Թագաւորութիւններ Ա / 1 Samuel - 8 |

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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Things went so very well with Israel, in the chapter before, under Samuel's administration, that, methinks, it is a pity to find him so quickly, as we do in this chapter, old, and going off, and things working towards a revolution. But so it is; Israel's good days seldom continue long. We have here, I. Samuel decaying, ver. 1. II. His sons degenerating, ver. 2, 3. III. Israel discontented with the present government and anxious to see a change. For 1. They petition Samuel to set a king over them, ver. 4, 5. 2. Samuel brings the matter to God, ver. 6. 3. God directs him what answer to give them, by way of reproof (ver. 7, 8), and by way of remonstrance, setting forth the consequences of a change of the government, and how uneasy they would soon be under it, ver. 9-18. 4. They insist upon their petition, ver. 19, 20. 5. Samuel promises them, from God, that they shall shortly be gratified, ver. 21, 22. Thus hard is it for people to know when they are well off.
Adam Clarke: Commentary on the Bible - 1831
Samuel, grown old, makes his sons judges in Beer-sheba, Sa1 8:1, Sa1 8:2. They pervert judgment; and the people complain, and desire a king, Sa1 8:3-5. Samuel is displeased, and inquires of the Lord, Sa1 8:6. The Lord is also displeased; but directs Samuel to appoint them a king, and to show them solemnly the consequences of their choice, Sa1 8:7-9. Samuel does so; and shows them what they may expect from an absolute monarch, and how afflicted they should be under his administration, Sa1 8:10-18. The people refuse to recede from their demand; and Samuel lays the matter before the Lord, and dismisses them, Sa1 8:19-22.
1 Kings (1 Samuel) 8:1
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Sa1 8:1, By occasion of the ill government of Samuel's sons, the Israelites ask a king; Sa1 8:6, Samuel praying in grief, is comforted by God; Sa1 8:10, He tells the manner of a king; Sa1 8:19, God wills Samuel to yield unto the importunity of the people.
Carl Friedrich Keil and Franz Delitzsch

II. The Monarchy of Saul from His Election Till His Ultimate Rejection - 1 Samuel 8-15
The earthly monarchy in Israel was established in the time of Samuel, and through his mediation. At the pressing desire of the people, Samuel installed the Benjaminite Saul as king, according to the command of God. The reign of Saul may be divided into two essentially different periods: viz., (1) the establishment and vigorous development of his regal supremacy (1 Samuel 8-15); (2) the decline and gradual overthrow of his monarchy (1 Samuel 16-31). The establishment of the monarchy is introduced by the negotiations of the elders of Israel with Samuel concerning the appointment of a king (1 Samuel 8). This is followed by (1) the account of the anointing of Saul as king (1 Samuel 9:1-10:16), of his election by lot, and of his victory over the Ammonites and the confirmation of his monarchy at Gilgal (1 Samuel 10:17-11:15), together with Samuel's final address to the nation (1 Samuel 12); (2) the history of Saul's reign, of which only his earliest victories over the Philistines are given at all elaborately (1 Samuel 13:1-14:46), his other wars and family history being disposed of very summarily (1Kings 14:47-52); (3) the account of his disobedience to the command of God in the war against the Amalekites, and the rejection on the part of God with which Samuel threatened him in consequence (1 Samuel 15). The brevity with which the history of his actual reign is treated, in contrast with the elaborate account of his election and confirmation as king, may be accounted for from the significance and importance of Saul's monarchy in relation to the kingdom of God in Israel.
The people of Israel traced the cause of the oppression and distress, from which they had suffered more and more in the time of the judges, to the defects of their own political constitution. They wished to have a king, like all the heathen nations, to conduct their wars and conquer their enemies. Now, although the desire to be ruled by a king, which had existed in the nation even from the time of Gideon, was not in itself at variance with the appointment of Israel as a kingdom of God, yet the motive which led the people to desire it was both wrong and hostile to God, since the source of all the evils and misfortunes from which Israel suffered was to be found in the apostasy of the nation from its God, and its coquetting with the gods of the heathen. Consequently their self-willed obstinacy in demanding a king, notwithstanding the warnings of Samuel, was an actual rejection of the sovereignty of Jehovah, since He had always manifested himself to His people as their king by delivering them out of the power of their foes, as soon as they returned to Him with simple penitence of heart. Samuel pointed this out to the elders of Israel, when they laid their petition before him that he would choose them a king. But Jehovah fulfilled their desires. He directed Samuel to appoint them a king, who possessed all the qualifications that were necessary to secure for the nation what it looked for from a king, and who therefore might have established the monarchy in Israel as foreseen and foretold by Jehovah, if he had not presumed upon his own power, but had submitted humbly to the will of God as made known to him by the prophet. Saul, who was chosen from Benjamin, the smallest but yet the most warlike of all the tribes, a man in the full vigour of youth, and surpassing all the rest of the people in beauty of form as well as bodily strength, not only possessed "warlike bravery and talent, unbroken courage that could overcome opposition of every kind, a stedfast desire for the well-being of the nation in the face of its many and mighty foes, and zeal and pertinacity in the execution of his plans" (Ewald), but also a pious heart, and an earnest zeal for the maintenance of the provisions of the law, and the promotion of the religious life of the nation. He would not commence the conflict with the Philistines until sacrifice had been offered (1Kings 13:9.); in the midst of the hot pursuit of the foe he opposed the sin committed by the people in eating flesh with the blood (1Kings 14:32-33); he banished the wizards and necromancers out of the land (1Kings 28:3, 1Kings 28:9); and in general he appears to have kept a strict watch over the observance of the Mosaic law in his kingdom. But the consciousness of his own power, coupled with the energy of his character, led his astray into an incautious disregard of the commands of God; his zeal in the prosecution of his plans hurried him on to reckless and violent measures; and success in his undertakings heightened his ambition into a haughty rebellion against the Lord, the God-king of Israel. These errors come out very conspicuously in the three great events of his reign which are the most circumstantially described. When Saul was preparing for war against the Philistines, and Samuel did not appear at once on the day appointed, he presumptuously disregarded the prohibition of the prophet, and offered the sacrifice himself without waiting for Samuel to arrive (1Kings 13:7.). In the engagement with the Philistines, he attempted to force on the annihilation of the foe by pronouncing the ban upon any one in his army who should eat bread before the evening, or till he had avenged himself upon his foes. Consequently, he not only diminished the strength of the people, so that the overthrow of the enemy was not great, but he also prepared humiliation for himself, inasmuch as he was not able to carry out his vow (1Kings 14:24.). But he sinned still more grievously in the war with the Amalekites, when he violated the express command of the Lord by only executing the ban upon that nation as far as he himself thought well, and thus by such utterly unpardonable conduct altogether renounced the obedience which he owed to the Lord his God (1 Samuel 15). All these acts of transgression manifest an attempt to secure the unconditional gratification of his own self-will, and a growing disregard of the government of Jehovah in Israel; and the consequence of the whole was simply this, that Saul not only failed to accomplish that deliverance of the nation out of the power of its foes which the Israelites had anticipated from their king, and was unable to inflict any lasting humiliation upon the Philistines, but that he undermined the stability of his monarchy, and brought about his own rejection on the part of God.
From all this we may see very clearly, that the reason why the occurrences connected with the election of Saul as king as fully described on the one hand, and on the other only such incidents connected with his enterprises after he began to reign as served to bring out the faults and crimes of his monarchy, was, that Israel might learn from this, that royalty itself could never secure the salvation it expected, unless the occupant of the throne submitted altogether to the will of the Lord. Of the other acts of Saul, the wars with the different nations round about are only briefly mentioned, but with this remark, that he displayed his strength and gained the victory in whatever direction he turned (1Kings 14:47), simply because this statement was sufficient to bring out the brighter side of his reign, inasmuch as this clearly showed that it might have been a source of blessing to the people of God, if the king had only studied how to govern his people in the power and according to the will of Jehovah. If we examine the history of Saul's reign from this point of view, all the different points connected with it exhibit the greatest harmony. Modern critics, however, have discovered irreconcilable contradictions in the history, simply because, instead of studying it for the purpose of fathoming the plan and purpose which lie at the foundation, they have entered upon the inquiry with a twofold assumption: viz., (1) that the government of Jehovah over Israel was only a subjective idea of the Israelitish nation, without any objective reality; and (2) that the human monarchy was irreconcilably opposed to the government of God. Governed by these axioms, which are derived not from the Scriptures, but from the philosophical views of modern times, the critics have found it impossible to explain the different accounts in any other way than by the purely external hypothesis, that the history contained in this book has been compiled from two different sources, in one of which the establishment of the earthly monarchy was treated as a violation of the supremacy of God, whilst the other took a more favourable view. From the first source, 1 Samuel 8, 1Kings 10:17-27, 1Kings 10:11-12, and 1Kings 10:15 are said to have been derived; and 1 Samuel 9-10:17, 1Kings 10:13, and 1Kings 10:14 from the second.
Geneva 1599
And it came to pass, when Samuel was old, that he (a) made his sons judges over Israel.
(a) Because he was not able to bear the charge.
John Gill
INTRODUCTION TO FIRST SAMUEL 8
This chapter relates, how that Samuel being old, and his sons behaving ill, the people desired to have a king set over them, 1Kings 8:1, which case Samuel laid before the Lord, and he was directed by him to yield to the people's desire, but at the same time to set before them all the disadvantages and ill consequences that would arise from thence, which he did, 1Kings 8:6, but they insisting upon it, nevertheless, he gave them reason to expect that their request would be granted, 1Kings 8:19.
John Wesley
Old - And so unfit for his former travels and labours. He is not supposed to have been now above sixty years of age. But he had spent his strength and spirits in the fatigue of public business: and now if he thinks to shake himself as at other times, he finds he is mistaken: age has cut his hair. They that are in the prime of their years, ought to be busy in doing the work of life: for as they go into years, they will find themselves less disposed to it, and less capable of it. Judges - Not supreme judges, for such there was to be but one, and that of God's chusing; and Samuel still kept that office in his own hands, 1Kings 7:15, but his deputies, to go about and determine matters, but with reservation of a right of appeals to himself. He had doubtless instructed them in a singular manner, and fitted them for the highest employments; and he hoped that the example he had sent them, and the authority he still had over them, would oblige them to diligence and faithfulness in their trust.
Robert Jamieson, A. R. Fausset and David Brown
OCCASIONED BY THE ILL-GOVERNMENT OF SAMUEL'S SONS, THE ISRAELITES ASK A KING. (1Sa. 8:1-18)
when Samuel was old--He was now about fifty-four years of age, having discharged the office of sole judge for twelve years. Unable, from growing infirmities, to prosecute his circuit journeys through the country, he at length confined his magisterial duties to Ramah and its neighborhood (1Kings 7:15), delegating to his sons as his deputies the administration of justice in the southern districts of Palestine, their provincial court being held at Beer-sheba. The young men, however, did not inherit the high qualities of their father. Having corrupted the fountains of justice for their own private aggrandizement, a deputation of the leading men in the country lodged a complaint against them in headquarters, accompanied with a formal demand for a change in the government. The limited and occasional authority of the judges, the disunion and jealousy of the tribes under the administration of those rulers, had been creating a desire for a united and permanent form of government; while the advanced age of Samuel, together with the risk of his death happening in the then unsettled state of the people, was the occasion of calling forth an expression of this desire now.
8:18:1: Եւ եղեւ իբրեւ ծերացաւ Սամուէլ, կացոյց զորդիս իւր դատաւո՛րս Իսրայէլի։
1 Երբ Սամուէլը ծերացաւ, իր որդիներին Իսրայէլի դատաւորներ կարգեց:
8 Երբ Սամուէլ ծերացաւ, իր որդիները Իսրայէլի վրայ դատաւոր դրաւ։
Եւ եղեւ իբրեւ ծերացաւ Սամուէլ, կացոյց զորդիս իւր դատաւորս Իսրայելի:

8:1: Եւ եղեւ իբրեւ ծերացաւ Սամուէլ, կացոյց զորդիս իւր դատաւո՛րս Իսրայէլի։
1 Երբ Սամուէլը ծերացաւ, իր որդիներին Իսրայէլի դատաւորներ կարգեց:
8 Երբ Սամուէլ ծերացաւ, իր որդիները Իսրայէլի վրայ դատաւոր դրաւ։
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8:18:1 Когда же состарился Самуил, то поставил сыновей своих судьями над Израилем.
8:1 καὶ και and; even ἐγένετο γινομαι happen; become ὡς ως.1 as; how ἐγήρασεν γηρασκω get old Σαμουηλ σαμουηλ Samouēl; Samoil καὶ και and; even κατέστησεν καθιστημι establish; appoint τοὺς ο the υἱοὺς υιος son αὐτοῦ αυτος he; him δικαστὰς δικαστης justice τῷ ο the Ισραηλ ισραηλ.1 Israel
8:1 וַ wa וְ and יְהִ֕י yᵊhˈî היה be כַּ ka כְּ as אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] זָקֵ֖ן zāqˌēn זקן be old שְׁמוּאֵ֑ל šᵊmûʔˈēl שְׁמוּאֵל Samuel וַ wa וְ and יָּ֧שֶׂם yyˈāśem שׂים put אֶת־ ʔeṯ- אֵת [object marker] בָּנָ֛יו bānˈāʸw בֵּן son שֹׁפְטִ֖ים šōfᵊṭˌîm שׁפט judge לְ lᵊ לְ to יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
8:1. factum est autem cum senuisset Samuhel posuit filios suos iudices IsrahelAnd it came to pass, when Samuel was old, that he appointed his sons to be judges over Israel.
1. And it came to pass, when Samuel was old, that he made his sons judges over Israel.
8:1. And it happened that, when Samuel had become old, he appointed his sons as judges over Israel.
8:1. And it came to pass, when Samuel was old, that he made his sons judges over Israel.
And it came to pass, when Samuel was old, that he made his sons judges over Israel:

8:1 Когда же состарился Самуил, то поставил сыновей своих судьями над Израилем.
8:1
καὶ και and; even
ἐγένετο γινομαι happen; become
ὡς ως.1 as; how
ἐγήρασεν γηρασκω get old
Σαμουηλ σαμουηλ Samouēl; Samoil
καὶ και and; even
κατέστησεν καθιστημι establish; appoint
τοὺς ο the
υἱοὺς υιος son
αὐτοῦ αυτος he; him
δικαστὰς δικαστης justice
τῷ ο the
Ισραηλ ισραηλ.1 Israel
8:1
וַ wa וְ and
יְהִ֕י yᵊhˈî היה be
כַּ ka כְּ as
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
זָקֵ֖ן zāqˌēn זקן be old
שְׁמוּאֵ֑ל šᵊmûʔˈēl שְׁמוּאֵל Samuel
וַ wa וְ and
יָּ֧שֶׂם yyˈāśem שׂים put
אֶת־ ʔeṯ- אֵת [object marker]
בָּנָ֛יו bānˈāʸw בֵּן son
שֹׁפְטִ֖ים šōfᵊṭˌîm שׁפט judge
לְ lᵊ לְ to
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
8:1. factum est autem cum senuisset Samuhel posuit filios suos iudices Israhel
And it came to pass, when Samuel was old, that he appointed his sons to be judges over Israel.
8:1. And it happened that, when Samuel had become old, he appointed his sons as judges over Israel.
8:1. And it came to pass, when Samuel was old, that he made his sons judges over Israel.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Сыновей своих: обет назорейства (см. примеч. к 11: ст. I гл.) не соединялся с обязательным безбрачием давшего этот обет.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Wickedness of Samuel's Sons. B. C. 1075.

1 And it came to pass, when Samuel was old, that he made his sons judges over Israel. 2 Now the name of his firstborn was Joel; and the name of his second, Abiah: they were judges in Beer-sheba. 3 And his sons walked not in his ways, but turned aside after lucre, and took bribes, and perverted judgment.
Two sad things we find here, but not strange things:-- 1. A good and useful man growing old and unfit for service (v. 1): Samuel was old, and could not judge Israel, as he had done. He is not reckoned to be past sixty years of age now, perhaps not so much; but he was a man betimes, was full of thoughts and cared when he was a child, which perhaps hastened the infirmities of age upon him. The fruits that are the first ripe keep the worst. He had spent his strength and spirits in the fatigue of public business, and now, if he think to shake himself as at other times, he finds he is mistaken: old age has cut his hair. Those that are in the prime of their time ought to be busy in doing the work of life: for, as they go into years, they will find themselves less disposed to it and less able for it. 2. The children of a good man turning aside, and not treading in his steps. Samuel had given his sons so good an education, and they had given him such good hopes of their doing well, and gained such a reputation in Israel, that he made them judges, assistants to him awhile, and afterwards deputies under him at Beer-sheba, which lay remote from Ramah, v. 2. Probably the southern countries petitioned for their residence there, that they might not be necessitated to travel far with their causes. We have reason to think that Samuel gave them their commissions, not because they were his sons (he had no ambition to entail the government upon his family, any more than Gideon had), but because, for aught that yet appeared, they were men very fit for the trust; and none so proper to ease the aged judge, and take some of the burden off him, as (cæteris paribus--other things being equal) his own sons, who no doubt were respected for their good father's sake, and, having such an advantage at setting out, might soon have been great if they had but been good. But, alas! his sons walked not in his ways (v. 3), and, when their character was the reverse of his, their relation to so good a man, which otherwise would have been their honour, was really their disgrace. Degeneranti genus opprobrium--A good extraction is a reproach to him that degenerates from it. Note, Those that have the most grace themselves cannot give grace to their children. It has often been the grief of good men to see their posterity, instead of treading in their steps, trampling upon them, and, as Job speaks, marring their path. Nay, many that have begun well, promised fair, and set out in the right path, so that their parents and friends have had great hopes of them, yet afterwards have turned aside to by-paths, and been the grief of those of whom they should have been the joy. When Samuel's sons were made judges, and settled at a distance form him, then they discovered themselves. Thus, (1.) Many that have been well educated, and have conducted themselves well while they were under their parents' eye, when they have gone abroad into the world and set up for themselves have proved bad. Let none therefore be secure either of themselves or theirs, but depend on divine grace. (2.) Many that have done well in a state of meanness and subjection have been spoiled by preferment and power. Honours change men's minds, and too often for the worse. It does not appear that Samuel's sons were so profane and vicious as Eli's sons; but, whatever they were in other respects, they were corrupt judges, they turned aside after lucre, after the mammon of unrighteousness, so the Chaldee reads it. Note, The love of money is the root of all evil. It is pernicious in any, but especially in judges. Samuel had taken no bribes (ch. xii. 3), but his sons had, though, no doubt, he warned them against it when he made them judges; and then they perverted judgment. In determining controversies, they had an eye to the bribe, not to the law, and enquired who bid highest, not who had right on his side. It is sad with a people when the public justice that should do them right, being perverted, does them the greatest wrong.
Adam Clarke: Commentary on the Bible - 1831
8:1: When Samuel was old - Supposed to be about sixty.
He made his sons judges - He appointed them as his lieutenants to superintend certain affairs in Beer-sheba, which he could not conveniently attend to himself. But they were never judges in the proper sense of the word; Samuel was the last judge in Israel, and he judged it to the day of his death. See Sa1 7:16.
1 Kings (1 Samuel) 8:3
Albert Barnes: Notes on the Bible - 1834
8:1: This verse implies a long period, probably not less than 20 years, of which we have no account except what is contained in the brief notice in Sa1 7:13-17. The general idea conveyed is of a time of peace and prosperity, analogous to that under other Judges.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:1: am 2892, bc 1112, An, Ex, Is, 379
made his: Deu 16:18, Deu 16:19; Jdg 8:22, Jdg 8:23; Ch2 19:5, Ch2 19:6; Neh 7:2; Ti1 5:21
sons judges: Jdg 5:10, Jdg 10:4, Jdg 12:14
Carl Friedrich Keil and Franz Delitzsch

1Kings 8:1-2
The reason assigned for the appointment of Samuel's sons as judges is his own advanced age. The inference which we might draw from this alone, namely, that they were simply to support their father in the administration of justice, and that Samuel had no intention of laying down his office, and still less of making the supreme office of judge hereditary in his family, is still more apparent from the fact that they were stationed as judges of the nation in Beersheba, which was on the southern border of Canaan (Judg 20:1, etc.; see at Gen 21:31). The sons are also mentioned again in 1Chron 6:13, though the name of the elder has either been dropped out of the Masoretic text or has become corrupt.
1Kings 8:3
The sons, however, did not walk in the ways of their father, but set their hearts upon gain, took bribes, and perverted justice, in opposition to the command of God (see Ex 23:6, Ex 23:8; Deut 16:19).
1Kings 8:4-5
These circumstances (viz., Samuel's age and the degeneracy of his sons) furnished the elders of Israel with the opportunity to apply to Samuel with this request: "Appoint us a king to judge us, as all the nations" (the heathen), sc., have kings. This request resembles so completely the law of the king in Deut 17:14 (observe, for example, the expression כּכל־הגּוים), that the distinct allusion to it is unmistakeable. The custom of expressly quoting the book of the law is met with for the first time in the writings of the period of the captivity. The elders simply desired what Jehovah had foretold through His servant Moses, as a thing that would take place in the future and for which He had even made provision.
John Gill
And it came to pass, when Samuel was old,.... The common notion of the Jews is, that he lived but fifty two years (t); when a man is not usually called an old man, unless the infirmities of old age came upon him sooner than they commonly do, through his indefatigable labours from his childhood, and the cares and burdens of government he had long bore; though some think he was about sixty years of age; and Abarbinel is of opinion that he was more than seventy. It is a rule with the Jews (u), that a man is called an old man at sixty, and a grey headed man at seventy:
that he made his sons judges over Israel; under himself, not being able through old age to go the circuits he used; he sent them, and appointed them to hear and try causes in his stead, or settled them in some particular places in the land, and, as it seems by what follows, at Beersheba; though whether that was under his direction, or was their own choice, is not certain.
(t) Seder Olam Rabba, ut supra. (c. 13. p. 35.) (u) Pirke Abot, c. 5. sect. 21.
8:28:2: Եւ ա՛յս են անուանք որդւոց նորա. անդրանկանն Յովէ՛լ, եւ անուն երկրորդին Աբիա՛. դատաւորք ՚ի Բերսաբէէ[2898]։ [2898] Ոմանք. Անդրանիկն Յովէլ... դատաւորք ՚ի Բեդսաբէէ։
2 Սրանք են նրա որդիների անունները. անդրանիկը՝ Յովէլ, երկրորդի անունը՝ Աբիա: Նրանք դատաւորներ էին Բերսաբէէում:
2 Իր անդրանիկ որդիին անունը՝ Յովէլ, երկրորդին անունը Աբիա էր։ Ասոնք Բերսաբէէի մէջ դատաւորութիւն կ’ընէին։
Եւ այս են անուանք որդւոց նորա. անդրանկանն` Յովէլ, եւ անուն երկրորդին Աբիա. դատաւորք ի Բերսաբէէ:

8:2: Եւ ա՛յս են անուանք որդւոց նորա. անդրանկանն Յովէ՛լ, եւ անուն երկրորդին Աբիա՛. դատաւորք ՚ի Բերսաբէէ[2898]։
[2898] Ոմանք. Անդրանիկն Յովէլ... դատաւորք ՚ի Բեդսաբէէ։
2 Սրանք են նրա որդիների անունները. անդրանիկը՝ Յովէլ, երկրորդի անունը՝ Աբիա: Նրանք դատաւորներ էին Բերսաբէէում:
2 Իր անդրանիկ որդիին անունը՝ Յովէլ, երկրորդին անունը Աբիա էր։ Ասոնք Բերսաբէէի մէջ դատաւորութիւն կ’ընէին։
zohrab-1805▾ eastern-1994▾ western am▾
8:28:2 Имя старшему сыну его Иоиль, а имя второму {сыну} его Авия; они {были} судьями в Вирсавии.
8:2 καὶ και and; even ταῦτα ουτος this; he τὰ ο the ὀνόματα ονομα name; notable τῶν ο the υἱῶν υιος son αὐτοῦ αυτος he; him πρωτότοκος πρωτοτοκος firstborn Ιωηλ ιωηλ Iōēl; Iil καὶ και and; even ὄνομα ονομα name; notable τοῦ ο the δευτέρου δευτερος second Αβια αβια Abia; Avia δικασταὶ δικαστης justice ἐν εν in Βηρσαβεε βηρσαβεε Bērsabee; Virsavee
8:2 וַ wa וְ and יְהִ֞י yᵊhˈî היה be שֶׁם־ šem- שֵׁם name בְּנֹ֤ו bᵊnˈô בֵּן son הַ ha הַ the בְּכֹור֙ bbᵊḵôr בְּכֹר first-born יֹואֵ֔ל yôʔˈēl יֹואֵל Joel וְ wᵊ וְ and שֵׁ֥ם šˌēm שֵׁם name מִשְׁנֵ֖הוּ mišnˌēhû מִשְׁנֶה second אֲבִיָּ֑ה ʔᵃviyyˈā אֲבִיָּה Abijah שֹׁפְטִ֖ים šōfᵊṭˌîm שׁפט judge בִּ bi בְּ in בְאֵ֥ר vᵊʔˌēr בְּאֵר well שָֽׁבַע׃ šˈāvaʕ שֶׁבַע Sheba
8:2. fuitque nomen filii eius primogeniti Iohel et nomen secundi Abia iudicum in BersabeeNow the name of his firstborn son was Joel: and the name of the second was Abia, judges in Bersabee.
2. Now the name of his firstborn was Joel; and the name of his second, Abijah: they were judges in Beer-sheba.
8:2. Now the name of his firstborn son was Joel, and the name of the second was Abijah: judges at Beersheba.
8:2. Now the name of his firstborn was Joel; and the name of his second, Abiah: [they were] judges in Beersheba.
Now the name of his firstborn was Joel; and the name of his second, Abiah: [they were] judges in Beer- sheba:

8:2 Имя старшему сыну его Иоиль, а имя второму {сыну} его Авия; они {были} судьями в Вирсавии.
8:2
καὶ και and; even
ταῦτα ουτος this; he
τὰ ο the
ὀνόματα ονομα name; notable
τῶν ο the
υἱῶν υιος son
αὐτοῦ αυτος he; him
πρωτότοκος πρωτοτοκος firstborn
Ιωηλ ιωηλ Iōēl; Iil
καὶ και and; even
ὄνομα ονομα name; notable
τοῦ ο the
δευτέρου δευτερος second
Αβια αβια Abia; Avia
δικασταὶ δικαστης justice
ἐν εν in
Βηρσαβεε βηρσαβεε Bērsabee; Virsavee
8:2
וַ wa וְ and
יְהִ֞י yᵊhˈî היה be
שֶׁם־ šem- שֵׁם name
בְּנֹ֤ו bᵊnˈô בֵּן son
הַ ha הַ the
בְּכֹור֙ bbᵊḵôr בְּכֹר first-born
יֹואֵ֔ל yôʔˈēl יֹואֵל Joel
וְ wᵊ וְ and
שֵׁ֥ם šˌēm שֵׁם name
מִשְׁנֵ֖הוּ mišnˌēhû מִשְׁנֶה second
אֲבִיָּ֑ה ʔᵃviyyˈā אֲבִיָּה Abijah
שֹׁפְטִ֖ים šōfᵊṭˌîm שׁפט judge
בִּ bi בְּ in
בְאֵ֥ר vᵊʔˌēr בְּאֵר well
שָֽׁבַע׃ šˈāvaʕ שֶׁבַע Sheba
8:2. fuitque nomen filii eius primogeniti Iohel et nomen secundi Abia iudicum in Bersabee
Now the name of his firstborn son was Joel: and the name of the second was Abia, judges in Bersabee.
8:2. Now the name of his firstborn son was Joel, and the name of the second was Abijah: judges at Beersheba.
8:2. Now the name of his firstborn was Joel; and the name of his second, Abiah: [they were] judges in Beersheba.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Вирсавия - город вблизи южных границ Xанаана. Удаленность Вирсавии от главного местопребывания Самуила Рамы (см. примеч. к 1: ст. I гл.) в значительной степени объясняет ту свободу поступков, которую позволяли себе сыновья Самуила (ст. 3).
Albert Barnes: Notes on the Bible - 1834
8:2: The mention of Beer-sheba, on the extreme southern frontier of Judah, as the place where Samuel's sons judged Israel is remarkable. It was probably due to the recovery of territory from the usurpation of the Philistines Sa1 7:14.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:2: Joel: Ch1 6:28, Ch1 6:38, Vashni
Geneva 1599
Now the name of his firstborn was (b) Joel; and the name of his second, Abiah: [they were] judges in Beersheba.
(b) Who was also called Vashni, (1Chron 6:28).
John Gill
Now the name of his firstborn was Joel,.... In 1Chron 6:28 he is called Vashni; See Gill on 1Chron 6:28. This was not Joel the prophet, as some have thought, neither his parentage, nor his office, nor his times, will agree with this:
and the name of his second Abiah: which two sons seem to be all he had:
they were judges in Beersheba; in the utmost border of the land, to the south, as Ramah, where Samuel dwelt and judged, was more to the north; where they were placed by their father, for the greater convenience of the people of Israel that lived southward, to bring their causes to them, as those lived more northward might bring them to him: according to Josephus (w), they were placed by their father, the one in Bethel, one of the places Samuel used to go to in his circuit and judge, and the other at Beersheba. But some, as Junius and others, think it should be rendered, "unto Beersheba"; and so takes in its opposite, Dan, which lay at the utmost border of the land northward; hence the phrase, "from Dan to Beersheba"; and that the one was settled at Dan for the sake of the northern part of the land, and the other at Beersheba, for the sake of the southern: or rather these sons of Samuel placed themselves at Beersheba; which was an ill judged thing, to be both in one place, and which must give the people of Israel a great deal of trouble, and put them to a large expense to come from all quarters thither, to have their causes tried; but that is not the worst.
(w) Ut supra, (Antiqu. l. 6. c. 3.) sect. 2.
John Wesley
Beer - sheba - In the southern border of the land of Canaan, which were very remote from his house at Ramah; where, and in the neighbouring places Samuel himself still executing the office of judge.
8:38:3: Եւ ո՛չ գնացին որդիք նորա զճանապարհս նորա, եւ թիւրեցան զհետ զօշաքաղութեան. եւ առնուին կաշառ եւ թիւրէին զիրաւունս[2899]։ [2899] ՚Ի լուս՛՛. Զհետ վախճանի զօշաքաղութեան։
3 Նրա որդիները, սակայն, չգնացին իրենց հօր ճանապարհով, այլ, ընչաքաղցութեան յետեւից ընկնելով՝ կաշառք էին վերցնում եւ իրաւունքը թիւրում:
3 Անոր որդիները անոր ճամբաներուն մէջ չքալեցին, հապա ագահութեան ետեւէ իյնալով՝ կաշառք կ’առնէին եւ իրաւունքը կը ծռէին։
Եւ ոչ գնացին որդիքն նորա զճանապարհս նորա, եւ թիւրեցան զհետ զօշաքաղութեան. առնուին կաշառս եւ թիւրէին զիրաւունս:

8:3: Եւ ո՛չ գնացին որդիք նորա զճանապարհս նորա, եւ թիւրեցան զհետ զօշաքաղութեան. եւ առնուին կաշառ եւ թիւրէին զիրաւունս[2899]։
[2899] ՚Ի լուս՛՛. Զհետ վախճանի զօշաքաղութեան։
3 Նրա որդիները, սակայն, չգնացին իրենց հօր ճանապարհով, այլ, ընչաքաղցութեան յետեւից ընկնելով՝ կաշառք էին վերցնում եւ իրաւունքը թիւրում:
3 Անոր որդիները անոր ճամբաներուն մէջ չքալեցին, հապա ագահութեան ետեւէ իյնալով՝ կաշառք կ’առնէին եւ իրաւունքը կը ծռէին։
zohrab-1805▾ eastern-1994▾ western am▾
8:38:3 Но сыновья его не ходили путями его, а уклонились в корысть и брали подарки, и судили превратно.
8:3 καὶ και and; even οὐκ ου not ἐπορεύθησαν πορευομαι travel; go οἱ ο the υἱοὶ υιος son αὐτοῦ αυτος he; him ἐν εν in ὁδῷ οδος way; journey αὐτοῦ αυτος he; him καὶ και and; even ἐξέκλιναν εκκλινω deviate; avoid ὀπίσω οπισω in back; after τῆς ο the συντελείας συντελεια consummation καὶ και and; even ἐλάμβανον λαμβανω take; get δῶρα δωρον present καὶ και and; even ἐξέκλινον εκκλινω deviate; avoid δικαιώματα δικαιωμα justification
8:3 וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not הָלְכ֤וּ hālᵊḵˈû הלך walk בָנָיו֙ vānāʸw בֵּן son בִּב *bi בְּ in דְרָכָ֔יודרכו *ḏᵊrāḵˈāʸw דֶּרֶךְ way וַ wa וְ and יִּטּ֖וּ yyiṭṭˌû נטה extend אַחֲרֵ֣י ʔaḥᵃrˈê אַחַר after הַ ha הַ the בָּ֑צַע bbˈāṣaʕ בֶּצַע profit וַ wa וְ and יִּ֨קְחוּ־ yyˌiqḥû- לקח take שֹׁ֔חַד šˈōḥaḏ שֹׁחַד present וַ wa וְ and יַּטּ֖וּ yyaṭṭˌû נטה extend מִשְׁפָּֽט׃ פ mišpˈāṭ . f מִשְׁפָּט justice
8:3. et non ambulaverunt filii illius in viis eius sed declinaverunt post avaritiam acceperuntque munera et perverterunt iudiciumAnd his sons walked not in his ways: but they turned aside after lucre, and took bribes, and perverted judgment.
3. And his sons walked not in his ways, but turned aside after lucre, and took bribes, and perverted judgment.
8:3. But his sons did not walk in his ways. Instead, they turned aside, pursuing avarice. And they accepted bribes, and they perverted judgment.
8:3. And his sons walked not in his ways, but turned aside after lucre, and took bribes, and perverted judgment.
And his sons walked not in his ways, but turned aside after lucre, and took bribes, and perverted judgment:

8:3 Но сыновья его не ходили путями его, а уклонились в корысть и брали подарки, и судили превратно.
8:3
καὶ και and; even
οὐκ ου not
ἐπορεύθησαν πορευομαι travel; go
οἱ ο the
υἱοὶ υιος son
αὐτοῦ αυτος he; him
ἐν εν in
ὁδῷ οδος way; journey
αὐτοῦ αυτος he; him
καὶ και and; even
ἐξέκλιναν εκκλινω deviate; avoid
ὀπίσω οπισω in back; after
τῆς ο the
συντελείας συντελεια consummation
καὶ και and; even
ἐλάμβανον λαμβανω take; get
δῶρα δωρον present
καὶ και and; even
ἐξέκλινον εκκλινω deviate; avoid
δικαιώματα δικαιωμα justification
8:3
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
הָלְכ֤וּ hālᵊḵˈû הלך walk
בָנָיו֙ vānāʸw בֵּן son
בִּב
*bi בְּ in
דְרָכָ֔יודרכו
*ḏᵊrāḵˈāʸw דֶּרֶךְ way
וַ wa וְ and
יִּטּ֖וּ yyiṭṭˌû נטה extend
אַחֲרֵ֣י ʔaḥᵃrˈê אַחַר after
הַ ha הַ the
בָּ֑צַע bbˈāṣaʕ בֶּצַע profit
וַ wa וְ and
יִּ֨קְחוּ־ yyˌiqḥû- לקח take
שֹׁ֔חַד šˈōḥaḏ שֹׁחַד present
וַ wa וְ and
יַּטּ֖וּ yyaṭṭˌû נטה extend
מִשְׁפָּֽט׃ פ mišpˈāṭ . f מִשְׁפָּט justice
8:3. et non ambulaverunt filii illius in viis eius sed declinaverunt post avaritiam acceperuntque munera et perverterunt iudicium
And his sons walked not in his ways: but they turned aside after lucre, and took bribes, and perverted judgment.
8:3. But his sons did not walk in his ways. Instead, they turned aside, pursuing avarice. And they accepted bribes, and they perverted judgment.
8:3. And his sons walked not in his ways, but turned aside after lucre, and took bribes, and perverted judgment.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:3: His sons walked not in his ways - Their iniquity is pointed out in three words:
1. They turned aside after lucre; the original (בצע batsa) signifies to cut, clip, break off; and therefore Mr. Parkhurst thinks that it means nearly the same with our clipping of coin. It however expresses here the idea of avarice, of getting money by hook or by crook. The Targum says, "They looked after ממון דשקר mamon dishkar, the mammon of unrighteousness;" of which they did not make unto themselves friends but enemies; see the note on Mat 6:24.
2. They took bribes; שחד shochad, gifts or presents, to blind their eyes.
3. They perverted judgment - they turned judgment aside; they put it out of its regular path; they sold it to the highest bidder: thus the wicked rich man had his cause, and the poor man was oppressed and deprived of his right.
This was the custom in our own country before Magna Charta was obtained; he that would speed in the king's court must bribe all the officers, and fee both the king and queen! I have found in our ancient records the most barefaced and shameful examples of this kind; but it was totally abolished, invito rege, by that provision in the above charter which states, Nulli vendemus, nulli negabimvs ant differemus rectum aut judicium; "To no man will we sell, to no man will we deny or defer, justice and right." It was customary in those inauspicious times, for judgment to be delayed in banco regis, in the king's court, as long as there was any hope that more money would be paid in order to bring it to issue. And there were cases, where the king did not like the party, in which he denied justice and judgment entirely! Magna Charta brought them to book, and brought the subject to his right.
Of those times it might well be said, as Homer did, Iliad xvi., ver. 387.
Οἱ βιῃ αγορη σκολιας κρινωσι θεμιστας,
Εκ δε δικην ελασωσι, θεων οπιν ουκ αλεγοντες.
"When guilty mortals break the eternal laws,
Or judges, bribed, betray the righteous cause."
"When the laws are perverted by force; when justice is expelled from her seat; when judges are swayed from the right, regardless of the vengeance of Heaven." Or, in other words, these were times in which the streams of justice were poisoned in their source, and judges neither feared God nor regarded man.
1 Kings (1 Samuel) 8:5
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:3: his sons: Sa2 15:4; Kg1 12:6-11; Kg2 21:1-3; Ecc 2:19; Jer 22:15-17
but turned: Exo 18:21; Deu 16:19; Psa 15:5, Psa 26:10; Isa 33:15; Ti1 3:3, Ti1 6:10
John Gill
And his sons walked not in his ways,.... The meaning of which is not that they did not go the circuit he did, which is too low a sense of the words some Jewish writers give; but they did not walk in the fear of God, in the paths of religion and righteousness, truth and holiness; they neither served God, nor did justice to men, as Samuel had done:
but turned aside after lucre, and took bribes, and perverted judgment; indulged to covetousness, sought to get riches at any rate, took bribes, which blind the eyes of judges; and so passed wrong judgment, and gave the cause to those that gave the largest gifts, right or wrong.
John Wesley
Took bribes - Opportunity and temptation discovered that corruption in them which 'till now was hid from their father. It has often been the grief of holy men, that their children did not tread in their steps. So far from it, that the sons of eminently good men, have been often eminently wicked.
8:48:4: Եւ ժողովեցան ամենայն արք Իսրայէլի՝ եւ եկին առ Սամուէլ յԱրիմաթեմ,
4 Բոլոր իսրայէլացի տղամարդիկ հաւաքուեցին, եկան Սամուէլի մօտ՝ Արիմաթէմ, եւ ասացին նրան.
4 Իսրայէլի բոլոր ծերերը հաւաքուեցան ու Ռամա գացին
Եւ ժողովեցան ամենայն արք Իսրայելի եւ եկին առ Սամուէլ յԱրիմաթեմ:

8:4: Եւ ժողովեցան ամենայն արք Իսրայէլի՝ եւ եկին առ Սամուէլ յԱրիմաթեմ,
4 Բոլոր իսրայէլացի տղամարդիկ հաւաքուեցին, եկան Սամուէլի մօտ՝ Արիմաթէմ, եւ ասացին նրան.
4 Իսրայէլի բոլոր ծերերը հաւաքուեցան ու Ռամա գացին
zohrab-1805▾ eastern-1994▾ western am▾
8:48:4 И собрались все старейшины Израиля, и пришли к Самуилу в Раму,
8:4 καὶ και and; even συναθροίζονται συναθροιζω congregate; collect ἄνδρες ανηρ man; husband Ισραηλ ισραηλ.1 Israel καὶ και and; even παραγίνονται παραγινομαι happen by; come by / to / along εἰς εις into; for Αρμαθαιμ αρμαθαιμ to; toward Σαμουηλ σαμουηλ Samouēl; Samoil
8:4 וַ wa וְ and יִּֽתְקַבְּצ֔וּ yyˈiṯqabbᵊṣˈû קבץ collect כֹּ֖ל kˌōl כֹּל whole זִקְנֵ֣י ziqnˈê זָקֵן old יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וַ wa וְ and יָּבֹ֥אוּ yyāvˌōʔû בוא come אֶל־ ʔel- אֶל to שְׁמוּאֵ֖ל šᵊmûʔˌēl שְׁמוּאֵל Samuel הָ hā הַ the רָמָֽתָה׃ rāmˈāṯā רָמָה Ramah
8:4. congregati ergo universi maiores natu Israhel venerunt ad Samuhel in RamathaThen all the ancients of Israel being assembled came to Samuel to Ramatha.
4. Then all the elders of Israel gathered themselves together, and came to Samuel unto Ramah:
8:4. Therefore, all those greater by birth of Israel, having gathered together, went to Samuel at Ramah.
8:4. Then all the elders of Israel gathered themselves together, and came to Samuel unto Ramah,
Then all the elders of Israel gathered themselves together, and came to Samuel unto Ramah:

8:4 И собрались все старейшины Израиля, и пришли к Самуилу в Раму,
8:4
καὶ και and; even
συναθροίζονται συναθροιζω congregate; collect
ἄνδρες ανηρ man; husband
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
παραγίνονται παραγινομαι happen by; come by / to / along
εἰς εις into; for
Αρμαθαιμ αρμαθαιμ to; toward
Σαμουηλ σαμουηλ Samouēl; Samoil
8:4
וַ wa וְ and
יִּֽתְקַבְּצ֔וּ yyˈiṯqabbᵊṣˈû קבץ collect
כֹּ֖ל kˌōl כֹּל whole
זִקְנֵ֣י ziqnˈê זָקֵן old
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וַ wa וְ and
יָּבֹ֥אוּ yyāvˌōʔû בוא come
אֶל־ ʔel- אֶל to
שְׁמוּאֵ֖ל šᵊmûʔˌēl שְׁמוּאֵל Samuel
הָ הַ the
רָמָֽתָה׃ rāmˈāṯā רָמָה Ramah
8:4. congregati ergo universi maiores natu Israhel venerunt ad Samuhel in Ramatha
Then all the ancients of Israel being assembled came to Samuel to Ramatha.
8:4. Therefore, all those greater by birth of Israel, having gathered together, went to Samuel at Ramah.
8:4. Then all the elders of Israel gathered themselves together, and came to Samuel unto Ramah,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The People Desire a King; God's Answer to Israel; The People Insist on Having a King. B. C. 1075.

4 Then all the elders of Israel gathered themselves together, and came to Samuel unto Ramah, 5 And said unto him, Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations. 6 But the thing displeased Samuel, when they said, Give us a king to judge us. And Samuel prayed unto the LORD. 7 And the LORD said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them. 8 According to all the works which they have done since the day that I brought them up out of Egypt even unto this day, wherewith they have forsaken me, and served other gods, so do they also unto thee. 9 Now therefore hearken unto their voice: howbeit yet protest solemnly unto them, and shew them the manner of the king that shall reign over them. 10 And Samuel told all the words of the LORD unto the people that asked of him a king. 11 And he said, This will be the manner of the king that shall reign over you: He will take your sons, and appoint them for himself, for his chariots, and to be his horsemen; and some shall run before his chariots. 12 And he will appoint him captains over thousands, and captains over fifties; and will set them to ear his ground, and to reap his harvest, and to make his instruments of war, and instruments of his chariots. 13 And he will take your daughters to be confectionaries, and to be cooks, and to be bakers. 14 And he will take your fields, and your vineyards, and your oliveyards, even the best of them, and give them to his servants. 15 And he will take the tenth of your seed, and of your vineyards, and give to his officers, and to his servants. 16 And he will take your menservants, and your maidservants, and your goodliest young men, and your asses, and put them to his work. 17 He will take the tenth of your sheep: and ye shall be his servants. 18 And ye shall cry out in that day because of your king which ye shall have chosen you; and the LORD will not hear you in that day. 19 Nevertheless the people refused to obey the voice of Samuel; and they said, Nay; but we will have a king over us; 20 That we also may be like all the nations; and that our king may judge us, and go out before us, and fight our battles. 21 And Samuel heard all the words of the people, and he rehearsed them in the ears of the LORD. 22 And the LORD said to Samuel, Hearken unto their voice, and make them a king. And Samuel said unto the men of Israel, Go ye every man unto his city.
We have here the starting of a matter perfectly new and surprising, which was the setting up of kingly government in Israel. Perhaps the thing had been often talked of among them by those that were given to change and affected that which looked great. But we do not find that it was ever till now publicly proposed and debated. Abimelech was little better than a titular king, though he is said to reign over Israel (Judges ix. 22), and perhaps his fall had for a great while rendered the title of king odious in Israel, as that of Tarquinius did among the Romans; but, if it had, by this time the odium was worn off, and some bold steps are here taken towards so great a revolution as that amounted to. Here is,
I. The address of the elders to Samuel in this matter (v. 4, 5): They gathered themselves together, by common consent; and not in a riotous tumultuous manner, but with the respect due to his character, they came to him to his house as Ramah with their address, which contained,
1. A remonstrance of their grievances: in short, Thou art old, and thy sons walk not in thy ways. Many a fairer occasion that people had had to ask a king, when they were oppressed by their neighbours or embroiled at home for want of a king in Israel, but a small thing will serve factious spirits for a colour to desire a change. (1.) It was true that Samuel was old; but if that made him less able to ride the circuit, and sit long on the bench, yet it made him the more wise and experienced, and, upon that account, the fitter to rule. If he was old, had he not grown old in their service? And it was very unkind, ungrateful, nay, and unjust, to cast him off when he was old, who had spent his days in doing them good. God had saved his youth from being despicable (ch. iii. 20), yet they make his old age so, which should have been counted worthy of double honour. If old people be upbraided with their infirmities, and laid aside for them, let them not think it strange; Samuel himself was so. (2.) It was true that his sons did not walk in his ways; the more was his grief, but they could not say it was his fault: he had not, like Eli, indulged them in their badness, but was ready to receive complaints against them. And, if that had been the thing desired, we may well suppose, upon the making out of the charge of bribery against them he would have superseded their commissions and punished them. But this would not content the elders of Israel; they had another project in their head.
2. A petition for the redress of these grievances, by setting a king over them: Make us a king to judge us like all the nations. Thus far it was well, that they did not rise up in rebellion against Samuel and set up a king for themselves, vi et armis--by force; but they applied to Samuel, God's prophet, and humbly begged of him to do it. But it appears by what follows that it was an evil proposal and ill made, and was displeasing to God. God designed them a king, a man after his own heart, when Samuel was dead; but they would anticipate God's counsel, and would have one now that Samuel was old. They had a prophet to judge them, that had immediate correspondence with heaven, and therein they were great and happy above any nation, none having God so nigh unto them as they had, Deut. iv. 7. But this would not serve; they must have a king to judge them with external pomp and power, like all the nations. A poor prophet in a mantle, though conversant in the visions of the Almighty, looked mean in the eyes of those who judged by outward appearance; but a king in a purple robe, with his guards and officers of state, would look great: and such a one they must have. They knew it was in vain to court Samuel to take upon him the title and dignity of a king, but he must appoint them one. They do not say, "Give us a king that is wise and good, and will judge better than thy sons do," but, "Give us a king," any body that will but make a figure. Thus foolishly did they forsake their own mercies, and, under pretence of advancing the dignity of their nation to that of their neighbours, did really thrust themselves down from their own excellency, and profane their crown by casting it to the ground.
II. Samuel's resentment of this address, v. 6. Let us see how he took it. 1. It cut him to the heart. Probably it was a surprise to him, and he had not any intimation before of their design, which made it the more grievous. The thing displeased Samuel; not when they upbraided him with his own infirmities and his children's irregularities (he could patiently bear what reflected on himself and his own family), but it displeased him when they said, Give us a king to judge us, because that reflected upon God and his honour. 2. It drove him to his knees; he gave them no answer for the present, but took time to consider of what they proposed, and prayed unto the Lord for direction what to do, spreading the case before him and leaving it with him, and so making himself easy. Samuel was a man much in prayer, and we are encouraged in every thing to make our requests known to God, Phil. iv. 6. When any thing disturbs us, it is our interest, as well as our duty, to show before God our trouble, and he gives us leave to be humbly free with him.
III. The instruction God gave him concerning this matter. Those that in straits seek to God shall find him nigh unto them, and ready to direct them. He tells him,
1. That which would be an allay to his displeasure. Samuel was much disturbed at the proposal: it troubled him greatly to see his prophetic office thus slighted, and all the good turns he had done to Israel thus ungratefully returned; but God tells him he must not think it either hard or strange. (1.) He must not think it hard that they had put this slight upon him, for they had herein put a slight upon God himself: "They have not rejected thee only, but they have rejected me. I share with thee in the affront," v. 7. Note, If God interest himself in the indignities that are done us, and the contempts that are put upon us, we may well afford to bear them patiently; nor need we think the worse of ourselves if for his sake we bear reproach (Ps. lxix. 7), but rather rejoice and count it an honour, Col. i. 24. Samuel must not complain that they were weary of his government, though just and gentle, for really they were weary of God's government; this was what they disliked: They have rejected me, that I should not reign over them. God reigns over the heathen (Ps. xlvii. 8), over all the world, but the government of Israel had hitherto been, in a more peculiar manner than ever any government was, a Theocracy, a divine government; their judges had their call and commission immediately from God; the affairs of their nation were under his peculiar direction. As the constitution, so the administration of their government, was by Thus saith the Lord; this method they were weary of, though it was their honour and safety, above any thing, so long as they kept in with God. They were indeed so much the more exposed to calamities if they provoked God to anger by sin, and found they could not transgress at so cheap a rate as other nations could, which perhaps was the true reason why they desired to stand upon the same terms with God that other nations did. (2.) He must not think it strange, nor marvel at the matter, for they do as they always have done: According to all the works which they have done, since the day that I brought them out of Egypt, so do they unto thee, v. 8; They had at first been so very respectful and obsequious to Samuel that he began to hope they were cured of their old stubborn disposition; but now he found himself deceived in them, and must not be surprised at it. They had always been rude to their governors, witness Moses and Aaron; nay, They have forsaken me and served other gods; the greatness of their crime, in affecting new gods, may make this crime of affecting new governors seem little. Samuel might expect they would deal treacherously, for they were called transgressors from the womb, Isa. xlviii. 8. This had been their manner from their youth up, Jer. xxii. 21.
2. He tells him that which would be an answer to their demand. Samuel would not have known what to say if God had not instructed him. Should he oppose the motion, it would bespeak a greater fondness of power and dominion than did become a prophet, and an indulgence of his sons. Should he yield to the motion, it would look like the betraying of his trust, and he would become accessory to all the bad consequences of a change. Aaron sinned in gratifying the people when they said, Make us gods; Samuel dares not therefore comply with them when they say, Make us a king, but he gives them, with assurance, the answer God sent them.
(1.) He must tell them that they shall have a king. Hearken to the voice of the people, v. 7, and again, v. 9. Not that God was pleased with their request, but, as sometimes he crosses us in love, so at other times he gratifies us in wrath; he did so here. When they said, Give us a king and princes he gave them a king in his anger (see Hos. xiii. 10, 11), as he gave them quails, Ps. cvi. 15; lxxviii. 29. God bade Samuel humour them in this matter, [1.] That they might be beaten with their own rod, and might feel, to their cost, the difference between his government and the government of a king; see 2 Chron. xii. 8. It soon appeared how much worse their condition was, in all respects, under Saul, than it had been under Samuel. [2.] To prevent something worse. If they were not gratified, they would either rise in rebellion against Samuel or universally revolt from their religion and admit the gods of the nations, that they might have kings like them. Rather than so, let them have a king. [3.] God knows how to bring glory to himself out of it, and to serve his own wise purposes even by their foolish counsels.
(2.) But he must tell them, withal, that when they have a king they will soon have enough of him, and will, when it is too late, repent of their choice. This he must protest solemnly to them (v. 9), that, if they would have a king to rule them, as the eastern kings ruled their subjects, they would find the yoke exceedingly heavy. They looked only at the pomp or magnificence of a king, and thought that would make their nation great and considerable among its neighbours, and would strike a terror upon their enemies; but he must bid them consider how they would like to bear the charges of that pomp, and how they would endure that arbitrary power which the neighbouring kings assumed. Note, Those that set their hearts inordinately upon any thing in this world ought, for the moderating of their desires, to consider the inconveniences as well as the conveniences that will attend it, and to set the one over against the other in their thoughts. Those that submit to the government of the world and the flesh are told plainly what hard masters they are, and what a tyranny the dominion of sin is; and yet they will exchange God's government for it.
IV. Samuel's faithful delivery of God's mind to them, v. 10. He told them all the words of the Lord, how ill he resented it, that he construed it a rejecting of him, and compared it with their serving other gods,--that he would grant their request if they insisted on it, but withal had ordered him to represent to them the certain consequences of their choice, that they would be such that if they had any reason left them, and would allow themselves to consult their own interest, they would withdraw their petition, and beg to continue as they were. Accordingly he lays before them, very particularly, what would be, not the right of a king in general, but the manner of the king that should reign over them, according to the pattern of the nations, v. 11. Samuel does not speak (as bishop Patrick expounds it) of a just and honest right of a king to do these things, for his right is quite otherwise described in that part of Moses's law which concerns the king's duty, but such a right as the kings of the nations had then acquired. This shall be the manner of the king, that is, "thus he must support his dignity at the expense of that which is dearest to you, and thus he will abuse his power, as those that have power are apt to do; and, having the militia in his hand, you will be under a necessity of submitting to him."
1. If they will have such a king as the nations have, let them consider, (1.) That king must have a great retinue, abundance of servants to wait on him, grooms to look after his chariots and horses, gentlemen to ride about with him, and footmen to run before his chariots. This is the chief grandeur of princes, and the imaginary glory of great men, to have a multitude of attendants. And whence must he have these? "Why, he will take your sons, who are free-born, have a liberal education, and whom you now have at your own disposal, and will appoint them for himself," v. 11. They must wait upon him, and be at his beck; those that used to work for their parents and themselves must work for him, ear his ground, and reap his harvest (v. 12), and count it their preferment too, v. 16. This would be a great change. (2.) He must keep a great table; he will not be content to dine with his neighbours upon a sacrifice, as Samuel used to do (ch. ix. 13); but he must have a variety of dainty dishes, forced meats, and sweet-meats, and delicate sauces; and who must prepare him these? "Why, he will take your daughters, the most ingenious and handy of them, whom you hoped to prefer to houses and tables of their own; and, whether you be willing or no, they must be his confectioners, and cooks, and bakers, and the like." (3.) "He must needs have a standing army, for guards and garrisons; and your sons, instead of being elders of your cities, and living in quiet and honour at home, must be captains over thousands and captains over fifties, and must be disposed of at the pleasure of the sovereign." (4.) "You may expect that he will have great favourites, whom, having dignified and ennobled, he must enrich, and give them estates suitable to their honour; and which way can he do that, but out of your inheritances? v. 14. He will take your fields and vineyards, which descended to you from your ancestors, and which you hoped to leave to your posterity after you, even the best of them; and will not only take them to himself (you could bear that better), but he will give them to his servants, who will be your masters, and bear rule over that for which you have laboured, How will you like that?" (5.) "He must have great revenues to maintain his grandeur and power with; and whence must he have them but from you? He will take the tenth of the fruits of your ground (v. 15), and your cattle, v. 17. You think the tenths, the double tenths, which the law of God has appointed for the support of the church, grievous enough, and grudge the payment of them; but, if you have a king, there must issue another tenth out of your estates, which will be levied with more rigour, for the support of the royal dignity. Consider the expense with the magnificence, and whether it will quit cost."
2. These would be their grievances, and, (1.) They would have none but God to complain to. Once they complained to the prince himself, and were answered, according to the manner of the king, Your yoke is heavy, and I will add to it, 1 Kings xii. 11. (2.) When they complained to God he would not hear them, v. 18. Nor could they expect that he should, both because they had been deaf to his calls and admonitions, and this trouble, in particular, they had brought upon themselves by rejecting him, and would not believe when he told them what would come of it. Note, When we bring ourselves into distress by our own irregular desires and projects we justly forfeit the comfort of prayer and the benefit of divine aids, and, if God be not better to us than we deserve, must have our relief in our own hands, and then it is bad with us.
V. The people's obstinacy in their demand, v. 19, 20. One would think such a representation of the consequences as this was, coming from God himself, who can neither deceive by his word nor be deceived in his knowledge, should have prevailed with them to waive their request: but their hearts were upon it, right or wrong, good or evil: "We will have a king over us, whatever God or Samuel say to the contrary; we will have a king, whatever it cost us, and whatever inconvenience we bring upon ourselves or our posterity by it." See their folly. 1. They were quite deaf to reason and blind to their own interest. They could not answer Samuel's arguments against it, nor deny the force of them, and yet they grow more violent in their request, and more insolent. Before it was, "Pray, make us a king;" now it is, "Nay, but we will have a king; yea, that we will, because we will; nor will we bear to have any thing said against it." See the absurdity of inordinate desires, and how they rob men of their reason. 2. They could not stay God's time. God had intimated to them in the law that, in due time, Israel should have a king (Deut. xvii. 14, 15), and perhaps they had some intimation that the time was at hand; but they are all in haste: "We, in our day, will have this king over us." Could they but have waited ten or twelve years longer they would have had David, a king of God's giving in mercy, and all the calamities that attended the setting up of Saul would have been prevented. Sudden resolves and hasty desires make work for a long and leisurely repentance. 3. That which they aimed at in desiring a king was not only, as before, that they might be like the nations, and levelled with the one above whom God had so far advanced them, but that they might have one to judge them, and to go out before them when they took the field, and to fight their battles. Foolish people and unwise! Could they ever desire a battle better fought for them that the last was, by Samuel's prayer and God's thunder? ch. vii. 10. Was victory hereby too sure to them? And were they fond of trying the chance of war at the same uncertainty that others did? So sick, it seems, were they of their privileges: and what was the issue? Their first king was slain in a battle, which none of their judges ever were; so was Josiah, one of the last and best.
VI. The dismissing of them with an intimation that very shortly they should have what they asked. 1. Samuel rehearsed all their words in the ears of the Lord, v. 21. Not but that God perfectly knew it, without Samuel's report; but thus he dealt faithfully between God and Israel, as a prophet, returning the answer to him that sent him; and thus he waited on God for further direction. God is fully acquainted with the state of the case we are in care and doubt about, but he will know it from us. His rehearsing it in the ears of the Lord intimates that it was done in private; for the people were not disposed to join with him in prayer to God for direction in this matter; also it bespeaks a holy familiarity, to which God graciously admits his people: they speak in the ears of the Lord, as one friend whispers with another; their communion with God is meat they have to eat which the world knows not of, John iv. 32. 2. God gave direction that they should have a king, since they were so inordinately set upon it (v. 22): "Make them a king, and let them make their best of him, and thank themselves if that very pomp and power which they are so eager to see their sovereign in be their plague and burden." So he gave them up to their own hearts' lusts. Samuel told them this, but sent them home for the present, every man to his city; for the designation of the person must be left to God; they had now no more to do. When God saw fit to notify the choice to Samuel they should hear further from him; in the mean time let them keep the peace and expect the issue.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:4: the elders: Exo 3:16, Exo 24:1; Sa2 5:3
Geneva 1599
Then all the elders of Israel gathered themselves together, and came to Samuel unto (c) Ramah,
(c) For there his house was, (1Kings 7:17).
John Gill
Then all the elders of Israel gathered themselves together,.... At some place of rendezvous appointed; these were the heads of the tribes, and fathers of the houses and families of Israel, the principal persons of age and authority:
and came to Samuel unto Ramah; the place of his nativity and abode, and where he now dwelt, and judged Israel; they went in a very respectable body with an address to him.
8:58:5: եւ ասեն ցնա. Դու ա՛ւադիկ ծերացա՛ր, եւ որդիք քո ո՛չ գնան զճանապարհ քո. եւ արդ՝ կացո՛ ՚ի վերայ մեր թագաւոր դատե՛լ զմեզ որպէս եւ ա՛յլ ազգք։
5 «Դու, ահա, ծերացել ես, իսկ քո որդիները քո ճանապարհով չեն գնում: Արդ, մեզ վրայ մի թագաւոր դի՛ր, որ մեզ դատաւորութիւն անի, ինչպէս բոլոր ազգերի մօտ է»:
5 Եւ Սամուէլին ըսին. «Ահա դուն ծեր ես ու որդիներդ ճամբաներուդ մէջ չեն քալեր. ուստի հիմա մեր վրայ թագաւոր մը դիր, որպէս զի բոլոր ազգերուն պէս մեզ կառավարէ*»։
եւ ասեն ցնա. Դու աւադիկ ծերացար, եւ որդիք քո ոչ գնան զճանապարհ քո. եւ արդ կացո ի վերայ մեր թագաւոր դատել զմեզ որպէս եւ այլ ազգք:

8:5: եւ ասեն ցնա. Դու ա՛ւադիկ ծերացա՛ր, եւ որդիք քո ո՛չ գնան զճանապարհ քո. եւ արդ՝ կացո՛ ՚ի վերայ մեր թագաւոր դատե՛լ զմեզ որպէս եւ ա՛յլ ազգք։
5 «Դու, ահա, ծերացել ես, իսկ քո որդիները քո ճանապարհով չեն գնում: Արդ, մեզ վրայ մի թագաւոր դի՛ր, որ մեզ դատաւորութիւն անի, ինչպէս բոլոր ազգերի մօտ է»:
5 Եւ Սամուէլին ըսին. «Ահա դուն ծեր ես ու որդիներդ ճամբաներուդ մէջ չեն քալեր. ուստի հիմա մեր վրայ թագաւոր մը դիր, որպէս զի բոլոր ազգերուն պէս մեզ կառավարէ*»։
zohrab-1805▾ eastern-1994▾ western am▾
8:58:5 и сказали ему: вот, ты состарился, а сыновья твои не ходят путями твоими; итак поставь над нами царя, чтобы он судил нас, как у прочих народов.
8:5 καὶ και and; even εἶπαν επω say; speak αὐτῷ αυτος he; him ἰδοὺ ιδου see!; here I am σὺ συ you γεγήρακας γηρασκω get old καὶ και and; even οἱ ο the υἱοί υιος son σου σου of you; your οὐ ου not πορεύονται πορευομαι travel; go ἐν εν in τῇ ο the ὁδῷ οδος way; journey σου σου of you; your καὶ και and; even νῦν νυν now; present κατάστησον καθιστημι establish; appoint ἐφ᾿ επι in; on ἡμᾶς ημας us βασιλέα βασιλευς monarch; king δικάζειν δικαζω us καθὰ καθα just as καὶ και and; even τὰ ο the λοιπὰ λοιπος rest; remains ἔθνη εθνος nation; caste
8:5 וַ wa וְ and יֹּאמְר֣וּ yyōmᵊrˈû אמר say אֵלָ֗יו ʔēlˈāʸw אֶל to הִנֵּה֙ hinnˌē הִנֵּה behold אַתָּ֣ה ʔattˈā אַתָּה you זָקַ֔נְתָּ zāqˈantā זקן be old וּ û וְ and בָנֶ֕יךָ vānˈeʸḵā בֵּן son לֹ֥א lˌō לֹא not הָלְכ֖וּ hālᵊḵˌû הלך walk בִּ bi בְּ in דְרָכֶ֑יךָ ḏᵊrāḵˈeʸḵā דֶּרֶךְ way עַתָּ֗ה ʕattˈā עַתָּה now שִֽׂימָה־ śˈîmā- שׂים put לָּ֥נוּ llˌānû לְ to מֶ֛לֶךְ mˈeleḵ מֶלֶךְ king לְ lᵊ לְ to שָׁפְטֵ֖נוּ šofṭˌēnû שׁפט judge כְּ kᵊ כְּ as כָל־ ḵol- כֹּל whole הַ ha הַ the גֹּויִֽם׃ ggôyˈim גֹּוי people
8:5. dixeruntque ei ecce tu senuisti et filii tui non ambulant in viis tuis constitue nobis regem ut iudicet nos sicut universae habent nationesAnd they said to him: Behold thou art old, and thy sons walk not in thy ways: make us a king, to judge us, as all nations have.
5. and they said unto him, Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations.
8:5. And they said to him: “Behold, you are elderly, and your sons do not walk in your ways. Appoint for us a king, so that he may judge us, just as all the nations have.”
8:5. And said unto him, Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations.
And said unto him, Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations:

8:5 и сказали ему: вот, ты состарился, а сыновья твои не ходят путями твоими; итак поставь над нами царя, чтобы он судил нас, как у прочих народов.
8:5
καὶ και and; even
εἶπαν επω say; speak
αὐτῷ αυτος he; him
ἰδοὺ ιδου see!; here I am
σὺ συ you
γεγήρακας γηρασκω get old
καὶ και and; even
οἱ ο the
υἱοί υιος son
σου σου of you; your
οὐ ου not
πορεύονται πορευομαι travel; go
ἐν εν in
τῇ ο the
ὁδῷ οδος way; journey
σου σου of you; your
καὶ και and; even
νῦν νυν now; present
κατάστησον καθιστημι establish; appoint
ἐφ᾿ επι in; on
ἡμᾶς ημας us
βασιλέα βασιλευς monarch; king
δικάζειν δικαζω us
καθὰ καθα just as
καὶ και and; even
τὰ ο the
λοιπὰ λοιπος rest; remains
ἔθνη εθνος nation; caste
8:5
וַ wa וְ and
יֹּאמְר֣וּ yyōmᵊrˈû אמר say
אֵלָ֗יו ʔēlˈāʸw אֶל to
הִנֵּה֙ hinnˌē הִנֵּה behold
אַתָּ֣ה ʔattˈā אַתָּה you
זָקַ֔נְתָּ zāqˈantā זקן be old
וּ û וְ and
בָנֶ֕יךָ vānˈeʸḵā בֵּן son
לֹ֥א lˌō לֹא not
הָלְכ֖וּ hālᵊḵˌû הלך walk
בִּ bi בְּ in
דְרָכֶ֑יךָ ḏᵊrāḵˈeʸḵā דֶּרֶךְ way
עַתָּ֗ה ʕattˈā עַתָּה now
שִֽׂימָה־ śˈîmā- שׂים put
לָּ֥נוּ llˌānû לְ to
מֶ֛לֶךְ mˈeleḵ מֶלֶךְ king
לְ lᵊ לְ to
שָׁפְטֵ֖נוּ šofṭˌēnû שׁפט judge
כְּ kᵊ כְּ as
כָל־ ḵol- כֹּל whole
הַ ha הַ the
גֹּויִֽם׃ ggôyˈim גֹּוי people
8:5. dixeruntque ei ecce tu senuisti et filii tui non ambulant in viis tuis constitue nobis regem ut iudicet nos sicut universae habent nationes
And they said to him: Behold thou art old, and thy sons walk not in thy ways: make us a king, to judge us, as all nations have.
8:5. And they said to him: “Behold, you are elderly, and your sons do not walk in your ways. Appoint for us a king, so that he may judge us, just as all the nations have.”
8:5. And said unto him, Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations.
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
5: Народ верил, что крепкая рука державного царя послужит достаточной гарантией против различного рода злоупотреблений со стороны второстепенных властей.
Adam Clarke: Commentary on the Bible - 1831
8:5: Make us a king - Hitherto, from the time in which they were a people, the Israelites were under a theocracy, they had no other king but God. Now they desire to have a king like the other nations around them, who may be their general in battle; for this is the point at which they principally aim.
1 Kings (1 Samuel) 8:6
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:5: now make: Sa1 8:6-8, Sa1 8:19, Sa1 8:20, Sa1 12:17; Num 23:9; Deu 17:14, Deu 17:15; Hos 13:10, Hos 13:11; Act 13:21
John Gill
And said unto him, behold, thou art old,.... See 1Kings 8:1, his age was no reproach to him, nor was it becoming them to upbraid him with it; nor was it a reason why he should be removed from his office, for it did not disqualify him for it; but rather, having gained by age experience, was more fit for it, though he might not be able to ride his circuits as formerly:
and thy sons walk not in thy ways; whom he had made judges; this is a better reason than the former for what is after requested; and had they only besought them to remove him from their places, and rested content with that, it would have been well enough; but what they were solicitous for, and always had an inclination to, and now thought a proper opportunity offered of obtaining it, was what follows:
now make us a king to judge us like all the nations; to rule over them as sole monarch; to go before them in battle as their general, as well as to administer justice to them, by hearing and trying causes as their judge; which only they mention to cover their views, and make their motion more acceptable to Samuel; what they were desirous of was to have a king appearing in pomp and splendour, wearing a crown of gold, clothed in royal apparel, with a sceptre in his hand, dwelling in a stately palace, keeping a splendid court, and attended with a grand retinue, as the rest of the nations about them had had for a long time. The first kings we read of were in the times of Abraham, but after it became common for nations to have kings over them, and particularly the neighbours of Israel, as Edom, Moab, Ammon, &c. and Cicero says (x), all the ancient nations had their kings, to whom they were obedient: Israel had God for their King in a peculiar manner other nations had not, and stood in no need of any other; and happy it would have been for them if they had been content therewith, and not sought after another: however, they were so modest, and paid such deference to Samuel, as to desire him to make or appoint one for them.
(x) De Legibus, l. 3.
John Wesley
A king - Their desires exceed their reasons, which extended no farther than to the removal of Samuel's sons from their places, and the procuring some other just: and prudent assistance to Samuel's age. Nor was the grant of their desire a remedy for their disease, but rather an aggravation of it. For the sons of their king were likely to he as corrupt as Samuel's sons and, if they were, would not be so easily removed. Like other nations - That is, as most of the nations about us have. But there was not the like reason; because God had separated them from all other nations, and cautioned them against the imitation of their examples, and had taken them into his own immediate care and government; which privilege other nations had not.
8:68:6: Եւ չա՛ր թուեցաւ բանն յաչս Սամուելի. զի ասացին թէ տուր մեզ թագաւոր դատե՛լ զմեզ. եւ յաղօթս եկաց Սամուէլ առ Տէր։
6 Այս բանը Սամուէլին դուր չեկաւ, քանզի ասել էին, թէ՝ «Մեզ թագաւոր տո՛ւր, որ մեզ համար դատաւորութիւն անի»:
6 Սակայն Սամուէլին գէշ երեւցաւ, որ ըսին թէ «Մեզի թագաւոր մը տուր, որպէս զի մեզ կառավարէ»։ Սամուէլ Տէրոջը աղօթք ըրաւ։
Եւ չար թուեցաւ բանն յաչս Սամուելի, զի ասացին թէ` Տուր մեզ թագաւոր դատել զմեզ. եւ յաղօթս եկաց Սամուէլ առ Տէր:

8:6: Եւ չա՛ր թուեցաւ բանն յաչս Սամուելի. զի ասացին թէ տուր մեզ թագաւոր դատե՛լ զմեզ. եւ յաղօթս եկաց Սամուէլ առ Տէր։
6 Այս բանը Սամուէլին դուր չեկաւ, քանզի ասել էին, թէ՝ «Մեզ թագաւոր տո՛ւր, որ մեզ համար դատաւորութիւն անի»:
6 Սակայն Սամուէլին գէշ երեւցաւ, որ ըսին թէ «Մեզի թագաւոր մը տուր, որպէս զի մեզ կառավարէ»։ Սամուէլ Տէրոջը աղօթք ըրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
8:68:6 И не понравилось слово сие Самуилу, когда они сказали: дай нам царя, чтобы он судил нас. И молился Самуил Господу.
8:6 καὶ και and; even ἦν ειμι be πονηρὸν πονηρος harmful; malignant τὸ ο the ῥῆμα ρημα statement; phrase ἐν εν in ὀφθαλμοῖς οφθαλμος eye; sight Σαμουηλ σαμουηλ Samouēl; Samoil ὡς ως.1 as; how εἶπαν επω say; speak δὸς διδωμι give; deposit ἡμῖν ημιν us βασιλέα βασιλευς monarch; king δικάζειν δικαζω us καὶ και and; even προσηύξατο προσευχομαι pray Σαμουηλ σαμουηλ Samouēl; Samoil πρὸς προς to; toward κύριον κυριος lord; master
8:6 וַ wa וְ and יֵּ֤רַע yyˈēraʕ רעע be evil הַ ha הַ the דָּבָר֙ ddāvˌār דָּבָר word בְּ bᵊ בְּ in עֵינֵ֣י ʕênˈê עַיִן eye שְׁמוּאֵ֔ל šᵊmûʔˈēl שְׁמוּאֵל Samuel כַּ ka כְּ as אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] אָמְר֔וּ ʔāmᵊrˈû אמר say תְּנָה־ tᵊnā- נתן give לָּ֥נוּ llˌānû לְ to מֶ֖לֶךְ mˌeleḵ מֶלֶךְ king לְ lᵊ לְ to שָׁפְטֵ֑נוּ šofṭˈēnû שׁפט judge וַ wa וְ and יִּתְפַּלֵּ֥ל yyiṯpallˌēl פלל pray שְׁמוּאֵ֖ל šᵊmûʔˌēl שְׁמוּאֵל Samuel אֶל־ ʔel- אֶל to יְהוָֽה׃ פ [yᵊhwˈāh] . f יְהוָה YHWH
8:6. displicuitque sermo in oculis Samuhelis eo quod dixissent da nobis regem ut iudicet nos et oravit Samuhel DominumAnd the word was displeasing in the eyes of Samuel, that they should say: Give us a king to judge us. And Samuel prayed to the Lord.
6. But the thing displeased Samuel; when they said, Give us a king to judge us. And Samuel prayed unto the LORD.
8:6. And the word was displeasing in the eyes of Samuel, for they had said, “Give us a king to judge us.” And Samuel prayed to the Lord.
8:6. But the thing displeased Samuel, when they said, Give us a king to judge us. And Samuel prayed unto the LORD.
But the thing displeased Samuel, when they said, Give us a king to judge us. And Samuel prayed unto the LORD:

8:6 И не понравилось слово сие Самуилу, когда они сказали: дай нам царя, чтобы он судил нас. И молился Самуил Господу.
8:6
καὶ και and; even
ἦν ειμι be
πονηρὸν πονηρος harmful; malignant
τὸ ο the
ῥῆμα ρημα statement; phrase
ἐν εν in
ὀφθαλμοῖς οφθαλμος eye; sight
Σαμουηλ σαμουηλ Samouēl; Samoil
ὡς ως.1 as; how
εἶπαν επω say; speak
δὸς διδωμι give; deposit
ἡμῖν ημιν us
βασιλέα βασιλευς monarch; king
δικάζειν δικαζω us
καὶ και and; even
προσηύξατο προσευχομαι pray
Σαμουηλ σαμουηλ Samouēl; Samoil
πρὸς προς to; toward
κύριον κυριος lord; master
8:6
וַ wa וְ and
יֵּ֤רַע yyˈēraʕ רעע be evil
הַ ha הַ the
דָּבָר֙ ddāvˌār דָּבָר word
בְּ bᵊ בְּ in
עֵינֵ֣י ʕênˈê עַיִן eye
שְׁמוּאֵ֔ל šᵊmûʔˈēl שְׁמוּאֵל Samuel
כַּ ka כְּ as
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
אָמְר֔וּ ʔāmᵊrˈû אמר say
תְּנָה־ tᵊnā- נתן give
לָּ֥נוּ llˌānû לְ to
מֶ֖לֶךְ mˌeleḵ מֶלֶךְ king
לְ lᵊ לְ to
שָׁפְטֵ֑נוּ šofṭˈēnû שׁפט judge
וַ wa וְ and
יִּתְפַּלֵּ֥ל yyiṯpallˌēl פלל pray
שְׁמוּאֵ֖ל šᵊmûʔˌēl שְׁמוּאֵל Samuel
אֶל־ ʔel- אֶל to
יְהוָֽה׃ פ [yᵊhwˈāh] . f יְהוָה YHWH
8:6. displicuitque sermo in oculis Samuhelis eo quod dixissent da nobis regem ut iudicet nos et oravit Samuhel Dominum
And the word was displeasing in the eyes of Samuel, that they should say: Give us a king to judge us. And Samuel prayed to the Lord.
8:6. And the word was displeasing in the eyes of Samuel, for they had said, “Give us a king to judge us.” And Samuel prayed to the Lord.
8:6. But the thing displeased Samuel, when they said, Give us a king to judge us. And Samuel prayed unto the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: И не понравилось слово сие Самуилу. Установившаяся к этому времени форма еврейского народоправления носила характер теократии, (т. е. Богоправления), в тесном смысле этого слова. Будучи равно Богом и небесным царем всех вообще народов (теократия в широком смысле слова), Господь был в отношении своего избранного народа в то же время и Царем земным. От Него исходили законы, постановления, распоряжения не только чисто религиозного, но и семейного, общественного, государственного характера. Как Царь, Он был в то же время и Главным Вождем военных сил своего народа. Скиния, будучи местом особого присутствия Господа Бога, была вместе с тем и резиденцией Государя еврейского народа: здесь открывалась народу воля его небесного и земного Царя во всех важнейших случаях его религиозной, семейной, общественной и государственной жизни. Пророки, первосвященники, вожди, судьи были лишь послушными исполнителями и проводниками воли Небесного Владыки народа.

Отсюда становится понятным, почему ревностному стражу Иеговы Самуилу не понравилось желание народа: в этом желании он усмотрел измену евреев своему исконному Царю (ст. 7-8). К тому же, прося себе царя, евреи выразились: "как у прочих (т. е. языческих) народов".

