Թագաւորութիւններ Բ / 2 Samuel - 14 |

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Matthew Henry: Concise Commentary on the Whole Bible - 1706
How Absalom threw himself out of his royal father's protection and favour we read in the foregoing chapter, which left him an exile, outlawed, and proscribed; in this chapter we have the arts that were used to bring him and his father together again, and how, at last, it was done, which is here recorded to show the folly of David in sparing him and indulging him in his wickedness, for which he was soon after severely corrected by his unnatural rebellion. I. Joab, by bringing a feigned issue (as the lawyers speak) to be tried before him, in the case of a poor widow of Tekoah, gains from him a judgment in general, That the case might be so as that the putting of a murderer to death ought to be dispensed with, ver. 1-20. II. Upon the application of this, he gains from him an order to bring Absalom back to Jerusalem, while yet he was forbidden the court, ver. 21-24. III. After an account of Absalom, his person, and family, we are told how at length he was introduced by Joab into the king's presence, and the king was thoroughly reconciled to him, ver. 25-33.
Adam Clarke: Commentary on the Bible - 1831
A woman of Tekoah, by the advice of Joab, comes to the king; and by a fictitious story persuades him to recall Absalom, vv. 1-20. Joab is permitted to go to Geshur, and bring Absalom from thence, Sa2 14:21-23. Absalom comes to Jerusalem to his own house, but is forbidden to see the king's face, Sa2 14:24. An account of Absalom's beauty, and the extraordinary weight of his hair, Sa2 14:25, Sa2 14:26. His children, Sa2 14:27. He strives to regain the king's favor, and employs Joab as an intercessor, Sa2 14:28-32. David is reconciled to him, Sa2 14:33.
2 Kings (2 Samuel) 14:2
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Sa2 14:1, Joab, suborning a widow of Tekoah by a parable to incline the king's heart to fetch home Absalom, brings him to Jerusalem; Sa2 14:25, Absalom's beauty, hair, and children; Sa2 14:28, After two years, Absalom is brought into the king's presence by Joab.
Carl Friedrich Keil and Franz Delitzsch

Absalom's Return, and Reconciliation to the King - 2 Samuel 14
As David did not repeal the banishment of Absalom, even after he had comforted himself for Amnon's death, Joab endeavoured to bring him back to Jerusalem by stratagem (vv. 1-20); and when this succeeded, he proceeded to effect his reconciliation to the king (2Kings 14:21-33). He may have been induced to take these steps partly by his personal attachment to Absalom, but the principal reason no doubt was that Absalom had the best prospect of succeeding to the throne, and Joab thought this the best way to secure himself from punishment for the murder which he had committed. But the issue of events frustrated all such hopes. Absalom did not succeed to the throne, Joab did not escape punishment, and David was severely chastised for his weakness and injustice.
Geneva 1599
Now Joab the son of Zeruiah perceived that the king's (a) heart [was] toward Absalom.
(a) That the king favoured him.
John Gill
INTRODUCTION TO SECOND SAMUEL 14
This chapter relates that Joab, perceiving David's inclination to bring back Absalom, employed a wise woman of Tekoah to lay before him a feigned case of hers, drawn up by Joab, whereby this point was gained from the king, that murder might be dispensed with in her case, 2Kings 14:1; which being applied to the case of Absalom, and the king finding out that the hand of Joab was in this, sent for him, and ordered him to bring Absalom again, though as yet he would not see his face, 2Kings 14:21; and after some notice being taken of the beauty of Absalom's person, particularly of his head of hair, and of the number of his children, 2Kings 14:25; it is related, that after two full years Absalom was uneasy that he might not see the king's face, and sent for Joab, who refused to come to him, till he found means to oblige him to it, who, with the king's leave, introduced him to him, 2Kings 14:28.
John Wesley
Was towards - He desired to see him, but was ashamed to shew kindness to one whom God's law and his own conscience obliged him to punish; he wanted therefore a fair pretence, which therefore Joab gave him.
14:114:1: Եւ իմացա՛ւ Յովաբ՝ որդի Շարուհեայ, եթէ է՛ սիրտ արքայի ՚ի վերայ Աբեսողոմայ.
1 Շարուհիի որդի Յովաբն իմացել էր, որ արքայի սիրտը վերստին տաքացել է Աբեսաղոմի հանդէպ:
14 Շարուհեայի որդին Յովաբ իմացաւ, որ թագաւորին սիրտը Աբիսողոմին վրայ է։
Եւ իմացաւ Յովաբ որդի Շարուհեայ, եթէ է սիրտ արքայի ի վերայ Աբիսողոմայ:

14:1: Եւ իմացա՛ւ Յովաբ՝ որդի Շարուհեայ, եթէ է՛ սիրտ արքայի ՚ի վերայ Աբեսողոմայ.
1 Շարուհիի որդի Յովաբն իմացել էր, որ արքայի սիրտը վերստին տաքացել է Աբեսաղոմի հանդէպ:
14 Շարուհեայի որդին Յովաբ իմացաւ, որ թագաւորին սիրտը Աբիսողոմին վրայ է։
zohrab-1805▾ eastern-1994▾ western am▾
14:114:1 И заметил Иоав, сын Саруи, что сердце царя обратилось к Авессалому.
14:1 καὶ και and; even ἔγνω γινωσκω know Ιωαβ ιωαβ son Σαρουιας σαρουιας since; that ἡ ο the καρδία καρδια heart τοῦ ο the βασιλέως βασιλευς monarch; king ἐπὶ επι in; on Αβεσσαλωμ αβεσσαλωμ Abessalōm; Avessalom
14:1 וַ wa וְ and יֵּ֖דַע yyˌēḏaʕ ידע know יֹואָ֣ב yôʔˈāv יֹואָב Joab בֶּן־ ben- בֵּן son צְרֻיָ֑ה ṣᵊruyˈā צְרוּיָה Zeruiah כִּֽי־ kˈî- כִּי that לֵ֥ב lˌēv לֵב heart הַ ha הַ the מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king עַל־ ʕal- עַל upon אַבְשָׁלֹֽום׃ ʔavšālˈôm אַבְשָׁלֹום Absalom
14:1. intellegens autem Ioab filius Sarviae quod cor regis versum esset ad AbsalomAnd Joab the son of Sarvia, understanding that the king's heart was turned to Absalom,
1. Now Joab the son of Zeruiah perceived that the king’s heart was toward Absalom.
14:1. Now Joab, the son of Zeruiah, understood that the heart of the king had been turned toward Absalom,
14:1. Now Joab the son of Zeruiah perceived that the king’s heart [was] toward Absalom.
Now Joab the son of Zeruiah perceived that the king' s heart [was] toward Absalom:

14:1 И заметил Иоав, сын Саруи, что сердце царя обратилось к Авессалому.
14:1
καὶ και and; even
ἔγνω γινωσκω know
Ιωαβ ιωαβ son
Σαρουιας σαρουιας since; that
ο the
καρδία καρδια heart
τοῦ ο the
βασιλέως βασιλευς monarch; king
ἐπὶ επι in; on
Αβεσσαλωμ αβεσσαλωμ Abessalōm; Avessalom
14:1
וַ wa וְ and
יֵּ֖דַע yyˌēḏaʕ ידע know
יֹואָ֣ב yôʔˈāv יֹואָב Joab
בֶּן־ ben- בֵּן son
צְרֻיָ֑ה ṣᵊruyˈā צְרוּיָה Zeruiah
כִּֽי־ kˈî- כִּי that
לֵ֥ב lˌēv לֵב heart
הַ ha הַ the
מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king
עַל־ ʕal- עַל upon
אַבְשָׁלֹֽום׃ ʔavšālˈôm אַבְשָׁלֹום Absalom
14:1. intellegens autem Ioab filius Sarviae quod cor regis versum esset ad Absalom
And Joab the son of Sarvia, understanding that the king's heart was turned to Absalom,
14:1. Now Joab, the son of Zeruiah, understood that the heart of the king had been turned toward Absalom,
14:1. Now Joab the son of Zeruiah perceived that the king’s heart [was] toward Absalom.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Joab's Stratagem in Absalom's Favour; The Art of Joab. B. C. 1029.

