak out, and use opprobrious language, and with which their actions and conduct agreed:
and brought him no presents; as others did, and as it was usual when a king came to the throne; nor were any visits made unto him, in token of their subjection to him, and complacency in him, and by way of congratulation of him, see 3Kings 4:21 the Targum is, they did not salute him, or ask of his welfare:
but he held his peace, or "was as one that is deaf and dumb" (o); took no notice of what they said, as if he was deaf and heard it not, and was as silent as if he had been a dumb man, which showed his wisdom and prudence; for had he taken notice of them, he must have punished them, and he judged it more advisable to use lenity and mildness, and not begin his reign with contention and bloodshed.
(o) "et fuit veluti surdus", Pagninus, Montanus, Vatablus; "fuit quasi obmutescens", Drusius; "veluti tacens aut silens", so some in Vatablus; so the Targum.
John Wesley
No presents - As subjects in those times used to do to their kings. This was an evidence both of his humility, and the mercifulness of his disposition. So Christ held his peace, in the day of his patience. But there is a day of recompense coming.
Robert Jamieson, A. R. Fausset and David Brown
the children of Belial said, How shall this man save us? And they despised him, and brought him no presents--In Eastern countries, the honor of the sovereign and the splendor of the royal household are upheld, not by a fixed rate of taxation, but by presents brought at certain seasons by officials, and men of wealth, from all parts of the kingdom, according to the means of the individual, and of a customary registered value. Such was the tribute which Saul's opponents withheld, and for want of which he was unable to set up a kingly establishment for a while. But "biding his time," he bore the insult with a prudence and magnanimity which were of great use in the beginning of his government.