Из дальнейшего, однако, мы видим, что Господь позволил Самуилу удовлетворить народное желание, находя, что исполнение этого желания может и не противоречить установившейся среди евреев форме Богоправления, так как земной царь теократического государства евреев есть и должен быть не более как только ревностным исполнителем и проводником во вверенном ему народе законов Царя Небесного (Втор. XVII:14-20).
Adam Clarke: Commentary on the Bible - 1831
8:6: The thing displeased Samuel - Because he saw that this amounted to a formal renunciation of the Divine government.
Samuel prayed unto the Lord - He begged to know his mind in this important business.
1 Kings (1 Samuel) 8:7
Albert Barnes: Notes on the Bible - 1834
8:6: See the margin which implies that the thing spoken of caused anger, indignation, or some Rev_ulsion of feeling (see Gen 21:11-12). The answer of the Lord Sa1 8:7 shows that Samuel's personal feelings had been hurt. They were soothed by being reminded of the continued ingratitude of the people to God Himself, upon whom, in fact, a greater slight was put by this very request for a king "like all the nations," than upon Samuel (compare Mat 10:24; Joh 15:18, Joh 15:20). For a comment on this transaction, see Hos 13:9-11; Act 13:21-22.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:6: displeased: Heb. was evil in the eyes of, Sa1 12:17
prayed: Sa1 15:11; Exo 32:21, Exo 32:32; Num 16:15, Num 16:22, Num 16:46; Ezr 9:3-5; Psa 109:4; Luk 6:11, Luk 6:12; Phi 4:6; Jam 1:5
Carl Friedrich Keil and Franz Delitzsch

Nevertheless "the thing displeased Samuel when they said," etc. This serves to explain הדּבר, and precludes the supposition that Samuel's displeasure had reference to what they had said concerning his own age and the conduct of his sons. At the same time, the reason why the petition for a king displeased the prophet, was not that he regarded the earthly monarchy as irreconcilable with the sovereignty of God, or even as untimely; for in both these cases he would not have entered into the question at all, but would simply have refused the request as ungodly or unseasonable. But "Samuel prayed to the Lord," i.e., he laid the matter before the Lord in prayer, and the Lord said (1Kings 8:7): "Hearken unto the voice of the people in all that they say unto thee." This clearly implies, that not only in Samuel's opinion, but also according to the counsel of God, the time had really come for the establishment of the earthly sovereignty in Israel. In this respect the request of the elders for a king to reign over them was perfectly justifiable; and there is no reason to say, with Calvin, "they ought to have had regard to the times and conditions prescribed by God, and it would no doubt have come to pass that the regal power would have grown up in the nation. Although, therefore, it had not yet been established, they ought to have waited patiently for the time appointed by God, and not to have given way to their own reasons and counsels apart from the will of God." For God had not only appointed no particular time for the establishment of the monarchy; but in the introduction to the law for the king, "When thou shalt say, I will set a king over me," He had ceded the right to the representatives of the nation to deliberate upon the matter. Nor did they err in this respect, that while Samuel was still living, it was not the proper time to make use of the permission that they had received; for they assigned as the reason for their application, that Samuel had grown old: consequently they did not petition for a king instead of the prophet who had been appointed and so gloriously accredited by God, but simply that Samuel himself would give them a king in consideration of his own age, in order that when he should become feeble or die, they might have a judge and leader of the nation. Nevertheless the Lord declared, "They have not rejected thee, but they have rejected me, that I should not reign over them. As they have always done from the day that I brought them up out of Egypt unto this day, that they have forsaken me and served other gods, so do they also unto thee." This verdict on the part of God refers not so much to the desire expressed, as to the feelings from which it had sprung. Externally regarded, the elders of Israel had a perfect right to present the request; the wrong was in their hearts.
(Note: Calvin has correctly pointed out how much would have been warrantable under the circumstances: "They might, indeed, have reminded Samuel of his old age, which rendered him less able to attend to the duties of his office, and also of the avarice of his sons and the corruptness of the judges; or they might have complained that his sons did not walk in his footsteps, and have asked that God would choose suitable men to govern them, and thus have left the whole thing to His will. And if they had done this, there can be no doubt that they would have received a gracious and suitable answer. But they did not think of calling upon God; they demanded that a king should be given them, and brought forward the customs and institutions of other nations.")
They not only declared to the prophet their confidence in his administration of his office, but they implicitly declared him incapable of any further superintendence of their civil and political affairs. This mistrust was founded upon mistrust in the Lord and His guidance. In the person of Samuel they rejected the Lord and His rule. They wanted a king, because they imagined that Jehovah their God-king was not able to secure their constant prosperity. Instead of seeking for the cause of the misfortunes which had hitherto befallen them in their own sin and want of fidelity towards Jehovah, they searched for it in the faulty constitution of the nation itself. In such a state of mind as this, their desire for a king was a contempt and rejection of the kingly government of Jehovah, and was nothing more than forsaking Jehovah to serve other gods. (See 1Kings 10:18-19, and 1Kings 12:7., where Samuel points out to the people still more fully the wrong that they have committed.)
Geneva 1599
But the thing (d) displeased Samuel, when they said, Give us a king to judge us. And Samuel prayed unto the LORD.
(d) Because they were not content with the order that God had appointed, but would be governed as the Gentiles were.
John Gill
But the thing displeased Samuel,.... Not that they called him an old man, and suggested that he was incapacitated for his office, nor for observing the unbecoming walk of his sons, but for what follows:
when they said, give us a king to judge us; what displeased him was, that they were for changing their form of government, not only to remove it from him, and his sons, but from the Lord himself, who was king over them; the ill consequences of which, many of them at least, he easily foresaw, and which gave him great uneasiness, both on account of the glory of God, and their own good; insomuch, as Josephus (y) says, he could neither eat nor sleep, but watched all night, and spent it in prayer, as follows:
and Samuel prayed unto the Lord; to know his mind and will, and what answer he should return unto them.
(y) Ut supra, (Antiqu. l. 6. c. 3.) sect. 3.
John Wesley
Displeased - Because God was hereby dishonoured by that distrust of him, and that ambition, and itch after changes, which were the manifest causes of this desire; and because of that great misery, which he foresaw the people would hereby bring upon themselves. Prayed - For the pardon of their sin, and direction and help from God in this great affair.
Robert Jamieson, A. R. Fausset and David Brown
the thing displeased Samuel when they said, Give us a king to judge us--Personal and family feelings might affect his views of this public movement. But his dissatisfaction arose principally from the proposed change being revolutionary in its character. Though it would not entirely subvert their theocratic government, the appointment of a visible monarch would necessarily tend to throw out of view their unseen King and Head. God intimated, through Samuel, that their request would, in anger, be granted, while at the same time he apprised them of some of the evils that would result from their choice.
8:78:7: Եւ ասէ Տէր ցՍամուէլ. Լո՛ւր ձայնի ժողովրդեանդ, որպէս եւ խօսեցան ընդ քեզ. զի ո՛չ եթէ զքեզ անարգեցին, այլ զի՛ս մերժեցին չթագաւորել ՚ի վերայ նոցա[2900]։ [2900] Ոմանք. Որպէս եւ խօսեսցին ընդ քեզ։
7 Սամուէլն աղօթեց Տիրոջը, եւ Տէրն ասաց Սամուէլին. «Լսի՛ր ժողովրդի ձայնը, ինչ էլ որ նա ասի քեզ: Նրանք ոչ թէ քե՛զ անարգեցին, այլ չուզեցին, որ ե՛ս թագաւորեմ իրենց վրայ:
7 Տէրը Սամուէլին ըսաւ. «Ժողովուրդին խօսքին ու անոնց քեզի ամէն ըսածին մտիկ ըրէ՛, քանզի անոնք քեզ չեն մերժեր, այլ զիս կը մերժեն, որպէս զի անոնց վրայ չթագաւորեմ։
Եւ ասէ Տէր ցՍամուէլ. Լուր ձայնի ժողովրդեանդ, որպէս եւ խօսեցան ընդ քեզ. զի ոչ եթէ զքեզ [159]անարգեցին, այլ զիս մերժեցին չթագաւորել ի վերայ նոցա:

8:7: Եւ ասէ Տէր ցՍամուէլ. Լո՛ւր ձայնի ժողովրդեանդ, որպէս եւ խօսեցան ընդ քեզ. զի ո՛չ եթէ զքեզ անարգեցին, այլ զի՛ս մերժեցին չթագաւորել ՚ի վերայ նոցա[2900]։
[2900] Ոմանք. Որպէս եւ խօսեսցին ընդ քեզ։
7 Սամուէլն աղօթեց Տիրոջը, եւ Տէրն ասաց Սամուէլին. «Լսի՛ր ժողովրդի ձայնը, ինչ էլ որ նա ասի քեզ: Նրանք ոչ թէ քե՛զ անարգեցին, այլ չուզեցին, որ ե՛ս թագաւորեմ իրենց վրայ:
7 Տէրը Սամուէլին ըսաւ. «Ժողովուրդին խօսքին ու անոնց քեզի ամէն ըսածին մտիկ ըրէ՛, քանզի անոնք քեզ չեն մերժեր, այլ զիս կը մերժեն, որպէս զի անոնց վրայ չթագաւորեմ։
zohrab-1805▾ eastern-1994▾ western am▾
8:78:7 И сказал Господь Самуилу: послушай голоса народа во всем, что они говорят тебе; ибо не тебя они отвергли, но отвергли Меня, чтоб Я не царствовал над ними;
8:7 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master πρὸς προς to; toward Σαμουηλ σαμουηλ Samouēl; Samoil ἄκουε ακουω hear τῆς ο the φωνῆς φωνη voice; sound τοῦ ο the λαοῦ λαος populace; population καθὰ καθα just as ἂν αν perhaps; ever λαλήσωσίν λαλεω talk; speak σοι σοι you ὅτι οτι since; that οὐ ου not σὲ σε.1 you ἐξουθενήκασιν εξουδενοω set at naught ἀλλ᾿ αλλα but ἢ η or; than ἐμὲ εμε me ἐξουδενώκασιν εξουδενοω set at naught τοῦ ο the μὴ μη not βασιλεύειν βασιλευω reign ἐπ᾿ επι in; on αὐτῶν αυτος he; him
8:7 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to שְׁמוּאֵ֔ל šᵊmûʔˈēl שְׁמוּאֵל Samuel שְׁמַע֙ šᵊmˌaʕ שׁמע hear בְּ bᵊ בְּ in קֹ֣ול qˈôl קֹול sound הָ hā הַ the עָ֔ם ʕˈām עַם people לְ lᵊ לְ to כֹ֥ל ḵˌōl כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יֹאמְר֖וּ yōmᵊrˌû אמר say אֵלֶ֑יךָ ʔēlˈeʸḵā אֶל to כִּ֣י kˈî כִּי that לֹ֤א lˈō לֹא not אֹֽתְךָ֙ ʔˈōṯᵊḵā אֵת [object marker] מָאָ֔סוּ māʔˈāsû מאס retract כִּֽי־ kˈî- כִּי that אֹתִ֥י ʔōṯˌî אֵת [object marker] מָאֲס֖וּ māʔᵃsˌû מאס retract מִ mi מִן from מְּלֹ֥ךְ mmᵊlˌōḵ מלך be king עֲלֵיהֶֽם׃ ʕᵃlêhˈem עַל upon
8:7. dixit autem Dominus ad Samuhel audi vocem populi in omnibus quae loquuntur tibi non enim te abiecerunt sed me ne regnem super eosAnd the Lord said to Samuel: Hearken to the voice of the people in all that they say to thee. For they have not rejected thee, but me, that I should not reign over them.
7. And the LORD said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not be king over them.
8:7. Then the Lord said to Samuel: “Listen to the voice of the people in all that they are saying to you. For they have not rejected you, but me, lest I reign over them.
8:7. And the LORD said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them.
And the LORD said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them:

8:7 И сказал Господь Самуилу: послушай голоса народа во всем, что они говорят тебе; ибо не тебя они отвергли, но отвергли Меня, чтоб Я не царствовал над ними;
8:7
καὶ και and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
πρὸς προς to; toward
Σαμουηλ σαμουηλ Samouēl; Samoil
ἄκουε ακουω hear
τῆς ο the
φωνῆς φωνη voice; sound
τοῦ ο the
λαοῦ λαος populace; population
καθὰ καθα just as
ἂν αν perhaps; ever
λαλήσωσίν λαλεω talk; speak
σοι σοι you
ὅτι οτι since; that
οὐ ου not
σὲ σε.1 you
ἐξουθενήκασιν εξουδενοω set at naught
ἀλλ᾿ αλλα but
η or; than
ἐμὲ εμε me
ἐξουδενώκασιν εξουδενοω set at naught
τοῦ ο the
μὴ μη not
βασιλεύειν βασιλευω reign
ἐπ᾿ επι in; on
αὐτῶν αυτος he; him
8:7
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
שְׁמוּאֵ֔ל šᵊmûʔˈēl שְׁמוּאֵל Samuel
שְׁמַע֙ šᵊmˌaʕ שׁמע hear
בְּ bᵊ בְּ in
קֹ֣ול qˈôl קֹול sound
הָ הַ the
עָ֔ם ʕˈām עַם people
לְ lᵊ לְ to
כֹ֥ל ḵˌōl כֹּל whole
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
יֹאמְר֖וּ yōmᵊrˌû אמר say
אֵלֶ֑יךָ ʔēlˈeʸḵā אֶל to
כִּ֣י kˈî כִּי that
לֹ֤א lˈō לֹא not
אֹֽתְךָ֙ ʔˈōṯᵊḵā אֵת [object marker]
מָאָ֔סוּ māʔˈāsû מאס retract
כִּֽי־ kˈî- כִּי that
אֹתִ֥י ʔōṯˌî אֵת [object marker]
מָאֲס֖וּ māʔᵃsˌû מאס retract
מִ mi מִן from
מְּלֹ֥ךְ mmᵊlˌōḵ מלך be king
עֲלֵיהֶֽם׃ ʕᵃlêhˈem עַל upon
8:7. dixit autem Dominus ad Samuhel audi vocem populi in omnibus quae loquuntur tibi non enim te abiecerunt sed me ne regnem super eos
And the Lord said to Samuel: Hearken to the voice of the people in all that they say to thee. For they have not rejected thee, but me, that I should not reign over them.
8:7. Then the Lord said to Samuel: “Listen to the voice of the people in all that they are saying to you. For they have not rejected you, but me, lest I reign over them.
8:7. And the LORD said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them.
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jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:7: They have rejected me - They wish to put that government in the hands of a mortal, which was always in the hands of their God. But hearken unto their voice - grant them what they request. So we find God grants that in his displeasure which he withholds in his mercy.
1 Kings (1 Samuel) 8:9
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:7: Hearken: Num 22:20; Psa 81:11, Psa 81:12; Isa 66:4; Hos 13:10, Hos 13:11
they have not: Sa1 10:19, Sa1 12:17-19; Exo 16:8; Mat 10:24, Mat 10:25, Mat 10:40; Luk 10:16, Luk 19:14, Luk 19:27; Joh 13:16, Joh 15:20, Joh 15:21
John Gill
And the Lord said unto Samuel,.... He appeared to him in a vision or dream, and by an articulate voice delivered to him what follows:
hearken unto the voice of the people in all that they say unto thee; not as approving of what they said, but permitting and allowing what they asked, as a punishment of them for their disloyalty and ingratitude, and as resenting their ill behaviour to him; for it was in anger he assented to their request, Hos 13:11.
for they have not rejected thee, but they have rejected me that I should not reign over them; most interpreters supply the word "only", as if the sense was, that they had not only rejected Samuel from judging them, but the Lord also from reigning over them; and which is spoken to comfort Samuel, and to alleviate the pressure on his mind for the ill treatment he had met with; for since they had served the Lord after this manner, it was no wonder he should be ill used, and might bear it with great patience: but I see no reason why the word may not be taken absolutely, that they had not rejected Samuel from all share in the government, at least from judging the people; for so he continued all the days of his life, even after they had a king over them; but they entirely rejected the sole and peculiar government of God over them.
John Wesley
Hearken - God grants their desire in anger, and for their punishment. Rejected me - This injury and contumely, reflects chiefly upon me and my government. Should not reign - By my immediate government, which was the great honour, safety, and happiness of this people, if they had had hearts to prize it.
8:88:8: Ըստ ամենայն գործոց զոր արարին ընդ իս՝ յօրէ յորմէ հանի զնոսա յԵգիպտոսէ մինչեւ ցայսօր. եւ թողին զիս եւ ծառայեցին աստուածոց օտարաց, նո՛յնպէս առնեն նոքա եւ ընդ քե՛զ։
8 Նրանց Եգիպտոսից դուրս գալու օրուանից մինչեւ այսօր նրանք ինձ լքեցին ու պաշտեցին օտար աստուածներ: Եւ ինչ որ արեցին իմ նկատմամբ, նոյնը կ’անեն քո նկատմամբ:
8 Զանոնք Եգիպտոսէն հանած օրէս մինչեւ այսօր ինչ որ ըրին՝ զիս մոռնալով եւ ուրիշ աստուածներու ծառայութիւն ընելով՝ նոյնը քեզի ալ պիտի ընեն։
Ըստ ամենայն գործոց զոր արարին ընդ իս յօրէ յորմէ հանի զնոսա յԵգիպտոսէ մինչեւ ցայսօր, եւ թողին զիս եւ ծառայեցին աստուածոց օտարաց, նոյնպէս առնեն նոքա եւ ընդ քեզ:

8:8: Ըստ ամենայն գործոց զոր արարին ընդ իս՝ յօրէ յորմէ հանի զնոսա յԵգիպտոսէ մինչեւ ցայսօր. եւ թողին զիս եւ ծառայեցին աստուածոց օտարաց, նո՛յնպէս առնեն նոքա եւ ընդ քե՛զ։
8 Նրանց Եգիպտոսից դուրս գալու օրուանից մինչեւ այսօր նրանք ինձ լքեցին ու պաշտեցին օտար աստուածներ: Եւ ինչ որ արեցին իմ նկատմամբ, նոյնը կ’անեն քո նկատմամբ:
8 Զանոնք Եգիպտոսէն հանած օրէս մինչեւ այսօր ինչ որ ըրին՝ զիս մոռնալով եւ ուրիշ աստուածներու ծառայութիւն ընելով՝ նոյնը քեզի ալ պիտի ընեն։
zohrab-1805▾ eastern-1994▾ western am▾
8:88:8 как они поступали с того дня, в который Я вывел их из Египта, и до сего дня, оставляли Меня и служили иным богам, так поступают они с тобою;
8:8 κατὰ κατα down; by πάντα πας all; every τὰ ο the ποιήματα ποιημα product; poem ἃ ος who; what ἐποίησάν ποιεω do; make μοι μοι me ἀφ᾿ απο from; away ἧς ος who; what ἡμέρας ημερα day ἀνήγαγον αναγω lead up; head up αὐτοὺς αυτος he; him ἐξ εκ from; out of Αἰγύπτου αιγυπτος Aigyptos; Eyiptos ἕως εως till; until τῆς ο the ἡμέρας ημερα day ταύτης ουτος this; he καὶ και and; even ἐγκατέλιπόν εγκαταλειπω abandon; leave behind με με me καὶ και and; even ἐδούλευον δουλευω give allegiance; subject θεοῖς θεος God ἑτέροις ετερος different; alternate οὕτως ουτως so; this way αὐτοὶ αυτος he; him ποιοῦσιν ποιεω do; make καὶ και and; even σοί σοι you
8:8 כְּ kᵊ כְּ as כָֽל־ ḵˈol- כֹּל whole הַ ha הַ the מַּעֲשִׂ֣ים mmaʕᵃśˈîm מַעֲשֶׂה deed אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] עָשׂ֗וּ ʕāśˈû עשׂה make מִ mi מִן from יֹּום֩ yyôm יֹום day הַעֲלֹתִ֨י haʕᵃlōṯˌî עלה ascend אֹתָ֤ם ʔōṯˈām אֵת [object marker] מִ mi מִן from מִּצְרַ֨יִם֙ mmiṣrˈayim מִצְרַיִם Egypt וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto הַ ha הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the זֶּ֔ה zzˈeh זֶה this וַ wa וְ and יַּ֣עַזְבֻ֔נִי yyˈaʕazᵊvˈunî עזב leave וַ wa וְ and יַּעַבְד֖וּ yyaʕavᵊḏˌû עבד work, serve אֱלֹהִ֣ים ʔᵉlōhˈîm אֱלֹהִים god(s) אֲחֵרִ֑ים ʔᵃḥērˈîm אַחֵר other כֵּ֛ן kˈēn כֵּן thus הֵ֥מָּה hˌēmmā הֵמָּה they עֹשִׂ֖ים ʕōśˌîm עשׂה make גַּם־ gam- גַּם even לָֽךְ׃ lˈāḵ לְ to
8:8. iuxta omnia opera sua quae fecerunt a die qua eduxi eos de Aegypto usque ad diem hanc sicut dereliquerunt me et servierunt diis alienis sic faciunt etiam tibiAccording to all their works, they have done from the day that I brought them out of Egypt until this day: as they have forsaken me, and served strange gods, so do they also unto thee.
8. According to all the works which they have done since the day that I brought them up out of Egypt even unto this day, in that they have forsaken me, and served other gods, so do they also unto thee.
8:8. In accord with all their works, which they have done from the day when I led them away from Egypt, even to this day: just as they have forsaken me, and served foreign gods, so now they also do to you.
8:8. According to all the works which they have done since the day that I brought them up out of Egypt even unto this day, wherewith they have forsaken me, and served other gods, so do they also unto thee.
According to all the works which they have done since the day that I brought them up out of Egypt even unto this day, wherewith they have forsaken me, and served other gods, so do they also unto thee:

8:8 как они поступали с того дня, в который Я вывел их из Египта, и до сего дня, оставляли Меня и служили иным богам, так поступают они с тобою;
8:8
κατὰ κατα down; by
πάντα πας all; every
τὰ ο the
ποιήματα ποιημα product; poem
ος who; what
ἐποίησάν ποιεω do; make
μοι μοι me
ἀφ᾿ απο from; away
ἧς ος who; what
ἡμέρας ημερα day
ἀνήγαγον αναγω lead up; head up
αὐτοὺς αυτος he; him
ἐξ εκ from; out of
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
ἕως εως till; until
τῆς ο the
ἡμέρας ημερα day
ταύτης ουτος this; he
καὶ και and; even
ἐγκατέλιπόν εγκαταλειπω abandon; leave behind
με με me
καὶ και and; even
ἐδούλευον δουλευω give allegiance; subject
θεοῖς θεος God
ἑτέροις ετερος different; alternate
οὕτως ουτως so; this way
αὐτοὶ αυτος he; him
ποιοῦσιν ποιεω do; make
καὶ και and; even
σοί σοι you
8:8
כְּ kᵊ כְּ as
כָֽל־ ḵˈol- כֹּל whole
הַ ha הַ the
מַּעֲשִׂ֣ים mmaʕᵃśˈîm מַעֲשֶׂה deed
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
עָשׂ֗וּ ʕāśˈû עשׂה make
מִ mi מִן from
יֹּום֩ yyôm יֹום day
הַעֲלֹתִ֨י haʕᵃlōṯˌî עלה ascend
אֹתָ֤ם ʔōṯˈām אֵת [object marker]
מִ mi מִן from
מִּצְרַ֨יִם֙ mmiṣrˈayim מִצְרַיִם Egypt
וְ wᵊ וְ and
עַד־ ʕaḏ- עַד unto
הַ ha הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
זֶּ֔ה zzˈeh זֶה this
וַ wa וְ and
יַּ֣עַזְבֻ֔נִי yyˈaʕazᵊvˈunî עזב leave
וַ wa וְ and
יַּעַבְד֖וּ yyaʕavᵊḏˌû עבד work, serve
אֱלֹהִ֣ים ʔᵉlōhˈîm אֱלֹהִים god(s)
אֲחֵרִ֑ים ʔᵃḥērˈîm אַחֵר other
כֵּ֛ן kˈēn כֵּן thus
הֵ֥מָּה hˌēmmā הֵמָּה they
עֹשִׂ֖ים ʕōśˌîm עשׂה make
גַּם־ gam- גַּם even
לָֽךְ׃ lˈāḵ לְ to
8:8. iuxta omnia opera sua quae fecerunt a die qua eduxi eos de Aegypto usque ad diem hanc sicut dereliquerunt me et servierunt diis alienis sic faciunt etiam tibi
According to all their works, they have done from the day that I brought them out of Egypt until this day: as they have forsaken me, and served strange gods, so do they also unto thee.
8:8. In accord with all their works, which they have done from the day when I led them away from Egypt, even to this day: just as they have forsaken me, and served foreign gods, so now they also do to you.
8:8. According to all the works which they have done since the day that I brought them up out of Egypt even unto this day, wherewith they have forsaken me, and served other gods, so do they also unto thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:8: Exo 14:11, Exo 14:12, Exo 16:3, Exo 17:2, Exo 32:1; Num 14:2-4, Num 16:2, Num 16:3, Num 16:41; Deu 9:24; Jdg 2:2, Jdg 2:3, Jdg 2:20, Jdg 4:1, Jdg 6:1, Jdg 13:1; Psa 78:56-59, Psa 106:14-21, Psa 106:34-40; Act 7:51-53
John Gill
According to all the works which they have done since the day that I brought them out of Egypt,.... This was no new thing; all that they had done since they were wonderfully favoured of God, as to be brought out of Egyptian bondage, was all of a piece with this; one continued series of ingratitude, of rebellion against God, and against his servants, that he employed under him, as Moses, Aaron, &c.
even unto this day, wherewith they have forsaken me, and served other gods; this is what this people were always addicted to, to east off the worship and service of God, and go into idolatry:
so do they also unto thee; acted the like ungrateful part to him for all the service he had done them, from his childhood to that time; wherefore, as the disciple is not above his master, nor the servant above his lord, if such things as before observed were done to Jehovah himself, Samuel could not expect to meet with better treatment, other than he had, see Mt 10:24.
John Wesley
So do they - Thou farest no worse than myself. This he speaks for Samuel's comfort and vindication.
8:98:9: Եւ արդ՝ լո՛ւր ձայնի նոցա. բայց դնելով դնիցես վկայութիւն նոցա, եւ պատմեսցե՛ս նոցա զիրաւունս թագաւորի՝ որ թագաւորեսցէ՛ նոցա։
9 Արդ, դու լսի՛ր նրանց խօսքը, բայց նրանց տեղեակ պահի՛ր, բացատրի՛ր թագաւորի իրաւունքները, որ իշխելու է իրենց վրայ»:
9 Ուստի դուն անոնց խօսքին մտիկ ըրէ. բայց անոնց յայտնի կերպով վկայէ ու իրենց վրայ իշխող թագաւորին վարմունքը անոնց իմացուր»։
Եւ արդ լուր ձայնի նոցա. բայց դնելով դնիցես վկայութիւն նոցա, եւ պատմեսցես նոցա զիրաւունս թագաւորի որ թագաւորեսցէ նոցա:

8:9: Եւ արդ՝ լո՛ւր ձայնի նոցա. բայց դնելով դնիցես վկայութիւն նոցա, եւ պատմեսցե՛ս նոցա զիրաւունս թագաւորի՝ որ թագաւորեսցէ՛ նոցա։
9 Արդ, դու լսի՛ր նրանց խօսքը, բայց նրանց տեղեակ պահի՛ր, բացատրի՛ր թագաւորի իրաւունքները, որ իշխելու է իրենց վրայ»:
9 Ուստի դուն անոնց խօսքին մտիկ ըրէ. բայց անոնց յայտնի կերպով վկայէ ու իրենց վրայ իշխող թագաւորին վարմունքը անոնց իմացուր»։
zohrab-1805▾ eastern-1994▾ western am▾
8:98:9 итак послушай голоса их; только представь им и объяви им права царя, который будет царствовать над ними.
8:9 καὶ και and; even νῦν νυν now; present ἄκουε ακουω hear τῆς ο the φωνῆς φωνη voice; sound αὐτῶν αυτος he; him πλὴν πλην besides; only ὅτι οτι since; that διαμαρτυρόμενος διαμαρτυρομαι protest διαμαρτύρῃ διαμαρτυρομαι protest αὐτοῖς αυτος he; him καὶ και and; even ἀπαγγελεῖς απαγγελλω report αὐτοῖς αυτος he; him τὸ ο the δικαίωμα δικαιωμα justification τοῦ ο the βασιλέως βασιλευς monarch; king ὃς ος who; what βασιλεύσει βασιλευω reign ἐπ᾿ επι in; on αὐτούς αυτος he; him
8:9 וְ wᵊ וְ and עַתָּ֖ה ʕattˌā עַתָּה now שְׁמַ֣ע šᵊmˈaʕ שׁמע hear בְּ bᵊ בְּ in קֹולָ֑ם qôlˈām קֹול sound אַ֗ךְ ʔˈaḵ אַךְ only כִּֽי־ kˈî- כִּי that הָעֵ֤ד hāʕˈēḏ עוד warn, to witness תָּעִיד֙ tāʕîḏ עוד warn, to witness בָּהֶ֔ם bāhˈem בְּ in וְ wᵊ וְ and הִגַּדְתָּ֣ higgaḏtˈā נגד report לָהֶ֔ם lāhˈem לְ to מִשְׁפַּ֣ט mišpˈaṭ מִשְׁפָּט justice הַ ha הַ the מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] יִמְלֹ֖ךְ yimlˌōḵ מלך be king עֲלֵיהֶֽם׃ ס ʕᵃlêhˈem . s עַל upon
8:9. nunc ergo audi vocem eorum verumtamen contestare eos et praedic eis ius regis qui regnaturus est super eosNow, therefore, hearken to their voice: but yet testify to them, and foretell them the right of the king, that shall reign over them.
9. Now therefore hearken unto their voice: howbeit thou shalt protest solemnly unto them, and shalt shew them the manner of the king that shall reign over them.
8:9. Now therefore, hear their voice. Yet truly, testify to them and foretell to them the rights of the king who will reign over them.”
8:9. Now therefore hearken unto their voice: howbeit yet protest solemnly unto them, and shew them the manner of the king that shall reign over them.
Now therefore hearken unto their voice: howbeit yet protest solemnly unto them, and shew them the manner of the king that shall reign over them:

8:9 итак послушай голоса их; только представь им и объяви им права царя, который будет царствовать над ними.
8:9
καὶ και and; even
νῦν νυν now; present
ἄκουε ακουω hear
τῆς ο the
φωνῆς φωνη voice; sound
αὐτῶν αυτος he; him
πλὴν πλην besides; only
ὅτι οτι since; that
διαμαρτυρόμενος διαμαρτυρομαι protest
διαμαρτύρῃ διαμαρτυρομαι protest
αὐτοῖς αυτος he; him
καὶ και and; even
ἀπαγγελεῖς απαγγελλω report
αὐτοῖς αυτος he; him
τὸ ο the
δικαίωμα δικαιωμα justification
τοῦ ο the
βασιλέως βασιλευς monarch; king
ὃς ος who; what
βασιλεύσει βασιλευω reign
ἐπ᾿ επι in; on
αὐτούς αυτος he; him
8:9
וְ wᵊ וְ and
עַתָּ֖ה ʕattˌā עַתָּה now
שְׁמַ֣ע šᵊmˈaʕ שׁמע hear
בְּ bᵊ בְּ in
קֹולָ֑ם qôlˈām קֹול sound
אַ֗ךְ ʔˈaḵ אַךְ only
כִּֽי־ kˈî- כִּי that
הָעֵ֤ד hāʕˈēḏ עוד warn, to witness
תָּעִיד֙ tāʕîḏ עוד warn, to witness
בָּהֶ֔ם bāhˈem בְּ in
וְ wᵊ וְ and
הִגַּדְתָּ֣ higgaḏtˈā נגד report
לָהֶ֔ם lāhˈem לְ to
מִשְׁפַּ֣ט mišpˈaṭ מִשְׁפָּט justice
הַ ha הַ the
מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
יִמְלֹ֖ךְ yimlˌōḵ מלך be king
עֲלֵיהֶֽם׃ ס ʕᵃlêhˈem . s עַל upon
8:9. nunc ergo audi vocem eorum verumtamen contestare eos et praedic eis ius regis qui regnaturus est super eos
Now, therefore, hearken to their voice: but yet testify to them, and foretell them the right of the king, that shall reign over them.
8:9. Now therefore, hear their voice. Yet truly, testify to them and foretell to them the rights of the king who will reign over them.”
8:9. Now therefore hearken unto their voice: howbeit yet protest solemnly unto them, and shew them the manner of the king that shall reign over them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-18: Самуил начертал не статут власти еврейского царя, а картину обычного на востоке того времени поведения царя. Жесткие тоны этой картины должны были внушать евреям большую осторожность в задуманном ими предприятии.
Adam Clarke: Commentary on the Bible - 1831
8:9: Show them the manner of the king - The word משפט mishpat, which we here render manner, signifies simply what the king would and might require, according to the manner in which kings in general ruled; all of whom, in those times, were absolute and despotic.
The whole of this manner of the king is well illustrated by Puffendorf.
"Hitherto," says he, "the people of Israel had lived under governors raised up of God, who had exacted no tribute of them, nor put them to any charge; but, little content with this form of government. they desire to have a king like other nations, who should live in magnificence and pomp, keep armies, and be able to resist any invasion. Samuel informs them what it was they desired; that when they understood it, they might consider whether they would persist in their choice If they would have a king splendidly attended, he tells them that he would take their sons for his chariots, etc.; if they would have him keep up constant forces, then he would appoint them for colonels and captains, and employ those in his wars who were accustomed to follow their family business; and since, after the manner of other kings, he must keep a stately court, they must be content that their daughters should serve in several offices, which the king would think below the dignity of his wives and daughters, Sa1 8:13. Many ministers also, in several departments, both of war and peace, must have salaries to support them, which must be paid out of their fields and vineyards, Sa1 8:14. In one word, that to sustain his dignity their king would exact the tenth of all they possessed, and be maintained in a royal manner out of their estates."
It is perfectly vain in Grotius, or any one else, to state that this shows what a king, as king, may any where in virtue of his office, claim and exact; and that he can take the property and persons of his subjects, and dispose of them as he may judge necessary for the exigence of the state. This was the manner of Saul, but Saul was not a king of God's choosing: "He gave him in his wrath, and took him away in his displeasure;" and the manner of such a king should not be arrogated by any potentate who affects to rule jure divino, by Divine right. The manner of the king of God's choice is distinctly detailed, Deu 17:15-20, to which the reader will do well to refer, that he may have an impartial statement of the subject.
1 Kings (1 Samuel) 8:19
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:9: hearken unto: or, obey
howbeit: etc. or, notwithstanding when thou hast solemnly protested against them, then thou shalt shew, etc. Eze 3:18
the manner: Sa1 8:11-18, Sa1 2:13, Sa1 10:25, Sa1 14:52; Eze 45:7, Eze 45:8, Eze 46:18
Carl Friedrich Keil and Franz Delitzsch

In order to show them wherein they were wrong, Samuel was instructed to bear witness against them, by proclaiming the right of the king who would rule over them. בּהם תּעיד העד neither means "warn them earnestly" (De Wette), nor "explain and solemnly expound to them" (Thenius). בּ העיד means to bear witness, or give testimony against a person, i.e., to point out to him his wrong. The following words, והגּדתּוגו, are to be understood as explanatory, in the sense of "by proclaiming to them." "The manner (mishpat) of the king" is the right or prerogative which the king would claim, namely, such a king as was possessed by all the other nations, and such an one as Israel desired in the place of its own God-king, i.e., a king who would rule over his people with arbitrary and absolute power.
Geneva 1599
Now therefore hearken unto their voice: howbeit yet (e) protest solemnly unto them, and shew them the manner of the king that shall reign over them.
(e) To prove if they will forsake their wicked purpose.
John Gill
Now therefore hearken unto their voice,.... And appoint them a king as they desire:
howbeit, yet protest solemnly unto them; not against the thing itself, which was permitted, but against the evil of their request, as to the unseasonable time, ill manner, and unjustifiable reason, in and for which it was made; the Lord would have Samuel lay before them their evil in requesting it, and the evils that would follow upon it to them, and faithfully represent them to them, that they might be left without excuse, and have none to blame but themselves when they, should come upon them:
and show them the manner of the king that shall reign over them: or the right or judgment (z); not a legal right or form of government, but an assumed, arbitrary, and despotic power, such as the kings of the east exercised over their subjects, a king like whom the Israelites desired to have; namely, what unbounded liberties he would take with them, what slaves he would make of them, and what of their property he would take to himself at pleasure, as is after related. The word signifies, not a divine law, according to which the king should govern, but a custom, or a custom he would introduce, as the word is rendered, 1Kings 2:13 and is different from that in 1Kings 10:25.
(z) "jus regis", V. L. Tigurine version, Munster; "judicium regis", Vatablus, Drusius.
John Wesley
Ye protest - That, if it be possible, thou mayst yet prevent their sin and misery. The manner - That is, of the kings which they desire like the kings of other nations.
8:108:10: Եւ խօսեցա՛ւ Սամուէլ զամենայն պատգամս Տեառն առ ժողովրդեանն՝ որ խնդրեցին ՚ի նմանէ թագաւոր[2901], [2901] Ոմանք. Զամենայն զպատգամս։
10 Սամուէլը Տիրոջ բոլոր պատգամները հաղորդեց իրենից թագաւոր խնդրող ժողովրդին:
10 Սամուէլ Տէրոջը բոլոր խօսքերը իրմէ թագաւոր ուզող ժողովուրդին պատմեց
Եւ խօսեցաւ Սամուէլ զամենայն պատգամս Տեառն առ ժողովուրդն որ խնդրեցին ի նմանէ թագաւոր:

8:10: Եւ խօսեցա՛ւ Սամուէլ զամենայն պատգամս Տեառն առ ժողովրդեանն՝ որ խնդրեցին ՚ի նմանէ թագաւոր[2901],
[2901] Ոմանք. Զամենայն զպատգամս։
10 Սամուէլը Տիրոջ բոլոր պատգամները հաղորդեց իրենից թագաւոր խնդրող ժողովրդին:
10 Սամուէլ Տէրոջը բոլոր խօսքերը իրմէ թագաւոր ուզող ժողովուրդին պատմեց
zohrab-1805▾ eastern-1994▾ western am▾
8:108:10 И пересказал Самуил все слова Господа народу, просящему у него царя,
8:10 καὶ και and; even εἶπεν επω say; speak Σαμουηλ σαμουηλ Samouēl; Samoil πᾶν πας all; every τὸ ο the ῥῆμα ρημα statement; phrase κυρίου κυριος lord; master πρὸς προς to; toward τὸν ο the λαὸν λαος populace; population τοὺς ο the αἰτοῦντας αιτεω ask παρ᾿ παρα from; by αὐτοῦ αυτος he; him βασιλέα βασιλευς monarch; king
8:10 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say שְׁמוּאֵ֔ל šᵊmûʔˈēl שְׁמוּאֵל Samuel אֵ֖ת ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole דִּבְרֵ֣י divrˈê דָּבָר word יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH אֶל־ ʔel- אֶל to הָ hā הַ the עָ֕ם ʕˈām עַם people הַ ha הַ the שֹּׁאֲלִ֥ים ššōʔᵃlˌîm שׁאל ask מֵ mē מִן from אִתֹּ֖ו ʔittˌô אֵת together with מֶֽלֶךְ׃ ס mˈeleḵ . s מֶלֶךְ king
8:10. dixit itaque Samuhel omnia verba Domini ad populum qui petierat a se regemThen Samuel told all the words of the Lord to the people that had desired a king of him,
10. And Samuel told all the words of the LORD unto the people that asked of him a king.
8:10. And so, Samuel told all the words of the Lord to the people, who had petitioned a king from him.
8:10. And Samuel told all the words of the LORD unto the people that asked of him a king.
And Samuel told all the words of the LORD unto the people that asked of him a king:

8:10 И пересказал Самуил все слова Господа народу, просящему у него царя,
8:10
καὶ και and; even
εἶπεν επω say; speak
Σαμουηλ σαμουηλ Samouēl; Samoil
πᾶν πας all; every
τὸ ο the
ῥῆμα ρημα statement; phrase
κυρίου κυριος lord; master
πρὸς προς to; toward
τὸν ο the
λαὸν λαος populace; population
τοὺς ο the
αἰτοῦντας αιτεω ask
παρ᾿ παρα from; by
αὐτοῦ αυτος he; him
βασιλέα βασιλευς monarch; king
8:10
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
שְׁמוּאֵ֔ל šᵊmûʔˈēl שְׁמוּאֵל Samuel
אֵ֖ת ʔˌēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
דִּבְרֵ֣י divrˈê דָּבָר word
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
הָ הַ the
עָ֕ם ʕˈām עַם people
הַ ha הַ the
שֹּׁאֲלִ֥ים ššōʔᵃlˌîm שׁאל ask
מֵ מִן from
אִתֹּ֖ו ʔittˌô אֵת together with
מֶֽלֶךְ׃ ס mˈeleḵ . s מֶלֶךְ king
8:10. dixit itaque Samuhel omnia verba Domini ad populum qui petierat a se regem
Then Samuel told all the words of the Lord to the people that had desired a king of him,
8:10. And so, Samuel told all the words of the Lord to the people, who had petitioned a king from him.
8:10. And Samuel told all the words of the LORD unto the people that asked of him a king.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ all ▾
Carl Friedrich Keil and Franz Delitzsch

In accordance with the instructions of God, Samuel told the people all the words of Jehovah, i.e., all that God had said to him, as related in 1Kings 8:7-9, and then proclaimed to them the right of the king.
1Kings 8:11
"He will take your sons, and set them for himself upon his chariots, and upon his saddle-horses, and they will run before his chariot;" i.e., he will make the sons of the people his retainers at court, his charioteers, riders, and runners. The singular suffix attached to בּמרכּבתּו is not to be altered, as Thenius suggests, into the plural form, according to the lxx, Chald., and Syr., since the word refers, not to war-chariots, but to the king's state-carriage; and פּרשׁ does not mean a rider, but a saddle-horse, as in 2Kings 1:6; 3Kings 5:6, etc.
1Kings 8:12
"And to make himself chiefs over thousands and over fifties;" - the greatest and smallest military officers are mentioned, instead of all the soldiers and officers (comp. Num 31:14; 4Kings 1:9., with Ex 18:21, Ex 18:25). ולשׂוּם is also dependent upon יקּח (1Kings 8:11), - "and to plough his field (חרישׁ, lit. the ploughed), and reap his harvest, and make his instruments of war and instruments of his chariots."
1Kings 8:13
"Your daughters he will take as preparers of ointments, cooks, and bakers," sc., for his court.
1Kings 8:14-17
All their possessions he would also take to himself: the good (i.e., the best) fields, vineyards, and olive-gardens, he would take away, and give to his servants; he would tithe the sowings and vineyards (i.e., the produce which they yielded), and give them to his courtiers and servants. סריס, lit. the eunuch; here it is used in a wider sense for the royal chamberlains. Even their slaves (men-servants and maid-servants) and their beasts of draught and burden he would take and use for his own work, and raise the tithe of the flock. The word בּחוּריכם, between the slaves (men-servants and maid-servants) and the asses, is very striking and altogether unsuitable; and in all probability it is only an ancient copyist's error for בּקריכם, your oxen, as we may see from the lxx rendering, τὰ βουκόλια. The servants and maids, oxen and asses, answer in that case to one another; whilst the young men are included among the sons in 1Kings 8:11, 1Kings 8:12. In this way the king would make all the people into his servants or slaves. This is the meaning of the second clause of 1Kings 8:17; for the whole are evidently summed up in conclusion in the expression, "and ye shall be his servants."
1Kings 8:18
Israel would then cry out to God because of its king, but the Lord would not hear it then. This description, which contains a fearful picture of the tyranny of the king, is drawn from the despotic conduct of the heathen kings, and does not presuppose, as many have maintained, the times of the later kings, which were so full of painful experiences.
John Gill
And Samuel told all the words of the Lord unto them,.... How he considered this request of theirs as a rejection of him as their king, and that it was acting the same ungrateful part they had always done; and since they were so importunate to have it granted, it should be done; but that he was ordered to lay before them all the inconveniences that would attend it, and the evils that would follow upon it unto them:
that asked of him a king; which is observed, not to distinguish a part of them from the rest; for this was an united request of the people.
8:118:11: եւ ասէ. Ա՛յս ինչ լիցին իրաւունք թագաւորին որ թագաւորեսցէ ՚ի վերայ ձեր. զուստերս ձեր առցէ, եւ արասցէ կառավա՛րս եւ հեծեա՛լս, եւ սուրհանդա՛կս առաջի կառաց իւրոց.
11 Նա ասաց. «Ձեզ վրայ իշխող թագաւորը հետեւեալ իրաւունքներն է ունենալու. նա պիտի վերցնի ձեր որդիներին եւ նրանց կառապաններ, հեծեալներ ու իր մարտակառքերի առջեւից վազող սուրհանդակներ պիտի դարձնի:
11 Ու ըսաւ. «Ձեր վրայ իշխող թագաւորին վարմունքը այսպէս պիտի ըլլայ։ Ձեր տղաքը պիտի առնէ ու զանոնք իրեն համար իր կառքերուն ու ձիերուն վրայ պիտի դնէ եւ իր կառքերուն առջեւէն պիտի վազեն
եւ ասէ. Այս ինչ լիցին իրաւունք թագաւորին որ թագաւորեսցէ ի վերայ ձեր. զուստերս ձեր առցէ եւ արասցէ կառավարս եւ հեծեալս եւ սուրհանդակս առաջի կառաց իւրոց:

8:11: եւ ասէ. Ա՛յս ինչ լիցին իրաւունք թագաւորին որ թագաւորեսցէ ՚ի վերայ ձեր. զուստերս ձեր առցէ, եւ արասցէ կառավա՛րս եւ հեծեա՛լս, եւ սուրհանդա՛կս առաջի կառաց իւրոց.
11 Նա ասաց. «Ձեզ վրայ իշխող թագաւորը հետեւեալ իրաւունքներն է ունենալու. նա պիտի վերցնի ձեր որդիներին եւ նրանց կառապաններ, հեծեալներ ու իր մարտակառքերի առջեւից վազող սուրհանդակներ պիտի դարձնի:
11 Ու ըսաւ. «Ձեր վրայ իշխող թագաւորին վարմունքը այսպէս պիտի ըլլայ։ Ձեր տղաքը պիտի առնէ ու զանոնք իրեն համար իր կառքերուն ու ձիերուն վրայ պիտի դնէ եւ իր կառքերուն առջեւէն պիտի վազեն
zohrab-1805▾ eastern-1994▾ western am▾
8:118:11 и сказал: вот какие будут права царя, который будет царствовать над вами: сыновей ваших он возьмет и приставит их к колесницам своим и {сделает} всадниками своими, и будут они бегать пред колесницами его;
8:11 καὶ και and; even εἶπεν επω say; speak τοῦτο ουτος this; he ἔσται ειμι be τὸ ο the δικαίωμα δικαιωμα justification τοῦ ο the βασιλέως βασιλευς monarch; king ὃς ος who; what βασιλεύσει βασιλευω reign ἐφ᾿ επι in; on ὑμᾶς υμας you τοὺς ο the υἱοὺς υιος son ὑμῶν υμων your λήμψεται λαμβανω take; get καὶ και and; even θήσεται τιθημι put; make αὐτοὺς αυτος he; him ἐν εν in ἅρμασιν αρμα chariot αὐτοῦ αυτος he; him καὶ και and; even ἱππεῦσιν ιππευς cavalry; rider αὐτοῦ αυτος he; him καὶ και and; even προτρέχοντας προτρεχω run ahead τῶν ο the ἁρμάτων αρμα chariot αὐτοῦ αυτος he; him
8:11 וַ wa וְ and יֹּ֕אמֶר yyˈōmer אמר say זֶ֗ה zˈeh זֶה this יִֽהְיֶה֙ yˈihyeh היה be מִשְׁפַּ֣ט mišpˈaṭ מִשְׁפָּט justice הַ ha הַ the מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] יִמְלֹ֖ךְ yimlˌōḵ מלך be king עֲלֵיכֶ֑ם ʕᵃlêḵˈem עַל upon אֶת־ ʔeṯ- אֵת [object marker] בְּנֵיכֶ֣ם bᵊnêḵˈem בֵּן son יִקָּ֗ח yiqqˈāḥ לקח take וְ wᵊ וְ and שָׂ֥ם śˌām שׂים put לֹו֙ lˌô לְ to בְּ bᵊ בְּ in מֶרְכַּבְתֹּ֣ו merkavtˈô מִרְכֶּבֶת chariot וּ û וְ and בְ vᵊ בְּ in פָרָשָׁ֔יו fārāšˈāʸw פָּרָשׁ horseman וְ wᵊ וְ and רָצ֖וּ rāṣˌû רוץ run לִ li לְ to פְנֵ֥י fᵊnˌê פָּנֶה face מֶרְכַּבְתֹּֽו׃ merkavtˈô מִרְכֶּבֶת chariot
8:11. et ait hoc erit ius regis qui imperaturus est vobis filios vestros tollet et ponet in curribus suis facietque sibi equites et praecursores quadrigarum suarumAnd said: This will be the right of the king that shall reign over you: He will take your sons, and put them in his chariots, and will make them his horsemen, and his running footmen, to run before his chariots,
11. And he said, This will be the manner of the king that shall reign over you: he will take your sons, and appoint them unto him, for his chariots, and to be his horsemen; and they shall run before his chariots:
8:11. And he said: “This will be the right of the king who will have authority over you: He will take your sons, and place them in his chariots. And he will make them his horsemen and his runners before his four-horse chariots.
8:11. And he said, This will be the manner of the king that shall reign over you: He will take your sons, and appoint [them] for himself, for his chariots, and [to be] his horsemen; and [some] shall run before his chariots.
And he said, This will be the manner of the king that shall reign over you: He will take your sons, and appoint [them] for himself, for his chariots, and [to be] his horsemen; and [some] shall run before his chariots:

8:11 и сказал: вот какие будут права царя, который будет царствовать над вами: сыновей ваших он возьмет и приставит их к колесницам своим и {сделает} всадниками своими, и будут они бегать пред колесницами его;
8:11
καὶ και and; even
εἶπεν επω say; speak
τοῦτο ουτος this; he
ἔσται ειμι be
τὸ ο the
δικαίωμα δικαιωμα justification
τοῦ ο the
βασιλέως βασιλευς monarch; king
ὃς ος who; what
βασιλεύσει βασιλευω reign
ἐφ᾿ επι in; on
ὑμᾶς υμας you
τοὺς ο the
υἱοὺς υιος son
ὑμῶν υμων your
λήμψεται λαμβανω take; get
καὶ και and; even
θήσεται τιθημι put; make
αὐτοὺς αυτος he; him
ἐν εν in
ἅρμασιν αρμα chariot
αὐτοῦ αυτος he; him
καὶ και and; even
ἱππεῦσιν ιππευς cavalry; rider
αὐτοῦ αυτος he; him
καὶ και and; even
προτρέχοντας προτρεχω run ahead
τῶν ο the
ἁρμάτων αρμα chariot
αὐτοῦ αυτος he; him
8:11
וַ wa וְ and
יֹּ֕אמֶר yyˈōmer אמר say
זֶ֗ה zˈeh זֶה this
יִֽהְיֶה֙ yˈihyeh היה be
מִשְׁפַּ֣ט mišpˈaṭ מִשְׁפָּט justice
הַ ha הַ the
מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
יִמְלֹ֖ךְ yimlˌōḵ מלך be king
עֲלֵיכֶ֑ם ʕᵃlêḵˈem עַל upon
אֶת־ ʔeṯ- אֵת [object marker]
בְּנֵיכֶ֣ם bᵊnêḵˈem בֵּן son
יִקָּ֗ח yiqqˈāḥ לקח take
וְ wᵊ וְ and
שָׂ֥ם śˌām שׂים put
לֹו֙ lˌô לְ to
בְּ bᵊ בְּ in
מֶרְכַּבְתֹּ֣ו merkavtˈô מִרְכֶּבֶת chariot
וּ û וְ and
בְ vᵊ בְּ in
פָרָשָׁ֔יו fārāšˈāʸw פָּרָשׁ horseman
וְ wᵊ וְ and
רָצ֖וּ rāṣˌû רוץ run
לִ li לְ to
פְנֵ֥י fᵊnˌê פָּנֶה face
מֶרְכַּבְתֹּֽו׃ merkavtˈô מִרְכֶּבֶת chariot
8:11. et ait hoc erit ius regis qui imperaturus est vobis filios vestros tollet et ponet in curribus suis facietque sibi equites et praecursores quadrigarum suarum
And said: This will be the right of the king that shall reign over you: He will take your sons, and put them in his chariots, and will make them his horsemen, and his running footmen, to run before his chariots,
8:11. And he said: “This will be the right of the king who will have authority over you: He will take your sons, and place them in his chariots. And he will make them his horsemen and his runners before his four-horse chariots.
8:11. And he said, This will be the manner of the king that shall reign over you: He will take your sons, and appoint [them] for himself, for his chariots, and [to be] his horsemen; and [some] shall run before his chariots.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:11: This will: Sa1 10:25; Deu 17:14-20
He will take: Sa1 14:52; Kg1 9:22, Kg1 9:23, Kg1 10:26, Kg1 12:4, Kg1 12:10; Ch2 26:10-15
run: Sa2 15:1; Kg1 1:5, Kg1 18:46
Geneva 1599
And he said, This will be the (f) manner of the king that shall reign over you: He will take your sons, and appoint [them] for himself, for his chariots, and [to be] his horsemen; and [some] shall run before his chariots.
(f) Not that kings have this authority by their office, but that such as reign in God's wrath would usurp this over their brethren, contrary to the law, (Deut 17:20).
John Gill
And he said, this will be the manner of the king that shall reign over you,.... Not in which he ought to proceed, but what he will do: and this not the manner of one king, or of the first only, but of all of them, more or less; of kings in general, who are commonly inclined to arbitrary power. So Aristotle (a) in opposition to theocracy, describes a full and absolute kingdom, as he calls it, when a king does all things according to his will: and observes, that he that would have the mind or reason preside, would have God and the laws rule; but he that would have a man to reign, adds also a lust, or one led by his own lust: so it follows:
he will take your sons, and appoint them for himself; for his own use and service, to wait upon him, to be his pages, or grooms, or guards:
for his chariots; to take care of them, and drive them, though not without paying them for it; yet this being but a mean and servile employment, and what they should be obliged to, whether they would or no, is observed to show the tyranny and bondage to which they would be subject, when their sons otherwise might be free men, and possessed of estates and carriages of their own:
and to be his horsemen; or rather "for his horses", to take care of them, and go out along with him, and attend his person, whether when going to war, or on pleasure:
and some shall run before his chariots; be his running footmen, being swift of foot, and trained up for that service; some are naturally swift, as Asahel was 2Kings 2:18. Pliny (b) speaks of some swifter than horses; and of the swiftness of some he elsewhere gives (c) many surprising instances. It seems as if it was usual to have fifty such men to run before them, see 2Kings 15:1.
(a) In Politicis, l. 3. c. 16. (b) Nat. Hist. l. 7. c. 2. (c) Ibid. c. 20.
John Wesley
Will take - Injuriously and by violence.
Robert Jamieson, A. R. Fausset and David Brown
This will be the manner of the king--The following is a very just and graphic picture of the despotic governments which anciently and still are found in the East, and into conformity with which the Hebrew monarchy, notwithstanding the restrictions prescribed by the law, gradually slid.
He will take your sons, and appoint them for himself--Oriental sovereigns claim a right to the services of any of their subjects at pleasure.
some shall run before his chariots--The royal equipages were, generally throughout the East (as in Persia they still are), preceded and accompanied by a number of attendants who ran on foot.
8:128:12: եւ կացուսցէ զնոսա իւր հազարապե՛տս, եւ հարիւրապե՛տս. եւ հնձել զհո՛ւնձս նորա, եւ կթե՛լ զկութս նորա, եւ առնել նմա զէ՛նս՝ եւ անօթս կառաց։
12 Նրանց իր հազարապետներն ու հարիւրապետները պիտի դարձնի, նրանք իր հունձը պիտի հնձեն, այգիները քաղեն, իր զէնքերն ու մարտակառքերի մասերը պիտի պատրաստեն:
12 Ու իրեն հազարապետներ ու յիսնապետներ պիտի կարգէ, որ իր արտերը հերկեն ու հունձքերը հնձեն եւ իր պատերազմական զէնքերն ու կառքերուն գործիքները շինեն։
եւ կացուսցէ զնոսա իւր հազարապետս եւ [160]հարիւրապետս, եւ հնձել զհունձս նորա [161]եւ կթել զկութս նորա``, եւ առնել նմա զէնս եւ անօթս կառաց:

8:12: եւ կացուսցէ զնոսա իւր հազարապե՛տս, եւ հարիւրապե՛տս. եւ հնձել զհո՛ւնձս նորա, եւ կթե՛լ զկութս նորա, եւ առնել նմա զէ՛նս՝ եւ անօթս կառաց։
12 Նրանց իր հազարապետներն ու հարիւրապետները պիտի դարձնի, նրանք իր հունձը պիտի հնձեն, այգիները քաղեն, իր զէնքերն ու մարտակառքերի մասերը պիտի պատրաստեն:
12 Ու իրեն հազարապետներ ու յիսնապետներ պիտի կարգէ, որ իր արտերը հերկեն ու հունձքերը հնձեն եւ իր պատերազմական զէնքերն ու կառքերուն գործիքները շինեն։
zohrab-1805▾ eastern-1994▾ western am▾
8:128:12 и поставит {их} у себя тысяченачальниками и пятидесятниками, и чтобы они возделывали поля его, и жали хлеб его, и делали ему воинское оружие и колесничный прибор его;
8:12 καὶ και and; even θέσθαι τιθημι put; make αὐτοὺς αυτος he; him ἑαυτῷ εαυτου of himself; his own χιλιάρχους χιλιαρχος commander καὶ και and; even ἑκατοντάρχους εκατονταρχος leader of a hundred; centurion καὶ και and; even θερίζειν θεριζω harvest; reap θερισμὸν θερισμος harvest αὐτοῦ αυτος he; him καὶ και and; even τρυγᾶν τρυγαω pick τρυγητὸν τρυγητος he; him καὶ και and; even ποιεῖν ποιεω do; make σκεύη σκευος vessel; jar πολεμικὰ πολεμικος he; him καὶ και and; even σκεύη σκευος vessel; jar ἁρμάτων αρμα chariot αὐτοῦ αυτος he; him
8:12 וְ wᵊ וְ and לָ lā לְ to שׂ֣וּם śˈûm שׂים put לֹ֔ו lˈô לְ to שָׂרֵ֥י śārˌê שַׂר chief אֲלָפִ֖ים ʔᵃlāfˌîm אֶלֶף thousand וְ wᵊ וְ and שָׂרֵ֣י śārˈê שַׂר chief חֲמִשִּׁ֑ים ḥᵃmiššˈîm חָמֵשׁ five וְ wᵊ וְ and לַ la לְ to חֲרֹ֤שׁ ḥᵃrˈōš חרשׁ plough חֲרִישֹׁו֙ ḥᵃrîšˌô חָרִישׁ ploughing וְ wᵊ וְ and לִ li לְ to קְצֹ֣ר qᵊṣˈōr קצר harvest קְצִירֹ֔ו qᵊṣîrˈô קָצִיר harvest וְ wᵊ וְ and לַ la לְ to עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make כְּלֵֽי־ kᵊlˈê- כְּלִי tool מִלְחַמְתֹּ֖ו milḥamtˌô מִלְחֶמֶת war וּ û וְ and כְלֵ֥י ḵᵊlˌê כְּלִי tool רִכְבֹּֽו׃ riḵbˈô רֶכֶב chariot
8:12. et constituet sibi tribunos et centuriones et aratores agrorum suorum et messores segetum et fabros armorum et curruum suorumAnd he will appoint of them to be his tribunes, and his centurions, and to plough his fields, and to reap his corn, and to make him arms and chariots.
12. and he will appoint them unto him for captains of thousands and captains of fifties; and to plow his ground, and to reap his harvest, and to make his instruments of war, and the instruments of his chariots.
8:12. And he will appoint them to be his tribunes and centurions, and the plowmen of his fields, and the harvesters of the grain, and the makers of his weapons and chariots.
8:12. And he will appoint him captains over thousands, and captains over fifties; and [will set them] to ear his ground, and to reap his harvest, and to make his instruments of war, and instruments of his chariots.
And he will appoint him captains over thousands, and captains over fifties; and [will set them] to ear his ground, and to reap his harvest, and to make his instruments of war, and instruments of his chariots:

8:12 и поставит {их} у себя тысяченачальниками и пятидесятниками, и чтобы они возделывали поля его, и жали хлеб его, и делали ему воинское оружие и колесничный прибор его;
8:12
καὶ και and; even
θέσθαι τιθημι put; make
αὐτοὺς αυτος he; him
ἑαυτῷ εαυτου of himself; his own
χιλιάρχους χιλιαρχος commander
καὶ και and; even
ἑκατοντάρχους εκατονταρχος leader of a hundred; centurion
καὶ και and; even
θερίζειν θεριζω harvest; reap
θερισμὸν θερισμος harvest
αὐτοῦ αυτος he; him
καὶ και and; even
τρυγᾶν τρυγαω pick
τρυγητὸν τρυγητος he; him
καὶ και and; even
ποιεῖν ποιεω do; make
σκεύη σκευος vessel; jar
πολεμικὰ πολεμικος he; him
καὶ και and; even
σκεύη σκευος vessel; jar
ἁρμάτων αρμα chariot
αὐτοῦ αυτος he; him
8:12
וְ wᵊ וְ and
לָ לְ to
שׂ֣וּם śˈûm שׂים put
לֹ֔ו lˈô לְ to
שָׂרֵ֥י śārˌê שַׂר chief
אֲלָפִ֖ים ʔᵃlāfˌîm אֶלֶף thousand
וְ wᵊ וְ and
שָׂרֵ֣י śārˈê שַׂר chief
חֲמִשִּׁ֑ים ḥᵃmiššˈîm חָמֵשׁ five
וְ wᵊ וְ and
לַ la לְ to
חֲרֹ֤שׁ ḥᵃrˈōš חרשׁ plough
חֲרִישֹׁו֙ ḥᵃrîšˌô חָרִישׁ ploughing
וְ wᵊ וְ and
לִ li לְ to
קְצֹ֣ר qᵊṣˈōr קצר harvest
קְצִירֹ֔ו qᵊṣîrˈô קָצִיר harvest
וְ wᵊ וְ and
לַ la לְ to
עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make
כְּלֵֽי־ kᵊlˈê- כְּלִי tool
מִלְחַמְתֹּ֖ו milḥamtˌô מִלְחֶמֶת war
וּ û וְ and
כְלֵ֥י ḵᵊlˌê כְּלִי tool
רִכְבֹּֽו׃ riḵbˈô רֶכֶב chariot
8:12. et constituet sibi tribunos et centuriones et aratores agrorum suorum et messores segetum et fabros armorum et curruum suorum
And he will appoint of them to be his tribunes, and his centurions, and to plough his fields, and to reap his corn, and to make him arms and chariots.
8:12. And he will appoint them to be his tribunes and centurions, and the plowmen of his fields, and the harvesters of the grain, and the makers of his weapons and chariots.
8:12. And he will appoint him captains over thousands, and captains over fifties; and [will set them] to ear his ground, and to reap his harvest, and to make his instruments of war, and instruments of his chariots.
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Albert Barnes: Notes on the Bible - 1834
8:12: This organization was as old as the time of Moses Num 31:14; Deu 1:15, and pRev_ailed among the Philistines also Sa1 29:2. The civil and military divisions were identical, and the civil officers were the same as the captains of thousands, hundreds, fifties, and tens, in time of war.
To ear his ground - literally, "to plow his plowing." "To ear" is an old English word, now obsolete, for to plow.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:12: appoint: ch1 27:1-22
and will set: Kg1 4:7, Kg1 4:22, Kg1 4:23, Kg1 4:27, Kg1 4:28; Ch2 32:28, Ch2 32:29
John Gill
And he will appoint him captains over thousands, and captains over fifties,.... Which though posts of honour, yet when they are not matter of choice, and especially being precarious, and depending on the arbitrary will of a prince, are not eligible, and less so to persons that choose another sort of life:
and will set them to ear his ground; to plough it; not the same persons made captains of thousands and fifties, but others, whom he will employ in tilling and manuring his fields, and oblige them to it:
and to reap his harvest; when it is ripe, and gather it in, and bring it home into his barns and garners:
and to make his instruments of war: as swords, spears, bows and arrows, most commonly used in those times:
and instruments of chariots; which seem to design chariots of war, and the iron spikes and scythes which were joined to them, to cut down the foot soldiers, when driven among them in battle, which are commonly called chariots of iron; see Josh 17:16.
John Wesley
Will appoint - Heb. To, or for himself; for his own fancy, or glory, and not only when the necessities of the kingdom require it. And though this might seem to he no incumbrance, but an honour to the persons so advanced, yet even in them that honour was accompanied with great dangers, and pernicious snares of many kinds, which those faint shadows of glory could not recompense; and as to the public, their pomp and power proved very burdensome to the people, whose lands and fruits were taken from them, and bestowed upon these, for the support of their state. Will set them - At his own pleasure, when possibly their own fields required all their time and pains. He will press them for all sorts of his work, and that upon his own terms.
Robert Jamieson, A. R. Fausset and David Brown
he will appoint him captains--In the East, a person must accept any office to which he may be nominated by the king, however irksome it may be to his taste or ruinous to his interests.
8:138:13: Եւ զդստերս ձեր առցէ՛ յիւղագործս, եւ ՚ի խորտկարա՛րս, եւ ՚ի հացեփեա՛ցս։
13 Ձեր դուստրերին անուշահոտութիւն պատրաստողներ, խոհարարներ ու հացթուխներ պիտի դարձնի,
13 Ձեր աղջիկները պիտի առնէ, որպէս զի իւղագործ, խոհարար ու հաց եփող ըլլան։
Եւ զդստերս ձեր առցէ յիւղագործս եւ ի խորտկարարս եւ ի հացեփեացս:

8:13: Եւ զդստերս ձեր առցէ՛ յիւղագործս, եւ ՚ի խորտկարա՛րս, եւ ՚ի հացեփեա՛ցս։
13 Ձեր դուստրերին անուշահոտութիւն պատրաստողներ, խոհարարներ ու հացթուխներ պիտի դարձնի,
13 Ձեր աղջիկները պիտի առնէ, որպէս զի իւղագործ, խոհարար ու հաց եփող ըլլան։
zohrab-1805▾ eastern-1994▾ western am▾
8:138:13 и дочерей ваших возьмет, чтоб они составляли масти, варили кушанье и пекли хлебы;
8:13 καὶ και and; even τὰς ο the θυγατέρας θυγατηρ daughter ὑμῶν υμων your λήμψεται λαμβανω take; get εἰς εις into; for μυρεψοὺς μυρεψος and; even εἰς εις into; for μαγειρίσσας μαγειρισσα and; even εἰς εις into; for πεσσούσας πεσσω cook
8:13 וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] בְּנֹותֵיכֶ֖ם bᵊnôṯêḵˌem בַּת daughter יִקָּ֑ח yiqqˈāḥ לקח take לְ lᵊ לְ to רַקָּחֹ֥ות raqqāḥˌôṯ רַקָּח ointment mixer וּ û וְ and לְ lᵊ לְ to טַבָּחֹ֖ות ṭabbāḥˌôṯ טַבָּחָה female cook וּ û וְ and לְ lᵊ לְ to אֹפֹֽות׃ ʔōfˈôṯ אֹפֶה baker
8:13. filias quoque vestras faciet sibi unguentarias et focarias et panificasYour daughters also he will take to make him ointments, and to be his cooks, and bakers.
13. And he will take your daughters to be confectionaries, and to be cooks, and to be bakers.
8:13. Likewise, your daughters he will take for himself as makers of ointments, and as cooks and bakers.
8:13. And he will take your daughters [to be] confectionaries, and [to be] cooks, and [to be] bakers.
And he will take your daughters [to be] confectionaries, and [to be] cooks, and [to be] bakers:

8:13 и дочерей ваших возьмет, чтоб они составляли масти, варили кушанье и пекли хлебы;
8:13
καὶ και and; even
τὰς ο the
θυγατέρας θυγατηρ daughter
ὑμῶν υμων your
λήμψεται λαμβανω take; get
εἰς εις into; for
μυρεψοὺς μυρεψος and; even
εἰς εις into; for
μαγειρίσσας μαγειρισσα and; even
εἰς εις into; for
πεσσούσας πεσσω cook
8:13
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
בְּנֹותֵיכֶ֖ם bᵊnôṯêḵˌem בַּת daughter
יִקָּ֑ח yiqqˈāḥ לקח take
לְ lᵊ לְ to
רַקָּחֹ֥ות raqqāḥˌôṯ רַקָּח ointment mixer
וּ û וְ and
לְ lᵊ לְ to
טַבָּחֹ֖ות ṭabbāḥˌôṯ טַבָּחָה female cook
וּ û וְ and
לְ lᵊ לְ to
אֹפֹֽות׃ ʔōfˈôṯ אֹפֶה baker
8:13. filias quoque vestras faciet sibi unguentarias et focarias et panificas
Your daughters also he will take to make him ointments, and to be his cooks, and bakers.
8:13. Likewise, your daughters he will take for himself as makers of ointments, and as cooks and bakers.
8:13. And he will take your daughters [to be] confectionaries, and [to be] cooks, and [to be] bakers.
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John Gill
And he will take your daughters to be confectionaries,.... Such as deal in spices, and mix them, and make them up in various forms very agreeable to the taste. Men are commonly in our countries and times employed in such arts, but it seems this was the business of women in those times and places. Some versions (d) render it "unguentariae", makers or sellers of ointments, and such there were in some nations (e), such was Lydia in Juvenal (f):
and to be cooks; to dress all sorts of food, especially what were boiled, as the word signifies: and to be bakers; to make and bake bread, which though with us is the work of men, yet in the eastern countries was usually done by women; See Gill on Lev 26:26.
(d) So V. L. and Tigurine. (e) Vid. Plin. Nat. Hist. l. 8. c. 5. (f) Satyr. 2. ver. 141. Vid. Turnebi Adversar. l. 15. c. 17.
John Wesley
Daughters - Which would be more grievous to their parents, and more dangerous to themselves, because of the tenderness of that sex, and their liableness to many injuries.
Robert Jamieson, A. R. Fausset and David Brown
he will take your daughters to be confectionaries--Cookery, baking, and the kindred works are, in Eastern countries, female employment, and thousands of young women are occupied with these offices in the palaces even of petty princes.
8:148:14: Եւ զանդս ձեր, եւ զայգի՛ս ձեր, եւ զձիթենի՛ս ձեր զազնիւս՝ առցէ. եւ տացէ ստրկաց իւրոց[2902]։ [2902] Ոմանք. Եւ զթզենիս ձեր զազնիւս։ Յօրինակին պակասէր. Առցէ եւ տացէ։
14 ձեր անդաստանները, ձեր այգիներն ու ձեր ընտիր ձիթենիները վերցնելով՝ իր ծառաներին պիտի տայ:
14 Ձեր ընտիր արտերը, այգիներն ու ձիթենիները առնելով՝ իր ծառաներուն պիտի տայ։
Եւ զանդս ձեր եւ զայգիս ձեր եւ զձիթենիս ձեր զազնիւս` առցէ, եւ տացէ ստրկաց իւրոց:

8:14: Եւ զանդս ձեր, եւ զայգի՛ս ձեր, եւ զձիթենի՛ս ձեր զազնիւս՝ առցէ. եւ տացէ ստրկաց իւրոց[2902]։
[2902] Ոմանք. Եւ զթզենիս ձեր զազնիւս։ Յօրինակին պակասէր. Առցէ եւ տացէ։
14 ձեր անդաստանները, ձեր այգիներն ու ձեր ընտիր ձիթենիները վերցնելով՝ իր ծառաներին պիտի տայ:
14 Ձեր ընտիր արտերը, այգիներն ու ձիթենիները առնելով՝ իր ծառաներուն պիտի տայ։
zohrab-1805▾ eastern-1994▾ western am▾
8:148:14 и поля ваши и виноградные и масличные сады ваши лучшие возьмет, и отдаст слугам своим;
8:14 καὶ και and; even τοὺς ο the ἀγροὺς αγρος field ὑμῶν υμων your καὶ και and; even τοὺς ο the ἀμπελῶνας αμπελων vineyard ὑμῶν υμων your καὶ και and; even τοὺς ο the ἐλαιῶνας ελαιων olive orchard ὑμῶν υμων your τοὺς ο the ἀγαθοὺς αγαθος good λήμψεται λαμβανω take; get καὶ και and; even δώσει διδωμι give; deposit τοῖς ο the δούλοις δουλος subject αὐτοῦ αυτος he; him
8:14 וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] שְׂ֠דֹֽותֵיכֶם śᵊḏˈôṯêḵem שָׂדֶה open field וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] כַּרְמֵיכֶ֧ם karmêḵˈem כֶּרֶם vineyard וְ wᵊ וְ and זֵיתֵיכֶ֛ם zêṯêḵˈem זַיִת olive הַ ha הַ the טֹּובִ֖ים ṭṭôvˌîm טֹוב good יִקָּ֑ח yiqqˈāḥ לקח take וְ wᵊ וְ and נָתַ֖ן nāṯˌan נתן give לַ la לְ to עֲבָדָֽיו׃ ʕᵃvāḏˈāʸw עֶבֶד servant
8:14. agros quoque vestros et vineas et oliveta optima tollet et dabit servis suisAnd he will take your fields, and your vineyards, and your best oliveyards, and give them to his servants.
14. And he will take your fields, and your vineyards, and your oliveyards, even the best of them, and give them to his servants.
8:14. Also, he will take your fields, and your vineyards, and your best olive groves, and he will give them to his servants.
8:14. And he will take your fields, and your vineyards, and your oliveyards, [even] the best [of them], and give [them] to his servants.
And he will take your fields, and your vineyards, and your oliveyards, [even] the best [of them], and give [them] to his servants:

8:14 и поля ваши и виноградные и масличные сады ваши лучшие возьмет, и отдаст слугам своим;
8:14
καὶ και and; even
τοὺς ο the
ἀγροὺς αγρος field
ὑμῶν υμων your
καὶ και and; even
τοὺς ο the
ἀμπελῶνας αμπελων vineyard
ὑμῶν υμων your
καὶ και and; even
τοὺς ο the
ἐλαιῶνας ελαιων olive orchard
ὑμῶν υμων your
τοὺς ο the
ἀγαθοὺς αγαθος good
λήμψεται λαμβανω take; get
καὶ και and; even
δώσει διδωμι give; deposit
τοῖς ο the
δούλοις δουλος subject
αὐτοῦ αυτος he; him
8:14
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
שְׂ֠דֹֽותֵיכֶם śᵊḏˈôṯêḵem שָׂדֶה open field
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
כַּרְמֵיכֶ֧ם karmêḵˈem כֶּרֶם vineyard
וְ wᵊ וְ and
זֵיתֵיכֶ֛ם zêṯêḵˈem זַיִת olive
הַ ha הַ the
טֹּובִ֖ים ṭṭôvˌîm טֹוב good
יִקָּ֑ח yiqqˈāḥ לקח take
וְ wᵊ וְ and
נָתַ֖ן nāṯˌan נתן give
לַ la לְ to
עֲבָדָֽיו׃ ʕᵃvāḏˈāʸw עֶבֶד servant
8:14. agros quoque vestros et vineas et oliveta optima tollet et dabit servis suis
And he will take your fields, and your vineyards, and your best oliveyards, and give them to his servants.
8:14. Also, he will take your fields, and your vineyards, and your best olive groves, and he will give them to his servants.
8:14. And he will take your fields, and your vineyards, and your oliveyards, [even] the best [of them], and give [them] to his servants.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
8:14: See illustrations in marginal references; Kg1 5:13-18; Kg1 12:4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:14: Sa1 22:7; Kg1 21:7, Kg1 21:19; Eze 46:18
John Gill
And he will take your fields, and your vineyards, and your oliveyards,.... Which includes the whole increase of their land, their corn, and wine, and oil; and it is these, the fruits of their fields, vineyards, and oliveyards, which are here meant; for otherwise kings might not, and did not by their absolute authority, take away those from their subjects; otherwise Ahab would have taken away Naboth's vineyard at once, nor would Jezebel have needed to have taken such a method she did, to put Ahab into the possession of it:
even the best of them, and give them to his servants; for their service; and which some restrain to times of war, when necessity obliged to use such methods.
John Wesley
Your fields - By fraud or force, as Ahab did from Naboth. His servants - He will not only take the fruits of your lands for his own use, but will take away your possessions to give to his servants.
Robert Jamieson, A. R. Fausset and David Brown
he will take your fields, &c.--The circumstances mentioned here might be illustrated by exact analogies in the conduct of many Oriental monarchs in the present day.
8:158:15: Եւ զսերմանս ձեր, եւ զայգիս ձեր տասանորդեսցէ, եւ տացէ ներքինեաց իւրոց, եւ ստրկա՛ց իւրոց։
15 Ձեր հանդերից ու ձեր այգիների բերքից նա տասանորդ պիտի ստանայ եւ տայ իր ներքինիներին եւ ծառաներին:
15 Ձեր արտերուն ու ձեր այգիներուն տասանորդը պիտի առնէ ու զանիկա իր ներքինիներուն ու ծառաներուն պիտի տայ։
Եւ զսերմանս ձեր եւ զայգիս ձեր տասանորդեսցէ, եւ տացէ ներքինեաց իւրոց եւ ստրկաց իւրոց:

8:15: Եւ զսերմանս ձեր, եւ զայգիս ձեր տասանորդեսցէ, եւ տացէ ներքինեաց իւրոց, եւ ստրկա՛ց իւրոց։
15 Ձեր հանդերից ու ձեր այգիների բերքից նա տասանորդ պիտի ստանայ եւ տայ իր ներքինիներին եւ ծառաներին:
15 Ձեր արտերուն ու ձեր այգիներուն տասանորդը պիտի առնէ ու զանիկա իր ներքինիներուն ու ծառաներուն պիտի տայ։
zohrab-1805▾ eastern-1994▾ western am▾
8:158:15 и от посевов ваших и из виноградных садов ваших возьмет десятую часть и отдаст евнухам своим и слугам своим;
8:15 καὶ και and; even τὰ ο the σπέρματα σπερμα seed ὑμῶν υμων your καὶ και and; even τοὺς ο the ἀμπελῶνας αμπελων vineyard ὑμῶν υμων your ἀποδεκατώσει αποδεκατοω tithe καὶ και and; even δώσει διδωμι give; deposit τοῖς ο the εὐνούχοις ευνουχος eunuch αὐτοῦ αυτος he; him καὶ και and; even τοῖς ο the δούλοις δουλος subject αὐτοῦ αυτος he; him
8:15 וְ wᵊ וְ and זַרְעֵיכֶ֥ם zarʕêḵˌem זֶרַע seed וְ wᵊ וְ and כַרְמֵיכֶ֖ם ḵarmêḵˌem כֶּרֶם vineyard יַעְשֹׂ֑ר yaʕśˈōr עשׂר take tenth וְ wᵊ וְ and נָתַ֥ן nāṯˌan נתן give לְ lᵊ לְ to סָרִיסָ֖יו sārîsˌāʸw סָרִיס official וְ wᵊ וְ and לַ la לְ to עֲבָדָֽיו׃ ʕᵃvāḏˈāʸw עֶבֶד servant
8:15. sed et segetes vestras et vinearum reditus addecimabit ut det eunuchis et famulis suisMoreover he will take the tenth of your corn, and of the revenues of your vineyards, to give to his eunuchs and servants.
15. And he will take the tenth of your seed, and of your vineyards, and give to his officers, and to his servants.
8:15. Moreover, he will take one tenth of your grain and of the results of your vineyards, so that he may give these to his eunuchs and servants.
8:15. And he will take the tenth of your seed, and of your vineyards, and give to his officers, and to his servants.
And he will take the tenth of your seed, and of your vineyards, and give to his officers, and to his servants:

8:15 и от посевов ваших и из виноградных садов ваших возьмет десятую часть и отдаст евнухам своим и слугам своим;
8:15
καὶ και and; even
τὰ ο the
σπέρματα σπερμα seed
ὑμῶν υμων your
καὶ και and; even
τοὺς ο the
ἀμπελῶνας αμπελων vineyard
ὑμῶν υμων your
ἀποδεκατώσει αποδεκατοω tithe
καὶ και and; even
δώσει διδωμι give; deposit
τοῖς ο the
εὐνούχοις ευνουχος eunuch
αὐτοῦ αυτος he; him
καὶ και and; even
τοῖς ο the
δούλοις δουλος subject
αὐτοῦ αυτος he; him
8:15
וְ wᵊ וְ and
זַרְעֵיכֶ֥ם zarʕêḵˌem זֶרַע seed
וְ wᵊ וְ and
כַרְמֵיכֶ֖ם ḵarmêḵˌem כֶּרֶם vineyard
יַעְשֹׂ֑ר yaʕśˈōr עשׂר take tenth
וְ wᵊ וְ and
נָתַ֥ן nāṯˌan נתן give
לְ lᵊ לְ to
סָרִיסָ֖יו sārîsˌāʸw סָרִיס official
וְ wᵊ וְ and
לַ la לְ to
עֲבָדָֽיו׃ ʕᵃvāḏˈāʸw עֶבֶד servant
8:15. sed et segetes vestras et vinearum reditus addecimabit ut det eunuchis et famulis suis
Moreover he will take the tenth of your corn, and of the revenues of your vineyards, to give to his eunuchs and servants.
8:15. Moreover, he will take one tenth of your grain and of the results of your vineyards, so that he may give these to his eunuchs and servants.
8:15. And he will take the tenth of your seed, and of your vineyards, and give to his officers, and to his servants.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:15: officers: Heb. eunuchs, Gen 37:36; Isa 39:7; Dan 1:3, Dan 1:7-10, Dan 1:18
John Gill
And he will take the tenth of your seed,.... When grown up and ripe, as their wheat and barley:
and of your vineyards; the tenth of the grapes they should produce:
and give to his officers, and to his servants; for the support and maintenance of them; and to pay this, besides the tithes of the priests and Levites, would make it very burdensome to them; and this was no other than what kings of other nations usually had, the like to whom they were desirous of having, and therefore must expect that they would insist upon the privileges and revenues that others had. In Babylon, as Aristotle (g) relates, there was an ancient law which required the tenth of whatever was imported for the public revenue, which was revived in the times of Alexander by Antimenes the Rhodian. In Arabia Felix was an island abounding with frankincense and myrrh, and various spices, the tenth of the fruits of which the king always had, as Diodorus Siculus (h) reports, as in the Apocrypha:"And as for other things that belong unto us, of the tithes and customs pertaining unto us, as also the saltpits, and the crown taxes, which are due unto us, we discharge them of them all for their relief.'' (1 Maccabees 11:35)
(g) Oeconomic. l. 2. p. 283. (h) Bibliothec. l. 5. p. 317.
John Wesley
The tenth - Besides the several tenths which God hath reserved for his service, he will, when he pleaseth, impose another tenth upon you. Officers - Heb. To his eunuchs, which may imply a farther injury, that he should against the command of God, make some of his people eunuchs; and take those into his court and favour, which God would have cast out of the congregation.
8:168:16: Եւ զծառայս ձեր, եւ զաղախնայս ձեր, եւ զանդեա՛յս ձեր զազնիւս, եւ զէշս ձեր՝ առցէ՛ եւ տասանորդեսցէ՛ ՚ի գո՛րծ իւր։
16 Ձեր ծառաներն ու աղախինները, ձեր ընտիր արջառներն ու աւանակները ձեզնից պիտի վերցուեն եւ իր համար տասանորդ պիտի լինեն:
16 Ձեր ծառաներն ու աղախինները ու ձեր ամենէն ազնիւ կտրիճները եւ ձեր էշերը պիտի առնէ ու իր ծառայութեանը գործածէ։
Եւ զծառայս ձեր եւ զաղախնայս ձեր եւ [162]զանդեայս ձեր զազնիւս եւ զէշս ձեր առցէ եւ [163]տասանորդեսցէ ի գործ իւր:

8:16: Եւ զծառայս ձեր, եւ զաղախնայս ձեր, եւ զանդեա՛յս ձեր զազնիւս, եւ զէշս ձեր՝ առցէ՛ եւ տասանորդեսցէ՛ ՚ի գո՛րծ իւր։
16 Ձեր ծառաներն ու աղախինները, ձեր ընտիր արջառներն ու աւանակները ձեզնից պիտի վերցուեն եւ իր համար տասանորդ պիտի լինեն:
16 Ձեր ծառաներն ու աղախինները ու ձեր ամենէն ազնիւ կտրիճները եւ ձեր էշերը պիտի առնէ ու իր ծառայութեանը գործածէ։
zohrab-1805▾ eastern-1994▾ western am▾
8:168:16 и рабов ваших и рабынь ваших, и юношей ваших лучших, и ослов ваших возьмет и употребит на свои дела;
8:16 καὶ και and; even τοὺς ο the δούλους δουλος subject ὑμῶν υμων your καὶ και and; even τὰς ο the δούλας δουλη subject; maid ὑμῶν υμων your καὶ και and; even τὰ ο the βουκόλια βουκολιον your τὰ ο the ἀγαθὰ αγαθος good καὶ και and; even τοὺς ο the ὄνους ονος donkey ὑμῶν υμων your λήμψεται λαμβανω take; get καὶ και and; even ἀποδεκατώσει αποδεκατοω tithe εἰς εις into; for τὰ ο the ἔργα εργον work αὐτοῦ αυτος he; him
8:16 וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] עַבְדֵיכֶם֩ ʕavᵊḏêḵˌem עֶבֶד servant וְֽ wᵊˈ וְ and אֶת־ ʔeṯ- אֵת [object marker] שִׁפְחֹ֨ותֵיכֶ֜ם šifḥˌôṯêḵˈem שִׁפְחָה maidservant וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] בַּחוּרֵיכֶ֧ם baḥûrêḵˈem בָּחוּר young man הַ ha הַ the טֹּובִ֛ים ṭṭôvˈîm טֹוב good וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] חֲמֹורֵיכֶ֖ם ḥᵃmôrêḵˌem חֲמֹור he-ass יִקָּ֑ח yiqqˈāḥ לקח take וְ wᵊ וְ and עָשָׂ֖ה ʕāśˌā עשׂה make לִ li לְ to מְלַאכְתֹּֽו׃ mᵊlaḵtˈô מְלֶאכֶת work
8:16. servos etiam vestros et ancillas et iuvenes optimos et asinos auferet et ponet in opere suoYour servants also, and handmaids, and your goodliest young men, and your asses, he will take away, and put them to his work.
16. And he will take your menservants, and your maidservants, and your goodliest young men, and your asses, and put them to his work.
8:16. Then, too, he will take your servants, and handmaids, and your best young men, and your donkeys, and he will set them to his work.
8:16. And he will take your menservants, and your maidservants, and your goodliest young men, and your asses, and put [them] to his work.
And he will take your menservants, and your maidservants, and your goodliest young men, and your asses, and put [them] to his work:

8:16 и рабов ваших и рабынь ваших, и юношей ваших лучших, и ослов ваших возьмет и употребит на свои дела;
8:16
καὶ και and; even
τοὺς ο the
δούλους δουλος subject
ὑμῶν υμων your
καὶ και and; even
τὰς ο the
δούλας δουλη subject; maid
ὑμῶν υμων your
καὶ και and; even
τὰ ο the
βουκόλια βουκολιον your
τὰ ο the
ἀγαθὰ αγαθος good
καὶ και and; even
τοὺς ο the
ὄνους ονος donkey
ὑμῶν υμων your
λήμψεται λαμβανω take; get
καὶ και and; even
ἀποδεκατώσει αποδεκατοω tithe
εἰς εις into; for
τὰ ο the
ἔργα εργον work
αὐτοῦ αυτος he; him
8:16
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
עַבְדֵיכֶם֩ ʕavᵊḏêḵˌem עֶבֶד servant
וְֽ wᵊˈ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
שִׁפְחֹ֨ותֵיכֶ֜ם šifḥˌôṯêḵˈem שִׁפְחָה maidservant
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
בַּחוּרֵיכֶ֧ם baḥûrêḵˈem בָּחוּר young man
הַ ha הַ the
טֹּובִ֛ים ṭṭôvˈîm טֹוב good
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
חֲמֹורֵיכֶ֖ם ḥᵃmôrêḵˌem חֲמֹור he-ass
יִקָּ֑ח yiqqˈāḥ לקח take
וְ wᵊ וְ and
עָשָׂ֖ה ʕāśˌā עשׂה make
לִ li לְ to
מְלַאכְתֹּֽו׃ mᵊlaḵtˈô מְלֶאכֶת work
8:16. servos etiam vestros et ancillas et iuvenes optimos et asinos auferet et ponet in opere suo
Your servants also, and handmaids, and your goodliest young men, and your asses, he will take away, and put them to his work.
8:16. Then, too, he will take your servants, and handmaids, and your best young men, and your donkeys, and he will set them to his work.
8:16. And he will take your menservants, and your maidservants, and your goodliest young men, and your asses, and put [them] to his work.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ all ▾
John Gill
And he will take your manservants, and your maidservants,.... Into his own family, for his own use and service, if he wants them, or likes them better than what he has:
and your goodliest young men: that are tall and lusty, comely and beautiful, of a proper stature and good aspect; and such in all countries used to be chosen for officers in courts, or attendants there; and so the Turks to this day pitch upon young men to attend on great personages, who are of a comely form, have admirable features, and are well shaped; see Gill on Dan 1:4,
and your asses, and put them to his work; employ them in ploughing his fields, drawing his carriages, or bearing his burdens; and so any other cattle that would serve the same purposes, as oxen, camels, &c.
John Wesley
Will take - By constraint, and without sufficient recompense.
8:178:17: Եւ զհօտս ձեր տասանորդեսցէ. եւ դուք եղիջիք նմա ծառա՛յք։
17 Ձեր հօտերից նա տասանորդ պիտի ստանայ, եւ դուք նրա ծառաները պիտի դառնաք:
17 Ձեր հօտերուն տասանորդը պիտի առնէ ու դուք անոր ծառաներ պիտի ըլլաք։
Եւ զհօտս ձեր տասանորդեսցէ, եւ դուք եղիջիք նմա ծառայք:

8:17: Եւ զհօտս ձեր տասանորդեսցէ. եւ դուք եղիջիք նմա ծառա՛յք։
17 Ձեր հօտերից նա տասանորդ պիտի ստանայ, եւ դուք նրա ծառաները պիտի դառնաք:
17 Ձեր հօտերուն տասանորդը պիտի առնէ ու դուք անոր ծառաներ պիտի ըլլաք։
zohrab-1805▾ eastern-1994▾ western am▾
8:178:17 от мелкого скота вашего возьмет десятую часть, и сами вы будете ему рабами;
8:17 καὶ και and; even τὰ ο the ποίμνια ποιμνιον flock ὑμῶν υμων your ἀποδεκατώσει αποδεκατοω tithe καὶ και and; even ὑμεῖς υμεις you ἔσεσθε ειμι be αὐτῷ αυτος he; him δοῦλοι δουλος subject
8:17 צֹאנְכֶ֖ם ṣōnᵊḵˌem צֹאן cattle יַעְשֹׂ֑ר yaʕśˈōr עשׂר take tenth וְ wᵊ וְ and אַתֶּ֖ם ʔattˌem אַתֶּם you תִּֽהְיוּ־ tˈihyû- היה be לֹ֥ו lˌô לְ to לַ la לְ to עֲבָדִֽים׃ ʕᵃvāḏˈîm עֶבֶד servant
8:17. greges vestros addecimabit vosque eritis ei serviYour flocks also he will tithe, and you shall be his servants.
17. He will take the tenth of your flocks: and ye shall be his servants.
8:17. Also, he will take a tenth of your flocks. And you will be his servants.
8:17. He will take the tenth of your sheep: and ye shall be his servants.
He will take the tenth of your sheep: and ye shall be his servants:

8:17 от мелкого скота вашего возьмет десятую часть, и сами вы будете ему рабами;
8:17
καὶ και and; even
τὰ ο the
ποίμνια ποιμνιον flock
ὑμῶν υμων your
ἀποδεκατώσει αποδεκατοω tithe
καὶ και and; even
ὑμεῖς υμεις you
ἔσεσθε ειμι be
αὐτῷ αυτος he; him
δοῦλοι δουλος subject
8:17
צֹאנְכֶ֖ם ṣōnᵊḵˌem צֹאן cattle
יַעְשֹׂ֑ר yaʕśˈōr עשׂר take tenth
וְ wᵊ וְ and
אַתֶּ֖ם ʔattˌem אַתֶּם you
תִּֽהְיוּ־ tˈihyû- היה be
לֹ֥ו lˌô לְ to
לַ la לְ to
עֲבָדִֽים׃ ʕᵃvāḏˈîm עֶבֶד servant
8:17. greges vestros addecimabit vosque eritis ei servi
Your flocks also he will tithe, and you shall be his servants.
8:17. Also, he will take a tenth of your flocks. And you will be his servants.
8:17. He will take the tenth of your sheep: and ye shall be his servants.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ all ▾
John Gill
He will take the tenth of your sheep,.... As well as of their seed and vineyards; and not the tithe of their flocks only, but of their herds also, which are here included, as Kimchi observes:
and ye shall be his servants: made slaves of by him, even as the Canaanitish servants were, according to Abarbinel; though others interpret it more mildly of their being obliged to pay tribute and taxes, for the support of his government.
John Wesley
His servants - That is, he will use you like slaves, and deprive you of that liberty which now you enjoy.
8:188:18: Եւ աղաղակեսջի՛ք յաւուր յայնմիկ յերեսաց թագաւորին ձերոյ՝ զոր ընտրեցէ՛ք ձեզ, եւ ո՛չ լուիցէ ձեզ Տէր յաւուրսն յայնոսիկ. զի դուք ձեզէն ընտրեցէք ձեզ թագաւոր։
18 Այն ժամանակ դուք բողոքելու էք ձեր ընտրած թագաւորի դէմ, սակայն Տէրը ձեզ չի լսելու այդ օրը, քանզի դուք ինքներդ ձեզ համար թագաւոր ընտրեցիք»:
18 Այն օրը դուք ձեր ընտրած թագաւորին պատճառով պիտի աղաղակէք բայց Տէրը ձեզի պատասխան պիտի չտայ»։
Եւ աղաղակեսջիք յաւուր յայնմիկ յերեսաց թագաւորին ձերոյ զոր ընտրեցէք ձեզ, եւ ոչ լուիցէ ձեզ Տէր յաւուրսն յայնոսիկ. [164]զի դուք ձեզէն ընտրեցէք ձեզ թագաւոր:

8:18: Եւ աղաղակեսջի՛ք յաւուր յայնմիկ յերեսաց թագաւորին ձերոյ՝ զոր ընտրեցէ՛ք ձեզ, եւ ո՛չ լուիցէ ձեզ Տէր յաւուրսն յայնոսիկ. զի դուք ձեզէն ընտրեցէք ձեզ թագաւոր։
18 Այն ժամանակ դուք բողոքելու էք ձեր ընտրած թագաւորի դէմ, սակայն Տէրը ձեզ չի լսելու այդ օրը, քանզի դուք ինքներդ ձեզ համար թագաւոր ընտրեցիք»:
18 Այն օրը դուք ձեր ընտրած թագաւորին պատճառով պիտի աղաղակէք բայց Տէրը ձեզի պատասխան պիտի չտայ»։
zohrab-1805▾ eastern-1994▾ western am▾
8:188:18 и восстенаете тогда от царя вашего, которого вы избрали себе; и не будет Господь отвечать вам тогда.
8:18 καὶ και and; even βοήσεσθε βοαω scream; shout ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that ἐκ εκ from; out of προσώπου προσωπον face; ahead of βασιλέως βασιλευς monarch; king ὑμῶν υμων your οὗ ος who; what ἐξελέξασθε εκλεγω select; choose ἑαυτοῖς εαυτου of himself; his own καὶ και and; even οὐκ ου not ἐπακούσεται επακουω hear from κύριος κυριος lord; master ὑμῶν υμων your ἐν εν in ταῖς ο the ἡμέραις ημερα day ἐκείναις εκεινος that ὅτι οτι since; that ὑμεῖς υμεις you ἐξελέξασθε εκλεγω select; choose ἑαυτοῖς εαυτου of himself; his own βασιλέα βασιλευς monarch; king
8:18 וּ û וְ and זְעַקְתֶּם֙ zᵊʕaqtˌem זעק cry בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֔וּא hˈû הוּא he מִ mi מִן from לִּ lli לְ to פְנֵ֣י fᵊnˈê פָּנֶה face מַלְכְּכֶ֔ם malkᵊḵˈem מֶלֶךְ king אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] בְּחַרְתֶּ֖ם bᵊḥartˌem בחר examine לָכֶ֑ם lāḵˈem לְ to וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יַעֲנֶ֧ה yaʕᵃnˈeh ענה answer יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH אֶתְכֶ֖ם ʔeṯᵊḵˌem אֵת [object marker] בַּ ba בְּ in † הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the הֽוּא׃ hˈû הוּא he
8:18. et clamabitis in die illa a facie regis vestri quem elegistis vobis et non exaudiet vos Dominus in die illaAnd you shall cry out in that day from the face of the king, whom you have chosen to yourselves: and the Lord will not hear you in that day, because you desired unto yourselves a king.
18. And ye shall cry out in that day because of your king which ye shall have chosen you; and the LORD will not answer you in that day.
8:18. And you will cry out, in that day, from the face of the king, whom you have chosen for yourselves. And the Lord will not heed you, in that day. For you requested a king for yourselves.”
8:18. And ye shall cry out in that day because of your king which ye shall have chosen you; and the LORD will not hear you in that day.
And ye shall cry out in that day because of your king which ye shall have chosen you; and the LORD will not hear you in that day:

8:18 и восстенаете тогда от царя вашего, которого вы избрали себе; и не будет Господь отвечать вам тогда.
8:18
καὶ και and; even
βοήσεσθε βοαω scream; shout
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
ἐκ εκ from; out of
προσώπου προσωπον face; ahead of
βασιλέως βασιλευς monarch; king
ὑμῶν υμων your
οὗ ος who; what
ἐξελέξασθε εκλεγω select; choose
ἑαυτοῖς εαυτου of himself; his own
καὶ και and; even
οὐκ ου not
ἐπακούσεται επακουω hear from
κύριος κυριος lord; master
ὑμῶν υμων your
ἐν εν in
ταῖς ο the
ἡμέραις ημερα day
ἐκείναις εκεινος that
ὅτι οτι since; that
ὑμεῖς υμεις you
ἐξελέξασθε εκλεγω select; choose
ἑαυτοῖς εαυτου of himself; his own
βασιλέα βασιλευς monarch; king
8:18
וּ û וְ and
זְעַקְתֶּם֙ zᵊʕaqtˌem זעק cry
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
ה֔וּא hˈû הוּא he
מִ mi מִן from
לִּ lli לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
מַלְכְּכֶ֔ם malkᵊḵˈem מֶלֶךְ king
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
בְּחַרְתֶּ֖ם bᵊḥartˌem בחר examine
לָכֶ֑ם lāḵˈem לְ to
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יַעֲנֶ֧ה yaʕᵃnˈeh ענה answer
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
אֶתְכֶ֖ם ʔeṯᵊḵˌem אֵת [object marker]
בַּ ba בְּ in
הַ the
יֹּ֥ום yyˌôm יֹום day
הַ ha הַ the
הֽוּא׃ hˈû הוּא he
8:18. et clamabitis in die illa a facie regis vestri quem elegistis vobis et non exaudiet vos Dominus in die illa
And you shall cry out in that day from the face of the king, whom you have chosen to yourselves: and the Lord will not hear you in that day, because you desired unto yourselves a king.
8:18. And you will cry out, in that day, from the face of the king, whom you have chosen for yourselves. And the Lord will not heed you, in that day. For you requested a king for yourselves.”
8:18. And ye shall cry out in that day because of your king which ye shall have chosen you; and the LORD will not hear you in that day.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:18: cry out: Isa 8:21
and the Lord: "Hitherto," says Puffendorf, "the people of Israel had lived under governors raised up by God, who had exacted no tribute of them, nor put them to any charge; but little content with this form of government, they desire to have a king like other nations, who should live in magnificence and pomp, keep armies, and be able to resist any invasion. Samuel informs them what it was they desired; that, when they understood it, they might consider whether they would persist in their choice. If they would have a king splendidly attended, he tells them that he would take their sons for his chariots, etc.. if they would have him keep up constant forces, then he would appoint them for colonels and captains, and employ those in his wars who were accustomed to follow their family business; and since, after the manner of other kings, he must keep a stately court, they must be content that their daughters should serve in several offices, which the king would think below the dignity of his wives and daughters (Sa1 8:13). In one word, that, to sustain his dignity, their king would exact the tenth of all they possessed, and be maintained in a royal manner out of their estates."
will not hear: Job 27:9; Psa 18:41; Pro 1:25-28, Pro 21:13; Isa 1:15; Mic 3:4; Luk 13:25
Geneva 1599
And ye shall cry out in that day because of your king which ye shall have chosen you; and the LORD will not (g) hear you in that day.
(g) Because you do not repent for your sins, but because you long for your afflictions, into which you cast yourselves willingly.
John Gill
And ye shall cry out in that day, because of your king,.... His power and pride, his oppression and tyranny, his heavy exactions, and intolerable yoke, and yet not be able to free themselves from them; all that they could do would be only to cry out under them as grievously distressed, and not knowing how to help themselves; and which would be the more aggravated, because they brought all this upon themselves, as it follows:
which ye shall have chosen you; for though the choice of a king for them, at a proper time, God had reserved to himself, yet in later times, as is here suggested, they would choose for themselves, and did, see Hos 8:4 besides, to have a king in general was at first their own choice, though the particular person was by the designation of the Lord:
and the Lord will not hear you in that day; will not regard them, have no compassion on them, suffer them to remain under their oppressions, and not deliver them out of them; because they rejected him from being their King, and put themselves out of his protection, into the hands of another, and therefore it was just to leave them to their own choice.
John Wesley
Cry out - Ye shall bitterly mourn for the sad effects of this inordinate desire of a king. Will not hear - Because you will not hear, nor obey his counsel in this day.
8:198:19: Եւ ո՛չ կամեցաւ ժողովուրդն լսել Սամուելի. եւ ասեն ցնա. Ո՛չ այդպէս է, այլ թագաւորեսցէ՛ ՚ի վերայ մեր.
19 Ժողովուրդը չուզեց լսել Սամուէլին եւ ասաց նրան. «Ո՛չ, թող մէկը թագաւորի մեզ վրայ:
19 Սակայն ժողովուրդը Սամուէլին խօսքին մտիկ ընել չուզելով՝ ըսին. «Ո՛չ, անպատճառ թագաւոր մը կ’ուզենք,
Եւ ոչ կամեցաւ ժողովուրդն լսել Սամուելի. եւ ասեն ցնա. Ոչ այդպէս է, այլ [165]թագաւորեսցէ ի վերայ մեր:

8:19: Եւ ո՛չ կամեցաւ ժողովուրդն լսել Սամուելի. եւ ասեն ցնա. Ո՛չ այդպէս է, այլ թագաւորեսցէ՛ ՚ի վերայ մեր.
19 Ժողովուրդը չուզեց լսել Սամուէլին եւ ասաց նրան. «Ո՛չ, թող մէկը թագաւորի մեզ վրայ:
19 Սակայն ժողովուրդը Սամուէլին խօսքին մտիկ ընել չուզելով՝ ըսին. «Ո՛չ, անպատճառ թագաւոր մը կ’ուզենք,
zohrab-1805▾ eastern-1994▾ western am▾
8:198:19 Но народ не согласился послушаться голоса Самуила, и сказал: нет, пусть царь будет над нами,
8:19 καὶ και and; even οὐκ ου not ἠβούλετο αβουλεω the λαὸς λαος populace; population ἀκοῦσαι ακουω hear τοῦ ο the Σαμουηλ σαμουηλ Samouēl; Samoil καὶ και and; even εἶπαν επω say; speak αὐτῷ αυτος he; him οὐχί ουχι not; not actually ἀλλ᾿ αλλα but ἢ η or; than βασιλεὺς βασιλευς monarch; king ἔσται ειμι be ἐφ᾿ επι in; on ἡμᾶς ημας us
8:19 וַ wa וְ and יְמָאֲנ֣וּ yᵊmāʔᵃnˈû מאן refuse הָ hā הַ the עָ֔ם ʕˈām עַם people לִ li לְ to שְׁמֹ֖עַ šᵊmˌōₐʕ שׁמע hear בְּ bᵊ בְּ in קֹ֣ול qˈôl קֹול sound שְׁמוּאֵ֑ל šᵊmûʔˈēl שְׁמוּאֵל Samuel וַ wa וְ and יֹּאמְר֣וּ yyōmᵊrˈû אמר say לֹּ֔א llˈō לֹא not כִּ֥י kˌî כִּי that אִם־ ʔim- אִם if מֶ֖לֶךְ mˌeleḵ מֶלֶךְ king יִֽהְיֶ֥ה yˈihyˌeh היה be עָלֵֽינוּ׃ ʕālˈênû עַל upon
8:19. noluit autem populus audire vocem Samuhel sed dixerunt nequaquam rex enim erit super nosBut the people would not hear the voice of Samuel, and they said, Nay: but there shall be a king over us,
19. But the people refused to hearken unto the voice of Samuel; and they said, Nay; but we will have a king over us;
8:19. But the people were not willing to listen to the voice of Samuel. Instead, they said: “By no means! For there shall be a king over us,
8:19. Nevertheless the people refused to obey the voice of Samuel; and they said, Nay; but we will have a king over us;
Nevertheless the people refused to obey the voice of Samuel; and they said, Nay; but we will have a king over us:

8:19 Но народ не согласился послушаться голоса Самуила, и сказал: нет, пусть царь будет над нами,
8:19
καὶ και and; even
οὐκ ου not
ἠβούλετο αβουλεω the
λαὸς λαος populace; population
ἀκοῦσαι ακουω hear
τοῦ ο the
Σαμουηλ σαμουηλ Samouēl; Samoil
καὶ και and; even
εἶπαν επω say; speak
αὐτῷ αυτος he; him
οὐχί ουχι not; not actually
ἀλλ᾿ αλλα but
η or; than
βασιλεὺς βασιλευς monarch; king
ἔσται ειμι be
ἐφ᾿ επι in; on
ἡμᾶς ημας us
8:19
וַ wa וְ and
יְמָאֲנ֣וּ yᵊmāʔᵃnˈû מאן refuse
הָ הַ the
עָ֔ם ʕˈām עַם people
לִ li לְ to
שְׁמֹ֖עַ šᵊmˌōₐʕ שׁמע hear
בְּ bᵊ בְּ in
קֹ֣ול qˈôl קֹול sound
שְׁמוּאֵ֑ל šᵊmûʔˈēl שְׁמוּאֵל Samuel
וַ wa וְ and
יֹּאמְר֣וּ yyōmᵊrˈû אמר say
לֹּ֔א llˈō לֹא not
כִּ֥י kˌî כִּי that
אִם־ ʔim- אִם if
מֶ֖לֶךְ mˌeleḵ מֶלֶךְ king
יִֽהְיֶ֥ה yˈihyˌeh היה be
עָלֵֽינוּ׃ ʕālˈênû עַל upon
8:19. noluit autem populus audire vocem Samuhel sed dixerunt nequaquam rex enim erit super nos
But the people would not hear the voice of Samuel, and they said, Nay: but there shall be a king over us,
8:19. But the people were not willing to listen to the voice of Samuel. Instead, they said: “By no means! For there shall be a king over us,
8:19. Nevertheless the people refused to obey the voice of Samuel; and they said, Nay; but we will have a king over us;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:19: The people refused to obey - They would have the king, his manner and all, notwithstanding the solemn warning which they here receive.
1 Kings (1 Samuel) 8:20
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:19: refused to obey: Psa 81:11; Jer 7:13, Jer 44:16; Eze 33:31
Carl Friedrich Keil and Franz Delitzsch

