Թագաւորութիւններ Ա / 1 Samuel - 6 |

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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter we have the return of the ark to the land of Israel, whither we are now gladly to attend it, and observe, I. How the Philistines dismissed it, by the advice of their priests (ver. 1-11), with rich presents to the God of Israel, to make an atonement for their sin (ver. 3-5), and yet with a project to bring it back, unless Providence directed the kine, contrary to their inclination, to go to the land of Israel, ver. 8, 9. II. How the Israelites entertained it. 1. With great joy and sacrifices of praise, ver. 12-18. 2. With an over-bold curiosity to look into it, for which many of them were struck dead, the terror of which moved them to send it forward to another city, ver. 19-21.
Adam Clarke: Commentary on the Bible - 1831
After the ark had been seven months in the land of the Philistines, they consult their priests and diviners about sending it to Shiloh, Sa1 6:1, Sa1 6:2. They advise that it be sent back with a trespass-offering of five golden emerods, and five golden mice, Sa1 6:3-6. They advise also that it be sent back on a new cart, drawn by two milch kine from whom their calves shall be tied up; and then conclude that if these cows shalt take the way of Beth-shemesh, as going to the Israelitish border, then the Lord had afflicted them, if not, then their evils were accidental, Sa1 6:7-9. They do as directed; and the kine take the way of Beth-shemesh, Sa1 6:10-13. They stop in the field of Joshua; and the men of Beth-shemesh take them, and offer them to the Lord for a burnt-offering, and cleave the wood of the cart to burn them, and make sundry other offerings, Sa1 6:14, Sa1 6:15. The offerings of the five lords of the Philistines, Sa1 6:16-18. For too curiously looking into the ark, the men of Beth-shemesh are smitten of the Lord, Sa1 6:19, Sa1 6:20. They send to the inhabitants of Kirjath-jearim, that they may take away the ark, Sa1 6:21.
1 Kings (1 Samuel) 6:2
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Sa1 6:1, After seven months the Philistines take counsel how to send back the ark; Sa1 6:10, They bring it on a new cart with an offering unto Beth-shemesh; Sa1 6:19, The people are smitten for looking into the ark; Sa1 6:21, They send to them of Kirjath-jearim to fetch it.
Carl Friedrich Keil and Franz Delitzsch

The Ark of God Sent Back. - 1Kings 6:1-3. The ark of Jehovah was in the land (lit. the fields, as in Ruth 1:2) of the Philistines for seven months, and had brought destruction to all the towns to which it had been taken. At length the Philistines resolved to send it back to the Israelites, and therefore called their priests and diviners (see at Num 23:23) to ask them, "What shall we do with regard to the ark of God; tell us, with what shall we send it to its place?" "Its place" is the land of Israel, and בּמּה does not mean "in what manner" (quomodo: Vulgate, Thenius), but with what, wherewith (as in Mic 6:6). There is no force in the objection brought by Thenius, that if the question had implied with what presents, the priests would not have answered, "Do not send it without a present;" for the priests did not confine themselves to this answer, in which they gave a general assent, but proceeded at once to define the present more minutely. They replied, "If they send away the ark of the God of Israel (משׁלּחים is to be taken as the third person in an indefinite address, as in 1Kings 2:24, and not to be construed with אתּם supplied), do not send it away empty (i.e., without an expiatory offering), but return Him (i.e., the God of Israel) a trespass-offering." אשׁם, lit. guilt, then the gift presented as compensation for a fault, the trespass-offering (see at Lev. 5:14-6:7). The gifts appointed by the Philistines as an asham were to serve as a compensation and satisfaction to be rendered to the God of Israel for the robbery committed upon Him by the removal of the ark of the covenant, and were therefore called asham, although in their nature they were only expiatory offerings. For the same reason the verb השׁיב, to return or repay, is used to denote the presentation of these gifts, being the technical expression for the payment of compensation for a fault in Num 5:7, and in Lev 6:4 for compensation for anything belonging to another, that had been unjustly appropriated. "Are ye healed then, it will show you why His hand is not removed from you," sc., so long as ye keep back the ark. The words תּרפאוּ אז are to be understood as conditional, even without אם, which the rules of the language allow (see Ewald, 357, b.); this is required by the context. For, according to 1Kings 6:9, the Philistine priests still thought it a possible thing that any misfortune which had befallen the Philistines might be only an accidental circumstance. With this view, they could not look upon a cure as certain to result from the sending back of the ark, but only as possible; consequently they could only speak conditionally, and with this the words "we shall know" agree.
Geneva 1599
And the ark of the LORD was in the country of the Philistines (a) seven months.
(a) They thought by continuance of time the plague would have ceased, and so would have kept the ark still.
John Gill
INTRODUCTION TO FIRST SAMUEL 6
In this chapter we are told the Philistines advised with their priests what to do with the ark, and wherewith to send it home, 1Kings 6:1 whose advice was to send with it a trespass offering, golden images of emerods and mice, and to put it on a new cart, and the images in a coffer on the side of the ark, and draw it with two cows, 1Kings 6:3, and gave them a token whereby they might know whether they had been smitten by the God of Israel or not, 1Kings 6:9 which advice they took, and acted in all things according to it; and the lords of the Philistines accompanied the ark to the border of Bethshemesh, 1Kings 6:10, where they of Bethshemesh received it with joy, and offered the kine for a burnt offering to the Lord, and the Levites took care of the ark and presents in it, and the lords of the Philistines returned home, 1Kings 6:13, but they of Bethshemesh looking into the ark were smitten of God, upon which they sent to the men of Kirjathjearim to fetch it from them, 1Kings 6:19.
John Wesley
Seven months - So long they kept it, as loath to lose so great a prize, and willing to try all ways to keep it.
Robert Jamieson, A. R. Fausset and David Brown
THE PHILISTINES COUNSEL HOW TO SEND BACK THE ARK. (1Kings 6:1-9)
the ark . . . was in the country of the Philistines seven months--Notwithstanding the calamities which its presence had brought on the country and the people, the Philistine lords were unwilling to relinquish such a prize, and tried every means to retain it with peace and safety, but in vain.
6:16:1: Եւ էր տապանակն Աստուծոյ յանդաստանի՛ն այլազգեաց զեւթն ամիս. եւ եռացոյց յերկիր նոցա մուկն[2881]։ [2881] Ոմանք. Եւ էր տապանակն Տեառն յանդաստա՛՛։
1 Տիրոջ տապանակը եօթը ամիս մնաց այլազգիների երկրում: Նրանց երկրում Տէրը վխտալ տուեց մկներին:
6 Տէրոջը տապանակը Փղշտացիներուն երկրին մէջ եօթը ամիս մնաց։
Եւ էր տապանակն Տեառն յանդաստանին այլազգեաց զեւթն ամիս. [113]եւ եռացոյց յերկիր նոցա մուկն:

6:1: Եւ էր տապանակն Աստուծոյ յանդաստանի՛ն այլազգեաց զեւթն ամիս. եւ եռացոյց յերկիր նոցա մուկն[2881]։
[2881] Ոմանք. Եւ էր տապանակն Տեառն յանդաստա՛՛։
1 Տիրոջ տապանակը եօթը ամիս մնաց այլազգիների երկրում: Նրանց երկրում Տէրը վխտալ տուեց մկներին:
6 Տէրոջը տապանակը Փղշտացիներուն երկրին մէջ եօթը ամիս մնաց։
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6:16:1 И пробыл ковчег Господень в области Филистимской семь месяцев, [и наполнилась земля та мышами].
6:1 καὶ και and; even ἦν ειμι be ἡ ο the κιβωτὸς κιβωτος ark ἐν εν in ἀγρῷ αγρος field τῶν ο the ἀλλοφύλων αλλοφυλος foreigner ἑπτὰ επτα seven μῆνας μην.1 month καὶ και and; even ἐξέζεσεν εκζεω the γῆ γη earth; land αὐτῶν αυτος he; him μύας μυς field-mouse
6:1 וַ wa וְ and יְהִ֧י yᵊhˈî היה be אֲרֹון־ ʔᵃrôn- אֲרֹון ark יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH בִּ bi בְּ in שְׂדֵ֥ה śᵊḏˌē שָׂדֶה open field פְלִשְׁתִּ֖ים fᵊlištˌîm פְּלִשְׁתִּי Philistine שִׁבְעָ֥ה šivʕˌā שֶׁבַע seven חֳדָשִֽׁים׃ ḥᵒḏāšˈîm חֹדֶשׁ month
6:1. fuit ergo arca Domini in regione Philisthinorum septem mensibusNow the ark of God was in the land of the Philistines seven months.
1. And the ark of the LORD was in the country of the Philistines seven months.
6:1. Now the ark of the Lord was in the region of the Philistines for seven months.
6:1. And the ark of the LORD was in the country of the Philistines seven months.
And the ark of the LORD was in the country of the Philistines seven months:

6:1 И пробыл ковчег Господень в области Филистимской семь месяцев, [и наполнилась земля та мышами].
6:1
καὶ και and; even
ἦν ειμι be
ο the
κιβωτὸς κιβωτος ark
ἐν εν in
ἀγρῷ αγρος field
τῶν ο the
ἀλλοφύλων αλλοφυλος foreigner
ἑπτὰ επτα seven
μῆνας μην.1 month
καὶ και and; even
ἐξέζεσεν εκζεω the
γῆ γη earth; land
αὐτῶν αυτος he; him
μύας μυς field-mouse
6:1
וַ wa וְ and
יְהִ֧י yᵊhˈî היה be
אֲרֹון־ ʔᵃrôn- אֲרֹון ark
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
בִּ bi בְּ in
שְׂדֵ֥ה śᵊḏˌē שָׂדֶה open field
פְלִשְׁתִּ֖ים fᵊlištˌîm פְּלִשְׁתִּי Philistine
שִׁבְעָ֥ה šivʕˌā שֶׁבַע seven
חֳדָשִֽׁים׃ ḥᵒḏāšˈîm חֹדֶשׁ month
6:1. fuit ergo arca Domini in regione Philisthinorum septem mensibus
Now the ark of God was in the land of the Philistines seven months.
6:1. Now the ark of the Lord was in the region of the Philistines for seven months.
6:1. And the ark of the LORD was in the country of the Philistines seven months.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Ark Among the Philistines. B. C. 1120.

1 And the ark of the LORD was in the country of the Philistines seven months. 2 And the Philistines called for the priests and the diviners, saying, What shall we do to the ark of the LORD? tell us wherewith we shall send it to his place. 3 And they said, If ye send away the ark of the God of Israel, send it not empty; but in any wise return him a trespass offering: then ye shall be healed, and it shall be known to you why his hand is not removed from you. 4 Then said they, What shall be the trespass offering which we shall return to him? They answered, Five golden emerods, and five golden mice, according to the number of the lords of the Philistines: for one plague was on you all, and on your lords. 5 Wherefore ye shall make images of your emerods, and images of your mice that mar the land; and ye shall give glory unto the God of Israel: peradventure he will lighten his hand from off you, and from off your gods, and from off your land. 6 Wherefore then do ye harden your hearts, as the Egyptians and Pharaoh hardened their hearts? when he had wrought wonderfully among them, did they not let the people go, and they departed? 7 Now therefore make a new cart, and take two milch kine, on which there hath come no yoke, and tie the kine to the cart, and bring their calves home from them: 8 And take the ark of the LORD, and lay it upon the cart; and put the jewels of gold, which ye return him for a trespass offering, in a coffer by the side thereof; and send it away, that it may go. 9 And see, if it goeth up by the way of his own coast to Beth-shemesh, then he hath done us this great evil: but if not, then we shall know that it is not his hand that smote us: it was a chance that happened to us.
The first words of the chapter tell us how long the captivity of the ark continued--it was in the country of the Philistines seven months. In the field of the Philistines (so it is in the original), from which some gather that, having tried it in all their cities, and found it a plague to the inhabitants of each, at length they sent it into the open fields, upon which mice sprang up out of the ground in great multitudes, and destroyed the corn which was now nearly ripe and marred the land. With that judgment they were plagued (v. 5), and yet it is not mentioned in the foregoing chapter; so God let them know that wherever they carried the ark, so long as they carried it captive, they should find it a curse to them. Cursed shalt thou be in the city, and cursed in the field, Deut. xxviii. 16. But, most take it to signify, as we render it, The country of the Philistines. Now, 1. Seven months Israel was punished with the absence of the ark, that special token of God's presence. How bare did the tabernacle look without it! How was the holy city now a desolation, and the holy land a wilderness! A melancholy time no doubt it was to the good people among them, particularly to Samuel; but they had this to comfort themselves with, as we have in the like distress when we are deprived of the comfort of public ordinances, that, wherever the ark is, the Lord is in his holy temple, the Lord's throne is in heaven, and by faith and prayer we may have access with boldness to him there. We may have God nigh unto us when the ark is at a distance. 2. Seven months the Philistines were punished with the presence of the ark; so long it was a plague to them, because they would not send it home sooner. Note, Sinners lengthen out their own miseries by obstinately refusing to part with their sins. Egypt's plagues would have been fewer than ten if Pharaoh's heart had not been hardened not to let the people go. But at length it is determined that the ark must be sent back; there is no remedy, they are undone if they detain it.
I. The priests and the diviners are consulted about it, v. 2. They were supposed to be best acquainted both with the rules of wisdom and with the rites of worship and atonement. And the Israelites being their neighbours, and famed above all people for the institutions of their religion, they had no doubt the curiosity to acquaint themselves with their laws and usages; and therefore it was proper to ask them, What shall we do to the ark of Jehovah? All nations have had a regard to their priests, as the men whose lips keep knowledge. Had the Philistines diviners? We have divines, of whom we should enquire wherewith we shall come before the Lord and bow ourselves before the most high God.
II. They give their advice very fully, and seem to be very unanimous in it. It was a wonder they did not, as friends to their country, give it, ex officio--officially, before they were asked. 1. They urge it upon them that it was absolutely necessary to send the ark back, from the example of Pharaoh and the Egyptians, v. 6. Some, it may be, were loth to yield, and were willing to try it out with the ark awhile longer, and to them they apply themselves: Wherefore do you harden your hearts, as the Egyptians and Pharaoh did? It seems they were well acquainted with the Mosaic history, and could cite precedents out of it. This good use we should make of the remaining records of God's judgments upon obstinate sinners, we should by them be warned not to harden our hearts as they did. It is much cheaper to learn by other people's experience than by our own. The Egyptians were forced at last to let Israel go; therefore let the Philistines yield in time to let the ark go. 2. They advise that, when they sent it back, they should send a trespass-offering with it, v. 3. Whatever the gods of other nations were, they knew the God of Israel was a jealous God, and how strict he was in his demands of sin-offerings and trespass-offerings from his own people; and therefore, since they found how highly he resented the affront of holding his ark captive, those with whom he had such a quarrel must in any wise return him a trespass-offering, and they could not expect to be healed upon any other terms. Injured justice demands satisfaction. So far natural light instructed men. But when they began to contrive what that satisfaction should be, they became wretchedly vain in their imaginations. But those who by wilful sin have imprisoned the truth in unrighteousness, as the Philistines did the ark (Rom. i. 18), may conclude that there is no making their peace with him whom they have thus injured but by a sin-offering; and we know but one that can take away sin. 3. They direct that this trespass-offering should be an acknowledgement of the punishment of their iniquity, by which they might take shame to themselves as conquered and yielding, and guilty before God, and might give glory to the God of Israel as their mighty conqueror and most just avenger, v. 5. They must make images of the emerods, that is, of the swellings and sores with which they had been afflicted, so making the reproach of that shameful disease perpetual by their own act and deed (Ps. lxxviii. 66), also images of the mice that had marred the land, owning thereby the almighty power of the God of Israel, who could chastise and humble them, even in the day of their triumph, by such small and despicable animals. These images must be made of gold, the most precious metal, to intimate that they would gladly purchase their peace with the God of Israel at any rate, and would not think it bought too dearly with gold, with much fine gold. The golden emerods must be, in number, five, according to the number of the lords, who, it is likely, were all afflicted with them, and were content thus to own it; it was advised that the golden mice should be five too, but, because the whole country was infested with them, it should seem, upon second thoughts, they sent more of them, according to the number both of the fenced cities and of the country villages, v. 18. Their priests reminded them that one plague was on them all; they could not blame one another, for they were all guilty, which they were plainly told by being all plagued. Their proposal to offer a trespass-offering for their offence was conformable enough to divine revelation at that time; but to send such things as these for trespass-offerings was very foreign, and showed them grossly ignorant of the methods of reconciliation appointed by the law of Moses; for there it appears all along that it is blood, and not gold, that makes atonement for the soul. 4. They encourage them to hope that hereby they would take an effectual course to get rid of the plague: You shall be healed, v. 3. For, it seems, the disease obstinately resisted all the methods of cure their physicians had prescribed. "Let them therefore send back the ark, and then," say they, "It shall be known to you why his hand is not removed from you, that is, by this it will appear whether it is for your detaining the ark that you are thus plagued; for, if it be, upon your delivering it up the plague will cease." God has sometimes put his people upon making such a trial, whether their reformation would not be their relief. Prove me now herewith, saith the Lord of hosts, Mal. iii. 10; Hag. ii. 18, 19. Yet they speak doubtfully (v. 5): Peradventure he will lighten his hand from off you; as if now they began to think that the judgment might come from God's hand, and yet not be removed immediately upon the restitution of the ark; however that was the likeliest way to obtain mercy. Take away the cause and the effect will cease. 5. Yet they put them in a way to make a further trial whether it was the hand of the God of Israel that had smitten them with these plagues or no. They must, in honour of the ark, put it on a new cart or carriage, to be drawn by two milch-cows, that had calves daily sucking them (v. 7), unused to draw, and inclined to home, both for the sake of the crib where they were fed and of the calves they nourished, and, besides, altogether unacquainted with the road that led towards the land of Israel. They must have no one to lead or drive them, but must take their own way, which, in all reason, one might expect, would be home again; and yet, unless the God of Israel, after all the other miracles he has wrought, will work one more, and by an invisible power lead these cows, contrary to their natural instinct and inclination, to the land of Israel, and particularly to Beth-shemesh, they will retract their former opinion, and will believe it was not the hand of God that smote them, but it was a chance that happened to them, v. 8, 9. Thus did God suffer himself to be tempted and prescribed to, after he had been otherwise affronted, by these uncircumcised Philistines. Would they have been content that the honour of Dagon, their god, should be put upon such an issue as this? See how willing bad men are to shift off their convictions of the hand of God upon them, and to believe, when they are in trouble, that it is a chance that happens to them; and, if so, the rod has no voice which they are concerned to hear or heed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:1: am 2864, bc 1140, An, Ex, Is, 351
the ark: Sa1 5:1, Sa1 5:3, Sa1 5:10, Sa1 5:11; Psa 78:61
John Gill
And the ark of the Lord was in the country of the Philistines seven months. Or "in the field" (c) of the Philistines; hence Procopius Gazaeus observes, that none of the cities daring to receive the ark, they left it without under the open air, so thinking they should be delivered from their calamity. But the word is often used for country, and is generally so understood here; the Targum is,"in the cities of the Philistines;''in one or other of them, first for a while in Ashdod, and then for some time in Gath, and last in Ekron, and in all seven months from the time of its being taken; and it being in wheat harvest when it was returned, 1Kings 6:13, these seven months will carry us back to the beginning of winter, or towards the end of autumn, when the battles between Israel and the Philistines were fought, and the ark was taken. Josephus (d) says it was with the Philistines four months only, contrary to the text.
(c) , Sept. "in agro", Pagninus, Montanus. (d) Antiqu. l. 6. c. 1. sect. 4.
6:26:2: Եւ կոչեցին այլազգիքն զքո՛ւրմսն, եւ զիղձսն, եւ զգէտս իւրեանց՝ եւ ասեն. Զի՞նչ արասցուք տապանակին Տեառն, ցուցէ՛ք մեզ՝ ի՞ւ առաքեսցուք զնա ՚ի տեղի իւր[2882]։Եւ ասեն.[2882] Ոմանք. Զի՞նչ արասցուք տապանակին Աստուծոյ։
2 Այլազգիներն իրենց քրմերին, գուշակներին եւ կախարդներին կանչեցին ու ասացին. «Ի՞նչ անենք Տիրոջ տապանակը, մեզ խորհուրդ տուէ՛ք, թէ ինչպէ՞ս այն իր տեղն ուղարկենք»:
2 Փղշտացիները իրենց քուրմերն ու բախտ նայողները կանչեցին ու ըսին. «Եհովային տապանակը ի՞նչ ընենք։ Մեզի իմացուցէք թէ զանիկա ինչպէ՞ս իր տեղը ղրկենք»։
Եւ կոչեցին այլազգիքն զքուրմսն եւ զիղձսն [114]եւ զգէտս իւրեանց`` եւ ասեն. Զի՞նչ արասցուք տապանակին Տեառն, ցուցէք մեզ ի՛ւ առաքեսցուք զնա ի տեղի իւր:

6:2: Եւ կոչեցին այլազգիքն զքո՛ւրմսն, եւ զիղձսն, եւ զգէտս իւրեանց՝ եւ ասեն. Զի՞նչ արասցուք տապանակին Տեառն, ցուցէ՛ք մեզ՝ ի՞ւ առաքեսցուք զնա ՚ի տեղի իւր[2882]։
Եւ ասեն.
[2882] Ոմանք. Զի՞նչ արասցուք տապանակին Աստուծոյ։
2 Այլազգիներն իրենց քրմերին, գուշակներին եւ կախարդներին կանչեցին ու ասացին. «Ի՞նչ անենք Տիրոջ տապանակը, մեզ խորհուրդ տուէ՛ք, թէ ինչպէ՞ս այն իր տեղն ուղարկենք»:
2 Փղշտացիները իրենց քուրմերն ու բախտ նայողները կանչեցին ու ըսին. «Եհովային տապանակը ի՞նչ ընենք։ Մեզի իմացուցէք թէ զանիկա ինչպէ՞ս իր տեղը ղրկենք»։
zohrab-1805▾ eastern-1994▾ western am▾
6:26:2 И призвали Филистимляне жрецов и прорицателей [и заклинателей] и сказали: что нам делать с ковчегом Господним? научите нас, как нам отпустить его в свое место.
6:2 καὶ και and; even καλοῦσιν καλεω call; invite ἀλλόφυλοι αλλοφυλος foreigner τοὺς ο the ἱερεῖς ιερευς priest καὶ και and; even τοὺς ο the μάντεις μαντις and; even τοὺς ο the ἐπαοιδοὺς επαοιδος he; him λέγοντες λεγω tell; declare τί τις.1 who?; what? ποιήσωμεν ποιεω do; make τῇ ο the κιβωτῷ κιβωτος ark κυρίου κυριος lord; master γνωρίσατε γνωριζω make known; point out ἡμῖν ημιν us ἐν εν in τίνι τις.1 who?; what? ἀποστελοῦμεν αποστελλω send off / away αὐτὴν αυτος he; him εἰς εις into; for τὸν ο the τόπον τοπος place; locality αὐτῆς αυτος he; him
6:2 וַ wa וְ and יִּקְרְא֣וּ yyiqrᵊʔˈû קרא call פְלִשְׁתִּ֗ים fᵊlištˈîm פְּלִשְׁתִּי Philistine לַ la לְ to † הַ the כֹּהֲנִ֤ים kkōhᵃnˈîm כֹּהֵן priest וְ wᵊ וְ and לַ la לְ to † הַ the קֹּֽסְמִים֙ qqˈōsᵊmîm קסם practice divination לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say מַֽה־ mˈah- מָה what נַּעֲשֶׂ֖ה nnaʕᵃśˌeh עשׂה make לַ la לְ to אֲרֹ֣ון ʔᵃrˈôn אֲרֹון ark יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH הֹודִעֻ֕נוּ hôḏiʕˈunû ידע know בַּ ba בְּ in מֶּ֖ה mmˌeh מָה what נְשַׁלְּחֶ֥נּוּ nᵊšallᵊḥˌennû שׁלח send לִ li לְ to מְקֹומֹֽו׃ mᵊqômˈô מָקֹום place
6:2. et vocaverunt Philisthim sacerdotes et divinos dicentes quid faciemus de arca Dei indicate nobis quomodo remittemus eam in locum suum qui dixeruntAnd the Philistines called for the priests and the diviners, saying: What shall we do with the ark of the Lord? tell us how we are to send it back to its place. And they said:
2. And the Philistines called for the priests and the diviners, saying, What shall we do with the ark of the LORD? shew us wherewith we shall send it to its place.
6:2. And the Philistines called for the priests and the diviners, saying: “What shall we do with the ark of the Lord? Reveal to us in what manner we should send it back to its place.” And they said:
6:2. And the Philistines called for the priests and the diviners, saying, What shall we do to the ark of the LORD? tell us wherewith we shall send it to his place.
And the Philistines called for the priests and the diviners, saying, What shall we do to the ark of the LORD? tell us wherewith we shall send it to his place:

6:2 И призвали Филистимляне жрецов и прорицателей [и заклинателей] и сказали: что нам делать с ковчегом Господним? научите нас, как нам отпустить его в свое место.
6:2
καὶ και and; even
καλοῦσιν καλεω call; invite
ἀλλόφυλοι αλλοφυλος foreigner
τοὺς ο the
ἱερεῖς ιερευς priest
καὶ και and; even
τοὺς ο the
μάντεις μαντις and; even
τοὺς ο the
ἐπαοιδοὺς επαοιδος he; him
λέγοντες λεγω tell; declare
τί τις.1 who?; what?
ποιήσωμεν ποιεω do; make
τῇ ο the
κιβωτῷ κιβωτος ark
κυρίου κυριος lord; master
γνωρίσατε γνωριζω make known; point out
ἡμῖν ημιν us
ἐν εν in
τίνι τις.1 who?; what?
ἀποστελοῦμεν αποστελλω send off / away
αὐτὴν αυτος he; him
εἰς εις into; for
τὸν ο the
τόπον τοπος place; locality
αὐτῆς αυτος he; him
6:2
וַ wa וְ and
יִּקְרְא֣וּ yyiqrᵊʔˈû קרא call
פְלִשְׁתִּ֗ים fᵊlištˈîm פְּלִשְׁתִּי Philistine
לַ la לְ to
הַ the
כֹּהֲנִ֤ים kkōhᵃnˈîm כֹּהֵן priest
וְ wᵊ וְ and
לַ la לְ to
הַ the
קֹּֽסְמִים֙ qqˈōsᵊmîm קסם practice divination
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
מַֽה־ mˈah- מָה what
נַּעֲשֶׂ֖ה nnaʕᵃśˌeh עשׂה make
לַ la לְ to
אֲרֹ֣ון ʔᵃrˈôn אֲרֹון ark
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
הֹודִעֻ֕נוּ hôḏiʕˈunû ידע know
בַּ ba בְּ in
מֶּ֖ה mmˌeh מָה what
נְשַׁלְּחֶ֥נּוּ nᵊšallᵊḥˌennû שׁלח send
לִ li לְ to
מְקֹומֹֽו׃ mᵊqômˈô מָקֹום place
6:2. et vocaverunt Philisthim sacerdotes et divinos dicentes quid faciemus de arca Dei indicate nobis quomodo remittemus eam in locum suum qui dixerunt
And the Philistines called for the priests and the diviners, saying: What shall we do with the ark of the Lord? tell us how we are to send it back to its place. And they said:
6:2. And the Philistines called for the priests and the diviners, saying: “What shall we do with the ark of the Lord? Reveal to us in what manner we should send it back to its place.” And they said:
6:2. And the Philistines called for the priests and the diviners, saying, What shall we do to the ark of the LORD? tell us wherewith we shall send it to his place.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-8: В древнем языческом мире существовал обычай умилостивлять то или иное божество принесением ему в жертву металлических изображений кары, постигшей человека или его достояние. Известно, напр., что афиняне приносили богу в жертву изображение тех членов человеческого тела, которые были поражаемы болезнью. Среди некоторых местностей (на севере Европейской России, в Индии и пр.) означенный обычай сохранился и по настоящее время.

Обычай принесения божеству металлических изображений (или вообще знаков) угнетавшей человека кары практиковался и в качестве благодарственной жертвы по случаю освобождения от этой кары. Узники, получившие свободу, вешали в храмах свои цепи; спасшиеся от кораблекрушения - металлическую дощечку с изображением тонущего корабля. Луций Коллодий, исцелившийся от глухоты, принес в жертву богине Минерве серебряные уши.

Как и вышеупомянутый, данный обычай не утратил своего значения среди некоторых языческих местностей и по настоящее время.

С появлением христианства обычай приносить Богу какое-либо вещественное знаменование постигшего или постигавшего человека горя не вполне вышел из употребления: христианская история свидетельствует, что он имел себе место и в христианстве, хотя уже существенно отличался от своего древнего первообраза в язычестве. От соприкосновения с христианством обычай внутренне очистился, сделавшись вместо проявления языческого суеверия обнаружением глубокой веры и сердечной преданности христианина Единому истинному, всемогущему и всеблагому, Богу. Из наиболее рельефных примеров существования трактуемого обычая в христианской древности можно указать на тот случай, когда исцеленный Божией Матерью св. Иоанн Дамаскин сделал из серебра изображение отрубленной было у него иконоборцами, а теперь чудесно вновь соединившейся с остальным телом руки, и приложил это изображение к той иконе Богоматери, пред которой молился, отчего эта икона и получила свое название "Троеручицы".
Adam Clarke: Commentary on the Bible - 1831
6:2: The diviners - קסמים kosemim, from קסם kasam, to presage or prognosticate. See Deu 18:10. In what their pretended art consisted, we know not.
1 Kings (1 Samuel) 6:3
Albert Barnes: Notes on the Bible - 1834
6:2: The word for "priest" here is the same as that used for the priests of the true God; that for diviners is everywhere used of idolatrous or superstitious divining. Three modes of divination are described Eze 21:21-22, by arrows, by teraphim, and by the entrails of beasts. (Compare Exo 7:11; Dan 2:2).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:2: called: Gen 41:8; Exo 7:11; Isa 47:12, Isa 47:13; Dan 2:2, Dan 5:7; Mat 2:4
wherewith: Mic 6:6-9
John Gill
And the Philistines called for the priests and for the diviners,.... The one were skilled in the rites and ceremonies of religion, not only of their own, but of other nations, particularly of Israel; and that they were not strangers to the history and affairs of that people is plain from 1Kings 6:6 and the other were skilled in judicial astrology, and knowledge of future events, at least as they pretended to; and therefore were both thought fit persons to advise with on the occasion of the ark, and the circumstances they were in through that:
saying, what shall we do to the ark of the Lord? shall we send it back to its own land, or not? the Ekronites had moved it might be sent back, and the five lords sent for the priests and diviners to have their advice upon it, whether it was right or not, and what they should do to it, or with it; for if it was advisable to send it back, then another question follows:
tell us wherewith we shall send it to its place; whether on men's shoulders, or on horses or asses, or on a carriage; and whether just as it was taken, or with some presents with it.
Robert Jamieson, A. R. Fausset and David Brown
the Philistines called for the priests and the diviners--The designed restoration of the ark was not, it seems, universally approved of, and many doubts were expressed whether the prevailing pestilence was really a judgment of Heaven. The priests and diviners united all parties by recommending a course which would enable them easily to discriminate the true character of the calamities, and at the same time to propitiate the incensed Deity for any acts of disrespect which might have been shown to His ark.
6:36:3: Եթէ առաքեցէք զտապանակն Աստուծոյ Իսրայէլի ուխտին Տեառն, մի՛ առաքէք զնա ունայն, այլ տալո՛վ տաջիք նմա զհարուածոցն, եւ ապա՛ բժշկեսջիք՝ եւ հաշտեսցի ընդ ձեզ. գուցէ՛ ո՛չ վերանայցէ ձեռն նորա ՚ի ձէնջ[2883]։ [2883] Այլք. Մի՛ առաքիցէք զնա ու՛՛։
3 Նրանք ասացին. «Եթէ Իսրայէլի Տէր Աստծու ուխտի տապանակը ուղարկէք, այն դատարկ մի՛ ուղարկէք, այլ անպատճառ պատուհասի վերացման զոհաբերութիւն արէ՛ք նրան: Այն ժամանակ կը բուժուէք, Տէրը կը ների ձեզ, եւ գուցէ թէ նրա պատժող ձեռքը վերանայ ձեզանից»:
3 Անոնք ալ ըսին. «Եթէ Իսրայէլի Աստուծոյն տապանակը ղրկէք, զանիկա պարապ մի՛ ղրկէք, հապա անպատճառ յանցանքի պատարագ մատուցանեցէք, որպէս զի բժշկուիք ու ձեզի յայտնի ըլլայ թէ ինչո՞ւ համար անոր ձեռքը ձեր վրայէն չերթար»։
Եւ ասեն եթէ առաքիցէք զտապանակն Աստուծոյ Իսրայելի [115]ուխտին Տեառն``, մի՛ առաքիցէք զնա ունայն, այլ տալով տաջիք նմա [116]զհարուածոցն, եւ ապա բժշկեսջիք եւ [117]հաշտեսցի ընդ ձեզ. գուցէ`` ոչ վերանայցէ ձեռն նորա ի ձէնջ:

6:3: Եթէ առաքեցէք զտապանակն Աստուծոյ Իսրայէլի ուխտին Տեառն, մի՛ առաքէք զնա ունայն, այլ տալո՛վ տաջիք նմա զհարուածոցն, եւ ապա՛ բժշկեսջիք՝ եւ հաշտեսցի ընդ ձեզ. գուցէ՛ ո՛չ վերանայցէ ձեռն նորա ՚ի ձէնջ[2883]։
[2883] Այլք. Մի՛ առաքիցէք զնա ու՛՛։
3 Նրանք ասացին. «Եթէ Իսրայէլի Տէր Աստծու ուխտի տապանակը ուղարկէք, այն դատարկ մի՛ ուղարկէք, այլ անպատճառ պատուհասի վերացման զոհաբերութիւն արէ՛ք նրան: Այն ժամանակ կը բուժուէք, Տէրը կը ների ձեզ, եւ գուցէ թէ նրա պատժող ձեռքը վերանայ ձեզանից»:
3 Անոնք ալ ըսին. «Եթէ Իսրայէլի Աստուծոյն տապանակը ղրկէք, զանիկա պարապ մի՛ ղրկէք, հապա անպատճառ յանցանքի պատարագ մատուցանեցէք, որպէս զի բժշկուիք ու ձեզի յայտնի ըլլայ թէ ինչո՞ւ համար անոր ձեռքը ձեր վրայէն չերթար»։
zohrab-1805▾ eastern-1994▾ western am▾
6:36:3 Те сказали: если вы хотите отпустить ковчег [завета Господа] Бога Израилева, то не отпускайте его ни с чем, но принесите Ему жертву повинности; тогда исцелитесь и узнаете, за что не отступает от вас рука Его.
6:3 καὶ και and; even εἶπαν επω say; speak εἰ ει if; whether ἐξαπεστέλλετε εξαποστελλω send forth ὑμεῖς υμεις you τὴν ο the κιβωτὸν κιβωτος ark διαθήκης διαθηκη covenant κυρίου κυριος lord; master θεοῦ θεος God Ισραηλ ισραηλ.1 Israel μὴ μη not δὴ δη in fact ἐξαποστείλητε εξαποστελλω send forth αὐτὴν αυτος he; him κενήν κενος hollow; empty ἀλλὰ αλλα but ἀποδιδόντες αποδιδωμι render; surrender ἀπόδοτε αποδιδωμι render; surrender αὐτῇ αυτος he; him τῆς ο the βασάνου βασανος torment καὶ και and; even τότε τοτε at that ἰαθήσεσθε ιαομαι heal καὶ και and; even ἐξιλασθήσεται εξιλασκομαι you μὴ μη not οὐκ ου not ἀποστῇ αφιστημι distance; keep distance ἡ ο the χεὶρ χειρ hand αὐτοῦ αυτος he; him ἀφ᾿ απο from; away ὑμῶν υμων your
6:3 וַ wa וְ and יֹּאמְר֗וּ yyōmᵊrˈû אמר say אִֽם־ ʔˈim- אִם if מְשַׁלְּחִ֞ים mᵊšallᵊḥˈîm שׁלח send אֶת־ ʔeṯ- אֵת [object marker] אֲרֹ֨ון ʔᵃrˌôn אֲרֹון ark אֱלֹהֵ֤י ʔᵉlōhˈê אֱלֹהִים god(s) יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel אַל־ ʔal- אַל not תְּשַׁלְּח֤וּ tᵊšallᵊḥˈû שׁלח send אֹתֹו֙ ʔōṯˌô אֵת [object marker] רֵיקָ֔ם rêqˈām רֵיקָם with empty hands כִּֽי־ kˈî- כִּי that הָשֵׁ֥ב hāšˌēv שׁוב return תָּשִׁ֛יבוּ tāšˈîvû שׁוב return לֹ֖ו lˌô לְ to אָשָׁ֑ם ʔāšˈām אָשָׁם guilt אָ֤ז ʔˈāz אָז then תֵּרָֽפְאוּ֙ tērˈāfᵊʔû רפא heal וְ wᵊ וְ and נֹודַ֣ע nôḏˈaʕ ידע know לָכֶ֔ם lāḵˈem לְ to לָ֛מָּה lˈāmmā לָמָה why לֹא־ lō- לֹא not תָס֥וּר ṯāsˌûr סור turn aside יָדֹ֖ו yāḏˌô יָד hand מִכֶּֽם׃ mikkˈem מִן from
6:3. si remittitis arcam Dei Israhel nolite dimittere eam vacuam sed quod debetis reddite ei pro peccato et tunc curabimini et scietis quare non recedat manus eius a vobisIf you send back the ark of the God of Israel, send it not away empty, but render unto him what you owe for sin, and then you shall be healed: and you shall know why his hand departeth not from you.
3. And they said, If ye send away the ark of the God of Israel, send it not empty; but in any wise return him a guilt offering: then ye shall be healed, and it shall be known to you why his hand is not removed from you.
6:3. “If you send back the ark of the God of Israel, do not choose to release it empty. Instead, repay to him what you owe because of sin. And then you will be cured. And you will know why his hand did not withdraw from you.”
6:3. And they said, If ye send away the ark of the God of Israel, send it not empty; but in any wise return him a trespass offering: then ye shall be healed, and it shall be known to you why his hand is not removed from you.
And they said, If ye send away the ark of the God of Israel, send it not empty; but in any wise return him a trespass offering: then ye shall be healed, and it shall be known to you why his hand is not removed from you:

6:3 Те сказали: если вы хотите отпустить ковчег [завета Господа] Бога Израилева, то не отпускайте его ни с чем, но принесите Ему жертву повинности; тогда исцелитесь и узнаете, за что не отступает от вас рука Его.
6:3
καὶ και and; even
εἶπαν επω say; speak
εἰ ει if; whether
ἐξαπεστέλλετε εξαποστελλω send forth
ὑμεῖς υμεις you
τὴν ο the
κιβωτὸν κιβωτος ark
διαθήκης διαθηκη covenant
κυρίου κυριος lord; master
θεοῦ θεος God
Ισραηλ ισραηλ.1 Israel
μὴ μη not
δὴ δη in fact
ἐξαποστείλητε εξαποστελλω send forth
αὐτὴν αυτος he; him
κενήν κενος hollow; empty
ἀλλὰ αλλα but
ἀποδιδόντες αποδιδωμι render; surrender
ἀπόδοτε αποδιδωμι render; surrender
αὐτῇ αυτος he; him
τῆς ο the
βασάνου βασανος torment
καὶ και and; even
τότε τοτε at that
ἰαθήσεσθε ιαομαι heal
καὶ και and; even
ἐξιλασθήσεται εξιλασκομαι you
μὴ μη not
οὐκ ου not
ἀποστῇ αφιστημι distance; keep distance
ο the
χεὶρ χειρ hand
αὐτοῦ αυτος he; him
ἀφ᾿ απο from; away
ὑμῶν υμων your
6:3
וַ wa וְ and
יֹּאמְר֗וּ yyōmᵊrˈû אמר say
אִֽם־ ʔˈim- אִם if
מְשַׁלְּחִ֞ים mᵊšallᵊḥˈîm שׁלח send
אֶת־ ʔeṯ- אֵת [object marker]
אֲרֹ֨ון ʔᵃrˌôn אֲרֹון ark
אֱלֹהֵ֤י ʔᵉlōhˈê אֱלֹהִים god(s)
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
אַל־ ʔal- אַל not
תְּשַׁלְּח֤וּ tᵊšallᵊḥˈû שׁלח send
אֹתֹו֙ ʔōṯˌô אֵת [object marker]
רֵיקָ֔ם rêqˈām רֵיקָם with empty hands
כִּֽי־ kˈî- כִּי that
הָשֵׁ֥ב hāšˌēv שׁוב return
תָּשִׁ֛יבוּ tāšˈîvû שׁוב return
לֹ֖ו lˌô לְ to
אָשָׁ֑ם ʔāšˈām אָשָׁם guilt
אָ֤ז ʔˈāz אָז then
תֵּרָֽפְאוּ֙ tērˈāfᵊʔû רפא heal
וְ wᵊ וְ and
נֹודַ֣ע nôḏˈaʕ ידע know
לָכֶ֔ם lāḵˈem לְ to
לָ֛מָּה lˈāmmā לָמָה why
לֹא־ lō- לֹא not
תָס֥וּר ṯāsˌûr סור turn aside
יָדֹ֖ו yāḏˌô יָד hand
מִכֶּֽם׃ mikkˈem מִן from
6:3. si remittitis arcam Dei Israhel nolite dimittere eam vacuam sed quod debetis reddite ei pro peccato et tunc curabimini et scietis quare non recedat manus eius a vobis
If you send back the ark of the God of Israel, send it not away empty, but render unto him what you owe for sin, and then you shall be healed: and you shall know why his hand departeth not from you.
6:3. “If you send back the ark of the God of Israel, do not choose to release it empty. Instead, repay to him what you owe because of sin. And then you will be cured. And you will know why his hand did not withdraw from you.”
6:3. And they said, If ye send away the ark of the God of Israel, send it not empty; but in any wise return him a trespass offering: then ye shall be healed, and it shall be known to you why his hand is not removed from you.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:3: Send it not empty - As it appears ye have trespassed against him, send him an offering for this trespass.
Why his hand is not removed - The sense is, If you send him a trespass-offering, and ye be cured, then ye shall know why his judgments have not been taken away from you previously to this offering.
It is a common opinion, says Calmet, among all people, that although the Supreme Being needs nothing of his creatures, yet he requires that they should consecrate to him all that they have; for the same argument that proves his independence, infinitude, and self-sufficiency, proves our dependence, and the obligation we are under to acknowledge him by offering him due marks of our gratitude and submission. Such sentiments were common among all people; and God himself commands his people not to appear before him without an offering, Exo 23:15 : None shall appear before me empty.
1 Kings (1 Samuel) 6:4
Albert Barnes: Notes on the Bible - 1834
6:3: Send it not empty - See the marginal references. The pagan idea of appeasing the gods with gifts, and the scriptural idea of expressing penitence, allegiance, or love to God, by gifts and offerings to His glory and to the comfort of our fellow worshippers, coincide in the practical result.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:3: empty: Exo 23:15, Exo 34:20; Deu 16:16
a trespass: Lev 5:6, Lev 5:15-19, Lev 6:6, Lev 7:1-7
known: Sa1 6:9, Sa1 5:7, Sa1 5:9, Sa1 5:11; Job 10:2, Job 34:31, Job 34:32
Geneva 1599
And they said, If ye send away the ark of the God of Israel, send it not empty; but in any wise return him (b) a trespass offering: then ye shall be healed, and it shall be known to you why his hand is not removed from you.
(b) The idolaters confess there is a true God, who punishes sin justly.
John Gill
And they said, if ye send away the ark of the God of Israel, send it not empty,.... As they perceived they had either resolved upon, or at least were inclined to do; and which they also thought advisable and therefore would have them by no means send it away as it was, but with some presents along with it; for the meaning of this word "empty" is not that they should take care that all that were in it when taken should go with it, and nothing be taken out of it, or it be stripped of its contents; but that some gifts and offerings should be sent along with it: perhaps they might have some notion of, or respect unto a law in Israel, Ex 23:15 or might say this from a common principle received among Heathens, that deities were to be appeased by gifts (e):
but in any wise return him a trespass offering; here again they seem to have some notion of the sorts and kinds of sacrifice among the Israelites; and advise to a trespass offering, to make satisfaction and atonement for the offence they had committed in taking away the ark; and that they should make restoration not only by returning the ark, but by sending an expiatory offering along with it:
then ye shall be healed; of the disease with which they were smitten; for it seems it still continued on them, at least on many:
and it shall be known to you why his hand is not removed from you; which was because the ark was detained by them; but when that should be sent home, and they be healed upon it, then it would be a plain case that the reason why the disease was inflicted and continued was because of that.
(e) "Munera crede mihi", &c. Ovid. de arte amandi, l. 3.
John Wesley
It shall be known - You shall understand, what is hitherto doubtful, whether he was the author of these calamities, and why they continued so long upon you.
6:46:4: Եւ ասեն. Զի՞նչ տայցեմք ընդ գանին նորա։ Եւ ասեն. Ըստ թուոյ նախարարացն այլազգեա՛ց. հի՛նգ երաստանս ոսկիս արարէ՛ք, եւ հինգ մուկն ոսկի. զի հարուա՛ծք են ՚ի ձեզ, եւ յիշխանս ձեր, եւ ՚ի ժողովրդեանդ։
4 Նրանք ասացին. «Պատուհասի վերացման ինչպիսի՞ զոհաբերութիւն մատուցենք»: Նրանք պատասխանեցին. «Այլազգիների իշխանների թուի համեմատ յետոյքի ոսկէ հինգ քանդակներ կերտեցէ՛ք եւ ոսկէ հինգ մկներ ձուլեցէ՛ք, քանզի նոյն այդ հարուածներն են իջել ձեզ, ձեր իշխանների ու ձեր ժողովրդի վրայ:
4 Անոնք ըսին. «Անոր ի՞նչ տեսակ պատարագ մատուցանենք»։ Ու քուրմերը ըսին. «Փղշտացիներուն նախարարներուն թիւովը հինգ ոսկեղէն թանչքի ուռեցքներ ու հինգ ոսկի մուկ ընծայ տուէք. քանզի ձեր ամենուն վրայ եւ ձեր նախարարներուն վրայ միեւնոյն հարուածը եկաւ։
Եւ ասեն. Զի՞նչ տայցեմք [118]ընդ գանին նորա``: Եւ ասեն. Ըստ թուոյ նախարարացն այլազգեաց հինգ [119]երաստանս ոսկիս արարէք եւ հինգ մուկն ոսկի. զի [120]հարուածք են ի ձեզ եւ յիշխանս ձեր եւ ի ժողովրդեանդ:

6:4: Եւ ասեն. Զի՞նչ տայցեմք ընդ գանին նորա։ Եւ ասեն. Ըստ թուոյ նախարարացն այլազգեա՛ց. հի՛նգ երաստանս ոսկիս արարէ՛ք, եւ հինգ մուկն ոսկի. զի հարուա՛ծք են ՚ի ձեզ, եւ յիշխանս ձեր, եւ ՚ի ժողովրդեանդ։
4 Նրանք ասացին. «Պատուհասի վերացման ինչպիսի՞ զոհաբերութիւն մատուցենք»: Նրանք պատասխանեցին. «Այլազգիների իշխանների թուի համեմատ յետոյքի ոսկէ հինգ քանդակներ կերտեցէ՛ք եւ ոսկէ հինգ մկներ ձուլեցէ՛ք, քանզի նոյն այդ հարուածներն են իջել ձեզ, ձեր իշխանների ու ձեր ժողովրդի վրայ:
4 Անոնք ըսին. «Անոր ի՞նչ տեսակ պատարագ մատուցանենք»։ Ու քուրմերը ըսին. «Փղշտացիներուն նախարարներուն թիւովը հինգ ոսկեղէն թանչքի ուռեցքներ ու հինգ ոսկի մուկ ընծայ տուէք. քանզի ձեր ամենուն վրայ եւ ձեր նախարարներուն վրայ միեւնոյն հարուածը եկաւ։
zohrab-1805▾ eastern-1994▾ western am▾
6:46:4 И сказали они: какую жертву повинности должны мы принести Ему? Те сказали: по числу владетелей Филистимских пять наростов золотых и пять мышей золотых; ибо казнь одна на всех вас и на владетелях ваших;
6:4 καὶ και and; even λέγουσιν λεγω tell; declare τί τις.1 who?; what? τὸ ο the τῆς ο the βασάνου βασανος torment ἀποδώσομεν αποδιδωμι render; surrender αὐτῇ αυτος he; him καὶ και and; even εἶπαν επω say; speak κατ᾿ κατα down; by ἀριθμὸν αριθμος number τῶν ο the σατραπῶν σατραπης the ἀλλοφύλων αλλοφυλος foreigner πέντε πεντε five ἕδρας εδρα of gold; golden ὅτι οτι since; that πταῖσμα πταισμα one; unit ὑμῖν υμιν you καὶ και and; even τοῖς ο the ἄρχουσιν αρχων ruling; ruler ὑμῶν υμων your καὶ και and; even τῷ ο the λαῷ λαος populace; population
6:4 וַ wa וְ and יֹּאמְר֗וּ yyōmᵊrˈû אמר say מָ֣ה mˈā מָה what הָ hā הַ the אָשָׁם֮ ʔāšām אָשָׁם guilt אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] נָשִׁ֣יב nāšˈîv שׁוב return לֹו֒ lˌô לְ to וַ wa וְ and יֹּאמְר֗וּ yyōmᵊrˈû אמר say מִסְפַּר֙ mispˌar מִסְפָּר number סַרְנֵ֣י sarnˈê סְרָנִים lords פְלִשְׁתִּ֔ים fᵊlištˈîm פְּלִשְׁתִּי Philistine חֲמִשָּׁה֙ ḥᵃmiššˌā חָמֵשׁ five טְחֹרֵ֣יעפלי *ṭᵊḥōrˈê טְחֹרִים tumours זָהָ֔ב zāhˈāv זָהָב gold וַ wa וְ and חֲמִשָּׁ֖ה ḥᵃmiššˌā חָמֵשׁ five עַכְבְּרֵ֣י ʕaḵbᵊrˈê עַכְבָּר jerboa זָהָ֑ב zāhˈāv זָהָב gold כִּֽי־ kˈî- כִּי that מַגֵּפָ֥ה maggēfˌā מַגֵּפָה blow אַחַ֛ת ʔaḥˈaṯ אֶחָד one לְ lᵊ לְ to כֻלָּ֖ם ḵullˌām כֹּל whole וּ û וְ and לְ lᵊ לְ to סַרְנֵיכֶֽם׃ sarnêḵˈem סְרָנִים lords
6:4. qui dixerunt quid est quod pro delicto reddere debeamus ei responderuntque illiThey answered: What is it we ought to render unto him for sin? and they answered:
4. Then said they, What shall be the guilt offering which we shall return to him? And they said, Five golden tumours, and five golden mice, the number of the lords of the Philistines: for one plague was on you all, and on your lords.
6:4. And they said, “What is it that we ought to repay to him because of transgression?” And they responded:
6:4. Then said they, What [shall be] the trespass offering which we shall return to him? They answered, Five golden emerods, and five golden mice, [according to] the number of the lords of the Philistines: for one plague [was] on you all, and on your lords.
Then said they, What [shall be] the trespass offering which we shall return to him? They answered, Five golden emerods, and five golden mice, [according to] the number of the lords of the Philistines: for one plague [was] on you all, and on your lords:

6:4 И сказали они: какую жертву повинности должны мы принести Ему? Те сказали: по числу владетелей Филистимских пять наростов золотых и пять мышей золотых; ибо казнь одна на всех вас и на владетелях ваших;
6:4
καὶ και and; even
λέγουσιν λεγω tell; declare
τί τις.1 who?; what?
τὸ ο the
τῆς ο the
βασάνου βασανος torment
ἀποδώσομεν αποδιδωμι render; surrender
αὐτῇ αυτος he; him
καὶ και and; even
εἶπαν επω say; speak
κατ᾿ κατα down; by
ἀριθμὸν αριθμος number
τῶν ο the
σατραπῶν σατραπης the
ἀλλοφύλων αλλοφυλος foreigner
πέντε πεντε five
ἕδρας εδρα of gold; golden
ὅτι οτι since; that
πταῖσμα πταισμα one; unit
ὑμῖν υμιν you
καὶ και and; even
τοῖς ο the
ἄρχουσιν αρχων ruling; ruler
ὑμῶν υμων your
καὶ και and; even
τῷ ο the
λαῷ λαος populace; population
6:4
וַ wa וְ and
יֹּאמְר֗וּ yyōmᵊrˈû אמר say
מָ֣ה mˈā מָה what
הָ הַ the
אָשָׁם֮ ʔāšām אָשָׁם guilt
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
נָשִׁ֣יב nāšˈîv שׁוב return
לֹו֒ lˌô לְ to
וַ wa וְ and
יֹּאמְר֗וּ yyōmᵊrˈû אמר say
מִסְפַּר֙ mispˌar מִסְפָּר number
סַרְנֵ֣י sarnˈê סְרָנִים lords
פְלִשְׁתִּ֔ים fᵊlištˈîm פְּלִשְׁתִּי Philistine
חֲמִשָּׁה֙ ḥᵃmiššˌā חָמֵשׁ five
טְחֹרֵ֣יעפלי
*ṭᵊḥōrˈê טְחֹרִים tumours
זָהָ֔ב zāhˈāv זָהָב gold
וַ wa וְ and
חֲמִשָּׁ֖ה ḥᵃmiššˌā חָמֵשׁ five
עַכְבְּרֵ֣י ʕaḵbᵊrˈê עַכְבָּר jerboa
זָהָ֑ב zāhˈāv זָהָב gold
כִּֽי־ kˈî- כִּי that
מַגֵּפָ֥ה maggēfˌā מַגֵּפָה blow
אַחַ֛ת ʔaḥˈaṯ אֶחָד one
לְ lᵊ לְ to
כֻלָּ֖ם ḵullˌām כֹּל whole
וּ û וְ and
לְ lᵊ לְ to
סַרְנֵיכֶֽם׃ sarnêḵˈem סְרָנִים lords
6:4. qui dixerunt quid est quod pro delicto reddere debeamus ei responderuntque illi
They answered: What is it we ought to render unto him for sin? and they answered:
6:4. And they said, “What is it that we ought to repay to him because of transgression?” And they responded:
6:4. Then said they, What [shall be] the trespass offering which we shall return to him? They answered, Five golden emerods, and five golden mice, [according to] the number of the lords of the Philistines: for one plague [was] on you all, and on your lords.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:4: Five golden emerods, and five golden mice - One for each satrapy. The emerods had afflicted their bodies; the mice had marred their land. Both, they considered, as sent by God; and, making an image of each, and sending them as a trespass-offering, they acknowledged this. See at the end.
1 Kings (1 Samuel) 6:5
Albert Barnes: Notes on the Bible - 1834
6:4: It was a pRev_alent custom in pagan antiquity to make offerings to the gods expressive of the particular mercy received. Thus, those saved from shipwreck offered pictures of the shipwreck, etc., and the custom still exists among Christians in certain countries.
The plague of the mice is analogous to that of the frogs in Egypt. The destructive power of field-mice was very great.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:4: Five golden: Sa1 6:5, Sa1 6:17, Sa1 6:18, Sa1 5:6, Sa1 5:9; Exo 12:35; Jos 13:3; Jdg 3:3
you all: Heb. them
Carl Friedrich Keil and Franz Delitzsch

The trespass-offering was to correspond to the number of the princes of the Philistines. מספּר is an accusative employed to determine either measure or number (see Ewald, 204, a.), lit., "the number of their princes:" the compensations were to be the same in number as the princes. "Five golden boils, and five golden mice," i.e., according to 1Kings 6:5, images resembling their boils, and the field-mice which overran the land; the same gifts, therefore, for them all, "for one plague is to all and to your princes," i.e., the same plague has fallen upon all the people and their princes. The change of person in the two words, לכלּם, "all of them," i.e., the whole nation of the Philistines, and לסרניכם, "your princes," appears very strange to us with our modes of thought and speech, but it is by no means unusual in Hebrew. The selection of this peculiar kind of expiatory present was quite in accordance with a custom, which was not only widely spread among the heathen but was even adopted in the Christian church, viz., that after recovery from an illness, or rescue from any danger or calamity, a representation of the member healed or the danger passed through was placed as an offering in the temple of the deity, to whom the person had prayed for deliverance;
(Note: Thus, after a shipwreck, any who escaped presented a tablet to Isis, or Neptune, with the representation of a shipwreck upon it; gladiators offered their weapons, and emancipated slaves their fetters. In some of the nations of antiquity even representations of the private parts, in which a cure had been obtained from the deity, were hung up in the temples in honour of the gods (see Schol. ad Aristoph. Acharn. 243, and other proofs in Winer's Real-wrterbuch, ii. p. 255). Theodoret says, concerning the Christians of the fourth century (Therapeutik. Disp. viii.): Ὅτι δὲ τυγχάνουσιν ὧνπερ αἰτοῦσιν οἱ πιστῶς ἐπαγγέλλοντες ἀναφανδὸν μαρτυρεὶ τὰ τούτων ἀναθήματα, τὴν ἰατρείαν δηλοῦντα, οἱ μὲν γὰρ ὀφθαλμῶν, οἱ δὲ ποδῶν ἄλλοι δὲ χειρῶν προσφέρουσιν ἐκτυπώματα καὶ οἱ μὲν ἐκ χρυσοῦ, οἱ δὲ ἐξ ὕλης ἀργύρου πεποιημένα. Δέχεται γὰρ ὁ τούτων Δεσπότης καὶ τὰ σμικρά τε καὶ εὔωνα, τῇ τοῦ προσφέροντος δυνάμει τὸ δῶρον μετρῶν. Δηλοῖ δὲ ταῦτα προκείμενα τῶν παθημάτων τὴν λύσιν, ἧς ἀνετέθη μνημεῖα παρὰ τῶν ἀρτίων γεγενημένων. And at Rome they still hang up a picture of the danger, from which deliverance had been obtained after a vow, in the church of the saint invoked in the danger.)
and it also perfectly agrees with a custom which has prevailed in India, according to Tavernier (Ros. A. u. N. Morgenland iii. p. 77), from time immemorial down to the present day, viz., that when a pilgrim takes a journey to a pagoda to be cured of a disease, he offers to the idol a present either in gold, silver, or copper, according to his ability, of the shape of the diseased or injured member, and then sings a hymn. Such a present passed as a practical acknowledgement that the god had inflicted the suffering or evil. If offered after recovery or deliverance, it was a public expression of thanksgiving. In the case before us, however, in which it was offered before deliverance, the presentation of the images of the things with which they had been chastised was probably a kind of fine or compensation for the fault that had been committed against the Deity, to mitigate His wrath and obtain a deliverance from the evils with which they had been smitten. This is contained in the words, "Give glory unto the God of Israel! peradventure He will lighten His (punishing) hand from off you, and from off your gods, and from off your land." The expression is a pregnant one for "make His heavy hand light and withdraw it," i.e., take away the punishment. In the allusion to the representations of the field-mice, the words "that devastate the land" are added, because in the description given of the plagues in 1Kings 5:1-12 the devastation of the land by mice is not expressly mentioned. The introduction of this clause after עכבּריכם, when contrasted with the omission of any such explanation after עפליכם, is a proof that the plague of mice had not been described before, and therefore that the references made to these in the Septuagint at 1Kings 5:3, 1Kings 5:6, and 1Kings 6:1, are nothing more than explanatory glosses. It is a well-known fact that field-mice, with their enormous rate of increase and their great voracity, do extraordinary damage to the fields. In southern lands they sometimes destroy entire harvests in a very short space of time (Aristot. Animal. vi. 37; Plin. h. n. x. c. 65; Strabo, iii. p. 165; Aelian, etc., in Bochart, Hieroz. ii. p. 429, ed. Ros.).
John Gill
Then said they, what shall be the trespass offering which we shall return to him?.... They paid a great deference to their priests and diviners, and were willing to be directed in all things by them; being ignorant of what was most proper in this case, and might be acceptable to the God of Israel:
they answered, five golden emerods, and five golden mice; images of these made of gold, as appears from the next verse; the reason of the former is easy, from the above account of the disease they were afflicted with; but of the latter no hint is given before: indeed in the Vulgate Latin and Septuagint versions of 1Kings 5:6 is inserted a clause, that"mice sprung up in the midst of their country;''which is not in the Hebrew text, nor in the Chaldee paraphrase; yet appears to be a fact from the following verse, that at the same time their bodies were smitten with emerods, their fields were overrun with mice, which destroyed the increase of them; wherefore five golden mice were also ordered as a part of the trespass offering, and five of each were pitched upon:
according to the number of the lords of the Philistines; who were five, and so the principalities under them; see Josh 13:3.
for one plague was on you all, and on your lords; the lords and common people were equally smitten with the emerods, and the several principalities were alike distressed and destroyed with the mice; and therefore the trespass offering, which was a vicarious one for them, was to be according to the number of their princes and their principalities; five emerods for the five princes and their people smitten with emerods, and five mice on account of the five cities and fields adjacent being marred by mice.
John Wesley
Emerods - Figures representing the disease. These they offered not in contempt of God, for they fought to gain his favour hereby; but in testimony of their humiliation, that by leaving this monument of their own shame and misery, they might obtain pity from God. Mice - Which marred their land by destroying the fruits thereof; as the other plague afflicted their Bodies.
Robert Jamieson, A. R. Fausset and David Brown
Five golden emerods--Votive or thank offerings were commonly made by the heathen in prayer for, or gratitude after, deliverance from lingering or dangerous disorders, in the form of metallic (generally silver) models or images of the diseased parts of the body. This is common still in Roman Catholic countries, as well as in the temples of the Hindus and other modern heathen.
five golden mice--This animal is supposed by some to be the jerboa or jumping mouse of Syria and Egypt [BOCHART]; by others, to be the short-tailed field mouse, which often swarms in prodigious numbers and commits great ravages in the cultivated fields of Palestine.
6:56:5: Եւ արդ՝ արարէ՛ք զպատկերս երաստանա՛ց ձերոց. եւ զնմանութիւն մկա՛նց ձերոց, ապականչա՛ց երկրին. եւ տո՛ւք Տեառն փառս, զի թեթեւացուսցէ՛ զձեռն իւր ՚ի ձէնջ, եւ ՚ի դի՛ց ձերոց, եւ յերկրէ ձերմէ։
5 Արդ, կերտեցէ՛ք ձեր յետոյքների քանդակները, ձեր երկիրն ապականող մկների արձանիկները եւ փառաւորեցէ՛ք Տիրոջը, որ նա վերացնի իր ձեռքը ձեր, ձեր աստուածների ու ձեր երկրի վրայից:
5 Ձեր թանչքի ուռեցքներուն պատկերները ու ձեր երկիրը աւերող մուկերուն պատկերները շինեցէք ու Իսրայէլի Աստուծոյն փառք տուէք։ Թերեւս իր ձեռքը ձեր վրայէն, ձեր աստուածներուն վրայէն ու ձեր երկրին վրայէն վերցնէ*։
Եւ արդ արարէք զպատկերս [121]երաստանաց ձերոց, եւ զնմանութիւն մկանց ձերոց` ապականչաց երկրին. եւ տուք [122]Տեառն փառս, զի`` թեթեւացուսցէ զձեռն իւր ի ձէնջ եւ ի դից ձերոց եւ յերկրէ ձերմէ:

6:5: Եւ արդ՝ արարէ՛ք զպատկերս երաստանա՛ց ձերոց. եւ զնմանութիւն մկա՛նց ձերոց, ապականչա՛ց երկրին. եւ տո՛ւք Տեառն փառս, զի թեթեւացուսցէ՛ զձեռն իւր ՚ի ձէնջ, եւ ՚ի դի՛ց ձերոց, եւ յերկրէ ձերմէ։
5 Արդ, կերտեցէ՛ք ձեր յետոյքների քանդակները, ձեր երկիրն ապականող մկների արձանիկները եւ փառաւորեցէ՛ք Տիրոջը, որ նա վերացնի իր ձեռքը ձեր, ձեր աստուածների ու ձեր երկրի վրայից:
5 Ձեր թանչքի ուռեցքներուն պատկերները ու ձեր երկիրը աւերող մուկերուն պատկերները շինեցէք ու Իսրայէլի Աստուծոյն փառք տուէք։ Թերեւս իր ձեռքը ձեր վրայէն, ձեր աստուածներուն վրայէն ու ձեր երկրին վրայէն վերցնէ*։
zohrab-1805▾ eastern-1994▾ western am▾
6:56:5 итак сделайте изваяния наростов ваших и изваяния мышей ваших, опустошающих землю, и воздайте славу Богу Израилеву; может быть, Он облегчит руку Свою над вами и над богами вашими и над землею вашею;
6:5 καὶ και and; even μῦς μυς of gold; golden ὁμοίωμα ομοιωμα likeness τῶν ο the μυῶν μυς your τῶν ο the διαφθειρόντων διαφθειρω deteriorate; ruin τὴν ο the γῆν γη earth; land καὶ και and; even δώσετε διδωμι give; deposit τῷ ο the κυρίῳ κυριος lord; master δόξαν δοξα glory ὅπως οπως that way; how κουφίσῃ κουφιζω lighten τὴν ο the χεῖρα χειρ hand αὐτοῦ αυτος he; him ἀφ᾿ απο from; away ὑμῶν υμων your καὶ και and; even ἀπὸ απο from; away τῶν ο the θεῶν θεος God ὑμῶν υμων your καὶ και and; even ἀπὸ απο from; away τῆς ο the γῆς γη earth; land ὑμῶν υμων your
6:5 וַ wa וְ and עֲשִׂיתֶם֩ ʕᵃśîṯˌem עשׂה make צַלְמֵ֨י ṣalmˌê צֶלֶם image טְחֹרֵיכֶ֜םעפליכם *ṭᵊḥōrêḵˈem טְחֹרִים tumours וְ wᵊ וְ and צַלְמֵ֣י ṣalmˈê צֶלֶם image עַכְבְּרֵיכֶ֗ם ʕaḵbᵊrêḵˈem עַכְבָּר jerboa הַ ha הַ the מַּשְׁחִיתִם֙ mmašḥîṯˌim שׁחת destroy אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth וּ û וְ and נְתַתֶּ֛ם nᵊṯattˈem נתן give לֵ lē לְ to אלֹהֵ֥י ʔlōhˌê אֱלֹהִים god(s) יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel כָּבֹ֑וד kāvˈôḏ כָּבֹוד weight אוּלַ֗י ʔûlˈay אוּלַי perhaps יָקֵ֤ל yāqˈēl קלל be slight אֶת־ ʔeṯ- אֵת [object marker] יָדֹו֙ yāḏˌô יָד hand מֵֽ mˈē מִן from עֲלֵיכֶ֔ם ʕᵃlêḵˈem עַל upon וּ û וְ and מֵ mē מִן from עַ֥ל ʕˌal עַל upon אֱלֹהֵיכֶ֖ם ʔᵉlōhêḵˌem אֱלֹהִים god(s) וּ û וְ and מֵ mē מִן from עַ֥ל ʕˌal עַל upon אַרְצְכֶֽם׃ ʔarṣᵊḵˈem אֶרֶץ earth
6:5. iuxta numerum provinciarum Philisthim quinque anos aureos facietis et quinque mures aureos quia plaga una fuit omnibus vobis et satrapis vestris facietisque similitudines anorum vestrorum et similitudines murium qui demoliti sunt terram et dabitis Deo Israhel gloriam si forte relevet manum suam a vobis et a diis vestris et a terra vestraAccording to the number of the provinces of the Philistines you shall make five golden emerods, and five golden mice: for the same plague hath been upon you all, and upon your lords. And you shall make the likeness of your emerods, and the likeness of the mice, that have destroyed the land, and you shall give glory to the God of Israel: to see if he will take off his hand from you, and from your gods, and from your land.
5. Wherefore ye shall make images of your tumours, and images of your mice that mar the land; and ye shall give glory unto the God of Israel: peradventure he will lighten his hand from off you, and from off your gods, and from off your land:
6:5. “In accord with the number of the provinces of the Philistines, you shall fashion five gold cysts and five gold mice. For the same plague has been upon all of you and your princes. And you shall fashion a likeness of your cysts and a likeness of the mice, which have destroyed the land. And so shall you give glory to the God of Israel, so that perhaps he may lift off his hand from you, and from your gods, and from your land.
6:5. Wherefore ye shall make images of your emerods, and images of your mice that mar the land; and ye shall give glory unto the God of Israel: peradventure he will lighten his hand from off you, and from off your gods, and from off your land.
Wherefore ye shall make images of your emerods, and images of your mice that mar the land; and ye shall give glory unto the God of Israel: peradventure he will lighten his hand from off you, and from off your gods, and from off your land:

6:5 итак сделайте изваяния наростов ваших и изваяния мышей ваших, опустошающих землю, и воздайте славу Богу Израилеву; может быть, Он облегчит руку Свою над вами и над богами вашими и над землею вашею;
6:5
καὶ και and; even
μῦς μυς of gold; golden
ὁμοίωμα ομοιωμα likeness
τῶν ο the
μυῶν μυς your
τῶν ο the
διαφθειρόντων διαφθειρω deteriorate; ruin
τὴν ο the
γῆν γη earth; land
καὶ και and; even
δώσετε διδωμι give; deposit
τῷ ο the
κυρίῳ κυριος lord; master
δόξαν δοξα glory
ὅπως οπως that way; how
κουφίσῃ κουφιζω lighten
τὴν ο the
χεῖρα χειρ hand
αὐτοῦ αυτος he; him
ἀφ᾿ απο from; away
ὑμῶν υμων your
καὶ και and; even
ἀπὸ απο from; away
τῶν ο the
θεῶν θεος God
ὑμῶν υμων your
καὶ και and; even
ἀπὸ απο from; away
τῆς ο the
γῆς γη earth; land
ὑμῶν υμων your
6:5
וַ wa וְ and
עֲשִׂיתֶם֩ ʕᵃśîṯˌem עשׂה make
צַלְמֵ֨י ṣalmˌê צֶלֶם image
טְחֹרֵיכֶ֜םעפליכם
*ṭᵊḥōrêḵˈem טְחֹרִים tumours
וְ wᵊ וְ and
צַלְמֵ֣י ṣalmˈê צֶלֶם image
עַכְבְּרֵיכֶ֗ם ʕaḵbᵊrêḵˈem עַכְבָּר jerboa
הַ ha הַ the
מַּשְׁחִיתִם֙ mmašḥîṯˌim שׁחת destroy
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
וּ û וְ and
נְתַתֶּ֛ם nᵊṯattˈem נתן give
לֵ לְ to
אלֹהֵ֥י ʔlōhˌê אֱלֹהִים god(s)
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
כָּבֹ֑וד kāvˈôḏ כָּבֹוד weight
אוּלַ֗י ʔûlˈay אוּלַי perhaps
יָקֵ֤ל yāqˈēl קלל be slight
אֶת־ ʔeṯ- אֵת [object marker]
יָדֹו֙ yāḏˌô יָד hand
מֵֽ mˈē מִן from
עֲלֵיכֶ֔ם ʕᵃlêḵˈem עַל upon
וּ û וְ and
מֵ מִן from
עַ֥ל ʕˌal עַל upon
אֱלֹהֵיכֶ֖ם ʔᵉlōhêḵˌem אֱלֹהִים god(s)
וּ û וְ and
מֵ מִן from
עַ֥ל ʕˌal עַל upon
אַרְצְכֶֽם׃ ʔarṣᵊḵˈem אֶרֶץ earth
6:5. iuxta numerum provinciarum Philisthim quinque anos aureos facietis et quinque mures aureos quia plaga una fuit omnibus vobis et satrapis vestris facietisque similitudines anorum vestrorum et similitudines murium qui demoliti sunt terram et dabitis Deo Israhel gloriam si forte relevet manum suam a vobis et a diis vestris et a terra vestra
According to the number of the provinces of the Philistines you shall make five golden emerods, and five golden mice: for the same plague hath been upon you all, and upon your lords. And you shall make the likeness of your emerods, and the likeness of the mice, that have destroyed the land, and you shall give glory to the God of Israel: to see if he will take off his hand from you, and from your gods, and from your land.
6:5. “In accord with the number of the provinces of the Philistines, you shall fashion five gold cysts and five gold mice. For the same plague has been upon all of you and your princes. And you shall fashion a likeness of your cysts and a likeness of the mice, which have destroyed the land. And so shall you give glory to the God of Israel, so that perhaps he may lift off his hand from you, and from your gods, and from your land.
6:5. Wherefore ye shall make images of your emerods, and images of your mice that mar the land; and ye shall give glory unto the God of Israel: peradventure he will lighten his hand from off you, and from off your gods, and from off your land.
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Adam Clarke: Commentary on the Bible - 1831
6:5: He will lighten his hand from off you - The whole land was afflicted; the ground was marred by the mice; the common people and the lords afflicted by the haemorrhoids, and their gods broken in pieces.
1 Kings (1 Samuel) 6:6
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:5: mice: Bochart has collected many curious accounts relative to the terrible devastations made by these mischievous animals. William, Archbishop of Tyre, records, that in the beginning of the twelfth century, a penitential council was held at Naplouse, where five and twenty canons were framed for the correction of the manners of the inhabitants of the Christian kingdom of Jerusalem, who they apprehended had provoked to bring upon them the calamities of earthquakes, war, and famine. This last he ascribes to locusts and devouring mice, which had for four years together so destroyed the fruits of the earth as to cause an almost total failure of their crops. It was customary for the ancient heathen to offer to their gods such monuments of their deliverance as represented the evils from which they had been rescued; and Tavernier informs us, that among the Indians, when a pilgrim goes to one of the pagodas for a cure, he brings the figure of the member affected, made of gold, silver, or copper, according to his circumstances, which he offers to his god. Exo 8:5, Exo 8:17, Exo 8:24, Exo 10:14, Exo 10:15; Joe 1:4-7, Joe 2:25
give glory: Jos 7:19; Psa 18:44, Psa 66:3 *marg. Isa 42:12; Jer 3:13, Jer 13:16; Mal 2:2; Joh 9:24; Rev 11:13, Rev 16:9
lighten: Sa1 5:6, Sa1 5:11; Psa 32:4, Psa 39:10
off your: Sa1 5:3, Sa1 5:4, Sa1 5:7; Exo 12:12; Num 33:4; Isa 19:1
Geneva 1599
Wherefore ye shall make images of your emerods, and images of your mice that mar the land; and ye shall give glory unto the God of Israel: peradventure he will lighten his hand from off you, and from off your (c) gods, and from off your land.
(c) This is God's judgment on the idolaters, that knowing the true God, they do not worship him correctly.
John Gill
Wherefore ye shall make images of your emerods,.... Which some take to be images of the five cities; others of a man at large with the disease in his back parts; others of that part of the body of a man only, in a circular form, in which the disease was, and expressing that; but the text is plain for the disease only, as high large tumours: though Maimonides (f) says of these images, that the word is attributed to them, not because of their external form, but because of their spiritual virtue and influence; whereby the damage or disease of the emerods in the hinder parts were removed: he seems to take them to be a sort of talismans, which were images of a disease or noxious creature a country was infected with, made under some celestial influence to remove it; and Tavernier (g) relates, as Bishop Patrick observes, that it is a practice with the Indians to this day, that when any pilgrim goes to a pagoda for the cure of any disease, he brings the figure of the member affected, made either of gold, silver, or copper, according to his quality, which he offers to his god. There is a tradition among the Heathens, which seems to be borrowed from this history, and serves to establish the credit of it; the Athenians not receiving Bacchus and his rites with due honour, he was angry with them, and smote them with a disease in their private parts, which was incurable; on which they consulted the oracle, which advised them in order to be rid of the disease to receive the god with all honour and respect; which order the Athenians obeyed, and made images of the several parts, privately and publicly, and with these honoured the god in memory of the disease (h): both the disease and cure are here plainly pointed at:
and images of your mice that mar the land; that devoured the fruits of it, as these creatures in many instances have been known to do; and particularly in Palestine, the country of the Philistines, where in some places their fields were sometimes almost deserted because of the abundance of them; and were it not for a sort of birds that devoured them, the inhabitants could not sow their seed (i): the Boeotians sacrificed to Apollo Pornopion (which signifies a mouse), to save their country from them (k); Aristotle (l) reports of field mice, that they sometimes increase to such incredible numbers, that scarce any of the corn of the field is left by them; and so soon consumed, that some husbandmen, having appointed their labourers to cut down their corn on one day, coming to it the next day, in order to cut it down, have found it all consumed; Pliny (m) speaks of field mice destroying the harvest; Aelianus (n) relates such an incursion of field mice into some parts of Italy, as obliged the inhabitants to leave the country, and which destroyed the corn fields and plants, as if they had been consumed by heat or cold, or any unseasonable weather; and not only seeds were gnawn, but roots cut up; so the Abderites (o) were obliged to leave their country because of mice and frogs:
and ye shall give glory to the God of Israel; by sending these images as monuments of their shameful and painful disease, and of the ruin of their fields; owning that it was the hand of the Lord that smote their bodies with emerods, and filled their fields with mice which devoured them; seeking and asking pardoning of him by the trespass offering they sent him:
peradventure he will lighten his hand from you: abate the violence of the disease, and at length entirely remove it:
and from your gods; not Dagon only, but others seem to have suffered, wherever the ark came: for the Philistines had other deities; besides Dagon at Ashdod, there were Baalzebub at Ekron, and Marnas at Gaza, and Derceto at Ashkelon; and perhaps another at Gath, though unknown; and besides the gods suffered, or however their priests, by the number of men that died, and by the fruits of the earth being destroyed; which must in course lessen their revenues: and from off your land; the fruits of which were destroyed by mice.
(f) Moreh Nevochim, par. 1. c. 1. (g) Travels, p. 92. (h) Scholia in Aristoph. Acharnen. Act ii. Scen. 1. p. 383, 384. Edit. Genev. 1607. (i) Magini Geograph. par. 2. fol. 241. (k) Alex. ab Alex. Genial. Dier. l. 1. c. 13. (l) Hist. Animal. l. 6. c. 37. "----saepe exiguus mus", &c. Virgil, Georg. l. 1. v. 181, 182. (m) Nat. Hist. l. 10. c. 65. (n) De Animal. l. 17. c. 41. (o) Justin. l. 15. c. 2.
John Wesley
Give glory - The glory of his power in conquering you, who seemed to have conquered him; of his justice in punishing you, and of his goodness if he relieve you.
Robert Jamieson, A. R. Fausset and David Brown
give glory unto the God of Israel--By these propitiatory presents, the Philistines would acknowledge His power and make reparation for the injury done to His ark.
lighten his hand . . . from off your gods--Elohim for god.
6:66:6: Եւ ընդէ՞ր ծանրացուցանէք զսիրտ ձեր, որպէս ծանրացոյց Եգիպտոս եւ փարաւոն զսի՛րտս իւրեանց. ո՛չ ապաքէն յորժամ խաղա՛ց նոքօք, ապա՛ արձակեցին զնոսա՝ եւ գնացին[2884]։ [2884] Այլք. Զսիրտս ձեր, որպէս ծան՛՛։ Ոմանք. Եւ ապա արձակեաց զնոսա, եւ։
6 Ինչո՞ւ էք ձեր սրտերը կարծրացնում այնպէս, ինչպէս Եգիպտոսն ու փարաւոնն էին կարծրացրել իրենց սրտերը: Չէ՞ որ Աստուած նախ յաղթեց եգիպտացիներին եւ յետոյ միայն իսրայէլացիներին ազատ արձակեց, որ գնան: Արդ, տախտակ վերցրէ՛ք եւ մի նոր սայլ պատրաստեցէ՛ք:
6 Եւ ինչո՞ւ համար ձեր սրտերը կը խստացնէք, ինչպէս Եգիպտացիներն ու Փարաւոն իրենց սրտերը խստացուցին։ Չէ՞ որ Աստուած անոնց մէջ հրաշալի գործեր ընելէն ետքը միայն զանոնք թող տուին որպէս զի երթան։
Եւ ընդէ՞ր ծանրացուցանէք զսիրտս ձեր, որպէս ծանրացոյց Եգիպտոս եւ փարաւոն զսիրտս իւրեանց. ո՞չ ապաքէն [123]յորժամ խաղաց նոքօք``, ապա արձակեցին զնոսա եւ գնացին:

6:6: Եւ ընդէ՞ր ծանրացուցանէք զսիրտ ձեր, որպէս ծանրացոյց Եգիպտոս եւ փարաւոն զսի՛րտս իւրեանց. ո՛չ ապաքէն յորժամ խաղա՛ց նոքօք, ապա՛ արձակեցին զնոսա՝ եւ գնացին[2884]։
[2884] Այլք. Զսիրտս ձեր, որպէս ծան՛՛։ Ոմանք. Եւ ապա արձակեաց զնոսա, եւ։
6 Ինչո՞ւ էք ձեր սրտերը կարծրացնում այնպէս, ինչպէս Եգիպտոսն ու փարաւոնն էին կարծրացրել իրենց սրտերը: Չէ՞ որ Աստուած նախ յաղթեց եգիպտացիներին եւ յետոյ միայն իսրայէլացիներին ազատ արձակեց, որ գնան: Արդ, տախտակ վերցրէ՛ք եւ մի նոր սայլ պատրաստեցէ՛ք:
6 Եւ ինչո՞ւ համար ձեր սրտերը կը խստացնէք, ինչպէս Եգիպտացիներն ու Փարաւոն իրենց սրտերը խստացուցին։ Չէ՞ որ Աստուած անոնց մէջ հրաշալի գործեր ընելէն ետքը միայն զանոնք թող տուին որպէս զի երթան։
zohrab-1805▾ eastern-1994▾ western am▾
6:66:6 и для чего вам ожесточать сердце ваше, как ожесточили сердце свое Египтяне и фараон? вот, когда Господь показал силу Свою над ними, то они отпустили их, и те пошли;
6:6 καὶ και and; even ἵνα ινα so; that τί τις.1 who?; what? βαρύνετε βαρυνω weighty; weigh down τὰς ο the καρδίας καρδια heart ὑμῶν υμων your ὡς ως.1 as; how ἐβάρυνεν βαρυνω weighty; weigh down Αἴγυπτος αιγυπτος Aigyptos; Eyiptos καὶ και and; even Φαραω φαραω Pharaō; Farao τὴν ο the καρδίαν καρδια heart αὐτῶν αυτος he; him οὐχὶ ουχι not; not actually ὅτε οτε when ἐνέπαιξεν εμπαιζω belittle αὐτοῖς αυτος he; him ἐξαπέστειλαν εξαποστελλω send forth αὐτούς αυτος he; him καὶ και and; even ἀπῆλθον απερχομαι go off; go away
6:6 וְ wᵊ וְ and לָ֤מָּה lˈāmmā לָמָה why תְכַבְּדוּ֙ ṯᵊḵabbᵊḏˌû כבד be heavy אֶת־ ʔeṯ- אֵת [object marker] לְבַבְכֶ֔ם lᵊvavᵊḵˈem לֵבָב heart כַּ ka כְּ as אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative] כִּבְּד֛וּ kibbᵊḏˈû כבד be heavy מִצְרַ֥יִם miṣrˌayim מִצְרַיִם Egypt וּ û וְ and פַרְעֹ֖ה farʕˌō פַּרְעֹה pharaoh אֶת־ ʔeṯ- אֵת [object marker] לִבָּ֑ם libbˈām לֵב heart הֲ hᵃ הֲ [interrogative] לֹוא֙ lô לֹא not כַּ ka כְּ as אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] הִתְעַלֵּ֣ל hiṯʕallˈēl עלל deal with בָּהֶ֔ם bāhˈem בְּ in וַֽ wˈa וְ and יְשַׁלְּח֖וּם yᵊšallᵊḥˌûm שׁלח send וַ wa וְ and יֵּלֵֽכוּ׃ yyēlˈēḵû הלך walk
6:6. quare gravatis corda vestra sicut adgravavit Aegyptus et Pharao cor suum nonne postquam percussus est tunc dimisit eos et abieruntWhy do you harden your hearts, as Egypt and Pharao hardened their hearts? did not he, after he was struck, then let them go, and they departed?
6. Wherefore then do ye harden your hearts, as the Egyptians and Pharaoh hardened their hearts? when he had wrought wonderfully among them, did they not let the people go and they departed?
6:6. Why have you hardened your hearts, just as Egypt and Pharaoh hardened their hearts? After he was struck, did he not then release them, and they went away?
6:6. Wherefore then do ye harden your hearts, as the Egyptians and Pharaoh hardened their hearts? when he had wrought wonderfully among them, did they not let the people go, and they departed?
Wherefore then do ye harden your hearts, as the Egyptians and Pharaoh hardened their hearts? when he had wrought wonderfully among them, did they not let the people go, and they departed:

6:6 и для чего вам ожесточать сердце ваше, как ожесточили сердце свое Египтяне и фараон? вот, когда Господь показал силу Свою над ними, то они отпустили их, и те пошли;
6:6
καὶ και and; even
ἵνα ινα so; that
τί τις.1 who?; what?
βαρύνετε βαρυνω weighty; weigh down
τὰς ο the
καρδίας καρδια heart
ὑμῶν υμων your
ὡς ως.1 as; how
ἐβάρυνεν βαρυνω weighty; weigh down
Αἴγυπτος αιγυπτος Aigyptos; Eyiptos
καὶ και and; even
Φαραω φαραω Pharaō; Farao
τὴν ο the
καρδίαν καρδια heart
αὐτῶν αυτος he; him
οὐχὶ ουχι not; not actually
ὅτε οτε when
ἐνέπαιξεν εμπαιζω belittle
αὐτοῖς αυτος he; him
ἐξαπέστειλαν εξαποστελλω send forth
αὐτούς αυτος he; him
καὶ και and; even
ἀπῆλθον απερχομαι go off; go away
6:6
וְ wᵊ וְ and
לָ֤מָּה lˈāmmā לָמָה why
תְכַבְּדוּ֙ ṯᵊḵabbᵊḏˌû כבד be heavy
אֶת־ ʔeṯ- אֵת [object marker]
לְבַבְכֶ֔ם lᵊvavᵊḵˈem לֵבָב heart
כַּ ka כְּ as
אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative]
כִּבְּד֛וּ kibbᵊḏˈû כבד be heavy
מִצְרַ֥יִם miṣrˌayim מִצְרַיִם Egypt
וּ û וְ and
פַרְעֹ֖ה farʕˌō פַּרְעֹה pharaoh
אֶת־ ʔeṯ- אֵת [object marker]
לִבָּ֑ם libbˈām לֵב heart
הֲ hᵃ הֲ [interrogative]
לֹוא֙ לֹא not
כַּ ka כְּ as
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
הִתְעַלֵּ֣ל hiṯʕallˈēl עלל deal with
בָּהֶ֔ם bāhˈem בְּ in
וַֽ wˈa וְ and
יְשַׁלְּח֖וּם yᵊšallᵊḥˌûm שׁלח send
וַ wa וְ and
יֵּלֵֽכוּ׃ yyēlˈēḵû הלך walk
6:6. quare gravatis corda vestra sicut adgravavit Aegyptus et Pharao cor suum nonne postquam percussus est tunc dimisit eos et abierunt
Why do you harden your hearts, as Egypt and Pharao hardened their hearts? did not he, after he was struck, then let them go, and they departed?
6:6. Why have you hardened your hearts, just as Egypt and Pharaoh hardened their hearts? After he was struck, did he not then release them, and they went away?
6:6. Wherefore then do ye harden your hearts, as the Egyptians and Pharaoh hardened their hearts? when he had wrought wonderfully among them, did they not let the people go, and they departed?
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jfb▾ jw▾ jg▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:6: Wherefore then do ye harden your hearts - They had heard how God punished the Egyptians, and they are afraid of similar plagues. It appears that they had kept the ark long enough.
Did they not let the people go - And has he not wrought wonderfully among us? And should we not send back his ark?
1 Kings (1 Samuel) 6:7
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:6: harden: Job 9:4; Psa 95:8; Rom 2:5; Heb 3:13
the Egyptians: Exo 7:13, Exo 8:15, Exo 9:16, Exo 9:34, Exo 10:3, Exo 14:17, Exo 14:23, Exo 15:14-16
wonderfully: or, reproachfully
did they not: Exo 12:31-33
the people: Heb. them
Carl Friedrich Keil and Franz Delitzsch

"Wherefore," continued the priests, "will ye harden your heart, as the Egyptians and Pharaoh hardened their hearts? (Ex 7:13.) Was it not the case, that when He (Jehovah) had let out His power upon them (בּ התעלּל, as in Ex 10:2), they (the Egyptians) let them (the Israelites) go, and they departed?" There is nothing strange in this reference, on the part of the Philistian priests, to the hardening of the Egyptians, and its results, since the report of those occurrences had spread among all the neighbouring nations (see at 1Kings 4:8). And the warning is not at variance with the fact that, according to 1Kings 6:9, the priests still entertained some doubt whether the plagues really did come from Jehovah at all: for their doubts did not preclude the possibility of its being so; and even the possibility might be sufficient to make it seem advisable to do everything that could be done to mitigate the wrath of the God of the Israelites, of whom, under existing circumstances, the heathen stood not only no less, but even more, in dread, than of the wrath of their own gods.
John Gill
Wherefore then do ye harden your hearts, as the Egyptians and Pharaoh hardened their hearts?.... And would not let Israel go, when their dismission was demanded by Moses and Aaron in the name of the Lord; but was refused from time to time, being given up to judicial blindness and hardness of heart: and it seems by this, that though it was proposed by some to send back the ark, and which the priests and diviners approved of; yet there were some that were against it, who, notwithstanding the plagues inflicted on them, like Pharaoh and the Egyptians hardened their hearts; which story these priests were acquainted with by the tradition of their ancestors, this being a fact then generally known in the world; or by the relation of the Israelites, over whom they had ruled many years, and were conversant with them:
when he had wrought wonderfully among them: that is, the God of Israel, though they mention not his name, who had wrought wonders in the land of Egypt; the ten plagues he inflicted on them are referred to:
did they not let the people go, and they departed? who were convinced by these plagues that they ought to let Israel go, and by them were prevailed upon to dismiss them, and the people did go out of their land; and therefore should not we let the ark go likewise, on whom plagues have been inflicted for detaining it? and may we not expect more and greater, should we refuse to dismiss it?
John Wesley
Wherefore, &c. - They express themselves thus, either because some opposed the sending home the ark, though most had consented to it; or because they thought they would hardly send it away in the manner prescribed, by giving glory to God, and taking shame to themselves.
Robert Jamieson, A. R. Fausset and David Brown
Wherefore then do ye harden your hearts, as the Egyptians and Pharaoh hardened their hearts?--The memory of the appalling judgments that had been inflicted on Egypt was not yet obliterated. Whether preserved in written records, or in floating tradition, they were still fresh in the minds of men, and being extensively spread, were doubtless the means of diffusing the knowledge and fear of the true God.
6:76:7: Եւ արդ՝ առէ՛ք եւ արարէք սա՛յլ մի նոր, եւ երկուս երինջս անդրանկածինս առա՛նց որդւոց, եւ լծեցէ՛ք զերինջսն ՚ի սայլին. եւ քեցեցէ՛ք զորդիսն ՚ի հետո՛ց նոցա ՚ի տուն։
7 Բերէ՛ք անդրանկածին երկու երինջ, որոնք դեռ ձագ չեն բերել[9]: Երինջները սայլին լծեցէ՛ք, իսկ յետեւից եկող հորթերին գոմում փակեցէ՛ք:[9] 9. Եբրայերէնում՝ կաթնատուներ, որոնց վրայ լուծ չի դրուած:
7 Հիմա նոր սայլ մը շինեցէ՛ք ու երկու հատ կաթնտու երինջ առէք, որոնց վրայ բնաւ լուծ դրուած չըլլայ ու երինջները սայլին լծեցէ՛ք եւ անոնց ձագերը անոնց ետեւէն տուն դարձուցէ՛ք
Եւ արդ առէք եւ արարէք սայլ մի նոր, եւ երկուս երինջս [124]անդրանկածինս առանց որդւոց``, եւ լծեցէք զերինջսն ի սայլին, եւ քեցեցէք զորդիսն ի հետոց նոցա ի տուն:

6:7: Եւ արդ՝ առէ՛ք եւ արարէք սա՛յլ մի նոր, եւ երկուս երինջս անդրանկածինս առա՛նց որդւոց, եւ լծեցէ՛ք զերինջսն ՚ի սայլին. եւ քեցեցէ՛ք զորդիսն ՚ի հետո՛ց նոցա ՚ի տուն։
7 Բերէ՛ք անդրանկածին երկու երինջ, որոնք դեռ ձագ չեն բերել[9]: Երինջները սայլին լծեցէ՛ք, իսկ յետեւից եկող հորթերին գոմում փակեցէ՛ք:
[9] 9. Եբրայերէնում՝ կաթնատուներ, որոնց վրայ լուծ չի դրուած:
7 Հիմա նոր սայլ մը շինեցէ՛ք ու երկու հատ կաթնտու երինջ առէք, որոնց վրայ բնաւ լուծ դրուած չըլլայ ու երինջները սայլին լծեցէ՛ք եւ անոնց ձագերը անոնց ետեւէն տուն դարձուցէ՛ք
zohrab-1805▾ eastern-1994▾ western am▾
6:76:7 итак возьмите, сделайте одну колесницу новую и возьмите двух первородивших коров, на которых не было ярма, и впрягите коров в колесницу, а телят их отведите от них домой;
6:7 καὶ και and; even νῦν νυν now; present λάβετε λαμβανω take; get καὶ και and; even ποιήσατε ποιεω do; make ἅμαξαν αμαξα innovative; fresh καὶ και and; even δύο δυο two βόας βους ox πρωτοτοκούσας πρωτοτοκεω without τῶν ο the τέκνων τεκνον child καὶ και and; even ζεύξατε ζευγνυω the βόας βους ox ἐν εν in τῇ ο the ἁμάξῃ αμαξα and; even ἀπαγάγετε απαγω lead off; lead away τὰ ο the τέκνα τεκνον child ἀπὸ απο from; away ὄπισθεν οπισθεν from behind; in back of αὐτῶν αυτος he; him εἰς εις into; for οἶκον οικος home; household
6:7 וְ wᵊ וְ and עַתָּ֗ה ʕattˈā עַתָּה now קְח֨וּ qᵊḥˌû לקח take וַ wa וְ and עֲשׂ֜וּ ʕᵃśˈû עשׂה make עֲגָלָ֤ה ʕᵃḡālˈā עֲגָלָה chariot חֲדָשָׁה֙ ḥᵃḏāšˌā חָדָשׁ new אֶחָ֔ת ʔeḥˈāṯ אֶחָד one וּ û וְ and שְׁתֵּ֤י šᵊttˈê שְׁנַיִם two פָרֹות֙ fārôṯ פָּרָה cow עָלֹ֔ות ʕālˈôṯ עול nurse אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative] לֹא־ lō- לֹא not עָלָ֥ה ʕālˌā עלה ascend עֲלֵיהֶ֖ם ʕᵃlêhˌem עַל upon עֹ֑ל ʕˈōl עֹל yoke וַ wa וְ and אֲסַרְתֶּ֤ם ʔᵃsartˈem אסר bind אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the פָּרֹות֙ ppārôṯ פָּרָה cow בָּ bā בְּ in † הַ the עֲגָלָ֔ה ʕᵃḡālˈā עֲגָלָה chariot וַ wa וְ and הֲשֵׁיבֹתֶ֧ם hᵃšêvōṯˈem שׁוב return בְּנֵיהֶ֛ם bᵊnêhˈem בֵּן son מֵ mē מִן from אַחֲרֵיהֶ֖ם ʔaḥᵃrêhˌem אַחַר after הַ ha הַ the בָּֽיְתָה׃ bbˈāyᵊṯā בַּיִת house
6:7. nunc ergo arripite et facite plaustrum novum unum et duas vaccas fetas quibus non est inpositum iugum iungite in plaustro et recludite vitulos earum domiNow, therefore, take and make a new cart: and two kine that have calved, on which there hath come no yoke, tie to the cart, and shut up their calves at home.
7. Now therefore take and prepare you a new cart, and two milch kine, on which there hath come no yoke, and tie the kine to the cart, and bring their calves home from them:
6:7. Now therefore, fashion and take a new cart, with two cows that have given birth, but on which no yoke has been imposed. And yoke them to the cart, but retain their calves at home.
6:7. Now therefore make a new cart, and take two milch kine, on which there hath come no yoke, and tie the kine to the cart, and bring their calves home from them:
Now therefore make a new cart, and take two milch kine, on which there hath come no yoke, and tie the kine to the cart, and bring their calves home from them:

6:7 итак возьмите, сделайте одну колесницу новую и возьмите двух первородивших коров, на которых не было ярма, и впрягите коров в колесницу, а телят их отведите от них домой;
6:7
καὶ και and; even
νῦν νυν now; present
λάβετε λαμβανω take; get
καὶ και and; even
ποιήσατε ποιεω do; make
ἅμαξαν αμαξα innovative; fresh
καὶ και and; even
δύο δυο two
βόας βους ox
πρωτοτοκούσας πρωτοτοκεω without
τῶν ο the
τέκνων τεκνον child
καὶ και and; even
ζεύξατε ζευγνυω the
βόας βους ox
ἐν εν in
τῇ ο the
ἁμάξῃ αμαξα and; even
ἀπαγάγετε απαγω lead off; lead away
τὰ ο the
τέκνα τεκνον child
ἀπὸ απο from; away
ὄπισθεν οπισθεν from behind; in back of
αὐτῶν αυτος he; him
εἰς εις into; for
οἶκον οικος home; household
6:7
וְ wᵊ וְ and
עַתָּ֗ה ʕattˈā עַתָּה now
קְח֨וּ qᵊḥˌû לקח take
וַ wa וְ and
עֲשׂ֜וּ ʕᵃśˈû עשׂה make
עֲגָלָ֤ה ʕᵃḡālˈā עֲגָלָה chariot
חֲדָשָׁה֙ ḥᵃḏāšˌā חָדָשׁ new
אֶחָ֔ת ʔeḥˈāṯ אֶחָד one
וּ û וְ and
שְׁתֵּ֤י šᵊttˈê שְׁנַיִם two
פָרֹות֙ fārôṯ פָּרָה cow
עָלֹ֔ות ʕālˈôṯ עול nurse
אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative]
לֹא־ lō- לֹא not
עָלָ֥ה ʕālˌā עלה ascend
עֲלֵיהֶ֖ם ʕᵃlêhˌem עַל upon
עֹ֑ל ʕˈōl עֹל yoke
וַ wa וְ and
אֲסַרְתֶּ֤ם ʔᵃsartˈem אסר bind
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
פָּרֹות֙ ppārôṯ פָּרָה cow
בָּ בְּ in
הַ the
עֲגָלָ֔ה ʕᵃḡālˈā עֲגָלָה chariot
וַ wa וְ and
הֲשֵׁיבֹתֶ֧ם hᵃšêvōṯˈem שׁוב return
בְּנֵיהֶ֛ם bᵊnêhˈem בֵּן son
מֵ מִן from
אַחֲרֵיהֶ֖ם ʔaḥᵃrêhˌem אַחַר after
הַ ha הַ the
בָּֽיְתָה׃ bbˈāyᵊṯā בַּיִת house
6:7. nunc ergo arripite et facite plaustrum novum unum et duas vaccas fetas quibus non est inpositum iugum iungite in plaustro et recludite vitulos earum domi
Now, therefore, take and make a new cart: and two kine that have calved, on which there hath come no yoke, tie to the cart, and shut up their calves at home.
6:7. Now therefore, fashion and take a new cart, with two cows that have given birth, but on which no yoke has been imposed. And yoke them to the cart, but retain their calves at home.
6:7. Now therefore make a new cart, and take two milch kine, on which there hath come no yoke, and tie the kine to the cart, and bring their calves home from them:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:7: Make a new cart - It was indecent and improper to employ in any part of the worship of God any thing that had before served for a common purpose. Every thing in the worship of God is said to be sanctified: now the general meaning of that word is, to separate a thing from all earthly and common uses, and devote it solely to the service of God.
When David removed the ark from the house of Abinadab, he put it on a new cart, Sa2 6:3.
Bring their calves home from them - So it appears that their calves had been with them in the fields. This was a complete trial: unless they were supernaturally influenced, they would not leave their calves; unless supernaturally directed, they would not leave their home, and take a way unguided, which they had never gone before.
1 Kings (1 Samuel) 6:8
Albert Barnes: Notes on the Bible - 1834
6:7: A new cart ... kine on which there hath come no yoke - This was so ordered in Rev_erence to the ark, and was a right and true feeling. See Mar 11:2; Mat 27:60. For the supposed special virtue of new things, see Jdg 16:7, Jdg 16:11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:7: new cart: Sa2 6:3; Ch1 13:7
on which: Num 19:2
Carl Friedrich Keil and Franz Delitzsch

Accordingly they arranged the sending back in such a manner as to manifest the reverence which ought to be shown to the God of Israel was a powerful deity (1Kings 6:7-9). The Philistines were to take a new cart and make it ready (עשׂה), and to yoke two milch cows to the cart upon which no yoke had ever come, and to take away their young ones (calves) from them into the house, i.e., into the stall, and then to put the ark upon the cart, along with the golden things to be presented as a trespass-offering, which were to be in a small chest by the side of the ark, and to send it (i.e., the ark) away, that it might go, viz., without the cows being either driven or guided. From the result of these arrangements, they were to learn whether the plague had been sent by the God of Israel, or had arisen accidentally. "If it (the ark) goeth up by the way to its border towards Bethshemesh, He (Jehovah) hath done us this great evil; but if not, we perceive that His hand hath not touched us. It came to us by chance," i.e., the evil came upon us merely by accident. In עליהם, בּניהם, and מאחריהם (1Kings 6:7), the masculine is used in the place of the more definite feminine, as being the more general form. This is frequently the case, and occurs again in 1Kings 6:10 and 1Kings 6:12. ארגּז, which only occurs again in 1Kings 6:8, 1Kings 6:11, and 1Kings 6:15, signifies, according to the context and the ancient versions, a chest or little case. The suffix to אתו refers to the ark, which is also the subject to יעלה (1Kings 6:9). גּבוּלו, the territory of the ark, is the land of Israel, where it had its home. מקרה is used adverbially: by chance, or accidentally. The new cart and the young cows, which had never worn a yoke, corresponded to the holiness of the ark of God. To place it upon an old cart, which had already been used for all kinds of earthly purposes, would have been an offence against the holy thing; and it would have been just the same to yoke to the cart animals that had already been used for drawing, and had had their strength impaired by the yoke (see Deut 21:3). The reason for selecting cows, however, instead of male oxen, was no doubt to be found in the further object which they hoped to attain. It was certainly to be expected, that if suckling cows, whose calves had been kept back from them, followed their own instincts, without any drivers, they would not go away, but would come back to their young ones in the stall. And if the very opposite should take place, this would be a sure sign that they were driven and guided by a divine power, and in fact by the God whose ark they were to draw into His own land. From this they would be able to draw the conclusion, that the plagues which had fallen upon the Philistines were also sent by this God. There was no special sagacity in this advice of the priests; it was nothing more than a cleverly devised attempt to put the power of the God of the Israelites to the text, though they thereby unconsciously and against their will furnished the occasion for the living God to display His divine glory before those who did not know Him.
John Gill
Now therefore make a new cart,.... For there were no Levites, nor priests of the Lord to carry it upon their shoulders, as it was wont to be when carried, and therefore they ordered a cart to be made; and they might know the Levites were allowed wagons to carry some of their sacred things on, Num 7:1 and a new one for the honour of the ark, as David afterwards did, 2Kings 6:3.
and take two milch kine, on which there hath come no yoke; which also might be designed for the honour of the ark; but there was a further view in it, at least in the providence of God; since two such creatures, who had young, would be apt, if left to themselves, as these were, to return home to them, and not to proceed on a journey; and being unaccustomed to a yoke, would draw one way, and another another, in different ways; and not go on in a direct road, as such that are used to the yoke do:
and tie the kine to the cart; in order to draw it:
and bring their calves home from them; that they might not cry after them, which would cause them to turn back.
John Wesley
Milch kine, &c. - In respect to the ark; and for the better discovery, because such untamed heifers are apt to wander, and keep no certain and constant paths, as oxen accustomed to the yoke do, and therefore were most unlikely to keep the direct road to Israel's land. From them - Which would stir up natural affection in their dams, and cause them rather to return home, than to go to a strange country.
Robert Jamieson, A. R. Fausset and David Brown
make a new cart--Their object in making a new one for the purpose seems to have been not only for cleanliness and neatness, but from an impression that there would have been an impropriety in using one that had been applied to meaner or more common services. It appears to have been a covered wagon (see on 2Kings 6:3).
two milch kine--Such untrained heifers, wanton and vagrant, would pursue no certain and regular path, like those accustomed to the yoke, and therefore were most unlikely of their own spontaneous motion to prosecute the direct road to the land of Israel.
bring their calves home from them--The strong natural affection of the dams might be supposed to stimulate their return homewards, rather than direct their steps in a foreign country.
6:86:8: Եւ առէ՛ք զտապանակն Տեառն, եւ դի՛ք զնա ՚ի վերայ սայլին. եւ զանօթսն զոսկիս զոր տայցէ՛ք նմա ընդ գանին. եւ դիջիք ՚ի քո՛ւրձ արգոբ ՚ի կողմանէ նորա, եւ առաքեսջի՛ք զնա՝ եւ վարեսջի՛ք զնա՝ եւ երթիցէ։
8 Վերցրէ՛ք Տիրոջ տապանակը եւ այն դրէ՛ք սայլի վրայ, իսկ պատուհասի վերացման համար մատուցուող ոսկէ ընծաները դրէ՛ք քուրձէ տոպրակի մէջ, դրա կողքին:
8 Ու Եհովային տապանակը առէ՛ք եւ զանիկա սայլին վրայ դրէ՛ք ու այն ոսկեղէն պատկերները* որոնք դուք յանցանքի համար անոր ընծայ պիտի տաք, պզտիկ արկղով մը անոր մէկ կողմը դրէ՛ք ու զանիկա ղրկեցէ՛ք, որպէս զի երթայ
եւ առէք զտապանակն Տեառն եւ դիք զնա ի վերայ սայլին, եւ զանօթսն զոսկիս զոր տայցէք նմա [125]ընդ գանին``, եւ դիջիք [126]ի քուրձ արգոբ`` ի կողմանէ նորա, եւ առաքեսջիք զնա եւ [127]վարեսջիք զնա եւ`` երթիցէ:

6:8: Եւ առէ՛ք զտապանակն Տեառն, եւ դի՛ք զնա ՚ի վերայ սայլին. եւ զանօթսն զոսկիս զոր տայցէ՛ք նմա ընդ գանին. եւ դիջիք ՚ի քո՛ւրձ արգոբ ՚ի կողմանէ նորա, եւ առաքեսջի՛ք զնա՝ եւ վարեսջի՛ք զնա՝ եւ երթիցէ։
8 Վերցրէ՛ք Տիրոջ տապանակը եւ այն դրէ՛ք սայլի վրայ, իսկ պատուհասի վերացման համար մատուցուող ոսկէ ընծաները դրէ՛ք քուրձէ տոպրակի մէջ, դրա կողքին:
8 Ու Եհովային տապանակը առէ՛ք եւ զանիկա սայլին վրայ դրէ՛ք ու այն ոսկեղէն պատկերները* որոնք դուք յանցանքի համար անոր ընծայ պիտի տաք, պզտիկ արկղով մը անոր մէկ կողմը դրէ՛ք ու զանիկա ղրկեցէ՛ք, որպէս զի երթայ
zohrab-1805▾ eastern-1994▾ western am▾
6:86:8 и возьмите ковчег Господень, и поставьте его на колесницу, а золотые вещи, которые принесете Ему в жертву повинности, положите в ящик сбоку его; и отпустите его, и пусть пойдет;
6:8 καὶ και and; even λήμψεσθε λαμβανω take; get τὴν ο the κιβωτὸν κιβωτος ark καὶ και and; even θήσετε τιθημι put; make αὐτὴν αυτος he; him ἐπὶ επι in; on τὴν ο the ἅμαξαν αμαξα and; even τὰ ο the σκεύη σκευος vessel; jar τὰ ο the χρυσᾶ χρυσεος of gold; golden ἀποδώσετε αποδιδωμι render; surrender αὐτῇ αυτος he; him τῆς ο the βασάνου βασανος torment καὶ και and; even θήσετε τιθημι put; make ἐν εν in θέματι θεμα.1 from; out of μέρους μερος part; in particular αὐτῆς αυτος he; him καὶ και and; even ἐξαποστελεῖτε εξαποστελλω send forth αὐτὴν αυτος he; him καὶ και and; even ἀπελάσατε απελαυνω drive away αὐτήν αυτος he; him καὶ και and; even ἀπελεύσεται απερχομαι go off; go away
6:8 וּ û וְ and לְקַחְתֶּ֞ם lᵊqaḥtˈem לקח take אֶת־ ʔeṯ- אֵת [object marker] אֲרֹ֣ון ʔᵃrˈôn אֲרֹון ark יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH וּ û וְ and נְתַתֶּ֤ם nᵊṯattˈem נתן give אֹתֹו֙ ʔōṯˌô אֵת [object marker] אֶל־ ʔel- אֶל to הָ֣ hˈā הַ the עֲגָלָ֔ה ʕᵃḡālˈā עֲגָלָה chariot וְ wᵊ וְ and אֵ֣ת׀ ʔˈēṯ אֵת [object marker] כְּלֵ֣י kᵊlˈê כְּלִי tool הַ ha הַ the זָּהָ֗ב zzāhˈāv זָהָב gold אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] הֲשֵׁבֹתֶ֥ם hᵃšēvōṯˌem שׁוב return לֹו֙ lˌô לְ to אָשָׁ֔ם ʔāšˈām אָשָׁם guilt תָּשִׂ֥ימוּ tāśˌîmû שׂים put בָ vā בְּ in † הַ the אַרְגַּ֖ז ʔargˌaz אַרְגַּז saddle-bag מִ mi מִן from צִּדֹּ֑ו ṣṣiddˈô צַד side וְ wᵊ וְ and שִׁלַּחְתֶּ֥ם šillaḥtˌem שׁלח send אֹתֹ֖ו ʔōṯˌô אֵת [object marker] וְ wᵊ וְ and הָלָֽךְ׃ hālˈāḵ הלך walk
6:8. tolletisque arcam Domini et ponetis in plaustro et vasa aurea quae exsolvistis ei pro delicto ponetis in capsella ad latus eius et dimittite eam ut vadatAnd you shall take the ark of the Lord, and lay it on the cart, and the vessels of gold, which you have paid him for sin, you shall put into a little box at the side thereof: and send it away, that it may go.
8. and take the ark of the LORD, and lay it upon the cart; and put the jewels of gold, which ye return him for a guilt offering, in a coffer by the side thereof; and send it away, that it may go.
6:8. And you shall take the ark of the Lord, and you shall place it upon the cart, with the articles of gold that you have paid to him on behalf of transgression. You shall place these in a little box at its side. And release it, so that it may go.
6:8. And take the ark of the LORD, and lay it upon the cart; and put the jewels of gold, which ye return him [for] a trespass offering, in a coffer by the side thereof; and send it away, that it may go.
And take the ark of the LORD, and lay it upon the cart; and put the jewels of gold, which ye return him [for] a trespass offering, in a coffer by the side thereof; and send it away, that it may go:

6:8 и возьмите ковчег Господень, и поставьте его на колесницу, а золотые вещи, которые принесете Ему в жертву повинности, положите в ящик сбоку его; и отпустите его, и пусть пойдет;
6:8
καὶ και and; even
λήμψεσθε λαμβανω take; get
τὴν ο the
κιβωτὸν κιβωτος ark
καὶ και and; even
θήσετε τιθημι put; make
αὐτὴν αυτος he; him
ἐπὶ επι in; on
τὴν ο the
ἅμαξαν αμαξα and; even
τὰ ο the
σκεύη σκευος vessel; jar
τὰ ο the
χρυσᾶ χρυσεος of gold; golden
ἀποδώσετε αποδιδωμι render; surrender
αὐτῇ αυτος he; him
τῆς ο the
βασάνου βασανος torment
καὶ και and; even
θήσετε τιθημι put; make
ἐν εν in
θέματι θεμα.1 from; out of
μέρους μερος part; in particular
αὐτῆς αυτος he; him
καὶ και and; even
ἐξαποστελεῖτε εξαποστελλω send forth
αὐτὴν αυτος he; him
καὶ και and; even
ἀπελάσατε απελαυνω drive away
αὐτήν αυτος he; him
καὶ και and; even
ἀπελεύσεται απερχομαι go off; go away
6:8
וּ û וְ and
לְקַחְתֶּ֞ם lᵊqaḥtˈem לקח take
אֶת־ ʔeṯ- אֵת [object marker]
אֲרֹ֣ון ʔᵃrˈôn אֲרֹון ark
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
וּ û וְ and
נְתַתֶּ֤ם nᵊṯattˈem נתן give
אֹתֹו֙ ʔōṯˌô אֵת [object marker]
אֶל־ ʔel- אֶל to
הָ֣ hˈā הַ the
עֲגָלָ֔ה ʕᵃḡālˈā עֲגָלָה chariot
וְ wᵊ וְ and
אֵ֣ת׀ ʔˈēṯ אֵת [object marker]
כְּלֵ֣י kᵊlˈê כְּלִי tool
הַ ha הַ the
זָּהָ֗ב zzāhˈāv זָהָב gold
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
הֲשֵׁבֹתֶ֥ם hᵃšēvōṯˌem שׁוב return
לֹו֙ lˌô לְ to
אָשָׁ֔ם ʔāšˈām אָשָׁם guilt
תָּשִׂ֥ימוּ tāśˌîmû שׂים put
בָ בְּ in
הַ the
אַרְגַּ֖ז ʔargˌaz אַרְגַּז saddle-bag
מִ mi מִן from
צִּדֹּ֑ו ṣṣiddˈô צַד side
וְ wᵊ וְ and
שִׁלַּחְתֶּ֥ם šillaḥtˌem שׁלח send
אֹתֹ֖ו ʔōṯˌô אֵת [object marker]
וְ wᵊ וְ and
הָלָֽךְ׃ hālˈāḵ הלך walk
6:8. tolletisque arcam Domini et ponetis in plaustro et vasa aurea quae exsolvistis ei pro delicto ponetis in capsella ad latus eius et dimittite eam ut vadat
And you shall take the ark of the Lord, and lay it on the cart, and the vessels of gold, which you have paid him for sin, you shall put into a little box at the side thereof: and send it away, that it may go.
6:8. And you shall take the ark of the Lord, and you shall place it upon the cart, with the articles of gold that you have paid to him on behalf of transgression. You shall place these in a little box at its side. And release it, so that it may go.
6:8. And take the ark of the LORD, and lay it upon the cart; and put the jewels of gold, which ye return him [for] a trespass offering, in a coffer by the side thereof; and send it away, that it may go.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:8: The jewels of gold - The word קלי keley, which our translators so often render jewels, signifies vessels, implements, ornaments, etc. A jewel of gold has an odd sound to those who always attach the idea of a precious stone to the term.
1 Kings (1 Samuel) 6:9
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:8: jewels: Sa1 6:4, Sa1 6:5
Geneva 1599
And take the ark of the LORD, and lay it upon the cart; and put the (d) jewels of gold, which ye return him [for] a trespass offering, in a coffer by the side thereof; and send it away, that it may go.
(d) Meaning, the golden emerods and the golden mice.
John Gill
And take the ark of the Lord, and lay it upon the cart,.... Which was dispensed with in these uncircumcised Philistines, there being no other to do this service:
and put the jewels of gold; or rather "vessels of gold" (p); the five golden emerods, and the five golden mice:
which ye return him for a trespass offering, in a coffer by the side thereof; in a basket, as the Syriac version: in a scrip, as the Arabic; in a purse, or bag, as Josephus (q); which latter is probable enough:
and send it away, that it may go; that is, set it a going, without any driver or guide; but leave it to take its course of itself to the land of Israel. Josephus (r) says it was set in a place where three ways met, that it might take which it might; and the taking of the right way must be a strong evidence of its being under the direction of God.
(p) "vasa aurea", Pagninus, Montanus, Vatablus, &c. (q) Antiqu. l. 6. c. 1. sect. 2. (r) Antiqu. l. 6. c. 1. sect. 2.
Robert Jamieson, A. R. Fausset and David Brown
take the ark of the Lord, and lay it upon the cart--This mode of carrying the sacred symbol was forbidden; but the ignorance of the Philistines made the indignity excusable (see on 2Kings 6:6).
put the jewels . . . in a coffer by the side thereof--The way of securing treasure in the East is still in a chest, chained to the house wall or some solid part of the furniture.
6:96:9: Եւ տեսջիք եթէ ՚ի մո՛ւտս սահմանաց իւրոց երթիցէ ընդ Բեթսամիւս՝ նա՛ արար մեզ զչարի՛սս մեծամեծս զայսոսիկ. ապա թէ ոչ՝ գիտասցո՛ւք եթէ ո՛չ ձեռն նորա եկն ՚ի վերայ մեր. այլ վրիպա՛կ իմն գործեցաւ ՚ի մեզ։
9 Հրեցէ՛ք սայլը եւ թողէ՛ք, որ գնայ: Հետեւեցէ՛ք եւ տեսէ՛ք. եթէ դէպի իր սահմանը՝ Բեթսամիւս է գնում, ուրեմն մեզ մեծամեծ չարիքներով պատժողը Տէրն է, իսկ եթէ՝ ոչ, իմացէ՛ք, որ Տիրոջ ձեռքը չէ, որ մեզ պատուհասել է, այլ եղած պատիժները պատահական են»:
9 Եւ նայեցէ՛ք, եթէ իր սահմանին ճամբովը Բեթսամիւս ելլէ, այս մեծ չարիքը մեզի ընողը անիկա է. ապա թէ ոչ՝ գիտնանք որ անոր ձեռքը բնաւ մեզի դպած չէ, հապա այս բանը դիպուածով պատահեր է մեզի»։
եւ տեսջիք եթէ ի մուտս սահմանաց իւրոց երթիցէ ընդ Բեթսամիւս` նա արար մեզ զչարիսս մեծամեծս զայսոսիկ. ապա թէ ոչ` գիտասցուք եթէ ոչ ձեռն նորա եկն ի վերայ մեր, այլ [128]վրիպակ իմն գործեցաւ`` ի մեզ:

6:9: Եւ տեսջիք եթէ ՚ի մո՛ւտս սահմանաց իւրոց երթիցէ ընդ Բեթսամիւս՝ նա՛ արար մեզ զչարի՛սս մեծամեծս զայսոսիկ. ապա թէ ոչ՝ գիտասցո՛ւք եթէ ո՛չ ձեռն նորա եկն ՚ի վերայ մեր. այլ վրիպա՛կ իմն գործեցաւ ՚ի մեզ։
9 Հրեցէ՛ք սայլը եւ թողէ՛ք, որ գնայ: Հետեւեցէ՛ք եւ տեսէ՛ք. եթէ դէպի իր սահմանը՝ Բեթսամիւս է գնում, ուրեմն մեզ մեծամեծ չարիքներով պատժողը Տէրն է, իսկ եթէ՝ ոչ, իմացէ՛ք, որ Տիրոջ ձեռքը չէ, որ մեզ պատուհասել է, այլ եղած պատիժները պատահական են»:
9 Եւ նայեցէ՛ք, եթէ իր սահմանին ճամբովը Բեթսամիւս ելլէ, այս մեծ չարիքը մեզի ընողը անիկա է. ապա թէ ոչ՝ գիտնանք որ անոր ձեռքը բնաւ մեզի դպած չէ, հապա այս բանը դիպուածով պատահեր է մեզի»։
zohrab-1805▾ eastern-1994▾ western am▾
6:96:9 и смотрите, если он пойдет к пределам своим, к Вефсамису, то Он великое сие зло сделал нам; если же нет, то мы будем знать, что не Его рука поразила нас, а сделалось это с нами случайно.
6:9 καὶ και and; even ὄψεσθε οραω view; see εἰ ει if; whether εἰς εις into; for ὁδὸν οδος way; journey ὁρίων οριον frontier αὐτῆς αυτος he; him πορεύσεται πορευομαι travel; go κατὰ κατα down; by Βαιθσαμυς βαιθσαμυς he; him πεποίηκεν ποιεω do; make ἡμῖν ημιν us τὴν ο the κακίαν κακια badness; vice ταύτην ουτος this; he τὴν ο the μεγάλην μεγας great; loud καὶ και and; even ἐὰν εαν and if; unless μή μη not καὶ και and; even γνωσόμεθα γινωσκω know ὅτι οτι since; that οὐ ου not χεὶρ χειρ hand αὐτοῦ αυτος he; him ἧπται απτομαι grasp; touch ἡμῶν ημων our ἀλλὰ αλλα but σύμπτωμα συμπτωμα this; he γέγονεν γινομαι happen; become ἡμῖν ημιν us
6:9 וּ û וְ and רְאִיתֶ֗ם rᵊʔîṯˈem ראה see אִם־ ʔim- אִם if דֶּ֨רֶךְ dˌereḵ דֶּרֶךְ way גְּבוּלֹ֤ו gᵊvûlˈô גְּבוּל boundary יַֽעֲלֶה֙ yˈaʕᵃleh עלה ascend בֵּ֣ית שֶׁ֔מֶשׁ bˈêṯ šˈemeš בֵּית שֶׁמֶשׁ Beth Shemesh ה֚וּא ˈhû הוּא he עָ֣שָׂה ʕˈāśā עשׂה make לָ֔נוּ lˈānû לְ to אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the רָעָ֥ה rāʕˌā רָעָה evil הַ ha הַ the גְּדֹולָ֖ה ggᵊḏôlˌā גָּדֹול great הַ ha הַ the זֹּ֑את zzˈōṯ זֹאת this וְ wᵊ וְ and אִם־ ʔim- אִם if לֹ֗א lˈō לֹא not וְ wᵊ וְ and יָדַ֨עְנוּ֙ yāḏˈaʕnû ידע know כִּ֣י kˈî כִּי that לֹ֤א lˈō לֹא not יָדֹו֙ yāḏˌô יָד hand נָ֣גְעָה nˈāḡᵊʕā נגע touch בָּ֔נוּ bˈānû בְּ in מִקְרֶ֥ה miqrˌeh מִקְרֶה accident ה֖וּא hˌû הוּא he הָ֥יָה hˌāyā היה be לָֽנוּ׃ lˈānû לְ to
6:9. et aspicietis et si quidem per viam finium suorum ascenderit contra Bethsames ipse fecit nobis malum hoc grande sin autem minime sciemus quia nequaquam manus eius tetigit nos sed casu acciditAnd you shall look: and if it go up by the way of his own coasts, towards Bethsames, then he hath done us this great evil: but if not, we shall know that it is not his hand hath touched us, but it hath happened by chance.
9. And see, if it goeth up by the way of its own border to Beth-shemesh, then he hath done us this great evil: but if not, then we shall know that it is not his hand that smote us; it was a chance that happened to us.
6:9. And you shall watch. And if, indeed, it ascends by the way of his own parts, toward Beth-shemesh, then he has done this great evil to us. But if not, then we shall know that it is by no means his hand that has touched us, but instead it happened by chance.”
6:9. And see, if it goeth up by the way of his own coast to Bethshemesh, [then] he hath done us this great evil: but if not, then we shall know that [it is] not his hand [that] smote us; it [was] a chance [that] happened to us.
And see, if it goeth up by the way of his own coast to Beth- shemesh, [then] he hath done us this great evil: but if not, then we shall know that [it is] not his hand [that] smote us: it [was] a chance [that] happened to us:

6:9 и смотрите, если он пойдет к пределам своим, к Вефсамису, то Он великое сие зло сделал нам; если же нет, то мы будем знать, что не Его рука поразила нас, а сделалось это с нами случайно.
6:9
καὶ και and; even
ὄψεσθε οραω view; see
εἰ ει if; whether
εἰς εις into; for
ὁδὸν οδος way; journey
ὁρίων οριον frontier
αὐτῆς αυτος he; him
πορεύσεται πορευομαι travel; go
κατὰ κατα down; by
Βαιθσαμυς βαιθσαμυς he; him
πεποίηκεν ποιεω do; make
ἡμῖν ημιν us
τὴν ο the
κακίαν κακια badness; vice
ταύτην ουτος this; he
τὴν ο the
μεγάλην μεγας great; loud
καὶ και and; even
ἐὰν εαν and if; unless
μή μη not
καὶ και and; even
γνωσόμεθα γινωσκω know
ὅτι οτι since; that
οὐ ου not
χεὶρ χειρ hand
αὐτοῦ αυτος he; him
ἧπται απτομαι grasp; touch
ἡμῶν ημων our
ἀλλὰ αλλα but
σύμπτωμα συμπτωμα this; he
γέγονεν γινομαι happen; become
ἡμῖν ημιν us
6:9
וּ û וְ and
רְאִיתֶ֗ם rᵊʔîṯˈem ראה see
אִם־ ʔim- אִם if
דֶּ֨רֶךְ dˌereḵ דֶּרֶךְ way
גְּבוּלֹ֤ו gᵊvûlˈô גְּבוּל boundary
יַֽעֲלֶה֙ yˈaʕᵃleh עלה ascend
בֵּ֣ית שֶׁ֔מֶשׁ bˈêṯ šˈemeš בֵּית שֶׁמֶשׁ Beth Shemesh
ה֚וּא ˈhû הוּא he
עָ֣שָׂה ʕˈāśā עשׂה make
לָ֔נוּ lˈānû לְ to
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
רָעָ֥ה rāʕˌā רָעָה evil
הַ ha הַ the
גְּדֹולָ֖ה ggᵊḏôlˌā גָּדֹול great
הַ ha הַ the
זֹּ֑את zzˈōṯ זֹאת this
וְ wᵊ וְ and
אִם־ ʔim- אִם if
לֹ֗א lˈō לֹא not
וְ wᵊ וְ and
יָדַ֨עְנוּ֙ yāḏˈaʕnû ידע know
כִּ֣י kˈî כִּי that
לֹ֤א lˈō לֹא not
יָדֹו֙ yāḏˌô יָד hand
נָ֣גְעָה nˈāḡᵊʕā נגע touch
בָּ֔נוּ bˈānû בְּ in
מִקְרֶ֥ה miqrˌeh מִקְרֶה accident
ה֖וּא hˌû הוּא he
הָ֥יָה hˌāyā היה be
לָֽנוּ׃ lˈānû לְ to
6:9. et aspicietis et si quidem per viam finium suorum ascenderit contra Bethsames ipse fecit nobis malum hoc grande sin autem minime sciemus quia nequaquam manus eius tetigit nos sed casu accidit
And you shall look: and if it go up by the way of his own coasts, towards Bethsames, then he hath done us this great evil: but if not, we shall know that it is not his hand hath touched us, but it hath happened by chance.
6:9. And you shall watch. And if, indeed, it ascends by the way of his own parts, toward Beth-shemesh, then he has done this great evil to us. But if not, then we shall know that it is by no means his hand that has touched us, but instead it happened by chance.”
6:9. And see, if it goeth up by the way of his own coast to Bethshemesh, [then] he hath done us this great evil: but if not, then we shall know that [it is] not his hand [that] smote us; it [was] a chance [that] happened to us.
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Adam Clarke: Commentary on the Bible - 1831
6:9: A chance that happened to us - The word מקרה mikreh, from קרה karah, to meet or coalesce, signifies an event that naturally arises from such concurring causes as, in the order and nature of things, must produce it.
Thus a bad state of the atmosphere, putrid exhalations, bad diet, occasioned by any general scarcity, might have produced the disease in question; and to something of this kind they would attribute it, if the other evidences did not concur. This gives us the proper notion of chance; and shows us that it is a matter as dependent upon the Divine providence, as any thing can be: in short, that these occurrences are parts of the Divine government.
The word chance, though often improperly used to signify such an occurrence as is not under the Divine government, is of itself, not only simple, but expressive; and has nearly the meaning of the Hebrew word: it comes from the French cheoir, or escheoir, to fall out, to occur, to fall to. Hence our law-term escheat, any lands that fall to the lord of the manor by forfeiture, or for want of heirs: i.e., these are the occurrences which naturally throw the lands into the hands of the lord.
1 Kings (1 Samuel) 6:12
Albert Barnes: Notes on the Bible - 1834
6:9: Bethshemesh was the first Israelite town they would come to, being on the border of Judah. (See the marginal reference.)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:9: Bethshemesh: Jos 15:10, Jos 21:16
he: or, it, Amo 3:6
we shall: Sa1 6:3
not his hand: Isa 26:11
a chance: Sa2 1:6; Ecc 9:11; Luk 10:31
Geneva 1599
And see, if it goeth up by the way of his own coast to Bethshemesh, [then] (e) he hath done us this great evil: but if not, then we shall know that [it is] not his hand [that] smote us: it [was] a (f) chance [that] happened to us.
(e) The God of Israel.
(f) The wicked attribute almost all things to fortune and chance, whereas indeed there is nothing done without God's providence and decree.
John Gill
And see if it goeth up by the way of its own coast to Bethshemesh,.... The nearest city to the land of the Philistines, which lay on their borders, and the borders of the tribe of Judah; see Gill on Josh 15:10. Now the lords of the Philistines are directed by their priests to observe, whether these kine, that drew the cart on which the ark was, took the direct road to the borders of the land of Israel, and to Bethshemesh, the nearest city that lay on that coast: if so, they might conclude then,
he hath done us this great evil; that is, the God of Israel, whose ark this was; he had inflicted the disease of the emerods on them, and sent such numbers of mice into their fields, that had destroyed the increase of them:
but if not, then we shall know that it is not his hand that hath smote us; but that there is some other cause of it:
Tit was a chance that happened to us; and so might have been the case if the ark had never been taken or detained, and to be imputed to fate, or to the stars, or some secret causes they know not of.
John Wesley
His own coast - Or Border, that is, the way that leadeth to his coast, or border, namely, the country to which it belongs. Then he, &c. - Which they might well conclude, if such heifers should against their common use, and natural instinct, go into a strange path, and regularly and constantly proceed in it, without any man's conduct.
Robert Jamieson, A. R. Fausset and David Brown
Beth-shemesh--that is, "house of the sun," now Ain Shems [ROBINSON], a city of priests in Judah, in the southeast border of Dan, lying in a beautiful and extensive valley. JOSEPHUS says they were set a-going near a place where the road divided into two--the one leading back to Ekron, where were their calves, and the other to Beth-shemesh. Their frequent lowings attested their ardent longing for their young, and at the same time the supernatural influence that controlled their movements in a contrary direction.
6:106:10: Եւ արարին այլազգիքն ա՛յնպէս, եւ առին երկո՛ւս երինջս անդրանկածինս՝ եւ լծեցին զնոսա ՚ի սայլին, եւ զորդիս նոցա արգելի՛ն ՚ի տան։
10 Այլազգիներն այդպէս էլ արեցին: Նրանք բերեցին անդրանկածին երկու երինջ, դրանք լծեցին սայլին, իսկ դրանց հորթերը պահեցին գոմում:
10 Փղշտացիները այդպէս ըրին։ Երկու հատ կաթնտու երինջ առին ու զանոնք սայլին լծեցին եւ անոնց ձագերը տան մէջ գոցեցին։
Եւ արարին [129]այլազգիքն այնպէս, եւ առին երկուս երինջս [130]անդրանկածինս եւ լծեցին զնոսա ի սայլին, եւ զորդիս նոցա արգելին ի տան:

6:10: Եւ արարին այլազգիքն ա՛յնպէս, եւ առին երկո՛ւս երինջս անդրանկածինս՝ եւ լծեցին զնոսա ՚ի սայլին, եւ զորդիս նոցա արգելի՛ն ՚ի տան։
10 Այլազգիներն այդպէս էլ արեցին: Նրանք բերեցին անդրանկածին երկու երինջ, դրանք լծեցին սայլին, իսկ դրանց հորթերը պահեցին գոմում:
10 Փղշտացիները այդպէս ըրին։ Երկու հատ կաթնտու երինջ առին ու զանոնք սայլին լծեցին եւ անոնց ձագերը տան մէջ գոցեցին։
zohrab-1805▾ eastern-1994▾ western am▾
6:106:10 И сделали они так: и взяли двух первородивших коров и впрягли их в колесницу, а телят их удержали дома;
6:10 καὶ και and; even ἐποίησαν ποιεω do; make οἱ ο the ἀλλόφυλοι αλλοφυλος foreigner οὕτως ουτως so; this way καὶ και and; even ἔλαβον λαμβανω take; get δύο δυο two βόας βους ox πρωτοτοκούσας πρωτοτοκεω and; even ἔζευξαν ζευγνυω he; him ἐν εν in τῇ ο the ἁμάξῃ αμαξα and; even τὰ ο the τέκνα τεκνον child αὐτῶν αυτος he; him ἀπεκώλυσαν αποκωλυω into; for οἶκον οικος home; household
6:10 וַ wa וְ and יַּעֲשׂ֤וּ yyaʕᵃśˈû עשׂה make הָ hā הַ the אֲנָשִׁים֙ ʔᵃnāšîm אִישׁ man כֵּ֔ן kˈēn כֵּן thus וַ wa וְ and יִּקְח֗וּ yyiqḥˈû לקח take שְׁתֵּ֤י šᵊttˈê שְׁנַיִם two פָרֹות֙ fārôṯ פָּרָה cow עָלֹ֔ות ʕālˈôṯ עול nurse וַ wa וְ and יַּאַסְר֖וּם yyaʔasrˌûm אסר bind בָּ bā בְּ in † הַ the עֲגָלָ֑ה ʕᵃḡālˈā עֲגָלָה chariot וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] בְּנֵיהֶ֖ם bᵊnêhˌem בֵּן son כָּל֥וּ kālˌû כלא restrain בַ va בְּ in † הַ the בָּֽיִת׃ bbˈāyiṯ בַּיִת house
6:10. fecerunt ergo illi hoc modo et tollentes duas vaccas quae lactabant vitulos iunxerunt ad plaustrum vitulosque earum concluserunt domiThey did therefore in this manner: and taking two kine, that had sucking calves, they yoked them to the cart, and shut up their calves at home.
10. And the men did so; and took two milch kine, and tied them to the cart, and shut up their calves at home:
6:10. Therefore, they did it in this way. And taking two cows that were feeding calves, they yoked them to the cart, and they enclosed their calves at home.
6:10. And the men did so; and took two milch kine, and tied them to the cart, and shut up their calves at home:
And the men did so; and took two milch kine, and tied them to the cart, and shut up their calves at home:

6:10 И сделали они так: и взяли двух первородивших коров и впрягли их в колесницу, а телят их удержали дома;
6:10
καὶ και and; even
ἐποίησαν ποιεω do; make
οἱ ο the
ἀλλόφυλοι αλλοφυλος foreigner
οὕτως ουτως so; this way
καὶ και and; even
ἔλαβον λαμβανω take; get
δύο δυο two
βόας βους ox
πρωτοτοκούσας πρωτοτοκεω and; even
ἔζευξαν ζευγνυω he; him
ἐν εν in
τῇ ο the
ἁμάξῃ αμαξα and; even
τὰ ο the
τέκνα τεκνον child
αὐτῶν αυτος he; him
ἀπεκώλυσαν αποκωλυω into; for
οἶκον οικος home; household
6:10
וַ wa וְ and
יַּעֲשׂ֤וּ yyaʕᵃśˈû עשׂה make
הָ הַ the
אֲנָשִׁים֙ ʔᵃnāšîm אִישׁ man
כֵּ֔ן kˈēn כֵּן thus
וַ wa וְ and
יִּקְח֗וּ yyiqḥˈû לקח take
שְׁתֵּ֤י šᵊttˈê שְׁנַיִם two
פָרֹות֙ fārôṯ פָּרָה cow
עָלֹ֔ות ʕālˈôṯ עול nurse
וַ wa וְ and
יַּאַסְר֖וּם yyaʔasrˌûm אסר bind
בָּ בְּ in
הַ the
עֲגָלָ֑ה ʕᵃḡālˈā עֲגָלָה chariot
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
בְּנֵיהֶ֖ם bᵊnêhˌem בֵּן son
כָּל֥וּ kālˌû כלא restrain
בַ va בְּ in
הַ the
בָּֽיִת׃ bbˈāyiṯ בַּיִת house
6:10. fecerunt ergo illi hoc modo et tollentes duas vaccas quae lactabant vitulos iunxerunt ad plaustrum vitulosque earum concluserunt domi
They did therefore in this manner: and taking two kine, that had sucking calves, they yoked them to the cart, and shut up their calves at home.
6:10. Therefore, they did it in this way. And taking two cows that were feeding calves, they yoked them to the cart, and they enclosed their calves at home.
6:10. And the men did so; and took two milch kine, and tied them to the cart, and shut up their calves at home:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: А телят их удержали дома: по естественному порядку вещей первородящие коровы должны были идти не к Вефсамису, а домой, к своим телятам.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Restoration of the Ark. B. C. 1119.

10 And the men did so; and took two milch kine, and tied them to the cart, and shut up their calves at home: 11 And they laid the ark of the LORD upon the cart, and the coffer with the mice of gold and the images of their emerods. 12 And the kine took the straight way to the way of Beth-shemesh, and went along the highway, lowing as they went, and turned not aside to the right hand or to the left; and the lords of the Philistines went after them unto the border of Beth-shemesh. 13 And they of Beth-shemesh were reaping their wheat harvest in the valley: and they lifted up their eyes, and saw the ark, and rejoiced to see it. 14 And the cart came into the field of Joshua, a Bethshemite, and stood there, where there was a great stone: and they clave the wood of the cart, and offered the kine a burnt offering unto the LORD. 15 And the Levites took down the ark of the LORD, and the coffer that was with it, wherein the jewels of gold were, and put them on the great stone: and the men of Beth-shemesh offered burnt offerings and sacrificed sacrifices the same day unto the LORD. 16 And when the five lords of the Philistines had seen it, they returned to Ekron the same day. 17 And these are the golden emerods which the Philistines returned for a trespass offering unto the LORD; for Ashdod one, for Gaza one, for Askelon one, for Gath one, for Ekron one; 18 And the golden mice, according to the number of all the cities of the Philistines belonging to the five lords, both of fenced cities, and of country villages, even unto the great stone of Abel, whereon they set down the ark of the LORD: which stone remaineth unto this day in the field of Joshua, the Bethshemite.
We are here told,
I. How the Philistines dismissed the ark, v. 10, 11. They were made as glad to part with it as ever they had been to take it. As God had fetched Israel out of the house of bondage, so now he fetched the ark out of its captivity, in such a manner as that Egypt was glad when they departed, Ps. cv. 38. 1. They received no money or price for the ransom of it, as they hoped to do, even beyond a king's ransom. Thus it is prophesied of Cyrus (Isa. xlv. 13), He shall let go my captives, not for price nor reward. Nay, 2. They gave jewels of gold, as the Egyptians did to the Israelites, to be rid of it. Thus the ark that was carried into the land of the Philistines, a trophy of their victory, carried back with it trophies of its own, and lasting monuments of the disgrace of the Philistines. Note, God will be no loser in his glory, at last, by the successes of the church's enemies against his ark, but will get himself honour from those that seek to do dishonour to him.
II. How the kine brought it to the land of Israel, v. 12. They took the straight way to Beth-shemesh, the next city of the land of Israel, and a priests' city, and turned not aside. This was a wonderful instance of the power of God over the brute-creatures, and, all things considered, no less than a miracle, that cattle unaccustomed to the yoke should draw so even, so orderly, and still go forward,--that, without any driver, they should go from home, to which all tame creatures have a natural inclination, and from their own calves, to which they had a natural affection,--that, without any director, they should go the straight road to Beth-shemesh, a city eight or ten miles off, never miss the way, never turn aside into the fields to feed themselves, nor turn back home to feed their calves. They went on lowing for their young ones, by which it appeared that they had not forgotten them, but that nature was sensible of the grievance of going from them; the power of the God of nature therefore appeared so much the greater, in overruling one of the strongest instincts of nature. These two kine, says Dr. Lightfoot, knew their owner, their great owner (Isa. i. 3), whom Hophni and Phinehas knew not, to which I may add they brought home the ark to shame the stupidity of Israel, that made no attempt to fetch it home. God's providence is conversant about the motions even of brute-creatures, and serves its own purposes by them. The lords of the Philistines, with a suitable retinue no doubt, went after them, wondering at the power of the God of Israel; and thus those who thought to triumph over the ark were made to go like menial servants after it.
III. How it was welcomed to the land of Israel: The men of Beth-shemesh were reaping their wheat-harvest, v. 13. They were going on with their worldly business, and were in no care about the ark, made no enquiries what had become of it; if they had, it is likely they might have had private intelligence beforehand of its coming, and might have gone to meet it, and conduct it into their own border. But they were as careless as the people that ceiled their own houses and let God's house lie waste. Note, God will in his own time effect the deliverance of his church, not only though it be fought against by its enemies, but though it be neglected by its friends. Some observe that the returning ark found the men of Beth-shemesh, not idling or sporting in the streets of the city, but busy, reaping their corn in their fields, and well employed. Thus the tidings of the birth of Christ were brought to the shepherds when they were keeping their flock by night. The devil visits idle men with his temptations. God visits industrious men with his favours. The same invisible hand that directed the kine to the land of Israel brought them into the field of Joshua, and in that field they stood, some think for the owner's sake, on whom, being a very good man, they suppose God designed to put this honour. I rather think it was for the sake of the great stone in that field, which was convenient to put the ark upon, and which is spoken of, v. 14, 15, 18. Now, 1. When the reapers saw the ark, they rejoiced (v. 13); their joy for that was greater than the joy of harvest, and therefore they left their work to bid it welcome. When the Lord turned again the captivity of his ark they were like men that dream; then was their mouth filled with laughter, Ps. cxxvi. 1, 2. Though they had not zeal and courage enough to attempt the rescue or ransom of it, yet, when it did come, they bade it heartily welcome. Note, The return of the ark, and the revival of holy ordinances, after days of restraint and trouble, cannot but be matter of great joy to every faithful Israelite. 3. They offered up the kine for a burnt-offering, to the honour of God, and made use of the wood of the cart for fuel, v. 14. Probably the Philistines intended these, when they sent them, to be a part of their trespass-offering, to make atonement, v. 3, 7. However, the men of Beth-shemesh looked upon it as proper to make this use of them, because it was by no means fit that ever they should be put to any other use; never shall that cart carry any common thing that has once carried that sacred symbol of the divine presence: and the kine had been under such an immediate guidance of heaven that God had, as it were, already laid claim to them; they were servants to him, and therefore must be sacrifices to him, and no doubt were accepted, though females, whereas, in strictness, every burnt-offering was to be a male. 3. They deposited the ark, with a chest of jewels that the Philistines presented, upon the great stone in the open field, a cold lodging for the ark of the Lord and a very mean one; yet better so than in Dagon's temple, or in the hands of the Philistines. It is desirable to see the ark in its habitation in all the circumstances of solemnity and splendour; but better have it upon a great stone, and in the fields of the wood, than be without it. The intrinsic grandeur of instituted ordinances ought not to be diminished in our eyes by the meanness and poverty of the place where they are administered. As the burning of the cart and cows that brought home the ark might be construed to signify their hopes that it should never be carried away again out of the land of Israel, so the setting of it upon a great stone might signify their hopes that it should be established again upon a firm foundation. The church is built upon a rock. 4. They offered the sacrifices of thanksgiving to God, some think upon the great stone, more probably upon an altar of earth made for the purpose, v. 15. And, the case being extraordinary, the law for offering at the altar in the court of the tabernacle was dispensed with, and the more easily because Shiloh was now dismantled; God himself had forsaken it, and the ark, which was its chief glory, they had with them here. Beth-shemesh, though it lay within the lot of the tribe of Dan, yet belonged to Judah, so that this accidental bringing of the ark hither was an indication of its designed settlement there, in process of time; for, when God refused the tabernacle of Joseph, he chose the tribe of Judah, Ps. lxxviii. 67, 68. It was one of those cities which were assigned out of the lot of Judah to the sons of Aaron, Josh. xxi. 16. Whither should the ark go but to a priests' city? And it was well they had those of that sacred order ready (for though they are here called Levites, v. 15, yet it should seem they were priests) both to take down the ark and to offer the sacrifices. 5. The lords of the Philistines returned to Ekron, much affected, we may suppose, with what they had seen of the glory of God and the zeal of the Israelites, and yet not reclaimed from the worship of Dagon; for how seldom has a nation changed its gods, though they were no gods! Jer. ii. 11. Though they cannot but think the God of Israel glorious in holiness and fearful in praises, yet they are resolved they will think Baal-zebub, the god of Ekron, at least as good as he, and to him they will cleave because he is theirs. 6. Notice is taken of the continuance of the great stone in the same place; there it is unto this day (v. 18), because it remained a lasting memorial of this great event, and served to support the traditional history by which it was transmitted to posterity. The fathers would say to the children, "This is the stone upon which the ark of God was set when it came out of the Philistines' hands, a thing never to be forgotten."
Carl Friedrich Keil and Franz Delitzsch

The God of Israel actually did what the idolatrous priests hardly considered possible. When the Philistines, in accordance with the advice given them by their priests, had placed the ark of the covenant and the expiatory gifts upon the cart to which the two cows were harnessed, "the cows went straight forward on the way to Bethshemesh; they went along a road going and lowing (i.e., lowing the whole time), and turned not to the right or to the left; and the princes of the Philistines went behind them to the territory of Bethshemesh." בּדּרך ישּׁרנה, lit., "they were straight in the way," i.e., they went straight along the road. The form ישּׁרנה for יישׁרנה is the imperf. Kal, third pers. plur. fem., with the preformative י instead of ת, as in Gen 30:38 (see Ges. 47, Anm. 3; Ewald, 191, b.). Bethshemesh, the present Ain-shems, was a priests' city on the border of Judah and Dan (see at Josh 15:10).
John Gill
And the men did so,.... Made a new cart, not the lords of the Philistines, but workmen by their orders:
and took two milch kine, and tied them to the cart; with the gear that horses, asses, or oxen, were usually fastened to a carriage they drew:
and shut up their calves at home; or, "in the house" (s); the cow house or stable where they used to be put; this they did to restrain them from following the cows, which would disturb them in drawing the cart.
(s) "in domo", Pagninus, Montanus, &c.
6:116:11: Եւ եդին զտապանակն Տեառն ՚ի վերայ սայլին, եւ զքուրձն արգոբ, եւ զմկունսն ոսկիս. եւ զպատկերս երաստանա՛ց իւրեանց[2885]։ [2885] Այլք. Զտապանակն Տեառն ՚ի սայլին։
11 Սայլի վրայ դրեցին Տիրոջ տապանակը, քուրձէ տոպրակի մէջ դրուած մկների ու իրենց յետոյքների ոսկէ քանդակները:
11 Տէրոջը տապանակը եւ ոսկի մուկերուն ու իրենց թանչքի ուռեցքներուն պատկերներուն պզտիկ արկղը սայլին վրայ դրին։
Եւ եդին զտապանակն Տեառն ի վերայ սայլին, եւ [131]զքուրձն արգոբ`` եւ զմկունսն ոսկիս եւ զպատկերս [132]երաստանաց իւրեանց:

6:11: Եւ եդին զտապանակն Տեառն ՚ի վերայ սայլին, եւ զքուրձն արգոբ, եւ զմկունսն ոսկիս. եւ զպատկերս երաստանա՛ց իւրեանց[2885]։
[2885] Այլք. Զտապանակն Տեառն ՚ի սայլին։
11 Սայլի վրայ դրեցին Տիրոջ տապանակը, քուրձէ տոպրակի մէջ դրուած մկների ու իրենց յետոյքների ոսկէ քանդակները:
11 Տէրոջը տապանակը եւ ոսկի մուկերուն ու իրենց թանչքի ուռեցքներուն պատկերներուն պզտիկ արկղը սայլին վրայ դրին։
zohrab-1805▾ eastern-1994▾ western am▾
6:116:11 и поставили ковчег Господа на колесницу и ящик с золотыми мышами и изваяниями наростов.
6:11 καὶ και and; even ἔθεντο τιθημι put; make τὴν ο the κιβωτὸν κιβωτος ark ἐπὶ επι in; on τὴν ο the ἅμαξαν αμαξα and; even τὸ ο the θέμα θεμα.1 and; even τοὺς ο the μῦς μυς the χρυσοῦς χρυσεος of gold; golden
6:11 וַ wa וְ and יָּשִׂ֛מוּ yyāśˈimû שׂים put אֶת־ ʔeṯ- אֵת [object marker] אֲרֹ֥ון ʔᵃrˌôn אֲרֹון ark יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to הָ hā הַ the עֲגָלָ֑ה ʕᵃḡālˈā עֲגָלָה chariot וְ wᵊ וְ and אֵ֣ת ʔˈēṯ אֵת [object marker] הָ hā הַ the אַרְגַּ֗ז ʔargˈaz אַרְגַּז saddle-bag וְ wᵊ וְ and אֵת֙ ʔˌēṯ אֵת [object marker] עַכְבְּרֵ֣י ʕaḵbᵊrˈê עַכְבָּר jerboa הַ ha הַ the זָּהָ֔ב zzāhˈāv זָהָב gold וְ wᵊ וְ and אֵ֖ת ʔˌēṯ אֵת [object marker] צַלְמֵ֥י ṣalmˌê צֶלֶם image טְחֹרֵיהֶֽם׃ ṭᵊḥōrêhˈem טְחֹרִים tumours
6:11. et posuerunt arcam Dei super plaustrum et capsellam quae habebat mures aureos et similitudinem anorumAnd they laid the ark of God upon the cart, and the little box that had in it the golden mice, and the likeness of the emerods.
11. and they put the ark of the LORD upon the cart, and the coffer with the mice of gold and the images of their tumours.
6:11. And they placed the ark of God upon the cart, with the little box that held the gold mice and the likenesses of the cysts.
6:11. And they laid the ark of the LORD upon the cart, and the coffer with the mice of gold and the images of their emerods.
And they laid the ark of the LORD upon the cart, and the coffer with the mice of gold and the images of their emerods:

6:11 и поставили ковчег Господа на колесницу и ящик с золотыми мышами и изваяниями наростов.
6:11
καὶ και and; even
ἔθεντο τιθημι put; make
τὴν ο the
κιβωτὸν κιβωτος ark
ἐπὶ επι in; on
τὴν ο the
ἅμαξαν αμαξα and; even
τὸ ο the
θέμα θεμα.1 and; even
τοὺς ο the
μῦς μυς the
χρυσοῦς χρυσεος of gold; golden
6:11
וַ wa וְ and
יָּשִׂ֛מוּ yyāśˈimû שׂים put
אֶת־ ʔeṯ- אֵת [object marker]
אֲרֹ֥ון ʔᵃrˌôn אֲרֹון ark
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
הָ הַ the
עֲגָלָ֑ה ʕᵃḡālˈā עֲגָלָה chariot
וְ wᵊ וְ and
אֵ֣ת ʔˈēṯ אֵת [object marker]
הָ הַ the
אַרְגַּ֗ז ʔargˈaz אַרְגַּז saddle-bag
וְ wᵊ וְ and
אֵת֙ ʔˌēṯ אֵת [object marker]
עַכְבְּרֵ֣י ʕaḵbᵊrˈê עַכְבָּר jerboa
הַ ha הַ the
זָּהָ֔ב zzāhˈāv זָהָב gold
וְ wᵊ וְ and
אֵ֖ת ʔˌēṯ אֵת [object marker]
צַלְמֵ֥י ṣalmˌê צֶלֶם image
טְחֹרֵיהֶֽם׃ ṭᵊḥōrêhˈem טְחֹרִים tumours
6:11. et posuerunt arcam Dei super plaustrum et capsellam quae habebat mures aureos et similitudinem anorum
And they laid the ark of God upon the cart, and the little box that had in it the golden mice, and the likeness of the emerods.
6:11. And they placed the ark of God upon the cart, with the little box that held the gold mice and the likenesses of the cysts.
6:11. And they laid the ark of the LORD upon the cart, and the coffer with the mice of gold and the images of their emerods.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:11: they laid: Sa2 6:3; Ch1 13:7, Ch1 15:13-15
John Gill
And they laid the ark of the Lord upon the cart,.... Perhaps the same men that made the cart; however they were the Philistines, yet were not punished for touching it, as Uzzah was, though an Israelite, 2Kings 6:6.
and the coffer with the mice of gold, and the images of their emerods; which coffer was placed in a purse or bag hung at the side of the ark, with the golden mice and emerods in it.
6:126:12: Եւ ուղղեցան երինջքն ընդ ճանապարհ մտիցն Բեթսամիւսայ, ընդ մի՛ շաւիղ երթային՝ եւ վաստակէին, եւ ո՛չ խոտորէին ո՛չ յաջ՝ եւ ո՛չ յահեակ. եւ նախարարք այլազգեացն երթային զհետ նորա մինչեւ ՚ի սահմանս Բեթսամիւսայ։
12 Երինջները ուղիղ Բեթսամիւսի ճանապարհը բռնեցին. նրանք ջանում էին առանց աջ ու ձախ խոտորուելու մի շաւիղով գնալ: Այլազգիների իշխանները մինչեւ Բեթսամիւսի սահմանը գնում էին նրանց յետեւից:
12 Երինջները շիտակ Բեթսամիւսի ճամբան բռնեցին եւ մեծ ճամբայէն բառաչելով գացին, աջ կամ ձախ կողմը չխոտորեցան։ Փղշտացիներու նախարարները մինչեւ Բեթսամիւսի սահմանը անոնց ետեւէն գացին։
Եւ ուղղեցան երինջքն ընդ ճանապարհ մտիցն Բեթսամիւսայ, ընդ մի շաւիղ երթային եւ [133]վաստակէին եւ ոչ խոտորէին ոչ յաջ եւ ոչ յահեակ. եւ նախարարք այլազգեացն երթային զհետ [134]նորա մինչեւ ի սահմանս Բեթսամիւսայ:

6:12: Եւ ուղղեցան երինջքն ընդ ճանապարհ մտիցն Բեթսամիւսայ, ընդ մի՛ շաւիղ երթային՝ եւ վաստակէին, եւ ո՛չ խոտորէին ո՛չ յաջ՝ եւ ո՛չ յահեակ. եւ նախարարք այլազգեացն երթային զհետ նորա մինչեւ ՚ի սահմանս Բեթսամիւսայ։
12 Երինջները ուղիղ Բեթսամիւսի ճանապարհը բռնեցին. նրանք ջանում էին առանց աջ ու ձախ խոտորուելու մի շաւիղով գնալ: Այլազգիների իշխանները մինչեւ Բեթսամիւսի սահմանը գնում էին նրանց յետեւից:
12 Երինջները շիտակ Բեթսամիւսի ճամբան բռնեցին եւ մեծ ճամբայէն բառաչելով գացին, աջ կամ ձախ կողմը չխոտորեցան։ Փղշտացիներու նախարարները մինչեւ Բեթսամիւսի սահմանը անոնց ետեւէն գացին։
zohrab-1805▾ eastern-1994▾ western am▾
6:126:12 И пошли коровы прямо на дорогу к Вефсамису; одною дорогою шли, шли и мычали, но не уклонялись ни направо, ни налево; владетели же Филистимские следовали за ними до пределов Вефсамиса.
6:12 καὶ και and; even κατεύθυναν κατευθυνω straighten out; direct αἱ ο the βόες βους ox ἐν εν in τῇ ο the ὁδῷ οδος way; journey εἰς εις into; for ὁδὸν οδος way; journey Βαιθσαμυς βαιθσαμυς in τρίβῳ τριβος path ἑνὶ εις.1 one; unit ἐπορεύοντο πορευομαι travel; go καὶ και and; even ἐκοπίων κοπιαω exhausted; labor καὶ και and; even οὐ ου not μεθίσταντο μεθιστημι stand aside; remove δεξιὰ δεξιος right οὐδὲ ουδε not even; neither ἀριστερά αριστερος left καὶ και and; even οἱ ο the σατράπαι σατραπης the ἀλλοφύλων αλλοφυλος foreigner ἐπορεύοντο πορευομαι travel; go ὀπίσω οπισω in back; after αὐτῆς αυτος he; him ἕως εως till; until ὁρίων οριον frontier Βαιθσαμυς βαιθσαμυς Baithsamys; Vethsamis
6:12 וַ wa וְ and יִשַּׁ֨רְנָה yiššˌarnā ישׁר be right הַ ha הַ the פָּרֹ֜ות ppārˈôṯ פָּרָה cow בַּ ba בְּ in † הַ the דֶּ֗רֶךְ ddˈereḵ דֶּרֶךְ way עַל־ ʕal- עַל upon דֶּ֨רֶךְ֙ dˈereḵ דֶּרֶךְ way בֵּ֣ית שֶׁ֔מֶשׁ bˈêṯ šˈemeš בֵּית שֶׁמֶשׁ Beth Shemesh בִּ bi בְּ in מְסִלָּ֣ה mᵊsillˈā מְסִלָּה highway אַחַ֗ת ʔaḥˈaṯ אֶחָד one הָלְכ֤וּ hālᵊḵˈû הלך walk הָלֹךְ֙ hālōḵ הלך walk וְ wᵊ וְ and גָעֹ֔ו ḡāʕˈô געה low וְ wᵊ וְ and לֹא־ lō- לֹא not סָ֖רוּ sˌārû סור turn aside יָמִ֣ין yāmˈîn יָמִין right-hand side וּ û וְ and שְׂמֹ֑אול śᵊmˈôl שְׂמֹאל lefthand side וְ wᵊ וְ and סַרְנֵ֤י sarnˈê סְרָנִים lords פְלִשְׁתִּים֙ fᵊlištîm פְּלִשְׁתִּי Philistine הֹלְכִ֣ים hōlᵊḵˈîm הלך walk אַחֲרֵיהֶ֔ם ʔaḥᵃrêhˈem אַחַר after עַד־ ʕaḏ- עַד unto גְּב֖וּל gᵊvˌûl גְּבוּל boundary בֵּ֥ית שָֽׁמֶשׁ׃ bˌêṯ šˈāmeš בֵּית שֶׁמֶשׁ Beth Shemesh
6:12. ibant autem in directum vaccae per viam quae ducit Bethsames et itinere uno gradiebantur pergentes et mugientes et non declinabant neque ad dextram neque ad sinistram sed et satrapae Philisthinorum sequebantur usque ad terminos BethsamesAnd the kine took the straight way, that leadeth to Bethsames, and they went along the way, lowing as they went: and turned not aside neither to the right hand nor to the left: and the lords of the Philistines followed them as far as the borders of Bethsames.
12. And the kine took the straight way by the way to Beth-shemesh; they went along the highway, lowing as they went, and turned not aside to the right hand or to the left; and the lords of the Philistines went after them unto the border of Beth-shemesh.
6:12. But the cows went directly along the way that leads to Beth-shemesh. And they advanced only in one direction, lowing as they went. And they did not turn aside, neither to the right, nor to the left. Moreover, the princes of the Philistines followed them, as far as the borders of Beth-shemesh.
6:12. And the kine took the straight way to the way of Bethshemesh, [and] went along the highway, lowing as they went, and turned not aside [to] the right hand or [to] the left; and the lords of the Philistines went after them unto the border of Bethshemesh.
And the kine took the straight way to the way of Beth- shemesh, [and] went along the highway, lowing as they went, and turned not aside [to] the right hand or [to] the left; and the lords of the Philistines went after them unto the border of Beth- shemesh:

6:12 И пошли коровы прямо на дорогу к Вефсамису; одною дорогою шли, шли и мычали, но не уклонялись ни направо, ни налево; владетели же Филистимские следовали за ними до пределов Вефсамиса.
6:12
καὶ και and; even
κατεύθυναν κατευθυνω straighten out; direct
αἱ ο the
βόες βους ox
ἐν εν in
τῇ ο the
ὁδῷ οδος way; journey
εἰς εις into; for
ὁδὸν οδος way; journey
Βαιθσαμυς βαιθσαμυς in
τρίβῳ τριβος path
ἑνὶ εις.1 one; unit
ἐπορεύοντο πορευομαι travel; go
καὶ και and; even
ἐκοπίων κοπιαω exhausted; labor
καὶ και and; even
οὐ ου not
μεθίσταντο μεθιστημι stand aside; remove
δεξιὰ δεξιος right
οὐδὲ ουδε not even; neither
ἀριστερά αριστερος left
καὶ και and; even
οἱ ο the
σατράπαι σατραπης the
ἀλλοφύλων αλλοφυλος foreigner
ἐπορεύοντο πορευομαι travel; go
ὀπίσω οπισω in back; after
αὐτῆς αυτος he; him
ἕως εως till; until
ὁρίων οριον frontier
Βαιθσαμυς βαιθσαμυς Baithsamys; Vethsamis
6:12
וַ wa וְ and
יִשַּׁ֨רְנָה yiššˌarnā ישׁר be right
הַ ha הַ the
פָּרֹ֜ות ppārˈôṯ פָּרָה cow
בַּ ba בְּ in
הַ the
דֶּ֗רֶךְ ddˈereḵ דֶּרֶךְ way
עַל־ ʕal- עַל upon
דֶּ֨רֶךְ֙ dˈereḵ דֶּרֶךְ way
בֵּ֣ית שֶׁ֔מֶשׁ bˈêṯ šˈemeš בֵּית שֶׁמֶשׁ Beth Shemesh
בִּ bi בְּ in
מְסִלָּ֣ה mᵊsillˈā מְסִלָּה highway
אַחַ֗ת ʔaḥˈaṯ אֶחָד one
הָלְכ֤וּ hālᵊḵˈû הלך walk
הָלֹךְ֙ hālōḵ הלך walk
וְ wᵊ וְ and
גָעֹ֔ו ḡāʕˈô געה low
וְ wᵊ וְ and
לֹא־ lō- לֹא not
סָ֖רוּ sˌārû סור turn aside
יָמִ֣ין yāmˈîn יָמִין right-hand side
וּ û וְ and
שְׂמֹ֑אול śᵊmˈôl שְׂמֹאל lefthand side
וְ wᵊ וְ and
סַרְנֵ֤י sarnˈê סְרָנִים lords
פְלִשְׁתִּים֙ fᵊlištîm פְּלִשְׁתִּי Philistine
הֹלְכִ֣ים hōlᵊḵˈîm הלך walk
אַחֲרֵיהֶ֔ם ʔaḥᵃrêhˈem אַחַר after
עַד־ ʕaḏ- עַד unto
גְּב֖וּל gᵊvˌûl גְּבוּל boundary
בֵּ֥ית שָֽׁמֶשׁ׃ bˌêṯ šˈāmeš בֵּית שֶׁמֶשׁ Beth Shemesh
6:12. ibant autem in directum vaccae per viam quae ducit Bethsames et itinere uno gradiebantur pergentes et mugientes et non declinabant neque ad dextram neque ad sinistram sed et satrapae Philisthinorum sequebantur usque ad terminos Bethsames
And the kine took the straight way, that leadeth to Bethsames, and they went along the way, lowing as they went: and turned not aside neither to the right hand nor to the left: and the lords of the Philistines followed them as far as the borders of Bethsames.
6:12. But the cows went directly along the way that leads to Beth-shemesh. And they advanced only in one direction, lowing as they went. And they did not turn aside, neither to the right, nor to the left. Moreover, the princes of the Philistines followed them, as far as the borders of Beth-shemesh.
6:12. And the kine took the straight way to the way of Bethshemesh, [and] went along the highway, lowing as they went, and turned not aside [to] the right hand or [to] the left; and the lords of the Philistines went after them unto the border of Bethshemesh.
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jfb▾ jw▾ jg▾ gnv▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:12: Lowing as they went - Calling for their calves.
To the right hand or to the left - Some think they were placed where two roads met; one going to Ekron, the other to Beth-shemesh. It is possible that they were put in such circumstances as these for the greater certainty of the affair: to have turned from their own homes, from their calves and known pasture, and to have taken the road to a strange country, must argue supernatural influence.
The lords of the Philistines went after - They were so jealous in this business that they would trust no eyes but their own. All this was wisely ordered, that there might be the fullest conviction of the being and interposition of God.
1 Kings (1 Samuel) 6:14
Albert Barnes: Notes on the Bible - 1834
6:12: Lowing as they went - Milking cows had been chosen on purpose to make the sign more significant. Nature would obviously dispose the cows to go toward their calves; their going in an opposite direction was therefore plainly a divine impulse overruling their natural inclination. And this is brought out more distinctly by the mention of their lowing, which was caused by their remembering their calves.
And the lords ... - This circumstance of the five satraps of the Philistines accompanying the ark in person both made it impossible for the Israelites to practice any deceit (compare Mat 27:63-66), and is also a striking testimony to the agitation caused among the Philistines by the plagues inflicted on them since the ark had been in their country.
Geneva 1599
And the kine took the straight way to the way of Bethshemesh, [and] went along the highway, lowing as they went, and turned not aside [to] the right hand or [to] the left; and the lords of the Philistines went after (g) them unto the border of Bethshemesh.
(g) For the trial of the matter.
John Gill
And the kine took the straight way to the way of Bethshemesh,.... Though they had none to drive, lead, or guide them, yet they steered their course to the road that led to Bethshemesh, though there were other ways they might have taken; which shows they were under the direction of God himself:
and went along the highway; or, "in one highway", or "post" (t); though they had never been used to a yoke, they drew together in one path; and did not draw one way, and another another, as oxen unaccustomed to a yoke do:
lowing as they went; on account of their calves, which showed their sense of them, and their natural affection for them; and yet went on, did not attempt to go back to them; by which it was plain they were under a supernatural influence:
and turned not aside to the right or to the left; when other ways presented, on the right hand or on the left; they kept going straight on in the road that led to the place they were destined for; all which can be reckoned nothing less than a miracle:
and the lords of the Philistines went after them unto the border of Bethshemesh; not before them to guide them, or on the side of the ark to take care of it, but behind: and not at all out of respect and reverence to it, but to see what would be the issue of things, whether it would turn out an imposture or not; and that they might be able to make a true judgment of what had befallen them, as their priests and diviners had directed them to; they followed it until it was out of their territories, and in the hands of the Israelites. This place Bethshemesh is thought by some, as R. Isaiah observes, to be the same with Timnathheres, where Joshua was buried, in Judg 2:9, which signifies the figure of the sun, as this does the house of the sun; and where, perhaps, when inhabited by the Canaanites, was a temple of the sun; and it was, according to Bunting (u), twelve miles from Ekron, from whence the ark came; and so far it was followed by the Philistines. This was a city given to the Levites, and so a proper place for the ark to come to be taken care of; hence mention is made of Levites that took it down from the cart, 1Kings 6:15; see Gill on Josh 21:16.
(t) "in via elata una", Montanus; "eadem semita", Tigurine version; so Junius & Tremellius, Piscator. (u) Travels of the Patriarchs, &c. p. 123.
John Wesley
Beth - shemesh - A city of the priests, who were by office to take care of it. Loving - Testifying at once both their natural and vehement inclination to their calves, and the supernatural power which over - ruled them to a contrary course. The lords went - To prevent all imposture, and to get assurance of the truth of the event. All which circumstances tended to the greater illustration of God's glory.
Robert Jamieson, A. R. Fausset and David Brown
the lords of the Philistines went after them--to give their tribute of homage, to prevent imposture, and to obtain the most reliable evidence of the truth. The result of this journey tended to their own deeper humiliation, and the greater illustration of God's glory.
6:136:13: Եւ որ ՚ի Բեթսամիւսն էին՝ հնձէին հունձս ցորենոյ ՚ի հովիտսն. եւ ամբարձին զա՛չս իւրեանց՝ եւ տեսին զտապանակն Տեառն, եւ ուրա՛խ եղեն ընդ առա՛ջ նորա[2886]։ [2886] Ոմանք. Զտապանակն Աստուծոյ, ուրախ ե՛՛։
13 Բեթսամիւսի բնակիչները հովիտներում ցորեն էին հնձում: Նրանք իրենց հայեացքը բարձրացնելով՝ տեսան Տիրոջ ուխտի տապանակը եւ նրա համար ուրախացան:
13 Եւ Բեթսամիւսացիները հովիտին մէջ ցորենի հունձքը կը հնձէին ու իրենց աչքերը վերցնելով տապանակը տեսան ու տեսնելով ուրախացան։
Եւ որ ի Բեթսամիւսն էին` հնձէին հունձս ցորենոյ ի հովիտսն. եւ ամբարձին զաչս իւրեանց եւ տեսին զտապանակն [135]Տեառն, եւ ուրախ եղեն [136]ընդ առաջ նորա:

6:13: Եւ որ ՚ի Բեթսամիւսն էին՝ հնձէին հունձս ցորենոյ ՚ի հովիտսն. եւ ամբարձին զա՛չս իւրեանց՝ եւ տեսին զտապանակն Տեառն, եւ ուրա՛խ եղեն ընդ առա՛ջ նորա[2886]։
[2886] Ոմանք. Զտապանակն Աստուծոյ, ուրախ ե՛՛։
13 Բեթսամիւսի բնակիչները հովիտներում ցորեն էին հնձում: Նրանք իրենց հայեացքը բարձրացնելով՝ տեսան Տիրոջ ուխտի տապանակը եւ նրա համար ուրախացան:
13 Եւ Բեթսամիւսացիները հովիտին մէջ ցորենի հունձքը կը հնձէին ու իրենց աչքերը վերցնելով տապանակը տեսան ու տեսնելով ուրախացան։
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6:136:13 {Жители} Вефсамиса жали тогда пшеницу в долине, и взглянув увидели ковчег Господень, и обрадовались, что увидели его.
6:13 καὶ και and; even οἱ ο the ἐν εν in Βαιθσαμυς βαιθσαμυς harvest; reap θερισμὸν θερισμος harvest πυρῶν πυρ fire ἐν εν in κοιλάδι κοιλας and; even ἦραν αιρω lift; remove ὀφθαλμοὺς οφθαλμος eye; sight αὐτῶν αυτος he; him καὶ και and; even εἶδον οραω view; see κιβωτὸν κιβωτος ark κυρίου κυριος lord; master καὶ και and; even ηὐφράνθησαν ευφραινω celebrate; cheer εἰς εις into; for ἀπάντησιν απαντησις encounter; escort αὐτῆς αυτος he; him
6:13 וּ û וְ and בֵ֣ית שֶׁ֔מֶשׁ vˈêṯ šˈemeš בֵּית שֶׁמֶשׁ Beth Shemesh קֹצְרִ֥ים qōṣᵊrˌîm קצר harvest קְצִיר־ qᵊṣîr- קָצִיר harvest חִטִּ֖ים ḥiṭṭˌîm חִטָּה wheat בָּ bā בְּ in † הַ the עֵ֑מֶק ʕˈēmeq עֵמֶק valley וַ wa וְ and יִּשְׂא֣וּ yyiśʔˈû נשׂא lift אֶת־ ʔeṯ- אֵת [object marker] עֵינֵיהֶ֗ם ʕênêhˈem עַיִן eye וַ wa וְ and יִּרְאוּ֙ yyirʔˌû ראה see אֶת־ ʔeṯ- אֵת [object marker] הָ֣ hˈā הַ the אָרֹ֔ון ʔārˈôn אֲרֹון ark וַֽ wˈa וְ and יִּשְׂמְח֖וּ yyiśmᵊḥˌû שׂמח rejoice לִ li לְ to רְאֹֽות׃ rᵊʔˈôṯ ראה see
6:13. porro Bethsamitae metebant triticum in valle et elevantes oculos viderunt arcam et gavisi sunt cum vidissentNow the Bethsamites were reaping wheat in the valley: and lifting up their eyes, they saw the ark, and rejoiced to see it.
13. And they of Beth-shemesh were reaping their wheat harvest in the valley: and they lifted up their eyes, and saw the ark, and rejoiced to see it.
6:13. Now the Beth-shemeshites were harvesting wheat in the valley. And lifting up their eyes, they saw the ark, and they were glad when they had seen it.
6:13. And [they of] Bethshemesh [were] reaping their wheat harvest in the valley: and they lifted up their eyes, and saw the ark, and rejoiced to see [it].
And [they of] Beth- shemesh [were] reaping their wheat harvest in the valley: and they lifted up their eyes, and saw the ark, and rejoiced to see:

6:13 {Жители} Вефсамиса жали тогда пшеницу в долине, и взглянув увидели ковчег Господень, и обрадовались, что увидели его.
6:13
καὶ και and; even
οἱ ο the
ἐν εν in
Βαιθσαμυς βαιθσαμυς harvest; reap
θερισμὸν θερισμος harvest
πυρῶν πυρ fire
ἐν εν in
κοιλάδι κοιλας and; even
ἦραν αιρω lift; remove
ὀφθαλμοὺς οφθαλμος eye; sight
αὐτῶν αυτος he; him
καὶ και and; even
εἶδον οραω view; see
κιβωτὸν κιβωτος ark
κυρίου κυριος lord; master
καὶ και and; even
ηὐφράνθησαν ευφραινω celebrate; cheer
εἰς εις into; for
ἀπάντησιν απαντησις encounter; escort
αὐτῆς αυτος he; him
6:13
וּ û וְ and
בֵ֣ית שֶׁ֔מֶשׁ vˈêṯ šˈemeš בֵּית שֶׁמֶשׁ Beth Shemesh
קֹצְרִ֥ים qōṣᵊrˌîm קצר harvest
קְצִיר־ qᵊṣîr- קָצִיר harvest
חִטִּ֖ים ḥiṭṭˌîm חִטָּה wheat
בָּ בְּ in
הַ the
עֵ֑מֶק ʕˈēmeq עֵמֶק valley
וַ wa וְ and
יִּשְׂא֣וּ yyiśʔˈû נשׂא lift
אֶת־ ʔeṯ- אֵת [object marker]
עֵינֵיהֶ֗ם ʕênêhˈem עַיִן eye
וַ wa וְ and
יִּרְאוּ֙ yyirʔˌû ראה see
אֶת־ ʔeṯ- אֵת [object marker]
הָ֣ hˈā הַ the
אָרֹ֔ון ʔārˈôn אֲרֹון ark
וַֽ wˈa וְ and
יִּשְׂמְח֖וּ yyiśmᵊḥˌû שׂמח rejoice
לִ li לְ to
רְאֹֽות׃ rᵊʔˈôṯ ראה see
6:13. porro Bethsamitae metebant triticum in valle et elevantes oculos viderunt arcam et gavisi sunt cum vidissent
Now the Bethsamites were reaping wheat in the valley: and lifting up their eyes, they saw the ark, and rejoiced to see it.
6:13. Now the Beth-shemeshites were harvesting wheat in the valley. And lifting up their eyes, they saw the ark, and they were glad when they had seen it.
6:13. And [they of] Bethshemesh [were] reaping their wheat harvest in the valley: and they lifted up their eyes, and saw the ark, and rejoiced to see [it].
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jg▾ kad▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
6:13: The whole population was in the field. The harvest work was suspended in an instant, and all the workmen ran to where the ark was.
Carl Friedrich Keil and Franz Delitzsch

The inhabitants of Bethshemesh were busy with the wheat-harvest in the valley (in front of the town), when they unexpectedly saw the ark of the covenant coming, and rejoiced to see it. The cart had arrived at the field of Joshua, a Bethshemeshite, and there it stood still before a large stone. And they (the inhabitants of Bethshemesh) chopped up the wood of the cart, and offered the cows to the Lord as a burnt-offering. In the meantime the Levites had taken off the ark, with the chest of golden presents, and placed it upon the large stone; and the people of Bethshemesh offered burnt-offerings and slain-offerings that day to the Lord. The princes of the Philistines stood looking at this, and then returned the same day to Ekron. That the Bethshemeshites, and not the Philistines, are the subject to ויבקּעוּ, is evident from the correct interpretation of the clauses; viz., from the fact that in 1Kings 6:14 the words from והעגלה to גּדולה אבן are circumstantial clauses introduced into the main clause, and that ויבקּעוּ is attached to לראות ויּשׂמחוּ, and carries on the principal clause.
John Gill
And they of Bethshemesh were reaping their wheat harvest in the valley,.... Which began at Pentecost, in the month Sivan, about our May; so that there were many people in the fields, who were eyewitnesses of this wonderful event:
and they lifted up their eyes, and saw the ark, and rejoiced to see it; for though the ark while in the tabernacle was only seen by the high priest, when he went into the holy of holies; yet this having been brought out from thence, and exposed in the camp of Israel, some of this place very probably were there at that time, and had seen it, and knew it again by its form and splendour; and which gave them great pleasure to behold, which had been taken, and had been so long in the hand of the enemy, and the people of Israel deprived of it; which was the symbol of the divine Presence among them, and now restored to them again; and in this wonderful way, without seeking for it, without going to war on account of it, without paying a ransom for it; and was brought to them in a cart drawn by cattle without a driver, the lords of the Philistines with a large retinue following it. This is to be understood not of their looking "into" it, as they afterwards did, and were punished, as Kimchi; but of their looking "on" it.
6:146:14: Եւ սայլն եմո՛ւտ յանդաստանն Ովսեայ Բեթսամիւսացւոյ. եւ կանգնեցին ա՛նդ առ նովաւ վէ՛մ մի մեծ. եւ պատառեցին զփա՛յտ սայլին, եւ զերինջսն հանին յողջակէզս Տեառն[2887]։ [2887] Յօրինակին, ՚ի բնաբ՛՛. Եւ փատառեցին, այլ ՚ի լուս՛՛. պատառե՛՛։
14 Սայլը մտաւ բեթսամիւսացի Օսէի դաշտը: Այնտեղ՝ սայլի կանգնած տեղում, մի մեծ քար կանգնեցրին, սայլի փայտերը կոտրեցին, իսկ երինջները Տիրոջը ողջակէզ մատուցեցին:
14 Սայլը Բեթսամիւսացի Յեսուին արտը մտաւ ու հոն կայնեցաւ, ուր մեծ քար մը կար։ Սայլին փայտերը ճեղքեցին եւ երինջները Տէրոջը ողջակէզ մատուցանեցին։
Եւ սայլն եմուտ յանդաստանն Յեսուայ Բեթսամիւսացւոյ. եւ [137]կանգնեցին անդ առ նովաւ`` վէմ մի մեծ, եւ պատառեցին զփայտ սայլին, եւ զերինջսն հանին յողջակէզս Տեառն:

6:14: Եւ սայլն եմո՛ւտ յանդաստանն Ովսեայ Բեթսամիւսացւոյ. եւ կանգնեցին ա՛նդ առ նովաւ վէ՛մ մի մեծ. եւ պատառեցին զփա՛յտ սայլին, եւ զերինջսն հանին յողջակէզս Տեառն[2887]։
[2887] Յօրինակին, ՚ի բնաբ՛՛. Եւ փատառեցին, այլ ՚ի լուս՛՛. պատառե՛՛։
14 Սայլը մտաւ բեթսամիւսացի Օսէի դաշտը: Այնտեղ՝ սայլի կանգնած տեղում, մի մեծ քար կանգնեցրին, սայլի փայտերը կոտրեցին, իսկ երինջները Տիրոջը ողջակէզ մատուցեցին:
14 Սայլը Բեթսամիւսացի Յեսուին արտը մտաւ ու հոն կայնեցաւ, ուր մեծ քար մը կար։ Սայլին փայտերը ճեղքեցին եւ երինջները Տէրոջը ողջակէզ մատուցանեցին։
zohrab-1805▾ eastern-1994▾ western am▾
6:146:14 Колесница же пришла на поле Иисуса Вефсамитянина и остановилась там; и был тут большой камень, и раскололи колесницу на дрова, а коров принесли во всесожжение Господу.
6:14 καὶ και and; even ἡ ο the ἅμαξα αμαξα enter; go in εἰς εις into; for ἀγρὸν αγρος field Ωσηε ωσηε Hōsēe; Osie τὸν ο the ἐν εν in Βαιθσαμυς βαιθσαμυς and; even ἔστησαν ιστημι stand; establish ἐκεῖ εκει there παρ᾿ παρα from; by αὐτῇ αυτος he; him λίθον λιθος stone μέγαν μεγας great; loud καὶ και and; even σχίζουσιν σχιζω split; cut out τὰ ο the ξύλα ξυλον wood; timber τῆς ο the ἁμάξης αμαξα and; even τὰς ο the βόας βους ox ἀνήνεγκαν αναφερω bring up; carry up εἰς εις into; for ὁλοκαύτωσιν ολοκαυτωσις the κυρίῳ κυριος lord; master
6:14 וְ wᵊ וְ and הָ hā הַ the עֲגָלָ֡ה ʕᵃḡālˈā עֲגָלָה chariot בָּ֠אָה bāʔˌā בוא come אֶל־ ʔel- אֶל to שְׂדֵ֨ה śᵊḏˌē שָׂדֶה open field יְהֹושֻׁ֤עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua בֵּֽית־ bˈêṯ- בַּיִת house הַ ha הַ the שִּׁמְשִׁי֙ ššimšˌî שִׁמְשִׁי -shemeshite וַ wa וְ and תַּעֲמֹ֣ד ttaʕᵃmˈōḏ עמד stand שָׁ֔ם šˈām שָׁם there וְ wᵊ וְ and שָׁ֖ם šˌām שָׁם there אֶ֣בֶן ʔˈeven אֶבֶן stone גְּדֹולָ֑ה gᵊḏôlˈā גָּדֹול great וַֽ wˈa וְ and יְבַקְּעוּ֙ yᵊvaqqᵊʕˌû בקע split אֶת־ ʔeṯ- אֵת [object marker] עֲצֵ֣י ʕᵃṣˈê עֵץ tree הָ hā הַ the עֲגָלָ֔ה ʕᵃḡālˈā עֲגָלָה chariot וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ֨ hˌa הַ the פָּרֹ֔ות ppārˈôṯ פָּרָה cow הֶעֱל֥וּ heʕᵉlˌû עלה ascend עֹלָ֖ה ʕōlˌā עֹלָה burnt-offering לַ la לְ to יהוָֽה׃ ס [yhwˈāh] . s יְהוָה YHWH
6:14. et plaustrum venit in agrum Iosue Bethsamitae et stetit ibi erat autem ibi lapis magnus et conciderunt ligna plaustri vaccasque inposuerunt super ea holocaustum DominoAnd the cart came into the field of Josue, a Bethsamite, and stood there. And there was a great stone, and they cut in pieces the wood of the cart, and laid the kine upon it a holocaust to the Lord.
14. And the cart came into the field of Joshua the Beth-shemite, and stood there, where there was a great stone: and they clave the wood of the cart, and offered up the kine for a burnt offering unto the LORD.
6:14. And the cart went into the field of Joshua, a Beth-shemeshite, and it stood still there. Now in that place was a great stone, and so they cut up the wood of the cart, and they placed the cows upon it as a holocaust to the Lord.
6:14. And the cart came into the field of Joshua, a Bethshemite, and stood there, where [there was] a great stone: and they clave the wood of the cart, and offered the kine a burnt offering unto the LORD.
And the cart came into the field of Joshua, a Beth- shemite, and stood there, where [there was] a great stone: and they clave the wood of the cart, and offered the kine a burnt offering unto the LORD:

6:14 Колесница же пришла на поле Иисуса Вефсамитянина и остановилась там; и был тут большой камень, и раскололи колесницу на дрова, а коров принесли во всесожжение Господу.
6:14
καὶ και and; even
ο the
ἅμαξα αμαξα enter; go in
εἰς εις into; for
ἀγρὸν αγρος field
Ωσηε ωσηε Hōsēe; Osie
τὸν ο the
ἐν εν in
Βαιθσαμυς βαιθσαμυς and; even
ἔστησαν ιστημι stand; establish
ἐκεῖ εκει there
παρ᾿ παρα from; by
αὐτῇ αυτος he; him
λίθον λιθος stone
μέγαν μεγας great; loud
καὶ και and; even
σχίζουσιν σχιζω split; cut out
τὰ ο the
ξύλα ξυλον wood; timber
τῆς ο the
ἁμάξης αμαξα and; even
τὰς ο the
βόας βους ox
ἀνήνεγκαν αναφερω bring up; carry up
εἰς εις into; for
ὁλοκαύτωσιν ολοκαυτωσις the
κυρίῳ κυριος lord; master
6:14
וְ wᵊ וְ and
הָ הַ the
עֲגָלָ֡ה ʕᵃḡālˈā עֲגָלָה chariot
בָּ֠אָה bāʔˌā בוא come
אֶל־ ʔel- אֶל to
שְׂדֵ֨ה śᵊḏˌē שָׂדֶה open field
יְהֹושֻׁ֤עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua
בֵּֽית־ bˈêṯ- בַּיִת house
הַ ha הַ the
שִּׁמְשִׁי֙ ššimšˌî שִׁמְשִׁי -shemeshite
וַ wa וְ and
תַּעֲמֹ֣ד ttaʕᵃmˈōḏ עמד stand
שָׁ֔ם šˈām שָׁם there
וְ wᵊ וְ and
שָׁ֖ם šˌām שָׁם there
אֶ֣בֶן ʔˈeven אֶבֶן stone
גְּדֹולָ֑ה gᵊḏôlˈā גָּדֹול great
וַֽ wˈa וְ and
יְבַקְּעוּ֙ yᵊvaqqᵊʕˌû בקע split
אֶת־ ʔeṯ- אֵת [object marker]
עֲצֵ֣י ʕᵃṣˈê עֵץ tree
הָ הַ the
עֲגָלָ֔ה ʕᵃḡālˈā עֲגָלָה chariot
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ֨ hˌa הַ the
פָּרֹ֔ות ppārˈôṯ פָּרָה cow
הֶעֱל֥וּ heʕᵉlˌû עלה ascend
עֹלָ֖ה ʕōlˌā עֹלָה burnt-offering
לַ la לְ to
יהוָֽה׃ ס [yhwˈāh] . s יְהוָה YHWH
6:14. et plaustrum venit in agrum Iosue Bethsamitae et stetit ibi erat autem ibi lapis magnus et conciderunt ligna plaustri vaccasque inposuerunt super ea holocaustum Domino
And the cart came into the field of Josue, a Bethsamite, and stood there. And there was a great stone, and they cut in pieces the wood of the cart, and laid the kine upon it a holocaust to the Lord.
6:14. And the cart went into the field of Joshua, a Beth-shemeshite, and it stood still there. Now in that place was a great stone, and so they cut up the wood of the cart, and they placed the cows upon it as a holocaust to the Lord.
6:14. And the cart came into the field of Joshua, a Bethshemite, and stood there, where [there was] a great stone: and they clave the wood of the cart, and offered the kine a burnt offering unto the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:14: They clave the wood of the cart - Both the cart and the cattle having been thus employed, could no longer be devoted to any secular services; therefore the cattle were sacrificed, and the cart was broken up for fuel to consume the sacrifice.
1 Kings (1 Samuel) 6:15
Albert Barnes: Notes on the Bible - 1834
6:14: A great stone - (Compare Gen 28:18; Jdg 13:19). This great stone was probably used as an altar on this occasion, and the kine stopping at it of their own accord was understood by the Bethshemites as an intimation that they were to offer sacrifices on it to the Lord God of Israel, who had so wonderfully brought back the ark from its captivity.
And they clave the wood of the cart ... - A similar expedient was resorted to by Araunah Sa2 24:22, and by Elisha Kg1 19:21.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:14: offered: Sa1 7:9-17, Sa1 11:5, Sa1 20:29; Exo 20:24; Jdg 6:26, Jdg 21:4; Sa2 24:18, Sa2 24:22, Sa2 24:25; Kg1 18:30-38
Geneva 1599
And the cart came into the field of Joshua, a Bethshemite, and stood there, where [there was] a great stone: and (h) they clave the wood of the cart, and offered the kine a burnt offering unto the LORD.
(h) That is, the men of Bethshemesh, who were Israelites.
John Gill
And the cart came into the field of Joshua, a Bethshemite,.... In that part of the valley where they were reaping wheat which belonged to him, whom we nowhere else read; whether a priest or Levite, which is not improbable, since this was a city of the Levites, or a common Israelite, is not certain:
and stood there where there was a great stone; afterwards called the great stone of Abel, 1Kings 6:18. By the providence of God it was so ordered, that the kine made a stop just at this place; and proceeded no further, as if sensible they were come to their journey's end, and had brought the ark into the hands of its friends, and to a proper place for them to express their thankfulness for it; for this stone seemed designed to be, as it was, the altar on which the burnt offering, by way of thanksgiving for the return of the ark, was to be offered; the Jews say (w) this stone was the altar built by Abraham:
and they clave the wood of the cart, and offered the kine a burnt offering unto the Lord; the cart they cut in pieces, and laid the wood of it in order upon the stone, and slew the two cows, and laid their pieces on the wood, and set fire to it, and burnt them with it, as expressive of joy and thankfulness that the ark was returned. This was done, not by the lords of the Philistines, as some of the ancient Jews thought, as Kimchi relates, in which they are followed by some Christian interpreters; but by the men of Bethshemesh, as Kimchi, by the priests there; for though this was not the proper and usual place for sacrifice, nor were cows offered in sacrifice; yet this being an extraordinary case, and thank offerings were necessary as soon as the ark was returned, these things were dispensed with; and the rather, since Shiloh, where the tabernacle was, was destroyed; and besides, the ark of the Lord was here present, which sanctified the place, as it did the tabernacle, and made it fit for such service; and as for these cows, they had been employed in sacred service, and the Lord had a right unto them, and claim upon them; and it seemed not fitting that they should be after employed to any other use and service than his own; nor were the men of Bethshemesh blamed or punished for this, though they afterwards were for looking into the ark.
(w) Hieron. Trad. Heb. in lib. Reg. fol. 75. D.
John Wesley
They - Not the lords of the Philistines, but the Beth - shemites, the priest that dwelt there. Offered the kine - There may seem to he a double error in this act.
First, that they offered females for a burnt - offering, contrary to
Lev 1:3.
Secondly, that they did it in a forbidden place, Deut 12:5-6. But this case being extraordinary, may in some sort excuse it, if they did not proceed by ordinary rules.
Robert Jamieson, A. R. Fausset and David Brown
and they clave--that is, the Beth-shemites, in an irrepressible outburst of joy.
offered the kine--Though contrary to the requirements of the law (Lev 1:3; Lev 22:19), these animals might properly be offered, as consecrated by God Himself; and though not beside the tabernacle, there were many instances of sacrifices offered by prophets and holy men on extraordinary occasions in other places.
6:156:15: Եւ Ղեւտացիքն հանին զտապանակն Տեառն, եւ զքո՛ւրձն արգոբ ընդ նմին, եւ զանօ՛թսն ոսկիս որ ՚ի նմա. եւ եդին ՚ի վերայ վիմին մեծի։ Եւ արք Բեթսամիւսայ մատուցին ողջակէզս, եւ զոհեցին զո՛հս յաւո՛ւր յայնմիկ Տեառն։
15 Ղեւտացիները վերցրին Տիրոջ ուխտի տապանակը, քուրձէ տոպրակն ու դրա միջի ոսկէ քանդակները եւ դրեցին մեծ քարի վրայ: Բեթսամիւսացիները այդ օրը ողջակէզներ ու զոհեր մատուցեցին Տիրոջը:
15 Ղեւտացիները Տէրոջը տապանակը եւ անոր հետ եղող ոսկի պատկերներուն պզտիկ արկղը վար իջեցուցին ու այն մեծ քարին վրայ դրին։ Այն օրը Բեթսամիւսի մարդիկը Տէրոջը ողջակէզներ ու զոհեր մատուցանեցին։
Եւ Ղեւտացիքն հանին զտապանակն Տեառն, եւ [138]զքուրձն արգոբ ընդ նմին եւ զանօթսն ոսկիս որ ի նմա``, եւ եդին ի վերայ վիմին մեծի. եւ արք Բեթսամիւսայ մատուցին ողջակէզս, եւ զոհեցին զոհս յաւուր յայնմիկ Տեառն:

6:15: Եւ Ղեւտացիքն հանին զտապանակն Տեառն, եւ զքո՛ւրձն արգոբ ընդ նմին, եւ զանօ՛թսն ոսկիս որ ՚ի նմա. եւ եդին ՚ի վերայ վիմին մեծի։ Եւ արք Բեթսամիւսայ մատուցին ողջակէզս, եւ զոհեցին զո՛հս յաւո՛ւր յայնմիկ Տեառն։
15 Ղեւտացիները վերցրին Տիրոջ ուխտի տապանակը, քուրձէ տոպրակն ու դրա միջի ոսկէ քանդակները եւ դրեցին մեծ քարի վրայ: Բեթսամիւսացիները այդ օրը ողջակէզներ ու զոհեր մատուցեցին Տիրոջը:
15 Ղեւտացիները Տէրոջը տապանակը եւ անոր հետ եղող ոսկի պատկերներուն պզտիկ արկղը վար իջեցուցին ու այն մեծ քարին վրայ դրին։ Այն օրը Բեթսամիւսի մարդիկը Տէրոջը ողջակէզներ ու զոհեր մատուցանեցին։
zohrab-1805▾ eastern-1994▾ western am▾
6:156:15 Левиты сняли ковчег Господа и ящик, бывший при нем, в котором {были} золотые вещи, и поставили на большом том камне; жители же Вефсамиса принесли в тот день всесожжения и закололи жертвы Господу.
6:15 καὶ και and; even οἱ ο the Λευῖται λευιτης Leuΐtēs; Leitis ἀνήνεγκαν αναφερω bring up; carry up τὴν ο the κιβωτὸν κιβωτος ark τοῦ ο the κυρίου κυριος lord; master καὶ και and; even τὸ ο the θέμα θεμα.1 with; amid αὐτῆς αυτος he; him καὶ και and; even τὰ ο the ἐπ᾿ επι in; on αὐτῆς αυτος he; him σκεύη σκευος vessel; jar τὰ ο the χρυσᾶ χρυσεος of gold; golden καὶ και and; even ἔθεντο τιθημι put; make ἐπὶ επι in; on τοῦ ο the λίθου λιθος stone τοῦ ο the μεγάλου μεγας great; loud καὶ και and; even οἱ ο the ἄνδρες ανηρ man; husband Βαιθσαμυς βαιθσαμυς bring up; carry up ὁλοκαυτώσεις ολοκαυτωσις and; even θυσίας θυσια immolation; sacrifice ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that τῷ ο the κυρίῳ κυριος lord; master
6:15 וְ wᵊ וְ and הַ ha הַ the לְוִיִּ֞ם lᵊwiyyˈim לֵוִי Levite הֹורִ֣ידוּ׀ hôrˈîḏû ירד descend אֶת־ ʔeṯ- אֵת [object marker] אֲרֹ֣ון ʔᵃrˈôn אֲרֹון ark יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אַרְגַּ֤ז ʔargˈaz אַרְגַּז saddle-bag אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] אִתֹּו֙ ʔittˌô אֵת together with אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בֹּ֣ו bˈô בְּ in כְלֵֽי־ ḵᵊlˈê- כְּלִי tool זָהָ֔ב zāhˈāv זָהָב gold וַ wa וְ and יָּשִׂ֖מוּ yyāśˌimû שׂים put אֶל־ ʔel- אֶל to הָ hā הַ the אֶ֣בֶן ʔˈeven אֶבֶן stone הַ ha הַ the גְּדֹולָ֑ה ggᵊḏôlˈā גָּדֹול great וְ wᵊ וְ and אַנְשֵׁ֣י ʔanšˈê אִישׁ man בֵֽית־שֶׁ֗מֶשׁ vˈêṯ-šˈemeš בֵּית שֶׁמֶשׁ Beth Shemesh הֶעֱל֨וּ heʕᵉlˌû עלה ascend עֹלֹ֜ות ʕōlˈôṯ עֹלָה burnt-offering וַֽ wˈa וְ and יִּזְבְּח֧וּ yyizbᵊḥˈû זבח slaughter זְבָחִ֛ים zᵊvāḥˈîm זֶבַח sacrifice בַּ ba בְּ in † הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the ה֖וּא hˌû הוּא he לַֽ lˈa לְ to יהוָֽה׃ [yhwˈāh] יְהוָה YHWH
6:15. Levitae autem deposuerunt arcam Dei et capsellam quae erat iuxta eam in qua erant vasa aurea et posuerunt super lapidem grandem viri autem bethsamitae obtulerunt holocausta et immolaverunt victimas in die illa DominoAnd the Levites took down the ark of God, and the little box that was at the side of it, wherein were the vessels of gold, and they put them upon the great stone. The men also of Bethsames offered holocausts, and sacrificed victims that day to the Lord.
15. And the Levites took down the ark of the LORD, and the coffer that was with it, wherein the jewels of gold were, and put them on the great stone: and the men of Beth-shemesh offered burnt offerings and sacrificed sacrifices the same day unto the LORD.
6:15. But the Levites took down the ark of God, and the little box that was at its side, in which were the articles of gold, and they placed them upon the great stone. Then the men of Beth-shemesh offered holocausts and immolated victims, on that day, to the Lord.
6:15. And the Levites took down the ark of the LORD, and the coffer that [was] with it, wherein the jewels of gold [were], and put [them] on the great stone: and the men of Bethshemesh offered burnt offerings and sacrificed sacrifices the same day unto the LORD.
And the Levites took down the ark of the LORD, and the coffer that [was] with it, wherein the jewels of gold [were], and put [them] on the great stone: and the men of Beth- shemesh offered burnt offerings and sacrificed sacrifices the same day unto the LORD:

6:15 Левиты сняли ковчег Господа и ящик, бывший при нем, в котором {были} золотые вещи, и поставили на большом том камне; жители же Вефсамиса принесли в тот день всесожжения и закололи жертвы Господу.
6:15
καὶ και and; even
οἱ ο the
Λευῖται λευιτης Leuΐtēs; Leitis
ἀνήνεγκαν αναφερω bring up; carry up
τὴν ο the
κιβωτὸν κιβωτος ark
τοῦ ο the
κυρίου κυριος lord; master
καὶ και and; even
τὸ ο the
θέμα θεμα.1 with; amid
αὐτῆς αυτος he; him
καὶ και and; even
τὰ ο the
ἐπ᾿ επι in; on
αὐτῆς αυτος he; him
σκεύη σκευος vessel; jar
τὰ ο the
χρυσᾶ χρυσεος of gold; golden
καὶ και and; even
ἔθεντο τιθημι put; make
ἐπὶ επι in; on
τοῦ ο the
λίθου λιθος stone
τοῦ ο the
μεγάλου μεγας great; loud
καὶ και and; even
οἱ ο the
ἄνδρες ανηρ man; husband
Βαιθσαμυς βαιθσαμυς bring up; carry up
ὁλοκαυτώσεις ολοκαυτωσις and; even
θυσίας θυσια immolation; sacrifice
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
τῷ ο the
κυρίῳ κυριος lord; master
6:15
וְ wᵊ וְ and
הַ ha הַ the
לְוִיִּ֞ם lᵊwiyyˈim לֵוִי Levite
הֹורִ֣ידוּ׀ hôrˈîḏû ירד descend
אֶת־ ʔeṯ- אֵת [object marker]
אֲרֹ֣ון ʔᵃrˈôn אֲרֹון ark
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אַרְגַּ֤ז ʔargˈaz אַרְגַּז saddle-bag
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
אִתֹּו֙ ʔittˌô אֵת together with
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
בֹּ֣ו bˈô בְּ in
כְלֵֽי־ ḵᵊlˈê- כְּלִי tool
זָהָ֔ב zāhˈāv זָהָב gold
וַ wa וְ and
יָּשִׂ֖מוּ yyāśˌimû שׂים put
אֶל־ ʔel- אֶל to
הָ הַ the
אֶ֣בֶן ʔˈeven אֶבֶן stone
הַ ha הַ the
גְּדֹולָ֑ה ggᵊḏôlˈā גָּדֹול great
וְ wᵊ וְ and
אַנְשֵׁ֣י ʔanšˈê אִישׁ man
בֵֽית־שֶׁ֗מֶשׁ vˈêṯ-šˈemeš בֵּית שֶׁמֶשׁ Beth Shemesh
הֶעֱל֨וּ heʕᵉlˌû עלה ascend
עֹלֹ֜ות ʕōlˈôṯ עֹלָה burnt-offering
וַֽ wˈa וְ and
יִּזְבְּח֧וּ yyizbᵊḥˈû זבח slaughter
זְבָחִ֛ים zᵊvāḥˈîm זֶבַח sacrifice
בַּ ba בְּ in
הַ the
יֹּ֥ום yyˌôm יֹום day
הַ ha הַ the
ה֖וּא hˌû הוּא he
לַֽ lˈa לְ to
יהוָֽה׃ [yhwˈāh] יְהוָה YHWH
6:15. Levitae autem deposuerunt arcam Dei et capsellam quae erat iuxta eam in qua erant vasa aurea et posuerunt super lapidem grandem viri autem bethsamitae obtulerunt holocausta et immolaverunt victimas in die illa Domino
And the Levites took down the ark of God, and the little box that was at the side of it, wherein were the vessels of gold, and they put them upon the great stone. The men also of Bethsames offered holocausts, and sacrificed victims that day to the Lord.
6:15. But the Levites took down the ark of God, and the little box that was at its side, in which were the articles of gold, and they placed them upon the great stone. Then the men of Beth-shemesh offered holocausts and immolated victims, on that day, to the Lord.
6:15. And the Levites took down the ark of the LORD, and the coffer that [was] with it, wherein the jewels of gold [were], and put [them] on the great stone: and the men of Bethshemesh offered burnt offerings and sacrificed sacrifices the same day unto the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: Вефсамис - город, расположенный на запад от Вифлеема.
Adam Clarke: Commentary on the Bible - 1831
6:15: The Levites took down - It appears there were some of the tribe of Levi among the people of Beth-shemesh: to them appertained the service of the tabernacle.
1 Kings (1 Samuel) 6:17
Albert Barnes: Notes on the Bible - 1834
6:15: The word "Levites" here probably means priests Exo 4:14, sons of Levi, since Bethshemesh was one of the cities of the priests Jos 21:13-16. The burnt offering of the kine was not in any sense the offering of the men of Bethshemesh, but rather of the Philistine lords to whom the cart and the kine belonged. But the Bethshemites themselves, in token of their gratitude for such a signal mercy, now offered both burnt offerings and sacrifices, probably peace offerings, and doubtless feasted together with great joy and gladness (see Kg1 8:62-66; Ezr 6:16-17). There is nothing whatever in the text to indicate that these sacrifices were offered otherwise than in the appointed way by the priests.
Carl Friedrich Keil and Franz Delitzsch

1Kings 6:15 contains a supplementary remark, therefore הורידוּ is to be translated as a pluperfect. After sacrificing the cart, with the cows, as a burnt-offering to the Lord, the inhabitants of Bethshemesh gave a further practical expression to their joy at the return of the ark, by offering burnt-offerings and slain-offerings in praise of God. In the burnt-offerings they consecrated themselves afresh, with all their members, to the service of the Lord; and in the slain-offerings, which culminated in the sacrificial meals, they sealed anew their living fellowship with the Lord. The offering of these sacrifices at Bethshemesh was no offence against the commandment, to sacrifice to the Lord at the place of His sanctuary alone. The ark of the covenant was the throne of the gracious presence of God, before which the sacrifices were really offered at the tabernacle. The Lord had sanctified the ark afresh as the throne of His presence, by the miracle which He had wrought in bringing it back again. - In 1Kings 6:17 and 1Kings 6:18 the different atoning presents, which the Philistines sent to Jehovah as compensation, are enumerated once more: viz., five golden boils, one for each of their five principal towns (see at Josh 13:3), and "golden mice, according to the number of all the Philistian towns of the five princes, from the fortified city to the village of the inhabitants of the level land" (perazi; see at Deut 3:5). The priests had only proposed that five golden mice should be sent as compensation, as well as five boils (1Kings 6:4). But the Philistines offered as many images of mice as there were towns and villages in their five states, no doubt because the plague of mice had spread over the whole land, whereas the plague of boils had only fallen upon the inhabitants of those towns to which the ark of the covenant had come. In this way the apparent discrepancy between 1Kings 6:4 and 1Kings 6:18 is very simply removed. The words which follow, viz., וגו עליה הגּיחוּ עשׁר, "upon which they had set down the ark," show unmistakeably, when compared with 1Kings 6:14 and 1Kings 6:15, that we are to understand by הגּדולה אבל the great stone upon which the ark was placed when it was taken off the cart. The conjecture of Kimchi, that this stone was called Abel (luctus), on account of the mourning which took place there (see 1Kings 6:19), is extremely unnatural. Consequently there is no other course left than to regard אבל as an error in writing for אבן, according to the reading, or at all events the rendering, adopted by the lxx and Targum. But ועד (even unto) is quite unsuitable here, as no further local definition is required after the foregoing הפּרי כּפר ועד, and it is impossible to suppose that the Philistines offered a golden mouse as a trespass-offering for the great stone upon which the ark was placed. We must therefore alter ועד into ועד: "And the great stone is witness (for ועד in this sense, see Gen 31:52) to this day in the field of Joshua the Bethshemeshite," sc., of the fact just described.
John Gill
And the Levites took down the ark of the Lord,.... Or, "had took it down" (x); for this, though here related, was done as soon as the ark came into the field, or quickly after, and before the burnt offering could be made, which was burnt with the wood of the cart; and though the persons that took it down are called Levites, they were priests, who were of the tribe of Levi; for it was the work of the priests to take it down, though the Levites then might carry it; and it is remarkable that Bethshemesh was given to the Kohathite Levites, whose business it was to carry the ark on their shoulders; see Josh 21:10.
and the coffer that was with it, wherein the jewels of gold were; the purse or bag in which were the five golden mice, and the five golden emerods:
and put them on the great stone; both the ark and the coffer, by which the cart stood, and on which the sacrifice of burnt offering was probably offered:
and the men of Bethshemesh offered burnt offerings, and sacrificed sacrifices, the same day unto the Lord; besides the burnt offering of the two cows, they offered others to testify their thankfulness for the return of the ark; and also peace offerings, on which they feasted with one another, to express their greater joy.
(x) "deposuerant", Meudoza; so Pool.
6:166:16: Եւ հինգ նախարարքն այլազգեաց տեսանէին, եւ դարձա՛ն յԱկկարոն[2888]։ [2888] ՚Ի լուս՛՛. Եւ դարձան յԱսկաղոն, համաձայն ոմանց ՚ի բնաբ՛՛. Յոր եւ յաւելուն ոմանք. յաւուր յայնմիկ։
16 Այլազգիների հինգ իշխանները այս բանը տեսնելուց յետոյ նոյն օրը վերադարձան Ակկարոն:
16 Ու Փղշտացիներուն հինգ նախարարները այս բաները տեսնելէ ետքը՝ նոյն օրը Ակկարոն դարձան։
Եւ հինգ նախարարքն այլազգեաց տեսանէին, եւ դարձան յԱկկարոն յաւուր յայնմիկ:

6:16: Եւ հինգ նախարարքն այլազգեաց տեսանէին, եւ դարձա՛ն յԱկկարոն[2888]։
[2888] ՚Ի լուս՛՛. Եւ դարձան յԱսկաղոն, համաձայն ոմանց ՚ի բնաբ՛՛. Յոր եւ յաւելուն ոմանք. յաւուր յայնմիկ։
16 Այլազգիների հինգ իշխանները այս բանը տեսնելուց յետոյ նոյն օրը վերադարձան Ակկարոն:
16 Ու Փղշտացիներուն հինգ նախարարները այս բաները տեսնելէ ետքը՝ նոյն օրը Ակկարոն դարձան։
zohrab-1805▾ eastern-1994▾ western am▾
6:166:16 И пять владетелей Филистимских видели {это} и возвратились в тот день в Аккарон.
6:16 καὶ και and; even οἱ ο the πέντε πεντε five σατράπαι σατραπης the ἀλλοφύλων αλλοφυλος foreigner ἑώρων οραω view; see καὶ και and; even ἀνέστρεψαν αναστρεφω overturn; turn up / back εἰς εις into; for Ἀσκαλῶνα ασκαλων the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that
6:16 וַ wa וְ and חֲמִשָּׁ֥ה ḥᵃmiššˌā חָמֵשׁ five סַרְנֵֽי־ sarnˈê- סְרָנִים lords פְלִשְׁתִּ֖ים fᵊlištˌîm פְּלִשְׁתִּי Philistine רָא֑וּ rāʔˈû ראה see וַ wa וְ and יָּשֻׁ֥בוּ yyāšˌuvû שׁוב return עֶקְרֹ֖ון ʕeqrˌôn עֶקְרֹון Ekron בַּ ba בְּ in † הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the הֽוּא׃ ס hˈû . s הוּא he
6:16. et quinque satrapae Philisthinorum viderunt et reversi sunt in Accaron in die illaAnd the five princes of the Philistines saw, and they returned to Accaron the same day.
16. And when the five lords of the Philistines had seen it, they returned to Ekron the same day.
6:16. And the five princes of the Philistines saw, and they returned to Ekron on the same day.
6:16. And when the five lords of the Philistines had seen [it], they returned to Ekron the same day.
And when the five lords of the Philistines had seen [it], they returned to Ekron the same day:

6:16 И пять владетелей Филистимских видели {это} и возвратились в тот день в Аккарон.
6:16
καὶ και and; even
οἱ ο the
πέντε πεντε five
σατράπαι σατραπης the
ἀλλοφύλων αλλοφυλος foreigner
ἑώρων οραω view; see
καὶ και and; even
ἀνέστρεψαν αναστρεφω overturn; turn up / back
εἰς εις into; for
Ἀσκαλῶνα ασκαλων the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
6:16
וַ wa וְ and
חֲמִשָּׁ֥ה ḥᵃmiššˌā חָמֵשׁ five
סַרְנֵֽי־ sarnˈê- סְרָנִים lords
פְלִשְׁתִּ֖ים fᵊlištˌîm פְּלִשְׁתִּי Philistine
רָא֑וּ rāʔˈû ראה see
וַ wa וְ and
יָּשֻׁ֥בוּ yyāšˌuvû שׁוב return
עֶקְרֹ֖ון ʕeqrˌôn עֶקְרֹון Ekron
בַּ ba בְּ in
הַ the
יֹּ֥ום yyˌôm יֹום day
הַ ha הַ the
הֽוּא׃ ס hˈû . s הוּא he
6:16. et quinque satrapae Philisthinorum viderunt et reversi sunt in Accaron in die illa
And the five princes of the Philistines saw, and they returned to Accaron the same day.
6:16. And the five princes of the Philistines saw, and they returned to Ekron on the same day.
6:16. And when the five lords of the Philistines had seen [it], they returned to Ekron the same day.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:16: the five: Sa1 6:4, Sa1 6:12; Jos 13:3; Jdg 3:3, Jdg 16:5, Jdg 16:23-30
they returned: Sa1 5:10
John Gill
And when the five lords of the Philistines had seen it,.... Observed all that was done, how the kine performed their journey, drew the cart in which the ark was straight to Bethshemesh, stopped in a field near it, where it was received joyfully by the people, and sacrifices offered on account of it:
they returned to Ekron the same day; as they might very well, since it was but twelve miles from Bethshemesh.
6:176:17: Եւ երաստանքն ոսկիք՝ զոր ետուն այլազգիքն Տեառն՝ ընդ գանին, մին Ազովտա՛յ էր, եւ մին Գազա՛յ, եւ մին Ասկաղոնի՛, եւ մին Գեթա՛յ, եւ մին Ակկարոնի՛[2889]։ [2889] Յօրինակին պակասէր. Այլազգիքն Տեառն ընդ գա՛՛։
17 Պատուհասի վերացման համար այլազգիների ընծայած ոսկէ քանդակներից մէկը Ազոտոսի համար էր, մէկը՝ Գազայի համար, մէկն՝ Ասկաղոնի, մէկը՝ Գէթի, մէկն էլ՝ Ակկարոնի համար,
17 Այն ոսկեղէն թանչքի ուռեցքները, որոնք Փղշտացիները յանցանքի համար Տէրոջը ընծայ տուին, ասոնք էին. մէկ հատ Ազովտոսի համար, մէկ հատ Գազայի համար, մէկ հատ Ասկաղոնի համար, մէկ հատ Գէթի համար ու մէկ հատ Ակկարոնի համար։
Եւ [139]երաստանքն ոսկիք զոր ետուն այլազգիքն Տեառն [140]ընդ գանին, մին Ազովտայ էր եւ մին Գազայ եւ մին Ասկաղոնի եւ մին Գեթայ եւ մին Ակկարոնի:

6:17: Եւ երաստանքն ոսկիք՝ զոր ետուն այլազգիքն Տեառն՝ ընդ գանին, մին Ազովտա՛յ էր, եւ մին Գազա՛յ, եւ մին Ասկաղոնի՛, եւ մին Գեթա՛յ, եւ մին Ակկարոնի՛[2889]։
[2889] Յօրինակին պակասէր. Այլազգիքն Տեառն ընդ գա՛՛։
17 Պատուհասի վերացման համար այլազգիների ընծայած ոսկէ քանդակներից մէկը Ազոտոսի համար էր, մէկը՝ Գազայի համար, մէկն՝ Ասկաղոնի, մէկը՝ Գէթի, մէկն էլ՝ Ակկարոնի համար,
17 Այն ոսկեղէն թանչքի ուռեցքները, որոնք Փղշտացիները յանցանքի համար Տէրոջը ընծայ տուին, ասոնք էին. մէկ հատ Ազովտոսի համար, մէկ հատ Գազայի համար, մէկ հատ Ասկաղոնի համար, մէկ հատ Գէթի համար ու մէկ հատ Ակկարոնի համար։
zohrab-1805▾ eastern-1994▾ western am▾
6:176:17 Золотые эти наросты, которые принесли Филистимляне в жертву повинности Господу, были: один за Азот, один за Газу, один за Аскалон, один за Геф, один за Аккарон;
6:17 καὶ και and; even αὗται ουτος this; he αἱ ο the ἕδραι εδρα the χρυσαῖ χρυσεος of gold; golden ἃς ος who; what ἀπέδωκαν αποδιδωμι render; surrender οἱ ο the ἀλλόφυλοι αλλοφυλος foreigner τῆς ο the βασάνου βασανος torment τῷ ο the κυρίῳ κυριος lord; master τῆς ο the Ἀζώτου αζωτος Azōtos; Azotos μίαν εις.1 one; unit τῆς ο the Γάζης γαζα Gaza μίαν εις.1 one; unit τῆς ο the Ἀσκαλῶνος ασκαλων one; unit τῆς ο the Γεθ γεθ one; unit τῆς ο the Ακκαρων ακκαρων one; unit
6:17 וְ wᵊ וְ and אֵ֨לֶּה֙ ʔˈēlleh אֵלֶּה these טְחֹרֵ֣י ṭᵊḥōrˈê טְחֹרִים tumours הַ ha הַ the זָּהָ֔ב zzāhˈāv זָהָב gold אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] הֵשִׁ֧יבוּ hēšˈîvû שׁוב return פְלִשְׁתִּ֛ים fᵊlištˈîm פְּלִשְׁתִּי Philistine אָשָׁ֖ם ʔāšˌām אָשָׁם guilt לַֽ lˈa לְ to יהוָ֑ה [yhwˈāh] יְהוָה YHWH לְ lᵊ לְ to אַשְׁדֹּ֨וד ʔašdˌôḏ אַשְׁדֹּוד Ashdod אֶחָ֔ד ʔeḥˈāḏ אֶחָד one לְ lᵊ לְ to עַזָּ֤ה ʕazzˈā עַזָּה Gaza אֶחָד֙ ʔeḥˌāḏ אֶחָד one לְ lᵊ לְ to אַשְׁקְלֹ֣ון ʔašqᵊlˈôn אַשְׁקְלֹון Ashkelon אֶחָ֔ד ʔeḥˈāḏ אֶחָד one לְ lᵊ לְ to גַ֥ת ḡˌaṯ גַּת Gath אֶחָ֖ד ʔeḥˌāḏ אֶחָד one לְ lᵊ לְ to עֶקְרֹ֥ון ʕeqrˌôn עֶקְרֹון Ekron אֶחָֽד׃ ס ʔeḥˈāḏ . s אֶחָד one
6:17. hii sunt autem ani aurei quos reddiderunt Philisthim pro delicto Domino Azotus unum Gaza unum Ascalon unum Geth unum Accaron unumAnd these are the golden emerods, which the Philistines returned for sin to the Lord: For Azotus one, for Gaza one, for Ascalon one, for Geth one, for Accaron one:
17. And these are the golden tumours which the Philistines returned for a guilt offering unto the LORD; for Ashdod one, for Gaza one, for Ashkelon one, for Gath one, for Ekron one;
6:17. Now these are the gold cysts, which the Philistines repaid to the Lord for transgression: for Ashdod one, for Gaza one, for Ashkelon one, for Gath one, for Ekron one.
6:17. And these [are] the golden emerods which the Philistines returned [for] a trespass offering unto the LORD; for Ashdod one, for Gaza one, for Askelon one, for Gath one, for Ekron one;
And these [are] the golden emerods which the Philistines returned [for] a trespass offering unto the LORD; for Ashdod one, for Gaza one, for Askelon one, for Gath one, for Ekron one:

6:17 Золотые эти наросты, которые принесли Филистимляне в жертву повинности Господу, были: один за Азот, один за Газу, один за Аскалон, один за Геф, один за Аккарон;
6:17
καὶ και and; even
αὗται ουτος this; he
αἱ ο the
ἕδραι εδρα the
χρυσαῖ χρυσεος of gold; golden
ἃς ος who; what
ἀπέδωκαν αποδιδωμι render; surrender
οἱ ο the
ἀλλόφυλοι αλλοφυλος foreigner
τῆς ο the
βασάνου βασανος torment
τῷ ο the
κυρίῳ κυριος lord; master
τῆς ο the
Ἀζώτου αζωτος Azōtos; Azotos
μίαν εις.1 one; unit
τῆς ο the
Γάζης γαζα Gaza
μίαν εις.1 one; unit
τῆς ο the
Ἀσκαλῶνος ασκαλων one; unit
τῆς ο the
Γεθ γεθ one; unit
τῆς ο the
Ακκαρων ακκαρων one; unit
6:17
וְ wᵊ וְ and
אֵ֨לֶּה֙ ʔˈēlleh אֵלֶּה these
טְחֹרֵ֣י ṭᵊḥōrˈê טְחֹרִים tumours
הַ ha הַ the
זָּהָ֔ב zzāhˈāv זָהָב gold
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
הֵשִׁ֧יבוּ hēšˈîvû שׁוב return
פְלִשְׁתִּ֛ים fᵊlištˈîm פְּלִשְׁתִּי Philistine
אָשָׁ֖ם ʔāšˌām אָשָׁם guilt
לַֽ lˈa לְ to
יהוָ֑ה [yhwˈāh] יְהוָה YHWH
לְ lᵊ לְ to
אַשְׁדֹּ֨וד ʔašdˌôḏ אַשְׁדֹּוד Ashdod
אֶחָ֔ד ʔeḥˈāḏ אֶחָד one
לְ lᵊ לְ to
עַזָּ֤ה ʕazzˈā עַזָּה Gaza
אֶחָד֙ ʔeḥˌāḏ אֶחָד one
לְ lᵊ לְ to
אַשְׁקְלֹ֣ון ʔašqᵊlˈôn אַשְׁקְלֹון Ashkelon
אֶחָ֔ד ʔeḥˈāḏ אֶחָד one
לְ lᵊ לְ to
גַ֥ת ḡˌaṯ גַּת Gath
אֶחָ֖ד ʔeḥˌāḏ אֶחָד one
לְ lᵊ לְ to
עֶקְרֹ֥ון ʕeqrˌôn עֶקְרֹון Ekron
אֶחָֽד׃ ס ʔeḥˈāḏ . s אֶחָד one
6:17. hii sunt autem ani aurei quos reddiderunt Philisthim pro delicto Domino Azotus unum Gaza unum Ascalon unum Geth unum Accaron unum
And these are the golden emerods, which the Philistines returned for sin to the Lord: For Azotus one, for Gaza one, for Ascalon one, for Geth one, for Accaron one:
6:17. Now these are the gold cysts, which the Philistines repaid to the Lord for transgression: for Ashdod one, for Gaza one, for Ashkelon one, for Gath one, for Ekron one.
6:17. And these [are] the golden emerods which the Philistines returned [for] a trespass offering unto the LORD; for Ashdod one, for Gaza one, for Askelon one, for Gath one, for Ekron one;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: См. примеч. к 1: ст. V гл. Поименованы пять филистимских городов не потому, что только эти города были поражены наказанием свыше, а потому, что поименованные пять городов были столицами пяти главнейших князей филистимских (ст. 4, 16, 18), группировавших около себя прочие города и местности филистимской земли.
Adam Clarke: Commentary on the Bible - 1831
6:17: These are the golden emerods - Each of these cities, in what may be called its corporate capacity, sent a golden emerod.
1 Kings (1 Samuel) 6:18
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:17: these: Sa1 6:4
Ashdod: Sa1 5:1; Ch2 26:6; Jer 25:20; Zac 9:6
Gaza: Jdg 16:1, Jdg 16:21; Amo 1:7, Amo 1:8
Askelon: Jdg 1:18; Zac 9:5
Gath: Sa1 5:8; Sa2 1:20, Sa2 21:22; Amo 6:2
Ekron: Sa1 5:10; Kg2 1:2; Amo 1:8
Geneva 1599
And these [are] the golden emerods which the Philistines returned [for] a trespass offering unto the LORD; for (i) Ashdod one, for Gaza one, for Askelon one, for Gath one, for Ekron one;
(i) These were the five principal cities of the Philistines, which were not all conquered to the time of David.
John Gill
And these are the golden emerods, which the Philistines returned for a trespass offering unto the Lord,.... Along with the ark:
for Ashdod one, for Gaza one, for Ashkelon, one, for Gath one, for Ekron one; which were the five principalities of the Philistines that belonged to the five lords before mentioned; and each of these were at the expense of a golden emerod, and sent it along with the ark to make atonement for the offence they had been guilty of in taking and detaining it.
Robert Jamieson, A. R. Fausset and David Brown
And these are the golden emerods . . . and the mice--There were five representative images of the emerods, corresponding to the five principal cities of the Philistines. But the number of the golden mice must have been greater, for they were sent from the walled towns as well as the country villages.
6:186:18: Եւ մկունքն ոսկիք՝ ըստ թուոյ ամենայն քաղաքացն այլազգեաց, հինգեցո՛ւն նախարարացն, յամո՛ւր քաղաքաց՝ մինչեւ ցաւա՛նս Փերեզացւոյն, մինչեւ ցվէմն յորոյ վերայ եդին զտապանա՛կ ուխտին Տեառն. մինչեւ ցա՛յսօր յանդին Ովսեա՛յ Բեթսամիւսացւոյ։ Եւ ո՛չ հաճեցան որդիքն Յեքոնեայ ընդ արս Բեթսամիւսացւոցն, զի տեսին զտապանա՛կն Տեառն[2890]։ [2890] ՚Ի լուս՛՛. Եւ ո՛չ խնդացին որդիքն Յեքո՛՛. համաձայն ոմանց ՚ի բնաբ՛՛։
18 իսկ ոսկէ մկները այլազգիների հինգ իշխաններին պատկանող բոլոր քաղաքների թուի համեմատ էին, որոնք պարսպապատ քաղաքներից հասնում էին մինչեւ փերեզացիների աւանները, մինչեւ այն քարը, որի վրայ դրեցին Տիրոջ ուխտի տապանակը, որը մինչեւ այսօր էլ կայ բեթսամիւսացի Օսէի դաշտում: Յեքոնէի որդիները, սակայն, բեթսամիւսացիների նման չուրախացան, որ տեսել են Տիրոջ ուխտի տապանակը:
18 Ոսկի մուկերը Փղշտացիներու հինգ նախարարութիւններուն բոլոր քաղաքներուն թիւովն էին՝ պարսպապատ քաղաքէն մինչեւ անպարիսպ գիւղը ու մինչեւ այն մեծ քարը, որուն վրայ Տէրոջը տապանակը դրուեցաւ։ Մինչեւ այսօր այն քարը Բեթսամիւսացի Յեսուին արտին մէջ կը կենայ։
Եւ մկունքն ոսկիք ըստ թուոյ ամենայն քաղաքացն այլազգեաց, հինգեցուն նախարարացն, յամուր քաղաքաց` մինչեւ ցաւանս [141]Փերեզացւոյն, մինչեւ ցվէմն`` յորոյ վերայ եդին զտապանակ ուխտին Տեառն, մինչեւ ցայսօր յանդին Յեսուայ Բեթսամիւսացւոյ:

6:18: Եւ մկունքն ոսկիք՝ ըստ թուոյ ամենայն քաղաքացն այլազգեաց, հինգեցո՛ւն նախարարացն, յամո՛ւր քաղաքաց՝ մինչեւ ցաւա՛նս Փերեզացւոյն, մինչեւ ցվէմն յորոյ վերայ եդին զտապանա՛կ ուխտին Տեառն. մինչեւ ցա՛յսօր յանդին Ովսեա՛յ Բեթսամիւսացւոյ։ Եւ ո՛չ հաճեցան որդիքն Յեքոնեայ ընդ արս Բեթսամիւսացւոցն, զի տեսին զտապանա՛կն Տեառն[2890]։
[2890] ՚Ի լուս՛՛. Եւ ո՛չ խնդացին որդիքն Յեքո՛՛. համաձայն ոմանց ՚ի բնաբ՛՛։
18 իսկ ոսկէ մկները այլազգիների հինգ իշխաններին պատկանող բոլոր քաղաքների թուի համեմատ էին, որոնք պարսպապատ քաղաքներից հասնում էին մինչեւ փերեզացիների աւանները, մինչեւ այն քարը, որի վրայ դրեցին Տիրոջ ուխտի տապանակը, որը մինչեւ այսօր էլ կայ բեթսամիւսացի Օսէի դաշտում: Յեքոնէի որդիները, սակայն, բեթսամիւսացիների նման չուրախացան, որ տեսել են Տիրոջ ուխտի տապանակը:
18 Ոսկի մուկերը Փղշտացիներու հինգ նախարարութիւններուն բոլոր քաղաքներուն թիւովն էին՝ պարսպապատ քաղաքէն մինչեւ անպարիսպ գիւղը ու մինչեւ այն մեծ քարը, որուն վրայ Տէրոջը տապանակը դրուեցաւ։ Մինչեւ այսօր այն քարը Բեթսամիւսացի Յեսուին արտին մէջ կը կենայ։
zohrab-1805▾ eastern-1994▾ western am▾
6:186:18 а золотые мыши {были} по числу всех городов Филистимских~--- пяти владетелей, от городов укрепленных и до открытых сел, до большого камня, на котором поставили ковчег Господа и {который находится} до сего дня на поле Иисуса Вефсамитянина.
6:18 καὶ και and; even μῦς μυς the χρυσοῖ χρυσεος of gold; golden κατ᾿ κατα down; by ἀριθμὸν αριθμος number πασῶν πας all; every πόλεων πολις city τῶν ο the ἀλλοφύλων αλλοφυλος foreigner τῶν ο the πέντε πεντε five σατραπῶν σατραπης from; out of πόλεως πολις city ἐστερεωμένης στερεοω make solid; solidify καὶ και and; even ἕως εως till; until κώμης κωμη village τοῦ ο the Φερεζαίου φερεζαιου and; even ἕως εως till; until λίθου λιθος stone τοῦ ο the μεγάλου μεγας great; loud οὗ ος who; what ἐπέθηκαν επιτιθημι put on; put another ἐπ᾿ επι in; on αὐτοῦ αυτος he; him τὴν ο the κιβωτὸν κιβωτος ark διαθήκης διαθηκη covenant κυρίου κυριος lord; master τοῦ ο the ἐν εν in ἀγρῷ αγρος field Ωσηε ωσηε Hōsēe; Osie τοῦ ο the Βαιθσαμυσίτου βαιθσαμυσιτος Baithsamysitos; Vethsamisitos
6:18 וְ wᵊ וְ and עַכְבְּרֵ֣י ʕaḵbᵊrˈê עַכְבָּר jerboa הַ ha הַ the זָּהָ֗ב zzāhˈāv זָהָב gold מִסְפַּ֞ר mispˈar מִסְפָּר number כָּל־ kol- כֹּל whole עָרֵ֤י ʕārˈê עִיר town פְלִשְׁתִּים֙ fᵊlištîm פְּלִשְׁתִּי Philistine לַ la לְ to חֲמֵ֣שֶׁת ḥᵃmˈēšeṯ חָמֵשׁ five הַ ha הַ the סְּרָנִ֔ים ssᵊrānˈîm סְרָנִים lords מֵ mē מִן from עִ֣יר ʕˈîr עִיר town מִבְצָ֔ר mivṣˈār מִבְצָר fortification וְ wᵊ וְ and עַ֖ד ʕˌaḏ עַד unto כֹּ֣פֶר kˈōfer כֹּפֶר village הַ ha הַ the פְּרָזִ֑י ppᵊrāzˈî פְּרָזִי open country וְ wᵊ וְ and עַ֣ד׀ ʕˈaḏ עַד unto אָבֵ֣ל ʔāvˈēl אָבֵל water-course הַ ha הַ the גְּדֹולָ֗ה ggᵊḏôlˈā גָּדֹול great אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] הִנִּ֤יחוּ hinnˈîḥû נוח settle עָלֶ֨יהָ֙ ʕālˈeʸhā עַל upon אֵ֚ת ˈʔēṯ אֵת [object marker] אֲרֹ֣ון ʔᵃrˈôn אֲרֹון ark יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH עַ֚ד ˈʕaḏ עַד unto הַ ha הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the זֶּ֔ה zzˈeh זֶה this בִּ bi בְּ in שְׂדֵ֥ה śᵊḏˌē שָׂדֶה open field יְהֹושֻׁ֖עַ yᵊhôšˌuₐʕ יְהֹושֻׁעַ Joshua בֵּֽית־ bˈêṯ- בַּיִת house הַ ha הַ the שִּׁמְשִֽׁי׃ ššimšˈî שִׁמְשִׁי -shemeshite
6:18. et mures aureos secundum numerum urbium Philisthim quinque provinciarum ab urbe murata usque ad villam quae erat absque muro et usque ad Abel magnum super quem posuerunt arcam Domini quae erat usque in illa die in agro Iosue BethsamitisAnd the golden mice, according to the number of the cities of the Philistines, of the five provinces, from the fenced city to the village that was without wall, and to the great Abel (the stone) whereon they set down the ark of the Lord, which was till that day in the field of Josue the Bethsamite.
18. and the golden mice, according to the number of all the cities of the Philistines belonging to the five lords, both of fenced cities and of country villages: even unto the great stone, whereon they set down the ark of the LORD, unto this day in the field of Joshua the Beth-shemite.
6:18. And there were gold mice, according to the number of the cities of the Philistines, of the five provinces, from the fortified city to the village that was without a wall, and even to the great stone upon which they placed the ark of the Lord, which was, at last in that day, in the field of Joshua, the Beth-shemeshite.
6:18. And the golden mice, [according to] the number of all the cities of the Philistines [belonging] to the five lords, [both] of fenced cities, and of country villages, even unto the great [stone of] Abel, whereon they set down the ark of the LORD: [which stone remaineth] unto this day in the field of Joshua, the Bethshemite.
And the golden mice, [according to] the number of all the cities of the Philistines [belonging] to the five lords, [both] of fenced cities, and of country villages, even unto the great [stone of] Abel, whereon they set down the ark of the LORD: [which stone remaineth] unto this day in the field of Joshua, the Beth- shemite:

6:18 а золотые мыши {были} по числу всех городов Филистимских~--- пяти владетелей, от городов укрепленных и до открытых сел, до большого камня, на котором поставили ковчег Господа и {который находится} до сего дня на поле Иисуса Вефсамитянина.
6:18
καὶ και and; even
μῦς μυς the
χρυσοῖ χρυσεος of gold; golden
κατ᾿ κατα down; by
ἀριθμὸν αριθμος number
πασῶν πας all; every
πόλεων πολις city
τῶν ο the
ἀλλοφύλων αλλοφυλος foreigner
τῶν ο the
πέντε πεντε five
σατραπῶν σατραπης from; out of
πόλεως πολις city
ἐστερεωμένης στερεοω make solid; solidify
καὶ και and; even
ἕως εως till; until
κώμης κωμη village
τοῦ ο the
Φερεζαίου φερεζαιου and; even
ἕως εως till; until
λίθου λιθος stone
τοῦ ο the
μεγάλου μεγας great; loud
οὗ ος who; what
ἐπέθηκαν επιτιθημι put on; put another
ἐπ᾿ επι in; on
αὐτοῦ αυτος he; him
τὴν ο the
κιβωτὸν κιβωτος ark
διαθήκης διαθηκη covenant
κυρίου κυριος lord; master
τοῦ ο the
ἐν εν in
ἀγρῷ αγρος field
Ωσηε ωσηε Hōsēe; Osie
τοῦ ο the
Βαιθσαμυσίτου βαιθσαμυσιτος Baithsamysitos; Vethsamisitos
6:18
וְ wᵊ וְ and
עַכְבְּרֵ֣י ʕaḵbᵊrˈê עַכְבָּר jerboa
הַ ha הַ the
זָּהָ֗ב zzāhˈāv זָהָב gold
מִסְפַּ֞ר mispˈar מִסְפָּר number
כָּל־ kol- כֹּל whole
עָרֵ֤י ʕārˈê עִיר town
פְלִשְׁתִּים֙ fᵊlištîm פְּלִשְׁתִּי Philistine
לַ la לְ to
חֲמֵ֣שֶׁת ḥᵃmˈēšeṯ חָמֵשׁ five
הַ ha הַ the
סְּרָנִ֔ים ssᵊrānˈîm סְרָנִים lords
מֵ מִן from
עִ֣יר ʕˈîr עִיר town
מִבְצָ֔ר mivṣˈār מִבְצָר fortification
וְ wᵊ וְ and
עַ֖ד ʕˌaḏ עַד unto
כֹּ֣פֶר kˈōfer כֹּפֶר village
הַ ha הַ the
פְּרָזִ֑י ppᵊrāzˈî פְּרָזִי open country
וְ wᵊ וְ and
עַ֣ד׀ ʕˈaḏ עַד unto
אָבֵ֣ל ʔāvˈēl אָבֵל water-course
הַ ha הַ the
גְּדֹולָ֗ה ggᵊḏôlˈā גָּדֹול great
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
הִנִּ֤יחוּ hinnˈîḥû נוח settle
עָלֶ֨יהָ֙ ʕālˈeʸhā עַל upon
אֵ֚ת ˈʔēṯ אֵת [object marker]
אֲרֹ֣ון ʔᵃrˈôn אֲרֹון ark
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
עַ֚ד ˈʕaḏ עַד unto
הַ ha הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
זֶּ֔ה zzˈeh זֶה this
בִּ bi בְּ in
שְׂדֵ֥ה śᵊḏˌē שָׂדֶה open field
יְהֹושֻׁ֖עַ yᵊhôšˌuₐʕ יְהֹושֻׁעַ Joshua
בֵּֽית־ bˈêṯ- בַּיִת house
הַ ha הַ the
שִּׁמְשִֽׁי׃ ššimšˈî שִׁמְשִׁי -shemeshite
6:18. et mures aureos secundum numerum urbium Philisthim quinque provinciarum ab urbe murata usque ad villam quae erat absque muro et usque ad Abel magnum super quem posuerunt arcam Domini quae erat usque in illa die in agro Iosue Bethsamitis
And the golden mice, according to the number of the cities of the Philistines, of the five provinces, from the fenced city to the village that was without wall, and to the great Abel (the stone) whereon they set down the ark of the Lord, which was till that day in the field of Josue the Bethsamite.
6:18. And there were gold mice, according to the number of the cities of the Philistines, of the five provinces, from the fortified city to the village that was without a wall, and even to the great stone upon which they placed the ark of the Lord, which was, at last in that day, in the field of Joshua, the Beth-shemeshite.
6:18. And the golden mice, [according to] the number of all the cities of the Philistines [belonging] to the five lords, [both] of fenced cities, and of country villages, even unto the great [stone of] Abel, whereon they set down the ark of the LORD: [which stone remaineth] unto this day in the field of Joshua, the Bethshemite.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: Открытыми селами названы селения без крепостной ограды.

До сего дня - выражение, указывающее на время священного писателя, давшего завершительную редакцию 1-й и 2-й книгам Царств (см. предварительные сведения о книгах Царств).
Adam Clarke: Commentary on the Bible - 1831
6:18: And the golden mice - The desolation that had been made through the land by these animals had excited a general concern; and it appears from the text, that all the cities of the Philistines, as well fended as without walls, sent a golden mouse as a trespass-offering.
Remaineth unto this day - Some think the ark is intended, which continued on the stone of Abel for some considerable time after it was placed there; and that the memoranda from which this book was afterwards compiled, were made before it was removed: but it is not likely that it remained any time exposed in the open field. Therefore it is most natural to suppose that it is the stone of Abel which is here intended; and so our translators have understood the place, and have used supplementary words to express this sentiment: "Which stone remaineth unto this day."
1 Kings (1 Samuel) 6:19
Albert Barnes: Notes on the Bible - 1834
6:18: The great stone of Abel ... - Probably so called from the "lamentation" described in Sa1 6:19.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:18: the five lords: Sa1 6:16; Jos 13:3
great stone of: or, great stone
John Gill
And the golden mice, according to the number of all the cities of the Philistines belonging to the five lords,.... That is, as many golden mice as there were cities under the jurisdiction of the five lords, which are the same before mentioned:
both of fenced cities and of country villages; walled and unwalled towns; it seems by this, as it was but reasonable it should be, that the several villages adjacent and belonging to the five principal cities contributed their part towards the expense of the five golden emerods, and five golden mice, since they were afflicted both in their persons, and especially in their fields, as well as those in the cities; though Kimchi and others think that the country villages sent each of them a golden emerod, and a golden mouse, fearing the presents of the five cities would not serve for them; and therefore, though the priests and diviners only ordered five of each, according to the number of the principal cities, yet they of themselves sent more: all the country villages that reached
even unto the great stone of Abel; the Targum is,"unto the great stone'';and so the Septuagint version, reading Eben instead of Ebal; or "lamed" is put for "nun", as "nun" for "lamed", Neh 13:7. The Vulgate Latin version is unto great Abel, taking it for a city, as does Procopius Gazaeus, who calls it the great city Abel, through which they carried the ark of the Lord; so Jerom (y), who takes it to be the same with Bethshemesh, called Abel because of the mourning in it for the men of Bethshemesh after slain; or to distinguish it from another Abel is called "great", 2Kings 20:15 but it seems plainly to be the same with the great stone, 1Kings 6:14, here called Eben Gedolah, here Abel Gedolah, by the change of a letter, having its latter name by anticipation from the great mourning hereafter made, next mentioned:
whereon they set down the ark of the Lord; when it was taken out of the cart, as also the coffer in which were the presents, 1Kings 6:15,
which: stone remaineth unto this day in the field of Joshua the Bethshemite: the supplement, which stone remaineth, seems necessary, lest it should be thought the ark remained there unto the time of the writing this book, which was not true, for it was soon after this fetched to Kirjathjearim; but the stone remained, and might be seen; and posterity in following times were told that was the stone on which the ark was put when it returned to Israel.
(y) Trad. Heb. ut supra. (Hieron. Trad. Heb. in lib. Reg. fol. 75. D.)
John Wesley
Villages - This is added for explication of that foregoing phrase, all the cities; either to shew, that under the name of the five cities were comprehended all the villages and territories belonging to them, in whose name, and at whose charge these presents were made; or to express the difference between this and the former present, the emerods being only five, according to the five cities mentioned, 1Kings 6:17, because it may seem, the cities only, or principally, were pestered with that disease; and the mice being many more according to the number of all the cities, as is here expressed: the word city being taken generally so, as to include not only fenced cities, but also the country villages, and the fields belonging to them. Abel - This is mentioned as the utmost border of the Philistines territory, to which the plague of mice extended. And this place is here called Abel, by anticipation from the great mourning mentioned in the following verse. It is desirable, to see the ark in its habitation, in all the circumstances of solemnity. But it is better to have it on a great stone, and in the fields of the wood, than to be without it. The intrinsic grandeur of divine ordinances ought not to be diminished in our eyes, by the meanness and poverty of the place, where they are administered.
Robert Jamieson, A. R. Fausset and David Brown
unto the great stone of Abel--Abel, or Aben, means "stone," so that without resorting to italics, the reading should be, "the great stone."
6:196:19: Եւ եհա՛ր ՚ի նոցանէ յիսուն հազար եւ եւթանասուն այր. եւ սո՛ւգ առ ժողովուրդն՝ զի եհա՛ր Տէր ՚ի ժողովրդեա՛նն հարուածս մեծամեծս յոյժ[2891]։ [2891] Յօրինակին՝ համաձայն բազմաց թուագրով դնի. ԾՌ եւ Հ այր։
19 Տէրը նրանցից յիսուն հազար եօթանասուն մարդ կոտորեց: Ժողովուրդը սգի մէջ էր, քանզի Տէրը ժողովրդին մեծամեծ հարուածներ էր հասցրել:
19 Տէրը Բեթսամիւսի մարդիկը զարկաւ, քանզի անոնք Տէրոջը տապանակին մէջ նայեցան։ Ժողովուրդէն յիսուն հազար եօթանասուն մարդ զարկաւ։ Տէրը ժողովուրդին մէջ կոտորած ընելուն համար ժողովուրդը սուգ բռնեց։
Եւ [142]ոչ հաճեցան որդիքն Յեքոնեայ ընդ արս Բեթսամիւսացւոցն, զի տեսին զտապանակն Տեառն. եւ`` եհար ի նոցանէ յիսուն հազար եւ եւթանասուն այր. եւ սուգ առ ժողովուրդն, զի եհար Տէր ի ժողովրդեանն հարուածս մեծամեծս յոյժ:

6:19: Եւ եհա՛ր ՚ի նոցանէ յիսուն հազար եւ եւթանասուն այր. եւ սո՛ւգ առ ժողովուրդն՝ զի եհա՛ր Տէր ՚ի ժողովրդեա՛նն հարուածս մեծամեծս յոյժ[2891]։
[2891] Յօրինակին՝ համաձայն բազմաց թուագրով դնի. ԾՌ եւ Հ այր։
19 Տէրը նրանցից յիսուն հազար եօթանասուն մարդ կոտորեց: Ժողովուրդը սգի մէջ էր, քանզի Տէրը ժողովրդին մեծամեծ հարուածներ էր հասցրել:
19 Տէրը Բեթսամիւսի մարդիկը զարկաւ, քանզի անոնք Տէրոջը տապանակին մէջ նայեցան։ Ժողովուրդէն յիսուն հազար եօթանասուն մարդ զարկաւ։ Տէրը ժողովուրդին մէջ կոտորած ընելուն համար ժողովուրդը սուգ բռնեց։
zohrab-1805▾ eastern-1994▾ western am▾
6:196:19 [Не порадовались сыны Иехониины среди мужей Вефсамисских, что видели ковчег Господа]. И поразил Он жителей Вефсамиса за то, что они заглядывали в ковчег Господа, и убил из народа пятьдесят тысяч семьдесят человек; и заплакал народ, ибо поразил Господь народ поражением великим.
6:19 καὶ και and; even οὐκ ου not ἠσμένισαν ασμενιζω the υἱοὶ υιος son Ιεχονιου ιεχονιας Iechonias; Iekhonias ἐν εν in τοῖς ο the ἀνδράσιν ανηρ man; husband Βαιθσαμυς βαιθσαμυς since; that εἶδαν οραω view; see κιβωτὸν κιβωτος ark κυρίου κυριος lord; master καὶ και and; even ἐπάταξεν πατασσω pat; impact ἐν εν in αὐτοῖς αυτος he; him ἑβδομήκοντα εβδομηκοντα seventy ἄνδρας ανηρ man; husband καὶ και and; even πεντήκοντα πεντηκοντα fifty χιλιάδας χιλιας thousand ἀνδρῶν ανηρ man; husband καὶ και and; even ἐπένθησεν πενθεω sad ὁ ο the λαός λαος populace; population ὅτι οτι since; that ἐπάταξεν πατασσω pat; impact κύριος κυριος lord; master ἐν εν in τῷ ο the λαῷ λαος populace; population πληγὴν πληγη plague; stroke μεγάλην μεγας great; loud σφόδρα σφοδρα vehemently; tremendously
6:19 וַ wa וְ and יַּ֞ךְ yyˈaḵ נכה strike בְּ bᵊ בְּ in אַנְשֵׁ֣י ʔanšˈê אִישׁ man בֵֽית־שֶׁ֗מֶשׁ vˈêṯ-šˈemeš בֵּית שֶׁמֶשׁ Beth Shemesh כִּ֤י kˈî כִּי that רָאוּ֙ rāʔˌû ראה see בַּ ba בְּ in אֲרֹ֣ון ʔᵃrˈôn אֲרֹון ark יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and יַּ֤ךְ yyˈaḵ נכה strike בָּ bā בְּ in † הַ the עָם֙ ʕˌām עַם people שִׁבְעִ֣ים šivʕˈîm שֶׁבַע seven אִ֔ישׁ ʔˈîš אִישׁ man חֲמִשִּׁ֥ים ḥᵃmiššˌîm חָמֵשׁ five אֶ֖לֶף ʔˌelef אֶלֶף thousand אִ֑ישׁ ʔˈîš אִישׁ man וַ wa וְ and יִּֽתְאַבְּל֣וּ yyˈiṯʔabbᵊlˈû אבל mourn הָ hā הַ the עָ֔ם ʕˈām עַם people כִּֽי־ kˈî- כִּי that הִכָּ֧ה hikkˈā נכה strike יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH בָּ bā בְּ in † הַ the עָ֖ם ʕˌām עַם people מַכָּ֥ה makkˌā מַכָּה blow גְדֹולָֽה׃ ḡᵊḏôlˈā גָּדֹול great
6:19. percussit autem de viris bethsamitibus eo quod vidissent arcam Domini et percussit de populo septuaginta viros et quinquaginta milia plebis luxitque populus quod percussisset Dominus plebem plaga magnaBut he slew of the men of Bethsames, because they had seen the ark of the Lord, and he slew of the people seventy men, and fifty thousand of the common people. And the people lamented, because the Lord had smitten the people with a great slaughter.
19. And he smote of the men of Beth-shemesh, because they had looked into the ark of the LORD, even he smote of the people seventy men, fifty thousand men: and the people mourned, because the LORD had smitten the people with a great slaughter.
6:19. Then he struck down some of the men of Beth-shemesh, because they had seen the ark of the Lord. And he struck down some of the people: seventy men, and fifty thousand of the common people. And the people lamented, because the Lord had struck the people with a great slaughter.
6:19. And he smote the men of Bethshemesh, because they had looked into the ark of the LORD, even he smote of the people fifty thousand and threescore and ten men: and the people lamented, because the LORD had smitten [many] of the people with a great slaughter.
And he smote the men of Beth- shemesh, because they had looked into the ark of the LORD, even he smote of the people fifty thousand and threescore and ten men: and the people lamented, because the LORD had smitten [many] of the people with a great slaughter:

6:19 [Не порадовались сыны Иехониины среди мужей Вефсамисских, что видели ковчег Господа]. И поразил Он жителей Вефсамиса за то, что они заглядывали в ковчег Господа, и убил из народа пятьдесят тысяч семьдесят человек; и заплакал народ, ибо поразил Господь народ поражением великим.
6:19
καὶ και and; even
οὐκ ου not
ἠσμένισαν ασμενιζω the
υἱοὶ υιος son
Ιεχονιου ιεχονιας Iechonias; Iekhonias
ἐν εν in
τοῖς ο the
ἀνδράσιν ανηρ man; husband
Βαιθσαμυς βαιθσαμυς since; that
εἶδαν οραω view; see
κιβωτὸν κιβωτος ark
κυρίου κυριος lord; master
καὶ και and; even
ἐπάταξεν πατασσω pat; impact
ἐν εν in
αὐτοῖς αυτος he; him
ἑβδομήκοντα εβδομηκοντα seventy
ἄνδρας ανηρ man; husband
καὶ και and; even
πεντήκοντα πεντηκοντα fifty
χιλιάδας χιλιας thousand
ἀνδρῶν ανηρ man; husband
καὶ και and; even
ἐπένθησεν πενθεω sad
ο the
λαός λαος populace; population
ὅτι οτι since; that
ἐπάταξεν πατασσω pat; impact
κύριος κυριος lord; master
ἐν εν in
τῷ ο the
λαῷ λαος populace; population
πληγὴν πληγη plague; stroke
μεγάλην μεγας great; loud
σφόδρα σφοδρα vehemently; tremendously
6:19
וַ wa וְ and
יַּ֞ךְ yyˈaḵ נכה strike
בְּ bᵊ בְּ in
אַנְשֵׁ֣י ʔanšˈê אִישׁ man
בֵֽית־שֶׁ֗מֶשׁ vˈêṯ-šˈemeš בֵּית שֶׁמֶשׁ Beth Shemesh
כִּ֤י kˈî כִּי that
רָאוּ֙ rāʔˌû ראה see
בַּ ba בְּ in
אֲרֹ֣ון ʔᵃrˈôn אֲרֹון ark
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וַ wa וְ and
יַּ֤ךְ yyˈaḵ נכה strike
בָּ בְּ in
הַ the
עָם֙ ʕˌām עַם people
שִׁבְעִ֣ים šivʕˈîm שֶׁבַע seven
אִ֔ישׁ ʔˈîš אִישׁ man
חֲמִשִּׁ֥ים ḥᵃmiššˌîm חָמֵשׁ five
אֶ֖לֶף ʔˌelef אֶלֶף thousand
אִ֑ישׁ ʔˈîš אִישׁ man
וַ wa וְ and
יִּֽתְאַבְּל֣וּ yyˈiṯʔabbᵊlˈû אבל mourn
הָ הַ the
עָ֔ם ʕˈām עַם people
כִּֽי־ kˈî- כִּי that
הִכָּ֧ה hikkˈā נכה strike
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
בָּ בְּ in
הַ the
עָ֖ם ʕˌām עַם people
מַכָּ֥ה makkˌā מַכָּה blow
גְדֹולָֽה׃ ḡᵊḏôlˈā גָּדֹול great
6:19. percussit autem de viris bethsamitibus eo quod vidissent arcam Domini et percussit de populo septuaginta viros et quinquaginta milia plebis luxitque populus quod percussisset Dominus plebem plaga magna
But he slew of the men of Bethsames, because they had seen the ark of the Lord, and he slew of the people seventy men, and fifty thousand of the common people. And the people lamented, because the Lord had smitten the people with a great slaughter.
6:19. Then he struck down some of the men of Beth-shemesh, because they had seen the ark of the Lord. And he struck down some of the people: seventy men, and fifty thousand of the common people. And the people lamented, because the Lord had struck the people with a great slaughter.
6:19. And he smote the men of Bethshemesh, because they had looked into the ark of the LORD, even he smote of the people fifty thousand and threescore and ten men: and the people lamented, because the LORD had smitten [many] of the people with a great slaughter.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19: Ковчег Завета был святыней, неприкосновенной для лиц неосвященных (Чис. IV), а тем более для праздного любопытства толпы.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Ark at Beth-shemesh. B. C. 1119.

19 And he smote the men of Beth-shemesh, because they had looked into the ark of the LORD, even he smote of the people fifty thousand and threescore and ten men: and the people lamented, because the LORD had smitten many of the people with a great slaughter. 20 And the men of Beth-shemesh said, Who is able to stand before this holy LORD God? and to whom shall he go up from us? 21 And they sent messengers to the inhabitants of Kirjath-jearim, saying, The Philistines have brought again the ark of the LORD; come ye down, and fetch it up to you.
Here is, 1. The sin of the men of Beth-shemesh: They looked into the ark of the Lord, v. 19. Every Israelite had heard great talk of the ark, and had been possessed with a profound veneration for it; but they had been told that it was lodged within a veil, and even the high priest himself might not look upon it but once a year, and then through a cloud of incense. Perhaps this made many say (as we are apt to covet that which is forbidden) what a great deal they would give for a sight of it. Some of these Beth-shemites, we may suppose, for that reason, rejoiced to see the ark (v. 13) more than for the sake of the public. Yet this did not content them; they might see it, but they would go further, they would take off the covering, which it is likely was nailed or screwed on, and look into it, under pretence of seeing whether the Philistines had not taken the two tables out of it or some way damaged them, but really to gratify a sinful curiosity of their own, which intruded into those things that God had thought fit to conceal from them. Note, It is a great affront to God for vain men to pry into and meddle with the secret things which belong not to them, Deut. xxix. 29; Col. ii. 18. We were all ruined by an ambition of forbidden knowledge. That which made this looking into the ark a great sin was that it proceeded from a very low and mean opinion of the ark. The familiarity they had with it upon this occasion bred contempt and irreverence. Perhaps they presumed upon their being priests; but the dignity of the ministerial office will be so far from excusing that it will aggravate a careless and irreverent treatment of holy things. They should, by their example, have taught others to keep their distance and look upon the ark with a holy awe. Perhaps they presumed upon the kind entertainment they had given the ark, and the sacrifices they had now offered to welcome it home with, for which they thought the ark was indebted to them, and they might be allowed to repay themselves with the satisfaction of looking into it. But let no man think that his service done for God will justify him in any instance of disrespect or irreverence towards the things of God. Or it may be they presumed upon the present mean circumstances the ark was in, newly come out of captivity, and unsettled; now that it stood upon a cold stone, they thought they might make free with it; they should never have such another opportunity of being familiar with it. It is an offence to God if we think meanly of his ordinances because of the meanness of the manner of their administration. Had they looked with an understanding eye upon the ark, and not judged purely by outward appearance, they would have thought that the ark never shone with greater majesty than it did not. It had triumphed over the Philistines, and come out of its house of bondage (like Christ out of the grave) by its own power; had they considered this, they would not have looked into it thus, as a common chest. 2. Their punishment for this sin: He smote the men of Beth-shemesh, many of them, with a great slaughter. How jealous is God for the honour of his ark! He will not suffer it to be profaned. Be not deceived, God is not mocked. Those that will not fear his goodness, and reverently use the tokens of his grace, shall be made to feel his justice, and sink under the tokens of his displeasure. Those that pry into what is forbidden, and come too near to holy fire, will find it is at their peril. He smote 50,070 men. This account of the numbers smitten is expressed in a very unusual manner in the original, which, besides the improbability that there should be so many guilty and so many slain, occasions many learned men to question whether we take the matter aright. In the original it is, He smote in (or among) the people three score and ten men, fifty thousand men. The Syriac and Arabic read it, five thousand and seventy men. The Chaldee reads it, seventy men of the elders, and fifty thousand of the common people. Seventy men as valuable as 50,000, so some, because they were priests. Some think the seventy men were the Beth-shemites that were slain for looking into the ark, and the 50,000 were those that were slain by the ark, in the land of the Philistines. He smote seventy men, that is, fifty out of a thousand, which was one in twenty, a half decimation; so some understand it. The Septuagint read it much as we do, he smote seventy men, and fifty thousand men. Josephus says only seventy were smitten. 3. The terror that was struck upon the men of Beth-shemesh by this severe stroke. They said, as well they might, Who is able to stand before this holy Lord God? v. 20. Some think this expresses their murmuring against God, as if he had dealt hardly and unjustly with them. Instead of quarrelling with themselves and their own sins, they quarrelled with God and his judgments; as David was displeased, in a case not much dissimilar, 2 Sam. vi. 8, 9. I rather think it intimates their awful and reverent adoration of God, as the Lord God, as a holy Lord God, and as a God before whom none is able to stand. This they infer from that tremendous judgment, "Who is able to stand before the God of the ark?" To stand before God to worship him (blessed be his name) is not impossible; we are through Christ invited, encouraged, and enabled to do it, but to stand before God to contend with him we are not able. Who is able to stand before the throne of his immediate glory, and look full upon it? 1 Tim. vi. 16. Who is able to stand before the tribunal of his enflexible justice, and make his part good there? Ps. cxxx. 3; cxliii. 2. Who is able to stand before the arm of his provoked power, and either resist or bear the strokes of it? Ps. lxxvi. 7. 4. Their desire, hereupon, to be rid of the ark. They asked, To whom shall he go up from us? v. 20. They should rather have asked, "How may we make our peace with him, and recover his favour?" Mic. vi. 6, 7. But they begin to be as weary of the ark as the Philistines had been, whereas, if they had treated it with due reverence, who knows but it might have taken up its residence among them, and they had all been blessed for the ark's sake? But thus, when the word of God works with terror on sinners' consciences, they, instead of taking the blame and shame to themselves, quarrel with the word, and put it from them, Jer. vi. 10. They sent messengers to the elders of Kirjath-jearim, a strong city further up in the country, and begged of them to come and fetch the ark up thither, v. 21. They durst not touch it to bring it thither themselves, but stood aloof from it as a dangerous thing. Thus do foolish men run from one extreme to the other, from presumptuous boldness to slavish shyness. Kirjath-jearim, that is, the city of woods, belonged to Judah, Josh. xv. 9, 60. It lay in the way from Beth-shemesh to Shiloh, so that when they sent to them to fetch it, we may suppose, they intended that the elders of Shiloh should fetch it thence, but God intended otherwise. Thus was it sent from town to town, and no care taken of it by the public, a sign that there was no king in Israel.
Adam Clarke: Commentary on the Bible - 1831
6:19: He smote of the people fifty thousand and threescore and ten men - The present Hebrew text of this most extraordinary reading stands thus: ויך באנשי בית־שמש - ויך בעם שבעים איש חמשים אלף איש vaiyach beanshey Beith-shemesh - vaiyach baam shibim ish, chamishshim eleph ish; "And he smote among the men of Beth-shemesh, (because they looked into the ark of Jehovah), and he smote among the people Seventy men, Fifty Thousand men."
From the manner in which the text stands, and from the great improbability of the thing, it is most likely that there is a corruption in this text, or that some explanatory word is lost, or that the number fifty thousand has been added by ignorance or design; it being very improbable that such a small village as Beth-shemesh should contain or be capable of employing fifty thousand and seventy men in the fields at wheat harvest, much less that they could all peep into the ark on the stone of Abel, in the corn-field of Joshua.
That the words are not naturally connected in the Hebrew text, is evident; and they do not stand better in the versions.
1. The Vulgate renders it thus: - Et percussit de populo Septuaginta viros; et Quinquaginta Milla plebis; "And he smote of the (chief) people Seventy men, and Fifty Thousand of the (common) people." This distinction, I suppose, St. Jerome intended between plebis and populus; which he might think was warranted by the אנשים anashim, and איש ish, of the Hebrew text.
2. The Targum of Jonathan is something similar to the Vulgate: - "And he smote בסבי עמא besabey amma, of the elders of the people Seventy men; ובקהלא ubekahala, and of the congregation Fifty Thousand men."
3. The Septuagint follow the Hebrew text: Και επαταξεν εν αυτοις ἑβδομηκοντα ανδρας, και πεντηκοντα χιλιαδας ανδρων; "And he smote of them Seventy men; and Fifty Thousand men." εκ του λαου, of the people, is added by some copies.
4. The Syriac has forty-five thousand less! It is as follows: wamacho Morio beamo chamesho alapin weshabein gabrin; "And the Lord smote among the people Five thousand and Seventy men."
5. The Arabic is nearly similar: "And the Lord smote among the people; and there died of them Five thousand and Seventy men." We have no other versions from which we can receive any farther light.
6. Josephus is different from all the rest, and has fifty thousand less, for he renders the place thus, Antiq. Jud. libe. vi., cap. i., sect. 4: Θργη δε και χολος του Θεου μετεισιν, ὡστε ἑβδομηκοντα των εκ της Βηθσαμης κωμησ-βαλων απεκτεινεν "But the displeasure and wrath of God pursued them so, that Seventy men of the village of Beth-shemesh, approaching the ark, which they were not worthy to touch, (not being priests), were struck with lightning." Here we find the whole fifty thousand is omitted.
7. Rabbi Solomon Jarchi, giving the opinion of other rabbins as well as his own, says, "Our rabbins say Seventy men, and each of them was worth fifty thousand men; or fifty thousand, every one of whom was worth the seventy of the Sanhedrin." This only shows embarrassment, but gives very little light.
All these discordances, together with the utter improbability of the thing, lead us to suppose there must be a corruption in this place, either by adding or omitting.
Dr. Kennicott has found three very reputable MSS. in which the words חמשים אלף איש chamishshim eleph ish, fifty thousand men, are wanting. The 1st, No. 84, a MS. from Holland; the 2d, No. 210, one of the Parisian MSS.; the 3d, No. 418, a MS. belonging to Milan; all three written about the beginning of the twelfth century, and numbered as above in Dr. K's Bible.
Perhaps the omission in these MSS. was occasioned by a mistake of the transcriber, which might have easily happened, because of the word איש ish, which occurs both after שבעים shibim and after אלף eleph; for, having written the first, and taking his eye off, when he recommenced he might have supposed he had written the latter, and so proceed, leaving the words in question out of his copy. Two, three, or more persons might have been thus deceived, and so produce the above MSS.; or the mistake once made, all the MSS. copied from that would show the same omission. The common reading may be defended, if we only suppose the omission of a single letter, the particle of comparison כ ke, like, as, or equal to, before the word חמשים chamishshim: thus כחמשים kechamishshim; the passage would then read: "And he smote of the people Seventy men, equal to Fifty Thousand men;" that is, they were the elders or governors of the people.
Some solve the difficulty by translating, "He slew Seventy men Out Of fifty thousand men." There are various other methods invented by learned men to remove this difficulty, which I shall not stop to examine; all, however, issue in this point, that only Seventy Men were slain; and this is, without doubt the most probable. The Fifty Thousand, therefore, must be an interpolation, or be understood in some such way as that mentioned above. But the omission of the particle of similitude solves every difficulty; and this would account for the reading in Josephus, who in his recital would naturally leave out such an explanation of the worth of the seventy men, as his Roman readers could not easily comprehend such comparisons.
With a great slaughter - Seventy men slain, out of an inconsiderable village in a harvest day, was certainly a great slaughter.
1 Kings (1 Samuel) 6:20
Albert Barnes: Notes on the Bible - 1834
6:19: Fifty thousand and three score and ten - Read "three" score and "ten", omitting "fifty thousand", which appears to have crept into the text from the margin. It is not improbable that in their festive rejoicing priests, Levites, and people may have fallen into intemperance, and hence, into presumptuous irRev_erence (compare Lev 10:1, Lev 10:9). God had just vindicated His own honor against the Philistines; it must now be seen that He would be sanctified in them that come near Him Lev 10:3. It is obvious to observe how the doctrine of atonement, and its necessity in the case of sinners, is taught in this and similar lessons as to the awesome HOLINESS of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:19: he smote: Exo 19:21; Lev 10:1-3; Num 4:4, Num 4:5, Num 4:15, Num 4:20; Deu 29:29; Sa2 6:7; Ch1 13:9, Ch1 13:10; Col 2:18; Pe1 4:17
fifty thousand: As it is very improbable that the village of Beth-shemesh should contain, or be capable of employing, 50, 070 men in the fields at wheat harvest, much less that they could all peep into the ark, and from the uncommon manner in which it is expressed in the original, it is generally allowed that there is some corruption in the text, or that some explanatory word is omitted. The Hebrew is shivim ish, chamishim aileph ish, literally, "seventy men, fifty thousand men." So LXX εβδομηκοντα ανδρας και πεντηκοντα χιλιαδας ανδρων. Vulgate, septuaginta viros, et quinquaginta millia plebis. "70 (chief) men, and 50, 000 common people." Targum, besabey amma, "of the elders of the people 70 men, ovekahala, and in the congregation 50, 000 men." But the Syriac, chamsho alphin weshivin gavrin, "5, 000 and 70 men;" with which the Arabic agrees; while Josephus has only εβδομηκοντα, seventy men; and three reputable manuscripts of Dr. Kennicott's also omit "50, 000 men." Some learned men, however, would render, by supplying מ, mem, "70 men; fifty out of a thousand;" which supposes about 1, 400 present, and that a twentieth part were slain.
Carl Friedrich Keil and Franz Delitzsch

