Թագաւորութիւններ Ա / 1 Samuel - 9 |

Text:
< PreviousԹագաւորութիւններ Ա - 9 1 Samuel - 9Next >


jfb▾ jg▾ gnv▾ kad▾ tr▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Samuel had promised Israel, from God, that they should have a king; it is strange that the next news is not of candidates setting up for the government, making an interest in the people, or recommending themselves to Samuel, and, by him, to God, to be put in nomination. Why does not the prince of the tribe of Judah, whoever he is, look about him now, remembering Jacob's entail of the sceptre on that tribe? Is there never a bold aspiring man in Israel, to say, "I will be king, if God will choose me?" No, none appears, whether it is owing to a culpable mean-spiritedness or a laudable humility I know not; but surely it is what can scarcely be paralleled in the history of any kingdom; a crown, such a crown, set up, and nobody bids for it. Most governments began in the ambition of the prince to rule, but Israel's in the ambition of the people to be ruled. Had any of those elders who petitioned for a king afterwards petitioned to be king, I should have suspected that person's ambition to have been at the bottom of the motion; but now (let them have the praise of what was good in them) it was not so. God having, in the law, undertaken to choose their king (Deut. xvii. 15), they all sit still, till they hear from heaven, and that they do in this chapter, which begins the story of Saul, their first king, and, by strange steps of Providence, brings him to Samuel to be anointed privately, and so to be prepared for an election by lot, and a public commendation to the people, which follows in the next chapter. Here is, I. A short account of Saul's parentage and person, ver. 1, 2. II. A large and particular account of the bringing of him to Samuel, to whom he had been before altogether a stranger. 1. God, by revelation, had told Samuel to expect him, ver. 15, 16. 2. God, by providence, led him to Samuel. (1.) Being sent to seek his father's asses, he was at a loss, ver. 3-5. (2.) By the advice of his servant, he determined to consult Samuel, ver. 6-10. (3.) By the direction of the young maidens, he found him out, ver. 11-14. (4.) Samuel, being informed of God concerning him (ver. 17), treated him with respect in the gate (ver. 18-21), in the dining-room (ver. 22-24), and at length in private, where he prepared him to hear the surprising news that he must be king, ver. 25-27. And these beginnings would have been very hopeful and promising if it had not been that the sin of the people was the spring of this great affair.
Adam Clarke: Commentary on the Bible - 1831
Saul's lineage and description; he is sent by his father to seek some lost asses, Sa1 9:1-5. Not finding them, he purposes to go and consult Samuel concerning the proper method of proceeding, Sa1 9:6-14. The Lord informs Samuel that he should anoint Saul king, Sa1 9:15, Sa1 9:16. Samuel invites Saul to dine with him, and informs him that the asses are found; and gives him an intimation that he is to be king, Sa1 9:17-21. Saul dines with Samuel, and afterwards he is taken to the house-top, where both commune together, Sa1 9:22-27.
1 Kings (1 Samuel) 9:1
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Sa1 9:1, Saul despairing to find his father's asses, Sa1 9:6, by the counsel of his servant, Sa1 9:11, and direction of young maidens, Sa1 9:15, according to God's Revelation, Sa1 9:18, comes to Samuel; Sa1 9:19, Samuel entertains Saul at the feast; Sa1 9:25, Samuel, after secret communication, brings Saul on his way.
Carl Friedrich Keil and Franz Delitzsch

When the Lord had instructed Samuel to appoint a king over the nation, in accordance with its own desire, He very speedily proceeded to show him the man whom He had chosen. Saul the Benjaminite came to Samuel, to consult him as a seer about his father's she-asses, which had been lost, and for which he had been seeking in all directions in vain (1Kings 9:1-14). And the Lord had already revealed to the prophet the day before, that He would send him the man who had been set apart by Him as the king of Israel; and when Samuel met with Saul, He pointed him out as the man to whom He had referred (1Kings 9:15-17). Accordingly, Samuel invited Saul to be his guest at a sacrificial meal, which he was about to celebrate (1Kings 9:18-24). After the meal he made known to him the purpose of God, anointed him as king (1Kings 9:25-27; 1Kings 10:1), and sent him away, with an announcement of three signs, which would serve to confirm his election on the part of God (1Kings 10:2-16). This occurrence is related very circumstantially, to bring out distinctly the miraculous interposition of God, and to show that Saul did not aspire to the throne; and also that Samuel did not appoint of his own accord the man whom he was afterwards obliged to reject, but that Saul was elected by God to be king over His people, without any interference on the part of either Samuel or himself.
(Note: There is no tenable ground for the assumption of Thenius and others, that this account was derived from a different source from 1 Samuel 8, 1Kings 10:17-27, and 1Kings 10:11.; for the assertion that 1Kings 10:17-27 connects itself in the most natural way with 1 Samuel 8 is neither well-founded nor correct. In the first place, it was certainly more natural that Samuel, who was to place a king over the nation according to the appointment of God, should be made acquainted with the man whom God had appointed, before the people elected him by lot. And secondly, Saul's behaviour in hiding himself when the lots were cast (1Kings 10:21.), can only be explained on the supposition that Samuel had already informed him that he was the appointed king; whereas, if this had not been the case, it would be altogether incomprehensible.)
1Kings 9:1-2
Saul searches for his father's asses. - 1Kings 9:1, 1Kings 9:2. The elaborate genealogy of the Benjaminite Kish, and the minute description of the figure of his son Saul, are intended to indicate at the very outset the importance to which Saul attained in relation to the people of Israel, Kish was the son of Abiel: this is in harmony with 1Kings 14:51. But when, on the other hand, it is stated in 1Chron 8:33; 1Chron 9:39, that Ner begat Kish, the difference may be reconciled in the simplest manner, on the assumption that the Ner mentioned there is not the father, but the grandfather, or a still more remote ancestor of Kish, as the intervening members are frequently passed over in the genealogies. The other ancestors of Kish are never mentioned again. חיל גּבּור refers to Kish, and signifies not a brave man, but a man of property, as in Ruth 2:1. This son Saul (i.e., "prayed for:" for this meaning of the word, comp. 1Kings 1:17, 1Kings 1:27) was "young and beautiful." It is true that even at that time Saul had a son grown up (viz., Jonathan), according to 1Kings 13:2; but still, in contrast with his father, he was "a young man," i.e., in the full vigour of youth, probably about forty or forty-five years old. There is no necessity, therefore, to follow the Vulgate rendering electus. No one equalled him in beauty. "From his shoulder upwards he was higher than any of the people." Such a figure as this was well adapted to commend him to the people as their king (cf. 1Kings 10:24), since size and beauty were highly valued in rulers, as signs of manly strength (see Herod. iii. 20, vii. 187; Aristot. Polit. iv. c. 24).
1Kings 9:3-5
Having been sent out by his father to search for his she-asses which had strayed, Saul went with his servant through the mountains of Ephraim, which ran southwards into the tribe-territory of Benjamin (see at 1Kings 1:1), then through the land of Shalishah and the land of Shaalim, and after that through the land of Benjamin, without finding the asses; and at length, when he had reached the land of Zuph, he determined to return, because he was afraid that his father might turn his mind from the asses, and trouble himself about them (the son and servant). מן חדל, to desist from a thing, to give it up or renounce it.
As Saul started in any case from Gibeah of Benjamin, his own home (1Kings 10:10., 1Kings 10:26, 1Kings 11:4; 1Kings 15:34; 1Kings 23:19; 1Kings 26:1), i.e., the present Tuleil el Phul, which was an hour or an hour and a half to the north of Jerusalem (see at Josh 18:28), and went thence into the mountains of Ephraim, he no doubt took a north-westerly direction, so that he crossed the boundary of Benjamin somewhere between Bireh and Atarah, and passing through the crest of the mountains of Ephraim, on the west of Gophnah (Jifna), came out into the land of Shalishah. Shalishah is unquestionably the country round (or of) Baal-shalishah (4Kings 4:42), which was situated, according to Eusebius (Onom. s.v. Βαιθσαρισάθ: Beth-sarisa or Beth-salisa), in regione Thamnitica, fifteen Roman miles to the north of Diospolis (Lydda), and was therefore probably the country to the west of Jiljilia, where three different wadys run into one large wady, called Kurawa; and according to the probable conjecture of Thenius, it was from this fact that the district received the name of Shalishah, or Three-land. They proceeded thence in their search to the land of Shaalim: according to the Onom. (s.v.), "a village seven miles off, in finibus Eleutheropoleos contra occidentem." But this is hardly correct, and is most likely connected with the mistake made in transposing the town of Samuel to the neighbourhood of Diospolis (see at 1Kings 1:1). For since they went on from Shaalim into the land of Benjamin, and then still further into the land of Zuph, on the south-west of Benjamin, they probably turned eastwards from Shalishah, into the country where we find Beni Mussah and Beni Salem marked upon Robinson's and v. de Velde's maps, and where we must therefore look for the land of Shaalim, that they might proceed thence to explore the land of Benjamin from the north-east to the south-west. If, on the contrary, they had gone from Shaalim in a southerly or south-westerly direction, to the district of Eleutheropolis, they would only have entered the land of Benjamin at the south-west corner, and would have had to go all the way back again in order to go thence to the land of Zuph. For we may infer with certainty that the land of Zuph was on the south-west of the tribe-territory of Benjamin, from the fact that, according to 1Kings 10:2, Saul and his companion passed Rachel's tomb on their return thence to their own home, and then came to the border of Benjamin. On the name Zuph, see at 1Kings 1:1.
1Kings 9:6
When Saul proposed to return home from the land of Zuph, his servant said to him, "Behold, in this city ('this,' referring to the town which stood in front of them upon a hill) is a man of God, much honoured; all that he saith cometh surely to pass: now we will go thither; perhaps he will tell us our way that we have to go" (lit. have gone, and still go, sc., to attain the object of our journey, viz., to find the asses). The name of this town is not mentioned either here or in the further course of this history. Nearly all the commentators suppose it to have been Ramah, Samuel's home. But this assumption has no foundation at all in the text, and is irreconcilable with the statements respecting the return in 1Kings 10:2-5. The servant did not say there dwells in this city, but there is in this city (1Kings 9:6; comp. with this 1Kings 9:10, "They went into the city where the man of God was," not "dwelt"). It is still more evident, from the answer given by the drawers of water, when Saul asked them, "Is the seer here?" (1Kings 9:11), - viz., "He came to-day to the city, for the people have a great sacrifice upon the high place" (1Kings 9:12), - that the seer (Samuel) did not live in the town, but had only come thither to a sacrificial festival. Moreover, "every impartial man will admit, that the fact of Samuel's having honoured Saul as his guest at the sacrificial meal of those who participated in the sacrifice, and of their having slept under the same roof, cannot possibly weaken the impression that Samuel was only there in his peculiar and official capacity. It could not be otherwise than that the presidency should be assigned to him at the feast itself as priest and prophet, and therefore that the appointments mentioned should proceed from him. And it is but natural to assume that he had a house at his command for any repetition of such sacrifices, which we find from 2 Kings 4 to have been the case in the history of Elisha" (Valentiner). And lastly, the sacrificial festival itself does not point to Ramah; for although Samuel had built an altar to the Lord at Ramah (1Kings 7:17), this was by no means the only place of sacrifice in the nation. If Samuel offered sacrifice at Mizpeh and Gilgal (1Kings 7:9; 1Kings 10:8; 1Kings 13:8.), he could also do the same at other places. What the town really was in which Saul met with him, cannot indeed be determined, since all that we can gather from 1Kings 10:2, is, that it was situated on the south-west of Bethlehem.
1Kings 9:7-8
Saul's objection, that they had no present to bring to the man of God, as the bread was gone from their vessels, was met by the servant with the remark, that he had a quarter of a shekel which he would give.
1Kings 9:9-10
Before proceeding with the further progress of the affair, the historian introduces a notice, which was required to throw light upon what follows; namely, that beforetime, if any one wished to inquire of God, i.e., to apply to a prophet for counsel from God upon any matter, it was customary in Israel to say, We will go to the seer, because "he that is now called a prophet was beforetime called a seer." After this parenthetical remark, the account is continued in 1Kings 9:10. Saul declared himself satisfied with the answer of the servant; and they both went into the town, to ask the man of God about the asses that were lost.
Geneva 1599
Now there was a man of Benjamin, whose name [was] Kish, the son of Abiel, the son of Zeror, the son of Bechorath, the son of Aphiah, a Benjamite, a (a) mighty man of power.
(a) That is, both valiant and rich.
John Gill
INTRODUCTION TO FIRST SAMUEL 9
This chapter gives an account of Saul, the person the Lord had appointed to be king of Israel; it relates his descent, and describes his person, 1Kings 9:1 and how seeking his father's asses, which were lost, he providentially came to the place where Samuel dwelt, 1Kings 9:3 and being advised by his servant, and approving of his advice, he concluded to go to him, and inquire the way he should go, 1Kings 9:6 and being directed by some young maidens, they found him presently in the street going to a feast, 1Kings 9:11 and Samuel having some previous notice from the Lord of such a person's coming to him that day, when he met him invited him to dine with him, and obliged him to stay with him that day, 1Kings 9:15 satisfied him about his asses, and gave him a hint of the grandeur he was to be raised to, to which Saul made a modest reply, 1Kings 9:20 and Samuel treated him at the feast in a very respectable manner, 1Kings 9:22 and privately communed with him of things preparatory to what he was about to make known unto him, 1Kings 9:25.
Robert Jamieson, A. R. Fausset and David Brown
SAUL, DESPAIRING TO FIND HIS FATHER'S ASSES, COMES TO SAMUEL. (1Kings 9:1-14)
a mighty man of power--that is, of great wealth and substance. The family was of high consideration in the tribe of Benjamin, and therefore Saul's words must be set down among the common forms of affected humility, which Oriental people are wont to use.
9:19:1: Եւ է՛ր այր մի յորդւոցն Բենիամինի՝ եւ անուն նորա Կի՛ս, որդի Աքիելի, որդւոյ Արեգայ, որդւոյ Բեքովրաթայ, որդւոյ Ափիայ. որդւոյ ա՛ռն Յիմենացւոյ։ Այր զօրաւո՛ր[2905]. [2905] Ոմանք. Որդի Աբիելի որդւոյ Սաբեգայ. կամ՝ Ասեգայ... Յեմինացւոյ։
1 Բենիամինի որդիներից սերուած Կիս անունով մի ուժեղ մարդ կար, որ որդին էր Աբիէլի, եւ սա որդին՝ Արէդի, եւ սա թոռը՝ Բեքորաթի ու ծոռը՝ Ափիայի, որ յեմինացի մի մարդ էր:
9 Բենիամինին որդիներէն Կիս անունով մարդ մը կար։ Անիկա Բենիամինեան Աբիային որդիին Բեքովրաթին որդիին Սերօրին որդիին Աբիէլին որդին էր։
Եւ էր այր մի յորդւոցն Բենիամինի եւ անուն նորա Կիս, որդի Աբիելի, որդւոյ [166]Արեդայ, որդւոյ Բեքովրաթայ, որդւոյ Ափիայ, որդւոյ առն Յեմինացւոյ. այր զօրաւոր:

9:1: Եւ է՛ր այր մի յորդւոցն Բենիամինի՝ եւ անուն նորա Կի՛ս, որդի Աքիելի, որդւոյ Արեգայ, որդւոյ Բեքովրաթայ, որդւոյ Ափիայ. որդւոյ ա՛ռն Յիմենացւոյ։ Այր զօրաւո՛ր[2905].
[2905] Ոմանք. Որդի Աբիելի որդւոյ Սաբեգայ. կամ՝ Ասեգայ... Յեմինացւոյ։
1 Բենիամինի որդիներից սերուած Կիս անունով մի ուժեղ մարդ կար, որ որդին էր Աբիէլի, եւ սա որդին՝ Արէդի, եւ սա թոռը՝ Բեքորաթի ու ծոռը՝ Ափիայի, որ յեմինացի մի մարդ էր:
9 Բենիամինին որդիներէն Կիս անունով մարդ մը կար։ Անիկա Բենիամինեան Աբիային որդիին Բեքովրաթին որդիին Սերօրին որդիին Աբիէլին որդին էր։
zohrab-1805▾ eastern-1994▾ western am▾
9:19:1 Был некто из сынов Вениамина, имя его Кис, сын Авиила, сына Церона, сына Бехорафа, сына Афия, сына некоего Вениамитянина, человек знатный.
9:1 καὶ και and; even ἦν ειμι be ἀνὴρ ανηρ man; husband ἐξ εκ from; out of υἱῶν υιος son Βενιαμιν βενιαμιν Beniamin; Veniamin καὶ και and; even ὄνομα ονομα name; notable αὐτῷ αυτος he; him Κις κις Kis υἱὸς υιος son Αβιηλ αβιηλ son Σαρεδ σαρεδ son Βαχιρ βαχιρ son Αφεκ αφεκ son ἀνδρὸς ανηρ man; husband Ιεμιναίου ιεμιναιος man; husband δυνατός δυνατος possible; able
9:1 וַֽ wˈa וְ and יְהִי־ yᵊhî- היה be אִ֣ישׁ ʔˈîš אִישׁ man מִמ *mi מִן from בִּנְיָמִ֗יןבן־ימין *bbinyāmˈîn בִּנְיָמִן Benjamin וּ֠ û וְ and שְׁמֹו šᵊmˌô שֵׁם name קִ֣ישׁ qˈîš קִישׁ Kish בֶּן־ ben- בֵּן son אֲבִיאֵ֞ל ʔᵃvîʔˈēl אֲבִיאֵל Abiel בֶּן־ ben- בֵּן son צְרֹ֧ור ṣᵊrˈôr צְרֹור Zeror בֶּן־ ben- בֵּן son בְּכֹורַ֛ת bᵊḵôrˈaṯ בְּכֹורַת Becorath בֶּן־ ben- בֵּן son אֲפִ֖יחַ ʔᵃfˌîₐḥ אֲפִיחַ Aphiah בֶּן־ ben- בֵּן son אִ֣ישׁ ʔˈîš אִישׁ man יְמִינִ֑י yᵊmînˈî יְמִינִי Benjaminite גִּבֹּ֖ור gibbˌôr גִּבֹּור vigorous חָֽיִל׃ ḥˈāyil חַיִל power
9:1. et erat vir de Beniamin nomine Cis filius Abihel filii Seror filii Bechoreth filii Afia filii viri Iemini fortis roboreNow there was a man of Benjamin, whose name was Cis, the son of Abiel, the son of Seror, the son of Bechorath, the son of Aphia, the son of a man of Jemini, valiant and strong.
1. Now there was a man of Benjamin, whose name was Kish, the son of Abiel, the son of Zeror, the son of Becorath, the son of Aphiah, the son of a Benjamite, a mighty man of valour.
9:1. Now there was a man of Benjamin, whose name was Kish, the son of Abiel, the son of Zeror, the son of Becorath, the son of Aphiah, the son of a man of Benjamin, strong and robust.
9:1. Now there was a man of Benjamin, whose name [was] Kish, the son of Abiel, the son of Zeror, the son of Bechorath, the son of Aphiah, a Benjamite, a mighty man of power.
Now there was a man of Benjamin, whose name [was] Kish, the son of Abiel, the son of Zeror, the son of Bechorath, the son of Aphiah, a Benjamite, a mighty man of power:

9:1 Был некто из сынов Вениамина, имя его Кис, сын Авиила, сына Церона, сына Бехорафа, сына Афия, сына некоего Вениамитянина, человек знатный.
9:1
καὶ και and; even
ἦν ειμι be
ἀνὴρ ανηρ man; husband
ἐξ εκ from; out of
υἱῶν υιος son
Βενιαμιν βενιαμιν Beniamin; Veniamin
καὶ και and; even
ὄνομα ονομα name; notable
αὐτῷ αυτος he; him
Κις κις Kis
υἱὸς υιος son
Αβιηλ αβιηλ son
Σαρεδ σαρεδ son
Βαχιρ βαχιρ son
Αφεκ αφεκ son
ἀνδρὸς ανηρ man; husband
Ιεμιναίου ιεμιναιος man; husband
δυνατός δυνατος possible; able
9:1
וַֽ wˈa וְ and
יְהִי־ yᵊhî- היה be
אִ֣ישׁ ʔˈîš אִישׁ man
מִמ
*mi מִן from
בִּנְיָמִ֗יןבן־ימין
*bbinyāmˈîn בִּנְיָמִן Benjamin
וּ֠ û וְ and
שְׁמֹו šᵊmˌô שֵׁם name
קִ֣ישׁ qˈîš קִישׁ Kish
בֶּן־ ben- בֵּן son
אֲבִיאֵ֞ל ʔᵃvîʔˈēl אֲבִיאֵל Abiel
בֶּן־ ben- בֵּן son
צְרֹ֧ור ṣᵊrˈôr צְרֹור Zeror
בֶּן־ ben- בֵּן son
בְּכֹורַ֛ת bᵊḵôrˈaṯ בְּכֹורַת Becorath
בֶּן־ ben- בֵּן son
אֲפִ֖יחַ ʔᵃfˌîₐḥ אֲפִיחַ Aphiah
בֶּן־ ben- בֵּן son
אִ֣ישׁ ʔˈîš אִישׁ man
יְמִינִ֑י yᵊmînˈî יְמִינִי Benjaminite
גִּבֹּ֖ור gibbˌôr גִּבֹּור vigorous
חָֽיִל׃ ḥˈāyil חַיִל power
9:1. et erat vir de Beniamin nomine Cis filius Abihel filii Seror filii Bechoreth filii Afia filii viri Iemini fortis robore
Now there was a man of Benjamin, whose name was Cis, the son of Abiel, the son of Seror, the son of Bechorath, the son of Aphia, the son of a man of Jemini, valiant and strong.
9:1. Now there was a man of Benjamin, whose name was Kish, the son of Abiel, the son of Zeror, the son of Becorath, the son of Aphiah, the son of a man of Benjamin, strong and robust.
9:1. Now there was a man of Benjamin, whose name [was] Kish, the son of Abiel, the son of Zeror, the son of Bechorath, the son of Aphiah, a Benjamite, a mighty man of power.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Из сынов Вениамина, т. е. из колена Вениаминова.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Parentage of Saul. B. C. 1075.

1 Now there was a man of Benjamin, whose name was Kish, the son of Abiel, the son of Zeror, the son of Bechorath, the son of Aphiah, a Benjamite, a mighty man of power. 2 And he had a son, whose name was Saul, a choice young man, and a goodly: and there was not among the children of Israel a goodlier person than he: from his shoulders and upward he was higher than any of the people.
We are here told, 1. What a good family Saul was of, v. 1. He was of the tribe of Benjamin; so was the New-Testament Saul, who also was called Paul, and he mentions it as his honour, for Benjamin was a favourite, Rom. xi. 1; Phil. iii. 5. That tribe had been reduced to a very small number by the fatal war with Gibeah, and much ado there was to provide wives for those 600 men that were the poor remains of it out of that diminished tribe, which is here called, with good reason, the smallest of the tribes of Israel, v. 21. Saul sprang as a root out of a dry ground. That tribe, though fewest in number, was first in dignity, God giving more abundant honour to that part which lacked, 1 Cor. xii. 24. His father was Kish, a mighty man of power, or, as the margin reads it, in substance; in spirit bold, in body strong, in estate wealthy. The whole lot of the tribe of Benjamin coming to be distributed among 600 men, we may suppose their inheritances were much larger than theirs who were of other tribes, an advantage which somewhat helped to balance the disadvantage of the smallness of their number. 2. What a good figure Saul made, v. 2. No mention is here made of his wisdom or virtue, his learning or piety, or any of the accomplishments of his mind, but that he was a tall, proper, handsome man, that had a good face, a good shape, and a good presence, graceful and well proportioned: Among all the children of Israel there was not a goodlier person than he; and, as if nature had marked him for pre-eminence and superiority, he was taller by the head and shoulders than any of the people, the fitter to be a match for the giants of Gath, the champions of the Philistines. When God chose a king after his own heart he pitched upon one that was not at all remarkable for the height of his stature, nor any thing in his countenance but the innocence and sweetness that appeared there, ch. xvi. 7, 12. But when he chose a king after the people's heart, who aimed at nothing so much as stateliness and grandeur, he pitched upon this huge tall man, who, if he had no other good qualities, yet would look great. It does not appear that he excelled in strength so much as he did in stature; Samson did, and him they slighted, bound, and betrayed into the hands of the Philistines; justly therefore are they now put off with one who, though of uncommon height, is weak as other men. They would have a king like the nations, and the nations commonly chose portly men for their kings.
Adam Clarke: Commentary on the Bible - 1831
9:1: A mighty man of power - Literally, a strong man; this appears to be the only power he possessed; and the physical strength of the father may account for the extraordinary size of the son. See Sa1 9:2.
1 Kings (1 Samuel) 9:2
Albert Barnes: Notes on the Bible - 1834
9:1: The genealogy of Saul is here given as far as Aphiah ("Abiah," Ch1 7:8), who was of the house of Becher the son of Benjamin Gen 46:21. "Kish" Ch1 9:35-39 was the son of "Ner" the son of "Jehiel," (or, "Abiel" here and Sa1 14:51), the first settler ("father," Ch1 9:35) at Gibeon, or Gibeah of Saul, and who married "Maachah," a daughter or granddaughter of Caleb. If so, it is obvious that the names of several generations are omitted between Kish and Abiel, and among them that from which the family of Matri Sa1 10:21 was called.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:1: Kish: Sa1 14:51; Ch1 8:30-33, Ch1 9:36-39; Act 13:21, Cis
a Benjamite: or, the son of a man of Jemini
power: or, substance. Sa1 25:2; Sa2 19:32; Job 1:3
John Gill
Now there was a man of Benjamin,.... Of the tribe of Benjamin, which had its name from the youngest son of Jacob, and one of this tribe was the first king of Israel:
whose name was Kish: whom the apostle calls Cis, Acts 13:21, and Josephus (i) Cises; his name, according to Hillerus (k), signifies "ensnared"; for what reason it was given him is not certain:
the son of Abiel; in 1Chron 8:33, he is called Ner that begat Kish; and in this book, 1Kings 14:50 Ner and Kish are represented as brethren, the sons of Abiel: to reconcile this, it may be observed, that Ner being the elder brother, on the death of his father Abiel, had the care and bringing up of his younger brother Kish; and therefore when he is said to beget him, the meaning is, not that he was the parent of him, but the bringer up of him; or rather, as Kimchi thinks, Abiel had two sons, one of which was Ner; and that he had two sons, one that was called after his own name Ner, who was the father of Abner; and the other Kish, the father of Saul:
the son of Zeror, the son of Bechorath, the son of Aphiah, a Benjamite; of these persons we nowhere else read:
a mighty man of power; not a man of riches, or of authority, neither a wealthy man, nor a magistrate, for his family was mean and contemptible, 1Kings 9:21 but a man of great strength, an able bodied man, and of great natural fortitude, and courage of mind.
(i) Antiqu. l. 6. c. 4. sect. 1. (k) Onomastic. Sacr. p. 405.
9:29:2: եւ է՛ր նորա որդի, եւ անուն նորա Սաւո՛ւղ, այր բարի՛ եւ անձնեայ. եւ ո՛չ գոյր յորդիսն Իսրայէլի այր լա՛ւ քան զնա. ուսովք չափ ՚ի վեր բա՛րձր էր քան զամենայն երկիրն[2906]։ [2906] Ոմանք. Բարձր էք քան զամենայն ժողովուրդն։
2 Նա Սաւուղ անունով բարի ու թիկնեղ մի որդի ունէր: Իսրայէլացիների մէջ նրանից բարետես մարդ չկար, բոլոր մարդիկ մէկ գլխով ցածր էին նրանից:
2 Կիս ալ որդի մը ունէր, որուն անունը Սաւուղ էր։ Անիկա կտրիճ ու գեղեցիկ էր ու Իսրայէլի որդիներուն մէջ անկէ գեղեցիկ մարդ չկար եւ բոլոր ժողովուրդէն՝ ուսէն վեր՝ երկայն էր։
Եւ էր նորա որդի, եւ անուն նորա Սաւուղ, այր բարի եւ անձնեայ. եւ ոչ գոյր յորդիսն Իսրայելի այր լաւ քան զնա. ուսովք չափ ի վեր բարձր էր քան զամենայն ժողովուրդն:

9:2: եւ է՛ր նորա որդի, եւ անուն նորա Սաւո՛ւղ, այր բարի՛ եւ անձնեայ. եւ ո՛չ գոյր յորդիսն Իսրայէլի այր լա՛ւ քան զնա. ուսովք չափ ՚ի վեր բա՛րձր էր քան զամենայն երկիրն[2906]։
[2906] Ոմանք. Բարձր էք քան զամենայն ժողովուրդն։
2 Նա Սաւուղ անունով բարի ու թիկնեղ մի որդի ունէր: Իսրայէլացիների մէջ նրանից բարետես մարդ չկար, բոլոր մարդիկ մէկ գլխով ցածր էին նրանից:
2 Կիս ալ որդի մը ունէր, որուն անունը Սաւուղ էր։ Անիկա կտրիճ ու գեղեցիկ էր ու Իսրայէլի որդիներուն մէջ անկէ գեղեցիկ մարդ չկար եւ բոլոր ժողովուրդէն՝ ուսէն վեր՝ երկայն էր։
zohrab-1805▾ eastern-1994▾ western am▾
9:29:2 У него был сын, имя его Саул, молодой и красивый; и не было никого из Израильтян красивее его; он от плеч своих был выше всего народа.
9:2 καὶ και and; even τούτῳ ουτος this; he υἱός υιος son καὶ και and; even ὄνομα ονομα name; notable αὐτῷ αυτος he; him Σαουλ σαουλ Saoul; Saul εὐμεγέθης ευμεγεθης man; husband ἀγαθός αγαθος good καὶ και and; even οὐκ ου not ἦν ειμι be ἐν εν in υἱοῖς υιος son Ισραηλ ισραηλ.1 Israel ἀγαθὸς αγαθος good ὑπὲρ υπερ over; for αὐτόν αυτος he; him ὑπὲρ υπερ over; for ὠμίαν ωμια and; even ἐπάνω επανω upon; above ὑψηλὸς υψηλος high; lofty ὑπὲρ υπερ over; for πᾶσαν πας all; every τὴν ο the γῆν γη earth; land
9:2 וְ wᵊ וְ and לֹו־ lô- לְ to הָיָ֨ה hāyˌā היה be בֵ֜ן vˈēn בֵּן son וּ û וְ and שְׁמֹ֤ו šᵊmˈô שֵׁם name שָׁאוּל֙ šāʔûl שָׁאוּל Saul בָּח֣וּר bāḥˈûr בָּחוּר young man וָ wā וְ and טֹ֔וב ṭˈôv טֹוב good וְ wᵊ וְ and אֵ֥ין ʔˌên אַיִן [NEG] אִ֛ישׁ ʔˈîš אִישׁ man מִ mi מִן from בְּנֵ֥י bbᵊnˌê בֵּן son יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel טֹ֣וב ṭˈôv טֹוב good מִמֶּ֑נּוּ mimmˈennû מִן from מִ mi מִן from שִּׁכְמֹ֣ו ššiḵmˈô שְׁכֶם shoulder וָ wā וְ and מַ֔עְלָה mˈaʕlā מַעַל top גָּבֹ֖הַּ gāvˌōₐh גָּבֹהַּ high מִ mi מִן from כָּל־ kkol- כֹּל whole הָ hā הַ the עָֽם׃ ʕˈām עַם people
9:2. et erat ei filius vocabulo Saul electus et bonus et non erat vir de filiis Israhel melior illo ab umero et sursum eminebat super omnem populumAnd he had a son whose name was Saul, a choice and goodly man, and there was not among the children of Israel a goodlier person than he: from his shoulders and upward he appeared above all the people.
2. And he had a son, whose name was Saul, a young man and a goodly: and there was not among the children of Israel a goodlier person than he: from his shoulders and upward he was higher than any of the people.
9:2. And he had a son called Saul, an elect and good man. And there was not a man among the sons of Israel better than he was. For he stood head and shoulders above all the people.
9:2. And he had a son, whose name [was] Saul, a choice young man, and a goodly: and [there was] not among the children of Israel a goodlier person than he: from his shoulders and upward [he was] higher than any of the people.
And he had a son, whose name [was] Saul, a choice young man, and a goodly: and [there was] not among the children of Israel a goodlier person than he: from his shoulders and upward [he was] higher than any of the people:

9:2 У него был сын, имя его Саул, молодой и красивый; и не было никого из Израильтян красивее его; он от плеч своих был выше всего народа.
9:2
καὶ και and; even
τούτῳ ουτος this; he
υἱός υιος son
καὶ και and; even
ὄνομα ονομα name; notable
αὐτῷ αυτος he; him
Σαουλ σαουλ Saoul; Saul
εὐμεγέθης ευμεγεθης man; husband
ἀγαθός αγαθος good
καὶ και and; even
οὐκ ου not
ἦν ειμι be
ἐν εν in
υἱοῖς υιος son
Ισραηλ ισραηλ.1 Israel
ἀγαθὸς αγαθος good
ὑπὲρ υπερ over; for
αὐτόν αυτος he; him
ὑπὲρ υπερ over; for
ὠμίαν ωμια and; even
ἐπάνω επανω upon; above
ὑψηλὸς υψηλος high; lofty
ὑπὲρ υπερ over; for
πᾶσαν πας all; every
τὴν ο the
γῆν γη earth; land
9:2
וְ wᵊ וְ and
לֹו־ lô- לְ to
הָיָ֨ה hāyˌā היה be
בֵ֜ן vˈēn בֵּן son
וּ û וְ and
שְׁמֹ֤ו šᵊmˈô שֵׁם name
שָׁאוּל֙ šāʔûl שָׁאוּל Saul
בָּח֣וּר bāḥˈûr בָּחוּר young man
וָ וְ and
טֹ֔וב ṭˈôv טֹוב good
וְ wᵊ וְ and
אֵ֥ין ʔˌên אַיִן [NEG]
אִ֛ישׁ ʔˈîš אִישׁ man
מִ mi מִן from
בְּנֵ֥י bbᵊnˌê בֵּן son
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
טֹ֣וב ṭˈôv טֹוב good
מִמֶּ֑נּוּ mimmˈennû מִן from
מִ mi מִן from
שִּׁכְמֹ֣ו ššiḵmˈô שְׁכֶם shoulder
וָ וְ and
מַ֔עְלָה mˈaʕlā מַעַל top
גָּבֹ֖הַּ gāvˌōₐh גָּבֹהַּ high
מִ mi מִן from
כָּל־ kkol- כֹּל whole
הָ הַ the
עָֽם׃ ʕˈām עַם people
9:2. et erat ei filius vocabulo Saul electus et bonus et non erat vir de filiis Israhel melior illo ab umero et sursum eminebat super omnem populum
And he had a son whose name was Saul, a choice and goodly man, and there was not among the children of Israel a goodlier person than he: from his shoulders and upward he appeared above all the people.
9:2. And he had a son called Saul, an elect and good man. And there was not a man among the sons of Israel better than he was. For he stood head and shoulders above all the people.
9:2. And he had a son, whose name [was] Saul, a choice young man, and a goodly: and [there was] not among the children of Israel a goodlier person than he: from his shoulders and upward [he was] higher than any of the people.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: От плеч своих был выше всего народа, т. е. головою выше других.
Adam Clarke: Commentary on the Bible - 1831
9:2: From his shoulders and upwards - It was probably from this very circumstance that he was chosen for king; for, where kings were elective, in all ancient times great respect was paid to personal appearance.
1 Kings (1 Samuel) 9:3
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:2: choice: Sa1 16:7; Gen 6:2; Sa2 14:25, Sa2 14:26; Jer 9:23
from his shoulders: Sa1 10:23, Sa1 17:4; Num 13:33
Geneva 1599
And he had a son, whose name [was] Saul, a (b) choice young man, and a goodly: and [there was] not among the children of Israel a goodlier person than he: from his shoulders and upward [he was] higher than any of the people.
(b) So that it might seem that God approved their request in appointing such a person.
John Gill
And he had a son whose name was Saul,.... Of this name was the great apostle of the Gentiles before his conversion, and was of the same tribe also; but very different in stature; he was a little man, this a large tall man, like his father perhaps:
a choice young man, and a goodly; 1Kings 2:1 of a goodly aspect, a comely man, tall and well shaped, in the prime of his age, a very agreeable person, one among a thousand:
and there was not among the children of Israel a goodlier person than he; meaning not for the endowments of his mind, or his moral character and behaviour. There might be as good, or better men than he, on such accounts, but for his outward appearance, his bodily shape, and the dignity of his person:
from his shoulders and upwards he was higher than any of the people; this description of him is enlarged upon and explained, to show that he was just such a person the people were desirous of having king over them, such an one as the nations about them had; and it was usual with the eastern people, and so with the Greeks and Romans, to choose persons to the highest offices of magistracy that made a personable appearance superior to others, and is what they often take notice of, as a recommendation of them as princes. Herodotus (l) reports of the Ethiopians, that they judged the largest of the people, and him who had strength according to his size, most worthy to be king. And the same writer observes (m), that among the many thousands of men of the army of Xerxes, there was not one who for comeliness and largeness was so worthy of the empire as Xerxes himself; so Ulysses, because of his height, was the more acceptable to the people of Corfu (n); so Alexander's captains, it is said (o), might be thought to be kings for their beautiful form, height of body, and greatness of strength and wisdom. Julius Caesar is said to be of high stature; and so Domitian (p); Virgil (q) represents Turnus as in body more excellent than others, and by the entire head above them; and Anchises as walking statelier and higher than the rest (r); among the many encomiums Pliny (s) gives of Trajan, as to his outward form and appearance, this is one, "proceritas corporis", height of body, being higher than others; the Gentiles had a notion that such men came nearer to the deities, and looked more like them; so Diana is described as taller than any of the nymphs and goddesses (t). Solomon, according to Josephus (u), chose such young men to ride horses, and attend his person, when he himself rode, who were conspicuous for their height, and greatly above others.
(l) Thalia, sive, l. 3. c. 20. (m) Polymnia, sive, l. 7. c. 187. (n) Homer. Odyss. 8. ver. 20, 21. (o) Justin. e Trogo, l. 13. c. 1. (p) Sueton. Vit. Caesar. c. 45. Domitian. c. 18. (q) Aeneid. l. 7. ver. 783, 784. & 9. ver. 29. (r) Ib. l. 8. ver. 162. (s) Panegyr. c. 4, 22. (t) "Tamen altior illis ipsa dea est". Ovid. Metam. l. 3. fab. 2. ver. 180, 181. (u) Antiqu. l. 8. c. 7. sect. 3.
John Wesley
Goodly - Comely and personable. Higher - A tall stature was much valued in a king in ancient times, and in the eastern countries.
Robert Jamieson, A. R. Fausset and David Brown
Saul, a choice young man, and a goodly--He had a fine appearance; for it is evident that he must have been only a little under seven feet tall. A gigantic stature and an athletic frame must have been a popular recommendation at that time in that country.
9:39:3: Եւ կորեա՛ն էշք հօրն Սաւուղայ։ Ասէ՛ Կիս ցՍաւուղ ցորդի իւր. Ա՛ռ ընդ քեզ մի՛ ՚ի մանկանցդ, եւ արի՛ք երթայք խնդրեցէ՛ք զէշսն։ եւ գնացի՛ն, եւ անցին ընդ լեառնն Եփրեմի։
3 Մի անգամ կորան Սաւուղի հօր աւանակները: Կիսն ասաց իր որդի Սաւուղին. «Վերցրո՛ւ ծառաներից մէկին, եւ ելէ՛ք, գնացէ՛ք աւանակները փնտռելու»:
3 Սաւուղին հօրը Կիսին էշերը կորսուեցան ու Կիս իր որդիին Սաւուղին ըսաւ. «Մանչերէն մէկը քեզի հետ ա՛ռ ու ելիր գնա՛ էշերը փնտռէ»։
Եւ կորեան էշք[167] հօրն Սաւուղայ. ասէ Կիս ցՍաւուղ ցորդի իւր. Առ ընդ քեզ մի ի մանկանցդ, եւ արիք երթայք խնդրեցէք զէշսն:

9:3: Եւ կորեա՛ն էշք հօրն Սաւուղայ։ Ասէ՛ Կիս ցՍաւուղ ցորդի իւր. Ա՛ռ ընդ քեզ մի՛ ՚ի մանկանցդ, եւ արի՛ք երթայք խնդրեցէ՛ք զէշսն։ եւ գնացի՛ն, եւ անցին ընդ լեառնն Եփրեմի։
3 Մի անգամ կորան Սաւուղի հօր աւանակները: Կիսն ասաց իր որդի Սաւուղին. «Վերցրո՛ւ ծառաներից մէկին, եւ ելէ՛ք, գնացէ՛ք աւանակները փնտռելու»:
3 Սաւուղին հօրը Կիսին էշերը կորսուեցան ու Կիս իր որդիին Սաւուղին ըսաւ. «Մանչերէն մէկը քեզի հետ ա՛ռ ու ելիր գնա՛ էշերը փնտռէ»։
zohrab-1805▾ eastern-1994▾ western am▾
9:39:3 И пропали ослицы у Киса, отца Саулова, и сказал Кис Саулу, сыну своему: возьми с собою одного из слуг и встань, пойди, поищи ослиц.
9:3 καὶ και and; even ἀπώλοντο απολλυμι destroy; lose αἱ ο the ὄνοι ονος donkey Κις κις Kis πατρὸς πατηρ father Σαουλ σαουλ Saoul; Saul καὶ και and; even εἶπεν επω say; speak Κις κις Kis πρὸς προς to; toward Σαουλ σαουλ Saoul; Saul τὸν ο the υἱὸν υιος son αὐτοῦ αυτος he; him λαβὲ λαμβανω take; get μετὰ μετα with; amid σεαυτοῦ σεαυτου of yourself ἓν εις.1 one; unit τῶν ο the παιδαρίων παιδαριον little boy καὶ και and; even ἀνάστητε ανιστημι stand up; resurrect καὶ και and; even πορεύθητε πορευομαι travel; go καὶ και and; even ζητήσατε ζητεω seek; desire τὰς ο the ὄνους ονος donkey
9:3 וַ wa וְ and תֹּאבַ֨דְנָה֙ ttōvˈaḏnā אבד perish הָ hā הַ the אֲתֹנֹ֔ות ʔᵃṯōnˈôṯ אָתֹון she-ass לְ lᵊ לְ to קִ֖ישׁ qˌîš קִישׁ Kish אֲבִ֣י ʔᵃvˈî אָב father שָׁא֑וּל šāʔˈûl שָׁאוּל Saul וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say קִ֜ישׁ qˈîš קִישׁ Kish אֶל־ ʔel- אֶל to שָׁא֣וּל šāʔˈûl שָׁאוּל Saul בְּנֹ֗ו bᵊnˈô בֵּן son קַח־ qaḥ- לקח take נָ֤א nˈā נָא yeah אִתְּךָ֙ ʔittᵊḵˌā אֵת together with אֶת־ ʔeṯ- אֵת [object marker] אַחַ֣ד ʔaḥˈaḏ אֶחָד one מֵֽ mˈē מִן from הַ ha הַ the נְּעָרִ֔ים nnᵊʕārˈîm נַעַר boy וְ wᵊ וְ and ק֣וּם qˈûm קום arise לֵ֔ךְ lˈēḵ הלך walk בַּקֵּ֖שׁ baqqˌēš בקשׁ seek אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אֲתֹנֹֽת׃ ʔᵃṯōnˈōṯ אָתֹון she-ass
9:3. perierant autem asinae Cis patris Saul et dixit Cis ad Saul filium suum tolle tecum unum de pueris et consurgens vade et quaere asinas qui cum transissent per montem EphraimAnd the asses of Cis, Saul's father, were lost: and Cis said to his son Saul: Take one of the servants with thee, and arise, go, and seek the asses. And when they had passed through Mount Ephraim,
3. And the asses of Kish Saul’s father were lost. And Kish said to Saul his son, Take now one of the servants with thee, and arise, go seek the asses.
9:3. Now the donkeys of Kish, the father of Saul, had become lost. And Kish said to his son Saul, “Take with you one of the servants, and rising up, go out and seek the donkeys.” And when they had passed through mount Ephraim,
9:3. And the asses of Kish Saul’s father were lost. And Kish said to Saul his son, Take now one of the servants with thee, and arise, go seek the asses.
And the asses of Kish Saul' s father were lost. And Kish said to Saul his son, Take now one of the servants with thee, and arise, go seek the asses:

9:3 И пропали ослицы у Киса, отца Саулова, и сказал Кис Саулу, сыну своему: возьми с собою одного из слуг и встань, пойди, поищи ослиц.
9:3
καὶ και and; even
ἀπώλοντο απολλυμι destroy; lose
αἱ ο the
ὄνοι ονος donkey
Κις κις Kis
πατρὸς πατηρ father
Σαουλ σαουλ Saoul; Saul
καὶ και and; even
εἶπεν επω say; speak
Κις κις Kis
πρὸς προς to; toward
Σαουλ σαουλ Saoul; Saul
τὸν ο the
υἱὸν υιος son
αὐτοῦ αυτος he; him
λαβὲ λαμβανω take; get
μετὰ μετα with; amid
σεαυτοῦ σεαυτου of yourself
ἓν εις.1 one; unit
τῶν ο the
παιδαρίων παιδαριον little boy
καὶ και and; even
ἀνάστητε ανιστημι stand up; resurrect
καὶ και and; even
πορεύθητε πορευομαι travel; go
καὶ και and; even
ζητήσατε ζητεω seek; desire
τὰς ο the
ὄνους ονος donkey
9:3
וַ wa וְ and
תֹּאבַ֨דְנָה֙ ttōvˈaḏnā אבד perish
הָ הַ the
אֲתֹנֹ֔ות ʔᵃṯōnˈôṯ אָתֹון she-ass
לְ lᵊ לְ to
קִ֖ישׁ qˌîš קִישׁ Kish
אֲבִ֣י ʔᵃvˈî אָב father
שָׁא֑וּל šāʔˈûl שָׁאוּל Saul
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
קִ֜ישׁ qˈîš קִישׁ Kish
אֶל־ ʔel- אֶל to
שָׁא֣וּל šāʔˈûl שָׁאוּל Saul
בְּנֹ֗ו bᵊnˈô בֵּן son
קַח־ qaḥ- לקח take
נָ֤א nˈā נָא yeah
אִתְּךָ֙ ʔittᵊḵˌā אֵת together with
אֶת־ ʔeṯ- אֵת [object marker]
אַחַ֣ד ʔaḥˈaḏ אֶחָד one
מֵֽ mˈē מִן from
הַ ha הַ the
נְּעָרִ֔ים nnᵊʕārˈîm נַעַר boy
וְ wᵊ וְ and
ק֣וּם qˈûm קום arise
לֵ֔ךְ lˈēḵ הלך walk
בַּקֵּ֖שׁ baqqˌēš בקשׁ seek
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אֲתֹנֹֽת׃ ʔᵃṯōnˈōṯ אָתֹון she-ass
9:3. perierant autem asinae Cis patris Saul et dixit Cis ad Saul filium suum tolle tecum unum de pueris et consurgens vade et quaere asinas qui cum transissent per montem Ephraim
And the asses of Cis, Saul's father, were lost: and Cis said to his son Saul: Take one of the servants with thee, and arise, go, and seek the asses. And when they had passed through Mount Ephraim,
9:3. Now the donkeys of Kish, the father of Saul, had become lost. And Kish said to his son Saul, “Take with you one of the servants, and rising up, go out and seek the donkeys.” And when they had passed through mount Ephraim,
9:3. And the asses of Kish Saul’s father were lost. And Kish said to Saul his son, Take now one of the servants with thee, and arise, go seek the asses.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Saul Seeks His Father's Asses; Saul Goes to Seek Samuel. B. C. 1075.