1 Now Joab the son of Zeruiah perceived that the king's heart was toward Absalom. 2 And Joab sent to Tekoah, and fetched thence a wise woman, and said unto her, I pray thee, feign thyself to be a mourner, and put on now mourning apparel, and anoint not thyself with oil, but be as a woman that had a long time mourned for the dead: 3 And come to the king, and speak on this manner unto him. So Joab put the words in her mouth. 4 And when the woman of Tekoah spake to the king, she fell on her face to the ground, and did obeisance, and said, Help, O king. 5 And the king said unto her, What aileth thee? And she answered, I am indeed a widow woman, and mine husband is dead. 6 And thy handmaid had two sons, and they two strove together in the field, and there was none to part them, but the one smote the other, and slew him. 7 And, behold, the whole family is risen against thine handmaid, and they said, Deliver him that smote his brother, that we may kill him, for the life of his brother whom he slew; and we will destroy the heir also: and so they shall quench my coal which is left, and shall not leave to my husband neither name nor remainder upon the earth. 8 And the king said unto the woman, Go to thine house, and I will give charge concerning thee. 9 And the woman of Tekoah said unto the king, My lord, O king, the iniquity be on me, and on my father's house: and the king and his throne be guiltless. 10 And the king said, Whosoever saith ought unto thee, bring him to me, and he shall not touch thee any more. 11 Then said she, I pray thee, let the king remember the LORD thy God, that thou wouldest not suffer the revengers of blood to destroy any more, lest they destroy my son. And he said, As the LORD liveth, there shall not one hair of thy son fall to the earth. 12 Then the woman said, Let thine handmaid, I pray thee, speak one word unto my lord the king. And he said, Say on. 13 And the woman said, Wherefore then hast thou thought such a thing against the people of God? for the king doth speak this thing as one which is faulty, in that the king doth not fetch home again his banished. 14 For we must needs die, and are as water spilt on the ground, which cannot be gathered up again; neither doth God respect any person: yet doth he devise means, that his banished be not expelled from him. 15 Now therefore that I am come to speak of this thing unto my lord the king, it is because the people have made me afraid: and thy handmaid said, I will now speak unto the king; it may be that the king will perform the request of his handmaid. 16 For the king will hear, to deliver his handmaid out of the hand of the man that would destroy me and my son together out of the inheritance of God. 17 Then thine handmaid said, The word of my lord the king shall now be comfortable: for as an angel of God, so is my lord the king to discern good and bad: therefore the LORD thy God will be with thee. 18 Then the king answered and said unto the woman, Hide not from me, I pray thee, the thing that I shall ask thee. And the woman said, Let my lord the king now speak. 19 And the king said, Is not the hand of Joab with thee in all this? And the woman answered and said, As thy soul liveth, my lord the king, none can turn to the right hand or to the left from ought that my lord the king hath spoken: for thy servant Joab, he bade me, and he put all these words in the mouth of thine handmaid: 20 To fetch about this form of speech hath thy servant Joab done this thing: and my lord is wise, according to the wisdom of an angel of God, to know all things that are in the earth.
Here is, I. Joab's design to get Absalom recalled out of banishment, his crime pardoned, and his attainder reversed, v. 1. Joab made himself very busy in this affair. 1. As a courtier that was studious, by all ways possible, to ingratiate himself with his prince and improve his interest in his favour: He perceived that the king's heart was towards Absalom, and that, the heat of his displeasure being over, he still retained his old affection for him, and only wanted a friend to court him to be reconciled, and to contrive for him how he might do it without impeaching the honour of his justice. Joab, finding how David stood affected, undertook this good office. 2. As a friend to Absalom, for whom perhaps he had a particular kindness, whom at least he looked upon as the rising sun, to whom it was his interest to recommend himself. He plainly foresaw that his father would at length be reconciled to him, and therefore thought he should make both his friends if he were instrumental to bring it about. 3. As a statesman, and one concerned for the public welfare. He knew how much Absalom was the darling of the people, and, if David should die while he was in banishment, it might occasion a civil war between those that were for him and those that were against him; for it is probable that though all Israel loved his person, yet they were much divided upon his case. 4. As one who was himself a delinquent, by the murder of Abner. He was conscious to himself of the guilt of blood, and that he was himself obnoxious to public justice, and therefore whatever favour he could procure to be shown to Absalom would corroborate his reprieve.
II. His contrivance to do it by laying somewhat of a parallel case before the king, which was done so dexterously by the person he employed that the king took it for a real case, and gave judgment upon it, as he had done upon Nathan's parable; and, the judgment being in favour of the criminal, the manager might, by that, discover his sentiments so far as to venture upon the application of it, and to show that it was the case of his own family, which, it is probable, she was instructed not to proceed to if the king's judgment upon her case should be severe.
1. The person he employed is not named, but she is said to be a woman of Tekoah, one whom he knew to be fit for such an undertaking: and it was requisite that the scene should be laid at a distance, that David might not think it strange that he had not heard of the case before. It is said, She was a wise woman, one that had a quicker wit and a readier tongue than most of her neighbours, v. 2. The truth of the story would be the less suspected when it came, as was supposed, from the person's own mouth.
2. The character she put on was that of a disconsolate widow, v. 2. Joab knew such a one would have an easy access to the king, who was always ready to comfort the mourners, especially the mourning widows, having himself mentioned it among the titles of God's honour that he is a Judge of the widows, Ps. lxviii. 5. God's ear, no doubt, is more open to the cries of the afflicted, and his heart too, than that of the most merciful princes on earth can be.
3. It was a case of compassion which she had to represent to the king, and a case in which she could have no relief but from the chancery in the royal breast, the law (and consequently the judgment of all the inferior courts) being against her. She tells the king that she had buried her husband (v. 5),--that she had two sons that were the support and comfort of her widowed state,--that these two (as young men are apt to do) fell out and fought, and one of them unhappily killed the other (v. 6),--that, for her part, she was desirous to protect the manslayer (for, as Rebekah argued concerning her two sons, Why should she be deprived of them both in one day? Gen. xxvii. 45), but though she, who was nearest of kin to the slain, was willing to let fall the demands of an avenger of blood, yet the other relations insisted upon it that the surviving brother should be put to death according to law, not out of any affection either to justice or to the memory of the slain brother, but that, by destroying the heir (which they had the impudence to own was the thing they aimed at), the inheritance might be theirs: and thus they would cut off, (1.) Her comfort: "They shall quench my coal, deprive me of the only support of my old age, and put a period to all my joy in this world, which is reduced to this one coal." (2.) Her husband's memory: "His family will be quite extinct, and they will leave him neither name nor remainder," v. 7.
4. The king promised her his favour and a protection for her son. Observe how she improved the king's compassionate concessions. (1.) Upon the representation of her case he promised to consider of it and to give orders about it, v. 8. This was encouraging, that he did not dismiss her petition with "Currat lex--Let the law take its course; blood calls for blood, and let it have what it calls for:" but he will take time to enquire whether the allegations of her petition be true. (2.) The woman was not content with this, but begged that he would immediately give judgment in her favour; and if the matter of fact were not as she represented it, and consequently a wrong judgment given upon it, let her bear the blame, and free the king and his throne from guilt, v. 9. Yet her saying this would not acquit the king if he should pass sentence without taking due cognizance of the case. (3.) Being thus pressed, he made a further promise that she should not be injured nor insulted by her adversaries, but he would protect her from all molestation, v. 10. Magistrates ought to be the patrons of oppressed widows. (4.) Yet this does not content her, unless she can get her son's pardon, and protection for him too. Parents are not easy, unless their children be safe, safe for both worlds: "Let not the avenger of blood destroy my son (v. 11), for I am undone if I lose him; as good take my life as his. Therefore let the king remember the Lord thy God," that is, [1.] "Let him confirm this merciful sentence with an oath, making mention of the Lord our God, by way of appeal to him, that the sentence may be indisputable and irreversible; and then I shall be easy." See Heb. vi. 17, 18. [2.] "Let him consider what good reason there is for this merciful sentence, and then he himself will be confirmed in it. Remember how gracious and merciful the Lord thy God is, how he bears long with sinners and does not deal with them according to their deserts, but is ready to forgive. Remember how the Lord thy God spared Cain, who slew his brother, and protected him from the avengers of blood, Gen. iv. 15. Remember how the Lord thy God forgave thee the blood of Uriah, and let the king, that has found mercy, show mercy." Note, Nothing is more proper, nor more powerful, to engage us to every duty, especially to all acts of mercy and kindness, than to remember the Lord our God. (5.) This importunate widow, by pressing the matter thus closely, obtains at last a full pardon for her son, ratified with an oath as she desired: As the Lord liveth, there shall not one hair of thy son fall to the earth, that is, "I will undertake he shall come to no damage upon this account." The Son of David has assured all that put themselves under his protection that, though they should be put to death for his sake, not a hair of their head shall perish (Luke xxi. 16-18), though they should lose for him, they shall not lose by him. Whether David did well this to undertake the protection of a murderer, whom the cities of refuge would not protect, I cannot say. But, as the matter of fact appeared to him, there was not only great reason for compassion to the mother, but room enough for a favourable judgment concerning the son: he had slain his brother, but he hated him not in time past; it was upon a sudden provocation, and, for aught that appeared, it might be done in his own defence. He pleaded not this himself, but the judge must be of counsel for the prisoner; and therefore, Let mercy at this time rejoice against judgment.
5. The case being thus adjudged in favour of her son, it is now time to apply it to the king's son, Absalom. The mask here begins to be thrown off, and another scene opened. The king is surprised, but not at all displeased, to find his humble petitioner, of a sudden, become his reprover, his privy-counsellor, an advocate for the prince his son, and the mouth of the people, undertaking to represent to him their sentiments. She begs his pardon, and his patience, for what she had further to say (v. 12), and has leave to say it, the king being very well pleased with her wit and humour. (1.) She supposes Absalom's case to be, in effect, the same with that which she had put as her son's; and therefore, if the king would protect her son, though he had slain his brother, much more ought he to protect his own, and to fetch home his banished, v. 13. Mutato nomine, de te fabula narratur--Change but the name, to you the tale belongs. She names not Absalom, nor needed she to name him. David longed so much after him, and had him so much in his thoughts, that he was soon aware whom she meant by his banished. And in those two words were two arguments which the king's tender spirit felt the force of: "He is banished, and has for three years undergone the disgrace and terror, and all the inconveniences, of banishment. Sufficient to such a one is this punishment. But he is thy banished, thy own son, a piece of thyself, thy dear son, whom thou lovest." It is true, Absalom's case differed very much from that which she had put. Absalom did not slay his brother upon a hasty passion, but maliciously, and upon an old grudge; not in the field, where there were no witnesses, but at table, before all his guests. Absalom was not an only son, as hers was; David had many more, and one lately born, more likely to be his successor than Absalom, for he was called Jedidiah, because God loved him. But David was himself too well affected to the cause to be critical in his remarks upon the disparity of the cases, and was more desirous than she could be to bring that favourable judgment to his own son which he had given concerning hers. (2.) She reasons upon it with the king, to persuade him to recall Absalom out of banishment, give him his pardon, and take him into his favour again. [1.] She pleads the interest which the people of Israel had in him. "What is done against him is done against the people of God, who have their eye upon him as heir of the crown, at least have their eye upon the house of David in general, with which the covenant is made, and which therefore they cannot tamely see the diminution and decay of by the fall of so many of its branches in the flower of their age. Therefore the king speaks as one that is faulty, for he will provide that my husband's name and memory be not cut off, and yet takes no care though his own be in danger, which is of more value and importance than ten thousand of ours." [2.] She pleads man's mortality (v. 14): "We must needs die. Death is appointed for us; we cannot avoid the thing itself, nor defer it till another time. We are all under a fatal necessity of dying; and, when we are dead, we are past recall, as water spilt upon the ground; nay, even while we are alive, we are so, we have lost our immortality, past retrieve. Amnon must have died, some time, if Absalom had not killed him; and, if Absalom be now put to death for killing him, that will not bring him to life again." This was poor reasoning, and would serve against the punishment of any murderer: but, it should seem, Amnon was a man little regarded by the people and his death little lamented, and it was generally thought hard that so dear a life as Absalom's should go for one so little valued as Amnon's. [3.] She pleads God's mercy and his clemency towards poor guilty sinners: "God does not take away the soul, or life, but devises means that his banished, his children that have offended him, and are obnoxious to his justice, as Absalom is to thine, be not for ever expelled from him," v. 14. Here are two great instances of the mercy of God to sinners, properly urged as reasons for showing mercy:--First, The patience he exercises towards them. His law is broken, yet he does not immediately take away the life of those that break it, does not strike sinners dead, as justly he might, in the act of sin, but bears with them, and waits to be gracious. God's vengeance had suffered Absalom to live; why then should not David's justice suffer him? Secondly, The provision he has made for their restoration to his favour, that though by sin they have banished themselves from him, yet they might not be expelled, or cast off, for ever. Atonement might be made for sinners by sacrifice. Lepers, and others ceremonially unclean, were banished, but provision was made for their cleansing, that, though for a time excluded, they might not be finally expelled. The state of sinners is a state of banishment from God. Poor banished sinners are likely to be for ever expelled from God if some course be not taken to prevent it. It is against the mind of God that they should be so, for he is not willing that any should perish. Infinite wisdom has devised proper means to prevent it; so that it is the sinners' own fault if they be cast off. This instance of God's good-will toward us all should incline us to be merciful and compassionate one towards another, Matt. xviii. 32, 33.
6. She concludes her address with high compliments to the king, and strong expressions of her assurance that he would do what was just and kind both in the one case and in the other (v. 15-17); for, as if the case had been real, still she pleads for herself and her son, yet meaning Absalom. (1.) She would not have troubled the king thus but that the people made her afraid. Understanding it of her own case, all her neighbours made her apprehensive of the ruin she and her son were upon the brink of, from the avengers of blood, the terror of which made her thus bold in her application to the king himself. Understanding it of Absalom's case, she gives the king to understand, what he did not know before, that the nation was disgusted at his severity towards Absalom to such a degree that she was really afraid it would occasion a general mutiny or insurrection, for the preventing of which great mischief she ventured to speak to the king himself. The fright she was in must excuse her rudeness. (2.) She applied to him with a great confidence in his wisdom and clemency: "I said, I will speak to the king myself, and ask nobody to speak for me; for the king will hear reason, even from so mean a creature as I am, will hear the cries of the oppressed, and will not suffer the poorest of his subjects to be destroyed out of the inheritance of God," that is, "driven out of the land of Israel, to seek for shelter among the uncircumcised, as Absalom is, whose case is so much the worse, that, being shut out of the inheritance of God, he wants God's law and ordinances, which might help to bring him to repentance, and is in danger of being infected with the idolatry of the heathen among whom he sojourns, and of bringing home the infection." To engage the king to grant her request, she expressed a confident hope that his answer would be comfortable, and such as angels bring (as bishop Patrick explains it), who are messengers of divine mercy. What this woman says by way of compliment the prophet says by way of promise (Zech. xii. 8), that, when the weak shall be as David, the house of David shall be as the angel of the Lord. "And, in order to this, the Lord thy God will be with thee, to assist thee in this and every judgment thou givest." Great expectations are great engagements, especially to persons of honour, to do their utmost not to disappoint those that depend upon them.
7. The hand of Joab is suspected by the king, and acknowledged by the woman, to be in all this, v. 18-20. (1.) The king soon suspected it. For he could not think that such a woman as this would appeal to him, in a matter of such moment, of her own accord; and he knew none so likely to set her on as Joab, who was a politic man and a friend of Absalom. (2.) The woman very honestly owned it: "Thy servant Joab bade me. If it be well done, let him have the thanks; if ill, let him bear the blame." Though she found it very agreeable to the king, yet she would not take the praise of it to herself, but speaks the truth as it was, and gives us an example to do likewise, and never to tell a lie for the concealing of a well-managed scheme. Dare to be true; nothing can need a lie.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:1: am 2977, bc 1027, An, Ex, Is, 464
Joab: Sa2 2:18; Ch1 2:16
toward Absalom: Sa2 13:39, Sa2 18:33, Sa2 19:2, Sa2 19:4; Pro 29:26
Carl Friedrich Keil and Franz Delitzsch