Disposal of the Ark of God. - 1Kings 6:19. As the ark had brought evil upon the Philistines, so the inhabitants of Bethshemesh were also to be taught that they could not stand in their unholiness before the holy God: "And He (God) smote among the men of Bethshemesh, because they had looked at the ark of Jehovah, and smote among the people seventy men, fifty thousand men." In this statement of numbers we are not only struck by the fact that the 70 stands before the 50,000, which is very unusual, but even more by the omission of the copula ו before the second number, which is altogether unparalleled. When, in addition to this, we notice that 50,000 men could not possibly live either in or round Bethshemesh, and that we cannot conceive of any extraordinary gathering having taken place out of the whole land, or even from the immediate neighbourhood; and also that the words אישׁ אלף חמשּׁים are wanting in several Hebrew MSS, and that Josephus, in his account of the occurrence, only speaks of seventy as having been killed (Ant. vi. 1, 4); we cannot come to any other conclusion than that the number 50,000 is neither correct nor genuine, but a gloss which has crept into the text through some oversight, though it is of great antiquity, since the number stood in the text employed by the Septuagint and Chaldee translators, who attempted to explain them in two different ways, but both extremely forced. Apart from this number, however, the verse does not contain anything either in form or substance that could furnish occasion for well-founded objections to its integrity. The repetition of ויּך simply resumes the thought that had been broken off by the parenthetical clause יי בּארון ראוּ כּי; and בּעם is only a general expression for שׁ בּאנשׁי ב. The stroke which fell upon the people of Bethshemesh is sufficiently accounted for in the words, "because they had looked," etc. There is no necessity to understand these words, however, as many Rabbins do, as signifying "they looked into the ark," i.e., opened it and looked in; for if this had been the meaning, the opening would certainly not have been passed over without notice. ראה with ב means to look upon or at a thing with lust or malicious pleasure; and here it no doubt signifies a foolish staring, which was incompatible with the holiness of the ark of God, and was punished with death, according to the warning expressed in Num 4:20. This severe judgment so alarmed the people of Bethshemesh, that they exclaimed, "Who is able to stand before Jehovah, this holy God!" Consequently the Bethshemeshites discerned correctly enough that the cause of the fatal stroke, which had fallen upon them, was the unholiness of their own nature, and not any special crime which had been committed by the persons slain. They felt that they were none of them any better than those who had fallen, and that sinners could not approach the holy God. Inspired with this feeling, they added, "and to whom shall He go away from us?" The subject to יעלה is not the ark, but Jehovah who had chosen the ark as the dwelling-place of His name. In order to avert still further judgments, they sought to remove the ark from their town. They therefore sent messengers to Kirjath-jearim to announce to the inhabitants the fact that the ark had been sent back by the Philistines, and to entreat them to fetch it away.
Geneva 1599
And he smote the men of Bethshemesh, because they (k) had looked into the ark of the LORD, even he smote of the people fifty thousand and threescore and ten men: and the people lamented, because the LORD had smitten [many] of the people with a great slaughter.
(k) For it was not lawful for anyone either to touch or to see it, only to Aaron and his sons (Num 4:15, Num 4:20).
John Gill
And he smote the men of Bethshemesh,.... That is, God smote them, though they had received the ark with such expressions of joy, and had offered sacrifices on account of it; yet sinning in one particular after mentioned, which was highly resented, they were smitten by him with a thunderbolt, as Josephus says (z):
because they had looked into the ark of the Lord; which was forbidden the Levites, Num 4:20 out of curiosity these men opened the ark, to see whether the Philistines had taken anything out of it, or put anything into it; and this, when in the tabernacle, being only to be seen by the high priest; and supposing they should never have the like opportunity again, to look upon the tables of the law which were in it, took it; and the rather they might be emboldened to this action, since it had been in the hands of the uncircumcised Philistines, who had profaned it; and as yet not restored to its pristine purity, holiness, and place:
even he smote of the people fifty thousand and seventy men; but as Bethshemesh was but a small place, a village, as Josephus (a) calls it, and it seems not likely that there should be such a number of persons in it, and especially that should look into the ark; or that God, who is good and merciful, should destroy so large a number for this offence, however he might think fit to make an example of some, it is thought that the case was not as our version represents it. Some who think there were so many slain, yet distinguish them, seventy of the elders of the people, and 50,000 of the congregation, or common people, as the Targum; which accounts not for the difficulty at all: others think that only seventy of the men of Bethshemesh died, and that 50,000 were such as flocked out of the country on this occasion; but as this was on the same day the ark came into those parts, it can hardly be thought that so great a number should be got together so soon; and still less that they should all of them open the ark, and look into it. Abarbinel is of opinion that only seventy men of Bethshemesh were slain, and that the other 50,000 were the Philistines that died on account of the ark while it was among them; and reads the words, "with the men of Bethshemesh he smote--even he smote of the people seventy"; that is, of the men of Bethshemesh; 50,000, that is, of the Philistines, and so this gives the sum of all that died on account of the ark, both while it was in the hands of the Philistines, and when returned to Bethshemesh, which is not an improbable sense: but others, and perhaps more truly, think that only seventy persons were smitten with death; for the order in which this account is given is different from all others in the Hebrew text, the lesser number being put first with a considerable distinguishing accent upon it, whereas the greater number is always expressed first; it stands thus, "of the people seventy men; 50,000 men": 5000, according to the Syriac and Arabic versions. Josephus (b) is express for it that only seventy men were slain, and so some of the ancient Jews (c); who say that these seventy were equal to 50,000, because of their superior excellency and dignity, as Ben Gersom observes, being the priests of the Lord, or the sanhedrim; but Bochart's (d) sense seems to be preferable to all others, that there is a defect of the particle "out of"; and so to be read, either seventy men out of fifty thousand; that out of the 50,000 that flocked on this occasion from various parts, seventy were smitten for the reason before given; or rather seventy men, fifty out of 1000 men; that is, a twentieth part of the number of them, so that, out of 1400, seventy men were struck with death for their curiosity (e). Something of this story seems to be retained by tradition among the Heathens; we are told (f) that when Troy was taken an ark was found, in which was the image of Bacchus; which being opened by Eurypylus, he was struck with madness as soon as he saw the image:
and the people lamented, because the Lord had smitten many of the people with a great slaughter; I see no occasion for the supplement "many"; it was a great slaughter, if we consider the awful manner in which it was made, by thunder and lightning, as may be supposed; however, by an immediate stroke from heaven; and the persons on whom it was made, men of a sacred character, priests and Levites; and a great number, considering it was but a small city. Hence the place was called Abel, which signifies weeping, mourning, lamentation, 1Kings 6:18.
(z) Antiqu. l. 6. c. 1. sect. 4. (a) Antiqu. l. 6. c. 1. sect. 3. (b) Antiqu. l. 6. c. 1. sect. 3. (c) T. Bab. Sotah, fol. 35. 2. T. Hieros. Sanhedrin, fol. 20. 2. Bemidbar Rabba, sect. 5. fol. 186. 2. (d) Hierozoic. par. 1. l. 2. c. 36. col. 370. (e) So Noldius, No. 779. (f) Pausan. Achaica, sive, l. 7. p. 435.
John Wesley
Had looked - Having now an opportunity which they never yet had, it is not strange they had a vehement curiosity to see the contents of the ark. Of the people - In and near Beth - shemesh and coming from all parts on this occasion.
Robert Jamieson, A. R. Fausset and David Brown
he smote the men of Beth-shemesh, because they had looked into the ark--In the ecstasy of delight at seeing the return of the ark, the Beth-shemesh reapers pried into it beneath the wagon cover; and instead of covering it up again, as a sacred utensil, they let it remain exposed to common inspection, wishing it to be seen, in order that all might enjoy the triumph of seeing the votive offerings presented to it, and gratify curiosity with the sight of the sacred shrine. This was the offense of those Israelites (Levites, as well as common people), who had treated the ark with less reverence than the Philistines themselves.
he smote of the people fifty thousand and threescore and ten men--Beth-shemesh being only a village, this translation must be erroneous, and should be, "he smote fifty out of a thousand," being only fourteen hundred in all who indulged this curiosity. God, instead of decimating, according to an ancient usage, slew only a twentieth part; that is, according to JOSEPHUS, seventy out of fourteen hundred (see Num 4:18-22).
6:206:20: Եւ ասեն ա՛րք Բեթսամիւսացիք. Ո՛ կարասցէ շրջել առաջի Տեառն Աստուծոյ սրբոյս այսորիկ. եւ ա՛րդ՝ առ ո՞ ելանիցէ տապանակ Տեառն ՚ի մէնջ։
20 Բեթսամիւսացի մարդիկ ասացին. «Ո՞վ կարող է կանգնել այս սուրբ Տէր Աստծու առաջ, եւ մեզանից ո՞ւմ մօտ կը գնայ Տիրոջ ուխտի տապանակը»:
20 Բեթսամիւսի մարդիկը ըսին. «Այս սուրբ Տէր Աստուծոյն առջեւ ո՞վ կրնայ կայնիլ։ Մեր քովէն որո՞ւ պէտք է երթայ»։
Եւ ասեն արք Բեթսամիւսացիք. Ո՞ կարասցէ [143]շրջել առաջի Տեառն Աստուծոյ սրբոյս այսորիկ. եւ արդ առ ո՞ ելանիցէ [144]տապանակ Տեառն`` ի մէնջ:

6:20: Եւ ասեն ա՛րք Բեթսամիւսացիք. Ո՛ կարասցէ շրջել առաջի Տեառն Աստուծոյ սրբոյս այսորիկ. եւ ա՛րդ՝ առ ո՞ ելանիցէ տապանակ Տեառն ՚ի մէնջ։
20 Բեթսամիւսացի մարդիկ ասացին. «Ո՞վ կարող է կանգնել այս սուրբ Տէր Աստծու առաջ, եւ մեզանից ո՞ւմ մօտ կը գնայ Տիրոջ ուխտի տապանակը»:
20 Բեթսամիւսի մարդիկը ըսին. «Այս սուրբ Տէր Աստուծոյն առջեւ ո՞վ կրնայ կայնիլ։ Մեր քովէն որո՞ւ պէտք է երթայ»։
zohrab-1805▾ eastern-1994▾ western am▾
6:206:20 И сказали жители Вефсамиса: кто может стоять пред Господом, сим святым Богом? и к кому Он пойдет от нас?
6:20 καὶ και and; even εἶπαν επω say; speak οἱ ο the ἄνδρες ανηρ man; husband οἱ ο the ἐκ εκ from; out of Βαιθσαμυς βαιθσαμυς who?; what? δυνήσεται δυναμαι able; can διελθεῖν διερχομαι pass through; spread ἐνώπιον ενωπιος in the face; facing κυρίου κυριος lord; master τοῦ ο the ἁγίου αγιος holy τούτου ουτος this; he καὶ και and; even πρὸς προς to; toward τίνα τις.1 who?; what? ἀναβήσεται αναβαινω step up; ascend κιβωτὸς κιβωτος ark κυρίου κυριος lord; master ἀφ᾿ απο from; away ἡμῶν ημων our
6:20 וַ wa וְ and יֹּֽאמְרוּ֙ yyˈōmᵊrû אמר say אַנְשֵׁ֣י ʔanšˈê אִישׁ man בֵֽית־שֶׁ֔מֶשׁ vˈêṯ-šˈemeš בֵּית שֶׁמֶשׁ Beth Shemesh מִ֚י ˈmî מִי who יוּכַ֣ל yûḵˈal יכל be able לַ la לְ to עֲמֹ֔ד ʕᵃmˈōḏ עמד stand לִ li לְ to פְנֵ֨י fᵊnˌê פָּנֶה face יְהוָ֧ה [yᵊhwˈāh] יְהוָה YHWH הָ hā הַ the אֱלֹהִ֛ים ʔᵉlōhˈîm אֱלֹהִים god(s) הַ ha הַ the קָּדֹ֖ושׁ qqāḏˌôš קָדֹושׁ holy הַ ha הַ the זֶּ֑ה zzˈeh זֶה this וְ wᵊ וְ and אֶל־ ʔel- אֶל to מִ֖י mˌî מִי who יַעֲלֶ֥ה yaʕᵃlˌeh עלה ascend מֵ mē מִן from עָלֵֽינוּ׃ ס ʕālˈênû . s עַל upon
6:20. et dixerunt viri bethsamitae quis poterit stare in conspectu Domini Dei sancti huius et ad quem ascendet a nobisAnd the men of Bethsames said: Who shall be able to stand before the Lord this holy God? and to whom shall he go up from us?
20. And the men of Beth-shemesh said, Who is able to stand before the LORD, this holy God? and to whom shall he go up from us?
6:20. And the men of Beth-shemesh said: “Who will be able to stand in the sight of the Lord, this holy God? And who will ascend to him from us?”
6:20. And the men of Bethshemesh said, Who is able to stand before this holy LORD God? and to whom shall he go up from us?
And the men of Beth- shemesh said, Who is able to stand before this holy LORD God? and to whom shall he go up from us:

6:20 И сказали жители Вефсамиса: кто может стоять пред Господом, сим святым Богом? и к кому Он пойдет от нас?
6:20
καὶ και and; even
εἶπαν επω say; speak
οἱ ο the
ἄνδρες ανηρ man; husband
οἱ ο the
ἐκ εκ from; out of
Βαιθσαμυς βαιθσαμυς who?; what?
δυνήσεται δυναμαι able; can
διελθεῖν διερχομαι pass through; spread
ἐνώπιον ενωπιος in the face; facing
κυρίου κυριος lord; master
τοῦ ο the
ἁγίου αγιος holy
τούτου ουτος this; he
καὶ και and; even
πρὸς προς to; toward
τίνα τις.1 who?; what?
ἀναβήσεται αναβαινω step up; ascend
κιβωτὸς κιβωτος ark
κυρίου κυριος lord; master
ἀφ᾿ απο from; away
ἡμῶν ημων our
6:20
וַ wa וְ and
יֹּֽאמְרוּ֙ yyˈōmᵊrû אמר say
אַנְשֵׁ֣י ʔanšˈê אִישׁ man
בֵֽית־שֶׁ֔מֶשׁ vˈêṯ-šˈemeš בֵּית שֶׁמֶשׁ Beth Shemesh
מִ֚י ˈmî מִי who
יוּכַ֣ל yûḵˈal יכל be able
לַ la לְ to
עֲמֹ֔ד ʕᵃmˈōḏ עמד stand
לִ li לְ to
פְנֵ֨י fᵊnˌê פָּנֶה face
יְהוָ֧ה [yᵊhwˈāh] יְהוָה YHWH
הָ הַ the
אֱלֹהִ֛ים ʔᵉlōhˈîm אֱלֹהִים god(s)
הַ ha הַ the
קָּדֹ֖ושׁ qqāḏˌôš קָדֹושׁ holy
הַ ha הַ the
זֶּ֑ה zzˈeh זֶה this
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
מִ֖י mˌî מִי who
יַעֲלֶ֥ה yaʕᵃlˌeh עלה ascend
מֵ מִן from
עָלֵֽינוּ׃ ס ʕālˈênû . s עַל upon
6:20. et dixerunt viri bethsamitae quis poterit stare in conspectu Domini Dei sancti huius et ad quem ascendet a nobis
And the men of Bethsames said: Who shall be able to stand before the Lord this holy God? and to whom shall he go up from us?
6:20. And the men of Beth-shemesh said: “Who will be able to stand in the sight of the Lord, this holy God? And who will ascend to him from us?”
6:20. And the men of Bethshemesh said, Who is able to stand before this holy LORD God? and to whom shall he go up from us?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20: Кто из грешных людей может устоять пред обличающей святыней Господней и мздовоздающим Правосудием десницы Его?
Adam Clarke: Commentary on the Bible - 1831
6:20: Who is able to stand - Why this exclamation? They knew that God had forbidden any to touch his ark but the priests and Levites; but they endeavored to throw that blame on God, as a Being hard to be pleased, which belonged solely to themselves.
1 Kings (1 Samuel) 6:21
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:20: Sa1 5:8-12; Num 17:12, Num 17:13; Sa2 6:7, Sa2 6:9; Ch1 13:11-13; Psa 76:7; Mal 3:2; Luk 5:8, Luk 8:37
John Gill
And the men of Bethshemesh said, who is able to stand before this holy Lord God?.... The Targum is,"before the ark of this holy Lord God;''which is said either by way of complaint of the severity of God, and the strictness of his justice; or in reverence of his holiness, acknowledging their imperfection, sin, and guilt, by reason of which they could not stand before him; nor can any, but on account of the mercy seat over the ark, or through Christ, his blood, righteousness, and sacrifice:
and to whom shall he go up from us? that is, the ark, the symbol of God's presence, which they seem to be desirous of parting with; being unworthy of it, and conscious of their impurity in comparison of God that dwelt in it; and of their weakness to give the honour and reverence that was due unto it; and yet they knew not who were fit for it, or would choose to receive it, because of the danger they were liable to through every inadvertency in them, and irreverence of that.
John Wesley
Who is able, &c. - That is, to minister before the ark where the Lord is present. Since God is so severe to mark what is amiss in his servants, who is sufficient to serve him? It seems to be a complaint, or expostulation with God, concerning this great instance of his severity. And to whom, &c. - Who will dare to receive the ark with so much hazard to themselves. Thus when the word of God works with terror on men's consciences, instead of taking the blame to themselves, they frequently quarrel with the word, and endeavour to put it from them.
6:216:21: Եւ առաքեցին հրեշտակս առ բնակիչս Կարիաթարիմայ՝ եւ ասեն. Դարձուցի՛ն այլազգիքն զտապանակն Տեառն, իջէ՛ք եւ հանէ՛ք զնա՝ առ ձեզ։
21 Եւ Կարիաթարիմի բնակիչների մօտ պատգամաւորներ ուղարկեցին, որ նրանց ասեն. «Այլազգիները վերադարձրին Տիրոջ ուխտի տապանակը, եկէ՛ք եւ այն ձեզ մօտ տարէ՛ք»:
21 Եւ Կարիաթարիմի բնակիչներուն պատգամաւորներ ղրկեցին՝ ըսելով. «Փղշտացիները Տէրոջը տապանակը ետ բերին, եկէք ու զանիկա ձեր քով տարէք»։
Եւ առաքեցին հրեշտակս առ բնակիչս Կարիաթարիմայ եւ ասեն. Դարձուցին այլազգիքն զտապանակն Տեառն, իջէք եւ հանէք զնա առ ձեզ:

6:21: Եւ առաքեցին հրեշտակս առ բնակիչս Կարիաթարիմայ՝ եւ ասեն. Դարձուցի՛ն այլազգիքն զտապանակն Տեառն, իջէ՛ք եւ հանէ՛ք զնա՝ առ ձեզ։
21 Եւ Կարիաթարիմի բնակիչների մօտ պատգամաւորներ ուղարկեցին, որ նրանց ասեն. «Այլազգիները վերադարձրին Տիրոջ ուխտի տապանակը, եկէ՛ք եւ այն ձեզ մօտ տարէ՛ք»:
21 Եւ Կարիաթարիմի բնակիչներուն պատգամաւորներ ղրկեցին՝ ըսելով. «Փղշտացիները Տէրոջը տապանակը ետ բերին, եկէք ու զանիկա ձեր քով տարէք»։
zohrab-1805▾ eastern-1994▾ western am▾
6:216:21 И послали послов к жителям Кириаф-Иарима сказать: Филистимляне возвратили ковчег Господа; придите, возьмите его к себе.
6:21 καὶ και and; even ἀποστέλλουσιν αποστελλω send off / away ἀγγέλους αγγελος messenger πρὸς προς to; toward τοὺς ο the κατοικοῦντας κατοικεω settle Καριαθιαριμ καριαθιαριμ tell; declare ἀπεστρόφασιν αποστρεφω turn away; alienate ἀλλόφυλοι αλλοφυλος foreigner τὴν ο the κιβωτὸν κιβωτος ark κυρίου κυριος lord; master κατάβητε καταβαινω step down; descend καὶ και and; even ἀναγάγετε αναγω lead up; head up αὐτὴν αυτος he; him πρὸς προς to; toward ἑαυτούς εαυτου of himself; his own
6:21 וַֽ wˈa וְ and יִּשְׁלְחוּ֙ yyišlᵊḥˌû שׁלח send מַלְאָכִ֔ים malʔāḵˈîm מַלְאָךְ messenger אֶל־ ʔel- אֶל to יֹושְׁבֵ֥י yôšᵊvˌê ישׁב sit קִרְיַת־יְעָרִ֖ים qiryaṯ-yᵊʕārˌîm קִרְיַת יְעָרִים Kiriath Jearim לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say הֵשִׁ֤בוּ hēšˈivû שׁוב return פְלִשְׁתִּים֙ fᵊlištîm פְּלִשְׁתִּי Philistine אֶת־ ʔeṯ- אֵת [object marker] אֲרֹ֣ון ʔᵃrˈôn אֲרֹון ark יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH רְד֕וּ rᵊḏˈû ירד descend הַעֲל֥וּ haʕᵃlˌû עלה ascend אֹתֹ֖ו ʔōṯˌô אֵת [object marker] אֲלֵיכֶֽם׃ ʔᵃlêḵˈem אֶל to
6:21. miseruntque nuntios ad habitatores Cariathiarim dicentes reduxerunt Philisthim arcam Domini descendite et ducite eam ad vosAnd they sent messengers to the inhabitants of Cariathiarim, saying: The Philistines have brought back the ark of the Lord, come ye down and fetch it up to you.
21. And they sent messengers to the inhabitants of Kiriath-jearim, saying, The Philistines have brought again the ark of the LORD; come ye down, and fetch it up to you.
6:21. And they sent messengers to the inhabitants of Kiriath-jearim, saying: “The Philistines have returned the ark of the Lord. Descend and lead it back to you.”
6:21. And they sent messengers to the inhabitants of Kirjathjearim, saying, The Philistines have brought again the ark of the LORD; come ye down, [and] fetch it up to you.
And they sent messengers to the inhabitants of Kirjath- jearim, saying, The Philistines have brought again the ark of the LORD; come ye down, [and] fetch it up to you:

6:21 И послали послов к жителям Кириаф-Иарима сказать: Филистимляне возвратили ковчег Господа; придите, возьмите его к себе.
6:21
καὶ και and; even
ἀποστέλλουσιν αποστελλω send off / away
ἀγγέλους αγγελος messenger
πρὸς προς to; toward
τοὺς ο the
κατοικοῦντας κατοικεω settle
Καριαθιαριμ καριαθιαριμ tell; declare
ἀπεστρόφασιν αποστρεφω turn away; alienate
ἀλλόφυλοι αλλοφυλος foreigner
τὴν ο the
κιβωτὸν κιβωτος ark
κυρίου κυριος lord; master
κατάβητε καταβαινω step down; descend
καὶ και and; even
ἀναγάγετε αναγω lead up; head up
αὐτὴν αυτος he; him
πρὸς προς to; toward
ἑαυτούς εαυτου of himself; his own
6:21
וַֽ wˈa וְ and
יִּשְׁלְחוּ֙ yyišlᵊḥˌû שׁלח send
מַלְאָכִ֔ים malʔāḵˈîm מַלְאָךְ messenger
אֶל־ ʔel- אֶל to
יֹושְׁבֵ֥י yôšᵊvˌê ישׁב sit
קִרְיַת־יְעָרִ֖ים qiryaṯ-yᵊʕārˌîm קִרְיַת יְעָרִים Kiriath Jearim
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
הֵשִׁ֤בוּ hēšˈivû שׁוב return
פְלִשְׁתִּים֙ fᵊlištîm פְּלִשְׁתִּי Philistine
אֶת־ ʔeṯ- אֵת [object marker]
אֲרֹ֣ון ʔᵃrˈôn אֲרֹון ark
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
רְד֕וּ rᵊḏˈû ירד descend
הַעֲל֥וּ haʕᵃlˌû עלה ascend
אֹתֹ֖ו ʔōṯˌô אֵת [object marker]
אֲלֵיכֶֽם׃ ʔᵃlêḵˈem אֶל to
6:21. miseruntque nuntios ad habitatores Cariathiarim dicentes reduxerunt Philisthim arcam Domini descendite et ducite eam ad vos
And they sent messengers to the inhabitants of Cariathiarim, saying: The Philistines have brought back the ark of the Lord, come ye down and fetch it up to you.
6:21. And they sent messengers to the inhabitants of Kiriath-jearim, saying: “The Philistines have returned the ark of the Lord. Descend and lead it back to you.”
6:21. And they sent messengers to the inhabitants of Kirjathjearim, saying, The Philistines have brought again the ark of the LORD; come ye down, [and] fetch it up to you.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21: Кириаф-Иарим - город, лежащий на северо-востоке от Вефсамиса и на северо-западе от Иерусалима, на пути в Силом, тогдашнему месту расположения скинии.
Adam Clarke: Commentary on the Bible - 1831
6:21: To the inhabitants of Kirjath-jearim - They wished the ark away out of their village, but why they sent to this city instead of sending to Shiloh, does not appear: probably Shiloh had been destroyed by the Philistines, after the late defeat of Israel. This is most likely, as the ark was never more taken back to that place.
It was a very ancient usage, when a plague or other calamity infested a country, city, etc. for the magicians to form an image of the destroyer, or of the things on which the plague particularly rested, in gold, silver, ivory, wax, clay, etc., under certain configurations of the heavens; and to set this up in some proper place, that the evils thus represented might be driven away. These consecrated images were the same that are called talismans, or rather telesms, among the Asiatics. Mr. Locke calls the diviners talismans, but this is a mistake; the image, not the fabricator, was called by this name.
I have seen several of these talismans, of different countries; and such images were probably the origin of all the forms of gods which, in after times, were the objects of religious worship. It is well known that Ireland is not infested with any venomous creature; no serpent of any kind is found in it: -
"No poison there infects, no scaly snake
Lurks in the grass, nor toads annoy the lake."
This has been attributed to a telesm, formed with certain rites under the sign Scorpio. Such opinions have been drawn from very ancient pagan sources: e.g.: A stone engraved with the figure of a scorpion, while the moon is in the sign Scorpio, is said to cure those who are stung by this animal. Apollonius Tyaneus is said to have prevented flies from infesting Antioch, and storks from appearing in Byzantium, by figures of those animals formed under certain constellations. A brazen scorpion, placed on a pillar in the city of Antioch, is said to have expelled all such animals from that country. And a crocodile of lead is also said to have preserved Cairo from the depredations of those monsters. See Calmet.
Virgil refers to this custom, Eclogue viii., ver. 80, where he represents a person making two images or telesms, one of wax, another of clay, which were to represent an absent person, who was to be alternately softened or hardened, as the wax or clay image was exposed to the fire: -
Limus ut hic durescit, et haec ut cera liquescit
Uno et eodem igni: sic nostro Daphnis amore.
"As this clay hardens, and this wax softens,
by one and the same fire, so may Daphnis by my love."
This thought is borrowed from Theocritus, Idyl. ii., ver. 28.
A beautiful marble figure of Osiris, about four inches and a quarter high, now stands before me, entirely covered with hieroglyphics; he is standing, and holds in each hand a scorpion and a snake by the tails, and with each foot he stands on the neck of a crocodile. This I have no doubt was a telesm, formed under some peculiar configuration of the heavens, intended to drive away both scorpions and crocodiles. This image is of the highest antiquity, and was formed probably long before the Christian era.
Tavernier observes that something like what is mentioned in the text is practiced among the Indians; for when a pilgrim goes to one of the idol temples for a cure, he brings the figure of the member affected, made either of gold, silver, or copper, according to his circumstances, which he offers to his god. This custom was common among the heathens, and they consecrated to their gods the monuments of their deliverance. From heathenism it was adopted by corrupt Christianity; and Theodoret informs us that in his time there might be seen about the tombs of the martyrs figures of eyes, hands, feet, and other parts of the body, which represented those of the offerers which they supposed had been healed by the intercession of those holy persons! This degrading superstition is continued among the papists to the present day: I have seen at St. Winifred's well, in Holywell, Flintshire several staves, crutches, and handbarrows, hung up in different places, which were reported to be the votive offerings of the maimed, the halt, the withered, etc., who had received their cure by the virtue of the saint! It is true the crutches are such as no man or woman could ever walk with; and the barrows are such as most evidently never carried any human being. But they serve the purpose of superstition, and keep up an idolatrous reverence for the well and the legendary virgin.
After all, I need not say that the system of judicial astrology is vain, unfounded, absurd, and wicked. It in effect presumes to take the government of the world out of the hand of an all-wise God, and to abandon it to the most fortuitous and unconnected occurrences of life; for the stars have their influences according to this pretended science, conformably to the occurrences here below: e.g., if a child be born but one hour sooner or later than a particular configuration of the heavens, his destiny will be widely different from what it otherwise would have been; and as an almost infinite number of casualties may accelerate or retard a birth, consequently the whole destiny of man is influenced and ruled by these casualties: to say nothing of the absurdity, that those omnipotent stars ever can affect the infant while invested with a thin covering of flesh in the womb of its parent. But the whole science is a tissue of absurdities.
Albert Barnes: Notes on the Bible - 1834
6:21: Kirjath-jearim - See Jos 9:17 note. It has been thought that there was a high place at Kirjath-jearim (the hill, Sa1 7:1), the remnant of its old pagan sanctity when it was called Kirjath-Baal, "the city of Baal" (see Jos 18:14; Sa2 6:2); and that for this reason it was selected as a proper place to send the ark to.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:21: Kirjathjearim: Jos 18:14; Jdg 18:12; Ch1 13:5, Ch1 13:6; Psa 78:60; Jer 7:12, Jer 7:14
Next: 1 Kings (1 Samuel) Chapter 7
John Gill
And they sent messengers to the inhabitants of Kirjathjearim,.... Which was a city further on in the tribe of Judah, and lay among some woods, from whence it had its name, and was formerly called Kirjathbaal, from Baal's being worshipped there; of which see Josh 15:9, they might choose to send hither to fetch the ark from them, because it was at a greater distance from the Philistines, their city Bethshemesh being on the borders of them; and because it might be a place of greater eminence and strength, and besides lay in the way to Shiloh, whereby they might suppose it was intended to be had; unless Shiloh was before this time destroyed:
saying, the Philistines have brought again the ark of the Lord; which they doubted not would be good news to them:
come ye down, and fetch it up to you; but say not one word of the reason of this request, lest it should discourage them; but rather represent it as a favour to them, and an honour done them, as indeed it was. Kirjathjearim seems to have stood on an eminence in comparison of Bethshemesh, and therefore it is said to come down from the one, and go up to the other. That Bethshemesh was in a valley, see 1Kings 6:13 and this on a hill, 1Kings 7:1.
John Wesley
Kirjath - jearim - Whither they sent, either because the place was not far off from them, and so it might soon be removed: or because it was a place of eminency and strength, and somewhat farther distant from the Philistines, where therefore it was likely to be better preserved from any new attempts of the Philistines, and to be better attended by the Israelites, who would more freely and frequently come to it at such a place, than in Beth - shemesh, which was upon the border of their enemies land.
Robert Jamieson, A. R. Fausset and David Brown
Kirjath-jearim--"the city of woods," also called Kirjath-baal (Josh 15:60; Josh 18:14; 1Chron 13:6-7). This was the nearest town to Beth-shemesh; and being a place of strength, it was a more fitting place for the residence of the ark. Beth-shemesh being in a low plain, and Kirjath-jearim on a hill, explains the message, "Come ye down, and fetch it up to you."