With such a description of the "right of the king" as this, Samuel had pointed out to the elders the dangers connected with a monarchy in so alarming a manner, that they ought to have been brought to reflection, and to have desisted from their demand. "But the people refused to hearken to the voice of Samuel." They repeated their demand, "We will have a king over us, that we also may be like all the nations, and that our king may judge us, and go out before us, and conduct our battles."
John Gill
Nevertheless, the people refused to obey the voice of Samuel,.... The advice he gave not to think of a king, but be content with the government under which they were; but to this they would not hearken, notwithstanding all the inconveniences that would attend such a change:
and they said, nay, but we will have a king over us; they would not believe what Samuel said concerning a king, even though they were the words of the Lord he delivered to them; and though they knew Samuel was a prophet, and spoke by a spirit of prophecy, and none of his words had ever fallen to the ground: but such was their stubbornness and obstinacy, and so set upon having a king, that one they would have, let them suffer what hardships, or be at what expenses they might; at all events, and against all remonstrances, they were determined to have one.
Robert Jamieson, A. R. Fausset and David Brown
Nevertheless the people refused to obey the voice of Samuel--They sneered at Samuel's description as a bugbear to frighten them. Determined, at all hazards, to gain their object, they insisted on being made like all the other nations, though it was their glory and happiness to be unlike other nations in having the Lord for their King and Lawgiver (Num 23:9; Deut 33:28). Their demand was conceded, for the government of a king had been provided for in the law; and they were dismissed to wait the appointment, which God had reserved to Himself (Deut 17:14-20).
8:208:20: եւ եղիցուք եւ մե՛ք իբրեւ զա՛յլ ազգս, եւ դատեսցէ՛ զմեզ թագաւորն մեր, եւ ելցէ՛ առաջի մեր եւ պատերազմեսցի զպատերազմ մեր[2903]։ [2903] Ոմանք. Եւ դատեսցի զմեզ թագաւոր մեր։
20 Մենք եւս այլ ազգերի նման լինենք, թող մեր թագաւորը մեզ դատի, մեր առջեւից ընթանայ եւ մեզ պատերազմի առաջնորդի»:
20 Որպէս զի մենք ալ բոլոր ազգերուն պէս ըլլանք եւ մեր թագաւորը մեզ կառավարէ։ Անիկա մեր առջեւէն երթայ ու մեր պատերազմներուն մէջ առաջնորդութիւն ընէ*»։
եւ եղիցուք եւ մեք իբրեւ զայլ ազգս, եւ դատեսցի զմեզ թագաւորն մեր, եւ ելցէ առաջի մեր եւ պատերազմեսցի զպատերազմ մեր:

8:20: եւ եղիցուք եւ մե՛ք իբրեւ զա՛յլ ազգս, եւ դատեսցէ՛ զմեզ թագաւորն մեր, եւ ելցէ՛ առաջի մեր եւ պատերազմեսցի զպատերազմ մեր[2903]։
[2903] Ոմանք. Եւ դատեսցի զմեզ թագաւոր մեր։
20 Մենք եւս այլ ազգերի նման լինենք, թող մեր թագաւորը մեզ դատի, մեր առջեւից ընթանայ եւ մեզ պատերազմի առաջնորդի»:
20 Որպէս զի մենք ալ բոլոր ազգերուն պէս ըլլանք եւ մեր թագաւորը մեզ կառավարէ։ Անիկա մեր առջեւէն երթայ ու մեր պատերազմներուն մէջ առաջնորդութիւն ընէ*»։
zohrab-1805▾ eastern-1994▾ western am▾
8:208:20 и мы будем как прочие народы: будет судить нас царь наш, и ходить пред нами, и вести войны наши.
8:20 καὶ και and; even ἐσόμεθα ειμι be καὶ και and; even ἡμεῖς ημεις we κατὰ κατα down; by πάντα πας all; every τὰ ο the ἔθνη εθνος nation; caste καὶ και and; even δικάσει δικαζω us βασιλεὺς βασιλευς monarch; king ἡμῶν ημων our καὶ και and; even ἐξελεύσεται εξερχομαι come out; go out ἔμπροσθεν εμπροσθεν in front; before ἡμῶν ημων our καὶ και and; even πολεμήσει πολεμεω battle τὸν ο the πόλεμον πολεμος battle ἡμῶν ημων our
8:20 וְ wᵊ וְ and הָיִ֥ינוּ hāyˌînû היה be גַם־ ḡam- גַּם even אֲנַ֖חְנוּ ʔᵃnˌaḥnû אֲנַחְנוּ we כְּ kᵊ כְּ as כָל־ ḵol- כֹּל whole הַ ha הַ the גֹּויִ֑ם ggôyˈim גֹּוי people וּ û וְ and שְׁפָטָ֤נוּ šᵊfāṭˈānû שׁפט judge מַלְכֵּ֨נוּ֙ malkˈēnû מֶלֶךְ king וְ wᵊ וְ and יָצָ֣א yāṣˈā יצא go out לְ lᵊ לְ to פָנֵ֔ינוּ fānˈênû פָּנֶה face וְ wᵊ וְ and נִלְחַ֖ם nilḥˌam לחם fight אֶת־ ʔeṯ- אֵת [object marker] מִלְחֲמֹתֵֽנוּ׃ milḥᵃmōṯˈēnû מִלְחָמָה war
8:20. et erimus nos quoque sicut omnes gentes et iudicabit nos rex noster et egredietur ante nos et pugnabit bella nostra pro nobisAnd we also will be like all nations: and our king shall judge us, and go out before us, and fight our battles for us.
20. that we also may be like all the nations; and that our king may judge us, and go out before us, and fight our battles.
8:20. and we shall be just like all the Gentiles. And our king will judge us, and he will go out before us, and he will fight our wars for us.”
8:20. That we also may be like all the nations; and that our king may judge us, and go out before us, and fight our battles.
That we also may be like all the nations; and that our king may judge us, and go out before us, and fight our battles:

8:20 и мы будем как прочие народы: будет судить нас царь наш, и ходить пред нами, и вести войны наши.
8:20
καὶ και and; even
ἐσόμεθα ειμι be
καὶ και and; even
ἡμεῖς ημεις we
κατὰ κατα down; by
πάντα πας all; every
τὰ ο the
ἔθνη εθνος nation; caste
καὶ και and; even
δικάσει δικαζω us
βασιλεὺς βασιλευς monarch; king
ἡμῶν ημων our
καὶ και and; even
ἐξελεύσεται εξερχομαι come out; go out
ἔμπροσθεν εμπροσθεν in front; before
ἡμῶν ημων our
καὶ και and; even
πολεμήσει πολεμεω battle
τὸν ο the
πόλεμον πολεμος battle
ἡμῶν ημων our
8:20
וְ wᵊ וְ and
הָיִ֥ינוּ hāyˌînû היה be
גַם־ ḡam- גַּם even
אֲנַ֖חְנוּ ʔᵃnˌaḥnû אֲנַחְנוּ we
כְּ kᵊ כְּ as
כָל־ ḵol- כֹּל whole
הַ ha הַ the
גֹּויִ֑ם ggôyˈim גֹּוי people
וּ û וְ and
שְׁפָטָ֤נוּ šᵊfāṭˈānû שׁפט judge
מַלְכֵּ֨נוּ֙ malkˈēnû מֶלֶךְ king
וְ wᵊ וְ and
יָצָ֣א yāṣˈā יצא go out
לְ lᵊ לְ to
פָנֵ֔ינוּ fānˈênû פָּנֶה face
וְ wᵊ וְ and
נִלְחַ֖ם nilḥˌam לחם fight
אֶת־ ʔeṯ- אֵת [object marker]
מִלְחֲמֹתֵֽנוּ׃ milḥᵃmōṯˈēnû מִלְחָמָה war
8:20. et erimus nos quoque sicut omnes gentes et iudicabit nos rex noster et egredietur ante nos et pugnabit bella nostra pro nobis
And we also will be like all nations: and our king shall judge us, and go out before us, and fight our battles for us.
8:20. and we shall be just like all the Gentiles. And our king will judge us, and he will go out before us, and he will fight our wars for us.”
8:20. That we also may be like all the nations; and that our king may judge us, and go out before us, and fight our battles.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
20: Наряду с прочими соображениями в высказанном желании народа имело себе место и побуждение, так сказать, национального самолюбия: и мы будем как прочие народы.
Adam Clarke: Commentary on the Bible - 1831
8:20: May judge us - This appears to be a rejection of Samuel.
Go out before us - Be in every respect our head and governor.
And fight our battles - Be the general of our armies.
1 Kings (1 Samuel) 8:21
Albert Barnes: Notes on the Bible - 1834
8:20: Fight our battles - It appears from Sa1 12:12, that the warlike movements of Nahash had already begun to excite alarm.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:20: Sa1 8:5; Exo 33:16; Lev 20:24-26; Num 23:9; Deu 7:6; Psa 106:35; Joh 15:19; Rom 12:12; Co2 6:17; Phi 3:20; Pe1 2:9
John Gill
That we also may be like all the nations,.... Even though they were slaves, like them; a king they would have, as they had, such was their stupidity. It was their greatest honour and glory, as well as happiness, not to be like other nations; as in their religion, laws, and liberties, so in their form of government; God being their King in such a peculiar sense as he was not of others, but with this they could not be content:
and that our king may judge us; hear their causes, administer justice and judgment to them, protect their persons and properties, and rule them according to the civil laws that were given them:
and go out before us, and fight our battles; which Samuel their present judge did not, and to which perhaps they may have some respect; but then he gained more for them by his prayers, than a king or general would by his military skill or prowess, see 1Kings 7:10, and it is very remarkable, and what is observed by some, that their first king died in a battle. What made them so pressing and importunate to have a king at, this time, and not defer it to another, it is very probable was, that they understood that Nahash, king of the children of Ammon, was preparing to attack them, and therefore they were desirous to have a king also to go out before them, and meet him, and give him battle, 1Kings 12:12.
John Wesley
Be like - What stupidity! It was their happiness that they were unlike all other nations, Num 23:9; Deut 33:28, as in other glorious privileges, so especially in this, that the Lord was their immediate king and lawgiver. But they will have a king to go out before them, and to fight their battles. Could they desire a battle better fought for them than the last was, by Samuel's prayers and God's thunders? Were they fond to try the chance of war, at the same uncertainty that others did? And what was the issue? Their first king was slain in battle: and so was Joshua, one of the last and best.
8:218:21: Եւ լուա՛ւ Սամուէլ զամենայն բանս ժողովրդեանն. եւ խօսեցա՛ւ զնոսա յականջս Տեառն։
21 Սամուէլը լսեց ժողովրդի բոլոր ասածները եւ դրանք յայտնեց Տիրոջը:
21 Սամուէլ ժողովուրդին բոլոր խօսքերը լսեց ու զանոնք Տէրոջը ականջներուն պատմեց։
Եւ լուաւ Սամուէլ զամենայն բանս ժողովրդեանն, եւ խօսեցաւ զնոսա յականջս Տեառն:

8:21: Եւ լուա՛ւ Սամուէլ զամենայն բանս ժողովրդեանն. եւ խօսեցա՛ւ զնոսա յականջս Տեառն։
21 Սամուէլը լսեց ժողովրդի բոլոր ասածները եւ դրանք յայտնեց Տիրոջը:
21 Սամուէլ ժողովուրդին բոլոր խօսքերը լսեց ու զանոնք Տէրոջը ականջներուն պատմեց։
zohrab-1805▾ eastern-1994▾ western am▾
8:218:21 И выслушал Самуил все слова народа, и пересказал их вслух Господа.
8:21 καὶ και and; even ἤκουσεν ακουω hear Σαμουηλ σαμουηλ Samouēl; Samoil πάντας πας all; every τοὺς ο the λόγους λογος word; log τοῦ ο the λαοῦ λαος populace; population καὶ και and; even ἐλάλησεν λαλεω talk; speak αὐτοὺς αυτος he; him εἰς εις into; for τὰ ο the ὦτα ους ear κυρίου κυριος lord; master
8:21 וַ wa וְ and יִּשְׁמַ֣ע yyišmˈaʕ שׁמע hear שְׁמוּאֵ֔ל šᵊmûʔˈēl שְׁמוּאֵל Samuel אֵ֖ת ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole דִּבְרֵ֣י divrˈê דָּבָר word הָ hā הַ the עָ֑ם ʕˈām עַם people וַֽ wˈa וְ and יְדַבְּרֵ֖ם yᵊḏabbᵊrˌēm דבר speak בְּ bᵊ בְּ in אָזְנֵ֥י ʔoznˌê אֹזֶן ear יְהוָֽה׃ פ [yᵊhwˈāh] . f יְהוָה YHWH
8:21. et audivit Samuhel omnia verba populi et locutus est ea in auribus DominiAnd Samuel heard all the words of the people, and rehearsed them in the ears of the Lord.
21. And Samuel heard all the words of the people, and he rehearsed them in the ears of the LORD.
8:21. And Samuel heard all the words of the people, and he spoke them to the ears of the Lord.
8:21. And Samuel heard all the words of the people, and he rehearsed them in the ears of the LORD.
And Samuel heard all the words of the people, and he rehearsed them in the ears of the LORD:

8:21 И выслушал Самуил все слова народа, и пересказал их вслух Господа.
8:21
καὶ και and; even
ἤκουσεν ακουω hear
Σαμουηλ σαμουηλ Samouēl; Samoil
πάντας πας all; every
τοὺς ο the
λόγους λογος word; log
τοῦ ο the
λαοῦ λαος populace; population
καὶ και and; even
ἐλάλησεν λαλεω talk; speak
αὐτοὺς αυτος he; him
εἰς εις into; for
τὰ ο the
ὦτα ους ear
κυρίου κυριος lord; master
8:21
וַ wa וְ and
יִּשְׁמַ֣ע yyišmˈaʕ שׁמע hear
שְׁמוּאֵ֔ל šᵊmûʔˈēl שְׁמוּאֵל Samuel
אֵ֖ת ʔˌēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
דִּבְרֵ֣י divrˈê דָּבָר word
הָ הַ the
עָ֑ם ʕˈām עַם people
וַֽ wˈa וְ and
יְדַבְּרֵ֖ם yᵊḏabbᵊrˌēm דבר speak
בְּ bᵊ בְּ in
אָזְנֵ֥י ʔoznˌê אֹזֶן ear
יְהוָֽה׃ פ [yᵊhwˈāh] . f יְהוָה YHWH
8:21. et audivit Samuhel omnia verba populi et locutus est ea in auribus Domini
And Samuel heard all the words of the people, and rehearsed them in the ears of the Lord.
8:21. And Samuel heard all the words of the people, and he spoke them to the ears of the Lord.
8:21. And Samuel heard all the words of the people, and he rehearsed them in the ears of the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:21: Rehearsed them in the ears of the Lord - He went to the altar, and in his secret devotion laid the whole business before God.
1 Kings (1 Samuel) 8:22
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:21: he rehearsed: Jdg 11:11
Carl Friedrich Keil and Franz Delitzsch

These words of the people were laid by Samuel before the Lord, and the Lord commanded him to give the people a king. With this answer Samuel sent the men of Israel, i.e., the elders, away. This is implied in the words, "Go ye every man unto his city," since we may easily supply from the context, "till I shall call you again, to appoint you the king you desire."
John Gill
And Samuel heard all the words of the people,.... Patiently, and without interruption; attentively heard them, took notice of them, laid them up in his memory; but gave no answer to them, but reported them to the Lord, as in the next clause:
and he rehearsed them in the ears of the Lord; privately, in a free and familiar manner, with great exactness, as they were expressed; this he did, not before the people publicly, but in secret prayer, seeking for direction what he should further do, or what answer he should return to them.
John Wesley
Rehearsed - He repeated them privately between God and himself; for his own vindication and comfort: and as a foundation for his prayers to God, for direction and assistance.
8:228:22: Եւ ասէ Տէր ցՍամուէլ. Լո՛ւր ձայնի նոցա՝ եւ թագաւորեցո՛ նոցա թագաւոր։ Եւ ասէ՛ Սամուէլ ցարս Իսրայէլի. Երթիցէ՛ իւրաքանչի՛ւրոք ՚ի քաղաք իւր[2904]։[2904] Ոմանք. Իւրաքանչիւր ՚ի քաղաք իւր։
22 Տէրն ասաց Սամուէլին. «Լսի՛ր նրանց եւ նրանց վրայ թագաւո՛ր դիր»: Սամուէլն ասաց իսրայէլացիներին. «Թող ամէն ոք իր քաղաքը գնայ»:
22 Տէրը Սամուէլին ըսաւ. «Անոնց խօսքին մտիկ ըրէ՛ ու անոնց վրայ թագաւոր մը դի՛ր»։ Այն ատեն Սամուէլ Իսրայէլի մարդոց ըսաւ. «Թող ամէն մարդ իր քաղաքը երթայ»։
Եւ ասէ Տէր ցՍամուէլ. Լուր ձայնի նոցա եւ թագաւորեցո նոցա թագաւոր: Եւ ասէ Սամուէլ ցարս Իսրայելի. Երթիցէ իւրաքանչիւր ոք ի քաղաք իւր:

8:22: Եւ ասէ Տէր ցՍամուէլ. Լո՛ւր ձայնի նոցա՝ եւ թագաւորեցո՛ նոցա թագաւոր։ Եւ ասէ՛ Սամուէլ ցարս Իսրայէլի. Երթիցէ՛ իւրաքանչի՛ւրոք ՚ի քաղաք իւր[2904]։
[2904] Ոմանք. Իւրաքանչիւր ՚ի քաղաք իւր։
22 Տէրն ասաց Սամուէլին. «Լսի՛ր նրանց եւ նրանց վրայ թագաւո՛ր դիր»: Սամուէլն ասաց իսրայէլացիներին. «Թող ամէն ոք իր քաղաքը գնայ»:
22 Տէրը Սամուէլին ըսաւ. «Անոնց խօսքին մտիկ ըրէ՛ ու անոնց վրայ թագաւոր մը դի՛ր»։ Այն ատեն Սամուէլ Իսրայէլի մարդոց ըսաւ. «Թող ամէն մարդ իր քաղաքը երթայ»։
zohrab-1805▾ eastern-1994▾ western am▾
8:228:22 И сказал Господь Самуилу: послушай голоса их и поставь им царя. И сказал Самуил Израильтянам: пойдите каждый в свой город.
8:22 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master πρὸς προς to; toward Σαμουηλ σαμουηλ Samouēl; Samoil ἄκουε ακουω hear τῆς ο the φωνῆς φωνη voice; sound αὐτῶν αυτος he; him καὶ και and; even βασίλευσον βασιλευω reign αὐτοῖς αυτος he; him βασιλέα βασιλευς monarch; king καὶ και and; even εἶπεν επω say; speak Σαμουηλ σαμουηλ Samouēl; Samoil πρὸς προς to; toward ἄνδρας ανηρ man; husband Ισραηλ ισραηλ.1 Israel ἀποτρεχέτω αποτρεχω each εἰς εις into; for τὴν ο the πόλιν πολις city αὐτοῦ αυτος he; him
8:22 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH אֶל־ ʔel- אֶל to שְׁמוּאֵל֙ šᵊmûʔˌēl שְׁמוּאֵל Samuel שְׁמַ֣ע šᵊmˈaʕ שׁמע hear בְּ bᵊ בְּ in קֹולָ֔ם qôlˈām קֹול sound וְ wᵊ וְ and הִמְלַכְתָּ֥ himlaḵtˌā מלך be king לָהֶ֖ם lāhˌem לְ to מֶ֑לֶךְ mˈeleḵ מֶלֶךְ king וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say שְׁמוּאֵל֙ šᵊmûʔˌēl שְׁמוּאֵל Samuel אֶל־ ʔel- אֶל to אַנְשֵׁ֣י ʔanšˈê אִישׁ man יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel לְכ֖וּ lᵊḵˌû הלך walk אִ֥ישׁ ʔˌîš אִישׁ man לְ lᵊ לְ to עִירֹֽו׃ פ ʕîrˈô . f עִיר town
8:22. dixit autem Dominus ad Samuhel audi vocem eorum et constitue super eos regem et ait Samuhel ad viros Israhel vadat unusquisque in civitatem suamAnd the Lord said to Samuel: Hearken to their voice, and make them a king. And Samuel said to the men of Israel: Let every man go to his city.
22. And the LORD said to Samuel, Hearken unto their voice, and make them a king. And Samuel said unto the men of Israel, Go ye every man unto his city.
8:22. Then the Lord said to Samuel, “Listen to their voice, and appoint a king over them.” And Samuel said to the men of Israel, “Let each one go to his own city.”
8:22. And the LORD said to Samuel, Hearken unto their voice, and make them a king. And Samuel said unto the men of Israel, Go ye every man unto his city.
And the LORD said to Samuel, Hearken unto their voice, and make them a king. And Samuel said unto the men of Israel, Go ye every man unto his city:

8:22 И сказал Господь Самуилу: послушай голоса их и поставь им царя. И сказал Самуил Израильтянам: пойдите каждый в свой город.
8:22
καὶ και and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
πρὸς προς to; toward
Σαμουηλ σαμουηλ Samouēl; Samoil
ἄκουε ακουω hear
τῆς ο the
φωνῆς φωνη voice; sound
αὐτῶν αυτος he; him
καὶ και and; even
βασίλευσον βασιλευω reign
αὐτοῖς αυτος he; him
βασιλέα βασιλευς monarch; king
καὶ και and; even
εἶπεν επω say; speak
Σαμουηλ σαμουηλ Samouēl; Samoil
πρὸς προς to; toward
ἄνδρας ανηρ man; husband
Ισραηλ ισραηλ.1 Israel
ἀποτρεχέτω αποτρεχω each
εἰς εις into; for
τὴν ο the
πόλιν πολις city
αὐτοῦ αυτος he; him
8:22
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
שְׁמוּאֵל֙ šᵊmûʔˌēl שְׁמוּאֵל Samuel
שְׁמַ֣ע šᵊmˈaʕ שׁמע hear
בְּ bᵊ בְּ in
קֹולָ֔ם qôlˈām קֹול sound
וְ wᵊ וְ and
הִמְלַכְתָּ֥ himlaḵtˌā מלך be king
לָהֶ֖ם lāhˌem לְ to
מֶ֑לֶךְ mˈeleḵ מֶלֶךְ king
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
שְׁמוּאֵל֙ šᵊmûʔˌēl שְׁמוּאֵל Samuel
אֶל־ ʔel- אֶל to
אַנְשֵׁ֣י ʔanšˈê אִישׁ man
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
לְכ֖וּ lᵊḵˌû הלך walk
אִ֥ישׁ ʔˌîš אִישׁ man
לְ lᵊ לְ to
עִירֹֽו׃ פ ʕîrˈô . f עִיר town
8:22. dixit autem Dominus ad Samuhel audi vocem eorum et constitue super eos regem et ait Samuhel ad viros Israhel vadat unusquisque in civitatem suam
And the Lord said to Samuel: Hearken to their voice, and make them a king. And Samuel said to the men of Israel: Let every man go to his city.
8:22. Then the Lord said to Samuel, “Listen to their voice, and appoint a king over them.” And Samuel said to the men of Israel, “Let each one go to his own city.”
8:22. And the LORD said to Samuel, Hearken unto their voice, and make them a king. And Samuel said unto the men of Israel, Go ye every man unto his city.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
22: Первые два царя - Саул и Давид - были наглядным и осязательным для народа изображением того, каким не должен быть царь евреев (Саул), а каким должен быть царь евреев (Давид).
Adam Clarke: Commentary on the Bible - 1831
8:22: Hearken unto their voice - Let them have what they desire, and let them abide the consequences.
Go ye every man unto his city - It seems the elders of the people had tarried all this time with Samuel, and when he had received his ultimate answer from God, he told them of it and dismissed them.
On this account we may observe:
1. That God did not change the government of Israel; it was the people themselves who changed it.
2. That though God permitted them to have a king, yet he did not approve of him.
3. That, notwithstanding he did not suffer them to choose the man, he ordered his servant Samuel to choose him by lot, he disposing of that lot.
4. That God never gave up the supreme government; he was still King in Israel, and the king, so called, was only the vicegerent or deputy of the Lord.
5. That no king of Judah attempted to be supreme, therefore they never made new laws, nor altered the old; which was a positive confession that God was the supreme Legislator.
6. That an absolute monarchy is always an evil, and is contrary to all the rights, civil and religious, of mankind; a mode of government that all people should avoid, as pregnant with evils to mankind.
7. That although it was a sin in the Israelites to desire a king, that is, to change a constitution of which God was the author, yet kingly government, properly understood, is a good of the first magnitude to the civil happiness of mankind.
8. That by kingly government, properly understood, I mean such a monarchical government as that of Great Britain, where the king, the nobles, and the people, are duly mixed, each having his proper part in the government, and each preventing the other from running to excess, and all limited by law.
9. That the three grand forms of government which have obtained among mankind, viz., monarchy, aristocracy, and democracy, have each certain advantages without which no state can be well preserved; but they have evils by which any state may be injured.
10. That, from a proper mixture of these, the advantages of the whole may be reaped without any of their attendant evils, and that this is the British constitution; which, not merely the wisdom of our ancestors, but the providence of God has given unto us, and of which no other state has had common sense enough to avail themselves, though they see that because of this the British empire is the most powerful and the most happy in the universe, and likely at last to give laws to the whole world.
The manner of our king is constitutional, widely different from that of Saul, and from that of any other potentate in the four quarters of the globe. He is the father of his people, and the people feel and love him as such. He has all the power necessary to do good; they have all the liberty necessary to their political happiness, had they only a diminution of taxes, which at present are too heavy for any nation to bear.
Albert Barnes: Notes on the Bible - 1834
8:22: A repetition for the third time Sa1 8:7, Sa1 8:9 of the expression of God's will in the matter, marks Samuel's great unwillingness to comply with the people's request. Besides the natural aversion which he felt to being thrust aside after so many years of faithful and laborious service, and the natural prejudice which he would feel at his age against a new form of government, he doubtless saw how much of the evil heart of unbelief there was in the desire to have a visible king for their leader, instead of trusting to the invisible Lord who had hitherto led them. But God had His own purpose in setting up the kingdom which was to be typical of the kingdom of His only begotten Son.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:22: Sa1 8:7; Hos 13:11
Next: 1 Kings (1 Samuel) Chapter 9
John Gill
And the Lord said to Samuel,.... an audible voice, or by an impulse upon his mind:
hearken unto their voice, and make them a king; since they will have a king, let them have one, and let them know that they shall have one:
and Samuel said unto the men of Israel: the elders of the people that addressed him on this occasion, 1Kings 8:4.
go ye every man unto his city; signifying they might return in peace, and be assured their request would be granted, and a king would be appointed in a short time, and which they might report to their fellow citizens; and they might expect to hear from him quickly, as soon as he had instructions from the Lord who should be their king, which right he had reserved to himself; and therefore in the mean while they might rest contented that they would have one in a little time.
John Wesley
Go - Betake yourselves to your several occasions, till you hear more from me in this matter.