3 And the asses of Kish Saul's father were lost. And Kish said to Saul his son, Take now one of the servants with thee, and arise, go seek the asses. 4 And he passed through mount Ephraim, and passed through the land of Shalisha, but they found them not: then they passed through the land of Shalim, and there they were not: and he passed through the land of the Benjamites, but they found them not. 5 And when they were come to the land of Zuph, Saul said to his servant that was with him, Come, and let us return; lest my father leave caring for the asses, and take thought for us. 6 And he said unto him, Behold now, there is in this city a man of God, and he is a honourable man; all that he saith cometh surely to pass: now let us go thither; peradventure he can shew us our way that we should go. 7 Then said Saul to his servant, But, behold, if we go, what shall we bring the man? for the bread is spent in our vessels, and there is not a present to bring to the man of God: what have we? 8 And the servant answered Saul again, and said, Behold, I have here at hand the fourth part of a shekel of silver: that will I give to the man of God, to tell us our way. 9 (Beforetime in Israel, when a man went to enquire of God, thus he spake, Come, and let us go to the seer: for he that is now called a Prophet was beforetime called a Seer.) 10 Then said Saul to his servant, Well said; come, let us go. So they went unto the city where the man of God was.
Here is, I. A great man rising from small beginnings. It does not appear that Saul had any preferment at all, or was in any post of honour or trust, till he was chosen king of Israel. Most that are advanced rise gradually, but Saul, from the level with his neighbours, stepped at once into the throne, according to that of Hannah, He raiseth up the poor out of the dust, to set them among princes, 1 Sam. ii. 8. Saul, it should seem, though he was himself married and had children grown up, yet lived in his father's house, and was subject to him. Promotion comes not by chance nor human probabilities, but God is the Judge.
II. A great event arising from small occurrences. How low does the history begin! Having to trace Saul to the crown, we find him first employed as meanly as any we meet with called out to preferment.
1. Saul's father sends him with one of his servants to seek some asses that he had lost. It may be they had no way then to give public notice of such a number of asses strayed or stolen out of the grounds of Kish the Benjamite. A very good law they had to oblige men to bring back an ox or an ass that went astray, but it is to be feared that was, as other good laws, neglected and forgotten. It is easy to observe here that those who have must expect to lose, that it is wisdom to look after what is lost, that no man should think it below him to know the state of his flocks, that children should be forward to serve their parents' interests. Saul readily went to seek his father's asses, v. 3, 4. His taking care of the asses is to be ascribed, not so much to the humility of his spirit as to the plainness and simplicity of those times. But his obedience to his father in it was very commendable. Seest thou a man diligent in his business, and dutiful to his superiors, willing to stoop and willing to take pains? he does as Saul stand fair for preferment. The servant of Kish would be faithful only as a servant, but Saul as a son, in his own business, and therefore he was sent with him. Saul and his servants travelled far (probably on foot) in quest of the asses, but in vain: they found them not. He missed of what he sought, but had no reason to complain of the disappointment, for he met with the kingdom, which he never dreamed of.
2. When he could not find them, he determined to return to his father (v. 5), in consideration of his father's tender concern for him, being apprehensive that if they staid out any longer his aged father would begin to fear, as Jacob concerning Joseph, that an evil beast had devoured them or some mischief had befallen them; he will leave caring for the asses, as much as he was in care about them, and will take thought for us. Children should take care that they do nothing to grieve or frighten their parents, but be tender of their tenderness.
3. His servant proposed (for, it should seem, he had more religion in him than his master) that, since they were now at Ramah, they should call on Samuel, and take his advice in this important affair. Observe here, (1.) They were close by the city where Samuel lived, and that put it into their heads to consult him (v. 6): There is in this city a man of God. Note, Wherever we are we should improve our opportunities of acquainting ourselves with those that are wise and good. But there are many that will consult a man of God, if he comes in their way, that would not go a step out of their way to get wisdom. (2.) The servant spoke very respectfully concerning Samuel, though he had not personal knowledge of him, but by common fame only: He is a man of God, and an honourable man. Note, Men of God are honourable men, and should be so in our eyes. Acquaintance with the things of God, and serviceableness to the kingdom of God, put true honour upon men, and make them great. This was the honour of Samuel, as a man of God, that all he saith comes surely to pass. This was observed concerning him when he was a young prophet (ch. iii. 19), God did let none of his words fall to the ground; and still it held true. (3.) They agreed to consult him concerning the way that they should go; peradventure he can show us. All the use they would make of the man of God was to be advised by him whether they should return home, or, if there were any hopes of finding the asses, which way they must go next--a poor business to employ a prophet about! Had they said, "Let us give up the asses for lost, and, now that we are so near the man of God, let us go and learn from him the good knowledge of God, let us consult him how we may order our conversations a right, and enquire the law at his mouth, since we may not have such another opportunity, and then we shall not lose our journey"--the proposal would have been such as became Israelites; but to make prophecy, that glory of Israel, serve so mean a turn as this, discovered too much what manner of spirit they were of. Note, Most people would rather be told their fortune than told their duty, how to be rich than how to be saved. If it were the business of the men of God to direct for the recovery of lost asses, they would be consulted much more than they are now that it is their business to direct for the recovery of lost souls; so preposterous is the care of most men! (4.) Saul was thoughtful what present they should bring to the man of God, what fee they should give him for his advice (v. 7): What shall we bring the man? They could not present him, as Jeroboam's wife did Ahijah, with loaves and cakes (1 Kings xiv. 3), for their bread was spent; but the servant bethought himself that he had in his pocket the fourth part of a shekel, about seven-pence halfpenny in value, and that he would give to the man of God to direct them, v. 8. "That will do," says Saul; "let us go," v. 10. Some think that when Saul talked of giving Samuel a fee he measured him by himself, or by his sons, as if he must be hired to do an honest Israelite a kindness, and was like the false prophets, that divined for money, Mic. iii. 11. He came to him as a fortune-teller, rather than as a prophet, and therefore thought the fourth part of a shekel was enough to give him. But it rather seems to be agreeable to the general usage of those times, as it is to natural equity, that those who sowed spiritual things should reap not only eternal things from him that employs them, but temporal things from those for whom they are employed. Samuel needed not their money, nor would he have denied them his advice if they had not brought it (it is probable, when he had it, he gave it to the poor); but they brought it to him as a token of their respect and the value they put upon his office; nor did he refuse it, for they were able to give it, and, though it was but little, it was the widow's mite. But Saul, as he never thought of going to the man of God till the servant proposed it, so, it should seem, he mentioned the want of a present as an objection against their going; he would not own that he had money in his pocket, but, when the servant generously offered to be at the charge, then, "Well, said," says Saul; "come, let us go." Most people love a cheap religion, and like it best when they can devolve the expense of it on others. (5.) The historian here takes notice of the name then given to the prophets: they called them Seers, or seeing men (v. 9), not but that the name prophet was then used, and applied to such persons, but that of seers was more in use. Note, Those that are prophets must first be seers; those who undertake to speak to others of the things of God must have an insight into those things themselves.
Adam Clarke: Commentary on the Bible - 1831
9:3: The asses of Kish - were lost - What a wonderful train of occurrences were connected in order to bring Saul to the throne of Israel! Every thing seems to go on according to the common course of events, and yet all conspired to favor the election of a man to the kingdom who certainly did not come there by the approbation of God.
Asses grow to great perfection in the East; and at this time, as there were no horses in Judea, they were very useful; and on them kings and princes rode.
1 Kings (1 Samuel) 9:5
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:3: Sa1 10:2; Jdg 5:10, Jdg 10:4
Geneva 1599
And the asses of Kish Saul's father were lost. And Kish said to Saul his son, Take now one of the servants with thee, and arise, go (c) seek the asses.
(c) All these circumstances were means to serve God's providence, by which Saul (though not approved by God) was made king.
John Gill
And the asses of Kish, Saul's father, were lost,.... Had got out of the stables or fields, in which they were kept, and strayed from thence:
and Kish said to Saul his son, take now one of the servants with thee, and arise, go seek the asses; he chose not to send his servants only, who might not be so careful and diligent in searching for them, but his son, and not him alone, but a servant with him to wait upon him, and assist him. And it was quite agreeable to the simplicity of those times for persons of equal or greater substance to be employed in such an affair; asses made a considerable part of the wealth and riches of men, were rode upon by persons of quality, and were fed and taken care of by the sons of dukes and princes; see Job 1:3. The Jews (w) have a tradition, that this servant was Doeg the Edomite.
(w) Hieron. Trad. Heb. in Paralip, fol. 83. A.
John Wesley
The asses - Which were there of great price, because of the scarcity of horses, and therefore not held unworthy of Saul's seeking, at least in those ancient times, when simplicity, humility, and industry were in fashion among persons of quality.
Robert Jamieson, A. R. Fausset and David Brown
the asses of Kish Saul's father were lost. And Kish said to Saul . . . arise, go seek the asses--The probability is that the family of Kish, according to the immemorial usage of Oriental shepherds in the purely pastoral regions, had let the animals roam at large during the grazing season, at the close of which messengers were despatched in search of them. Such travelling searches are common; and, as each owner has his own stamp marked on his cattle, the mention of it to the shepherds he meets gradually leads to the discovery of the strayed animals. This ramble of Saul's had nothing extraordinary in it, except its superior directions and issue, which turned its uncertainty into certainty.
9:49:4: Եւ անցին ընդ լեառնն Սարիսայ, եւ ո՛չ գտին. եւ անցին ընդ երկիրն Սաղիմայ՝ եւ ո՛չ ուրեք էին, եւ անցին ընդ երկիրն Յեմինացւոյն՝ եւ ո՛չ գտին[2907]։ [2907] Ոմանք. Եւ անցին ընդ երկիրն Սարիսայ։
4 Նրանք գնացին, անցան Եփրեմի լեռը, անցան Սարիսի երկիրը՝ չգտան աւանակները, անցան Սադիմի երկիրը՝ չկային աւանակները, անցան յեմինացիների երկիրը՝ եւ չգտան:
4 Ան ալ Եփրեմի լեռնէն անցաւ եւ Սաղիսա երկրէն ալ անցաւ՝ զանոնք չգտաւ։ Ետքը Սաղիմի երկրէն անցաւ ու հոն ալ չէին. անկէ Բենիամինեաններու երկիրը անցնելով՝ հոն ալ զանոնք չգտաւ։
Եւ գնացին, եւ անցին ընդ լեառնն Եփրեմի, եւ անցին ընդ երկիրն Սարիսայ, եւ ոչ գտին. եւ անցին ընդ երկիրն Սաղիմայ, եւ ոչ ուրեք էին. եւ անցին ընդ երկիրն Յեմինացւոյն, եւ ոչ գտին:

9:4: Եւ անցին ընդ լեառնն Սարիսայ, եւ ո՛չ գտին. եւ անցին ընդ երկիրն Սաղիմայ՝ եւ ո՛չ ուրեք էին, եւ անցին ընդ երկիրն Յեմինացւոյն՝ եւ ո՛չ գտին[2907]։
[2907] Ոմանք. Եւ անցին ընդ երկիրն Սարիսայ։
4 Նրանք գնացին, անցան Եփրեմի լեռը, անցան Սարիսի երկիրը՝ չգտան աւանակները, անցան Սադիմի երկիրը՝ չկային աւանակները, անցան յեմինացիների երկիրը՝ եւ չգտան:
4 Ան ալ Եփրեմի լեռնէն անցաւ եւ Սաղիսա երկրէն ալ անցաւ՝ զանոնք չգտաւ։ Ետքը Սաղիմի երկրէն անցաւ ու հոն ալ չէին. անկէ Բենիամինեաններու երկիրը անցնելով՝ հոն ալ զանոնք չգտաւ։
zohrab-1805▾ eastern-1994▾ western am▾
9:49:4 И прошел он гору Ефремову и прошел землю Шалишу, но не нашли; и прошли землю Шаалим, и {там их} нет; и прошел он землю Вениаминову, и не нашли.
9:4 καὶ και and; even διῆλθον διερχομαι pass through; spread δι᾿ δια through; because of ὄρους ορος mountain; mount Εφραιμ εφραιμ Ephraim; Efrem καὶ και and; even διῆλθον διερχομαι pass through; spread διὰ δια through; because of τῆς ο the γῆς γη earth; land Σελχα σελχα and; even οὐχ ου not εὗρον ευρισκω find καὶ και and; even διῆλθον διερχομαι pass through; spread διὰ δια through; because of τῆς ο the γῆς γη earth; land Εασακεμ εασακεμ and; even οὐκ ου not ἦν ειμι be καὶ και and; even διῆλθον διερχομαι pass through; spread διὰ δια through; because of τῆς ο the γῆς γη earth; land Ιακιμ ιακιμ and; even οὐχ ου not εὗρον ευρισκω find
9:4 וַ wa וְ and יַּעֲבֹ֧ר yyaʕᵃvˈōr עבר pass בְּ bᵊ בְּ in הַר־ har- הַר mountain אֶפְרַ֛יִם ʔefrˈayim אֶפְרַיִם Ephraim וַ wa וְ and יַּעֲבֹ֥ר yyaʕᵃvˌōr עבר pass בְּ bᵊ בְּ in אֶֽרֶץ־ ʔˈereṣ- אֶרֶץ earth שָׁלִ֖שָׁה šālˌišā שָׁלִשָׁה Shalisha וְ wᵊ וְ and לֹ֣א lˈō לֹא not מָצָ֑אוּ māṣˈāʔû מצא find וַ wa וְ and יַּעַבְר֤וּ yyaʕavrˈû עבר pass בְ vᵊ בְּ in אֶֽרֶץ־ ʔˈereṣ- אֶרֶץ earth שַׁעֲלִים֙ šaʕᵃlîm שַׁעֲלִים Shaalim וָ wā וְ and אַ֔יִן ʔˈayin אַיִן [NEG] וַ wa וְ and יַּעֲבֹ֥ר yyaʕᵃvˌōr עבר pass בְּ bᵊ בְּ in אֶֽרֶץ־ ʔˈereṣ- אֶרֶץ earth יְמִינִ֖י yᵊmînˌî יְמִינִי Benjaminite וְ wᵊ וְ and לֹ֥א lˌō לֹא not מָצָֽאוּ׃ māṣˈāʔû מצא find
9:4. et per terram Salisa et non invenissent transierunt etiam per terram Salim et non erant sed et per terram Iemini et minime reppereruntAnd through the land of Salisa, and had not found them, they passed also through the land of Salim, and they were not there: and through the land of Jemini, and found them not.
4. And he passed through the hill country of Ephraim, and passed through the land of Shalishah, but they found them not: then they passed through the land of Shaalim, and there they were not: and he passed through the land of the Benjamites, but they found them not.
9:4. and through the land of Shalishah, and had not found them, they crossed also through the land of Shaalim, and they were not there, and through the land of Benjamin, and they found nothing.
9:4. And he passed through mount Ephraim, and passed through the land of Shalisha, but they found [them] not: then they passed through the land of Shalim, and [there they were] not: and he passed through the land of the Benjamites, but they found [them] not.
And he passed through mount Ephraim, and passed through the land of Shalisha, but they found [them] not: then they passed through the land of Shalim, and [there they were] not: and he passed through the land of the Benjamites, but they found [them] not:

9:4 И прошел он гору Ефремову и прошел землю Шалишу, но не нашли; и прошли землю Шаалим, и {там их} нет; и прошел он землю Вениаминову, и не нашли.
9:4
καὶ και and; even
διῆλθον διερχομαι pass through; spread
δι᾿ δια through; because of
ὄρους ορος mountain; mount
Εφραιμ εφραιμ Ephraim; Efrem
καὶ και and; even
διῆλθον διερχομαι pass through; spread
διὰ δια through; because of
τῆς ο the
γῆς γη earth; land
Σελχα σελχα and; even
οὐχ ου not
εὗρον ευρισκω find
καὶ και and; even
διῆλθον διερχομαι pass through; spread
διὰ δια through; because of
τῆς ο the
γῆς γη earth; land
Εασακεμ εασακεμ and; even
οὐκ ου not
ἦν ειμι be
καὶ και and; even
διῆλθον διερχομαι pass through; spread
διὰ δια through; because of
τῆς ο the
γῆς γη earth; land
Ιακιμ ιακιμ and; even
οὐχ ου not
εὗρον ευρισκω find
9:4
וַ wa וְ and
יַּעֲבֹ֧ר yyaʕᵃvˈōr עבר pass
בְּ bᵊ בְּ in
הַר־ har- הַר mountain
אֶפְרַ֛יִם ʔefrˈayim אֶפְרַיִם Ephraim
וַ wa וְ and
יַּעֲבֹ֥ר yyaʕᵃvˌōr עבר pass
בְּ bᵊ בְּ in
אֶֽרֶץ־ ʔˈereṣ- אֶרֶץ earth
שָׁלִ֖שָׁה šālˌišā שָׁלִשָׁה Shalisha
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
מָצָ֑אוּ māṣˈāʔû מצא find
וַ wa וְ and
יַּעַבְר֤וּ yyaʕavrˈû עבר pass
בְ vᵊ בְּ in
אֶֽרֶץ־ ʔˈereṣ- אֶרֶץ earth
שַׁעֲלִים֙ šaʕᵃlîm שַׁעֲלִים Shaalim
וָ וְ and
אַ֔יִן ʔˈayin אַיִן [NEG]
וַ wa וְ and
יַּעֲבֹ֥ר yyaʕᵃvˌōr עבר pass
בְּ bᵊ בְּ in
אֶֽרֶץ־ ʔˈereṣ- אֶרֶץ earth
יְמִינִ֖י yᵊmînˌî יְמִינִי Benjaminite
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
מָצָֽאוּ׃ māṣˈāʔû מצא find
9:4. et per terram Salisa et non invenissent transierunt etiam per terram Salim et non erant sed et per terram Iemini et minime reppererunt
And through the land of Salisa, and had not found them, they passed also through the land of Salim, and they were not there: and through the land of Jemini, and found them not.
9:4. and through the land of Shalishah, and had not found them, they crossed also through the land of Shaalim, and they were not there, and through the land of Benjamin, and they found nothing.
9:4. And he passed through mount Ephraim, and passed through the land of Shalisha, but they found [them] not: then they passed through the land of Shalim, and [there they were] not: and he passed through the land of the Benjamites, but they found [them] not.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-5: Ведя свое начало от равнины Ездрилонской, горы Ефремовы простираются по южной границе удела Ефремова до Иерусалима и здесь соединяются с горами Нулиными.

Шалиша, Шаалим, Цуф - местности вблизи г. Рамы Самуиловой (см. примеч. к 1: ст. I гл.) .
Albert Barnes: Notes on the Bible - 1834
9:4: The land of Shalisha was somewhere near Gilgal, i. e., Jiljulieh. It is thought to derive its name from "three" (Shalosh) wadys which unite in the wady of Karawa. The situation of Shalim is not known: its etymology connects it more probably with the land of Shual Sa1 13:17, apparently round Taiyibeh, which was about nine miles from Gibeah.
Zuph - Sa1 9:5, see Sa1 1:1 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:4: mount: Jdg 17:1, Jdg 19:1
Shalisha: Kg2 4:42
Shalim: Gen 33:18; Joh 3:23
John Gill
And they passed through Mount Ephraim,.... The mountainous part of that tribe, which lay contiguous to the tribe of Benjamin, where it might be supposed the asses had strayed to:
and passed through the land of Shalisha; a tract in the tribe of Benjamin, so called from some illustrious person, prince, and duke of it; in it very probably was the place called Baalshalisha; 4Kings 4:42 and which perhaps is the same Jerom calls (x) Bethshalisha; and says there was a village of this name in the borders of Diospolis, almost fifteen miles distance from it to the north, in the Tamnitic country; though Bunting (y) says it was situated in Mount Ephraim, eight miles from Jerusalem to the northwest:
but they found them not; the asses, neither in Mount Ephraim, nor in the land of Shalisha:
then they passed through the land of Shalim which some take to be the same with Salim, where John was baptizing, Jn 3:23 but Jerom says (z) it was a village on the borders of Eleutheropolis, to the west, seven miles distant from it:
and there they were not; the asses could not be found there:
and he passed through the land of the Benjamites; or rather of Jemini, which was in Benjamin, so called from a famous man of that name; for it cannot be thought they should pass through the whole tribe of Benjamin in one day. And, according to Bunting (a), from Gibeah, the native place of Saul, through the mountain of Ephraim, and the land of Shalisha, to the borders of Shalim, were sixteen miles; and from thence to Jemini, in the tribe of Benjamin, sixteen more:
but they found them not; the asses.
(x) De loc. Heb. fol. 89. K. (y) Travels of the Patriarchs, &c. p. 129. (z) De loc. Heb. fol. 94. L. (a) Travels of the Patriarchs, &c. p. 126.
Robert Jamieson, A. R. Fausset and David Brown
he passed through mount Ephraim--This being situated on the north of Benjamin, indicates the direction of Saul's journey. The district explored means the whole of the mountainous region, with its valleys and defiles, which belonged to Ephraim. Turning apparently southwards--probably through the verdant hills between Shiloh and the vales of Jordan (Shalisha and Shalim)--he approached again the borders of Benjamin, scoured the land of Zuph, and was proposing to return, when his servant recollected that they were in the immediate neighborhood of the man of God, who would give them counsel.
9:59:5: Եւ իբրեւ եկի՛ն ՚ի Սիփ. ասէ Սաւուղ ցպատանեակն իւր որ ընդ նմա. Ե՛կ դարձցուք անդրէն, գուցէ՛ թողեալ հօր մերոյ զէշսն, եւ զմէնջ հոգասցէ։
5 Երբ հասան Սիփ, Սաւուղն ասաց իր հետ եկած ծառային. «Արի՛ վերադառնանք: Կարող է հայրս, աւանակները մոռացած, մե՛զ համար անհանգստանայ»:
5 Երբ անոնք Սուփին* երկիրը եկան, Սաւուղ իրեն հետ եղող մանչուն ըսաւ. «Եկուր ե՛տ դառնանք, չըլլայ թէ հայրս էշերուն հոգը թողու ու մեզի համար մտահոգուի»։
Եւ իբրեւ եկին ի Սիփ, ասէ Սաւուղ ցպատանեակն իւր որ ընդ նմա. Եկ դարձցուք անդրէն, գուցէ թողեալ հօր մերոյ զէշսն եւ զմէնջ հոգասցէ:

9:5: Եւ իբրեւ եկի՛ն ՚ի Սիփ. ասէ Սաւուղ ցպատանեակն իւր որ ընդ նմա. Ե՛կ դարձցուք անդրէն, գուցէ՛ թողեալ հօր մերոյ զէշսն, եւ զմէնջ հոգասցէ։
5 Երբ հասան Սիփ, Սաւուղն ասաց իր հետ եկած ծառային. «Արի՛ վերադառնանք: Կարող է հայրս, աւանակները մոռացած, մե՛զ համար անհանգստանայ»:
5 Երբ անոնք Սուփին* երկիրը եկան, Սաւուղ իրեն հետ եղող մանչուն ըսաւ. «Եկուր ե՛տ դառնանք, չըլլայ թէ հայրս էշերուն հոգը թողու ու մեզի համար մտահոգուի»։
zohrab-1805▾ eastern-1994▾ western am▾
9:59:5 Когда они пришли в землю Цуф, Саул сказал слуге своему, который был с ним: пойдем назад, чтобы отец мой, оставив ослиц, не стал беспокоиться о нас.
9:5 αὐτῶν αυτος he; him ἐλθόντων ερχομαι come; go εἰς εις into; for τὴν ο the Σιφ σιφ and; even Σαουλ σαουλ Saoul; Saul εἶπεν επω say; speak τῷ ο the παιδαρίῳ παιδαριον little boy αὐτοῦ αυτος he; him τῷ ο the μετ᾿ μετα with; amid αὐτοῦ αυτος he; him δεῦρο δευρο come on; this point καὶ και and; even ἀναστρέψωμεν αναστρεφω overturn; turn up / back μὴ μη not ἀνεὶς ανιημι remiss; relax ὁ ο the πατήρ πατηρ father μου μου of me; mine τὰς ο the ὄνους ονος donkey φροντίζῃ φροντιζω take care περὶ περι about; around ἡμῶν ημων our
9:5 הֵ֗מָּה hˈēmmā הֵמָּה they בָּ֚אוּ ˈbāʔû בוא come בְּ bᵊ בְּ in אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth צ֔וּף ṣˈûf צוּף Zuph וְ wᵊ וְ and שָׁא֥וּל šāʔˌûl שָׁאוּל Saul אָמַ֛ר ʔāmˈar אמר say לְ lᵊ לְ to נַעֲרֹ֥ו naʕᵃrˌô נַעַר boy אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] עִמֹּ֖ו ʕimmˌô עִם with לְכָ֣ה lᵊḵˈā הלך walk וְ wᵊ וְ and נָשׁ֑וּבָה nāšˈûvā שׁוב return פֶּן־ pen- פֶּן lest יֶחְדַּ֥ל yeḥdˌal חדל cease אָבִ֛י ʔāvˈî אָב father מִן־ min- מִן from הָ hā הַ the אֲתֹנֹ֖ות ʔᵃṯōnˌôṯ אָתֹון she-ass וְ wᵊ וְ and דָ֥אַג ḏˌāʔaḡ דאג be afraid לָֽנוּ׃ lˈānû לְ to
9:5. cum autem venissent in terram Suph dixit Saul ad puerum suum qui erat cum eo veni et revertamur ne forte dimiserit pater meus asinas et sollicitus sit pro nobisAnd when they were come to the land of Suph, Saul said to the servant that was with him: Come, let us return, lest perhaps my father forget the asses, and be concerned for us.
5. When they were come to the land of Zuph, Saul said to his servant that was with him, Come and let us return; lest my father leave caring for the asses, and take thought for us.
9:5. And when they had arrived in the land of Zuph, Saul said to the servant who was with him, “Come, and let us return, otherwise perhaps my father may forget the donkeys, and become anxious over us.”
9:5. [And] when they were come to the land of Zuph, Saul said to his servant that [was] with him, Come, and let us return; lest my father leave [caring] for the asses, and take thought for us.
And when they were come to the land of Zuph, Saul said to his servant that [was] with him, Come, and let us return; lest my father leave [caring] for the asses, and take thought for us:

9:5 Когда они пришли в землю Цуф, Саул сказал слуге своему, который был с ним: пойдем назад, чтобы отец мой, оставив ослиц, не стал беспокоиться о нас.
9:5
αὐτῶν αυτος he; him
ἐλθόντων ερχομαι come; go
εἰς εις into; for
τὴν ο the
Σιφ σιφ and; even
Σαουλ σαουλ Saoul; Saul
εἶπεν επω say; speak
τῷ ο the
παιδαρίῳ παιδαριον little boy
αὐτοῦ αυτος he; him
τῷ ο the
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
δεῦρο δευρο come on; this point
καὶ και and; even
ἀναστρέψωμεν αναστρεφω overturn; turn up / back
μὴ μη not
ἀνεὶς ανιημι remiss; relax
ο the
πατήρ πατηρ father
μου μου of me; mine
τὰς ο the
ὄνους ονος donkey
φροντίζῃ φροντιζω take care
περὶ περι about; around
ἡμῶν ημων our
9:5
הֵ֗מָּה hˈēmmā הֵמָּה they
בָּ֚אוּ ˈbāʔû בוא come
בְּ bᵊ בְּ in
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
צ֔וּף ṣˈûf צוּף Zuph
וְ wᵊ וְ and
שָׁא֥וּל šāʔˌûl שָׁאוּל Saul
אָמַ֛ר ʔāmˈar אמר say
לְ lᵊ לְ to
נַעֲרֹ֥ו naʕᵃrˌô נַעַר boy
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
עִמֹּ֖ו ʕimmˌô עִם with
לְכָ֣ה lᵊḵˈā הלך walk
וְ wᵊ וְ and
נָשׁ֑וּבָה nāšˈûvā שׁוב return
פֶּן־ pen- פֶּן lest
יֶחְדַּ֥ל yeḥdˌal חדל cease
אָבִ֛י ʔāvˈî אָב father
מִן־ min- מִן from
הָ הַ the
אֲתֹנֹ֖ות ʔᵃṯōnˌôṯ אָתֹון she-ass
וְ wᵊ וְ and
דָ֥אַג ḏˌāʔaḡ דאג be afraid
לָֽנוּ׃ lˈānû לְ to
9:5. cum autem venissent in terram Suph dixit Saul ad puerum suum qui erat cum eo veni et revertamur ne forte dimiserit pater meus asinas et sollicitus sit pro nobis
And when they were come to the land of Suph, Saul said to the servant that was with him: Come, let us return, lest perhaps my father forget the asses, and be concerned for us.
9:5. And when they had arrived in the land of Zuph, Saul said to the servant who was with him, “Come, and let us return, otherwise perhaps my father may forget the donkeys, and become anxious over us.”
9:5. [And] when they were come to the land of Zuph, Saul said to his servant that [was] with him, Come, and let us return; lest my father leave [caring] for the asses, and take thought for us.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:5: Were come to the land of Zuph - Calmet supposes that Saul and his servant went from Gibeah to Shalisha, in the tribe of Dan; from thence to Shalim, near to Jerusalem; and thence, traversing the tribe of Benjamin, they purposed to return to Gibeah; but passing through the land of Zuph, in which Ramatha, the country of Samuel, was situated, they determined to call on this prophet to gain some directions from him; the whole of this circuit he supposes to have amounted to no more than about twenty-five leagues, or three days' journey. We do not know where the places were situated which are here mentioned: the Targum translates thus: "And he passed through the mount of the house of Ephraim, and went into the southern land, but did not meet with them. And he passed through the land of Mathbera, but they were not there; and he passed through the land of the tribe of Benjamin, but did not find them; then they came into the land where the prophet of the Lord dwelt. And Saul said to his servant," etc.
1 Kings (1 Samuel) 9:7
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:5: Zuph: Sa1 1:1
take thought: Sa1 10:2; Mat 6:25, Mat 6:28, Mat 6:34; Luk 12:11, Luk 12:22
Geneva 1599
[And] when they were come to the land of (d) Zuph, Saul said to his servant that [was] with him, Come, and let us return; lest my father leave [caring] for the asses, and take thought for us.
(d) Where was Ramath Zophim, the city of Samuel.
John Gill
And when they were come to the land of Zuph,.... In which was Ramathaimzophim, the native place of Samuel, 1Kings 1:1 and so the Targum here,"the land in which was the prophet"
Saul said to the servant that was with him, come, and let us return; home, despairing of finding the asses after so long a search in divers places:
lest my father leave caring for the asses, and take thought for us; fearing some evil should have befallen his son and his servant, in comparison of whom, and especially his son, the asses would be of no account, and so give himself no concern for them, but be in great care and uneasiness for his son and servant; wherefore Saul thought it most advisable to return home as soon as possible, lest his father should be overwhelmed with grief and trouble.
9:69:6: Եւ ասէ ցնա պատանին. Ահա ա՛յր Աստուծոյ է ՚ի քաղաքիս յայսմիկ, այր փառաւո՛ր, եւ զամենայն զոր ինչ խօսիցի՝ լինելո՛վ լինի. եւ արդ՝ երթիցո՛ւք անդր, զի պատմեսցէ մեզ զճանապարհս մեր՝ եւ գնասցո՛ւք[2908]։ [2908] Այլք. Եւ զամենայն ինչ զոր խօսիցի։
6 Ծառան ասաց նրան. «Այս քաղաքում է ապրում Աստծու մարդը: Նա պատուաւոր մարդ է եւ ինչ որ ասում է, անպայման կատարւում է:
6 Բայց մանչը անոր ըսաւ. «Այս քաղաքին մէջ է Աստուծոյ մարդը, անիկա պատուաւոր մարդ մըն է, անոր ամէն ըսածը անշուշտ կը կատարուի։ Հոն երթանք, թերեւս մեր երթալու ճամբան մեզի իմացնէ»։
Եւ ասէ ցնա պատանին. Ահա այր Աստուծոյ է ի քաղաքիս յայսմիկ, այր փառաւոր, եւ զամենայն զոր ինչ խօսիցի` լինելով լինի. եւ արդ երթիցուք անդր, զի պատմեսցէ մեզ զճանապարհս մեր, եւ գնասցուք:

9:6: Եւ ասէ ցնա պատանին. Ահա ա՛յր Աստուծոյ է ՚ի քաղաքիս յայսմիկ, այր փառաւո՛ր, եւ զամենայն զոր ինչ խօսիցի՝ լինելո՛վ լինի. եւ արդ՝ երթիցո՛ւք անդր, զի պատմեսցէ մեզ զճանապարհս մեր՝ եւ գնասցո՛ւք[2908]։
[2908] Այլք. Եւ զամենայն ինչ զոր խօսիցի։
6 Ծառան ասաց նրան. «Այս քաղաքում է ապրում Աստծու մարդը: Նա պատուաւոր մարդ է եւ ինչ որ ասում է, անպայման կատարւում է:
6 Բայց մանչը անոր ըսաւ. «Այս քաղաքին մէջ է Աստուծոյ մարդը, անիկա պատուաւոր մարդ մըն է, անոր ամէն ըսածը անշուշտ կը կատարուի։ Հոն երթանք, թերեւս մեր երթալու ճամբան մեզի իմացնէ»։
zohrab-1805▾ eastern-1994▾ western am▾
9:69:6 Но слуга сказал ему: вот в этом городе есть человек Божий, человек уважаемый; все, что он ни скажет, сбывается; сходим теперь туда; может быть, он укажет нам путь наш, по которому нам идти.
9:6 καὶ και and; even εἶπεν επω say; speak αὐτῷ αυτος he; him τὸ ο the παιδάριον παιδαριον little boy ἰδοὺ ιδου see!; here I am δὴ δη in fact ἄνθρωπος ανθρωπος person; human τοῦ ο the θεοῦ θεος God ἐν εν in τῇ ο the πόλει πολις city ταύτῃ ουτος this; he καὶ και and; even ὁ ο the ἄνθρωπος ανθρωπος person; human ἔνδοξος ενδοξος glorious πᾶν πας all; every ὃ ος who; what ἐὰν εαν and if; unless λαλήσῃ λαλεω talk; speak παραγινόμενον παραγινομαι happen by; come by / to / along παρέσται παρειμι here; present καὶ και and; even νῦν νυν now; present πορευθῶμεν πορευομαι travel; go ὅπως οπως that way; how ἀπαγγείλῃ απαγγελλω report ἡμῖν ημιν us τὴν ο the ὁδὸν οδος way; journey ἡμῶν ημων our ἐφ᾿ επι in; on ἣν ος who; what ἐπορεύθημεν πορευομαι travel; go ἐπ᾿ επι in; on αὐτήν αυτος he; him
9:6 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say לֹ֗ו lˈô לְ to הִנֵּה־ hinnē- הִנֵּה behold נָ֤א nˈā נָא yeah אִישׁ־ ʔîš- אִישׁ man אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s) בָּ bā בְּ in † הַ the עִ֣יר ʕˈîr עִיר town הַ ha הַ the זֹּ֔את zzˈōṯ זֹאת this וְ wᵊ וְ and הָ hā הַ the אִ֣ישׁ ʔˈîš אִישׁ man נִכְבָּ֔ד niḵbˈāḏ כבד be heavy כֹּ֥ל kˌōl כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יְדַבֵּ֖ר yᵊḏabbˌēr דבר speak בֹּ֣וא bˈô בוא come יָבֹ֑וא yāvˈô בוא come עַתָּה֙ ʕattˌā עַתָּה now נֵ֣לֲכָה nˈēlᵃḵā הלך walk שָּׁ֔ם ššˈām שָׁם there אוּלַי֙ ʔûlˌay אוּלַי perhaps יַגִּ֣יד yaggˈîḏ נגד report לָ֔נוּ lˈānû לְ to אֶת־ ʔeṯ- אֵת [object marker] דַּרְכֵּ֖נוּ darkˌēnû דֶּרֶךְ way אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] הָלַ֥כְנוּ hālˌaḵnû הלך walk עָלֶֽיהָ׃ ʕālˈeʸhā עַל upon
9:6. qui ait ei ecce est vir Dei in civitate hac vir nobilis omne quod loquitur absque ambiguitate venit nunc ergo eamus illuc si forte indicet nobis de via nostra propter quam venimusAnd he said to him: Behold there is a man of God in this city, a famous man: all that he saith, cometh certainly to pass. Now, therefore, let us go thither, perhaps he may tell us of our way, for which we are come.
6. And he said unto him, Behold now, there is in this city a man of God, and he is a man that is held in honour; all that he saith cometh surely to pass: now let us go thither; peradventure he can tell us concerning our journey whereon we go.
9:6. And he said to him: “Behold, there is a man of God in this city, a noble man. All that he says, happens without fail. Now therefore, let us go there. For perhaps he may tell us about our way, because of which we have arrived.”
9:6. And he said unto him, Behold now, [there is] in this city a man of God, and [he is] an honourable man; all that he saith cometh surely to pass: now let us go thither; peradventure he can shew us our way that we should go.
And he said unto him, Behold now, [there is] in this city a man of God, and [he is] an honourable man; all that he saith cometh surely to pass: now let us go thither; peradventure he can shew us our way that we should go:

9:6 Но слуга сказал ему: вот в этом городе есть человек Божий, человек уважаемый; все, что он ни скажет, сбывается; сходим теперь туда; может быть, он укажет нам путь наш, по которому нам идти.
9:6
καὶ και and; even
εἶπεν επω say; speak
αὐτῷ αυτος he; him
τὸ ο the
παιδάριον παιδαριον little boy
ἰδοὺ ιδου see!; here I am
δὴ δη in fact
ἄνθρωπος ανθρωπος person; human
τοῦ ο the
θεοῦ θεος God
ἐν εν in
τῇ ο the
πόλει πολις city
ταύτῃ ουτος this; he
καὶ και and; even
ο the
ἄνθρωπος ανθρωπος person; human
ἔνδοξος ενδοξος glorious
πᾶν πας all; every
ος who; what
ἐὰν εαν and if; unless
λαλήσῃ λαλεω talk; speak
παραγινόμενον παραγινομαι happen by; come by / to / along
παρέσται παρειμι here; present
καὶ και and; even
νῦν νυν now; present
πορευθῶμεν πορευομαι travel; go
ὅπως οπως that way; how
ἀπαγγείλῃ απαγγελλω report
ἡμῖν ημιν us
τὴν ο the
ὁδὸν οδος way; journey
ἡμῶν ημων our
ἐφ᾿ επι in; on
ἣν ος who; what
ἐπορεύθημεν πορευομαι travel; go
ἐπ᾿ επι in; on
αὐτήν αυτος he; him
9:6
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
לֹ֗ו lˈô לְ to
הִנֵּה־ hinnē- הִנֵּה behold
נָ֤א nˈā נָא yeah
אִישׁ־ ʔîš- אִישׁ man
אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s)
בָּ בְּ in
הַ the
עִ֣יר ʕˈîr עִיר town
הַ ha הַ the
זֹּ֔את zzˈōṯ זֹאת this
וְ wᵊ וְ and
הָ הַ the
אִ֣ישׁ ʔˈîš אִישׁ man
נִכְבָּ֔ד niḵbˈāḏ כבד be heavy
כֹּ֥ל kˌōl כֹּל whole
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
יְדַבֵּ֖ר yᵊḏabbˌēr דבר speak
בֹּ֣וא bˈô בוא come
יָבֹ֑וא yāvˈô בוא come
עַתָּה֙ ʕattˌā עַתָּה now
נֵ֣לֲכָה nˈēlᵃḵā הלך walk
שָּׁ֔ם ššˈām שָׁם there
אוּלַי֙ ʔûlˌay אוּלַי perhaps
יַגִּ֣יד yaggˈîḏ נגד report
לָ֔נוּ lˈānû לְ to
אֶת־ ʔeṯ- אֵת [object marker]
דַּרְכֵּ֖נוּ darkˌēnû דֶּרֶךְ way
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
הָלַ֥כְנוּ hālˌaḵnû הלך walk
עָלֶֽיהָ׃ ʕālˈeʸhā עַל upon
9:6. qui ait ei ecce est vir Dei in civitate hac vir nobilis omne quod loquitur absque ambiguitate venit nunc ergo eamus illuc si forte indicet nobis de via nostra propter quam venimus
And he said to him: Behold there is a man of God in this city, a famous man: all that he saith, cometh certainly to pass. Now, therefore, let us go thither, perhaps he may tell us of our way, for which we are come.
9:6. And he said to him: “Behold, there is a man of God in this city, a noble man. All that he says, happens without fail. Now therefore, let us go there. For perhaps he may tell us about our way, because of which we have arrived.”
9:6. And he said unto him, Behold now, [there is] in this city a man of God, and [he is] an honourable man; all that he saith cometh surely to pass: now let us go thither; peradventure he can shew us our way that we should go.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: В этом городе, т. е. Раме Самуиловой.

Человек Божий - пророк Самуил.

Может быть, он укажет нам путь наш, по которому нам идти, чтобы найти потерянное (ст. 3).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:6: city: Sa1 2:27; Deu 33:1; Kg1 13:1; Kg2 6:6; Ti1 6:11
an honourable: Th1 2:10, Th1 5:13
all that he saith: Sa1 3:19, Sa1 3:20; Isa 44:26; Zac 1:5, Zac 1:6; Mat 24:35
John Gill
And he said unto him,.... That is, the servant of Saul:
behold, now, there is in this city a man of God; a prophet of the Lord, as the Targum; such were called men of God, because not only partakers of the grace of God, but of extraordinary gifts, which qualified them for the office of prophets. The city near to which they now were was Ramah, the place where Samuel lived, and he is the man of God here meant:
and he is an honourable man; of great esteem among men for his wisdom and knowledge, integrity and faithfulness, and particularly for his gift of prophecy, being a true prophet of the Lord; so the Targum,"and he is a man that prophesies truth,''and that made him honourable, and gave him great credit:
all that he saith cometh surely to pass; as his prophecies concerning Eli's family, and other things, which were well known to have had their accomplishment, and this had gained him universal esteem, see 1Kings 3:19,
now let us go thither; being very near it, within sight of it, insomuch that the servant could point at it, and say "this city", as in the preceding part of the verse:
peradventure he can show us our way that we should go; to find the asses; he was not certain he could or would, but thought it possible and probable he might.
John Wesley
Honourable men - One of great reputation for his skill and faithfulness. Acquaintance with God and serviceableness to the kingdom of God, makes men truly honourable. The way - The course we should take to find the asses. He saith, peradventure, because he doubted whether so great a prophet would seek, or God would grant him a revelation concerning such mean matters: although sometimes God was pleased herein to condescend to his people, to cut off all pretence or occasion of seeking to heathenish divination.
Robert Jamieson, A. R. Fausset and David Brown
there is in this city a man of God--Ramah was the usual residence of Samuel, but several circumstances, especially the mention of Rachel's sepulchre, which lay in Saul's way homeward [1Kings 10:2], lead to the conclusion that "this city" was not the Ramah where Samuel dwelt.
peradventure he can show us our way that we should go--It seems strange that a dignified prophet should be consulted in such an affair. But it is probable that at the introduction of the prophetic office, the seers had discovered things lost or stolen, and thus their power for higher revelations was gradually established.
9:79:7: Եւ ասէ Սաւուղ ցպատանին որ ընդ նմա. Ահա երթայցեմք, եւ զի՞նչ տանիցիմք առնն Աստուծոյ. զի հաց եւս պակասեաց յամանոց մերոց, եւ չի՛ք ինչ որ կայցէ ընդ մեզ աւելի տանել առնն Աստուծոյ։
7 Արի՛ գնանք նրա մօտ, թերեւս մեզ ցոյց տայ այն ճանապարհը, որով պէտք է գնանք»: Սաւուղն ասաց իր հետ եկած ծառային. «Եթէ գնանք, ի՞նչ տանենք Աստծու մարդուն, չէ՞ որ մեր ամաններից հացը պակասել է, եւ մի աւելի բան չունենք, որ տանենք Աստծու մարդուն»:
7 Սաւուղ իր մանչուն ըսաւ. «Բայց եթէ երթալու ըլլանք, այն մարդուն ի՞նչ տանինք. քանզի մեր ամաններէն հացը պակսեցաւ ու Աստուծոյ մարդուն տանելու ընծայ մը չունինք։ Մեր քով ի՞նչ ունինք»։
Եւ ասէ Սաւուղ ցպատանին [168]որ ընդ նմա``. Ահա երթայցեմք, եւ զի՞նչ տանիցիմք առնն [169]Աստուծոյ. զի հաց [170]եւս պակասեաց յամանոց մերոց, եւ չիք ինչ որ կայցէ ընդ մեզ աւելի տանել առնն Աստուծոյ:

9:7: Եւ ասէ Սաւուղ ցպատանին որ ընդ նմա. Ահա երթայցեմք, եւ զի՞նչ տանիցիմք առնն Աստուծոյ. զի հաց եւս պակասեաց յամանոց մերոց, եւ չի՛ք ինչ որ կայցէ ընդ մեզ աւելի տանել առնն Աստուծոյ։
7 Արի՛ գնանք նրա մօտ, թերեւս մեզ ցոյց տայ այն ճանապարհը, որով պէտք է գնանք»: Սաւուղն ասաց իր հետ եկած ծառային. «Եթէ գնանք, ի՞նչ տանենք Աստծու մարդուն, չէ՞ որ մեր ամաններից հացը պակասել է, եւ մի աւելի բան չունենք, որ տանենք Աստծու մարդուն»:
7 Սաւուղ իր մանչուն ըսաւ. «Բայց եթէ երթալու ըլլանք, այն մարդուն ի՞նչ տանինք. քանզի մեր ամաններէն հացը պակսեցաւ ու Աստուծոյ մարդուն տանելու ընծայ մը չունինք։ Մեր քով ի՞նչ ունինք»։
zohrab-1805▾ eastern-1994▾ western am▾
9:79:7 И сказал Саул слуге своему: вот мы пойдем, а что мы принесем тому человеку? ибо хлеба не стало в сумах наших, и подарка нет, чтобы поднести человеку Божию; что у нас?
9:7 καὶ και and; even εἶπεν επω say; speak Σαουλ σαουλ Saoul; Saul τῷ ο the παιδαρίῳ παιδαριον little boy αὐτοῦ αυτος he; him τῷ ο the μετ᾿ μετα with; amid αὐτοῦ αυτος he; him καὶ και and; even ἰδοὺ ιδου see!; here I am πορευσόμεθα πορευομαι travel; go καὶ και and; even τί τις.1 who?; what? οἴσομεν φερω carry; bring τῷ ο the ἀνθρώπῳ ανθρωπος person; human τοῦ ο the θεοῦ θεος God ὅτι οτι since; that οἱ ο the ἄρτοι αρτος bread; loaves ἐκλελοίπασιν εκλειπω leave off; cease ἐκ εκ from; out of τῶν ο the ἀγγείων αγγειον container ἡμῶν ημων our καὶ και and; even πλεῖον πλειων more; majority οὐκ ου not ἔστιν ειμι be μεθ᾿ μετα with; amid ἡμῶν ημων our εἰσενεγκεῖν εισφερω bring in τῷ ο the ἀνθρώπῳ ανθρωπος person; human τοῦ ο the θεοῦ θεος God τὸ ο the ὑπάρχον υπαρχω happen to be; belong ἡμῖν ημιν us
9:7 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say שָׁא֜וּל šāʔˈûl שָׁאוּל Saul לְ lᵊ לְ to נַעֲרֹ֗ו naʕᵃrˈô נַעַר boy וְ wᵊ וְ and הִנֵּ֣ה hinnˈē הִנֵּה behold נֵלֵךְ֮ nēlēḵ הלך walk וּ û וְ and מַה־ mah- מָה what נָּבִ֣יא nnāvˈî בוא come לָ lā לְ to † הַ the אִישׁ֒ ʔîš אִישׁ man כִּ֤י kˈî כִּי that הַ ha הַ the לֶּ֨חֶם֙ llˈeḥem לֶחֶם bread אָזַ֣ל ʔāzˈal אזל go away מִ mi מִן from כֵּלֵ֔ינוּ kkēlˈênû כְּלִי tool וּ û וְ and תְשׁוּרָ֥ה ṯᵊšûrˌā תְּשׁוּרָה gift אֵין־ ʔên- אַיִן [NEG] לְ lᵊ לְ to הָבִ֖יא hāvˌî בוא come לְ lᵊ לְ to אִ֣ישׁ ʔˈîš אִישׁ man הָ hā הַ the אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s) מָ֖ה mˌā מָה what אִתָּֽנוּ׃ ʔittˈānû אֵת together with
9:7. dixitque Saul ad puerum suum ecce ibimus quid feremus ad virum panis defecit in sitarciis nostris et sportulam non habemus ut demus homini Dei nec quicquam aliudAnd Saul said to his servant: Behold we will go: but what shall we carry to the man of God? the bread is spent in our bags: and we have no present to make to the man of God, nor any thing at all.
7. Then said Saul to his servant, But, behold, if we go, what shall we bring the man? for the bread is spent in our vessels, and there is not a present to bring to the man of God: what have we?
9:7. And Saul said to his servant: “Behold, let us go. But what will we bring to the man of God? The bread in our sacks has run out. And we have no small gift that we might give to the man of God, nor anything at all.”
9:7. Then said Saul to his servant, But, behold, [if] we go, what shall we bring the man? for the bread is spent in our vessels, and [there is] not a present to bring to the man of God: what have we?
Then said Saul to his servant, But, behold, [if] we go, what shall we bring the man? for the bread is spent in our vessels, and [there is] not a present to bring to the man of God: what have we:

9:7 И сказал Саул слуге своему: вот мы пойдем, а что мы принесем тому человеку? ибо хлеба не стало в сумах наших, и подарка нет, чтобы поднести человеку Божию; что у нас?
9:7
καὶ και and; even
εἶπεν επω say; speak
Σαουλ σαουλ Saoul; Saul
τῷ ο the
παιδαρίῳ παιδαριον little boy
αὐτοῦ αυτος he; him
τῷ ο the
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
καὶ και and; even
ἰδοὺ ιδου see!; here I am
πορευσόμεθα πορευομαι travel; go
καὶ και and; even
τί τις.1 who?; what?
οἴσομεν φερω carry; bring
τῷ ο the
ἀνθρώπῳ ανθρωπος person; human
τοῦ ο the
θεοῦ θεος God
ὅτι οτι since; that
οἱ ο the
ἄρτοι αρτος bread; loaves
ἐκλελοίπασιν εκλειπω leave off; cease
ἐκ εκ from; out of
τῶν ο the
ἀγγείων αγγειον container
ἡμῶν ημων our
καὶ και and; even
πλεῖον πλειων more; majority
οὐκ ου not
ἔστιν ειμι be
μεθ᾿ μετα with; amid
ἡμῶν ημων our
εἰσενεγκεῖν εισφερω bring in
τῷ ο the
ἀνθρώπῳ ανθρωπος person; human
τοῦ ο the
θεοῦ θεος God
τὸ ο the
ὑπάρχον υπαρχω happen to be; belong
ἡμῖν ημιν us
9:7
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
שָׁא֜וּל šāʔˈûl שָׁאוּל Saul
לְ lᵊ לְ to
נַעֲרֹ֗ו naʕᵃrˈô נַעַר boy
וְ wᵊ וְ and
הִנֵּ֣ה hinnˈē הִנֵּה behold
נֵלֵךְ֮ nēlēḵ הלך walk
וּ û וְ and
מַה־ mah- מָה what
נָּבִ֣יא nnāvˈî בוא come
לָ לְ to
הַ the
אִישׁ֒ ʔîš אִישׁ man
כִּ֤י kˈî כִּי that
הַ ha הַ the
לֶּ֨חֶם֙ llˈeḥem לֶחֶם bread
אָזַ֣ל ʔāzˈal אזל go away
מִ mi מִן from
כֵּלֵ֔ינוּ kkēlˈênû כְּלִי tool
וּ û וְ and
תְשׁוּרָ֥ה ṯᵊšûrˌā תְּשׁוּרָה gift
אֵין־ ʔên- אַיִן [NEG]
לְ lᵊ לְ to
הָבִ֖יא hāvˌî בוא come
לְ lᵊ לְ to
אִ֣ישׁ ʔˈîš אִישׁ man
הָ הַ the
אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s)
מָ֖ה mˌā מָה what
אִתָּֽנוּ׃ ʔittˈānû אֵת together with
9:7. dixitque Saul ad puerum suum ecce ibimus quid feremus ad virum panis defecit in sitarciis nostris et sportulam non habemus ut demus homini Dei nec quicquam aliud
And Saul said to his servant: Behold we will go: but what shall we carry to the man of God? the bread is spent in our bags: and we have no present to make to the man of God, nor any thing at all.
9:7. And Saul said to his servant: “Behold, let us go. But what will we bring to the man of God? The bread in our sacks has run out. And we have no small gift that we might give to the man of God, nor anything at all.”
9:7. Then said Saul to his servant, But, behold, [if] we go, what shall we bring the man? for the bread is spent in our vessels, and [there is] not a present to bring to the man of God: what have we?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-8: Иные говорят (замечает блаж. Феодорит), что Самуил пророчествовал за деньги, заключая сие из сказанного Саулом: "Вот мы пойдем, а что принесем тому человеку?" - Но это только указание на Саулово предположение, а не на мздоимство пророка. Саул думал, что надобно принести что-либо Самуилу, как начальнику и пророку, однако же ничего не принес; между тем принят им был с великой благосклонностью. Немздоимство пророка показывают и слова его, сказанные (впоследствии) всему народу: "Вот я; свидетельствуйте на меня пред Господом и пред помазанником Его, - у кого взял я вола, у кого взял осла, кого обидел и кого притеснил, у кого взял дар и закрыл в деле его глаза мои, - и я возвращу вам. И отвечал народ: ты не обижал нас и не притеснял нас, и ничего ни у кого не взял" (XII:3-4). (Толк. на 1: Цар., вопр. 16). Четверть сикля серебра - немногим более 20: копеек.
Adam Clarke: Commentary on the Bible - 1831
9:7: There is not a present to bring to the man of God - We are not to suppose from this that the prophets took money to predict future events: Saul only refers to an invariable custom, that no man approached a superior without a present of some kind or other. We have often seen this before; even God, who needs nothing, would not that his people should approach him with empty hands. "It is very common in Bengal for a person, who is desirous of asking a favor from a superior, to take a present of fruits or sweetmeats in his hand. If not accepted, the feelings of the offerer are greatly wounded. The making of presents to appease a superior is also very common in Bengal." - Ward's Customs.
1 Kings (1 Samuel) 9:8
Albert Barnes: Notes on the Bible - 1834
9:7: Presents of bread or meat were as common as presents of money. (Compare Eze 13:19; Hos 3:2.)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:7: what shall: Jdg 6:18, Jdg 13:15-17; Kg1 14:3; Kg2 4:42, Kg2 5:5, Kg2 8:8
spent in: Heb. gone out of, etc
there is not: We are not to suppose from this that the prophets took money to predict future events: Saul only refers to an invariable custom, that no man approached a superior without some present or another, however small in value. Dr. Pococke tells us of a present of fifty radishes! Other authors mention a flower, an orange, or similar trifles; and Mr. Bruce says, that one who wished to solicit a favour from him, presented him with about a score of dates! "I mention this trifling circumstance," says Mr. B. "to shew how essential to human and civil intercourse presents are considered to be in the East; whether it be dates, or whether it be diamonds, they are so much a part of their manners, that without them, an inferior will never be at peace in his own mind, or think that he has hold of his superior for protection. But superiors give no presents to their inferiors." Presents then are tokens of honour; not intended as offers of payment or enrichment.
have we: Heb. is with us
John Gill
Then Saul said to his servant, but behold, if we go,.... The Targum is,"if he receives money,''which it seems Saul was not clear in; some sort of persons that set up for prophets, and a sort of diviners and fortune tellers, did; but he could not tell whether so eminent and honourable a person as Samuel was, did; in as much he was not better known by him, who had been so many years a judge in Israel:
what shall we bring the man? it being usual, when persons addressed great men for a favour, to carry a present with them; or a man of God, a prophet of the Lord, to inquire of the Lord by him concerning any thing, see 3Kings 14:2,
for the bread is spent in our vessels; the food they brought with them in their bags or scrips for their journey, this was all exhausted; not that he meant by it, that if they had had any quantity, they might present it to the man of God, though yet sometimes such things were done, as the instances before referred to show; but that since their stock of bread was gone, what money they had, if they had any, must be spent in recruiting themselves, and therefore could have none to spare to give to the man:
and there is not a present to bring to the man of God; neither bread nor money, without which he seems to intimate it would be to no purpose to go to him:
what have we? Saul knew he had none, he had spent what he brought out, with him for the journey, and he put this question to try what his servant had; unless it can be supposed it was the custom now, as afterwards among the Romans (b), for servants to carry the purse, and as it was with the Jews in Christ's time, Jn 12:6 though this may have respect not to a price of divination, but to the common custom in eastern countries, and which continues to this day with the Turks, who reckon it uncivil to visit any person, whether in authority, or an inferior person, without a present; and even the latter are seldom visited without presenting a flower, or an orange, and some token of respect to the person visited (c).
(b) A. Gell. Noct. Attic. l. 20. c. 1. (c) Maundrell's Journey from Aleppo, &c. p. 26, 27.
John Wesley
A present - Presents were then made to the prophets, either as a testimony of respect: or, as a grateful acknowledgement: or, for the support of the Prophets themselves: or, of the sons of the prophets: or, of other persons in want, known to them.
Robert Jamieson, A. R. Fausset and David Brown
Saul said to his servant, But, behold, if we go, what shall we bring the man?--According to Eastern notions, it would be considered a want of respect for any person to go into the presence of a superior man of rank or of official station without a present of some kind in his hand, however trifling in value.
the bread is spent in our vessels--Shepherds, going in quest of their cattle, put up in a bag as much flour for making bread as will last sometimes for thirty days. It appears that Saul thought of giving the man of God a cake from his travelling bag, and this would have been sufficient to render the indispensable act of civility--the customary tribute to official dignity.
9:89:8: Եւ յաւել պատանին տալ պատասխանի Սաւուղայ՝ եւ ասէ. Ահա գտանի՛ ՚ի ձեռին իմում չորրորդ սկեղ արծաթոյ, եւ տացե՛ս առնն Աստուծոյ. եւ պատմեսցէ՛ մեզ զճանապարհս մեր[2909]։ [2909] Ոմանք. Չորրորդ մասն սկեղ արծա՛՛։
8 Ծառան նորից պատասխան տալով Սաւուղին՝ ասաց. «Ես ունեմ քառորդ սիկղ արծաթ: Այն կը տաս Աստծու մարդուն, եւ նա ցոյց կը տայ մեր ճանապարհը»:
8 Մանչը Սաւուղին ըսաւ. «Ահա իմ քովս մէկ սիկղին չորրորդ մասը արծաթ կայ, զանիկա Աստուծոյ մարդուն կու տամ, որպէս զի մեր ճամբան մեզի իմացնէ»։
Եւ յաւել պատանին տալ պատասխանի Սաւուղայ եւ ասէ. Ահա գտանի ի ձեռին իմում չորրորդ սկեղ արծաթոյ, եւ [171]տացես առնն Աստուծոյ, եւ պատմեսցէ մեզ զճանապարհս մեր:

9:8: Եւ յաւել պատանին տալ պատասխանի Սաւուղայ՝ եւ ասէ. Ահա գտանի՛ ՚ի ձեռին իմում չորրորդ սկեղ արծաթոյ, եւ տացե՛ս առնն Աստուծոյ. եւ պատմեսցէ՛ մեզ զճանապարհս մեր[2909]։
[2909] Ոմանք. Չորրորդ մասն սկեղ արծա՛՛։
8 Ծառան նորից պատասխան տալով Սաւուղին՝ ասաց. «Ես ունեմ քառորդ սիկղ արծաթ: Այն կը տաս Աստծու մարդուն, եւ նա ցոյց կը տայ մեր ճանապարհը»:
8 Մանչը Սաւուղին ըսաւ. «Ահա իմ քովս մէկ սիկղին չորրորդ մասը արծաթ կայ, զանիկա Աստուծոյ մարդուն կու տամ, որպէս զի մեր ճամբան մեզի իմացնէ»։
zohrab-1805▾ eastern-1994▾ western am▾
9:89:8 И опять отвечал слуга Саулу и сказал: вот в руке моей четверть сикля серебра; я отдам человеку Божию, и он укажет нам путь наш.
9:8 καὶ και and; even προσέθετο προστιθημι add; continue τὸ ο the παιδάριον παιδαριον little boy ἀποκριθῆναι αποκρινομαι respond τῷ ο the Σαουλ σαουλ Saoul; Saul καὶ και and; even εἶπεν επω say; speak ἰδοὺ ιδου see!; here I am εὕρηται ευρισκω find ἐν εν in τῇ ο the χειρί χειρ hand μου μου of me; mine τέταρτον τεταρτος fourth σίκλου σικλος silver piece; money καὶ και and; even δώσεις διδωμι give; deposit τῷ ο the ἀνθρώπῳ ανθρωπος person; human τοῦ ο the θεοῦ θεος God καὶ και and; even ἀπαγγελεῖ απαγγελλω report ἡμῖν ημιν us τὴν ο the ὁδὸν οδος way; journey ἡμῶν ημων our
9:8 וַ wa וְ and יֹּ֤סֶף yyˈōsef יסף add הַ ha הַ the נַּ֨עַר֙ nnˈaʕar נַעַר boy לַ la לְ to עֲנֹ֣ות ʕᵃnˈôṯ ענה answer אֶת־ ʔeṯ- אֵת [object marker] שָׁא֔וּל šāʔˈûl שָׁאוּל Saul וַ wa וְ and יֹּ֕אמֶר yyˈōmer אמר say הִנֵּה֙ hinnˌē הִנֵּה behold נִמְצָ֣א nimṣˈā מצא find בְ vᵊ בְּ in יָדִ֔י yāḏˈî יָד hand רֶ֖בַע rˌevaʕ רֶבַע fourth part שֶׁ֣קֶל šˈeqel שֶׁקֶל shekel כָּ֑סֶף kˈāsef כֶּסֶף silver וְ wᵊ וְ and נָֽתַתִּי֙ nˈāṯattî נתן give לְ lᵊ לְ to אִ֣ישׁ ʔˈîš אִישׁ man הָ hā הַ the אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) וְ wᵊ וְ and הִגִּ֥יד higgˌîḏ נגד report לָ֖נוּ lˌānû לְ to אֶת־ ʔeṯ- אֵת [object marker] דַּרְכֵּֽנוּ׃ darkˈēnû דֶּרֶךְ way
9:8. rursum puer respondit Sauli et ait ecce inventa est in manu mea quarta pars stateris argenti demus homini Dei ut indicet nobis viam nostramThe servant answered Saul again, and said: Behold there is found in my hand the fourth part of a sicle of silver, let us give it to the man of God, that he may tell us our way.
8. And the servant answered Saul again, and said, Beheld, I have in my hand the fourth part of a shekel of silver: that will I give to the man of God, to tell us our way.
9:8. The servant again responded to Saul, and he said: “Behold, there is found in my hand a coin of the fourth part of a stater. Let us give it to the man of God, so that he may reveal to us our way.”
9:8. And the servant answered Saul again, and said, Behold, I have here at hand the fourth part of a shekel of silver: [that] will I give to the man of God, to tell us our way.
And the servant answered Saul again, and said, Behold, I have here at hand the fourth part of a shekel of silver: [that] will I give to the man of God, to tell us our way:

9:8 И опять отвечал слуга Саулу и сказал: вот в руке моей четверть сикля серебра; я отдам человеку Божию, и он укажет нам путь наш.
9:8
καὶ και and; even
προσέθετο προστιθημι add; continue
τὸ ο the
παιδάριον παιδαριον little boy
ἀποκριθῆναι αποκρινομαι respond
τῷ ο the
Σαουλ σαουλ Saoul; Saul
καὶ και and; even
εἶπεν επω say; speak
ἰδοὺ ιδου see!; here I am
εὕρηται ευρισκω find
ἐν εν in
τῇ ο the
χειρί χειρ hand
μου μου of me; mine
τέταρτον τεταρτος fourth
σίκλου σικλος silver piece; money
καὶ και and; even
δώσεις διδωμι give; deposit
τῷ ο the
ἀνθρώπῳ ανθρωπος person; human
τοῦ ο the
θεοῦ θεος God
καὶ και and; even
ἀπαγγελεῖ απαγγελλω report
ἡμῖν ημιν us
τὴν ο the
ὁδὸν οδος way; journey
ἡμῶν ημων our
9:8
וַ wa וְ and
יֹּ֤סֶף yyˈōsef יסף add
הַ ha הַ the
נַּ֨עַר֙ nnˈaʕar נַעַר boy
לַ la לְ to
עֲנֹ֣ות ʕᵃnˈôṯ ענה answer
אֶת־ ʔeṯ- אֵת [object marker]
שָׁא֔וּל šāʔˈûl שָׁאוּל Saul
וַ wa וְ and
יֹּ֕אמֶר yyˈōmer אמר say
הִנֵּה֙ hinnˌē הִנֵּה behold
נִמְצָ֣א nimṣˈā מצא find
בְ vᵊ בְּ in
יָדִ֔י yāḏˈî יָד hand
רֶ֖בַע rˌevaʕ רֶבַע fourth part
שֶׁ֣קֶל šˈeqel שֶׁקֶל shekel
כָּ֑סֶף kˈāsef כֶּסֶף silver
וְ wᵊ וְ and
נָֽתַתִּי֙ nˈāṯattî נתן give
לְ lᵊ לְ to
אִ֣ישׁ ʔˈîš אִישׁ man
הָ הַ the
אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s)
וְ wᵊ וְ and
הִגִּ֥יד higgˌîḏ נגד report
לָ֖נוּ lˌānû לְ to
אֶת־ ʔeṯ- אֵת [object marker]
דַּרְכֵּֽנוּ׃ darkˈēnû דֶּרֶךְ way
9:8. rursum puer respondit Sauli et ait ecce inventa est in manu mea quarta pars stateris argenti demus homini Dei ut indicet nobis viam nostram
The servant answered Saul again, and said: Behold there is found in my hand the fourth part of a sicle of silver, let us give it to the man of God, that he may tell us our way.
9:8. The servant again responded to Saul, and he said: “Behold, there is found in my hand a coin of the fourth part of a stater. Let us give it to the man of God, so that he may reveal to us our way.”
9:8. And the servant answered Saul again, and said, Behold, I have here at hand the fourth part of a shekel of silver: [that] will I give to the man of God, to tell us our way.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:8: The fourth part of a shekel of silver - We find from the preceding verse, that the bread or provisions which they had brought with them for their journey was expended, else a part of that would have been thought a suitable present; and here the fourth part of a shekel of silver, about ninepence of our money, was deemed sufficient: therefore the present was intended more as a token of respect than as an emolument.
1 Kings (1 Samuel) 9:9
Albert Barnes: Notes on the Bible - 1834
9:8: The fourth part of a shekel - In value about sixpence. Probably the shekel, like our early English silver coins, was divided into four quarters by a cross, and actually subdivided, when required, into half and quarter shekels.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:8: I have here at hand: Heb. there is found in my hand, Sa1 9:8
Geneva 1599
And the servant answered Saul again, and said, Behold, I have here at hand the fourth part of a (e) shekel of silver: [that] will I give to the man of God, to tell us our way.
(e) Which is about five pence, read (Gen 23:15).
John Gill
And the servant answered Saul again, and said,.... As he had answered him before, when Saul proposed to return home, by telling him there was an honourable man of God in the city near at hand, that might possibly be able to direct them which way they should go to find the asses: so he answers him again with respect to the present it was proper to carry with them, and what he had in his hands to make:
behold, I have here at hand the fourth part of a shekel of silver: a "zuze" of silver, as the Targum, four of which made a shekel, about seven pence halfpenny of our money, and scarce so much:
that will I give to the man of God to tell us our way; that they should go to find the asses: which he would give him very freely for that purpose: both Saul and his servant must entertain a mean opinion of prophets, and men of God, and especially of so great a man as Samuel, that he should be employed at any time in directing persons in such cases, and take money for so doing, and so small a gratuity as this before mentioned; though it seems as if, at some times, something of this kind was done by prophets, and men of God, which might be permitted to keep the people from going to diviners and soothsayers.
Robert Jamieson, A. R. Fausset and David Brown
the fourth part of a shekel of silver--rather more than sixpence. Contrary to our Western notions, money is in the East the most acceptable form in which a present can be made to a man of rank.
9:99:9: Եւ յառա՛ջ ՚ի մէջ Իսրայէլի ա՛յսպէս ասէր իւրաքանչիւրոք՝ յորժամ երթայր հարցանել զԱստուած. Եկա՛յք երթիցո՛ւք առ տեսանօղն։ Զի մարգարէ՝ յառաջ տեսանօ՛ղ կոչէր ժողովուրդն[2910]։ [2910] Այլք. Զի զմարգարէ՝ յառաջ տեսա՛՛։
9 (Հին ժամանակներում երբ իսրայէլացիները գնում էին Աստծուց խորհուրդ հայցելու, այսպէս էին ասում. «Եկէ՛ք գնանք տեսանողի մօտ», որովհետեւ հին ժամանակներում ժողովուրդը մարգարէին տեսանող էր անուանում):
9 (Առաջ Իսրայէլի մէջ մարդ մը, երբ Աստուծոյ հարցնելու երթար, այսպէս կ’ըսէր. ‘Եկուր տեսանողին երթանք’։ Քանզի այսօր մարգարէ կոչուողը առաջ տեսանող կը կոչուէր։)
Եւ յառաջ ի մէջ Իսրայելի այսպէս ասէր իւրաքանչիւր ոք յորժամ երթայր հարցանել զԱստուած. Եկայք երթիցուք առ տեսանօղն: Զի զմարգարէ յառաջ տեսանօղ կոչէր ժողովուրդն:

9:9: Եւ յառա՛ջ ՚ի մէջ Իսրայէլի ա՛յսպէս ասէր իւրաքանչիւրոք՝ յորժամ երթայր հարցանել զԱստուած. Եկա՛յք երթիցո՛ւք առ տեսանօղն։ Զի մարգարէ՝ յառաջ տեսանօ՛ղ կոչէր ժողովուրդն[2910]։
[2910] Այլք. Զի զմարգարէ՝ յառաջ տեսա՛՛։
9 (Հին ժամանակներում երբ իսրայէլացիները գնում էին Աստծուց խորհուրդ հայցելու, այսպէս էին ասում. «Եկէ՛ք գնանք տեսանողի մօտ», որովհետեւ հին ժամանակներում ժողովուրդը մարգարէին տեսանող էր անուանում):
9 (Առաջ Իսրայէլի մէջ մարդ մը, երբ Աստուծոյ հարցնելու երթար, այսպէս կ’ըսէր. ‘Եկուր տեսանողին երթանք’։ Քանզի այսօր մարգարէ կոչուողը առաջ տեսանող կը կոչուէր։)
zohrab-1805▾ eastern-1994▾ western am▾
9:99:9 Прежде у Израиля, когда кто-нибудь шел вопрошать Бога, говорили так: >; ибо тот, кого {называют} ныне пророком, прежде назывался прозорливцем.
9:9 καὶ και and; even ἔμπροσθεν εμπροσθεν in front; before ἐν εν in Ισραηλ ισραηλ.1 Israel τάδε οδε further; this ἔλεγεν λεγω tell; declare ἕκαστος εκαστος each ἐν εν in τῷ ο the πορεύεσθαι πορευομαι travel; go ἐπερωτᾶν επερωταω interrogate; inquire of τὸν ο the θεόν θεος God δεῦρο δευρο come on; this point πορευθῶμεν πορευομαι travel; go πρὸς προς to; toward τὸν ο the βλέποντα βλεπω look; see ὅτι οτι since; that τὸν ο the προφήτην προφητης prophet ἐκάλει καλεω call; invite ὁ ο the λαὸς λαος populace; population ἔμπροσθεν εμπροσθεν in front; before ὁ ο the βλέπων βλεπω look; see
9:9 לְ lᵊ לְ to פָנִ֣ים׀ fānˈîm פָּנֶה face בְּ bᵊ בְּ in יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel כֹּֽה־ kˈō- כֹּה thus אָמַ֤ר ʔāmˈar אמר say הָ hā הַ the אִישׁ֙ ʔîš אִישׁ man בְּ bᵊ בְּ in לֶכְתֹּו֙ leḵtˌô הלך walk לִ li לְ to דְרֹ֣ושׁ ḏᵊrˈôš דרשׁ inquire אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) לְכ֥וּ lᵊḵˌû הלך walk וְ wᵊ וְ and נֵלְכָ֖ה nēlᵊḵˌā הלך walk עַד־ ʕaḏ- עַד unto הָ hā הַ the רֹאֶ֑ה rōʔˈeh רֹאֶה seer כִּ֤י kˈî כִּי that לַ la לְ to † הַ the נָּבִיא֙ nnāvî נָבִיא prophet הַ ha הַ the יֹּ֔ום yyˈôm יֹום day יִקָּרֵ֥א yiqqārˌē קרא call לְ lᵊ לְ to פָנִ֖ים fānˌîm פָּנֶה face הָ hā הַ the רֹאֶֽה׃ rōʔˈeh רֹאֶה seer
9:9. olim in Israhel sic loquebatur unusquisque vadens consulere Deum venite et eamus ad videntem qui enim propheta dicitur hodie vocabatur olim vidensNow in time past in Israel, when a man went to consult God, he spoke thus: Come, let us go to the seer. For he that is now called a prophet, in time past was called a seer.
9. ( Beforetime in Israel, when a man went to inquire of God, thus he said, Come and let us go to the seer: for he that is now called a Prophet was beforetime called a Seer.)
9:9. (In past times, in Israel, anyone going to consult God would speak in this way, “Come, and let us go to the seer.” For one who is called a prophet today, in past times was called a seer.)
9:9. (Beforetime in Israel, when a man went to inquire of God, thus he spake, Come, and let us go to the seer: for [he that is] now [called] a Prophet was beforetime called a Seer.)
Beforetime in Israel, when a man went to enquire of God, thus he spake, Come, and let us go to the seer: for [he that is] now [called] a Prophet was beforetime called a Seer:

9:9 Прежде у Израиля, когда кто-нибудь шел вопрошать Бога, говорили так: <<пойдем к прозорливцу>>; ибо тот, кого {называют} ныне пророком, прежде назывался прозорливцем.
9:9
καὶ και and; even
ἔμπροσθεν εμπροσθεν in front; before
ἐν εν in
Ισραηλ ισραηλ.1 Israel
τάδε οδε further; this
ἔλεγεν λεγω tell; declare
ἕκαστος εκαστος each
ἐν εν in
τῷ ο the
πορεύεσθαι πορευομαι travel; go
ἐπερωτᾶν επερωταω interrogate; inquire of
τὸν ο the
θεόν θεος God
δεῦρο δευρο come on; this point
πορευθῶμεν πορευομαι travel; go
πρὸς προς to; toward
τὸν ο the
βλέποντα βλεπω look; see
ὅτι οτι since; that
τὸν ο the
προφήτην προφητης prophet
ἐκάλει καλεω call; invite
ο the
λαὸς λαος populace; population
ἔμπροσθεν εμπροσθεν in front; before
ο the
βλέπων βλεπω look; see
9:9
לְ lᵊ לְ to
פָנִ֣ים׀ fānˈîm פָּנֶה face
בְּ bᵊ בְּ in
יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel
כֹּֽה־ kˈō- כֹּה thus
אָמַ֤ר ʔāmˈar אמר say
הָ הַ the
אִישׁ֙ ʔîš אִישׁ man
בְּ bᵊ בְּ in
לֶכְתֹּו֙ leḵtˌô הלך walk
לִ li לְ to
דְרֹ֣ושׁ ḏᵊrˈôš דרשׁ inquire
אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s)
לְכ֥וּ lᵊḵˌû הלך walk
וְ wᵊ וְ and
נֵלְכָ֖ה nēlᵊḵˌā הלך walk
עַד־ ʕaḏ- עַד unto
הָ הַ the
רֹאֶ֑ה rōʔˈeh רֹאֶה seer
כִּ֤י kˈî כִּי that
לַ la לְ to
הַ the
נָּבִיא֙ nnāvî נָבִיא prophet
הַ ha הַ the
יֹּ֔ום yyˈôm יֹום day
יִקָּרֵ֥א yiqqārˌē קרא call
לְ lᵊ לְ to
פָנִ֖ים fānˌîm פָּנֶה face
הָ הַ the
רֹאֶֽה׃ rōʔˈeh רֹאֶה seer
9:9. olim in Israhel sic loquebatur unusquisque vadens consulere Deum venite et eamus ad videntem qui enim propheta dicitur hodie vocabatur olim videns
Now in time past in Israel, when a man went to consult God, he spoke thus: Come, let us go to the seer. For he that is now called a prophet, in time past was called a seer.
9:9. (In past times, in Israel, anyone going to consult God would speak in this way, “Come, and let us go to the seer.” For one who is called a prophet today, in past times was called a seer.)
9:9. (Beforetime in Israel, when a man went to inquire of God, thus he spake, Come, and let us go to the seer: for [he that is] now [called] a Prophet was beforetime called a Seer.)
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:9: Beforetime in Israel - This passage could not have been a part of this book originally: but we have already conjectured that Samuel, or some contemporary author, wrote the memoranda, out of which a later author compiled this book. This hypothesis, sufficiently reasonable in itself, solves all difficulties of this kind.
Was beforetime called a seer - The word seer, ראה roeh, occurs for the first time in this place; it literally signifies a person who Sees; particularly preternatural sights. A seer and a prophet were the same in most cases; only with this difference, the seer was always a prophet, but the prophet was not always a seer. A seer seems to imply one who frequently met with, and saw, some symbolical representation of God. The term prophet was used a long time before this; Abraham is called a prophet, Gen 20:7, and the term frequently occurs in the law. Besides, the word seer does not occur before this time; but often occurs afterwards down through the prophets, for more than three hundred years. See Amo 7:12; Mic 3:7.
All prophets, false and true, profess to see God; see the case of Balaam, Num 24:4, Num 24:16, and Jer 14:14. All diviners, in their enthusiastic flights, boasted that they had those things exhibited to their sight which should come to pass. There is a remarkable account in Virgil which may serve as a specimen of the whole; the Sibyl professes to be a seer: -
- Bella, horrida bella,
Et Tyberim molto spumantem sanguine
Cerno. Aen. lib. vi., ver. 86.
Wars, horrid wars, I View; a field of blood;
And Tyber rolling with a purple flood.
I think the 9th verse comes more naturally in after the 11th.
1 Kings (1 Samuel) 9:11
Albert Barnes: Notes on the Bible - 1834
9:9: This is manifestly a gloss inserted in the older narrative by the later editor of the sacred text, to explain the use of the term in Sa1 9:11, Sa1 9:18-19. It is one among many instances which prove how the very letter of the contemporary narratives was preserved by those who in later times compiled the histories. We cannot say exactly when the term "seer" became obsolete. See the marginal references.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:9: inquire: Gen 25:22; Jdg 1:1
a Seer: Sa2 24:11; Kg2 17:13; Ch1 26:28, Ch1 29:29; Ch2 16:7, Ch2 16:10; Isa 29:10; Isa 30:10; Amo 7:12
Geneva 1599
(Beforetime in Israel, when a man went to enquire of God, thus he spake, Come, and let us go to the (f) seer: for [he that is] now [called] a Prophet was beforetime called a Seer.)
(f) So called because he foresaw things to come.
John Gill
Before time in Israel, when a man went to inquire of God,.... To ask doctrine of him, as the Targum, to be taught by him, to have his mind and will in any affair of moment and importance; which was usually done by applying to some man of God, eminent for grace and piety, and a spirit of prophecy:
thus he spake, come, and let us go to the seer; a man used to say to his friend, when he wanted some instruction or direction, let us go together to such an one, the seer, and ask counsel of him what is proper to be done in such an affair:
for he that is now called a prophet was before called a seer; for though these names are used freely of the same persons, both before and after this time; yet now the more common appellation which obtained was that of a prophet; custom, and the use of language, varied at different times, though the same was meant by the one and the other; such men were called seers, because of the vision of prophecy, because they saw or foresaw things to come; and they were called prophets, because they foretold what they saw, or delivered out their predictions by word of mouth. This verse is put in a parenthesis, and is commonly supposed to be the words of the writer of this book: hence some draw an argument against Samuel being the writer of it, as Abarbinel does, who concludes from hence that it was written by Jeremiah, or some other person long after Samuel, or that this verse was added by Ezra; but as this book might be written by Samuel in the latter part of his life, he might with propriety observe this, that in his younger time, and quite down to the anointing of Saul king, both when there was no open vision, and afterwards when there was scarce any that had it but himself, he was used to be called the seer; but in his latter days, when there were many that had the vision of prophecy, and there were schools set up, it was more common to call them prophets; though perhaps these are the words of Saul's servant, spoken to encourage Saul to go to the man of God, and inquire of him, since in former times, as he could remember, being perhaps an old servant, or he had heard his parents so say, that such men used to be called seers, because they saw what others did not, and declared and made others to see what they did; and therefore there was a probability that this man of God, who was a seer, might show them the way they should go to find the asses.
John Wesley
Seer - Because he discerned and could discover things secret and unknown to others. And these are the words, either of some later sacred writer, who after Samuel's death, inserted this verse. Or, of Samuel, who, being probably fifty or sixty years old at the writing of this book, and speaking of the state of things in his first days, might well call it before time.
Robert Jamieson, A. R. Fausset and David Brown
seer . . . Prophet--The recognized distinction in latter times was, that a seer was one who was favored with visions of God--a view of things invisible to mortal sight; and a prophet foretold future events.
9:109:10: Եւ ասէ՛ Սաւուղ ցպատանին իւր. Բարւո՛ք է բանդ, ե՛կ երթիցուք։ Եւ չոգա՛ն ՚ի քաղաքն՝ ուր էր այրն Աստուծոյ.
10 Սաւուղն իր ծառային ասաց. «Ճիշտ ես ասում, արի՛ գնանք»:
10 Սաւուղ իր մանչուն ըսաւ. «Աղէ՛կ ըսիր, եկուր երթանք»։ Ու Աստուծոյ մարդուն բնակած քաղաքը գացին։
Եւ ասէ Սաւուղ ցպատանին իւր. Բարւոք է բանդ, եկ երթիցուք: Եւ չոքան ի քաղաքն ուր էր այրն Աստուծոյ:

9:10: Եւ ասէ՛ Սաւուղ ցպատանին իւր. Բարւո՛ք է բանդ, ե՛կ երթիցուք։ Եւ չոգա՛ն ՚ի քաղաքն՝ ուր էր այրն Աստուծոյ.
10 Սաւուղն իր ծառային ասաց. «Ճիշտ ես ասում, արի՛ գնանք»:
10 Սաւուղ իր մանչուն ըսաւ. «Աղէ՛կ ըսիր, եկուր երթանք»։ Ու Աստուծոյ մարդուն բնակած քաղաքը գացին։
zohrab-1805▾ eastern-1994▾ western am▾
9:109:10 И сказал Саул слуге своему: хорошо ты говоришь; пойдем. И пошли в город, где человек Божий.
9:10 καὶ και and; even εἶπεν επω say; speak Σαουλ σαουλ Saoul; Saul πρὸς προς to; toward τὸ ο the παιδάριον παιδαριον little boy αὐτοῦ αυτος he; him ἀγαθὸν αγαθος good τὸ ο the ῥῆμα ρημα statement; phrase δεῦρο δευρο come on; this point καὶ και and; even πορευθῶμεν πορευομαι travel; go καὶ και and; even ἐπορεύθησαν πορευομαι travel; go εἰς εις into; for τὴν ο the πόλιν πολις city οὗ ος who; what ἦν ειμι be ἐκεῖ εκει there ὁ ο the ἄνθρωπος ανθρωπος person; human τοῦ ο the θεοῦ θεος God
9:10 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say שָׁא֧וּל šāʔˈûl שָׁאוּל Saul לְ lᵊ לְ to נַעֲרֹ֛ו naʕᵃrˈô נַעַר boy טֹ֥וב ṭˌôv טֹוב good דְּבָרְךָ֖ dᵊvārᵊḵˌā דָּבָר word לְכָ֣ה׀ lᵊḵˈā הלך walk נֵלֵ֑כָה nēlˈēḵā הלך walk וַ wa וְ and יֵּֽלְכוּ֙ yyˈēlᵊḵû הלך walk אֶל־ ʔel- אֶל to הָ hā הַ the עִ֔יר ʕˈîr עִיר town אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] שָׁ֖ם šˌām שָׁם there אִ֥ישׁ ʔˌîš אִישׁ man הָ hā הַ the אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s)
9:10. et dixit Saul ad puerum suum optimus sermo tuus veni eamus et ierunt in civitatem in qua erat vir DeiAnd Saul said to his servant: Thy word is very good, come let us go. And they went into the city, where the man of God was.
10. Then said Saul to his servant, Well said; come, let us go. So they went unto the city where the man of God was.
9:10. And Saul said to his servant: “Your word is very good. Come, let us go.” And they went into the city, where the man of God was.
9:10. Then said Saul to his servant, Well said; come, let us go. So they went unto the city where the man of God [was].
Then said Saul to his servant, Well said; come, let us go. So they went unto the city where the man of God:

9:10 И сказал Саул слуге своему: хорошо ты говоришь; пойдем. И пошли в город, где человек Божий.
9:10
καὶ και and; even
εἶπεν επω say; speak
Σαουλ σαουλ Saoul; Saul
πρὸς προς to; toward
τὸ ο the
παιδάριον παιδαριον little boy
αὐτοῦ αυτος he; him
ἀγαθὸν αγαθος good
τὸ ο the
ῥῆμα ρημα statement; phrase
δεῦρο δευρο come on; this point
καὶ και and; even
πορευθῶμεν πορευομαι travel; go
καὶ και and; even
ἐπορεύθησαν πορευομαι travel; go
εἰς εις into; for
τὴν ο the
πόλιν πολις city
οὗ ος who; what
ἦν ειμι be
ἐκεῖ εκει there
ο the
ἄνθρωπος ανθρωπος person; human
τοῦ ο the
θεοῦ θεος God
9:10
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
שָׁא֧וּל šāʔˈûl שָׁאוּל Saul
לְ lᵊ לְ to
נַעֲרֹ֛ו naʕᵃrˈô נַעַר boy
טֹ֥וב ṭˌôv טֹוב good
דְּבָרְךָ֖ dᵊvārᵊḵˌā דָּבָר word
לְכָ֣ה׀ lᵊḵˈā הלך walk
נֵלֵ֑כָה nēlˈēḵā הלך walk
וַ wa וְ and
יֵּֽלְכוּ֙ yyˈēlᵊḵû הלך walk
אֶל־ ʔel- אֶל to
הָ הַ the
עִ֔יר ʕˈîr עִיר town
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
שָׁ֖ם šˌām שָׁם there
אִ֥ישׁ ʔˌîš אִישׁ man
הָ הַ the
אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s)
9:10. et dixit Saul ad puerum suum optimus sermo tuus veni eamus et ierunt in civitatem in qua erat vir Dei
And Saul said to his servant: Thy word is very good, come let us go. And they went into the city, where the man of God was.
9:10. And Saul said to his servant: “Your word is very good. Come, let us go.” And they went into the city, where the man of God was.
9:10. Then said Saul to his servant, Well said; come, let us go. So they went unto the city where the man of God [was].
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:10: Well said: Heb. Thy word is good, Kg2 5:13, Kg2 5:14
John Gill
Then said Saul to his servant, well said,.... Or "good is thy word" (d), thou hast well spoken; it is a good proposal thou hast made, and thou art very generous to give all thou hast to the man; and very promising it is, that since he is a seer he may inform us where the asses are, or which way we must take to find them. Things look feasible enough:
come, let us go: to the city, and to the man of God there, and hear what he will say to us, and what information he will give us:
so they went unto the city where the man of God was; to Ramah, where Samuel dwelt.
(d) "bonum verbum tuum", Pagninus, Montanus.
9:119:11: եւ մինչդեռ ելանէին ընդ զառ ՚ի վեր քաղաքին, գտին նոքա աղջկունս որ ելանէին հանե՛լ ջուր. եւ ասեն ցնոսա. Եթէ գուցէ՞ աստ տեսանօղ[2911]։ [2911] Յօրինակին պակասէր. Ելանէին ընդ զա՛՛։
11 Եւ նրանք գնացին այն քաղաքը, ուր գտնւում էր Աստծու մարդը: Մինչ նրանք բարձրանում էին դէպի քաղաք տանող զառիվերը, նրանց հանդիպեցին աղջիկներ, որոնք ջուր հանելու էին եկել:
11 Երբ անոնք զառիվերէն կ’ելլէին, քանի մը աղջիկներ հանդիպեցան, որոնք ջուր հանելու եկեր էին ու անոնց ըսին. «Տեսանողը հո՞ս է»։
Եւ մինչդեռ ելանէին ընդ զառ ի վեր քաղաքին, գտին նոքա աղջկունս որ ելանէին հանել ջուր, եւ ասեն ցնոսա. Եթէ գուցէ՞ աստ տեսանօղ:

9:11: եւ մինչդեռ ելանէին ընդ զառ ՚ի վեր քաղաքին, գտին նոքա աղջկունս որ ելանէին հանե՛լ ջուր. եւ ասեն ցնոսա. Եթէ գուցէ՞ աստ տեսանօղ[2911]։
[2911] Յօրինակին պակասէր. Ելանէին ընդ զա՛՛։
11 Եւ նրանք գնացին այն քաղաքը, ուր գտնւում էր Աստծու մարդը: Մինչ նրանք բարձրանում էին դէպի քաղաք տանող զառիվերը, նրանց հանդիպեցին աղջիկներ, որոնք ջուր հանելու էին եկել:
11 Երբ անոնք զառիվերէն կ’ելլէին, քանի մը աղջիկներ հանդիպեցան, որոնք ջուր հանելու եկեր էին ու անոնց ըսին. «Տեսանողը հո՞ս է»։
zohrab-1805▾ eastern-1994▾ western am▾
9:119:11 Когда они поднимались вверх в город, то встретили девиц, вышедших черпать воду, и сказали им: есть ли здесь прозорливец?
9:11 αὐτῶν αυτος he; him ἀναβαινόντων αναβαινω step up; ascend τὴν ο the ἀνάβασιν αναβασις the πόλεως πολις city καὶ και and; even αὐτοὶ αυτος he; him εὑρίσκουσιν ευρισκω find τὰ ο the κοράσια κορασιον little girl ἐξεληλυθότα εξερχομαι come out; go out ὑδρεύσασθαι υδρευω water καὶ και and; even λέγουσιν λεγω tell; declare αὐταῖς αυτος he; him εἰ ει if; whether ἔστιν ειμι be ἐνταῦθα ενταυθα the βλέπων βλεπω look; see
9:11 הֵ֗מָּה hˈēmmā הֵמָּה they עֹלִים֙ ʕōlîm עלה ascend בְּ bᵊ בְּ in מַעֲלֵ֣ה maʕᵃlˈē מַעֲלֶה ascent הָ hā הַ the עִ֔יר ʕˈîr עִיר town וְ wᵊ וְ and הֵ֨מָּה֙ hˈēmmā הֵמָּה they מָצְא֣וּ māṣᵊʔˈû מצא find נְעָרֹ֔ות nᵊʕārˈôṯ נַעֲרָה girl יֹצְאֹ֖ות yōṣᵊʔˌôṯ יצא go out לִ li לְ to שְׁאֹ֣ב šᵊʔˈōv שׁאב draw water מָ֑יִם mˈāyim מַיִם water וַ wa וְ and יֹּאמְר֣וּ yyōmᵊrˈû אמר say לָהֶ֔ן lāhˈen לְ to הֲ hᵃ הֲ [interrogative] יֵ֥שׁ yˌēš יֵשׁ existence בָּ bā בְּ in זֶ֖ה zˌeh זֶה this הָ hā הַ the רֹאֶֽה׃ rōʔˈeh רֹאֶה seer
9:11. cumque ascenderent clivum civitatis invenerunt puellas egredientes ad hauriendam aquam et dixerunt eis num hic est vidensAnd when they went up the ascent to the city, they found maids coming out to draw water, and they said to them: Is the seer here?
11. As they went up the ascent to the city, they found young maidens going out to draw water, and said unto them, Is the seer here?
9:11. And as they were ascending the slope to the city, they found some young women going out to draw water. And they said to them, “Is the seer here?”
9:11. [And] as they went up the hill to the city, they found young maidens going out to draw water, and said unto them, Is the seer here?
And as they went up the hill to the city, they found young maidens going out to draw water, and said unto them, Is the seer here:

9:11 Когда они поднимались вверх в город, то встретили девиц, вышедших черпать воду, и сказали им: есть ли здесь прозорливец?
9:11
αὐτῶν αυτος he; him
ἀναβαινόντων αναβαινω step up; ascend
τὴν ο the
ἀνάβασιν αναβασις the
πόλεως πολις city
καὶ και and; even
αὐτοὶ αυτος he; him
εὑρίσκουσιν ευρισκω find
τὰ ο the
κοράσια κορασιον little girl
ἐξεληλυθότα εξερχομαι come out; go out
ὑδρεύσασθαι υδρευω water
καὶ και and; even
λέγουσιν λεγω tell; declare
αὐταῖς αυτος he; him
εἰ ει if; whether
ἔστιν ειμι be
ἐνταῦθα ενταυθα the
βλέπων βλεπω look; see
9:11
הֵ֗מָּה hˈēmmā הֵמָּה they
עֹלִים֙ ʕōlîm עלה ascend
בְּ bᵊ בְּ in
מַעֲלֵ֣ה maʕᵃlˈē מַעֲלֶה ascent
הָ הַ the
עִ֔יר ʕˈîr עִיר town
וְ wᵊ וְ and
הֵ֨מָּה֙ hˈēmmā הֵמָּה they
מָצְא֣וּ māṣᵊʔˈû מצא find
נְעָרֹ֔ות nᵊʕārˈôṯ נַעֲרָה girl
יֹצְאֹ֖ות yōṣᵊʔˌôṯ יצא go out
לִ li לְ to
שְׁאֹ֣ב šᵊʔˈōv שׁאב draw water
מָ֑יִם mˈāyim מַיִם water
וַ wa וְ and
יֹּאמְר֣וּ yyōmᵊrˈû אמר say
לָהֶ֔ן lāhˈen לְ to
הֲ hᵃ הֲ [interrogative]
יֵ֥שׁ yˌēš יֵשׁ existence
בָּ בְּ in
זֶ֖ה zˌeh זֶה this
הָ הַ the
רֹאֶֽה׃ rōʔˈeh רֹאֶה seer
9:11. cumque ascenderent clivum civitatis invenerunt puellas egredientes ad hauriendam aquam et dixerunt eis num hic est videns
And when they went up the ascent to the city, they found maids coming out to draw water, and they said to them: Is the seer here?
9:11. And as they were ascending the slope to the city, they found some young women going out to draw water. And they said to them, “Is the seer here?”
9:11. [And] as they went up the hill to the city, they found young maidens going out to draw water, and said unto them, Is the seer here?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Saul Introduced to Samuel. B. C. 1070.

11 And as they went up the hill to the city, they found young maidens going out to draw water, and said unto them, Is the seer here? 12 And they answered them, and said, He is; behold, he is before you: make haste now, for he came to day to the city; for there is a sacrifice of the people to day in the high place: 13 As soon as ye be come into the city, ye shall straightway find him, before he go up to the high place to eat: for the people will not eat until he come, because he doth bless the sacrifice; and afterwards they eat that be bidden. Now therefore get you up; for about this time ye shall find him. 14 And they went up into the city: and when they were come into the city, behold, Samuel came out against them, for to go up to the high place. 15 Now the LORD had told Samuel in his ear a day before Saul came, saying, 16 To morrow about this time I will send thee a man out of the land of Benjamin, and thou shalt anoint him to be captain over my people Israel, that he may save my people out of the hand of the Philistines: for I have looked upon my people, because their cry is come unto me. 17 And when Samuel saw Saul, the LORD said unto him, Behold the man whom I spake to thee of! this same shall reign over my people.
Here, I. Saul, by an ordinary enquiry, is directed to Samuel, v. 11-14. Gibeah of Saul was not twenty miles from Ramah where Samuel dwelt, and was near to Mizpeh where he often judged Israel, and yet, it seems, Saul had lived so very privately, and had taken so little notice of public affairs, that he had never seen Samuel, for when he met him (v. 18) he did not know him, so that there was no cause to suspect any secret compact or collusion between them in this matter. I knew him not, says John Baptist concerning Christ, John i. 31. Yet I do not think it any commendation to Saul that he was a stranger to Samuel. However,
1. The maid-servants of Ramah, whom they met with at the places of drawing water, could give him and his servant intelligence concerning Samuel; and very particular they were in their directions, v. 12, 13. We should always be ready to give what assistance we can to those that are enquiring after God's prophets, and to further them in their enquiries. Even the maid-servants could tell them, (1.) That there was a sacrifice that day in the high place, it being either an ordinary festival or an extraordinary day of prayer and thanksgiving, with which sacrifices were joined. The tabernacle being deprived of the ark, the altar there had not now the reputation it formerly had, nor were they confined to it, as they would be when God had again chosen a place to put his name in; and therefore now other places were allowed. Samuel had built an altar at Ramah (ch. vii. 17), and here we have him making use of that altar. (2.) That Samuel came that day to the city, either from his circuit or from his country seat. He was such a public person that his movements were generally known. (3.) That this was just the time of their meeting to feast before the Lord upon the sacrifice: "About this time you will find him in the street going up to the high place." They knew the hour of the solemn feast. (4.) That the people would not eat till Samuel came, not only because he was the worthiest person, and they ought in good manners to stay for him, and he was, as some think, the maker of this feast, the sacrifice being offered at his charge and upon his account; but because, as a man of God, whoever made the feast, he must bless the sacrifice, that is, those parts of the sacrifice which they feasted upon, which may be considered, [1.] As a common meal, and so this is an instance of the great duty of craving a blessing upon our meat before we partake of it. We cannot expect benefit from our food without that blessing, and we have no reason to expect that blessing if we do not pray for it. Thus we must give glory to God as our benefactor, and own our dependence upon him and our obligations to him. Or, [2.] As a religious assembly. When the sacrifice was offered, which was the ceremony, Samuel blessed it, that is, he prayed over it, and offered up spiritual sacrifices with it, which were the substance; and afterwards, when the holy duties were performed, they did eat. Let the soul first be served. The feast upon the sacrifice being a sacred rite, it was requisite that it should in a particular manner be blessed, as is the Christian eucharist. They feasted in token of their reconciliation to God by virtue of the sacrifice, and their participation of the benefits of it; and Samuel blessed the feast, that is, he prayed to God to grace the solemnity with his special presence, that it might answer those great ends. Bishop Hall observes what a particular account those maid-servants could give of the usages of those sacred feasts, and infers from it that, "where there is the practice and example of piety in the better sort, there will be a reflection of it upon the meanest. It is no small advantage to live in religious places; for we shall be much to blame if all goodness fall beside us."
2. Saul and his servant followed the directions given them, and very opportunely met Samuel going to the high place, the synagogue of the city, v. 14. This seemed purely accidental, but the divine providence ordered it for the forwarding of this great event. The wise God serves very great and certain purposes by very small and casual occurrences. A sparrow falls not to the ground without our Father.
II. Samuel, by an extraordinary revelation, is informed concerning Saul. He was a seer, and therefore must see this in a way peculiar to himself.
1. God had told him, the day before, that he would, at this time, send him the man that should serve the people of Israel for such a king as they wished to have, like all the nations, v. 15, 16. He told him in his ear, that is, privately, by a secret whisper to his mind, or perhaps by a still small voice, some soft and gentle sounds conveyed to his ear, probably when he was praying in secret for direction in that and other affairs of the nation. He had spoken in the ears of the Lord (ch. viii. 21), and now God spoke in his ear, in token of friendship and familiarity, for he revealeth his secret to his servants the prophets, as secrets in their ear, Amos iii. 7. God told him before, that it might not be a surprise to him; and perhaps it was in expectation of it that he appointed the feast and the sacrifice, for the imploring of God's blessing upon this great and important affair, though he might keep the particular occasion in his own breast, God having only told it to him in his ear. The Hebrew phrase is, He uncovered the ear of Samuel, to which some allude for the explication of the way of God's revealing himself to us; he not only speaks, but uncovers our ear. We have naturally a covering on our ears, so that we perceive not what God says (Job xxxiii. 14), but, when God will manifest himself to a soul, he uncovers the ear, says, Ephphratha, Be opened; he takes the veil from off the heart, 2 Cor. iii. 16. Though God had, in displeasure, granted their request for a king, yet here he speaks tenderly of Israel; for even in wrath he remembers mercy. (1.) He calls them again and again his people; though a peevish and provoking people, yet mine still. (2.) He sends them a man to be captain over them, that they might not be a body without a head, and to save them out of the hand of the Philistines, which perhaps was more than many of them aimed at in desiring a king. (3.) He does it with a gracious respect to them and to their cry: I have looked upon my people, and their cry has come unto me. He gratified them with what they cried for, as the tender mother humours the froward child, lest it should break its heart. And (as bishop Patrick observes), though he would not hear their cry to relieve them against the oppression of their kings (ch. viii. 18), yet he was so gracious as to make those kings instruments of their deliverance from the oppression of their neighbours, which was more than they had reason to expect.
2. When Saul came up towards him in the street God again whispered Samuel in the ear (v. 17): Behold the man whom I spoke to thee of! Saul being a man of unusual stature, it is natural to think that Samuel fixed his eye upon him at a distance, and perhaps looked the more wistfully towards him because the hour had now come when God would send him the man that should be king of Israel, and he fancied this might be he; but, that he might be fully satisfied, God told him expressly, That is the man that shall restrain (for magistrates are heirs of restraint) my people Israel.
Adam Clarke: Commentary on the Bible - 1831
9:11: Young maidens going out to draw water - So far is it from being true, that young women were always kept closely shut up at home, that we find them often in the field, drawing and carrying water, as here.
1 Kings (1 Samuel) 9:12
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:11: the hill to the city: Heb. in the ascent of the city, found. Gen 24:11, Gen 24:18-20; Exo 2:16; Jdg 5:11
Carl Friedrich Keil and Franz Delitzsch

As they were going up to the high place of the town, they met maidens coming out of the town to draw water; and on asking them whether the seer was there, they received this answer: "Yes; behold, he is before thee: make haste, now, for he has come into the town to-day; for the people have a sacrifice to-day upon the high place." Bamah (in the singular) does not mean the height or hill generally; but throughout it signifies the high place, as a place of sacrifice or prayer.
John Gill
And as they went up the hill to the city,.... For the city was built upon an hill, from whence it had the name of Ramah, which signifies high and lifted up:
they found young maidens going out to draw water: going out of the city, to a fountain which was at the bottom of the hill; and this was the usual business of maidens in those countries to fetch water for the service of the family; see Gill on Gen 24:11; see Gill on Gen 24:15; see Gill on Gen 24:16. R. Akiba (e) makes this observation, that whenever a man meets maidens coming out of a city before he goes into it, it is a token of prosperity to him; and instances in the cases of Abraham's servant, of Jacob, and of Moses, and here of Saul, who was informed of a kingdom, and anointed for it, see Gen 24:14 Ex 2:16,
and said unto them, is the seer here? meaning, is he in the city? or is he at home? or is he in the country?
(e) In Pirke Eliezer, c. 36. fol. 39. 1. 2.
Robert Jamieson, A. R. Fausset and David Brown
as they went up the hill--The modern village, Er-Rameh, lies on an eminence; and on their way they met a band of young maidens going out to the well, which, like all similar places in Palestine, was beyond the precincts of the town. From these damsels they learned that the day was devoted to a festival occasion, in honor of which Samuel had arrived in the city; that a sacrifice had been offered, which was done by prophets in extraordinary circumstances at a distance from the tabernacle, and that a feast was to follow--implying that it had been a peace offering; and that, according to the venerable practice of the Israelites, the man of God was expected to ask a special blessing on the food in a manner becoming the high occasion.
9:129:12: Պատասխանի ետուն նոցա աղջկունքն՝ եւ ասեն. Գո՛յ, ահաւասիկ առաջի ձեր ա՛յդր. արդ՝ արագեցէ՛ք ※ զի վասն աւուրս եկեա՛լ է ՚ի քաղաքս. զի զո՛հ է այսօր ժողովրդեանն ՚ի Բամա[2912]. [2912] Այլք. Ահաւադիկ առաջի ձեր այրդ։
12 Նրանք հարցրին աղջիկներին. «Այստե՞ղ է ապրում տեսանողը»: Աղջիկները պատասխան տալով՝ ասացին. «Այստեղ է, ահա ձեր առջեւն է, սակայն շտապեցէ՛ք, նա միայն այսօրուայ համար է եկել քաղաք, որովհետեւ ժողովուրդն այսօր է Բամայում զոհ անում:
12 Աղջիկները անոնց պատասխան տուին ու ըսին. «Հո՛ս է։ Ահա ձեր առջեւն է։ Շուտ ըրէք, քանզի այսօր ժողովուրդը բարձր տեղին վրայ զոհ պիտի ընէ, ատոր համար անիկա այսօր քաղաք եկաւ։
Պատասխանի ետուն նոցա աղջկունքն եւ ասեն. Գոյ. ահաւասիկ առաջի ձեր այդր. արդ արագեցէք, զի վասն աւուրս եկեալ է ի քաղաքս, զի զոհ է այսօր ժողովրդեանն ի [172]Բամա:

9:12: Պատասխանի ետուն նոցա աղջկունքն՝ եւ ասեն. Գո՛յ, ահաւասիկ առաջի ձեր ա՛յդր. արդ՝ արագեցէ՛ք ※ զի վասն աւուրս եկեա՛լ է ՚ի քաղաքս. զի զո՛հ է այսօր ժողովրդեանն ՚ի Բամա[2912].
[2912] Այլք. Ահաւադիկ առաջի ձեր այրդ։
12 Նրանք հարցրին աղջիկներին. «Այստե՞ղ է ապրում տեսանողը»: Աղջիկները պատասխան տալով՝ ասացին. «Այստեղ է, ահա ձեր առջեւն է, սակայն շտապեցէ՛ք, նա միայն այսօրուայ համար է եկել քաղաք, որովհետեւ ժողովուրդն այսօր է Բամայում զոհ անում:
12 Աղջիկները անոնց պատասխան տուին ու ըսին. «Հո՛ս է։ Ահա ձեր առջեւն է։ Շուտ ըրէք, քանզի այսօր ժողովուրդը բարձր տեղին վրայ զոհ պիտի ընէ, ատոր համար անիկա այսօր քաղաք եկաւ։
zohrab-1805▾ eastern-1994▾ western am▾
9:129:12 Те отвечали им и сказали: есть; вот, он впереди тебя; только поспешай, ибо он сегодня пришел в город, потому что сегодня у народа жертвоприношение на высоте;
9:12 καὶ και and; even ἀπεκρίθη αποκρινομαι respond τὰ ο the κοράσια κορασιον little girl αὐτοῖς αυτος he; him καὶ και and; even λέγουσιν λεγω tell; declare αὐτοῖς αυτος he; him ἔστιν ειμι be ἰδοὺ ιδου see!; here I am κατὰ κατα down; by πρόσωπον προσωπον face; ahead of ὑμῶν υμων your νῦν νυν now; present διὰ δια through; because of τὴν ο the ἡμέραν ημερα day ἥκει ηκω here εἰς εις into; for τὴν ο the πόλιν πολις city ὅτι οτι since; that θυσία θυσια immolation; sacrifice σήμερον σημερον today; present τῷ ο the λαῷ λαος populace; population ἐν εν in Βαμα βαμα Bama; Vama
9:12 וַ wa וְ and תַּעֲנֶ֧ינָה ttaʕᵃnˈeʸnā ענה answer אֹותָ֛ם ʔôṯˈām אֵת [object marker] וַ wa וְ and תֹּאמַ֥רְנָה ttōmˌarnā אמר say יֵּ֖שׁ yyˌēš יֵשׁ existence הִנֵּ֣ה hinnˈē הִנֵּה behold לְ lᵊ לְ to פָנֶ֑יךָ fānˈeʸḵā פָּנֶה face מַהֵ֣ר׀ mahˈēr מהר hasten עַתָּ֗ה ʕattˈā עַתָּה now כִּ֤י kˈî כִּי that הַ ha הַ the יֹּום֙ yyôm יֹום day בָּ֣א bˈā בוא come לָ lā לְ to † הַ the עִ֔יר ʕˈîr עִיר town כִּ֣י kˈî כִּי that זֶ֧בַח zˈevaḥ זֶבַח sacrifice הַ ha הַ the יֹּ֛ום yyˈôm יֹום day לָ lā לְ to † הַ the עָ֖ם ʕˌām עַם people בַּ ba בְּ in † הַ the בָּמָֽה׃ bbāmˈoh בָּמָה high place
9:12. quae respondentes dixerunt illis hic est ecce ante te festina nunc hodie enim venit in civitate quia sacrificium est hodie populo in excelsoThey answered and said to them: He is: behold he is before you, make haste now: for he came to day into the city, for there is a sacrifice of the people to day in the high place.
12. And they answered them, and said, He is; behold, before thee: make haste now, for he is come today into the city; for the people have a sacrifice today in the high place:
9:12. And responding, they said to them: “He is. Behold, he is ahead of you. Hurry now. For he came into the city today, since there is a sacrifice for the people today, on the high place.
9:12. And they answered them, and said, He is; behold, [he is] before you: make haste now, for he came to day to the city; for [there is] a sacrifice of the people to day in the high place:
And they answered them, and said, He is; behold, [he is] before you: make haste now, for he came to day to the city; for [there is] a sacrifice of the people to day in the high place:

9:12 Те отвечали им и сказали: есть; вот, он впереди тебя; только поспешай, ибо он сегодня пришел в город, потому что сегодня у народа жертвоприношение на высоте;
9:12
καὶ και and; even
ἀπεκρίθη αποκρινομαι respond
τὰ ο the
κοράσια κορασιον little girl
αὐτοῖς αυτος he; him
καὶ και and; even
λέγουσιν λεγω tell; declare
αὐτοῖς αυτος he; him
ἔστιν ειμι be
ἰδοὺ ιδου see!; here I am
κατὰ κατα down; by
πρόσωπον προσωπον face; ahead of
ὑμῶν υμων your
νῦν νυν now; present
διὰ δια through; because of
τὴν ο the
ἡμέραν ημερα day
ἥκει ηκω here
εἰς εις into; for
τὴν ο the
πόλιν πολις city
ὅτι οτι since; that
θυσία θυσια immolation; sacrifice
σήμερον σημερον today; present
τῷ ο the
λαῷ λαος populace; population
ἐν εν in
Βαμα βαμα Bama; Vama
9:12
וַ wa וְ and
תַּעֲנֶ֧ינָה ttaʕᵃnˈeʸnā ענה answer
אֹותָ֛ם ʔôṯˈām אֵת [object marker]
וַ wa וְ and
תֹּאמַ֥רְנָה ttōmˌarnā אמר say
יֵּ֖שׁ yyˌēš יֵשׁ existence
הִנֵּ֣ה hinnˈē הִנֵּה behold
לְ lᵊ לְ to
פָנֶ֑יךָ fānˈeʸḵā פָּנֶה face
מַהֵ֣ר׀ mahˈēr מהר hasten
עַתָּ֗ה ʕattˈā עַתָּה now
כִּ֤י kˈî כִּי that
הַ ha הַ the
יֹּום֙ yyôm יֹום day
בָּ֣א bˈā בוא come
לָ לְ to
הַ the
עִ֔יר ʕˈîr עִיר town
כִּ֣י kˈî כִּי that
זֶ֧בַח zˈevaḥ זֶבַח sacrifice
הַ ha הַ the
יֹּ֛ום yyˈôm יֹום day
לָ לְ to
הַ the
עָ֖ם ʕˌām עַם people
בַּ ba בְּ in
הַ the
בָּמָֽה׃ bbāmˈoh בָּמָה high place
9:12. quae respondentes dixerunt illis hic est ecce ante te festina nunc hodie enim venit in civitate quia sacrificium est hodie populo in excelso
They answered and said to them: He is: behold he is before you, make haste now: for he came to day into the city, for there is a sacrifice of the people to day in the high place.
9:12. And responding, they said to them: “He is. Behold, he is ahead of you. Hurry now. For he came into the city today, since there is a sacrifice for the people today, on the high place.
9:12. And they answered them, and said, He is; behold, [he is] before you: make haste now, for he came to day to the city; for [there is] a sacrifice of the people to day in the high place:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: Сегодня у народа жертвоприношение на высоте: см. примеч. к 9: ст. VII гл.
Adam Clarke: Commentary on the Bible - 1831
9:12: He came to - day to the city - Though Samuel lived chiefly in Ramah, yet he had a dwelling in the country, at a place called Naioth, where it is probable there was a school of the prophets. See Sa1 19:18-24.
A sacrifice of the people - A great feast. The animals used were first sacrificed to the Lord; that is, their blood was poured out before him; and then all the people fed on the flesh. By high place probably Samuel's altar is alone meant; which no doubt was raised on an eminence.
1 Kings (1 Samuel) 9:13
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:12: sacrifice: or, feast, Sa1 16:2; Gen 31:54; Deu 12:6, Deu 12:7; Co1 5:7, Co1 5:8
the high place: Kg1 3:2-4; Ch1 16:39
Geneva 1599
And they answered them, and said, He is; behold, [he is] before you: make haste now, for he came to day to the city; for [there is] a (g) sacrifice of the people to day in the high place:
(g) That is, a feast after the offering, which would be kept in a high place of the city appointed for that use.
John Gill
And they answered them, and said, he is,.... That is, he is in the city, at home, and to be spoken with:
behold, he is before you; his house is straight before you as you go along, you cannot miss of it. Some Jewish writers say (f) they gave a token to know it by, that there was a cloud at the door, and when they saw that, they might know it was the seer's house:
haste now, for he came today to the city; from the suburbs to it, or from his country house, or from the other Ramah, for there were two of them, one over against the other, see 1Kings 1:1, for that he was just now come off a circuit, is not so probable, since he was now old, and past riding his circuits; and indeed the meaning may be no more than as it may be rendered, "today he comes into the city" (g); that is, he comes out of his own house into the city, and was then just coming out; so that, if they made haste, they might meet him in the street before he got to the place of sacrifice and feasting:
for there is a sacrifice of the people today in the high place; whether it was the new moon, or some festival they observed, though the tabernacle was not there, is not certain; at which, besides the offerings required, freewill offerings and peace offerings were brought by the people, on part of which they feasted with their friends; and very probably, as Samuel was acquainted by the Lord that he who was to be king of Israel would be with him that day, he might add to the sacrifices of the people, to make the entertainment the more grand and liberal; since he had a principal concern in ordering the guests, and dividing the portions, as well as blessing the food, which indeed he might take upon him, as being judge, priest, and prophet: this was an high place where this sacrifice or feast was; for Shiloh being destroyed, and the tabernacle removed elsewhere, and that being in one place, and the ark in another, and they not together, no distinction of places was made, none being yet chosen, all were fit; and particularly high places, which were always reckoned the most proper for divine service and sacrifice.
(f) Midrash Schemuel & Pesikta apud Abarbinel in loc. (g) "venit", Pagninus, Montanus.
John Wesley
Came to - day to the city - He had been travelling abroad, and was now returned to his own house in Ramah. High place - Upon the hill mentioned 1Kings 9:11, and near the altar which Samuel built for this use.
9:139:13: յորժամ մտանիցէ՛ք ՚ի քաղաքդ, ապա՛ գտանիցէք զնա ՚ի քաղաքիդ, մինչչեւ՛ երթեալ իցէ նորա ՚ի Բամա ուտել. քանզի ո՛չ ուտէ ժողովուրդն մինչեւ ՚ի մտանել նորա. զի նա՛ օրհնէ զզոհն, եւ ապա ուտեն կոչնականքն. եւ արդ ելէ՛ք զի վասն աւուրս գտանէք զնա այդր[2913]։ [2913] Ոմանք. Ոչ ուտէր ժողովուրդն... գտանէք զնա անդր։ ՚Ի լուս՛՛. Եւ ապա ուտեն հիւրքն. համաձայն ոմանց։ Ուր Ոսկան. Կոչնական հիւրքն։
13 Եթէ հիմա մտնէք քաղաք, նրան կը գտնէք այնտեղ, որովհետեւ դեռ չի գնացել Բամա՝ ուտելու, եւ ժողովուրդը չի ուտի, մինչեւ որ նա չգայ, որովհետեւ նա օրհնում է զոհը, ու դրանից յետոյ հիւրերն ուտում են:
13 Քաղաքը մտնելնուդ պէս զանիկա հոն կը գտնէք, քանի որ անիկա բարձր տեղը ելած չէ կերակուր ուտելու համար. քանզի մինչեւ անոր գալը ժողովուրդը կերակուր չ’ուտեր, որովհետեւ անիկա կ’օրհնէ զոհը ու անկէ ետքը հրաւիրուածները կ’ուտեն։ Հիմա ելէք, քանզի հիմա կը գտնէք զանիկա»։
յորժամ մտանիցէք ի քաղաքդ, ապա գտանիցէք զնա ի քաղաքիդ, մինչչեւ երթեալ իցէ նորա ի Բամա ուտել, քանզի ոչ ուտէ ժողովուրդն մինչեւ ի մտանել նորա, զի նա օրհնէ զզոհն, եւ ապա ուտեն կոչնականքն. եւ արդ ելէք զի վասն աւուրս գտանէք զնա այդր:

9:13: յորժամ մտանիցէ՛ք ՚ի քաղաքդ, ապա՛ գտանիցէք զնա ՚ի քաղաքիդ, մինչչեւ՛ երթեալ իցէ նորա ՚ի Բամա ուտել. քանզի ո՛չ ուտէ ժողովուրդն մինչեւ ՚ի մտանել նորա. զի նա՛ օրհնէ զզոհն, եւ ապա ուտեն կոչնականքն. եւ արդ ելէ՛ք զի վասն աւուրս գտանէք զնա այդր[2913]։
[2913] Ոմանք. Ոչ ուտէր ժողովուրդն... գտանէք զնա անդր։ ՚Ի լուս՛՛. Եւ ապա ուտեն հիւրքն. համաձայն ոմանց։ Ուր Ոսկան. Կոչնական հիւրքն։
13 Եթէ հիմա մտնէք քաղաք, նրան կը գտնէք այնտեղ, որովհետեւ դեռ չի գնացել Բամա՝ ուտելու, եւ ժողովուրդը չի ուտի, մինչեւ որ նա չգայ, որովհետեւ նա օրհնում է զոհը, ու դրանից յետոյ հիւրերն ուտում են:
13 Քաղաքը մտնելնուդ պէս զանիկա հոն կը գտնէք, քանի որ անիկա բարձր տեղը ելած չէ կերակուր ուտելու համար. քանզի մինչեւ անոր գալը ժողովուրդը կերակուր չ’ուտեր, որովհետեւ անիկա կ’օրհնէ զոհը ու անկէ ետքը հրաւիրուածները կ’ուտեն։ Հիմա ելէք, քանզի հիմա կը գտնէք զանիկա»։
zohrab-1805▾ eastern-1994▾ western am▾
9:139:13 когда придете в город, застанете его, пока он еще не пошел на ту высоту, на обед; ибо народ не начнет есть, доколе он не придет; потому что он благословит жертву, и после того станут есть званые; итак ступайте, теперь еще застанете его.
9:13 ὡς ως.1 as; how ἂν αν perhaps; ever εἰσέλθητε εισερχομαι enter; go in τὴν ο the πόλιν πολις city οὕτως ουτως so; this way εὑρήσετε ευρισκω find αὐτὸν αυτος he; him ἐν εν in τῇ ο the πόλει πολις city πρὶν πριν before ἀναβῆναι αναβαινω step up; ascend αὐτὸν αυτος he; him εἰς εις into; for Βαμα βαμα the φαγεῖν φαγω swallow; eat ὅτι οτι since; that οὐ ου not μὴ μη not φάγῃ φαγω swallow; eat ὁ ο the λαὸς λαος populace; population ἕως εως till; until τοῦ ο the εἰσελθεῖν εισερχομαι enter; go in αὐτόν αυτος he; him ὅτι οτι since; that οὗτος ουτος this; he εὐλογεῖ ευλογεω commend; acclaim τὴν ο the θυσίαν θυσια immolation; sacrifice καὶ και and; even μετὰ μετα with; amid ταῦτα ουτος this; he ἐσθίουσιν εσθιω eat; consume οἱ ο the ξένοι ξενος alien; foreigner καὶ και and; even νῦν νυν now; present ἀνάβητε αναβαινω step up; ascend ὅτι οτι since; that διὰ δια through; because of τὴν ο the ἡμέραν ημερα day εὑρήσετε ευρισκω find αὐτόν αυτος he; him
9:13 כְּ kᵊ כְּ as בֹאֲכֶ֣ם vōʔᵃḵˈem בוא come הָ hā הַ the עִ֣יר ʕˈîr עִיר town כֵּ֣ן kˈēn כֵּן thus תִּמְצְא֣וּן timṣᵊʔˈûn מצא find אֹתֹ֡ו ʔōṯˈô אֵת [object marker] בְּ bᵊ בְּ in טֶרֶם֩ ṭerˌem טֶרֶם beginning יַעֲלֶ֨ה yaʕᵃlˌeh עלה ascend הַ ha הַ the בָּמָ֜תָה bbāmˈoṯā בָּמָה high place לֶ le לְ to אֱכֹ֗ל ʔᵉḵˈōl אכל eat כִּ֠י kˌî כִּי that לֹֽא־ lˈō- לֹא not יֹאכַ֤ל yōḵˈal אכל eat הָ hā הַ the עָם֙ ʕˌām עַם people עַד־ ʕaḏ- עַד unto בֹּאֹ֔ו bōʔˈô בוא come כִּֽי־ kˈî- כִּי that הוּא֙ hû הוּא he יְבָרֵ֣ךְ yᵊvārˈēḵ ברך bless הַ ha הַ the זֶּ֔בַח zzˈevaḥ זֶבַח sacrifice אַחֲרֵי־ ʔaḥᵃrê- אַחַר after כֵ֖ן ḵˌēn כֵּן thus יֹאכְל֣וּ yōḵᵊlˈû אכל eat הַ ha הַ the קְּרֻאִ֑ים qqᵊruʔˈîm קרא call וְ wᵊ וְ and עַתָּ֣ה ʕattˈā עַתָּה now עֲל֔וּ ʕᵃlˈû עלה ascend כִּֽי־ kˈî- כִּי that אֹתֹ֥ו ʔōṯˌô אֵת [object marker] כְ ḵᵊ כְּ as הַ ha הַ the יֹּ֖ום yyˌôm יֹום day תִּמְצְא֥וּן timṣᵊʔˌûn מצא find אֹתֹֽו׃ ʔōṯˈô אֵת [object marker]
9:13. ingredientes urbem statim invenietis eum antequam ascendat excelsum ad vescendum neque enim comesurus est populus donec ille veniat quia ipse benedicit hostiae et deinceps comedunt qui vocati sunt nunc ergo conscendite quia hodie repperietis eumAs soon as you come into the city, you shall immediately find him, before he go up to the high place to eat: for the people will not eat till he come; because he blesseth the victim, and afterwards they eat that are invited. Now, therefore, go up, for to day you shall find him.
13. as soon as ye be come into the city, ye shall straightway find him, before he go up to the high place to eat: for the people will not eat until he come, because he doth bless the sacrifice; afterwards they eat that be bidden. Now therefore get you up; for at this time ye shall find him.
9:13. Upon entering the city, you should find him immediately, before he ascends to the high place for the meal. And the people will not eat until he has arrived. For he blesses the victim, and thereafter those who were called will eat. Now therefore, go up. For you will find him today.”
9:13. As soon as ye be come into the city, ye shall straightway find him, before he go up to the high place to eat: for the people will not eat until he come, because he doth bless the sacrifice; [and] afterwards they eat that be bidden. Now therefore get you up; for about this time ye shall find him.
As soon as ye be come into the city, ye shall straightway find him, before he go up to the high place to eat: for the people will not eat until he come, because he doth bless the sacrifice; [and] afterwards they eat that be bidden. Now therefore get you up; for about this time ye shall find him:

9:13 когда придете в город, застанете его, пока он еще не пошел на ту высоту, на обед; ибо народ не начнет есть, доколе он не придет; потому что он благословит жертву, и после того станут есть званые; итак ступайте, теперь еще застанете его.
9:13
ὡς ως.1 as; how
ἂν αν perhaps; ever
εἰσέλθητε εισερχομαι enter; go in
τὴν ο the
πόλιν πολις city
οὕτως ουτως so; this way
εὑρήσετε ευρισκω find
αὐτὸν αυτος he; him
ἐν εν in
τῇ ο the
πόλει πολις city
πρὶν πριν before
ἀναβῆναι αναβαινω step up; ascend
αὐτὸν αυτος he; him
εἰς εις into; for
Βαμα βαμα the
φαγεῖν φαγω swallow; eat
ὅτι οτι since; that
οὐ ου not
μὴ μη not
φάγῃ φαγω swallow; eat
ο the
λαὸς λαος populace; population
ἕως εως till; until
τοῦ ο the
εἰσελθεῖν εισερχομαι enter; go in
αὐτόν αυτος he; him
ὅτι οτι since; that
οὗτος ουτος this; he
εὐλογεῖ ευλογεω commend; acclaim
τὴν ο the
θυσίαν θυσια immolation; sacrifice
καὶ και and; even
μετὰ μετα with; amid
ταῦτα ουτος this; he
ἐσθίουσιν εσθιω eat; consume
οἱ ο the
ξένοι ξενος alien; foreigner
καὶ και and; even
νῦν νυν now; present
ἀνάβητε αναβαινω step up; ascend
ὅτι οτι since; that
διὰ δια through; because of
τὴν ο the
ἡμέραν ημερα day
εὑρήσετε ευρισκω find
αὐτόν αυτος he; him
9:13
כְּ kᵊ כְּ as
בֹאֲכֶ֣ם vōʔᵃḵˈem בוא come
הָ הַ the
עִ֣יר ʕˈîr עִיר town
כֵּ֣ן kˈēn כֵּן thus
תִּמְצְא֣וּן timṣᵊʔˈûn מצא find
אֹתֹ֡ו ʔōṯˈô אֵת [object marker]
בְּ bᵊ בְּ in
טֶרֶם֩ ṭerˌem טֶרֶם beginning
יַעֲלֶ֨ה yaʕᵃlˌeh עלה ascend
הַ ha הַ the
בָּמָ֜תָה bbāmˈoṯā בָּמָה high place
לֶ le לְ to
אֱכֹ֗ל ʔᵉḵˈōl אכל eat
כִּ֠י kˌî כִּי that
לֹֽא־ lˈō- לֹא not
יֹאכַ֤ל yōḵˈal אכל eat
הָ הַ the
עָם֙ ʕˌām עַם people
עַד־ ʕaḏ- עַד unto
בֹּאֹ֔ו bōʔˈô בוא come
כִּֽי־ kˈî- כִּי that
הוּא֙ הוּא he
יְבָרֵ֣ךְ yᵊvārˈēḵ ברך bless
הַ ha הַ the
זֶּ֔בַח zzˈevaḥ זֶבַח sacrifice
אַחֲרֵי־ ʔaḥᵃrê- אַחַר after
כֵ֖ן ḵˌēn כֵּן thus
יֹאכְל֣וּ yōḵᵊlˈû אכל eat
הַ ha הַ the
קְּרֻאִ֑ים qqᵊruʔˈîm קרא call
וְ wᵊ וְ and
עַתָּ֣ה ʕattˈā עַתָּה now
עֲל֔וּ ʕᵃlˈû עלה ascend
כִּֽי־ kˈî- כִּי that
אֹתֹ֥ו ʔōṯˌô אֵת [object marker]
כְ ḵᵊ כְּ as
הַ ha הַ the
יֹּ֖ום yyˌôm יֹום day
תִּמְצְא֥וּן timṣᵊʔˌûn מצא find
אֹתֹֽו׃ ʔōṯˈô אֵת [object marker]
9:13. ingredientes urbem statim invenietis eum antequam ascendat excelsum ad vescendum neque enim comesurus est populus donec ille veniat quia ipse benedicit hostiae et deinceps comedunt qui vocati sunt nunc ergo conscendite quia hodie repperietis eum
As soon as you come into the city, you shall immediately find him, before he go up to the high place to eat: for the people will not eat till he come; because he blesseth the victim, and afterwards they eat that are invited. Now, therefore, go up, for to day you shall find him.
9:13. Upon entering the city, you should find him immediately, before he ascends to the high place for the meal. And the people will not eat until he has arrived. For he blesses the victim, and thereafter those who were called will eat. Now therefore, go up. For you will find him today.”
9:13. As soon as ye be come into the city, ye shall straightway find him, before he go up to the high place to eat: for the people will not eat until he come, because he doth bless the sacrifice; [and] afterwards they eat that be bidden. Now therefore get you up; for about this time ye shall find him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
13: Имеется в виду мирная жертва. См. примеч. к 4: ст. I гл.
Adam Clarke: Commentary on the Bible - 1831
9:13: He doth bless the sacrifice - He alone can perform the religious rites which are used on this occasion.
Afterwards they eat that be bidden - Among the Arabs, often a large feast is made of sacrificed camels, etc., and then the people of the vicinity are invited to come and partake of the sacrifice. This is the custom to which allusion is made here.
1 Kings (1 Samuel) 9:14
Albert Barnes: Notes on the Bible - 1834
9:13: Before he go up - By this phrase we see that the high place was in the highest part of the city. Like the "house of the god Berith" Jdg 9:46, it was probably the citadel of Ramah. There was connected with the altar a room large enough for thirty people to dine in Sa1 9:22.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:13: he doth bless: Mat 26:26; Mar 6:41; Luk 24:30; Joh 6:11, Joh 6:23; Co1 10:30; Ti1 4:4
this time: Heb. to-day
Carl Friedrich Keil and Franz Delitzsch

"When ye come into the city, ye will find him directly before he goes up to the high place to eat." כּן not only introduces the apodosis, but corresponds to כּ, as, so: here, however, it is used with reference to time, in the sense of our "immediately." "For the people are not accustomed to eat till he comes, for he blesses the sacrifice," etc. בּרך, like εὐλογεῖν, refers to the thanksgiving prayer offered before the sacrificial meal. "Go now for him; yet will meet him even to-day." The first אתו is placed at the beginning for the sake of emphasis, and then repeated at the close. כּהיּום, "Even to-day."
Geneva 1599
As soon as ye be come into the city, ye shall straightway find him, before he go up to the high place to eat: for the people will not eat until he come, because he doth (h) bless the sacrifice; [and] afterwards they eat that be bidden. Now therefore get you up; for about this time ye shall find him.
(h) That is, give thanks and distribute the meat according to their custom.
John Gill
As soon as ye come into the city, ye shall straightway find him,.... By which it seems that the house of Samuel was at that end of it at which they entered; and with which agrees what is observed in the preceding verse, that "he was before them", his house was in sight of them:
before he go up to the high place to eat; intimating they would, if they made haste, come up to him before he got thither to sit down and eat with the people; for if they did not, they would not be able to see him and speak with him for some time, if on that day:
for the people will not eat until he come; partly out of affection and veneration for him, being their chief magistrate, as well as seer or prophet, and partly for the reason following:
because he doth bless the sacrifice; ask a blessing upon it, upon the meat of the peace offerings before it was eaten; for as this was usually done at every common meal, then much more at such a solemn festival as this. Jarchi gives us the form of blessing used on such an occasion,"blessed art thou, O Lord our God, the King of the world, who hath sanctified us by his commandments, and hath commanded us to eat the sacrifice:''and "afterwards they eat that be bidden"; for when a man offered his peace offerings, he not only had his family with him, but invited his friends, and the poor, and the fatherless, the strangers, and the Levites, to partake with him, see Deut 12:18, the number of the guests at this time, see in 1Kings 9:22.
Now therefore get ye up; ascend the hill as fast as ye can:
for about this time ye shall find him; that is, by the time they could get up the hill into the city they would find him coming out of his house to go to the sacrifice: or "as this day" (h); so sure as the day is, so sure shall ye find him.
(h) "invenietis cum tam certo quam certum est hunc diem esse", Drusius; so Jarchi.
John Wesley
Find him - At home and at leisure. To eat - The relicks of the sacrifices. Doth bless - The blessing of this sacrifice seems to have consisted both of thanksgiving, this being a thank - offering, and of prayer to God for its acceptance.
9:149:14: Եւ ելին ՚ի քաղաքն. եւ իբրեւ մտին նոքա ՚ի քաղաքամէջն, եւ ահա Սամուէլ ե՛լ ընդ առաջ նոցա երթա՛լ ՚ի Բամա։
14 Արդ, շո՛ւտ գնացէք, որ նրան հիմա այնտեղ գտնէք»: Նրանք գնացին քաղաք եւ երբ մտան քաղաքամէջ, Սամուէլն էլ Բամա բարձրանալիս հանդիպեց նրանց:
14 Եւ անոնք քաղաքը ելան ու երբ անոնք քաղաքին մէջ կը մտնէին, ահա Սամուէլ բարձր տեղը երթալու ատեն, անոնց դէմը ելաւ։
Եւ ելին ի քաղաքն. եւ իբրեւ մտին նոքա ի քաղաքամէջն, եւ ահա Սամուէլ ել ընդ առաջ նոցա երթալ ի Բամա:

9:14: Եւ ելին ՚ի քաղաքն. եւ իբրեւ մտին նոքա ՚ի քաղաքամէջն, եւ ահա Սամուէլ ե՛լ ընդ առաջ նոցա երթա՛լ ՚ի Բամա։
14 Արդ, շո՛ւտ գնացէք, որ նրան հիմա այնտեղ գտնէք»: Նրանք գնացին քաղաք եւ երբ մտան քաղաքամէջ, Սամուէլն էլ Բամա բարձրանալիս հանդիպեց նրանց:
14 Եւ անոնք քաղաքը ելան ու երբ անոնք քաղաքին մէջ կը մտնէին, ահա Սամուէլ բարձր տեղը երթալու ատեն, անոնց դէմը ելաւ։
zohrab-1805▾ eastern-1994▾ western am▾
9:149:14 И пошли они в город. Когда же вошли в средину города, то вот и Самуил выходит навстречу им, чтоб идти на высоту.
9:14 καὶ και and; even ἀναβαίνουσιν αναβαινω step up; ascend τὴν ο the πόλιν πολις city αὐτῶν αυτος he; him εἰσπορευομένων εισπορευομαι intrude; travel into εἰς εις into; for μέσον μεσος in the midst; in the middle τῆς ο the πόλεως πολις city καὶ και and; even ἰδοὺ ιδου see!; here I am Σαμουηλ σαμουηλ Samouēl; Samoil ἐξῆλθεν εξερχομαι come out; go out εἰς εις into; for ἀπάντησιν απαντησις encounter; escort αὐτῶν αυτος he; him τοῦ ο the ἀναβῆναι αναβαινω step up; ascend εἰς εις into; for Βαμα βαμα Bama; Vama
9:14 וַֽ wˈa וְ and יַּעֲל֖וּ yyaʕᵃlˌû עלה ascend הָ hā הַ the עִ֑יר ʕˈîr עִיר town הֵ֗מָּה hˈēmmā הֵמָּה they בָּאִים֙ bāʔîm בוא come בְּ bᵊ בְּ in תֹ֣וךְ ṯˈôḵ תָּוֶךְ midst הָ hā הַ the עִ֔יר ʕˈîr עִיר town וְ wᵊ וְ and הִנֵּ֤ה hinnˈē הִנֵּה behold שְׁמוּאֵל֙ šᵊmûʔˌēl שְׁמוּאֵל Samuel יֹצֵ֣א yōṣˈē יצא go out לִ li לְ to קְרָאתָ֔ם qᵊrāṯˈām קרא encounter לַ la לְ to עֲלֹ֖ות ʕᵃlˌôṯ עלה ascend הַ ha הַ the בָּמָֽה׃ ס bbāmˈoh . s בָּמָה high place
9:14. et ascenderunt in civitatem cumque illi ambularent in medio urbis apparuit Samuhel egrediens obviam eis ut ascenderet in excelsumAnd they went up into the city. And when they were walking in the midst of the city, behold Samuel was coming out over against them, to go up to the high place.
14. And they went up to the city; as they came within the city, behold, Samuel came out against them, for to go up to the high place.
9:14. And they ascended into the city. And as they were walking in the midst of the city, Samuel appeared, advancing to meet them, so that he might ascend to the high place.
9:14. And they went up into the city: [and] when they were come into the city, behold, Samuel came out against them, for to go up to the high place.
And they went up into the city: [and] when they were come into the city, behold, Samuel came out against them, for to go up to the high place:

9:14 И пошли они в город. Когда же вошли в средину города, то вот и Самуил выходит навстречу им, чтоб идти на высоту.
9:14
καὶ και and; even
ἀναβαίνουσιν αναβαινω step up; ascend
τὴν ο the
πόλιν πολις city
αὐτῶν αυτος he; him
εἰσπορευομένων εισπορευομαι intrude; travel into
εἰς εις into; for
μέσον μεσος in the midst; in the middle
τῆς ο the
πόλεως πολις city
καὶ και and; even
ἰδοὺ ιδου see!; here I am
Σαμουηλ σαμουηλ Samouēl; Samoil
ἐξῆλθεν εξερχομαι come out; go out
εἰς εις into; for
ἀπάντησιν απαντησις encounter; escort
αὐτῶν αυτος he; him
τοῦ ο the
ἀναβῆναι αναβαινω step up; ascend
εἰς εις into; for
Βαμα βαμα Bama; Vama
9:14
וַֽ wˈa וְ and
יַּעֲל֖וּ yyaʕᵃlˌû עלה ascend
הָ הַ the
עִ֑יר ʕˈîr עִיר town
הֵ֗מָּה hˈēmmā הֵמָּה they
בָּאִים֙ bāʔîm בוא come
בְּ bᵊ בְּ in
תֹ֣וךְ ṯˈôḵ תָּוֶךְ midst
הָ הַ the
עִ֔יר ʕˈîr עִיר town
וְ wᵊ וְ and
הִנֵּ֤ה hinnˈē הִנֵּה behold
שְׁמוּאֵל֙ šᵊmûʔˌēl שְׁמוּאֵל Samuel
יֹצֵ֣א yōṣˈē יצא go out
לִ li לְ to
קְרָאתָ֔ם qᵊrāṯˈām קרא encounter
לַ la לְ to
עֲלֹ֖ות ʕᵃlˌôṯ עלה ascend
הַ ha הַ the
בָּמָֽה׃ ס bbāmˈoh . s בָּמָה high place
9:14. et ascenderunt in civitatem cumque illi ambularent in medio urbis apparuit Samuhel egrediens obviam eis ut ascenderet in excelsum
And they went up into the city. And when they were walking in the midst of the city, behold Samuel was coming out over against them, to go up to the high place.
9:14. And they ascended into the city. And as they were walking in the midst of the city, Samuel appeared, advancing to meet them, so that he might ascend to the high place.
9:14. And they went up into the city: [and] when they were come into the city, behold, Samuel came out against them, for to go up to the high place.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:14: Come out against them - Met them.
1 Kings (1 Samuel) 9:15
Carl Friedrich Keil and Franz Delitzsch

When they went into the town, Samuel met them on his way out to go to the high place of sacrifice. Before the meeting itself is described, the statement is introduced in 1Kings 9:15-17, that the day before Jehovah had foretold to Samuel that the man was coming to him whom he was to anoint as captain over his people. אזן גּלה, to open any one's ear, equivalent to reveal something to him (1Kings 20:12; 2Kings 7:27, etc.). אשׁלח, I will send thee, i.e., "I will so direct his way in my overruling providence, that he shall come to thee" (J. H. Mich. ). The words, "that he may save my people out of the hand of the Philistines; for I have looked upon my people, for their cry is come unto me," are not at all at variance with 1Kings 7:13. In that passage there is simply the assertion, that there was no more any permanent oppression on the part of the Philistines in the days of Samuel, such as had taken place before; but an attempt to recover their supremacy over Israel is not only not precluded, but is even indirectly affirmed (see the comm. on 1Kings 7:13). The words before us simply show that the Philistines had then begun to make a fresh attempt to contend for dominion over the Israelites. "I have looked upon my people:" this is to be explained like the similar passage in Ex 2:25, "God looked upon the children of Israel," and Ex 3:7, "I have looked upon the misery of my people." God's looking was not a quiet, inactive looking on, but an energetic look, which brought help in trouble. "Their cry is come unto me:" this is word for word the same as in Ex 3:9. As the Philistines wanted to tread in the footsteps of the Egyptians, it was necessary that Jehovah should also send His people a deliverer from these new oppressors, by giving them a king. The reason here assigned for the establishment of a monarchy is by no means at variance with the displeasure which God had expressed to Samuel at the desire of the people for a king (1Kings 8:7.); since this displeasure had reference to the state of heart from which the desire had sprung.
John Gill
And they went up into the city,.... Saul and his servant went up the hill to the city of Ramah: and
when they were come into the city; were within it, within the walls of it:
behold, Samuel came out against them; came out of a door of his house upon them, just as they came up: or "to meet them" (i); his way to the high place lay where they were coming; unless it can be thought he went out purposely to meet them, having, as in the following verse, an intimation, that about that time one from the tribe of Benjamin, who should be king, would come to him, and so made this his way, knowing that one coming from that tribe must come that way; but it seems most likely that this was his readiest way:
for to go up to the high place; or place of sitting down, or feasting, as the Targum; see Gill on 1Kings 9:12.
(i) "in occursum eorum", Pagninus, Montanus; "eis obviam", V. L. Tigurine version.
Robert Jamieson, A. R. Fausset and David Brown
Samuel came out against them, for to go up to the high place--Such were the simple manners of the times that this prophet, the chief man in Israel, was seen going to preside at a high festival undistinguished either by his dress or equipage from any ordinary citizen.
9:159:15: Եւ է՛ր Տեառն յայտնեալ յունկն Սամուելի աւուրբ միով յառա՛ջ քան զգալն Սաւուղայ առ նա.
15 Սաւուղի գնալուց մի օր առաջ Տէրը Սամուէլին յայտնել էր նրա մասին ու ասել. «Վաղը այսինչ ժամին Բենիամինի երկրից մի մարդ պիտի ուղարկեմ քեզ մօտ, որ նրան Իսրայէլի իմ ժողովրդի վրայ իշխան օծես:
15 Սաւուղին գալէն օր մը առաջ՝ Տէրը Սամուէլին յայտներ ու ըսեր էր թէ
Եւ էր Տեառն յայտնեալ յունկն Սամուելի աւուրբ միով յառաջ քան զգալն Սաւուղայ առ նա:

9:15: Եւ է՛ր Տեառն յայտնեալ յունկն Սամուելի աւուրբ միով յառա՛ջ քան զգալն Սաւուղայ առ նա.
15 Սաւուղի գնալուց մի օր առաջ Տէրը Սամուէլին յայտնել էր նրա մասին ու ասել. «Վաղը այսինչ ժամին Բենիամինի երկրից մի մարդ պիտի ուղարկեմ քեզ մօտ, որ նրան Իսրայէլի իմ ժողովրդի վրայ իշխան օծես:
15 Սաւուղին գալէն օր մը առաջ՝ Տէրը Սամուէլին յայտներ ու ըսեր էր թէ
zohrab-1805▾ eastern-1994▾ western am▾
9:159:15 А Господь открыл Самуилу за день до прихода Саулова и сказал:
9:15 καὶ και and; even κύριος κυριος lord; master ἀπεκάλυψεν αποκαλυπτω reveal; uncover τὸ ο the ὠτίον ωτιον ear Σαμουηλ σαμουηλ Samouēl; Samoil ἡμέρᾳ ημερα day μιᾷ εις.1 one; unit ἔμπροσθεν εμπροσθεν in front; before τοῦ ο the ἐλθεῖν ερχομαι come; go πρὸς προς to; toward αὐτὸν αυτος he; him Σαουλ σαουλ Saoul; Saul λέγων λεγω tell; declare
9:15 וַֽ wˈa וְ and יהוָ֔ה [yhwˈāh] יְהוָה YHWH גָּלָ֖ה gālˌā גלה uncover אֶת־ ʔeṯ- אֵת [object marker] אֹ֣זֶן ʔˈōzen אֹזֶן ear שְׁמוּאֵ֑ל šᵊmûʔˈēl שְׁמוּאֵל Samuel יֹ֣ום yˈôm יֹום day אֶחָ֔ד ʔeḥˈāḏ אֶחָד one לִ li לְ to פְנֵ֥י fᵊnˌê פָּנֶה face בֹֽוא־ vˈô- בוא come שָׁא֖וּל šāʔˌûl שָׁאוּל Saul לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say
9:15. Dominus autem revelaverat auriculam Samuhel ante unam diem quam veniret Saul dicensNow the Lord had revealed to the ear of Samuel the day before Saul came, saying:
15. Now the LORD had revealed unto Samuel a day before Saul came, saying,
9:15. Now the Lord had revealed to the ear of Samuel, one day before Saul had arrived, saying:
9:15. Now the LORD had told Samuel in his ear a day before Saul came, saying,
Now the LORD had told Samuel in his ear a day before Saul came, saying:

9:15 А Господь открыл Самуилу за день до прихода Саулова и сказал:
9:15
καὶ και and; even
κύριος κυριος lord; master
ἀπεκάλυψεν αποκαλυπτω reveal; uncover
τὸ ο the
ὠτίον ωτιον ear
Σαμουηλ σαμουηλ Samouēl; Samoil
ἡμέρᾳ ημερα day
μιᾷ εις.1 one; unit
ἔμπροσθεν εμπροσθεν in front; before
τοῦ ο the
ἐλθεῖν ερχομαι come; go
πρὸς προς to; toward
αὐτὸν αυτος he; him
Σαουλ σαουλ Saoul; Saul
λέγων λεγω tell; declare
9:15
וַֽ wˈa וְ and
יהוָ֔ה [yhwˈāh] יְהוָה YHWH
גָּלָ֖ה gālˌā גלה uncover
אֶת־ ʔeṯ- אֵת [object marker]
אֹ֣זֶן ʔˈōzen אֹזֶן ear
שְׁמוּאֵ֑ל šᵊmûʔˈēl שְׁמוּאֵל Samuel
יֹ֣ום yˈôm יֹום day
אֶחָ֔ד ʔeḥˈāḏ אֶחָד one
לִ li לְ to
פְנֵ֥י fᵊnˌê פָּנֶה face
בֹֽוא־ vˈô- בוא come
שָׁא֖וּל šāʔˌûl שָׁאוּל Saul
לֵ לְ to
אמֹֽר׃ ʔmˈōr אמר say
9:15. Dominus autem revelaverat auriculam Samuhel ante unam diem quam veniret Saul dicens
Now the Lord had revealed to the ear of Samuel the day before Saul came, saying:
9:15. Now the Lord had revealed to the ear of Samuel, one day before Saul had arrived, saying:
9:15. Now the LORD had told Samuel in his ear a day before Saul came, saying,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:15: Now the Lord had told Samuel - How this communication was made, we cannot tell.
1 Kings (1 Samuel) 9:16
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:15: the Lord: Sa1 9:17, Sa1 15:1; Psa 25:14; Amo 3:7; Mar 11:2-4, Mar 14:13-16; Act 13:21, Act 27:23
told Samuel in his ear: Heb. Rev_ealed the ear of Samuel, Sa1 20:2; Sa2 7:27; Job 33:16 *marg.
John Gill
Now the Lord had told Samuel in his ear,.... In a private manner, whispering in his ear, telling him in a free, familiar, friendly way, as a secret:
a day before Saul came; that he might prepare for the entertainment of him, and not be surprised at his coming, as well as hereby be assured he was the person designed to be king of Israel, when he should come:
saying; as follows.
John Wesley
His ear - That is, secretly, perhaps by a still small voice.
Robert Jamieson, A. R. Fausset and David Brown
GOD REVEALS TO SAMUEL SAUL'S COMING, AND HIS APPOINTMENT TO THE KINGDOM. (1Kings 9:15-27)
Now the Lord had told Samuel in his ear a day before--The description of Saul, the time of his arrival, and the high office to which he was destined, had been secretly intimated to Samuel from heaven. The future king of Israel was to fight the battles of the Lord and protect His people. It would appear that they were at this time suffering great molestation from the Philistines, and that this was an additional reason of their urgent demands for the appointment of a king (see 1Kings 10:5; 1Kings 13:3).
9:169:16: եթէ վաղի՛ւ ՚ի սոյն ժամ առաքեցից առ քեզ ա՛յր յերկրէն Բենիամինի, եւ օծցես զնա իշխա՛ն ՚ի վերայ ժողովրդեան իմոյ Իսրայէլի. եւ փրկեսցէ զժողովո՛ւրդ իմ ՚ի ձեռա՛ց այլազգեացն. զի հայեցա՛յ ՚ի տառապանս ժողովրդեան իմոյ, քանզի եհա՛ս գոչիւն նոցա առ իս[2914]։ [2914] Ոսկան. ՚Ի սոյն ժամու առա՛՛։
16 Նա իմ ժողովրդին պիտի փրկի այլազգիների ձեռքից, քանզի ականատես եղայ ժողովրդիս տառապանքներին, եւ նրա աղաղակը ինձ հասաւ»:
16 «Վաղը այս ատեն Բենիամինին երկրէն քեզի մարդ մը պիտի ղրկեմ, զանիկա իմ ժողովուրդիս Իսրայէլի վրայ իշխան օծէ՛, որպէս զի անիկա իմ ժողովուրդս Փղշտացիներուն ձեռքէն ազատէ, քանզի ժողովուրդիս նեղութեանը նայեցայ, որովհետեւ անոր աղաղակը ինծի հասաւ»։
եթէ վաղիւ ի սոյն ժամու առաքեցից առ քեզ այր յերկրէն Բենիամինի, եւ օծցես զնա իշխան ի վերայ ժողովրդեան իմոյ Իսրայելի. եւ փրկեսցէ զժողովուրդ իմ ի ձեռաց այլազգեացն. զի հայեցայ ի տառապանս ժողովրդեան իմոյ, քանզի եհաս գոչիւն նոցա առ իս:

9:16: եթէ վաղի՛ւ ՚ի սոյն ժամ առաքեցից առ քեզ ա՛յր յերկրէն Բենիամինի, եւ օծցես զնա իշխա՛ն ՚ի վերայ ժողովրդեան իմոյ Իսրայէլի. եւ փրկեսցէ զժողովո՛ւրդ իմ ՚ի ձեռա՛ց այլազգեացն. զի հայեցա՛յ ՚ի տառապանս ժողովրդեան իմոյ, քանզի եհա՛ս գոչիւն նոցա առ իս[2914]։
[2914] Ոսկան. ՚Ի սոյն ժամու առա՛՛։
16 Նա իմ ժողովրդին պիտի փրկի այլազգիների ձեռքից, քանզի ականատես եղայ ժողովրդիս տառապանքներին, եւ նրա աղաղակը ինձ հասաւ»:
16 «Վաղը այս ատեն Բենիամինին երկրէն քեզի մարդ մը պիտի ղրկեմ, զանիկա իմ ժողովուրդիս Իսրայէլի վրայ իշխան օծէ՛, որպէս զի անիկա իմ ժողովուրդս Փղշտացիներուն ձեռքէն ազատէ, քանզի ժողովուրդիս նեղութեանը նայեցայ, որովհետեւ անոր աղաղակը ինծի հասաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
9:169:16 завтра в это время Я пришлю к тебе человека из земли Вениаминовой, и ты помажь его в правителя народу Моему~--- Израилю, и он спасет народ Мой от руки Филистимлян; ибо Я призрел на народ Мой, так как вопль его достиг до Меня.
9:16 ὡς ως.1 as; how ὁ ο the καιρὸς καιρος season; opportunity αὔριον αυριον tomorrow; next day ἀποστελῶ αποστελλω send off / away πρὸς προς to; toward σὲ σε.1 you ἄνδρα ανηρ man; husband ἐκ εκ from; out of γῆς γη earth; land Βενιαμιν βενιαμιν Beniamin; Veniamin καὶ και and; even χρίσεις χριω anoint αὐτὸν αυτος he; him εἰς εις into; for ἄρχοντα αρχων ruling; ruler ἐπὶ επι in; on τὸν ο the λαόν λαος populace; population μου μου of me; mine Ισραηλ ισραηλ.1 Israel καὶ και and; even σώσει σωζω save τὸν ο the λαόν λαος populace; population μου μου of me; mine ἐκ εκ from; out of χειρὸς χειρ hand ἀλλοφύλων αλλοφυλος foreigner ὅτι οτι since; that ἐπέβλεψα επιβλεπω look on ἐπὶ επι in; on τὴν ο the ταπείνωσιν ταπεινωσις humiliation τοῦ ο the λαοῦ λαος populace; population μου μου of me; mine ὅτι οτι since; that ἦλθεν ερχομαι come; go βοὴ βοη scream αὐτῶν αυτος he; him πρός προς to; toward με με me
9:16 כָּ kā כְּ as † הַ the עֵ֣ת׀ ʕˈēṯ עֵת time מָחָ֡ר māḥˈār מָחָר next day אֶשְׁלַח֩ ʔešlˌaḥ שׁלח send אֵלֶ֨יךָ ʔēlˌeʸḵā אֶל to אִ֜ישׁ ʔˈîš אִישׁ man מֵ mē מִן from אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth בִּנְיָמִ֗ן binyāmˈin בִּנְיָמִן Benjamin וּ û וְ and מְשַׁחְתֹּ֤ו mᵊšaḥtˈô משׁח smear לְ lᵊ לְ to נָגִיד֙ nāḡîḏ נָגִיד chief עַל־ ʕal- עַל upon עַמִּ֣י ʕammˈî עַם people יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel וְ wᵊ וְ and הֹושִׁ֥יעַ hôšˌîₐʕ ישׁע help אֶת־ ʔeṯ- אֵת [object marker] עַמִּ֖י ʕammˌî עַם people מִ mi מִן from יַּ֣ד yyˈaḏ יָד hand פְּלִשְׁתִּ֑ים pᵊlištˈîm פְּלִשְׁתִּי Philistine כִּ֤י kˈî כִּי that רָאִ֨יתִי֙ rāʔˈîṯî ראה see אֶת־ ʔeṯ- אֵת [object marker] עַמִּ֔י ʕammˈî עַם people כִּ֛י kˈî כִּי that בָּ֥אָה bˌāʔā בוא come צַעֲקָתֹ֖ו ṣaʕᵃqāṯˌô צְעָקָה cry אֵלָֽי׃ ʔēlˈāy אֶל to
9:16. hac ipsa quae nunc est hora cras mittam ad te virum de terra Beniamin et ungues eum ducem super populum meum Israhel et salvabit populum meum de manu Philisthinorum quia respexi populum meum venit enim clamor eorum ad meTo morrow about this same hour I will send thee a man of the land of Benjamin, and thou shalt anoint him to be ruler over my people Israel: and he shall save my people out of the hand of the Philistines: for I have looked down upon my people, because their cry is come to me.
16. Tomorrow about this time I will send thee a man out of the land of Benjamin, and thou shalt anoint him to be prince over my people Israel, and he shall save my people out of the hand of the Philistines: for I have looked upon my people, because their cry is come unto me:
9:16. “Tomorrow, at the same hour that it is now, I will send to you a man from the land of Benjamin. And you shall anoint him to be the leader over my people Israel. And he will save my people from the hand of the Philistines. For I have looked with favor upon my people, because their outcry has reached me.”
9:16. To morrow about this time I will send thee a man out of the land of Benjamin, and thou shalt anoint him [to be] captain over my people Israel, that he may save my people out of the hand of the Philistines: for I have looked upon my people, because their cry is come unto me.
To morrow about this time I will send thee a man out of the land of Benjamin, and thou shalt anoint him [to be] captain over my people Israel, that he may save my people out of the hand of the Philistines: for I have looked upon my people, because their cry is come unto me:

9:16 завтра в это время Я пришлю к тебе человека из земли Вениаминовой, и ты помажь его в правителя народу Моему~--- Израилю, и он спасет народ Мой от руки Филистимлян; ибо Я призрел на народ Мой, так как вопль его достиг до Меня.
9:16
ὡς ως.1 as; how
ο the
καιρὸς καιρος season; opportunity
αὔριον αυριον tomorrow; next day
ἀποστελῶ αποστελλω send off / away
πρὸς προς to; toward
σὲ σε.1 you
ἄνδρα ανηρ man; husband
ἐκ εκ from; out of
γῆς γη earth; land
Βενιαμιν βενιαμιν Beniamin; Veniamin
καὶ και and; even
χρίσεις χριω anoint
αὐτὸν αυτος he; him
εἰς εις into; for
ἄρχοντα αρχων ruling; ruler
ἐπὶ επι in; on
τὸν ο the
λαόν λαος populace; population
μου μου of me; mine
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
σώσει σωζω save
τὸν ο the
λαόν λαος populace; population
μου μου of me; mine
ἐκ εκ from; out of
χειρὸς χειρ hand
ἀλλοφύλων αλλοφυλος foreigner
ὅτι οτι since; that
ἐπέβλεψα επιβλεπω look on
ἐπὶ επι in; on
τὴν ο the
ταπείνωσιν ταπεινωσις humiliation
τοῦ ο the
λαοῦ λαος populace; population
μου μου of me; mine
ὅτι οτι since; that
ἦλθεν ερχομαι come; go
βοὴ βοη scream
αὐτῶν αυτος he; him
πρός προς to; toward
με με me
9:16
כָּ כְּ as
הַ the
עֵ֣ת׀ ʕˈēṯ עֵת time
מָחָ֡ר māḥˈār מָחָר next day
אֶשְׁלַח֩ ʔešlˌaḥ שׁלח send
אֵלֶ֨יךָ ʔēlˌeʸḵā אֶל to
אִ֜ישׁ ʔˈîš אִישׁ man
מֵ מִן from
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
בִּנְיָמִ֗ן binyāmˈin בִּנְיָמִן Benjamin
וּ û וְ and
מְשַׁחְתֹּ֤ו mᵊšaḥtˈô משׁח smear
לְ lᵊ לְ to
נָגִיד֙ nāḡîḏ נָגִיד chief
עַל־ ʕal- עַל upon
עַמִּ֣י ʕammˈî עַם people
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וְ wᵊ וְ and
הֹושִׁ֥יעַ hôšˌîₐʕ ישׁע help
אֶת־ ʔeṯ- אֵת [object marker]
עַמִּ֖י ʕammˌî עַם people
מִ mi מִן from
יַּ֣ד yyˈaḏ יָד hand
פְּלִשְׁתִּ֑ים pᵊlištˈîm פְּלִשְׁתִּי Philistine
כִּ֤י kˈî כִּי that
רָאִ֨יתִי֙ rāʔˈîṯî ראה see
אֶת־ ʔeṯ- אֵת [object marker]
עַמִּ֔י ʕammˈî עַם people
כִּ֛י kˈî כִּי that
בָּ֥אָה bˌāʔā בוא come
צַעֲקָתֹ֖ו ṣaʕᵃqāṯˌô צְעָקָה cry
אֵלָֽי׃ ʔēlˈāy אֶל to
9:16. hac ipsa quae nunc est hora cras mittam ad te virum de terra Beniamin et ungues eum ducem super populum meum Israhel et salvabit populum meum de manu Philisthinorum quia respexi populum meum venit enim clamor eorum ad me
To morrow about this same hour I will send thee a man of the land of Benjamin, and thou shalt anoint him to be ruler over my people Israel: and he shall save my people out of the hand of the Philistines: for I have looked down upon my people, because their cry is come to me.
9:16. “Tomorrow, at the same hour that it is now, I will send to you a man from the land of Benjamin. And you shall anoint him to be the leader over my people Israel. And he will save my people from the hand of the Philistines. For I have looked with favor upon my people, because their outcry has reached me.”
9:16. To morrow about this time I will send thee a man out of the land of Benjamin, and thou shalt anoint him [to be] captain over my people Israel, that he may save my people out of the hand of the Philistines: for I have looked upon my people, because their cry is come unto me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: Ибо я призрел на народ Мой, так как вопль его достиг до Меня. Положение евреев около времени избрания ими царя было далеко не блестяще. С запада их неотразимо теснили филистимляне. Они успели захватить в свои руки некоторые укрепленные места (холмы) евреев, снабдив их собственными охранными отрядами (X:5). Чтобы лишить евреев возможности выделывать оружие, филистимляне уничтожили в их земле всех кузнецов; так что даже для починки земледельческих орудий евреи должны были ходить к своим врагам, филистимлянам (XIII:19-22). С востока угрожали аммонитяне.
Adam Clarke: Commentary on the Bible - 1831
9:16: Thou shalt anoint him to be captain - Not to be king, but to be נגיד nagid or captain of the Lord's host. But in ancient times no king was esteemed who was not an able warrior. Plutarch informs us that Alexander the Great esteemed the following verse the most correct, as to its sentiment, of any in the whole Iliad of Homer: -
Ουτος γ' Ατρειδης ευρυκρειων Αγαμεμνων,
Αμφοτερον βασιλευς τ' αγαθος, κρατερος τ' αιχμητης.
"The king of kings, Atrides, you survey;
Great in the war, and great in acts of sway."
Pope.
1 Kings (1 Samuel) 9:17
Albert Barnes: Notes on the Bible - 1834
9:16: That he may save my people out of the hand of the Philistines, etc. - These words are not very easily reconcileable with Sa1 7:13. It is possible that the aggressive movements of the Philistines, after the long cessation indicated by Sa1 7:13, coupled with Samuel's old age and consequent inability to lead them to victory as before, were among the chief causes which led to the cry for a king. If this were so the Philistine oppression glanced at in this verse might in a general survey be rather connected with Saul's times than with Samuel's.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:16: thou shalt: Sa1 10:1, Sa1 15:1, Sa1 16:3; Kg1 19:15, Kg1 19:16; Kg2 9:3-6
looked upon: Exo 2:23-25, Exo 3:7-9; Psa 25:18, Psa 106:44
Geneva 1599
To morrow about this time I will send thee a man out of the land of Benjamin, and thou shalt anoint him [to be] captain over my people Israel, that he may (i) save my people out of the hand of the Philistines: for I have looked upon my people, because their cry is come unto me.
(i) Despite their wickedness, yet God was ever mindful of his inheritance.
John Gill
Tomorrow about this time I will send thee a man out of the land of Benjamin,.... Who without any thought or design of his own, but merely directed by the providence of God, should come to him, not expecting a kingdom; at most only to hear of his father's asses, and which way he should take to find them; missing the finding of which would and did bring him thither:
and thou shalt anoint him to be captain over my people Israel; the leader, ruler, and governor of them; to which high office he was to be appointed by pouring oil upon him, and was the first king on whom this ceremony was performed, and from whence he was called the Lord's anointed:
that he may save my people out of the hands of the Philistines; who, since Samuel was grown old, made encroachments upon them, built garrisons on their borders, and made, it is very probable, incursions upon them, and ravages and oppressions of them:
for I have looked upon my people; with an eye of pity and compassion:
because their cry is come unto me; by reason of the oppressions of the Philistines, and the war they were threatened with by the Ammonites; though Abarbinel thinks this refers to their importunate cry, supplication, and request to have a king set over them.
John Wesley
Philistines - For though they were now most pressed with the Ammonites, yet they looked upon these as a land - flood, soon up, and soon down again: but the Philistines, their constant and nearest enemies, they most dreaded. And from these did Saul in some measure save them, and would have saved them much more, if his and the people's sins had not hindered.
9:179:17: Եւ Սամուէլ ետե՛ս զՍաւուղ. եւ Տէր ասէ ցնա. Ահա՛ւադիկ է՛ այրն զորմէ ասացի քեզ եթէ նա՛ իշխեսցէ ժողովրդեան իմում։
17 Սամուէլը տեսաւ Սաւուղին, եւ Տէրն ասաց նրան. «Ահաւասիկ սա է այն մարդը, որի մասին ասել եմ քեզ, թէ՝ «Նա է ղեկավարելու իմ ժողովրդին»:
17 Երբ Սամուէլ Սաւուղը տեսաւ, Տէրը անոր ըսաւ. «Ահա ա՛յս է քեզի ըսած մարդս. ասիկա իմ ժողովուրդիս վրայ պիտի իշխէ»։
Եւ Սամուէլ ետես զՍաւուղ, եւ Տէր ասէ ցնա. Ահաւադիկ է այրն զորմէ ասացի քեզ եթէ նա իշխեսցէ ժողովրդեան իմում:

9:17: Եւ Սամուէլ ետե՛ս զՍաւուղ. եւ Տէր ասէ ցնա. Ահա՛ւադիկ է՛ այրն զորմէ ասացի քեզ եթէ նա՛ իշխեսցէ ժողովրդեան իմում։
17 Սամուէլը տեսաւ Սաւուղին, եւ Տէրն ասաց նրան. «Ահաւասիկ սա է այն մարդը, որի մասին ասել եմ քեզ, թէ՝ «Նա է ղեկավարելու իմ ժողովրդին»:
17 Երբ Սամուէլ Սաւուղը տեսաւ, Տէրը անոր ըսաւ. «Ահա ա՛յս է քեզի ըսած մարդս. ասիկա իմ ժողովուրդիս վրայ պիտի իշխէ»։
zohrab-1805▾ eastern-1994▾ western am▾
9:179:17 Когда Самуил увидел Саула, то Господь сказал ему: вот человек, о котором Я говорил тебе; он будет управлять народом Моим.
9:17 καὶ και and; even Σαμουηλ σαμουηλ Samouēl; Samoil εἶδεν οραω view; see τὸν ο the Σαουλ σαουλ Saoul; Saul καὶ και and; even κύριος κυριος lord; master ἀπεκρίθη αποκρινομαι respond αὐτῷ αυτος he; him ἰδοὺ ιδου see!; here I am ὁ ο the ἄνθρωπος ανθρωπος person; human ὃν ος who; what εἶπά ερεω.1 state; mentioned σοι σοι you οὗτος ουτος this; he ἄρξει αρχω rule; begin ἐν εν in τῷ ο the λαῷ λαος populace; population μου μου of me; mine
9:17 וּ û וְ and שְׁמוּאֵ֖ל šᵊmûʔˌēl שְׁמוּאֵל Samuel רָאָ֣ה rāʔˈā ראה see אֶת־ ʔeṯ- אֵת [object marker] שָׁא֑וּל šāʔˈûl שָׁאוּל Saul וַ wa וְ and יהוָ֣ה [yhwˈāh] יְהוָה YHWH עָנָ֔הוּ ʕānˈāhû ענה answer הִנֵּ֤ה hinnˈē הִנֵּה behold הָ hā הַ the אִישׁ֙ ʔîš אִישׁ man אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] אָמַ֣רְתִּי ʔāmˈartî אמר say אֵלֶ֔יךָ ʔēlˈeʸḵā אֶל to זֶ֖ה zˌeh זֶה this יַעְצֹ֥ר yaʕṣˌōr עצר restrain בְּ bᵊ בְּ in עַמִּֽי׃ ʕammˈî עַם people
9:17. cumque aspexisset Samuhel Saulem Dominus ait ei ecce vir quem dixeram tibi iste dominabitur populo meoAnd when Samuel saw Saul, the Lord said to him: Behold the man, of whom I spoke to thee, this man shall reign over my people.
17. And when Samuel saw Saul, the LORD said unto him, Behold the man of whom I spake to thee! this same shall have authority over my people.
9:17. And when Samuel had caught sight of Saul, the Lord said to him: “Behold, the man about whom I spoke to you. This one shall rule over my people.”
9:17. And when Samuel saw Saul, the LORD said unto him, Behold the man whom I spake to thee of! this same shall reign over my people.
And when Samuel saw Saul, the LORD said unto him, Behold the man whom I spake to thee of! this same shall reign over my people:

9:17 Когда Самуил увидел Саула, то Господь сказал ему: вот человек, о котором Я говорил тебе; он будет управлять народом Моим.
9:17
καὶ και and; even
Σαμουηλ σαμουηλ Samouēl; Samoil
εἶδεν οραω view; see
τὸν ο the
Σαουλ σαουλ Saoul; Saul
καὶ και and; even
κύριος κυριος lord; master
ἀπεκρίθη αποκρινομαι respond
αὐτῷ αυτος he; him
ἰδοὺ ιδου see!; here I am
ο the
ἄνθρωπος ανθρωπος person; human
ὃν ος who; what
εἶπά ερεω.1 state; mentioned
σοι σοι you
οὗτος ουτος this; he
ἄρξει αρχω rule; begin
ἐν εν in
τῷ ο the
λαῷ λαος populace; population
μου μου of me; mine
9:17
וּ û וְ and
שְׁמוּאֵ֖ל šᵊmûʔˌēl שְׁמוּאֵל Samuel
רָאָ֣ה rāʔˈā ראה see
אֶת־ ʔeṯ- אֵת [object marker]
שָׁא֑וּל šāʔˈûl שָׁאוּל Saul
וַ wa וְ and
יהוָ֣ה [yhwˈāh] יְהוָה YHWH
עָנָ֔הוּ ʕānˈāhû ענה answer
הִנֵּ֤ה hinnˈē הִנֵּה behold
הָ הַ the
אִישׁ֙ ʔîš אִישׁ man
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
אָמַ֣רְתִּי ʔāmˈartî אמר say
אֵלֶ֔יךָ ʔēlˈeʸḵā אֶל to
זֶ֖ה zˌeh זֶה this
יַעְצֹ֥ר yaʕṣˌōr עצר restrain
בְּ bᵊ בְּ in
עַמִּֽי׃ ʕammˈî עַם people
9:17. cumque aspexisset Samuhel Saulem Dominus ait ei ecce vir quem dixeram tibi iste dominabitur populo meo
And when Samuel saw Saul, the Lord said to him: Behold the man, of whom I spoke to thee, this man shall reign over my people.
9:17. And when Samuel had caught sight of Saul, the Lord said to him: “Behold, the man about whom I spoke to you. This one shall rule over my people.”
9:17. And when Samuel saw Saul, the LORD said unto him, Behold the man whom I spake to thee of! this same shall reign over my people.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:17: Behold the man whom I spake to thee of - What an intimate communion must Samuel have held with his God! A constant familiarity seems to have existed between them.
1 Kings (1 Samuel) 9:19
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:17: Behold: Sa1 16:6-12; Hos 13:11
reign over: Heb. restrain in, Sa1 3:13; Sa2 23:6, Sa2 23:7; Neh 13:19, Neh 13:25; Act 13:21; Rom 13:3, Rom 13:4
Carl Friedrich Keil and Franz Delitzsch

When Samuel saw Saul, the Lord answered him, sc., in reply to the tacit inquiry, 'Is this he?' "Behold, this is the man of whom I spake to thee." עצר, coercere imperio.
John Gill
And when Samuel saw Saul,.... Who could not but take notice of him for his height, and which might give him a suspicion he was the man the Lord had spoken of to him; and the rather, because this was the exact time in which he was to be sent to him, and therefore he fixed his eyes upon him: and that he might be assured it was he, and be left at no uncertainty about it:
the Lord said unto him; by a still small voice, or by an impulse upon his mind:
behold the man whom I spake to thee of; yesterday, this is he:
this same shall reign over my people; be their king, as they have desired: or "shall restrain" (k) them, keep them in due bounds, in the discharge of their duty to God and man; and keep them from doing that which is evil, or walking in evil ways, which is the business of a good king; or who shall restrain them from having their own will, but shall rule over them in an absolute manner, according to his own arbitrary will and pleasure.
(k) "cohibebit", Montanus; "continebit", Tigurine version; "retinebit", Drusius; i.e. "coercebit", Piscator.
9:189:18: Եւ մատեա՛ւ Սաւուղ առ Սամուէլ ՚ի մէջ քաղաքին եւ ասէ. Պատմեա՛ ինձ՝ ո՞ր տուն իցէ տեսանողին։
18 Սաւուղը քաղաքամիջում մօտենալով Սամուէլին՝ հարցրեց. «Ասա՛ ինձ, ո՞րն է տեսանողի տունը»:
18 Սաւուղ դրանը մէջտեղ Սամուէլին մօտեցաւ ու ըսաւ. «Տեսանողին տունը ո՞ւր է, կ’աղաչեմ, ինծի ցուցուր»։
Եւ մատեաւ Սաւուղ առ Սամուէլ ի մէջ [173]քաղաքին եւ ասէ. Պատմեա ինձ` ո՞ր տուն իցէ տեսանողին:

9:18: Եւ մատեա՛ւ Սաւուղ առ Սամուէլ ՚ի մէջ քաղաքին եւ ասէ. Պատմեա՛ ինձ՝ ո՞ր տուն իցէ տեսանողին։
18 Սաւուղը քաղաքամիջում մօտենալով Սամուէլին՝ հարցրեց. «Ասա՛ ինձ, ո՞րն է տեսանողի տունը»:
18 Սաւուղ դրանը մէջտեղ Սամուէլին մօտեցաւ ու ըսաւ. «Տեսանողին տունը ո՞ւր է, կ’աղաչեմ, ինծի ցուցուր»։
zohrab-1805▾ eastern-1994▾ western am▾
9:189:18 И подошел Саул к Самуилу в воротах и спросил его: скажи мне, где дом прозорливца?
9:18 καὶ και and; even προσήγαγεν προσαγω lead toward; head toward Σαουλ σαουλ Saoul; Saul πρὸς προς to; toward Σαμουηλ σαμουηλ Samouēl; Samoil εἰς εις into; for μέσον μεσος in the midst; in the middle τῆς ο the πόλεως πολις city καὶ και and; even εἶπεν επω say; speak ἀπάγγειλον απαγγελλω report δὴ δη in fact ποῖος ποιος of what kind; which ὁ ο the οἶκος οικος home; household τοῦ ο the βλέποντος βλεπω look; see
9:18 וַ wa וְ and יִּגַּ֥שׁ yyiggˌaš נגשׁ approach שָׁא֛וּל šāʔˈûl שָׁאוּל Saul אֶת־ ʔeṯ- אֵת [object marker] שְׁמוּאֵ֖ל šᵊmûʔˌēl שְׁמוּאֵל Samuel בְּ bᵊ בְּ in תֹ֣וךְ ṯˈôḵ תָּוֶךְ midst הַ ha הַ the שָּׁ֑עַר ššˈāʕar שַׁעַר gate וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say הַגִּֽידָה־ haggˈîḏā- נגד report נָּ֣א nnˈā נָא yeah לִ֔י lˈî לְ to אֵי־ ʔê- אֵי where זֶ֖ה zˌeh זֶה this בֵּ֥ית bˌêṯ בַּיִת house הָ hā הַ the רֹאֶֽה׃ rōʔˈeh רֹאֶה seer
9:18. accessit autem Saul ad Samuhelem in medio portae et ait indica oro mihi ubi est domus videntisAnd Saul came to Samuel in the midst of the gate, and said: Tell me, I pray thee, where is the house of the seer?
18. Then Saul drew near to Samuel in the gate, and said, Tell me, I pray thee, where the seer’s house is.
9:18. Then Saul drew near to Samuel, at the middle of the gate, and he said, “Tell me, I beg you: where is the house of the seer?”
9:18. Then Saul drew near to Samuel in the gate, and said, Tell me, I pray thee, where the seer’s house [is].
Then Saul drew near to Samuel in the gate, and said, Tell me, I pray thee, where the seer' s house:

9:18 И подошел Саул к Самуилу в воротах и спросил его: скажи мне, где дом прозорливца?
9:18
καὶ και and; even
προσήγαγεν προσαγω lead toward; head toward
Σαουλ σαουλ Saoul; Saul
πρὸς προς to; toward
Σαμουηλ σαμουηλ Samouēl; Samoil
εἰς εις into; for
μέσον μεσος in the midst; in the middle
τῆς ο the
πόλεως πολις city
καὶ και and; even
εἶπεν επω say; speak
ἀπάγγειλον απαγγελλω report
δὴ δη in fact
ποῖος ποιος of what kind; which
ο the
οἶκος οικος home; household
τοῦ ο the
βλέποντος βλεπω look; see
9:18
וַ wa וְ and
יִּגַּ֥שׁ yyiggˌaš נגשׁ approach
שָׁא֛וּל šāʔˈûl שָׁאוּל Saul
אֶת־ ʔeṯ- אֵת [object marker]
שְׁמוּאֵ֖ל šᵊmûʔˌēl שְׁמוּאֵל Samuel
בְּ bᵊ בְּ in
תֹ֣וךְ ṯˈôḵ תָּוֶךְ midst
הַ ha הַ the
שָּׁ֑עַר ššˈāʕar שַׁעַר gate
וַ wa וְ and
יֹּ֨אמֶר֙ yyˈōmer אמר say
הַגִּֽידָה־ haggˈîḏā- נגד report
נָּ֣א nnˈā נָא yeah
לִ֔י lˈî לְ to
אֵי־ ʔê- אֵי where
זֶ֖ה zˌeh זֶה this
בֵּ֥ית bˌêṯ בַּיִת house
הָ הַ the
רֹאֶֽה׃ rōʔˈeh רֹאֶה seer
9:18. accessit autem Saul ad Samuhelem in medio portae et ait indica oro mihi ubi est domus videntis
And Saul came to Samuel in the midst of the gate, and said: Tell me, I pray thee, where is the house of the seer?
9:18. Then Saul drew near to Samuel, at the middle of the gate, and he said, “Tell me, I beg you: where is the house of the seer?”
9:18. Then Saul drew near to Samuel in the gate, and said, Tell me, I pray thee, where the seer’s house [is].
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: В воротах города.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Saul Entertained by Samuel. B. C. 1070.

18 Then Saul drew near to Samuel in the gate, and said, Tell me, I pray thee, where the seer's house is. 19 And Samuel answered Saul, and said, I am the seer: go up before me unto the high place; for ye shall eat with me to day, and to morrow I will let thee go, and will tell thee all that is in thine heart. 20 And as for thine asses that were lost three days ago, set not thy mind on them; for they are found. And on whom is all the desire of Israel? Is it not on thee, and on all thy father's house? 21 And Saul answered and said, Am not I a Benjamite, of the smallest of the tribes of Israel? and my family the least of all the families of the tribe of Benjamin? wherefore then speakest thou so to me? 22 And Samuel took Saul and his servant, and brought them into the parlour, and made them sit in the chiefest place among them that were bidden, which were about thirty persons. 23 And Samuel said unto the cook, Bring the portion which I gave thee, of which I said unto thee, Set it by thee. 24 And the cook took up the shoulder, and that which was upon it, and set it before Saul. And Samuel said, Behold that which is left! set it before thee, and eat: for unto this time hath it been kept for thee since I said, I have invited the people. So Saul did eat with Samuel that day. 25 And when they were come down from the high place into the city, Samuel communed with Saul upon the top of the house. 26 And they arose early: and it came to pass about the spring of the day, that Samuel called Saul to the top of the house, saying, Up, that I may send thee away. And Saul arose, and they went out both of them, he and Samuel, abroad. 27 And as they were going down to the end of the city, Samuel said to Saul, Bid the servant pass on before us, (and he passed on,) but stand thou still a while, that I may shew thee the word of God.
Providence having at length brought Samuel and Saul together, we have here an account of what passed between them in the gate, at the feast, and in private.
I. In the gate of the city; passing through that, Saul found him (v. 18), and, little thinking that he was Samuel himself, asked him the way to Samuel's house: Tell me where the seer's house is; for there he expected to find him. See how mean a figure Samuel made, though so great a man: he took not any state, had no attendants, no ensigns of honour carried before him, nor any distinguishing habit, no, not when he went to church, but appeared, in all respects, so much a common person that Saul, though he was told he should meet him, never suspected that it was he, but, as if he looked more like a porter than a prophet, asked him the way to the seer's house. Thus is great worth oftentimes hidden under a very despicable appearance. Samuel knew that it was not the house, but the man, that he wanted, and therefore answered him, "I am the seer, the person you enquire for," v. 19. Samuel knew him before he knew Samuel; thus, though all that are called to the kingdom of glory are brought to know God, yet first they were known of him, Gal. iv. 9. Now, 1. Samuel obliges him to stay with him till the next day. The greatest part of this day had been spent in sacrificing, and the rest of it was to be spent in holy feasting, and therefore, "To-morrow I will let thee go, and not sooner; now go up before me to the high place; let us pray together, and then we will talk together." Saul had nothing in his mind but to find his asses, but Samuel would take him off from that care, and dispose him to the exercises of piety; and therefore bids him go to the high place, and go before him, because, it may be, some business obliged Samuel to call by the way. 2. He satisfies him about his asses (v. 20): Set not thy mind on them, be not in further care about them; they are found. By this Saul might perceive that he was a prophet, that he could give him an answer to the enquiry which he had not yet made, and tell him what he thought; and thence he might infer, if a man of God can do this, much more doth God himself understand our thoughts afar off. 3. He surprises him with an intimation of preferment before him: "On whom is all the desire of Israel? Is it not a king that they are set upon, and there is never a man in Israel that will suit them as thou wilt." It does not appear that the country had as yet any eye upon him for the government, because they had left it wholly to God to choose for them; but such a one as he they wished for, and his advancement would be the advancement of his family and relations, as Abner, and others. 4. To this strange intimation Saul returns a very modest answer, v. 21. Samuel, he thought, did but banter him, because he was a tall man, but a very unlikely man to be a king; for, though the historian says (v. 1) his father was a mighty man of power, yet he himself speaks diminishingly of his tribe and family. "Benjamin, the youngest of Jacob's sons, when grown up to be a man, was called a little one (Gen. xliv. 20); that tribe was diminished by the war of Gibeah; and I am a Benjamite, my family the least," probably a younger house, not in any place of honour or trust, no, not in their own tribe. Gideon had expressed himself thus, Judg. vi. 15. A humble disposition is a good presage of preferment.
II. At the public feast; thither Samuel took him and his servant. Though the advancement of Saul would be the deposing of Samuel, yet that good prophet was so far from envying him, or bearing him any ill-will for it, that he was the first and forwardest man to do him honour, in compliance with the will of God. If this be the man whom God has chosen, though he be none of Samuel's particular friends or confidants, yet he is heartily welcome to his table, nay, to his bosom. We may suppose it was no unseasonable kindness to Saul to give him a meal's meat, for it seems, by what he said (v. 7), that all their meat and money were spent. But this was not all. Samuel treats him not as a common person, but a person of quality and distinction, to prepare both him and the people for what was to follow. Two marks of honour he put upon him:-- 1. He set him in the best place, as more honourable than any other of the guests, to whom he said, Give this man place, Luke xiv. 9. Though we may suppose the magistrates were there, who in their own city would claim precedency, yet the master of the feast made Saul and his servant too (who, if Saul was a king, must be respected as his prime minister of state) sit in the chief place, v. 22. Note, Civil respects must be paid to those who in civil things have the precedency given them by the divine providence. 2. He presented him with the best dish, which, having had notice from heaven the day before of his coming (v. 16), he had designed for him, and ordered the cook to secure for him, when he gave orders for inviting the guests and making preparation for them. And what should this precious dish be, which was so very carefully reserved for the king-elect? One would expect it should be something very nice and delicate. No, it was a plain shoulder of mutton (v. 23, 24). The right shoulder of the peace-offerings was to be given to the priests, who were God's receivers (Lev. vii. 32); the next in honour to that was the left shoulder, which probably was always allotted to those that sat at the upper end of the table, and was wont to be Samuel's mess at other times; so that his giving it to Saul now was an implicit resignation of his place to him. Some observe a significancy in this dish. The shoulder denotes strength, and the breast, which some think went with it, denotes affection: he that was king had the government upon his shoulder, for he must bear the weight of it; and the people in his bosom, for they must be dear to him.
III. What passed between them in private. Both that evening and early the next morning Samuel communed with Saul upon the flat roof of the house, v. 25, 26. We may suppose Samuel now told him the whole story of the people's desire of a king, the grounds of their desire, and God's grant of it, to all which Saul, living very privately, was perhaps a stranger; he satisfied him that he was the person God had pitched upon for the government; and whereas Saul would object that Samuel was in possession, and he would not for all the world take it out of his hands, Samuel, we may suppose, gave him all the assurance he could desire of his willingness to resign. Early in the morning he sent him towards home, brought him part of the way, bade him send his servant before, that they might be private (v. 27), and there, as we find in the beginning of the next chapter, he anointed him, and therein showed him the word of the Lord, that is, gave him full satisfaction that he was the person chosen to be king, for he would not jest with that sacred rite. It is by the unction of the Holy Ghost that Christ, the great prophet, shows us the word of the Lord. 1 John ii. 27, the same anointing teacheth you of all things.
Carl Friedrich Keil and Franz Delitzsch

The thread of the narrative, which was broken off in 1Kings 9:15, is resumed in 1Kings 9:18. Saul drew near to Samuel in the gate, and asked him for the seer's house. The expression השּׁער בּתוך is used to define more precisely the general phrase in 1Kings 9:14, העיר בּתוך בּאים; and there is no necessity to alter העיר in 1Kings 9:14 into השּׁער, as Thenius proposes, for העיר בּתוך כּוא does not mean to go (or be) in the middle of the town, as he imagines, but to go into, or enter, the town; and the entrance to the town was through the gate.
1Kings 9:19-21
Samuel replied, "I am the seer: go up before me to the high place, and eat with me to-day; and to-morrow I will send thee away, and make known to thee all that is in thy heart." Letting a person go in front was a sign of great esteem. The change from the singular עלה to the plural אכלתּם may be explained on the ground that, whilst Samuel only spoke to Saul, he intended expressly to invite his servant to the meal as well as himself. "All that is in thine heart" does not mean "all that thou hast upon thy heart," i.e., all that troubles thee, for Samuel relieved him of all anxiety about the asses at once by telling him that they were found; but simply the thoughts of thy heart generally. Samuel would make these known to him, to prove to him that he was a prophet. He then first of all satisfied him respecting the asses (1Kings 9:20): "As for the asses that were lost to thee to-day three days (three days ago), do not set thy heart upon them (i.e., do not trouble thyself about them), for they are found." After this quieting announcement, by which he had convinced Saul of his seer's gift, Samuel directed Saul's thoughts to that higher thing which Jehovah had appointed for him: "And to whom does all that is worth desiring of Israel belong? Is it not to thee, and to all thy father's house?" "The desire of Israel" (optima quaeque Israel, Vulg.; "the best in Israel," Luther) is not all that Israel desires, but all that Israel possesses of what is precious or worth desiring (see Hag 2:7). "The antithesis here is between the asses and every desirable thing" (Seb. Schmidt). Notwithstanding the indefinite character of the words, they held up such glorious things as in prospect for Saul, that he replied in amazement (1Kings 9:21), "Am not I a Benjaminite, of the smallest of the tribes of Israel? and my family is the least of all the families of the tribe of Benjamin (בן שׁבטי is unquestionably a copyist's error for בן שׁבת); and how speakest thou such a word to me?" Samuel made no reply to this, as he simply wanted first of all to awaken the expectation in Saul's mind of things that he had never dreamt of before.
1Kings 9:22
When they arrived at the high place, he conducted Saul and his servant into the cell (the apartment prepared for the sacrificial meal), and gave them (the servant as well as Saul, according to the simple customs of antiquity, as being also his guest) a place at the upper end among those who had been invited. There were about thirty persons present, no doubt the most distinguished men of the city, whilst the rest of the people probably encamped in the open air.
1Kings 9:23-24
He then ordered the cook to bring the piece which he had directed him to set aside, and to place it before Saul, namely the leg and העליה (the article in the place of the relative; see Ewald, 331, b.); i.e., not what was over it, viz., the broth poured upon it (Dathe and Maurer), but what was attached to it (Luther). The reference, however, is not to the kidney as the choicest portion (Thenius), for the kidneys were burned upon the altar in the case of all the slain sacrifices (Lev 3:4), and only the flesh of the animals offered in sacrifice was applied to the sacrificial meal. What was attached to the leg, therefore, can only have been such of the fat upon the flesh as was not intended for the altar. Whether the right or left leg, is not stated: the earlier commentators decide in favour of the left, because the right leg fell to the share of the priests (Lev 7:32.). But as Samuel conducted the whole of the sacrificial ceremony, he may also have offered the sacrifice itself by virtue of his prophetic calling, so that the right leg would fall to his share, and he might have it reserved for his guest. In any case, however, the leg, as the largest and best portion, was to be a piece of honour for Saul (see Gen 43:34). There is no reason to seek for any further symbolical meaning in it. The fact that it was Samuel's intention to distinguish and honour Saul above all his other guests, is evident enough from what he said to Saul when the cook had brought the leg: "Behold, that which is reserved is set before thee (שׂים is the passive participle, as in Num 24:21); for unto this time hath it been kept for thee, as I said I have invited the people." למּועד is either "to the appointed time of thy coming," or possibly, "for the (this) meeting together." Samuel mentions this to give Saul his guest to understand that he had foreseen his coming in a supernatural way. לאמר, saying, i.e., as I said (to the cook).
John Gill
Then Saul drew near to Samuel in the gate,.... Either at the door of his own house, just as he was coming out of it, or within the gate of the city as Saul entered that, Samuel came to it, in order to go through it to the high place, which it is probable was without the city; wherefore it is very properly said that Samuel came out to meet them, 1Kings 9:14.
and said, tell me, I pray thee, where the seer's house is; one knows not which to wonder at most, the simplicity and humility of Samuel to be in so plain an habit, unattended by servants, and yet going to a public festival, so that he seemed to be no other than a common man, to be inquired of whereabout his house was; or the ignorance of Saul, who had lived so long in the world, and so near Samuel, and yet had never seen and knew not the chief magistrate in the nation, so famous both for his civil and religious character.
Robert Jamieson, A. R. Fausset and David Brown
Tell me, I pray thee, where the seer's house is--Satisfying the stranger's inquiry, Samuel invited him to the feast, as well as to sojourn till the morrow; and, in order to reconcile him to the delay, he assured him that the strayed asses had been recovered.
9:199:19: Պատասխանի ետ Սամուէլ եւ ասէ ցՍաւուղ. Ե՛ս ինքնին իսկ եմ. ե՛լ առաջի իմ ՚ի Բամա, եւ կերիցես ընդ իս այսօր. եւ արձակեցի՛ց զքեզ վաղիւ. եւ զամենայն ինչ որ ՚ի սրտի քո՛ւմ է՝ պատմեցի՛ց քեզ։
19 Պատասխան տուեց Սամուէլը եւ ասաց Սաւուղին. «Տեսանողը ես ինքս եմ: Իմ առջեւից գնալով բարձրացի՛ր Բամա: Այսօր ինձ հետ կ’ուտես, իսկ վաղը քեզ կ’արձակեմ, եւ ամէն ինչ, որ սրտումդ կայ, կը պատմեմ քեզ:
19 Սամուէլ պատասխան տուաւ Սաւուղին ու ըսաւ. «Տեսանողը ես եմ. իմ առջեւէս բարձր տեղը ելիր, քանզի այսօր ինծի հետ կերակուր պիտի ուտես եւ վաղը քեզ կը ղրկեմ ու բոլոր սրտիդ մէջ եղածը քեզի կը պատմեմ։
Պատասխանի ետ Սամուէլ եւ ասէ ցՍաւուղ. Ես ինքնին իսկ եմ. ել առաջի իմ ի Բամա, եւ կերիցես ընդ իս այսօր, եւ արձակեցից զքեզ վաղիւ, եւ զամենայն ինչ որ ի սրտի քում է` պատմեցից քեզ:

9:19: Պատասխանի ետ Սամուէլ եւ ասէ ցՍաւուղ. Ե՛ս ինքնին իսկ եմ. ե՛լ առաջի իմ ՚ի Բամա, եւ կերիցես ընդ իս այսօր. եւ արձակեցի՛ց զքեզ վաղիւ. եւ զամենայն ինչ որ ՚ի սրտի քո՛ւմ է՝ պատմեցի՛ց քեզ։
19 Պատասխան տուեց Սամուէլը եւ ասաց Սաւուղին. «Տեսանողը ես ինքս եմ: Իմ առջեւից գնալով բարձրացի՛ր Բամա: Այսօր ինձ հետ կ’ուտես, իսկ վաղը քեզ կ’արձակեմ, եւ ամէն ինչ, որ սրտումդ կայ, կը պատմեմ քեզ:
19 Սամուէլ պատասխան տուաւ Սաւուղին ու ըսաւ. «Տեսանողը ես եմ. իմ առջեւէս բարձր տեղը ելիր, քանզի այսօր ինծի հետ կերակուր պիտի ուտես եւ վաղը քեզ կը ղրկեմ ու բոլոր սրտիդ մէջ եղածը քեզի կը պատմեմ։
zohrab-1805▾ eastern-1994▾ western am▾
9:199:19 И отвечал Самуил Саулу, и сказал: я прозорливец, иди впереди меня на высоту; и вы будете обедать со мною сегодня, и отпущу тебя утром, и все, что у тебя на сердце, скажу тебе;
9:19 καὶ και and; even ἀπεκρίθη αποκρινομαι respond Σαμουηλ σαμουηλ Samouēl; Samoil τῷ ο the Σαουλ σαουλ Saoul; Saul καὶ και and; even εἶπεν επω say; speak ἐγώ εγω I εἰμι ειμι be αὐτός αυτος he; him ἀνάβηθι αναβαινω step up; ascend ἔμπροσθέν εμπροσθεν in front; before μου μου of me; mine εἰς εις into; for Βαμα βαμα and; even φάγε φαγω swallow; eat μετ᾿ μετα with; amid ἐμοῦ εμου my σήμερον σημερον today; present καὶ και and; even ἐξαποστελῶ εξαποστελλω send forth σε σε.1 you πρωὶ πρωι early καὶ και and; even πάντα πας all; every τὰ ο the ἐν εν in τῇ ο the καρδίᾳ καρδια heart σου σου of you; your ἀπαγγελῶ απαγγελλω report σοι σοι you
9:19 וַ wa וְ and יַּ֨עַן yyˌaʕan ענה answer שְׁמוּאֵ֜ל šᵊmûʔˈēl שְׁמוּאֵל Samuel אֶת־ ʔeṯ- אֵת [object marker] שָׁא֗וּל šāʔˈûl שָׁאוּל Saul וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say אָנֹכִ֣י ʔānōḵˈî אָנֹכִי i הָ hā הַ the רֹאֶ֔ה rōʔˈeh רֹאֶה seer עֲלֵ֤ה ʕᵃlˈē עלה ascend לְ lᵊ לְ to פָנַי֙ fānˌay פָּנֶה face הַ ha הַ the בָּמָ֔ה bbāmˈoh בָּמָה high place וַ wa וְ and אֲכַלְתֶּ֥ם ʔᵃḵaltˌem אכל eat עִמִּ֖י ʕimmˌî עִם with הַ ha הַ the יֹּ֑ום yyˈôm יֹום day וְ wᵊ וְ and שִׁלַּחְתִּ֣יךָ šillaḥtˈîḵā שׁלח send בַ va בְּ in † הַ the בֹּ֔קֶר bbˈōqer בֹּקֶר morning וְ wᵊ וְ and כֹ֛ל ḵˈōl כֹּל whole אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] בִּֽ bˈi בְּ in לְבָבְךָ֖ lᵊvāvᵊḵˌā לֵבָב heart אַגִּ֥יד ʔaggˌîḏ נגד report לָֽךְ׃ lˈāḵ לְ to
9:19. et respondit Samuhel Sauli dicens ego sum videns ascende ante me in excelsum ut comedatis mecum hodie et dimittam te mane et omnia quae sunt in corde tuo indicabo tibiAnd Samuel answered Saul, saying: I am the seer; go up before me to the high place, that you may eat with me to day, and I will let thee go in the morning: and tell thee all that is in thy heart.
19. And Samuel answered Saul, and said, I am the seer; go up before me unto the high place, for ye shall eat with me today: and in the morning I will let thee go, and will tell thee all that is in thine heart.
9:19. And Samuel responded to Saul, saying: “I am the seer. Ascend before me to the high place, so that you may eat with me today. And I will send you away in the morning. And I shall reveal to you everything that is in your heart.
9:19. And Samuel answered Saul, and said, I [am] the seer: go up before me unto the high place; for ye shall eat with me to day, and to morrow I will let thee go, and will tell thee all that [is] in thine heart.
And Samuel answered Saul, and said, I [am] the seer: go up before me unto the high place; for ye shall eat with me to day, and to morrow I will let thee go, and will tell thee all that [is] in thine heart:

9:19 И отвечал Самуил Саулу, и сказал: я прозорливец, иди впереди меня на высоту; и вы будете обедать со мною сегодня, и отпущу тебя утром, и все, что у тебя на сердце, скажу тебе;
9:19
καὶ και and; even
ἀπεκρίθη αποκρινομαι respond
Σαμουηλ σαμουηλ Samouēl; Samoil
τῷ ο the
Σαουλ σαουλ Saoul; Saul
καὶ και and; even
εἶπεν επω say; speak
ἐγώ εγω I
εἰμι ειμι be
αὐτός αυτος he; him
ἀνάβηθι αναβαινω step up; ascend
ἔμπροσθέν εμπροσθεν in front; before
μου μου of me; mine
εἰς εις into; for
Βαμα βαμα and; even
φάγε φαγω swallow; eat
μετ᾿ μετα with; amid
ἐμοῦ εμου my
σήμερον σημερον today; present
καὶ και and; even
ἐξαποστελῶ εξαποστελλω send forth
σε σε.1 you
πρωὶ πρωι early
καὶ και and; even
πάντα πας all; every
τὰ ο the
ἐν εν in
τῇ ο the
καρδίᾳ καρδια heart
σου σου of you; your
ἀπαγγελῶ απαγγελλω report
σοι σοι you
9:19
וַ wa וְ and
יַּ֨עַן yyˌaʕan ענה answer
שְׁמוּאֵ֜ל šᵊmûʔˈēl שְׁמוּאֵל Samuel
אֶת־ ʔeṯ- אֵת [object marker]
שָׁא֗וּל šāʔˈûl שָׁאוּל Saul
וַ wa וְ and
יֹּ֨אמֶר֙ yyˈōmer אמר say
אָנֹכִ֣י ʔānōḵˈî אָנֹכִי i
הָ הַ the
רֹאֶ֔ה rōʔˈeh רֹאֶה seer
עֲלֵ֤ה ʕᵃlˈē עלה ascend
לְ lᵊ לְ to
פָנַי֙ fānˌay פָּנֶה face
הַ ha הַ the
בָּמָ֔ה bbāmˈoh בָּמָה high place
וַ wa וְ and
אֲכַלְתֶּ֥ם ʔᵃḵaltˌem אכל eat
עִמִּ֖י ʕimmˌî עִם with
הַ ha הַ the
יֹּ֑ום yyˈôm יֹום day
וְ wᵊ וְ and
שִׁלַּחְתִּ֣יךָ šillaḥtˈîḵā שׁלח send
בַ va בְּ in
הַ the
בֹּ֔קֶר bbˈōqer בֹּקֶר morning
וְ wᵊ וְ and
כֹ֛ל ḵˈōl כֹּל whole
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
בִּֽ bˈi בְּ in
לְבָבְךָ֖ lᵊvāvᵊḵˌā לֵבָב heart
אַגִּ֥יד ʔaggˌîḏ נגד report
לָֽךְ׃ lˈāḵ לְ to
9:19. et respondit Samuhel Sauli dicens ego sum videns ascende ante me in excelsum ut comedatis mecum hodie et dimittam te mane et omnia quae sunt in corde tuo indicabo tibi
And Samuel answered Saul, saying: I am the seer; go up before me to the high place, that you may eat with me to day, and I will let thee go in the morning: and tell thee all that is in thy heart.
9:19. And Samuel responded to Saul, saying: “I am the seer. Ascend before me to the high place, so that you may eat with me today. And I will send you away in the morning. And I shall reveal to you everything that is in your heart.
9:19. And Samuel answered Saul, and said, I [am] the seer: go up before me unto the high place; for ye shall eat with me to day, and to morrow I will let thee go, and will tell thee all that [is] in thine heart.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:19: I am the seer - This declaration would prepare Saul for the communications afterwards made.
1 Kings (1 Samuel) 9:20
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:19: the seer: The word roaih literally signifies one who sees; particularly preternatural sights. A seer and a prophet were the same in most cases; only with this difference, the seer was always a prophet, but the prophet was not always a seer. A seer seems to imply one who frequently met with and saw some symbolical representation of God. All prophets, true or false, profess to see God (see Num 24:4, Num 24:16. Jer 14:4); and diviners, in their enthusiastic flights, boasted that they had those things exhibited to their sight which should come to pass.
and will tell: Joh 4:29; Co1 14:25
Geneva 1599
And Samuel answered Saul, and said, I [am] the seer: go up before me unto the high place; for ye shall eat with me to day, and to morrow I will let thee go, and will tell thee all that [is] in thine (k) heart.
(k) Meaning, all that you desire to know.
John Gill
And Samuel answered Saul, and said, I am the seer,.... For he supposed, by inquiring for his house, that his business was with him; wherefore this he said, not as boasting of his character and office, or in the pride and vanity of his mind, but merely for information sake:
go up before me unto the high place; instead of returning home with him, he invited him to go to the place of feasting, as the Targum, whither he was going to partake of the entertainment there; and he bids him go before him, either because he was an old man, and could not go his pace, or he had business to do by the way, or this was in honour to Saul, whom he knew was to be king of Israel:
for ye shall eat with me today; he and his servant, at the public feast: he insisted upon his dining, or it may be rather supping with him:
and tomorrow I will let thee go; for it being in the evening when this feast was, he could not depart that night, but must stay till morning, and then he promised to dismiss him:
and will tell thee all that is in thine heart; answer all questions he had in his mind to ask him, for which he came into the city, and inquired for his house. The Jews (l) have a tradition that it was in the heart of Saul that he should be a king, having in a vision seen himself placed on the top of a palm tree, which was a sign of royalty, and this Samuel told him.
(l) Hieron. Trad. Heb. in lib. Reg. fol. 75. G.
9:209:20: Եւ վասն իշոցն երեքօրէի՛ց կորուսելոց մի՛ ինչ ածեր զմտաւ՝ քանզի գտեա՛լ են. եւ ո՞յր իցեն վայելչութիւնք Իսրայէլի՝ եթէ ո՛չ քո եւ ամենայն տան հօր քոյ[2915]։ [2915] Ոմանք. Մի՛ ինչ ածել զմտաւ։
20 Երեք օր առաջ կորցրած քո աւանակների համար մի՛ մտածիր, քանզի դրանք գտնուել են:
20 Երեք օրէ ի վեր քու կորսնցուցած էշերուդ համար մի՛ հոգար, քանզի անոնք գտնուած են։ Իսրայէլի բոլոր փափաքը* որո՞ւնն է. քեզի ու քու հօրդ բոլոր տանը չէ՞»։
Եւ վասն իշոցն երեքօրէից կորուսելոց մի՛ ինչ ածեր զմտաւ քանզի գտեալ են. եւ ո՞յր [174]իցեն վայելչութիւնք`` Իսրայելի, եթէ ոչ քո եւ ամենայն տան հօր քո:

9:20: Եւ վասն իշոցն երեքօրէի՛ց կորուսելոց մի՛ ինչ ածեր զմտաւ՝ քանզի գտեա՛լ են. եւ ո՞յր իցեն վայելչութիւնք Իսրայէլի՝ եթէ ո՛չ քո եւ ամենայն տան հօր քոյ[2915]։
[2915] Ոմանք. Մի՛ ինչ ածել զմտաւ։
20 Երեք օր առաջ կորցրած քո աւանակների համար մի՛ մտածիր, քանզի դրանք գտնուել են:
20 Երեք օրէ ի վեր քու կորսնցուցած էշերուդ համար մի՛ հոգար, քանզի անոնք գտնուած են։ Իսրայէլի բոլոր փափաքը* որո՞ւնն է. քեզի ու քու հօրդ բոլոր տանը չէ՞»։
zohrab-1805▾ eastern-1994▾ western am▾
9:209:20 а об ослицах, которые у тебя пропали уже три дня, не заботься; они нашлись. И кому все вожделенное в Израиле? Не тебе ли и всему дому отца твоего?
9:20 καὶ και and; even περὶ περι about; around τῶν ο the ὄνων ονος donkey σου σου of you; your τῶν ο the ἀπολωλυιῶν απολλυμι destroy; lose σήμερον σημερον today; present τριταίων τριταιων not θῇς τιθημι put; make τὴν ο the καρδίαν καρδια heart σου σου of you; your αὐταῖς αυτος he; him ὅτι οτι since; that εὕρηνται ευρισκω find καὶ και and; even τίνι τις.1 who?; what? τὰ ο the ὡραῖα ωραιος attractive; seasonable τοῦ ο the Ισραηλ ισραηλ.1 Israel οὐ ου not σοὶ σοι you καὶ και and; even τῷ ο the οἴκῳ οικος home; household τοῦ ο the πατρός πατηρ father σου σου of you; your
9:20 וְ wᵊ וְ and לָ lā לְ to † הַ the אֲתֹנֹ֞ות ʔᵃṯōnˈôṯ אָתֹון she-ass הָ hā הַ the אֹבְדֹ֣ות ʔōvᵊḏˈôṯ אבד perish לְךָ֗ lᵊḵˈā לְ to הַ ha הַ the יֹּום֙ yyôm יֹום day שְׁלֹ֣שֶׁת šᵊlˈōšeṯ שָׁלֹשׁ three הַ ha הַ the יָּמִ֔ים yyāmˈîm יֹום day אַל־ ʔal- אַל not תָּ֧שֶׂם tˈāśem שׂים put אֶֽת־ ʔˈeṯ- אֵת [object marker] לִבְּךָ֛ libbᵊḵˈā לֵב heart לָהֶ֖ם lāhˌem לְ to כִּ֣י kˈî כִּי that נִמְצָ֑אוּ nimṣˈāʔû מצא find וּ û וְ and לְ lᵊ לְ to מִי֙ mˌî מִי who כָּל־ kol- כֹּל whole חֶמְדַּ֣ת ḥemdˈaṯ חֶמְדָּה what is desirable יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel הֲ hᵃ הֲ [interrogative] לֹ֣וא lˈô לֹא not לְךָ֔ lᵊḵˈā לְ to וּ û וְ and לְ lᵊ לְ to כֹ֖ל ḵˌōl כֹּל whole בֵּ֥ית bˌêṯ בַּיִת house אָבִֽיךָ׃ ס ʔāvˈîḵā . s אָב father
9:20. et de asinis quas perdidisti nudius tertius ne sollicitus sis quia inventae sunt et cuius erunt optima quaeque Israhel nonne tibi et omni domui patris tuiAnd as for the asses, which were lost three days ago, be not solicitous, because they are found. And for whom shall be all the best things of Israel? Shall they not be for thee and for all thy father's house?
20. And as for thine asses that were lost three days ago, set not thy mind on them; for they are found. And for whom is all that is desirable in Israel? Is it not for thee, and for all thy father’s house?
9:20. And concerning the donkeys, which were lost the day before yesterday, you should not be anxious, for they have been found. And all the best things of Israel, for whom should they be? Will they not be for you and for all your father’s house?”
9:20. And as for thine asses that were lost three days ago, set not thy mind on them; for they are found. And on whom [is] all the desire of Israel? [Is it] not on thee, and on all thy father’s house?
And as for thine asses that were lost three days ago, set not thy mind on them; for they are found. And on whom [is] all the desire of Israel? [Is it] not on thee, and on all thy father' s house:

9:20 а об ослицах, которые у тебя пропали уже три дня, не заботься; они нашлись. И кому все вожделенное в Израиле? Не тебе ли и всему дому отца твоего?
9:20
καὶ και and; even
περὶ περι about; around
τῶν ο the
ὄνων ονος donkey
σου σου of you; your
τῶν ο the
ἀπολωλυιῶν απολλυμι destroy; lose
σήμερον σημερον today; present
τριταίων τριταιων not
θῇς τιθημι put; make
τὴν ο the
καρδίαν καρδια heart
σου σου of you; your
αὐταῖς αυτος he; him
ὅτι οτι since; that
εὕρηνται ευρισκω find
καὶ και and; even
τίνι τις.1 who?; what?
τὰ ο the
ὡραῖα ωραιος attractive; seasonable
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
οὐ ου not
σοὶ σοι you
καὶ και and; even
τῷ ο the
οἴκῳ οικος home; household
τοῦ ο the
πατρός πατηρ father
σου σου of you; your
9:20
וְ wᵊ וְ and
לָ לְ to
הַ the
אֲתֹנֹ֞ות ʔᵃṯōnˈôṯ אָתֹון she-ass
הָ הַ the
אֹבְדֹ֣ות ʔōvᵊḏˈôṯ אבד perish
לְךָ֗ lᵊḵˈā לְ to
הַ ha הַ the
יֹּום֙ yyôm יֹום day
שְׁלֹ֣שֶׁת šᵊlˈōšeṯ שָׁלֹשׁ three
הַ ha הַ the
יָּמִ֔ים yyāmˈîm יֹום day
אַל־ ʔal- אַל not
תָּ֧שֶׂם tˈāśem שׂים put
אֶֽת־ ʔˈeṯ- אֵת [object marker]
לִבְּךָ֛ libbᵊḵˈā לֵב heart
לָהֶ֖ם lāhˌem לְ to
כִּ֣י kˈî כִּי that
נִמְצָ֑אוּ nimṣˈāʔû מצא find
וּ û וְ and
לְ lᵊ לְ to
מִי֙ mˌî מִי who
כָּל־ kol- כֹּל whole
חֶמְדַּ֣ת ḥemdˈaṯ חֶמְדָּה what is desirable
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
הֲ hᵃ הֲ [interrogative]
לֹ֣וא lˈô לֹא not
לְךָ֔ lᵊḵˈā לְ to
וּ û וְ and
לְ lᵊ לְ to
כֹ֖ל ḵˌōl כֹּל whole
בֵּ֥ית bˌêṯ בַּיִת house
אָבִֽיךָ׃ ס ʔāvˈîḵā . s אָב father
9:20. et de asinis quas perdidisti nudius tertius ne sollicitus sis quia inventae sunt et cuius erunt optima quaeque Israhel nonne tibi et omni domui patris tui
And as for the asses, which were lost three days ago, be not solicitous, because they are found. And for whom shall be all the best things of Israel? Shall they not be for thee and for all thy father's house?
9:20. And concerning the donkeys, which were lost the day before yesterday, you should not be anxious, for they have been found. And all the best things of Israel, for whom should they be? Will they not be for you and for all your father’s house?”
9:20. And as for thine asses that were lost three days ago, set not thy mind on them; for they are found. And on whom [is] all the desire of Israel? [Is it] not on thee, and on all thy father’s house?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20: А об ослицах не заботься. Да и может ли заботиться исключительно о них тот, кому, по определению Божию, уже принадлежит все вожделенное во Израиле?
Adam Clarke: Commentary on the Bible - 1831
9:20: As for thine asses - Thus he shows him that he knew what was in his heart, God having previously revealed these things to Samuel.
And on whom is all the desire of Israel? - Saul understood this as implying that he was chosen to be king.
1 Kings (1 Samuel) 9:21
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:20: three days ago: Heb. to-day three days, Sa1 9:3
set not: Sa1 4:20 *marg. Ch1 29:3; Psa 62:10; Col 3:2
on whom: Sa1 8:5, Sa1 8:19, Sa1 12:13, Sa1 12:15
Geneva 1599
And as for thine asses that were lost three days ago, set not thy mind on them; for they are found. And (l) on whom [is] all the desire of Israel? [Is it] not on thee, and on all thy father's house?
(l) Whom does Israel desire to be their king, but thee?
John Gill
And as for thine asses that were lost three days ago,.... Which, according to Kimchi, is to be understood not of the time from whence they were lost, but to be reckoned from the time that Saul had been seeking of them; so the Targum,"as to the business of the asses, which are lost to thee, and thou art come to seek them today, these three days:''though it is probable enough that the same day they were lost Saul set out to seek them, Now Samuel telling him of the asses that were lost, and of the time of their being lost, or of his seeking them, so exactly, before ever he said a word to him about them, must at once convince him that he was a true prophet, and which must prepare him to give credit to all that he should hereafter say to him:
set not thy mind on them, for they are found; of the truth of which he could not doubt, after he had said the above words; and which he said to make his mind easy, that he might the more cheerfully attend the feast, and be the more willing to stay all night:
and on whom is all the desire of Israel? which was to have a king; in this they were unanimous, and who so fit and proper as Saul, it is intimated, whom Samuel knew God had chosen and appointed to be king over them?
is it not on thee, and on all thy father's house? not that the Israelites had their eye on Saul, and their desire after him to be their king, though he was such an one as they wished for; but that as this desire of theirs was granted, it would issue and terminate in him and his family; he should be advanced to the throne, which would be attended with the promotion of his father's house, as Abner particularly, who was his uncle's son, and was made the general of the army.
John Wesley
On whom - Who is he that shall be that, which all Israel desire to have, namely, a king. Father's house - That honour is designed for thee, and, after thy death, for thy family or posterity, is by thy sin thou dost not cut off the entail.
Robert Jamieson, A. R. Fausset and David Brown
on whom is all the desire of Israel? Is it not on thee, and on all thy father's house?--This was a covert and indirect premonition of the royal dignity that awaited him; and, though Saul's answer shows that he fully understood it, he affected to doubt that the prophet was in earnest.
9:219:21: Պատասխանի՛ ետ Սաւուղ՝ եւ ասէ. Ո՞չ ապաքէն առն միոյ Յիմենացւոյ եմ ես՝ փոքո՛ւ գաւազանի ցեղին Իսրայէլի, եւ կրտսերոյ ցեղի յամենայն իշխանութենէ Բենիամինի. եւ ընդէ՞ր խօսեցար ընդ իս ըստ բանիդ ըստ այդմիկ[2916]։[2916] Ոմանք. Յամինացւոյ. եւ ոմանք. Յեմինացւոյ։
21 Եւ ո՞ւմ է պատկանում Իսրայէլի փառքը, եթէ ոչ քեզ եւ քո հօր ամբողջ տոհմին»: Պատասխան տուեց Սաւուղն՝ ասելով. «Չէ՞ որ ես Իսրայէլի ամենափոքր ազգատոհմին պատկանող մի յեմինացու որդի եմ, եւ Բենիամինի ցեղի մէջ իմ տոհմը ամենակրտսերն է: Ինչո՞ւ ես ինձ այդ բաներն ասում»:
21 Սաւուղ պատասխան տուաւ ու ըսաւ. «Ես Իսրայէլի ցեղերուն ամենէն պզտիկէն՝ Բենիամինեան չե՞մ ու իմ ազգատոհմս Բենիամինի ցեղին բոլոր ազգատոհմերուն պզտիկը չէ՞. ուստի ինչո՞ւ համար ինծի այդպիսի խօսք ըսիր»։
Պատասխանի ետ Սաւուղ եւ ասէ. Ո՞չ ապաքէն առն միոյ Յեմինացւոյ եմ ես, փոքու գաւազանի ցեղին Իսրայելի, եւ կրտսերոյ ցեղի յամենայն իշխանութենէ Բենիամինի. եւ ընդէ՞ր խօսեցար ընդ իս ըստ բանիդ ըստ այդմիկ:

9:21: Պատասխանի՛ ետ Սաւուղ՝ եւ ասէ. Ո՞չ ապաքէն առն միոյ Յիմենացւոյ եմ ես՝ փոքո՛ւ գաւազանի ցեղին Իսրայէլի, եւ կրտսերոյ ցեղի յամենայն իշխանութենէ Բենիամինի. եւ ընդէ՞ր խօսեցար ընդ իս ըստ բանիդ ըստ այդմիկ[2916]։
[2916] Ոմանք. Յամինացւոյ. եւ ոմանք. Յեմինացւոյ։
21 Եւ ո՞ւմ է պատկանում Իսրայէլի փառքը, եթէ ոչ քեզ եւ քո հօր ամբողջ տոհմին»: Պատասխան տուեց Սաւուղն՝ ասելով. «Չէ՞ որ ես Իսրայէլի ամենափոքր ազգատոհմին պատկանող մի յեմինացու որդի եմ, եւ Բենիամինի ցեղի մէջ իմ տոհմը ամենակրտսերն է: Ինչո՞ւ ես ինձ այդ բաներն ասում»:
21 Սաւուղ պատասխան տուաւ ու ըսաւ. «Ես Իսրայէլի ցեղերուն ամենէն պզտիկէն՝ Բենիամինեան չե՞մ ու իմ ազգատոհմս Բենիամինի ցեղին բոլոր ազգատոհմերուն պզտիկը չէ՞. ուստի ինչո՞ւ համար ինծի այդպիսի խօսք ըսիր»։
zohrab-1805▾ eastern-1994▾ western am▾
9:219:21 И отвечал Саул и сказал: не сын ли я Вениамина, одного из меньших колен Израилевых? И племя мое не малейшее ли между всеми племенами колена Вениаминова? К чему же ты говоришь мне это?
9:21 καὶ και and; even ἀπεκρίθη αποκρινομαι respond Σαουλ σαουλ Saoul; Saul καὶ και and; even εἶπεν επω say; speak οὐχὶ ουχι not; not actually ἀνδρὸς ανηρ man; husband υἱὸς υιος son Ιεμιναίου ιεμιναιος I εἰμι ειμι be τοῦ ο the μικροῦ μικρος little; small σκήπτρου σκηπτρον tribe Ισραηλ ισραηλ.1 Israel καὶ και and; even τῆς ο the φυλῆς φυλη tribe τῆς ο the ἐλαχίστης ελασσων inferior; less ἐξ εκ from; out of ὅλου ολος whole; wholly σκήπτρου σκηπτρον Beniamin; Veniamin καὶ και and; even ἵνα ινα so; that τί τις.1 who?; what? ἐλάλησας λαλεω talk; speak πρὸς προς to; toward ἐμὲ εμε me κατὰ κατα down; by τὸ ο the ῥῆμα ρημα statement; phrase τοῦτο ουτος this; he
9:21 וַ wa וְ and יַּ֨עַן yyˌaʕan ענה answer שָׁא֜וּל šāʔˈûl שָׁאוּל Saul וַ wa וְ and יֹּ֗אמֶר yyˈōmer אמר say הֲ hᵃ הֲ [interrogative] לֹ֨וא lˌô לֹא not בֶן־ ven- בֵּן son יְמִינִ֤י yᵊmînˈî יְמִינִי Benjaminite אָ֨נֹכִי֙ ʔˈānōḵî אָנֹכִי i מִ mi מִן from קַּטַנֵּי֙ qqaṭannˌê קָטָן small שִׁבְטֵ֣י šivṭˈê שֵׁבֶט rod יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel וּ û וְ and מִשְׁפַּחְתִּי֙ mišpaḥtˌî מִשְׁפַּחַת clan הַ ha הַ the צְּעִרָ֔ה ṣṣᵊʕirˈā צָעִיר little מִ mi מִן from כָּֽל־ kkˈol- כֹּל whole מִשְׁפְּחֹ֖ות mišpᵊḥˌôṯ מִשְׁפָּחָה clan שִׁבְטֵ֣י šivṭˈê שֵׁבֶט rod בִנְיָמִ֑ן vinyāmˈin בִּנְיָמִן Benjamin וְ wᵊ וְ and לָ֨מָּה֙ lˈāmmā לָמָה why דִּבַּ֣רְתָּ dibbˈartā דבר speak אֵלַ֔י ʔēlˈay אֶל to כַּ ka כְּ as † הַ the דָּבָ֖ר ddāvˌār דָּבָר word הַ ha הַ the זֶּֽה׃ ס zzˈeh . s זֶה this
9:21. respondens autem Saul ait numquid non filius Iemini ego sum de minima tribu Israhel et cognatio mea novissima inter omnes familias de tribu Beniamin quare ergo locutus es mihi sermonem istumAnd Saul answering, said: Am not I a son of Jemini of the least tribe of Israel, and my kindred the last among all the families of the tribe of Benjamin? Why then hast thou spoken this word to me?
21. And Saul answered and said, Am not I a Benjamite, of the smallest of the tribes of Israel? and my family the least of all the families of the tribe of Benjamin? wherefore then speakest thou to me after this manner?
9:21. And responding, Saul said: “Am I not a son of Benjamin, the least tribe of Israel, and are not my kindred the last among all the families from the tribe of Benjamin? So then, why would you speak this word to me?”
9:21. And Saul answered and said, [Am] not I a Benjamite, of the smallest of the tribes of Israel? and my family the least of all the families of the tribe of Benjamin? wherefore then speakest thou so to me?
And Saul answered and said, [Am] not I a Benjamite, of the smallest of the tribes of Israel? and my family the least of all the families of the tribe of Benjamin? wherefore then speakest thou so to me:

9:21 И отвечал Саул и сказал: не сын ли я Вениамина, одного из меньших колен Израилевых? И племя мое не малейшее ли между всеми племенами колена Вениаминова? К чему же ты говоришь мне это?
9:21
καὶ και and; even
ἀπεκρίθη αποκρινομαι respond
Σαουλ σαουλ Saoul; Saul
καὶ και and; even
εἶπεν επω say; speak
οὐχὶ ουχι not; not actually
ἀνδρὸς ανηρ man; husband
υἱὸς υιος son
Ιεμιναίου ιεμιναιος I
εἰμι ειμι be
τοῦ ο the
μικροῦ μικρος little; small
σκήπτρου σκηπτρον tribe
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
τῆς ο the
φυλῆς φυλη tribe
τῆς ο the
ἐλαχίστης ελασσων inferior; less
ἐξ εκ from; out of
ὅλου ολος whole; wholly
σκήπτρου σκηπτρον Beniamin; Veniamin
καὶ και and; even
ἵνα ινα so; that
τί τις.1 who?; what?
ἐλάλησας λαλεω talk; speak
πρὸς προς to; toward
ἐμὲ εμε me
κατὰ κατα down; by
τὸ ο the
ῥῆμα ρημα statement; phrase
τοῦτο ουτος this; he
9:21
וַ wa וְ and
יַּ֨עַן yyˌaʕan ענה answer
שָׁא֜וּל šāʔˈûl שָׁאוּל Saul
וַ wa וְ and
יֹּ֗אמֶר yyˈōmer אמר say
הֲ hᵃ הֲ [interrogative]
לֹ֨וא lˌô לֹא not
בֶן־ ven- בֵּן son
יְמִינִ֤י yᵊmînˈî יְמִינִי Benjaminite
אָ֨נֹכִי֙ ʔˈānōḵî אָנֹכִי i
מִ mi מִן from
קַּטַנֵּי֙ qqaṭannˌê קָטָן small
שִׁבְטֵ֣י šivṭˈê שֵׁבֶט rod
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וּ û וְ and
מִשְׁפַּחְתִּי֙ mišpaḥtˌî מִשְׁפַּחַת clan
הַ ha הַ the
צְּעִרָ֔ה ṣṣᵊʕirˈā צָעִיר little
מִ mi מִן from
כָּֽל־ kkˈol- כֹּל whole
מִשְׁפְּחֹ֖ות mišpᵊḥˌôṯ מִשְׁפָּחָה clan
שִׁבְטֵ֣י šivṭˈê שֵׁבֶט rod
בִנְיָמִ֑ן vinyāmˈin בִּנְיָמִן Benjamin
וְ wᵊ וְ and
לָ֨מָּה֙ lˈāmmā לָמָה why
דִּבַּ֣רְתָּ dibbˈartā דבר speak
אֵלַ֔י ʔēlˈay אֶל to
כַּ ka כְּ as
הַ the
דָּבָ֖ר ddāvˌār דָּבָר word
הַ ha הַ the
זֶּֽה׃ ס zzˈeh . s זֶה this
9:21. respondens autem Saul ait numquid non filius Iemini ego sum de minima tribu Israhel et cognatio mea novissima inter omnes familias de tribu Beniamin quare ergo locutus es mihi sermonem istum
And Saul answering, said: Am not I a son of Jemini of the least tribe of Israel, and my kindred the last among all the families of the tribe of Benjamin? Why then hast thou spoken this word to me?
9:21. And responding, Saul said: “Am I not a son of Benjamin, the least tribe of Israel, and are not my kindred the last among all the families from the tribe of Benjamin? So then, why would you speak this word to me?”
9:21. And Saul answered and said, [Am] not I a Benjamite, of the smallest of the tribes of Israel? and my family the least of all the families of the tribe of Benjamin? wherefore then speakest thou so to me?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21: После междоусобной распри (Суд. XIX-XXI) Вениаминово колено значительно сократилось в своем населении.
Adam Clarke: Commentary on the Bible - 1831
9:21: Am not I a Benjamite - This speech of Saul is exceedingly modest; he was now becomingly humble; but who can bear elevation and prosperity? The tribe of Benjamin had not yet recovered its strength, after the ruinous war it had with the other tribes, Judges 20:29-46.
1 Kings (1 Samuel) 9:22
Albert Barnes: Notes on the Bible - 1834
9:21: The tribe of Benjamin, originally the smallest of all the tribes Num 1:36, if Ephraim and Manasseh are reckoned as one tribe, had been nearly annihilated by the civil war recorded in Judg. 20. It had of course not recovered from that terrible calamity in the time of Saul, and was doubtless literally much the smallest tribe at that time. Nothing could be more improbable, humanly speaking, than that this weak tribe should give a ruler to the mighty tribes of Joseph and Judah.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:21: a Benjamite: Jdg 20:46-48; Psa 68:27
my family: Sa1 10:27, Sa1 15:17, Sa1 18:18, Sa1 18:23; Jdg 6:14, Jdg 6:15; Hos 13:1; Luk 14:11; Eph 3:8
so to me: Heb. according to this word
John Gill
And Saul answered and said, am not I a Benjamite,.... Or the son of Jemini, the name of one of his ancestors, see 1Kings 9:1 or rather, as the Targum, a son of the tribe of Benjamin:
of the smallest of the tribes of Israel? having been greatly reduced, even to the number of six hundred men, by the fatal war between that tribe and the rest, on account of the Levite's concubine, and is called little Benjamin, Ps 68:27.
and my family the least of all the families of the tribe of Benjamin? the smallest in number, had the least share of authority in the tribe, and of land and cattle, wealth and substance:
wherefore then speakest thou so to me? Saul presently understood Samuel's meaning, that he should be chosen king of Israel, the affair of a king being at this time in everyone's mind and mouth; but could not believe that one of so small a tribe, and which sprung from the youngest son of Jacob, and of so mean a family, would be raised to such dignity, but that a person of great figure and character would be settled upon; and, therefore he took Samuel to be in joke, as Josephus (m) says, and not in earnest.
(m) Antiqu. l. 6. c. 4. sect. 1.
John Wesley
The smallest - For so indeed this was, having been all cut off except six hundred, Judg 20:46-48, which blow they never recovered, and therefore they were scarce reckoned as an entire tribe, but only as a remnant of a tribe; and being ingrafted into Judah, in the division between the ten tribes and the two, they in some sort lost their name, and together with Judah were accounted but one tribe.
Robert Jamieson, A. R. Fausset and David Brown
And Saul answered and said, Am not I a Benjamite, of the smallest of the tribes of Israel, &c.--By selecting a king from this least and nearly extinct tribe (Judg 20:46-48), divine wisdom designed to remove all grounds of jealousy among the other tribes.
9:229:22: Եւ ա՛ռ Սամուէլ զՍաւուղ եւ զպատանին նորա, եւ տարաւ զնոսա ՚ի վանս իւր. եւ ե՛տ նոցա տեղի ՚ի վերո՛յ կոչնականացն իբրեւ զերեսո՛ւն արամբ։
22 Սամուէլը Սաւուղին ու նրա ծառային տարաւ ճաշասրահ, նրանց նստեցրեց շուրջ երեսուն հիւրերի ամենավերին շարքում:
22 Սամուէլ առաւ Սաւուղը ու անոր մանչը ու զանոնք կերակուրին սրահը տարաւ եւ զանոնք կոչնականներուն գլուխը նստեցուց, որոնք երեսուն մարդու չափ էին։
Եւ ա՛ռ Սամուէլ զՍաւուղ եւ զպատանին նորա, եւ տարաւ զնոսա [175]ի վանս իւր``. եւ ետ նոցա տեղի ի վերոյ կոչնականացն իբրեւ զերեսուն արամբ:

9:22: Եւ ա՛ռ Սամուէլ զՍաւուղ եւ զպատանին նորա, եւ տարաւ զնոսա ՚ի վանս իւր. եւ ե՛տ նոցա տեղի ՚ի վերո՛յ կոչնականացն իբրեւ զերեսո՛ւն արամբ։
22 Սամուէլը Սաւուղին ու նրա ծառային տարաւ ճաշասրահ, նրանց նստեցրեց շուրջ երեսուն հիւրերի ամենավերին շարքում:
22 Սամուէլ առաւ Սաւուղը ու անոր մանչը ու զանոնք կերակուրին սրահը տարաւ եւ զանոնք կոչնականներուն գլուխը նստեցուց, որոնք երեսուն մարդու չափ էին։
zohrab-1805▾ eastern-1994▾ western am▾
9:229:22 И взял Самуил Саула и слугу его, и ввел их в комнату, и дал им первое место между зваными, которых было около тридцати человек.
9:22 καὶ και and; even ἔλαβεν λαμβανω take; get Σαμουηλ σαμουηλ Samouēl; Samoil τὸν ο the Σαουλ σαουλ Saoul; Saul καὶ και and; even τὸ ο the παιδάριον παιδαριον little boy αὐτοῦ αυτος he; him καὶ και and; even εἰσήγαγεν εισαγω lead in; bring in αὐτοὺς αυτος he; him εἰς εις into; for τὸ ο the κατάλυμα καταλυμα lodging καὶ και and; even ἔθετο τιθημι put; make αὐτοῖς αυτος he; him τόπον τοπος place; locality ἐν εν in πρώτοις πρωτος first; foremost τῶν ο the κεκλημένων καλεω call; invite ὡσεὶ ωσει as if; about ἑβδομήκοντα εβδομηκοντα seventy ἀνδρῶν ανηρ man; husband
9:22 וַ wa וְ and יִּקַּ֤ח yyiqqˈaḥ לקח take שְׁמוּאֵל֙ šᵊmûʔˌēl שְׁמוּאֵל Samuel אֶת־ ʔeṯ- אֵת [object marker] שָׁא֣וּל šāʔˈûl שָׁאוּל Saul וְ wᵊ וְ and אֶֽת־ ʔˈeṯ- אֵת [object marker] נַעֲרֹ֔ו naʕᵃrˈô נַעַר boy וַ wa וְ and יְבִיאֵ֖ם yᵊvîʔˌēm בוא come לִשְׁכָּ֑תָה liškˈāṯā לִשְׁכָּה hall וַ wa וְ and יִּתֵּ֨ן yyittˌēn נתן give לָהֶ֤ם lāhˈem לְ to מָקֹום֙ māqôm מָקֹום place בְּ bᵊ בְּ in רֹ֣אשׁ rˈōš רֹאשׁ head הַ ha הַ the קְּרוּאִ֔ים qqᵊrûʔˈîm קרא call וְ wᵊ וְ and הֵ֖מָּה hˌēmmā הֵמָּה they כִּ ki כְּ as שְׁלֹשִׁ֥ים šᵊlōšˌîm שָׁלֹשׁ three אִֽישׁ׃ ʔˈîš אִישׁ man
9:22. adsumens itaque Samuhel Saulem et puerum eius introduxit eos in triclinium et dedit eis locum in capite eorum qui fuerant invitati erant enim quasi triginta viriThen Samuel taking Saul, and his servant, brought them into the parlour, and gave them a place at the head of them that were invited. For there were about thirty men.
22. And Samuel took Saul and his servant, and brought them into the guest-chamber, and made them sit in the chiefest place among them that were bidden, which were about thirty persons.
9:22. And so Samuel, taking Saul and his servant, brought them into the dining room, and he gave them a place at the head of those who had been invited. For there were about thirty men.
9:22. And Samuel took Saul and his servant, and brought them into the parlour, and made them sit in the chiefest place among them that were bidden, which [were] about thirty persons.
And Samuel took Saul and his servant, and brought them into the parlour, and made them sit in the chiefest place among them that were bidden, which [were] about thirty persons:

9:22 И взял Самуил Саула и слугу его, и ввел их в комнату, и дал им первое место между зваными, которых было около тридцати человек.
9:22
καὶ και and; even
ἔλαβεν λαμβανω take; get
Σαμουηλ σαμουηλ Samouēl; Samoil
τὸν ο the
Σαουλ σαουλ Saoul; Saul
καὶ και and; even
τὸ ο the
παιδάριον παιδαριον little boy
αὐτοῦ αυτος he; him
καὶ και and; even
εἰσήγαγεν εισαγω lead in; bring in
αὐτοὺς αυτος he; him
εἰς εις into; for
τὸ ο the
κατάλυμα καταλυμα lodging
καὶ και and; even
ἔθετο τιθημι put; make
αὐτοῖς αυτος he; him
τόπον τοπος place; locality
ἐν εν in
πρώτοις πρωτος first; foremost
τῶν ο the
κεκλημένων καλεω call; invite
ὡσεὶ ωσει as if; about
ἑβδομήκοντα εβδομηκοντα seventy
ἀνδρῶν ανηρ man; husband
9:22
וַ wa וְ and
יִּקַּ֤ח yyiqqˈaḥ לקח take
שְׁמוּאֵל֙ šᵊmûʔˌēl שְׁמוּאֵל Samuel
אֶת־ ʔeṯ- אֵת [object marker]
שָׁא֣וּל šāʔˈûl שָׁאוּל Saul
וְ wᵊ וְ and
אֶֽת־ ʔˈeṯ- אֵת [object marker]
נַעֲרֹ֔ו naʕᵃrˈô נַעַר boy
וַ wa וְ and
יְבִיאֵ֖ם yᵊvîʔˌēm בוא come
לִשְׁכָּ֑תָה liškˈāṯā לִשְׁכָּה hall
וַ wa וְ and
יִּתֵּ֨ן yyittˌēn נתן give
לָהֶ֤ם lāhˈem לְ to
מָקֹום֙ māqôm מָקֹום place
בְּ bᵊ בְּ in
רֹ֣אשׁ rˈōš רֹאשׁ head
הַ ha הַ the
קְּרוּאִ֔ים qqᵊrûʔˈîm קרא call
וְ wᵊ וְ and
הֵ֖מָּה hˌēmmā הֵמָּה they
כִּ ki כְּ as
שְׁלֹשִׁ֥ים šᵊlōšˌîm שָׁלֹשׁ three
אִֽישׁ׃ ʔˈîš אִישׁ man
9:22. adsumens itaque Samuhel Saulem et puerum eius introduxit eos in triclinium et dedit eis locum in capite eorum qui fuerant invitati erant enim quasi triginta viri
Then Samuel taking Saul, and his servant, brought them into the parlour, and gave them a place at the head of them that were invited. For there were about thirty men.
9:22. And so Samuel, taking Saul and his servant, brought them into the dining room, and he gave them a place at the head of those who had been invited. For there were about thirty men.
9:22. And Samuel took Saul and his servant, and brought them into the parlour, and made them sit in the chiefest place among them that were bidden, which [were] about thirty persons.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:22: Brought them into the parlour - It might as well be called kitchen; it was the place where they sat down to feast.
1 Kings (1 Samuel) 9:23
Albert Barnes: Notes on the Bible - 1834
9:22: The parlour - The "hall" or "cell" attached to the chapel on the high place, in which the sacrificial feast was accustomed to be held. (Compare Ch1 9:26.)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:22: in the chiefest: Gen 43:32; Luk 14:10
Geneva 1599
And Samuel took Saul and his servant, and brought them into the (m) parlour, and made them sit in the chiefest place among them that were bidden, which [were] about thirty persons.
(m) Where the feast was.
John Gill
And Samuel took Saul and his servant, and brought them into the parlour,.... The dining room of the house, which belonged to the high place:
and made them sit in the chiefest place among them that were bidden; and who very probably were the principal persons in the city; and yet Saul was placed at the head of them by Samuel, to convince him that what he had said to him was in earnest, and to do him honour before all the people; and for the sake of him, and to show his respect to him, he placed his servant; his minister, also in the chief place with him; what was reckoned the highest and most honourable places at table; see Gill on Mt 23:6. The guests were placed by the master of the feast according to their rank; and the dignity of the person, as Jarchi observes, was known by his manners and place of sitting:
which were about thirty persons; more or less; Josephus (n) says seventy, disagreeing with the text, the Targum, Syriac and Arabic versions, but agreeing with the Septuagint.
(n) Antiqu. l. 6. c. 4. sect. 1.
John Wesley
Chief place - Thereby to raise their expectation, and to prepare them for giving that honour to Saul, which his approaching dignity required.
Robert Jamieson, A. R. Fausset and David Brown
Samuel took Saul and his servant, and brought them into the parlour--The toil-worn but noble-looking traveller found himself suddenly seated among the principal men of the place and treated as the most distinguished guest.
9:239:23: Եւ ասէ Սամուէլ ցխոհակերն. Տո՛ւր ինձ զմասնն զոր ետու ցքեզ, զորմէ ասացի դնել զնա առ քեզ։
23 Սամուէլն ասաց խոհարարին. «Բե՛ր ինձ այն բաժինը, որ քեզ տուի ու պատուիրեցի, որ քեզ մօտ պահես»:
23 Սամուէլ խոհարարին ըսաւ. «Բեր այն բաժինը որ քեզի տուի ու քեզի պատուիրեցի, որ զանիկա քովդ պահես»։
Եւ ասէ Սամուէլ ցխոհակերն. Տուր ինձ զմասնն զոր ետու ցքեզ, զորմէ ասացի դնել զնա առ քեզ:

9:23: Եւ ասէ Սամուէլ ցխոհակերն. Տո՛ւր ինձ զմասնն զոր ետու ցքեզ, զորմէ ասացի դնել զնա առ քեզ։
23 Սամուէլն ասաց խոհարարին. «Բե՛ր ինձ այն բաժինը, որ քեզ տուի ու պատուիրեցի, որ քեզ մօտ պահես»:
23 Սամուէլ խոհարարին ըսաւ. «Բեր այն բաժինը որ քեզի տուի ու քեզի պատուիրեցի, որ զանիկա քովդ պահես»։
zohrab-1805▾ eastern-1994▾ western am▾
9:239:23 И сказал Самуил повару: подай ту часть, которую я дал тебе и о которой я сказал тебе: >.
9:23 καὶ και and; even εἶπεν επω say; speak Σαμουηλ σαμουηλ Samouēl; Samoil τῷ ο the μαγείρῳ μαγειρος give; deposit μοι μοι me τὴν ο the μερίδα μερις portion ἣν ος who; what ἔδωκά διδωμι give; deposit σοι σοι you ἣν ος who; what εἶπά ερεω.1 state; mentioned σοι σοι you θεῖναι τιθημι put; make αὐτὴν αυτος he; him παρὰ παρα from; by σοί σοι you
9:23 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say שְׁמוּאֵל֙ šᵊmûʔˌēl שְׁמוּאֵל Samuel לַ la לְ to † הַ the טַּבָּ֔ח ṭṭabbˈāḥ טַבָּח butcher תְּנָה֙ tᵊnˌā נתן give אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מָּנָ֔ה mmānˈā מָנָה portion אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] נָתַ֖תִּי nāṯˌattî נתן give לָ֑ךְ lˈāḵ לְ to אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] אָמַ֣רְתִּי ʔāmˈartî אמר say אֵלֶ֔יךָ ʔēlˈeʸḵā אֶל to שִׂ֥ים śˌîm שׂים put אֹתָ֖הּ ʔōṯˌāh אֵת [object marker] עִמָּֽךְ׃ ʕimmˈāḵ עִם with
9:23. dixitque Samuhel coco da partem quam dedi tibi et praecepi ut reponeres seorsum apud teAnd Samuel said to the cook: Bring the portion which I gave thee, and commanded thee to set it apart by thee.
23. And Samuel said unto the cook, Bring the portion which I gave thee, of which I said unto thee, Set it by thee.
9:23. And Samuel said to the cook, “Present the portion that I gave to you, and which I instructed you to set apart beside you.”
9:23. And Samuel said unto the cook, Bring the portion which I gave thee, of which I said unto thee, Set it by thee.
And Samuel said unto the cook, Bring the portion which I gave thee, of which I said unto thee, Set it by thee:

9:23 И сказал Самуил повару: подай ту часть, которую я дал тебе и о которой я сказал тебе: <<отложи ее у себя>>.
9:23
καὶ και and; even
εἶπεν επω say; speak
Σαμουηλ σαμουηλ Samouēl; Samoil
τῷ ο the
μαγείρῳ μαγειρος give; deposit
μοι μοι me
τὴν ο the
μερίδα μερις portion
ἣν ος who; what
ἔδωκά διδωμι give; deposit
σοι σοι you
ἣν ος who; what
εἶπά ερεω.1 state; mentioned
σοι σοι you
θεῖναι τιθημι put; make
αὐτὴν αυτος he; him
παρὰ παρα from; by
σοί σοι you
9:23
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
שְׁמוּאֵל֙ šᵊmûʔˌēl שְׁמוּאֵל Samuel
לַ la לְ to
הַ the
טַּבָּ֔ח ṭṭabbˈāḥ טַבָּח butcher
תְּנָה֙ tᵊnˌā נתן give
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מָּנָ֔ה mmānˈā מָנָה portion
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
נָתַ֖תִּי nāṯˌattî נתן give
לָ֑ךְ lˈāḵ לְ to
אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative]
אָמַ֣רְתִּי ʔāmˈartî אמר say
אֵלֶ֔יךָ ʔēlˈeʸḵā אֶל to
שִׂ֥ים śˌîm שׂים put
אֹתָ֖הּ ʔōṯˌāh אֵת [object marker]
עִמָּֽךְ׃ ʕimmˈāḵ עִם with
9:23. dixitque Samuhel coco da partem quam dedi tibi et praecepi ut reponeres seorsum apud te
And Samuel said to the cook: Bring the portion which I gave thee, and commanded thee to set it apart by thee.
9:23. And Samuel said to the cook, “Present the portion that I gave to you, and which I instructed you to set apart beside you.”
9:23. And Samuel said unto the cook, Bring the portion which I gave thee, of which I said unto thee, Set it by thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:23: Said unto the cook - טבח tabbach, here rendered cook; the singular of טבחות tabbachoth, female cooks, Sa1 8:13, from the root tabach, to slay or butcher. Probably the butcher is here meant.
1 Kings (1 Samuel) 9:24
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:23: Bring: Sa1 1:5; Gen 43:34
John Gill
And Samuel said unto the cook,.... That dressed and prepared the food for the entertainment of the guests:
bring the portion which I gave thee; to dress; for part of the provisions of the feast was Samuel's, and the other part the people's that brought the peace offerings:
of which I said unto thee, set it by thee; do not bring it in with the rest, but keep it in the kitchen till called for.
9:249:24: Եւ եփեա՛ց խոհակերն զազդրն՝ եւ զթա՛մբն որ զնովաւ. եւ ե՛դ զայն առաջի Սաւուղայ։ Եւ ասէ Սամուէլ ցՍաւուղ. Ահաւասիկ նշխար, դի՛ր զայդ առաջի քո՝ եւ կե՛ր. զի վկայութիւն լիցի քեզ առ ՚ի ժողովրդոց, եւ կրծեսցես։ Եւ եկե՛ր Սաւուղ ընդ Սամուելի յաւուր յայնմիկ։
24 Խոհարարը եփեց ազդրը՝ վրայի մսով[11] եւ այն դրեց Սաւուղի առջեւ: Սամուէլն ասաց Սաւուղին. «Ահաւասիկ այս է մնացել, առջեւդ դի՛ր ու կե՛ր, որ դա քեզ համար վկայութիւն լինի ժողովրդի առաջ, եւ կրծի՛ր»: Այդ օրը Սաւուղը Սամուէլի հետ կերաւ:[11] 11. Յունարէն միայն ազդր:
24 Խոհարարը ազդրը վրայի մսովը վերցնելով, զանիկա Սաւուղին առջեւ դրաւ։ Սամուէլ ըսաւ. «Ահաւասիկ մնացածը, զանիկա առջեւդ դիր ու կեր. քանզի երբ ըսի թէ ժողովուրդը հրաւիրեր եմ*, այն վայրկեանէն անիկա քեզի համար պահուած է»։ Այն օրը Սաւուղ Սամուէլին հետ կերաւ։
Եւ [176]եփեաց խոհակերն զազդրն եւ զթամբն որ զնովաւ, եւ եդ զայն առաջի Սաւուղայ: Եւ ասէ Սամուէլ ցՍաւուղ. Ահաւասիկ նշխար, դիր զայդ առաջի քո եւ կեր, [177]զի վկայութիւն լիցի քեզ առ ի ժողովրդոց, եւ կրծեսցես``: Եւ եկեր Սաւուղ ընդ Սամուելի յաւուր յայնմիկ:

9:24: Եւ եփեա՛ց խոհակերն զազդրն՝ եւ զթա՛մբն որ զնովաւ. եւ ե՛դ զայն առաջի Սաւուղայ։ Եւ ասէ Սամուէլ ցՍաւուղ. Ահաւասիկ նշխար, դի՛ր զայդ առաջի քո՝ եւ կե՛ր. զի վկայութիւն լիցի քեզ առ ՚ի ժողովրդոց, եւ կրծեսցես։ Եւ եկե՛ր Սաւուղ ընդ Սամուելի յաւուր յայնմիկ։
24 Խոհարարը եփեց ազդրը՝ վրայի մսով[11] եւ այն դրեց Սաւուղի առջեւ: Սամուէլն ասաց Սաւուղին. «Ահաւասիկ այս է մնացել, առջեւդ դի՛ր ու կե՛ր, որ դա քեզ համար վկայութիւն լինի ժողովրդի առաջ, եւ կրծի՛ր»: Այդ օրը Սաւուղը Սամուէլի հետ կերաւ:
[11] 11. Յունարէն միայն ազդր:
24 Խոհարարը ազդրը վրայի մսովը վերցնելով, զանիկա Սաւուղին առջեւ դրաւ։ Սամուէլ ըսաւ. «Ահաւասիկ մնացածը, զանիկա առջեւդ դիր ու կեր. քանզի երբ ըսի թէ ժողովուրդը հրաւիրեր եմ*, այն վայրկեանէն անիկա քեզի համար պահուած է»։ Այն օրը Սաւուղ Սամուէլին հետ կերաւ։
zohrab-1805▾ eastern-1994▾ western am▾
9:249:24 И взял повар плечо и что было при нем и положил пред Саулом. И сказал [Самуил]: вот это оставлено, положи пред собою {и} ешь, ибо к сему времени сбережено {это} для тебя, когда я созывал народ. И обедал Саул с Самуилом в тот день.
9:24 καὶ και and; even ὕψωσεν υψοω elevate; lift up ὁ ο the μάγειρος μαγειρος the κωλέαν κωλεα and; even παρέθηκεν παρατιθημι pose; serve αὐτὴν αυτος he; him ἐνώπιον ενωπιος in the face; facing Σαουλ σαουλ Saoul; Saul καὶ και and; even εἶπεν επω say; speak Σαμουηλ σαμουηλ Samouēl; Samoil τῷ ο the Σαουλ σαουλ Saoul; Saul ἰδοὺ ιδου see!; here I am ὑπόλειμμα υπολειμμα remnant; remainder παράθες παρατιθημι pose; serve αὐτὸ αυτος he; him ἐνώπιόν ενωπιος in the face; facing σου σου of you; your καὶ και and; even φάγε φαγω swallow; eat ὅτι οτι since; that εἰς εις into; for μαρτύριον μαρτυριον evidence; testimony τέθειταί τιθημι put; make σοι σοι you παρὰ παρα from; by τοὺς ο the ἄλλους αλλος another; else ἀπόκνιζε αποκνιζω and; even ἔφαγεν φαγω swallow; eat Σαουλ σαουλ Saoul; Saul μετὰ μετα with; amid Σαμουηλ σαμουηλ Samouēl; Samoil ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that
9:24 וַ wa וְ and יָּ֣רֶם yyˈārem רום be high הַ֠ ha הַ the טַּבָּח ṭṭabbˌāḥ טַבָּח butcher אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the שֹּׁ֨וק ššˌôq שֹׁוק splintbone וְ wᵊ וְ and הֶ he הַ the עָלֶ֜יהָ ʕālˈeʸhā עַל upon וַ wa וְ and יָּ֣שֶׂם׀ yyˈāśem שׂים put לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face שָׁא֗וּל šāʔˈûl שָׁאוּל Saul וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say הִנֵּ֤ה hinnˈē הִנֵּה behold הַ ha הַ the נִּשְׁאָר֙ nnišʔˌār שׁאר remain שִׂים־ śîm- שׂים put לְ lᵊ לְ to פָנֶ֣יךָ fānˈeʸḵā פָּנֶה face אֱכֹ֔ל ʔᵉḵˈōl אכל eat כִּ֧י kˈî כִּי that לַ la לְ to † הַ the מֹּועֵ֛ד mmôʕˈēḏ מֹועֵד appointment שָֽׁמוּר־ šˈāmûr- שׁמר keep לְךָ֥ lᵊḵˌā לְ to לֵ lē לְ to אמֹ֖ר ʔmˌōr אמר say הָ hā הַ the עָ֣ם׀ ʕˈām עַם people קָרָ֑אתִי qārˈāṯî קרא call וַ wa וְ and יֹּ֧אכַל yyˈōḵal אכל eat שָׁא֛וּל šāʔˈûl שָׁאוּל Saul עִם־ ʕim- עִם with שְׁמוּאֵ֖ל šᵊmûʔˌēl שְׁמוּאֵל Samuel בַּ ba בְּ in † הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the הֽוּא׃ hˈû הוּא he
9:24. levavit autem cocus armum et posuit ante Saul dixitque Samuhel ecce quod remansit pone ante te et comede quia de industria servatum est tibi quando populum vocavi et comedit Saul cum Samuhel in die illaAnd the cook took up the shoulder, and set it before Saul. And Samuel said: Behold what is left, set it before thee, and eat; because it was kept of purpose for thee, when I invited the people. And Saul ate with Samuel that day.
24. And the cook took up the thigh, and that which was upon it, and set it before Saul. And said, Behold that which hath been reserved! set it before thee and eat; because unto the appointed time hath it been kept for thee, for I said, I have invited the people. So Saul did eat with Samuel that day.
9:24. Then the cook lifted up the shoulder, and he placed it before Saul. And Samuel said: “Behold, what remains, set it before you and eat. For it was preserved for you intentionally, when I called the people.” And Saul ate with Samuel on that day.
9:24. And the cook took up the shoulder, and [that] which [was] upon it, and set [it] before Saul. And [Samuel] said, Behold that which is left! set [it] before thee, [and] eat: for unto this time hath it been kept for thee since I said, I have invited the people. So Saul did eat with Samuel that day.
And the cook took up the shoulder, and [that] which [was] upon it, and set [it] before Saul. And [Samuel] said, Behold that which is left! set [it] before thee, [and] eat: for unto this time hath it been kept for thee since I said, I have invited the people. So Saul did eat with Samuel that day:

9:24 И взял повар плечо и что было при нем и положил пред Саулом. И сказал [Самуил]: вот это оставлено, положи пред собою {и} ешь, ибо к сему времени сбережено {это} для тебя, когда я созывал народ. И обедал Саул с Самуилом в тот день.
9:24
καὶ και and; even
ὕψωσεν υψοω elevate; lift up
ο the
μάγειρος μαγειρος the
κωλέαν κωλεα and; even
παρέθηκεν παρατιθημι pose; serve
αὐτὴν αυτος he; him
ἐνώπιον ενωπιος in the face; facing
Σαουλ σαουλ Saoul; Saul
καὶ και and; even
εἶπεν επω say; speak
Σαμουηλ σαμουηλ Samouēl; Samoil
τῷ ο the
Σαουλ σαουλ Saoul; Saul
ἰδοὺ ιδου see!; here I am
ὑπόλειμμα υπολειμμα remnant; remainder
παράθες παρατιθημι pose; serve
αὐτὸ αυτος he; him
ἐνώπιόν ενωπιος in the face; facing
σου σου of you; your
καὶ και and; even
φάγε φαγω swallow; eat
ὅτι οτι since; that
εἰς εις into; for
μαρτύριον μαρτυριον evidence; testimony
τέθειταί τιθημι put; make
σοι σοι you
παρὰ παρα from; by
τοὺς ο the
ἄλλους αλλος another; else
ἀπόκνιζε αποκνιζω and; even
ἔφαγεν φαγω swallow; eat
Σαουλ σαουλ Saoul; Saul
μετὰ μετα with; amid
Σαμουηλ σαμουηλ Samouēl; Samoil
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
9:24
וַ wa וְ and
יָּ֣רֶם yyˈārem רום be high
הַ֠ ha הַ the
טַּבָּח ṭṭabbˌāḥ טַבָּח butcher
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
שֹּׁ֨וק ššˌôq שֹׁוק splintbone
וְ wᵊ וְ and
הֶ he הַ the
עָלֶ֜יהָ ʕālˈeʸhā עַל upon
וַ wa וְ and
יָּ֣שֶׂם׀ yyˈāśem שׂים put
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
שָׁא֗וּל šāʔˈûl שָׁאוּל Saul
וַ wa וְ and
יֹּ֨אמֶר֙ yyˈōmer אמר say
הִנֵּ֤ה hinnˈē הִנֵּה behold
הַ ha הַ the
נִּשְׁאָר֙ nnišʔˌār שׁאר remain
שִׂים־ śîm- שׂים put
לְ lᵊ לְ to
פָנֶ֣יךָ fānˈeʸḵā פָּנֶה face
אֱכֹ֔ל ʔᵉḵˈōl אכל eat
כִּ֧י kˈî כִּי that
לַ la לְ to
הַ the
מֹּועֵ֛ד mmôʕˈēḏ מֹועֵד appointment
שָֽׁמוּר־ šˈāmûr- שׁמר keep
לְךָ֥ lᵊḵˌā לְ to
לֵ לְ to
אמֹ֖ר ʔmˌōr אמר say
הָ הַ the
עָ֣ם׀ ʕˈām עַם people
קָרָ֑אתִי qārˈāṯî קרא call
וַ wa וְ and
יֹּ֧אכַל yyˈōḵal אכל eat
שָׁא֛וּל šāʔˈûl שָׁאוּל Saul
עִם־ ʕim- עִם with
שְׁמוּאֵ֖ל šᵊmûʔˌēl שְׁמוּאֵל Samuel
בַּ ba בְּ in
הַ the
יֹּ֥ום yyˌôm יֹום day
הַ ha הַ the
הֽוּא׃ hˈû הוּא he
9:24. levavit autem cocus armum et posuit ante Saul dixitque Samuhel ecce quod remansit pone ante te et comede quia de industria servatum est tibi quando populum vocavi et comedit Saul cum Samuhel in die illa
And the cook took up the shoulder, and set it before Saul. And Samuel said: Behold what is left, set it before thee, and eat; because it was kept of purpose for thee, when I invited the people. And Saul ate with Samuel that day.
9:24. Then the cook lifted up the shoulder, and he placed it before Saul. And Samuel said: “Behold, what remains, set it before you and eat. For it was preserved for you intentionally, when I called the people.” And Saul ate with Samuel on that day.
9:24. And the cook took up the shoulder, and [that] which [was] upon it, and set [it] before Saul. And [Samuel] said, Behold that which is left! set [it] before thee, [and] eat: for unto this time hath it been kept for thee since I said, I have invited the people. So Saul did eat with Samuel that day.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:24: The shoulder, and that which was upon it - Probably the shoulder was covered with a part of the caul, that it might be the better roasted. The Targum has it the shoulder and its thigh; not only the shoulder merely, but the fore-leg bone to the knee; perhaps the whole fore-quarter. Why was the shoulder set before Saul? Not because it was the best part, but because it was an emblem of the government to which he was now called. See Isa 9:6 : And the government shall be upon his Shoulder.
1 Kings (1 Samuel) 9:25
Albert Barnes: Notes on the Bible - 1834
9:24: The shoulder and its appurtenances - would give the sense accurately. The right shoulder was the priest's portion in the Levitical sacrifices. Probably it was Samuel's own portion in this case, and he gave it to Saul as a mark of the highest honor.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:24: the shoulder: Probably the shoulder was set before Saul, not because it was the best part, but because it was an emblem of the government to which he was now called. (See note on Isa 9:6.) Lev 7:32, Lev 7:33; Eze 24:4
left: or, reserved
Geneva 1599
And the cook took up the shoulder, and [that] which [was] (n) upon it, and set [it] before Saul. And [Samuel] said, Behold that which is left! set [it] before thee, [and] eat: for unto this time hath it been kept for thee since I said, I (o) have invited the people. So Saul did eat with Samuel that day.
(n) That is, the shoulder with the breast, which the priest had for his family in all peace offerings, (Lev 10:14)
(o) That both by the assembling of the people, and by the meat prepared for you, you might understand that I knew of your coming.
John Gill
And the cook took up the shoulder, and that which was upon it,.... Meaning either, as some think, some sauce that was poured on it, or garnish about it; or the thigh, as the Targum, and so Jarchi, Kimchi, and others; or rather the breast, as a more ancient Jew (o); since this joined to the shoulder before separated, and in sacrifices went along with it; though most think this was the left shoulder and breast, because the right shoulder and breast of the peace offerings were given to the priest, to be eaten by him and his sons, Lev 7:34 but in those unsettled times, with respect to sacrifices, many things were dispensed with; and Samuel, though a Levite, might officiate as a priest, and so the right shoulder and breast belonged to him as such; and this best accounts for his having the disposal of it; and upon this extraordinary occasion, Saul, though not the son of a priest, might be admitted to eat of it, it being the choicest part, and fit to be set before one designed to be king; and to show that he was to live in friendship with the priests of the Lord, and to take care of and protect the ministerial function:
and set it before Saul; by the direction of Samuel no doubt, as a token of honour and respect unto him; it being usual in other countries to commend the best dishes, or best pieces of flesh, to the more excellent and worthy persons at table (p); and this was, as Josephus (q) calls it, a royal portion: the arm or shoulder, especially the right arm, being a symbol of strength, may denote that strength which was necessary for him to bear the burden of government, to protect his people, and fight in defence of them; and the breast being the seat of wisdom and prudence, of affection and love, may signify how necessary such qualities were for kingly government, to know how to go in and out before the people, and be heartily concerned for their good: and Samuel said:
behold that which is left; not by the guests, and what they could not eat; for till Samuel came they did not begin to eat; and as for this part, it was but just brought in, and was never set before the guests, but it was left by Samuel in the hands of the cook, and reserved for the use of Saul:
set it before thee, and eat; it was already set before him, but he would have him keep it by him, and eat of it, and make his meal of it, it being the best dish at the table:
for unto this time hath it been kept for thee; by which he gave him to understand that he knew of his coming before hand, and therefore had made this provision for him; and which might serve to persuade him of the truth and certainty of what he had hinted to him:
since I said I have invited the people; not the thirty persons before mentioned, for it does not appear that they were invited by Samuel, but rather by those who brought the peace offerings, who had a right to invite any of their friends they thought fit; but by "the people" are meant Saul and his servant; for in the eastern languages two or three persons, and even one, are called a people; and this Samuel had said to his cook, when he bid him set by the shoulder, and what was on it, because he had invited some, for whom he had designed it:
so Saul did eat with Samuel that day: they dined together.
(o) R. Eliezer in T. Bab. Avodah Zara, fol. 25. 1. (p) Vid. Diodor. Sicul. l. 5. p. 306. (q) Ut supra. (Antiqu. l. 6. c. 4. sect. 1.)
John Wesley
I said - When I first spake that I had invited the people to join with me in my sacrifice, and then to partake with me of the feast, I then bade the cook reserve this part for thy use.
Robert Jamieson, A. R. Fausset and David Brown
the cook took up the shoulder . . . and set it before Saul. And Samuel said, Behold that which is left; set it before thee, and eat--that is, reserved (see on Gen 18:7; Gen 43:34). This was, most probably, the right shoulder; which, as the perquisite of the sacrifice, belonged to Samuel, and which he had set aside for his expected guest. In the sculptures of the Egyptian shambles, also, the first joint taken off was always the right shoulder for the priest. The meaning of those distinguished attentions must have been understood by the other guests.
9:259:25: Եւ էջ ՚ի Բամայ ՚ի քաղաքն։ Եւ արկին անկողինս Սաւուղայ ՚ի տանիսն՝ եւ ննջեա՛ց։
25[12] Նա Բամայից իջաւ քաղաք: Սաւուղի համար տանիքի վրայ անկողին գցեցին, ու նա քնեց:[12] 12.25-26համարները եբրայական բնագրում ունեն մի քիչ այլ բովանդակութիւն:
25 Երբ բարձր տեղէն քաղաքը իջան, Սամուէլ իր տանը տանիքին վրայ Սաւուղին հետ խօսեցաւ։
Եւ էջ ի Բամայ ի քաղաքն եւ [178]արկին անկողինս Սաւուղայ ի տանիսն, եւ ննջեաց:

9:25: Եւ էջ ՚ի Բամայ ՚ի քաղաքն։ Եւ արկին անկողինս Սաւուղայ ՚ի տանիսն՝ եւ ննջեա՛ց։
25[12] Նա Բամայից իջաւ քաղաք: Սաւուղի համար տանիքի վրայ անկողին գցեցին, ու նա քնեց:
[12] 12.25-26համարները եբրայական բնագրում ունեն մի քիչ այլ բովանդակութիւն:
25 Երբ բարձր տեղէն քաղաքը իջան, Սամուէլ իր տանը տանիքին վրայ Սաւուղին հետ խօսեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
9:259:25 И сошли они с высоты в город, и Самуил разговаривал с Саулом на кровле, [и постлали Саулу на кровле, и он спал].
9:25 καὶ και and; even κατέβη καταβαινω step down; descend ἐκ εκ from; out of τῆς ο the Βαμα βαμα in τῇ ο the πόλει πολις city καὶ και and; even διέστρωσαν διαστρωννυμι the Σαουλ σαουλ Saoul; Saul ἐπὶ επι in; on τῷ ο the δώματι δωμα housetop
9:25 וַ wa וְ and יֵּרְד֥וּ yyērᵊḏˌû ירד descend מֵ mē מִן from הַ ha הַ the בָּמָ֖ה bbāmˌoh בָּמָה high place הָ hā הַ the עִ֑יר ʕˈîr עִיר town וַ wa וְ and יְדַבֵּ֥ר yᵊḏabbˌēr דבר speak עִם־ ʕim- עִם with שָׁא֖וּל šāʔˌûl שָׁאוּל Saul עַל־ ʕal- עַל upon הַ ha הַ the גָּֽג׃ ggˈāḡ גָּג roof
9:25. et descenderunt de excelso in oppidum et locutus est cum Saul in solarioAnd they went down from the high place into the town, and he spoke with Saul upon the top of the house: and he prepared a bed for Saul on the top of the house and he slept.
25. And when they were come down from the high place into the city, he communed with Saul upon the housetop.
9:25. And they descended from the high place into the town, and he spoke with Saul in the upper room. And he set out a bed for Saul in the upper room, and he slept.
9:25. And when they were come down from the high place into the city, [Samuel] communed with Saul upon the top of the house.
And when they were come down from the high place into the city, [Samuel] communed with Saul upon the top of the house:

9:25 И сошли они с высоты в город, и Самуил разговаривал с Саулом на кровле, [и постлали Саулу на кровле, и он спал].
9:25
καὶ και and; even
κατέβη καταβαινω step down; descend
ἐκ εκ from; out of
τῆς ο the
Βαμα βαμα in
τῇ ο the
πόλει πολις city
καὶ και and; even
διέστρωσαν διαστρωννυμι the
Σαουλ σαουλ Saoul; Saul
ἐπὶ επι in; on
τῷ ο the
δώματι δωμα housetop
9:25
וַ wa וְ and
יֵּרְד֥וּ yyērᵊḏˌû ירד descend
מֵ מִן from
הַ ha הַ the
בָּמָ֖ה bbāmˌoh בָּמָה high place
הָ הַ the
עִ֑יר ʕˈîr עִיר town
וַ wa וְ and
יְדַבֵּ֥ר yᵊḏabbˌēr דבר speak
עִם־ ʕim- עִם with
שָׁא֖וּל šāʔˌûl שָׁאוּל Saul
עַל־ ʕal- עַל upon
הַ ha הַ the
גָּֽג׃ ggˈāḡ גָּג roof
9:25. et descenderunt de excelso in oppidum et locutus est cum Saul in solario
And they went down from the high place into the town, and he spoke with Saul upon the top of the house: and he prepared a bed for Saul on the top of the house and he slept.
9:25. And they descended from the high place into the town, and he spoke with Saul in the upper room. And he set out a bed for Saul in the upper room, and he slept.
9:25. And when they were come down from the high place into the city, [Samuel] communed with Saul upon the top of the house.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:25: Upon the top of the house - All the houses in the East were flat-roofed; on these people walked, talked, and frequently slept, for the sake of fresh and cooling air.
1 Kings (1 Samuel) 9:26
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:25: And when: Sa1 9:13
the top: Deu 22:8; Sa2 11:2; Neh 8:16; Jer 19:13; Mat 10:27; Act 10:9
Carl Friedrich Keil and Franz Delitzsch

When the sacrificial meal was over, Samuel and Saul went down from the high place into the town, and he (Samuel) talked with him upon the roof (of the house into which Samuel had entered). The flat roofs of the East were used as placed of retirement for private conversation (see at Deut 22:8). This conversation did not refer of course to the call of Samuel to the royal dignity, for that was not made known to him as a word of Jehovah till the following day (1Kings 9:27); but it was intended to prepare him for that announcement: so that O. v. Gerlach's conjecture is probably the correct one, viz., that Samuel "talked with Saul concerning the deep religious and political degradation of the people of God, the oppression of the heathen, the causes of the inability of the Israelites to stand against these foes, the necessity for a conversion of the people, and the want of a leader who was entirely devoted to the Lord."
(Note: For הגּג על עם־שׁאוּל וידבּר the lxx have καὶ διέστρωσαν τῷ Σαοὺλ ἐπι τῷ δώματι καὶ ἐκοιμήθη, "they prepared Saul a bed upon the house, and he slept," from which Clericus conjectured that these translators had read לשאול וירבדו (וירבּדוּ or ויּרבּדוּ); and Ewald and Thenius propose to alter the Hebrew text in this way. But although וגו ויּשׁכּימוּ (1Kings 9:26) no doubt presupposes that Saul had slept in Samuel's house, and in fact upon the roof, the remark of Thenius, "that the private conversation upon the roof (1Kings 9:25) comes too early, as Saul did not yet know, and was not to learn till the following day, what was about to take place," does not supply any valid objection to the correctness of the Masoretic text, or any argument in favour of the Septuagint rendering or interpretation, since it rests upon an altogether unfounded and erroneous assumption, viz., that Samuel had talked with Saul about his call to the throne. Moreover, "the strangeness" of the statement in 1Kings 9:26, "they rose up early," and then "when the morning dawned, Samuel called," etc., cannot possibly throw any suspicion upon the integrity of the Hebrew text, as this "strangeness" vanishes when we take וגו כּעלות ויהי as a more precise definition of ויּשׁכּימוּ. The Septuagint translators evidently held the same opinion as their modern defenders. They took offence at Samuel's private conversation with Saul, because he did not make known to him the word of God concerning his call to the throne till the next morning; and, on the other hand, as their rising the next morning is mentioned in 1Kings 9:26, they felt the absence of any allusion to their sleeping, and consequently not only interpreted ידבר by a conjectural emendation as standing for ירבד rof, because מרבדּים רבד is used in Prov 7:16 to signify the spreading of mats or carpets for a bed, but also identified וישׁכמו with ישׁכבו, and rendered it ἐκοιμήθη. At the same time, they did not reflect that the preparation of the bed and their sleeping during the night were both of them matters of course, and there was consequently no necessity to mention them; whereas Samuel's talking with Saul upon the roof was a matter of importance in relation to the whole affair, and one which could not be passed over in silence. Moreover, the correctness of the Hebrew text is confirmed by all the other ancient versions. Not only do the Chaldee, Syriac, and Arabic follow the Masoretic text, but Jerome does the same in the rendering adopted by him, "Et locutus est cum Saule in solario. Cumque mane surrexissent;" though the words "stravitque Saul in solario et dormivit" have been interpolated probably from the Itala into the text of the Vulgate which has come down to us.)
1Kings 9:26-27
"And they rose up early in the morning: namely, when the morning dawn arose, Samuel called to Saul upon the roof (i.e., he called from below within the house up to the roof, where Saul was probably sleeping upon the balcony; cf. 4Kings 4:10), Get up, I will conduct thee." As soon as Saul had risen, "they both (both Samuel and Saul) went out (into the street)." And when they had gone down to the extremity of the town, Samuel said to Saul, "Let the servant pass on before us (and he did so), and do thou remain here for the present; I will show thee a word of God."
John Gill
And when they came down from the high place into the city,.... After the feast was ended; and though Ramah itself was situated on an eminence, yet it seems this high place was higher than that, being without the city upon an hill, and therefore they are said to come down from the one to the other; or they came down from the high place, and then ascended the hill to the city:
Samuel communed with Saul upon the top of the house: of Samuel's house; when they were come thither, Samuel took Saul up to the roof of his house, which was flat, as the roofs of houses in this country were; see Deut 22:8 on which they could walk to and fro, and converse together; hence you read of preaching and praying on housetops, Mt 10:27 what they communed about is not said, but may be guessed at, that it was about Saul's being made king; of the certainty of it, by divine designation; of the manner of executing that office wisely and justly; about the objections Saul had made of the smallness of his tribe and family; and of Samuel's willingness to resign the government to him, with other things of the like kind.
John Wesley
Communed - Concerning the kingdom designed for him by God.
Robert Jamieson, A. R. Fausset and David Brown
Samuel communed with Saul upon the top of the house--Saul was taken to lodge with the prophet for that night. Before retiring to rest, they communed on the flat roof of the house, the couch being laid there (Josh 2:6), when, doubtless, Samuel revealed the secret and described the peculiar duties of a monarch in a nation so related to the Divine King as Israel. Next morning early, Samuel roused his guest, and conveying him on his way towards the skirts of the city, sought, before parting, a private interview--the object of which is narrated in the next chapter.
9:269:26: Եւ եղեւ ընդ ելանել առաւօտուն՝ կոչեա՛ց Սամուէլ զՍաւուղ ՚ի տանեացն՝ եւ ասէ. Արի եկ՝ եւ արձակեցից զքեզ։ Եւ յարեա՛ւ Սաւուղ եւ ե՛լ ինքն եւ Սամուէլ արտաքս[2917]։ [2917] Յօրինակին պակասէր. Եւ եղեւ ընդ ելա՛՛։
26 Երբ առաւօտեան նրանք զարթնեցին, Սամուէլը Սաւուղին տանիքից կանչելով՝ ասաց. «Ե՛կ, արձակելու եմ քեզ»: Սաւուղն իջաւ, եւ ինքն ու Սամուէլը տնից դուրս եկան:
26 Առաւօտ կանուխ ելան ու լուսցածին պէս Սամուէլ Սաւուղը տանիքը կանչեց ու ըսաւ. «Ելի՛ր, որ քեզ ղրկեմ»։ Եւ Սաւուղ ելաւ։ Ինք եւ Սամուէլ մէկտեղ դուրս ելան։
Եւ եղեւ ընդ ելանել առաւօտուն` կոչեաց Սամուէլ զՍաւուղ ի տանեացն եւ ասէ. Արի եկ եւ արձակեցից զքեզ: Եւ յարեաւ Սաւուղ եւ ել ինքն եւ Սամուէլ արտաքս:

9:26: Եւ եղեւ ընդ ելանել առաւօտուն՝ կոչեա՛ց Սամուէլ զՍաւուղ ՚ի տանեացն՝ եւ ասէ. Արի եկ՝ եւ արձակեցից զքեզ։ Եւ յարեա՛ւ Սաւուղ եւ ե՛լ ինքն եւ Սամուէլ արտաքս[2917]։
[2917] Յօրինակին պակասէր. Եւ եղեւ ընդ ելա՛՛։
26 Երբ առաւօտեան նրանք զարթնեցին, Սամուէլը Սաւուղին տանիքից կանչելով՝ ասաց. «Ե՛կ, արձակելու եմ քեզ»: Սաւուղն իջաւ, եւ ինքն ու Սամուէլը տնից դուրս եկան:
26 Առաւօտ կանուխ ելան ու լուսցածին պէս Սամուէլ Սաւուղը տանիքը կանչեց ու ըսաւ. «Ելի՛ր, որ քեզ ղրկեմ»։ Եւ Սաւուղ ելաւ։ Ինք եւ Սամուէլ մէկտեղ դուրս ելան։
zohrab-1805▾ eastern-1994▾ western am▾
9:269:26 Утром встали они так: когда взошла заря, Самуил воззвал к Саулу на кровлю и сказал: встань, я провожу тебя. И встал Саул, и вышли оба они из дома, он и Самуил.
9:26 καὶ και and; even ἐκοιμήθη κοιμαω doze; fall asleep καὶ και and; even ἐγένετο γινομαι happen; become ὡς ως.1 as; how ἀνέβαινεν αναβαινω step up; ascend ὁ ο the ὄρθρος ορθρος dawn καὶ και and; even ἐκάλεσεν καλεω call; invite Σαμουηλ σαμουηλ Samouēl; Samoil τὸν ο the Σαουλ σαουλ Saoul; Saul ἐπὶ επι in; on τῷ ο the δώματι δωμα housetop λέγων λεγω tell; declare ἀνάστα ανιστημι stand up; resurrect καὶ και and; even ἐξαποστελῶ εξαποστελλω send forth σε σε.1 you καὶ και and; even ἀνέστη ανιστημι stand up; resurrect Σαουλ σαουλ Saoul; Saul καὶ και and; even ἐξῆλθεν εξερχομαι come out; go out αὐτὸς αυτος he; him καὶ και and; even Σαμουηλ σαμουηλ Samouēl; Samoil ἕως εως till; until ἔξω εξω outside
9:26 וַ wa וְ and יַּשְׁכִּ֗מוּ yyaškˈimû שׁכם rise early וַ wa וְ and יְהִ֞י yᵊhˈî היה be כַּ ka כְּ as עֲלֹ֤ות ʕᵃlˈôṯ עלה ascend הַ ha הַ the שַּׁ֨חַר֙ ššˈaḥar שַׁחַר dawn וַ wa וְ and יִּקְרָ֨א yyiqrˌā קרא call שְׁמוּאֵ֤ל šᵊmûʔˈēl שְׁמוּאֵל Samuel אֶל־ ʔel- אֶל to שָׁאוּל֙ šāʔûl שָׁאוּל Saul הַה *ha הַ the גָּ֣גָהגג *ggˈāḡā גָּג roof לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say ק֖וּמָה qˌûmā קום arise וַ wa וְ and אֲשַׁלְּחֶ֑ךָּ ʔᵃšallᵊḥˈekkā שׁלח send וַ wa וְ and יָּ֣קָם yyˈāqom קום arise שָׁא֗וּל šāʔˈûl שָׁאוּל Saul וַ wa וְ and יֵּצְא֧וּ yyēṣᵊʔˈû יצא go out שְׁנֵיהֶ֛ם šᵊnêhˈem שְׁנַיִם two ה֥וּא hˌû הוּא he וּ û וְ and שְׁמוּאֵ֖ל šᵊmûʔˌēl שְׁמוּאֵל Samuel הַ ha הַ the חֽוּצָה׃ ḥˈûṣā חוּץ outside
9:26. cumque mane surrexissent et iam dilucesceret vocavit Samuhel Saul in solarium dicens surge ut dimittam te et surrexit Saul egressique sunt ambo ipse videlicet et SamuhelAnd when they were risen in the morning, and it began now to be light, Samuel called Saul on the top of the house, saying: Arise, that I may let thee go. And Saul arose: and they went out both of them: to wit, he and Samuel.
26. And they arose early: and it came to pass about the spring of the day, that Samuel called to Saul on the housetop, saying, Up, that I may send thee away. And Saul arose, and they went out both of them, he and Samuel, abroad.
9:26. And when they had risen in the morning, and it now began to be light, Samuel called to Saul in the upper room, saying, “Rise up, so that I may send you on.” And Saul rose up. And they both departed, that is to say, he and Samuel.
9:26. And they arose early: and it came to pass about the spring of the day, that Samuel called Saul to the top of the house, saying, Up, that I may send thee away. And Saul arose, and they went out both of them, he and Samuel, abroad.
And they arose early: and it came to pass about the spring of the day, that Samuel called Saul to the top of the house, saying, Up, that I may send thee away. And Saul arose, and they went out both of them, he and Samuel, abroad:

9:26 Утром встали они так: когда взошла заря, Самуил воззвал к Саулу на кровлю и сказал: встань, я провожу тебя. И встал Саул, и вышли оба они из дома, он и Самуил.
9:26
καὶ και and; even
ἐκοιμήθη κοιμαω doze; fall asleep
καὶ και and; even
ἐγένετο γινομαι happen; become
ὡς ως.1 as; how
ἀνέβαινεν αναβαινω step up; ascend
ο the
ὄρθρος ορθρος dawn
καὶ και and; even
ἐκάλεσεν καλεω call; invite
Σαμουηλ σαμουηλ Samouēl; Samoil
τὸν ο the
Σαουλ σαουλ Saoul; Saul
ἐπὶ επι in; on
τῷ ο the
δώματι δωμα housetop
λέγων λεγω tell; declare
ἀνάστα ανιστημι stand up; resurrect
καὶ και and; even
ἐξαποστελῶ εξαποστελλω send forth
σε σε.1 you
καὶ και and; even
ἀνέστη ανιστημι stand up; resurrect
Σαουλ σαουλ Saoul; Saul
καὶ και and; even
ἐξῆλθεν εξερχομαι come out; go out
αὐτὸς αυτος he; him
καὶ και and; even
Σαμουηλ σαμουηλ Samouēl; Samoil
ἕως εως till; until
ἔξω εξω outside
9:26
וַ wa וְ and
יַּשְׁכִּ֗מוּ yyaškˈimû שׁכם rise early
וַ wa וְ and
יְהִ֞י yᵊhˈî היה be
כַּ ka כְּ as
עֲלֹ֤ות ʕᵃlˈôṯ עלה ascend
הַ ha הַ the
שַּׁ֨חַר֙ ššˈaḥar שַׁחַר dawn
וַ wa וְ and
יִּקְרָ֨א yyiqrˌā קרא call
שְׁמוּאֵ֤ל šᵊmûʔˈēl שְׁמוּאֵל Samuel
אֶל־ ʔel- אֶל to
שָׁאוּל֙ šāʔûl שָׁאוּל Saul
הַה
*ha הַ the
גָּ֣גָהגג
*ggˈāḡā גָּג roof
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
ק֖וּמָה qˌûmā קום arise
וַ wa וְ and
אֲשַׁלְּחֶ֑ךָּ ʔᵃšallᵊḥˈekkā שׁלח send
וַ wa וְ and
יָּ֣קָם yyˈāqom קום arise
שָׁא֗וּל šāʔˈûl שָׁאוּל Saul
וַ wa וְ and
יֵּצְא֧וּ yyēṣᵊʔˈû יצא go out
שְׁנֵיהֶ֛ם šᵊnêhˈem שְׁנַיִם two
ה֥וּא hˌû הוּא he
וּ û וְ and
שְׁמוּאֵ֖ל šᵊmûʔˌēl שְׁמוּאֵל Samuel
הַ ha הַ the
חֽוּצָה׃ ḥˈûṣā חוּץ outside
9:26. cumque mane surrexissent et iam dilucesceret vocavit Samuhel Saul in solarium dicens surge ut dimittam te et surrexit Saul egressique sunt ambo ipse videlicet et Samuhel
And when they were risen in the morning, and it began now to be light, Samuel called Saul on the top of the house, saying: Arise, that I may let thee go. And Saul arose: and they went out both of them: to wit, he and Samuel.
9:26. And when they had risen in the morning, and it now began to be light, Samuel called to Saul in the upper room, saying, “Rise up, so that I may send you on.” And Saul rose up. And they both departed, that is to say, he and Samuel.
9:26. And they arose early: and it came to pass about the spring of the day, that Samuel called Saul to the top of the house, saying, Up, that I may send thee away. And Saul arose, and they went out both of them, he and Samuel, abroad.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:26: Called Saul to the top of the house - Saul had no doubt slept there all night; and now, it being the break of day, "Samuel called to Saul on the top of the house, saying, Up, that I may send thee away." There was no calling him to the house-top a second time he was sleeping there, and Samuel called him up.
1 Kings (1 Samuel) 9:27
Albert Barnes: Notes on the Bible - 1834
9:26: To the top of the house - "On the top." The bed on which Saul slept was on the top of the house. It is very common in the East to provide extra sleeping accommodation by placing a tent or awning on the house-top.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:26: Samuel: Saul had no doubt slept there all night, as is usual in the East; and now, being the break of day, "Samuel called to Saul on the top of the house:" there was no calling him to the top of the house a second time; he was sleeping there, and Samuel called him up.
Up: Gen 19:14, Gen 44:4; Jos 7:13; Jdg 19:28
Geneva 1599
And they arose early: and it came to pass about the spring of the day, that Samuel called Saul to the (p) top of the house, saying, Up, that I may send thee away. And Saul arose, and they went out both of them, he and Samuel, abroad.
(p) To speak with him secretly: for the houses were flat above.
John Gill
And they arose early,.... Neither of them being able to sleep, as Abarbinel supposes; not Samuel for thinking what he was to do the next morning, anoint Saul king over Israel; nor Saul for what Samuel had hinted to him about the desire of all Israel being upon him, and for the honour done him at the feast, and because of the conversation they had together afterwards:
and it came to pass about the spring of the day; or the "ascents of the morning" (x), when day was about to break, before the sun was up:
that Samuel called Saul to the top of the house; where they had conversed together the evening before:
saying, up, that I may send thee away; meaning not rise from his bed, for he was risen; but that he would prepare to set out on his journey, that Samuel might take his leave of him for the present, when he had accompanied him some part of his way, as he intended; and he was the more urgent upon him, because there was something to be done before people were stirring:
and Saul arose, and they went out both of them, he and Samuel, abroad; out of Samuel's house, without doors, into the street.
(x) "circa ascendere auroram", Montanus; "quum ascenderet aurora", Junius & Tremellius.
9:279:27: Եւ մինչդեռ իջանէին նոքա յեզր քաղաքին, ասէ Սամուէլ ցՍաւուղ. Ասա՛ ցպատանիդ՝ եւ անցցէ յառա՛ջ քան զմեզ. եւ ա՛նց. եւ դու կացցե՛ս այսօր աստ՝ եւ լուիցե՛ս զպատգամս Տեառն[2918]։[2918] Ոմանք. Եւ դու կաց այսօր։
27 Երբ նրանք հասան քաղաքի սահմանին, Սամուէլն ասաց Սաւուղին. «Ասա՛ քո ծառային, որ մեզանից առաջ անցնի»: Եւ նա առաջ անցաւ: Սամուէլն ասաց Սաւուղին. «Դու այսօր այստեղ կը մնաս, որ լսես Տիրոջ պատգամները»:
27 Երբ անոնք քաղաքին ծայրը կ’իջնէին, Սամուէլ ըսաւ Սաւուղին. «Մանչուն ըսէ՛, որ մեր առջեւը անցնի»։ (Եւ անիկա անցաւ։) «Հիմա դուն հոս կեցիր, որպէս զի Աստուծոյ պատգամը քեզի իմացնեմ»։
Եւ մինչդեռ իջանէին նոքա յեզր քաղաքին, ասէ Սամուէլ ցՍաւուղ. Ասա ցպատանիդ եւ անցցէ յառաջ քան զմեզ. (եւ անց.) եւ դու կացցես այսօր աստ եւ լուիցես [179]զպատգամս Տեառն:

9:27: Եւ մինչդեռ իջանէին նոքա յեզր քաղաքին, ասէ Սամուէլ ցՍաւուղ. Ասա՛ ցպատանիդ՝ եւ անցցէ յառա՛ջ քան զմեզ. եւ ա՛նց. եւ դու կացցե՛ս այսօր աստ՝ եւ լուիցե՛ս զպատգամս Տեառն[2918]։
[2918] Ոմանք. Եւ դու կաց այսօր։
27 Երբ նրանք հասան քաղաքի սահմանին, Սամուէլն ասաց Սաւուղին. «Ասա՛ քո ծառային, որ մեզանից առաջ անցնի»: Եւ նա առաջ անցաւ: Սամուէլն ասաց Սաւուղին. «Դու այսօր այստեղ կը մնաս, որ լսես Տիրոջ պատգամները»:
27 Երբ անոնք քաղաքին ծայրը կ’իջնէին, Սամուէլ ըսաւ Սաւուղին. «Մանչուն ըսէ՛, որ մեր առջեւը անցնի»։ (Եւ անիկա անցաւ։) «Հիմա դուն հոս կեցիր, որպէս զի Աստուծոյ պատգամը քեզի իմացնեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
9:279:27 Когда подходили они к концу города, Самуил сказал Саулу: скажи слуге, чтобы он пошел впереди нас,~--- и он пошел вперед;~--- а ты остановись теперь, и я открою тебе, что сказал Бог.
9:27 αὐτῶν αυτος he; him καταβαινόντων καταβαινω step down; descend εἰς εις into; for μέρος μερος part; in particular τῆς ο the πόλεως πολις city καὶ και and; even Σαμουηλ σαμουηλ Samouēl; Samoil εἶπεν επω say; speak τῷ ο the Σαουλ σαουλ Saoul; Saul εἰπὸν επω say; speak τῷ ο the νεανίσκῳ νεανισκος young man καὶ και and; even διελθέτω διερχομαι pass through; spread ἔμπροσθεν εμπροσθεν in front; before ἡμῶν ημων our καὶ και and; even σὺ συ you στῆθι ιστημι stand; establish ὡς ως.1 as; how σήμερον σημερον today; present καὶ και and; even ἄκουσον ακουω hear ῥῆμα ρημα statement; phrase θεοῦ θεος God
9:27 הֵ֗מָּה hˈēmmā הֵמָּה they יֹֽורְדִים֙ yˈôrᵊḏîm ירד descend בִּ bi בְּ in קְצֵ֣ה qᵊṣˈē קָצֶה end הָ hā הַ the עִ֔יר ʕˈîr עִיר town וּ û וְ and שְׁמוּאֵ֞ל šᵊmûʔˈēl שְׁמוּאֵל Samuel אָמַ֣ר ʔāmˈar אמר say אֶל־ ʔel- אֶל to שָׁא֗וּל šāʔˈûl שָׁאוּל Saul אֱמֹ֥ר ʔᵉmˌōr אמר say לַ la לְ to † הַ the נַּ֛עַר nnˈaʕar נַעַר boy וְ wᵊ וְ and יַעֲבֹ֥ר yaʕᵃvˌōr עבר pass לְ lᵊ לְ to פָנֵ֖ינוּ fānˌênû פָּנֶה face וַֽ wˈa וְ and יַּעֲבֹ֑ר yyaʕᵃvˈōr עבר pass וְ wᵊ וְ and אַתָּה֙ ʔattˌā אַתָּה you עֲמֹ֣ד ʕᵃmˈōḏ עמד stand כַּ ka כְּ as † הַ the יֹּ֔ום yyˈôm יֹום day וְ wᵊ וְ and אַשְׁמִיעֲךָ֖ ʔašmîʕᵃḵˌā שׁמע hear אֶת־ ʔeṯ- אֵת [object marker] דְּבַ֥ר dᵊvˌar דָּבָר word אֱלֹהִֽים׃ פ ʔᵉlōhˈîm . f אֱלֹהִים god(s)
9:27. cumque descenderent in extrema parte civitatis Samuhel dixit ad Saul dic puero ut antecedat nos et transeat tu autem subsiste paulisper ut indicem tibi verbum DominiAnd as they were going down in the end of the city, Samuel said to Saul: Speak to the servant to go before us, and pass on: but stand thou still a while, that I may tell thee the word of the Lord.
27. As they were going down at the end of the city, Samuel said to Saul, Bid the servant pass on before us, ( and he passed on,) but stand thou still at this time, that I may cause thee to hear the word of God.
9:27. And as they were descending to the very limit of the city, Samuel said to Saul: “Tell the servant to go ahead of us, and to continue on. But as for you, stay here a little while, so that I may reveal the word of the Lord to you.”
9:27. [And] as they were going down to the end of the city, Samuel said to Saul, Bid the servant pass on before us, (and he passed on,) but stand thou still a while, that I may shew thee the word of God.
And as they were going down to the end of the city, Samuel said to Saul, Bid the servant pass on before us, ( and he passed on,) but stand thou still a while, that I may shew thee the word of God:

9:27 Когда подходили они к концу города, Самуил сказал Саулу: скажи слуге, чтобы он пошел впереди нас,~--- и он пошел вперед;~--- а ты остановись теперь, и я открою тебе, что сказал Бог.
9:27
αὐτῶν αυτος he; him
καταβαινόντων καταβαινω step down; descend
εἰς εις into; for
μέρος μερος part; in particular
τῆς ο the
πόλεως πολις city
καὶ και and; even
Σαμουηλ σαμουηλ Samouēl; Samoil
εἶπεν επω say; speak
τῷ ο the
Σαουλ σαουλ Saoul; Saul
εἰπὸν επω say; speak
τῷ ο the
νεανίσκῳ νεανισκος young man
καὶ και and; even
διελθέτω διερχομαι pass through; spread
ἔμπροσθεν εμπροσθεν in front; before
ἡμῶν ημων our
καὶ και and; even
σὺ συ you
στῆθι ιστημι stand; establish
ὡς ως.1 as; how
σήμερον σημερον today; present
καὶ και and; even
ἄκουσον ακουω hear
ῥῆμα ρημα statement; phrase
θεοῦ θεος God
9:27
הֵ֗מָּה hˈēmmā הֵמָּה they
יֹֽורְדִים֙ yˈôrᵊḏîm ירד descend
בִּ bi בְּ in
קְצֵ֣ה qᵊṣˈē קָצֶה end
הָ הַ the
עִ֔יר ʕˈîr עִיר town
וּ û וְ and
שְׁמוּאֵ֞ל šᵊmûʔˈēl שְׁמוּאֵל Samuel
אָמַ֣ר ʔāmˈar אמר say
אֶל־ ʔel- אֶל to
שָׁא֗וּל šāʔˈûl שָׁאוּל Saul
אֱמֹ֥ר ʔᵉmˌōr אמר say
לַ la לְ to
הַ the
נַּ֛עַר nnˈaʕar נַעַר boy
וְ wᵊ וְ and
יַעֲבֹ֥ר yaʕᵃvˌōr עבר pass
לְ lᵊ לְ to
פָנֵ֖ינוּ fānˌênû פָּנֶה face
וַֽ wˈa וְ and
יַּעֲבֹ֑ר yyaʕᵃvˈōr עבר pass
וְ wᵊ וְ and
אַתָּה֙ ʔattˌā אַתָּה you
עֲמֹ֣ד ʕᵃmˈōḏ עמד stand
כַּ ka כְּ as
הַ the
יֹּ֔ום yyˈôm יֹום day
וְ wᵊ וְ and
אַשְׁמִיעֲךָ֖ ʔašmîʕᵃḵˌā שׁמע hear
אֶת־ ʔeṯ- אֵת [object marker]
דְּבַ֥ר dᵊvˌar דָּבָר word
אֱלֹהִֽים׃ פ ʔᵉlōhˈîm . f אֱלֹהִים god(s)
9:27. cumque descenderent in extrema parte civitatis Samuhel dixit ad Saul dic puero ut antecedat nos et transeat tu autem subsiste paulisper ut indicem tibi verbum Domini
And as they were going down in the end of the city, Samuel said to Saul: Speak to the servant to go before us, and pass on: but stand thou still a while, that I may tell thee the word of the Lord.
9:27. And as they were descending to the very limit of the city, Samuel said to Saul: “Tell the servant to go ahead of us, and to continue on. But as for you, stay here a little while, so that I may reveal the word of the Lord to you.”
9:27. [And] as they were going down to the end of the city, Samuel said to Saul, Bid the servant pass on before us, (and he passed on,) but stand thou still a while, that I may shew thee the word of God.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:27: As they were going down - So it appears that Saul arose immediately, and Samuel accompanied him out of the town, and sent the servant on that he might show Saul the word, the counsel or design, of the Lord. What this was we shall see in the following chapter, 1 Samuel 10 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:27: Bid the servant: Sa1 20:38, Sa1 20:39; Joh 15:14, Joh 15:15
a while: Heb. to-day
that I may: Sa1 15:16; Kg2 9:5, Kg2 9:6
Next: 1 Kings (1 Samuel) Chapter 10
Geneva 1599
[And] as they were going down to the end of the city, Samuel said to Saul, Bid the servant pass on before us, (and he passed on,) but stand thou still a while, that I may shew thee (q) the word of God.
(q) God's commandment concerning you.
John Gill
And as they were going down to the end of the city,.... That end of it that led the way to the place where Saul was going. As this city was built on an hill, going to the end of it was a declivity, a descent:
Samuel said to Saul, bid the servant pass on before us; being another man's servant, he did not choose of himself to bid him go on, but desired his master to order him to go before them, that he might not hear what Samuel had to say to Saul, or see what he did unto him; for as the choice of Saul to be king was to be declared by lot, as coming from the Lord, all those precautions were taken of rising early, and going abroad, and sending the servant before them, that it might not be thought that Samuel did this of himself:
and he passed on; his master bidding him:
but stand thou still a while; that he might hear the better, and more attentively than in walking; such a posture was most fitting also for what was to be done, anointing him with oil:
that I may show thee the word of God: tell him more of the mind of God concerning his being king, and declare more fully the word, will, and decree of God about that matter, by an action which would put it out of all doubt that he was the man God designed to be king, as in the following chapter.
John Wesley
Pass on - That thou and I may speak privately of the matter or the kingdom. Which Samuel hitherto endeavoured to conceal, lest he should be thought now to impose a king upon them, as before he denied one to them; and that it might appear by the lot mentioned in the next chapter, that the kingdom was given to Saul by God's destination, and not by Samuel's contrivance. Word of God - That is, a message delivered to me from God, which now I shall impart to thee.