When Joab perceived that the king's heart was against Absalom, he sent for a cunning woman from Tekoah, to work upon the king and change his mind, so that he might grant forgiveness to Absalom. 2Kings 14:1 is understood by the majority of commentators, in accordance with the Syriac and Vulgate, as signifying that Joab learned that the king's heart was inclined towards Absalom, was well disposed towards him again. But this explanation is neither philologically sustained, nor in accordance with the context. לב, written with על and without any verb, so that היה has to be supplied, only occurs again in Dan 11:28, where the preposition has the meaning "against." It is no argument against this meaning here, that if David had been ill disposed towards Absalom, there would have been no necessity to state that Joab perceived it; for we cannot see why Joab should only have perceived or noticed David's friendly feelings, and not his unfriendly feelings as well. If, however, Joab had noticed the re-awakening of David's good feelings towards Absalom, there would have been no necessity for him to bring the cunning woman from Tekoah to induce him to consent to Absalom's return. Moreover, David would not in that case have refused to allow Absalom to see his face for two whole years after his return to Jerusalem (2Kings 14:24). Tekoah, the home of the prophet Amos, the present Tekua, two hours to the south of Bethlehem (see at Josh 15:59, lxx). The "wise woman" was to put on mourning, as a woman who had been mourning for a long while for some one that was dead (התאבּל, to set or show herself mourning), and to go to the king in this attire, and say what Joab had put into her mouth.
2Kings 14:4
The woman did this. All the old translators have given as the rendering of האשּׁה ותּאמר "the woman came (went) to the king," as if they had read ותּבא. This reading is actually found in some thirty Codd. of De Rossi, and is therefore regarded by Thenius and the majority of critics as the original one. But Bttcher has very justly urged, in opposition to this, that ותּאמר cannot possibly be an accidental corruption of ותבא, and that it is still less likely that such an alteration should have been intentionally made. But this remark, which is correct enough in itself, cannot sustain the conjecture which Bttcher has founded upon it, namely that two whole lines have dropt out of the Hebrew text, containing the answer which the woman of Tekoah gave to Joab before she went to the king, since there is not one of the ancient versions which contains a single word more than the Masoretic text. Consequently we must regard ותּאמר as the original reading, and interpret it as a hysteron-proteron, which arose from the fact that the historian was about to relate at once what the woman said to the king, but thought it desirable to mention her falling down at the feet of the king before giving her actual words, "Help, O king," which he introduces by repeating the word ותּאמר.
2Kings 14:5-7
When the king asked her, "What aileth thee?" the woman described the pretended calamity which had befallen her, saying that she was a widow, and her two sons had quarrelled in the field; and as no one interposed, one of them had killed the other. The whole family had then risen up and demanded that the survivor should be given up, that they might carry out the avenging of blood upon him. Thus they sought to destroy the heir also, and extinguish the only spark that remained to her, so as to leave her husband neither name nor posterity upon the earth. The suffix attached to ויּכּו, with the object following ("he smote him, the other," 2Kings 14:6), may be explained from the diffuseness of the style of ordinary conversation (see at 1Kings 21:14). There is no reason whatever for changing the reading into יכּוּ, as the suffix ow, though unusual with verbs הל, is not without parallel; not to mention the fact that the plural יכּוּ is quite unsuitable. There is also quite as little reason for changing ונשׁמידה into וישׁמידוּ, in accordance with the Syriac and Arabic, as Michaelis and Thenius propose, on the ground that "the woman would have described her relatives as diabolically malicious men, if she had put into their mouths such words as these, 'We will destroy the heir also.' " It was the woman's intention to describe the conduct of the relations and their pursuit of blood-revenge in the harshest terms possible, in order that she might obtain help from the king. She begins to speak in her own name at the word וכבּוּ ("and so they shall quench and"), where she resorts to a figure, for the purpose of appealing to the heart of the king to defend her from the threatened destruction of her family, saying, "And so they shall quench the burning coal which is left." גּחלת is used figuratively, like τὸ ζώπυρον, the burning coal with which one kindles a fresh fire, to denote the last remnant. שׁוּם לבלתּי: "so as not to set," i.e., to preserve or leave name and remnant (i.e., posterity) to my husband.
This account differed, no doubt, from the case of Absalom, inasmuch as in his case no murder had taken place in the heat of a quarrel, and no avenger of blood demanded his death; so that the only resemblance was in the fact that there existed an intention to punish a murderer. But it was necessary to disguise the affair in this manner, in order that David might not detect her purpose, but might pronounce a decision out of pity for the poor widow which could be applied to his own conduct towards Absalom.
2Kings 14:8-10
The plan succeeded. The king replied to the woman, "Go home, I will give charge concerning thee," i.e., I will give the necessary commands that thy son may not be slain by the avenger of blood. This declaration on the part of the king was perfectly just. If the brothers had quarrelled, and one had killed the other in the heat of the quarrel, it was right that he should be defended from the avenger of blood, because it could not be assumed that there was any previous intention to murder. This declaration therefore could not be applied as yet to David's conduct towards Absalom. But the woman consequently proceeded to say (2Kings 14:9), "My lord, O king, let the guilt be upon me and upon my father's house, and let the king and his throne be guiltless." כּסּא, the throne, for the government or reign. The meaning of the words is this: but if there should be anything wrong in the fact that this bloodshed is not punished, let the guilt fall upon me and my family. The king replied (2Kings 14:10), "Whosoever speaketh to thee, bring him to me; he shall not touch thee any more." אליך does not stand for עליך, "against thee;" but the meaning is, whoever speaks to thee any more about this, i.e., demands thy son of thee again.
2Kings 14:11
The crafty woman was not yet satisfied with this, and sought by repeating her petition to induce the king to confirm his promise on oath, that she might bind him the more firmly. She therefore said still further: "I pray thee, let the king remember Jehovah thy God, that the avenger of blood may no more prepare destruction, and that they may not destroy my son." The Chethib הרבּית is probably a copyist's error for הרבות, for which the Masoretes would write הרבּת, the construct state of הרבּה, - a form of the inf. abs. which is not commonly used, and which may possibly have been chosen because הרבּה had become altogether an adverb (vid., Ewald, 240, e.). The context requires the inf. constr. הרבות: that the avenger of blood may not multiply (make much) to destroy, i.e., may not add to the destruction; and הרבּית is probably only a verbal noun used instead of the infinitive. The king immediately promised on oath that her son should not suffer the least harm.
2Kings 14:12-14
When the woman had accomplished so much, she asked permission to speak one word more; and having obtained it, proceeded to the point she wanted to reach: "And wherefore thinkest thou such things against people of God? And because the king speaketh this word, he is as one inculpating himself, since the king does not let his own rejected one return." כּאשׁם, "like one who has laden himself with guilt," is the predicate to the clause וגו וּמדּבּר. These words of the woman were intentionally kept indefinite, rather hinting at what she wished to place before the king, than expressing it distinctly. This is more particularly applicable to the first clause, which needs the words that follow to render it intelligible, as כּזאת חשׁבתּה is ambiguous; so that Dathe and Thenius are wrong in rendering it, "Why dost thou propose such things towards the people of God?" and understanding it as relating to the protection which the king was willing to extend to her and to her son. חשׁב with על does not mean to think or reflect "with regard to," but "against" a person. Ewald is quite correct in referring the word כּזאת to what follows: such things, i.e., such thoughts as thou hast towards thy son, whose blood-guiltiness thou wilt not forgive. אלהים על־אם, without the article, is intentionally indefinite, "against people of God," i.e., against members of the congregation of God. "This word" refers to the decision which the king had pronounced in favour of the widow. השׁיב לבלתּי, literally, in not letting him return.
In order to persuade the king to forgive, the crafty woman reminded him (2Kings 14:14) of the brevity of human life and of the mercy of God: "For we must die, and (are) as water spilt upon the ground, which is not (cannot be) gathered up, and God does not take a soul away, but thinks thoughts, that He may not thrust from Him one expelled." Although these thoughts are intentionally expressed quite generally, their special allusion to the case in hand can easily be detected. We must all die, and when dead our life is irrevocably gone. Thou mightest soon experience this in the case of Absalom, if thou shouldst suffer him to continue in exile. God does not act thus; He does not deprive the sinner of life, but is merciful, and does not cast off for ever.
2Kings 14:15
After these allusions to David's treatment of Absalom, the woman returned again to her own affairs, to make the king believe that nothing but her own distress had led her to speak thus: "And now that I have come to speak this word to the king my lord, was (took place) because the people have put me in fear (sc., by their demand that I should give up my son to the avenger of blood); thy handmaid said (i.e., thought), I will indeed go to the king, perhaps the king will do his handmaid's word," i.e., grant her request.
2Kings 14:16
"Yea, the king will hear, to save his handmaid out of the hand of the man that would destroy me and my son from the inheritance of God." אשׁר must be supplied before להשׁמיד: who is to destroy, i.e., who is seeking to destroy (vid., Gesenius, 132, 3). "The inheritance of God" was the nation of Israel (as in 1Kings 26:19; cf. Deut 32:9).
2Kings 14:17
"Then thine handmaid thought, may the word of my lord the king be for rest (i.e., tend to give me rest); for as the angel of God (the angel of the covenant, the mediator of the blessings of divine grace to the covenant-nation), so is my lord the king to hear good and evil (i.e., listening to every just complaint on the part of his subjects, and granting help to the oppressed), and Jehovah thy God be with thee!"
2Kings 14:18-19
These words of the woman were so well considered and so crafty, that the king could not fail to see both what she really meant, and also that she had not come with her petition of her own accord. He therefore told her to answer the question without disguise: whether the hand of Joab was with her in all this. She replied, "Truly there is not (אם) anything to the right hand or to the left of all that my lord the king saith," i.e., the king always hits the right point in everything that he said. "Yea, thy servant Joab, he hath commanded me, and he hath put all these words into thy servant's mouth." אשׁ is not a copyist's error, but a softer form of ישׁ, as in Mic 6:10 (vid., Ewald, 53c, and Olshausen, Gramm. p. 425).
2Kings 14:20
"To turn the appearance of the king (i.e., to disguise the affair in the finest way) Joab hath done this; my lord (i.e., the king), however, is wise, like the wisdom of the angel of God, to know all that is (happens) upon earth." She hoped by these flattering words to gain the king completely over.
John Gill
Now Joab the son of Zeruiah,.... The general of David's army:
perceived that the king's heart was towards Absalom; and longed to have him returned, though he knew not how to bring it about with credit to himself, his crime being so foul, and worthy of death. This Joab perceived by some words he now and then dropped, and by his conduct, not seeking by any ways and means to bring him to justice, and being now reconciled to the death of Amnon; wherefore Joab devised a way to make known to him his own mind, and the sense of the people, which would serve to encourage him to restore him; and the rather Joab was inclined to take such a step, as he knew it would establish him in the king's favour, and ingratiate him into the affection of Absalom, the next heir to the crown, as well as please the people, whose darling he was. Though Abarbinel is of opinion that Joab proceeded upon another view of things, not because he saw the heart and affection of David were towards Absalom, but the reverse; that though David restrained himself and his servants from going out after Absalom, yet Joab knew that the heart of the king was against him, and that his heart was to take vengeance on him, though he did not go out to seek him; he perceived there was still enmity and hatred in his heart to take vengeance on Absalom, and therefore he took the following method to remove it, and reconcile his mind to him; and so the Targum,"and Joab the son of Zeruiah knew that the heart of the king was to go, out against Absalom;''and it may be observed, that when Joab had so far prevailed upon him as to admit him to bring him back to Jerusalem, he would not suffer him to see his face, nor did he for two years after.
14:214:2: առաքեաց Յովաբ ՚ի Թեկուէ, եւ ա՛ռ անտի կին մի իմաստուն. եւ ասէ ցնա. Սո՛ւգ առ եւ զգեցի՛ր հանդերձ սգոյ. մի՛ օծանիցիս իւղով, եւ եղիցես իբրեւ զկին մի սգացեալ ՚ի վերայ բազմօրեայ մեռելոյ[3282]. [3282] Յօրինակին. Յոբաբ որդի Շարուհեայ։
2 Յովաբը մարդ ուղարկեց Թեկուէ եւ այնտեղից մի ճարպիկ կին բերելով՝ ասաց նրան. «Սգաւոր ձեւացի՛ր՝ սգոյ հագուստներ հագի՛ր, իւղով մի՛ օծուիր եւ դարձի՛ր այնպիսի մի կին, որ երկար ժամանակ մեռեալի վրայ է սգում:
2 Յովաբ Թեկուէ մարդ ղրկեց եւ անկէ խելացի կին մը բերել տուաւ ու անոր ըսաւ. «Կ’աղաչեմ, քեզ սգաւոր ձեւացուր, սուգի հանդերձներ հագիր, իւղով մի՛ օծուիր ու մեռելի մը համար շատոնցմէ սուգ բռնող կնոջ մը պէս եղիր
Առաքեաց Յովաբ ի Թեկուէ, եւ առ անտի կին մի իմաստուն, եւ ասէ ցնա. Սուգ առ եւ զգեցիր հանդերձ սգոյ. մի՛ օծանիցիս իւղով, եւ եղիցես իբրեւ զկին մի սգացեալ ի վերայ բազմօրեայ մեռելոյ:

14:2: առաքեաց Յովաբ ՚ի Թեկուէ, եւ ա՛ռ անտի կին մի իմաստուն. եւ ասէ ցնա. Սո՛ւգ առ եւ զգեցի՛ր հանդերձ սգոյ. մի՛ օծանիցիս իւղով, եւ եղիցես իբրեւ զկին մի սգացեալ ՚ի վերայ բազմօրեայ մեռելոյ[3282].
[3282] Յօրինակին. Յոբաբ որդի Շարուհեայ։
2 Յովաբը մարդ ուղարկեց Թեկուէ եւ այնտեղից մի ճարպիկ կին բերելով՝ ասաց նրան. «Սգաւոր ձեւացի՛ր՝ սգոյ հագուստներ հագի՛ր, իւղով մի՛ օծուիր եւ դարձի՛ր այնպիսի մի կին, որ երկար ժամանակ մեռեալի վրայ է սգում:
2 Յովաբ Թեկուէ մարդ ղրկեց եւ անկէ խելացի կին մը բերել տուաւ ու անոր ըսաւ. «Կ’աղաչեմ, քեզ սգաւոր ձեւացուր, սուգի հանդերձներ հագիր, իւղով մի՛ օծուիր ու մեռելի մը համար շատոնցմէ սուգ բռնող կնոջ մը պէս եղիր
zohrab-1805▾ eastern-1994▾ western am▾
14:214:2 И послал Иоав в Фекою, и взял оттуда умную женщину и сказал ей: притворись плачущею и надень печальную одежду, и не мажься елеем, и представься женщиною, много дней плакавшею по умершем;
14:2 καὶ και and; even ἀπέστειλεν αποστελλω send off / away Ιωαβ ιωαβ into; for Θεκωε θεκωε and; even ἔλαβεν λαμβανω take; get ἐκεῖθεν εκειθεν from there γυναῖκα γυνη woman; wife σοφὴν σοφος wise καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward αὐτήν αυτος he; him πένθησον πενθεω sad δὴ δη in fact καὶ και and; even ἔνδυσαι ενδυω dress in; wear ἱμάτια ιματιον clothing; clothes πενθικὰ πενθικος and; even μὴ μη not ἀλείψῃ αλειφω rub ἔλαιον ελαιον oil καὶ και and; even ἔσῃ ειμι be ὡς ως.1 as; how γυνὴ γυνη woman; wife πενθοῦσα πενθεω sad ἐπὶ επι in; on τεθνηκότι θνησκω die; departed τοῦτο ουτος this; he ἡμέρας ημερα day πολλὰς πολυς much; many
14:2 וַ wa וְ and יִּשְׁלַ֤ח yyišlˈaḥ שׁלח send יֹואָב֙ yôʔˌāv יֹואָב Joab תְּקֹ֔ועָה tᵊqˈôʕā תְּקֹועַ Tekoa וַ wa וְ and יִּקַּ֥ח yyiqqˌaḥ לקח take מִ mi מִן from שָּׁ֖ם ššˌām שָׁם there אִשָּׁ֣ה ʔiššˈā אִשָּׁה woman חֲכָמָ֑ה ḥᵃḵāmˈā חָכָם wise וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֵ֠לֶיהָ ʔēleʸhˌā אֶל to הִֽתְאַבְּלִי־ hˈiṯʔabbᵊlî- אבל mourn נָ֞א nˈā נָא yeah וְ wᵊ וְ and לִבְשִׁי־ livšî- לבשׁ cloth נָ֣א nˈā נָא yeah בִגְדֵי־ viḡᵊḏê- בֶּגֶד garment אֵ֗בֶל ʔˈēvel אֵבֶל mourning rites וְ wᵊ וְ and אַל־ ʔal- אַל not תָּס֨וּכִי֙ tāsˈûḵî סוך anoint שֶׁ֔מֶן šˈemen שֶׁמֶן oil וְ wᵊ וְ and הָיִ֕ית hāyˈîṯ היה be כְּ kᵊ כְּ as אִשָּׁ֗ה ʔiššˈā אִשָּׁה woman זֶ֚ה ˈzeh זֶה this יָמִ֣ים yāmˈîm יֹום day רַבִּ֔ים rabbˈîm רַב much מִתְאַבֶּ֖לֶת miṯʔabbˌeleṯ אבל mourn עַל־ ʕal- עַל upon מֵֽת׃ mˈēṯ מות die
14:2. misit Thecuam et tulit inde mulierem sapientem dixitque ad eam lugere te simula et induere veste lugubri et ne unguaris oleo ut sis quasi mulier plurimo iam tempore lugens mortuumSent to Thecua, and fetched from thence a wise woman: and said to her: Feign thyself to be a mourner, and put on mourning apparel, and be not anointed with oil, that thou mayest be as a woman that had a long time been mourning for one dead.
2. And Joab sent to Tekoa, and fetched thence a wise woman, and said unto her, I pray thee, feign thyself to be a mourner, and put on mourning apparel, I pray thee, and anoint not thyself with oil, but be as a woman that had a long time mourned for the dead:
14:2. so he sent to Tekoa, and he brought from there a wise woman. And he said to her: “Feign that you are in mourning, and put on the clothing of one who mourns. And do not anoint yourself with oil, so that you may be like a woman who is still grieving for someone who died some time ago.
14:2. And Joab sent to Tekoah, and fetched thence a wise woman, and said unto her, I pray thee, feign thyself to be a mourner, and put on now mourning apparel, and anoint not thyself with oil, but be as a woman that had a long time mourned for the dead:
And Joab sent to Tekoah, and fetched thence a wise woman, and said unto her, I pray thee, feign thyself to be a mourner, and put on now mourning apparel, and anoint not thyself with oil, but be as a woman that had a long time mourned for the dead:

14:2 И послал Иоав в Фекою, и взял оттуда умную женщину и сказал ей: притворись плачущею и надень печальную одежду, и не мажься елеем, и представься женщиною, много дней плакавшею по умершем;
14:2
καὶ και and; even
ἀπέστειλεν αποστελλω send off / away
Ιωαβ ιωαβ into; for
Θεκωε θεκωε and; even
ἔλαβεν λαμβανω take; get
ἐκεῖθεν εκειθεν from there
γυναῖκα γυνη woman; wife
σοφὴν σοφος wise
καὶ και and; even
εἶπεν επω say; speak
πρὸς προς to; toward
αὐτήν αυτος he; him
πένθησον πενθεω sad
δὴ δη in fact
καὶ και and; even
ἔνδυσαι ενδυω dress in; wear
ἱμάτια ιματιον clothing; clothes
πενθικὰ πενθικος and; even
μὴ μη not
ἀλείψῃ αλειφω rub
ἔλαιον ελαιον oil
καὶ και and; even
ἔσῃ ειμι be
ὡς ως.1 as; how
γυνὴ γυνη woman; wife
πενθοῦσα πενθεω sad
ἐπὶ επι in; on
τεθνηκότι θνησκω die; departed
τοῦτο ουτος this; he
ἡμέρας ημερα day
πολλὰς πολυς much; many
14:2
וַ wa וְ and
יִּשְׁלַ֤ח yyišlˈaḥ שׁלח send
יֹואָב֙ yôʔˌāv יֹואָב Joab
תְּקֹ֔ועָה tᵊqˈôʕā תְּקֹועַ Tekoa
וַ wa וְ and
יִּקַּ֥ח yyiqqˌaḥ לקח take
מִ mi מִן from
שָּׁ֖ם ššˌām שָׁם there
אִשָּׁ֣ה ʔiššˈā אִשָּׁה woman
חֲכָמָ֑ה ḥᵃḵāmˈā חָכָם wise
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֵ֠לֶיהָ ʔēleʸhˌā אֶל to
הִֽתְאַבְּלִי־ hˈiṯʔabbᵊlî- אבל mourn
נָ֞א nˈā נָא yeah
וְ wᵊ וְ and
לִבְשִׁי־ livšî- לבשׁ cloth
נָ֣א nˈā נָא yeah
בִגְדֵי־ viḡᵊḏê- בֶּגֶד garment
אֵ֗בֶל ʔˈēvel אֵבֶל mourning rites
וְ wᵊ וְ and
אַל־ ʔal- אַל not
תָּס֨וּכִי֙ tāsˈûḵî סוך anoint
שֶׁ֔מֶן šˈemen שֶׁמֶן oil
וְ wᵊ וְ and
הָיִ֕ית hāyˈîṯ היה be
כְּ kᵊ כְּ as
אִשָּׁ֗ה ʔiššˈā אִשָּׁה woman
זֶ֚ה ˈzeh זֶה this
יָמִ֣ים yāmˈîm יֹום day
רַבִּ֔ים rabbˈîm רַב much
מִתְאַבֶּ֖לֶת miṯʔabbˌeleṯ אבל mourn
עַל־ ʕal- עַל upon
מֵֽת׃ mˈēṯ מות die
14:2. misit Thecuam et tulit inde mulierem sapientem dixitque ad eam lugere te simula et induere veste lugubri et ne unguaris oleo ut sis quasi mulier plurimo iam tempore lugens mortuum
Sent to Thecua, and fetched from thence a wise woman: and said to her: Feign thyself to be a mourner, and put on mourning apparel, and be not anointed with oil, that thou mayest be as a woman that had a long time been mourning for one dead.
14:2. so he sent to Tekoa, and he brought from there a wise woman. And he said to her: “Feign that you are in mourning, and put on the clothing of one who mourns. And do not anoint yourself with oil, so that you may be like a woman who is still grieving for someone who died some time ago.
14:2. And Joab sent to Tekoah, and fetched thence a wise woman, and said unto her, I pray thee, feign thyself to be a mourner, and put on now mourning apparel, and anoint not thyself with oil, but be as a woman that had a long time mourned for the dead:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Фекоя - на юг от Иерусалима, между Вифлеемом и Xевроном.
Adam Clarke: Commentary on the Bible - 1831
14:2: Joab sent to Tekoah - Tekoah, according to St. Jerome, was a little city in the tribe of Judah, about twelve miles from Jerusalem.
There are several circumstances relative to this woman and her case which deserve to be noticed: -
1. She was a widow, and therefore her condition of life was the better calculated to excite compassion.
2. She lived at some distance from Jerusalem, which rendered the case difficult to be readily inquired into; and consequently there was the less danger of detection.
3. She was advanced in years, as Josephus says, that her application might have the more weight.
4. She put on mourning, to heighten the idea of distress.
5. She framed a case similar to that in which David stood, in order to convince him of the reasonableness of sparing Absalom.
6. She did not make the similitude too plain and visible, lest the king should see her intention before she had obtained a grant of pardon. Thus her circumstances, her mournful tale, her widow's needs, her aged person, and her impressive manner, all combined to make one united impression on the king's heart. We need not wonder at her success. See Bishop Patrick.
2 Kings (2 Samuel) 14:5
Albert Barnes: Notes on the Bible - 1834
14:2: Tekoah - In the south of Judah, six miles from Bethlehem, the modern Tekua. The rough, wild district was well suited for the lawless profession of the wise woman; it abounds in caves, as does the country near Endor.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:2: to Tekoah: Tekoah was a city of Judah, situated, according to Eusebius and Jerome, twelve miles south of Jerusalem. Josephus says it was not far from the castle of Herodium; and Jerome (Prologue to Amos) says it stood on a hill six miles south from Bethlehem. Dr. Poccocke places it at the same distance; and says there are still considerable ruins on the top of a hill, which is about half a mile long and a furlong broad. Ch2 11:6, Ch2 20:20; Neh 3:5, Neh 3:27; Jer 6:1; Amo 1:1, Tekoa
mourning: Sa2 11:26; Rut 3:3; Psa 104:15; Ecc 9:8; Mat 6:17
Geneva 1599
And Joab sent to Tekoah, and fetched thence a wise woman, and said unto her, I pray thee, feign thyself to be a mourner, and put on now mourning apparel, and (b) anoint not thyself with oil, but be as a woman that had a long time mourned for the dead:
(b) In token of mourning: for they used anointing to seem cheerful.
John Gill
And Joab sent to Tekoah,.... Which Kimchi says was a city in the tribe of Asher, and others in the tribe of Benjamin, but it seems rather to be in the tribe, of Judah, 2Chron 11:5; according Jerom (s), it was twelve miles from Jerusalem, though in another place (t) he says it was but nine; of this place was Amos, and some think (u) the woman after mentioned was his grandmother. It was proper to lay the scene of the affair to be proposed to the king at some distance, that it might not soon and easily be inquired into:
and fetched thence a wise woman; one much advanced in years, as Josephus says (w), whose years had taught her wisdom by experience; a woman of good sense, and of a good address, apt at expression and reply, and knew how to manage an affair committed to her; and among other things, perhaps, was famous for acting the part of a mourner at funerals, for which sometimes women were hired; however, she was one that was talked of for her wisdom and prudence, and Joab having heard of her, sent for her as one for his purpose. The Jews (x) say, that Tekoah was the first place in the land of Israel for oil, and because the inhabitants were much used to oil, wisdom was found among them:
and said unto her, I pray thee feign thyself to be a mourner; a woman of a sorrowful spirit, and in great distress, and show it by cries and tears:
and put on now mourning apparel; black clothes, such as mourners usually wore:
and anoint not thyself with oil; as used to be done in times of feasting and rejoicing, to make them look smooth, and gay, and cheerful, and of which there might be much use at Tekoah, if so famous for oil:
but be as a woman that had a long time mourned for the dead; her countenance pale and foul with weeping, her mourning clothes almost worn out, &c.
(s) Proem. in Amos, & Comment. in Jer. vi. 1. (t) De loc. Heb. in. voce "Elthei", fol. 91. B. (u) In Hieron. Trad. Heb. in 2 Reg. fol. 78. 1. (w) Antiqu. l. 7. c. 8. sect. 4. (x) T. Bab. Menachot, fol. 85. 2.
John Wesley
Anoint - As they used to do when they were out of a mourning state.
Robert Jamieson, A. R. Fausset and David Brown
JOAB INSTRUCTS A WOMAN OF TEKOAH. (2Sa. 14:1-21)
And Joab sent to Tekoah, and fetched thence a wise woman--The king was strongly attached to Absalom; and having now got over his sorrow for the violent death of Amnon, he was desirous of again enjoying the society of his favorite son, who had now been three long years absent. But a dread of public opinion and a regard to the public interests made him hesitate about recalling or pardoning his guilty son; and Joab, whose discerning mind perceived this struggle between parental affection and royal duty, devised a plan for relieving the scruples, and, at the same time, gratifying the wishes, of his master. Having procured a countrywoman of superior intelligence and address, he directed her to seek an audience of the king, and by soliciting his royal interposition in the settlement of a domestic grievance, convinced him that the life of a murderer might in some cases be saved. Tekoah was about twelve miles south of Jerusalem, and six south of Beth-lehem; and the design of bringing a woman from such a distance was to prevent either the petitioner being known, or the truth of her story easily investigated. Her speech was in the form of a parable--the circumstances--the language--the manner--well suited to the occasion, represented a case as like David's as it was policy to make it, so as not to be prematurely discovered. Having got the king pledged, she avowed it to be her design to satisfy the royal conscience, that in pardoning Absalom he was doing nothing more than he would have done in the case of a stranger, where there could be no imputation of partiality. The device succeeded; David traced its origin to Joab; and, secretly pleased at obtaining the judgment of that rough, but generally sound-thinking soldier, he commissioned him to repair to Geshur and bring home his exiled son.
14:314:3: եւ եկեսցե՛ս առ արքայ, եւ խօսեսցիս ընդ նմա ըստ բանիս ըստ այսմիկ։ Եւ ե՛դ Յովաբ՝ բա՛նս ՚ի բերան նորա[3283]։ [3283] Յօրինակին. Յոբաբ որդի Շարուհեայ։
3 Կը գնաս արքայի մօտ եւ նրա հետ այսպէս կը խօսես»: Եւ Յովաբը նրան յայտնեց այն, ինչ պէտք է ասէր:
3 Եւ թագաւորին մտիր ու անոր այս կերպով խօսէ»։ Յովաբ անոր բերանը խօսքեր դրաւ։
Եւ եկեսցես առ արքայ, եւ խօսեսցիս ընդ նմա ըստ բանիս ըստ այսմիկ: Եւ եդ Յովաբ բանս ի բերան նորա:

14:3: եւ եկեսցե՛ս առ արքայ, եւ խօսեսցիս ընդ նմա ըստ բանիս ըստ այսմիկ։ Եւ ե՛դ Յովաբ՝ բա՛նս ՚ի բերան նորա[3283]։
[3283] Յօրինակին. Յոբաբ որդի Շարուհեայ։
3 Կը գնաս արքայի մօտ եւ նրա հետ այսպէս կը խօսես»: Եւ Յովաբը նրան յայտնեց այն, ինչ պէտք է ասէր:
3 Եւ թագաւորին մտիր ու անոր այս կերպով խօսէ»։ Յովաբ անոր բերանը խօսքեր դրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
14:314:3 и пойди к царю и скажи ему так и так. И вложил Иоав в уста ее, что сказать.
14:3 καὶ και and; even ἐλεύσῃ ερχομαι come; go πρὸς προς to; toward τὸν ο the βασιλέα βασιλευς monarch; king καὶ και and; even λαλήσεις λαλεω talk; speak πρὸς προς to; toward αὐτὸν αυτος he; him κατὰ κατα down; by τὸ ο the ῥῆμα ρημα statement; phrase τοῦτο ουτος this; he καὶ και and; even ἔθηκεν τιθημι put; make Ιωαβ ιωαβ the λόγους λογος word; log ἐν εν in τῷ ο the στόματι στομα mouth; edge αὐτῆς αυτος he; him
14:3 וּ û וְ and בָאת֙ vāṯ בוא come אֶל־ ʔel- אֶל to הַ ha הַ the מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king וְ wᵊ וְ and דִבַּ֥רְתְּ ḏibbˌart דבר speak אֵלָ֖יו ʔēlˌāʸw אֶל to כַּ ka כְּ as † הַ the דָּבָ֣ר ddāvˈār דָּבָר word הַ ha הַ the זֶּ֑ה zzˈeh זֶה this וַ wa וְ and יָּ֧שֶׂם yyˈāśem שׂים put יֹואָ֛ב yôʔˈāv יֹואָב Joab אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דְּבָרִ֖ים ddᵊvārˌîm דָּבָר word בְּ bᵊ בְּ in פִֽיהָ׃ fˈîhā פֶּה mouth
14:3. et ingredieris ad regem et loqueris ad eum sermones huiuscemodi posuit autem Ioab verba in ore eiusAnd thou shalt go in to the king, and shalt speak to him in this manner. And Joab put the words in her mouth.
3. and go in to the king, and speak on this manner unto him. So Joab put the words in her mouth.
14:3. And you shall enter to the king, and you shall speak words to him in this manner.” Then Joab put the words in her mouth.
14:3. And come to the king, and speak on this manner unto him. So Joab put the words in her mouth.
And come to the king, and speak on this manner unto him. So Joab put the words in her mouth:

14:3 и пойди к царю и скажи ему так и так. И вложил Иоав в уста ее, что сказать.
14:3
καὶ και and; even
ἐλεύσῃ ερχομαι come; go
πρὸς προς to; toward
τὸν ο the
βασιλέα βασιλευς monarch; king
καὶ και and; even
λαλήσεις λαλεω talk; speak
πρὸς προς to; toward
αὐτὸν αυτος he; him
κατὰ κατα down; by
τὸ ο the
ῥῆμα ρημα statement; phrase
τοῦτο ουτος this; he
καὶ και and; even
ἔθηκεν τιθημι put; make
Ιωαβ ιωαβ the
λόγους λογος word; log
ἐν εν in
τῷ ο the
στόματι στομα mouth; edge
αὐτῆς αυτος he; him
14:3
וּ û וְ and
בָאת֙ vāṯ בוא come
אֶל־ ʔel- אֶל to
הַ ha הַ the
מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king
וְ wᵊ וְ and
דִבַּ֥רְתְּ ḏibbˌart דבר speak
אֵלָ֖יו ʔēlˌāʸw אֶל to
כַּ ka כְּ as
הַ the
דָּבָ֣ר ddāvˈār דָּבָר word
הַ ha הַ the
זֶּ֑ה zzˈeh זֶה this
וַ wa וְ and
יָּ֧שֶׂם yyˈāśem שׂים put
יֹואָ֛ב yôʔˈāv יֹואָב Joab
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
דְּבָרִ֖ים ddᵊvārˌîm דָּבָר word
בְּ bᵊ בְּ in
פִֽיהָ׃ fˈîhā פֶּה mouth
14:3. et ingredieris ad regem et loqueris ad eum sermones huiuscemodi posuit autem Ioab verba in ore eius
And thou shalt go in to the king, and shalt speak to him in this manner. And Joab put the words in her mouth.
14:3. And you shall enter to the king, and you shall speak words to him in this manner.” Then Joab put the words in her mouth.
14:3. And come to the king, and speak on this manner unto him. So Joab put the words in her mouth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
14:3: Come to the king - The king as a judge was accessible to all his subjects (Sa2 15:2; compare Kg1 3:16).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:3: put the words: Sa2 14:19; Exo 4:15; Num 23:5; Deu 18:18; Isa 51:16, Isa 59:21; Jer 1:9
John Gill
And come to the king,.... At his palace, in the above condition and circumstances:
and speak on this manner unto him; something to the following purpose he dictated to her:
so Joab put the words in her mouth; the substance of what she should say; the fable she was to deliver as her own case might be framed by Joab, and which she delivered word for word exactly as he put it, and the application of it; but as he knew not what questions the king would ask her, so he could not dictate to her what to reply, unless he supposed this and the other, and so formed answers; but this he left to her prudence, and for the sake of which he chose a wise woman to manage this affair.
14:414:4: Եւ եմո՛ւտ կինն Թեկուացի առ արքայ, եւ անկա՛ւ ՚ի վերայ երեսաց իւրոց ՚ի գետին՝ եւ ասէ. Ապրեցո՛ զիս արքայ ապրեցո՛[3284]։ [3284] Ոմանք. ՚Ի վերայ երեսաց իւրոց ՚ի գետնի։
4 Թեկուացի կինը մտաւ արքայի մօտ եւ երեսնիվայր գետին խոնարհուելով՝ ասաց.
4 Այն Թեկուացի կինը թագաւորին մտաւ խօսելու համար* ու երեսի վրայ գետինը իյնալով անոր խոնարհութիւն ըրաւ ու ըսաւ. «Ո՛վ թագաւոր, օգնէ՛ ինծի»։
Եմուտ կինն Թեկուացի առ արքայ, եւ անկաւ ի վերայ երեսաց իւրոց ի գետին[171], եւ ասէ. Ապրեցո [172]զիս արքայ, [173]ապրեցո:

14:4: Եւ եմո՛ւտ կինն Թեկուացի առ արքայ, եւ անկա՛ւ ՚ի վերայ երեսաց իւրոց ՚ի գետին՝ եւ ասէ. Ապրեցո՛ զիս արքայ ապրեցո՛[3284]։
[3284] Ոմանք. ՚Ի վերայ երեսաց իւրոց ՚ի գետնի։
4 Թեկուացի կինը մտաւ արքայի մօտ եւ երեսնիվայր գետին խոնարհուելով՝ ասաց.
4 Այն Թեկուացի կինը թագաւորին մտաւ խօսելու համար* ու երեսի վրայ գետինը իյնալով անոր խոնարհութիւն ըրաւ ու ըսաւ. «Ո՛վ թագաւոր, օգնէ՛ ինծի»։
zohrab-1805▾ eastern-1994▾ western am▾
14:414:4 И вошла женщина Фекоитянка к царю и пала лицем своим на землю, и поклонилась и сказала: помоги, царь, [помоги]!
14:4 καὶ και and; even εἰσῆλθεν εισερχομαι enter; go in ἡ ο the γυνὴ γυνη woman; wife ἡ ο the Θεκωῖτις θεκωιτις to; toward τὸν ο the βασιλέα βασιλευς monarch; king καὶ και and; even ἔπεσεν πιπτω fall ἐπὶ επι in; on πρόσωπον προσωπον face; ahead of αὐτῆς αυτος he; him εἰς εις into; for τὴν ο the γῆν γη earth; land καὶ και and; even προσεκύνησεν προσκυνεω worship αὐτῷ αυτος he; him καὶ και and; even εἶπεν επω say; speak Σῶσον σωσον monarch; king σῶσον σωζω save
14:4 וַ֠ wa וְ and תֹּאמֶר ttōmˌer אמר say הָ hā הַ the אִשָּׁ֤ה ʔiššˈā אִשָּׁה woman הַ ha הַ the תְּקֹעִית֙ ttᵊqōʕîṯ תְּקֹועִי Tekoite אֶל־ ʔel- אֶל to הַ ha הַ the מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king וַ wa וְ and תִּפֹּ֧ל ttippˈōl נפל fall עַל־ ʕal- עַל upon אַפֶּ֛יהָ ʔappˈeʸhā אַף nose אַ֖רְצָה ʔˌarṣā אֶרֶץ earth וַ wa וְ and תִּשְׁתָּ֑חוּ ttištˈāḥû חוה bow down וַ wa וְ and תֹּ֖אמֶר ttˌōmer אמר say הֹושִׁ֥עָה hôšˌiʕā ישׁע help הַ ha הַ the מֶּֽלֶךְ׃ ס mmˈeleḵ . s מֶלֶךְ king
14:4. itaque cum ingressa fuisset mulier thecuites ad regem cecidit coram eo super terram et adoravit et dixit serva me rexAnd when the woman of Thecua was come in to the king, she fell before him upon the ground, and worshipped, and said: Save me, O king.
4. And when the woman of Tekoa spake to the king, she fell on her face to the ground, and did obeisance, and said, Help, O king.
14:4. And so, when the woman of Tekoa had entered to the king, she fell before him on the ground, and she reverenced, and she said, “Save me, O king.”
14:4. And when the woman of Tekoah spake to the king, she fell on her face to the ground, and did obeisance, and said, Help, O king.
And when the woman of Tekoah spake to the king, she fell on her face to the ground, and did obeisance, and said, Help, O king:

14:4 И вошла женщина Фекоитянка к царю и пала лицем своим на землю, и поклонилась и сказала: помоги, царь, [помоги]!
14:4
καὶ και and; even
εἰσῆλθεν εισερχομαι enter; go in
ο the
γυνὴ γυνη woman; wife
ο the
Θεκωῖτις θεκωιτις to; toward
τὸν ο the
βασιλέα βασιλευς monarch; king
καὶ και and; even
ἔπεσεν πιπτω fall
ἐπὶ επι in; on
πρόσωπον προσωπον face; ahead of
αὐτῆς αυτος he; him
εἰς εις into; for
τὴν ο the
γῆν γη earth; land
καὶ και and; even
προσεκύνησεν προσκυνεω worship
αὐτῷ αυτος he; him
καὶ και and; even
εἶπεν επω say; speak
Σῶσον σωσον monarch; king
σῶσον σωζω save
14:4
וַ֠ wa וְ and
תֹּאמֶר ttōmˌer אמר say
הָ הַ the
אִשָּׁ֤ה ʔiššˈā אִשָּׁה woman
הַ ha הַ the
תְּקֹעִית֙ ttᵊqōʕîṯ תְּקֹועִי Tekoite
אֶל־ ʔel- אֶל to
הַ ha הַ the
מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king
וַ wa וְ and
תִּפֹּ֧ל ttippˈōl נפל fall
עַל־ ʕal- עַל upon
אַפֶּ֛יהָ ʔappˈeʸhā אַף nose
אַ֖רְצָה ʔˌarṣā אֶרֶץ earth
וַ wa וְ and
תִּשְׁתָּ֑חוּ ttištˈāḥû חוה bow down
וַ wa וְ and
תֹּ֖אמֶר ttˌōmer אמר say
הֹושִׁ֥עָה hôšˌiʕā ישׁע help
הַ ha הַ the
מֶּֽלֶךְ׃ ס mmˈeleḵ . s מֶלֶךְ king
14:4. itaque cum ingressa fuisset mulier thecuites ad regem cecidit coram eo super terram et adoravit et dixit serva me rex
And when the woman of Thecua was come in to the king, she fell before him upon the ground, and worshipped, and said: Save me, O king.
14:4. And so, when the woman of Tekoa had entered to the king, she fell before him on the ground, and she reverenced, and she said, “Save me, O king.”
14:4. And when the woman of Tekoah spake to the king, she fell on her face to the ground, and did obeisance, and said, Help, O king.
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Albert Barnes: Notes on the Bible - 1834
14:4: Spake - Seems to be an accidental error for came, which is found in many manuscipts and versions.
Help - literally, save (see the margin). It is the same cry as Hosanna, i. e. save now Psa 118:25.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:4: fell on her: Sa2 1:2; Sa1 20:41, Sa1 25:23
Help: Heb. Save, Kg2 6:26-28; Job 29:12-14; Luk 18:3-5
John Gill
And when the woman of Tekoah spake to the king,.... Or after she had spoken to him, being introduced by Joab, as is probable; when she had saluted him with God save the king, or May the king live, or some such like expressions:
she fell on her face to the ground, and did obeisance; to him as her king, in reverence of his majesty:
and said, help, O king; signifying that she was in great distress, and came to him for assistance and deliverance.
14:514:5: Եւ ասէ ցնա արքայ. Զի՞ է քեզ։ Եւ նա ասէ. Կարի՛ իսկ տագնապ է՛ ինձ. կին մի այրի՛ եմ ես. մեռաւ այր իմ[3285]. [3285] Ոմանք. Զի՛ է ՚ի քեզ։
5 «Փրկի՛ր ինձ, արքա՛յ, փրկի՛ր»: Արքան ասաց նրան. «Ի՞նչ է եղել քեզ»: Նա ասաց. «Ես մեծ տագնապի մէջ եմ:
5 Թագաւորը անոր ըսաւ. «Քեզի ի՞նչ եղաւ»։ Կինը ըսաւ. «Ո՜հ, ես որբեւայրի կին մըն եմ ու իմ այրս մեռած է։
Եւ ասէ ցնա արքայ. Զի՞ է քեզ: Եւ նա ասէ. [174]Կարի իսկ տագնապ է ինձ.`` կին մի այրի եմ ես. մեռաւ այր իմ:

14:5: Եւ ասէ ցնա արքայ. Զի՞ է քեզ։ Եւ նա ասէ. Կարի՛ իսկ տագնապ է՛ ինձ. կին մի այրի՛ եմ ես. մեռաւ այր իմ[3285].
[3285] Ոմանք. Զի՛ է ՚ի քեզ։
5 «Փրկի՛ր ինձ, արքա՛յ, փրկի՛ր»: Արքան ասաց նրան. «Ի՞նչ է եղել քեզ»: Նա ասաց. «Ես մեծ տագնապի մէջ եմ:
5 Թագաւորը անոր ըսաւ. «Քեզի ի՞նչ եղաւ»։ Կինը ըսաւ. «Ո՜հ, ես որբեւայրի կին մըն եմ ու իմ այրս մեռած է։
zohrab-1805▾ eastern-1994▾ western am▾
14:514:5 И сказал ей царь: что тебе? И сказала она: я [давно] вдова, муж мой умер;
14:5 καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward αὐτὴν αυτος he; him ὁ ο the βασιλεύς βασιλευς monarch; king τί τις.1 who?; what? ἐστίν ειμι be σοι σοι you ἡ ο the δὲ δε though; while εἶπεν επω say; speak καὶ και and; even μάλα μαλα.1 woman; wife χήρα χηρα widow ἐγώ εγω I εἰμι ειμι be καὶ και and; even ἀπέθανεν αποθνησκω die ὁ ο the ἀνήρ ανηρ man; husband μου μου of me; mine
14:5 וַ wa וְ and יֹּֽאמֶר־ yyˈōmer- אמר say לָ֥הּ lˌāh לְ to הַ ha הַ the מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king מַה־ mah- מָה what לָּ֑ךְ llˈāḵ לְ to וַ wa וְ and תֹּ֗אמֶר ttˈōmer אמר say אֲבָ֛ל ʔᵃvˈāl אֲבָל verily אִשָּֽׁה־ ʔiššˈā- אִשָּׁה woman אַלְמָנָ֥ה ʔalmānˌā אַלְמָנָה widow אָ֖נִי ʔˌānî אֲנִי i וַ wa וְ and יָּ֥מָת yyˌāmoṯ מות die אִישִֽׁי׃ ʔîšˈî אִישׁ man
14:5. et ait ad eam rex quid causae habes quae respondit heu mulier vidua ego sum mortuus est enim vir meusAnd the king said to her: What is the matter with thee? She answered: Alas, I am a widow woman: for my husband is dead.
5. And the king said unto her, What aileth thee? And she answered; Of a truth I am a widow woman, and mine husband is dead.
14:5. And the king said to her, “What problem do you have?” And she responded: “Alas, I am a woman who is a widow. For my husband has died.
14:5. And the king said unto her, What aileth thee? And she answered, I [am] indeed a widow woman, and mine husband is dead.
And the king said unto her, What aileth thee? And she answered, I [am] indeed a widow woman, and mine husband is dead:

14:5 И сказал ей царь: что тебе? И сказала она: я [давно] вдова, муж мой умер;
14:5
καὶ και and; even
εἶπεν επω say; speak
πρὸς προς to; toward
αὐτὴν αυτος he; him
ο the
βασιλεύς βασιλευς monarch; king
τί τις.1 who?; what?
ἐστίν ειμι be
σοι σοι you
ο the
δὲ δε though; while
εἶπεν επω say; speak
καὶ και and; even
μάλα μαλα.1 woman; wife
χήρα χηρα widow
ἐγώ εγω I
εἰμι ειμι be
καὶ και and; even
ἀπέθανεν αποθνησκω die
ο the
ἀνήρ ανηρ man; husband
μου μου of me; mine
14:5
וַ wa וְ and
יֹּֽאמֶר־ yyˈōmer- אמר say
לָ֥הּ lˌāh לְ to
הַ ha הַ the
מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king
מַה־ mah- מָה what
לָּ֑ךְ llˈāḵ לְ to
וַ wa וְ and
תֹּ֗אמֶר ttˈōmer אמר say
אֲבָ֛ל ʔᵃvˈāl אֲבָל verily
אִשָּֽׁה־ ʔiššˈā- אִשָּׁה woman
אַלְמָנָ֥ה ʔalmānˌā אַלְמָנָה widow
אָ֖נִי ʔˌānî אֲנִי i
וַ wa וְ and
יָּ֥מָת yyˌāmoṯ מות die
אִישִֽׁי׃ ʔîšˈî אִישׁ man
14:5. et ait ad eam rex quid causae habes quae respondit heu mulier vidua ego sum mortuus est enim vir meus
And the king said to her: What is the matter with thee? She answered: Alas, I am a widow woman: for my husband is dead.
5. And the king said unto her, What aileth thee? And she answered; Of a truth I am a widow woman, and mine husband is dead.
14:5. And the king said to her, “What problem do you have?” And she responded: “Alas, I am a woman who is a widow. For my husband has died.
14:5. And the king said unto her, What aileth thee? And she answered, I [am] indeed a widow woman, and mine husband is dead.
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Adam Clarke: Commentary on the Bible - 1831
14:5: I am indeed a widow woman - It is very possible that the principal facts mentioned here were real, and that Joab found out a person whose circumstances bore a near resemblance to that which he wished to represent.
2 Kings (2 Samuel) 14:7
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:5: I am indeed: It is very possible that the principal incidents mentioned here were real; and that Joab found out a person whose circumstances bore a near resemblance to that which he wished to represent. She did not make the similitude too plain and visible, lest the king should see her intention before she had obtained a grant of pardon; and thus her circumstances, her mournful tale, her widow's dress, her aged person (for Josephus says she was advanced in years), and her impressive manner, all combined to make one united irresistible impression on the heart of the aged monarch Sa2 12:1-3; Jdg 9:8-15
John Gill
And the king said unto her, what aileth thee?.... Or what is thy case? What is the condition, and what the circumstances, that thou art in, which require help and assistance? intimating that he was ready to grant it on knowledge thereof; however, he was ready to hear what she had to say:
and she answered, I am indeed a widow woman; of a truth a widow, as the Targum; she was really one, a widow indeed, as in Ti1 5:3; not one that was separated from her husband, he being alive, or divorced from him on any account; and therefore she adds:
and mine husband is dead; and has been a long time; this she said to move the pity and compassion of the king, who, as the supreme magistrate in God's stead, was a Father of the fatherless, and the judge of the widow.
John Wesley
Widow - One of them who most need thy compassion, and whom thou art by God's law obliged in a singular manner to relieve.
14:614:6: եւ աղախնոյ քո երկու որդիք էին, մարտեան ընդ միմեանս երկոքեան յանդի. եւ ո՛չ ոք էր որ համոզէր ՚ի մէջ նոցա, եւ եհա՛ր մին զմիւս եղբայրն եւ սպան զնա։
6 Մի այրի կին եմ ես, ամուսինս մահացել է: Քո աղախինը երկու որդի ունէր: Երկուսը դաշտում կռուեցին, ու ոչ ոք չբաժանեց նրանց, եւ եղբայրներից մէկը միւսին խփեց ու սպանեց:
6 Քու աղախինդ երկու որդի ունէր։ Երկուքը դաշտի մէջ իրարու հետ ծեծկուեցան։ Անոնց քով հաշտեցնող մը չըլլալուն համար՝ մէկը միւսը զարկաւ ու մեռցուց։
եւ աղախնոյ քո երկու որդիք էին, մարտեան ընդ միմեանս երկոքեան յանդի. եւ ոչ ոք էր որ համոզէր ի մէջ նոցա, եւ եհար մին զմեւս եղբայրն եւ սպան զնա:

14:6: եւ աղախնոյ քո երկու որդիք էին, մարտեան ընդ միմեանս երկոքեան յանդի. եւ ո՛չ ոք էր որ համոզէր ՚ի մէջ նոցա, եւ եհա՛ր մին զմիւս եղբայրն եւ սպան զնա։
6 Մի այրի կին եմ ես, ամուսինս մահացել է: Քո աղախինը երկու որդի ունէր: Երկուսը դաշտում կռուեցին, ու ոչ ոք չբաժանեց նրանց, եւ եղբայրներից մէկը միւսին խփեց ու սպանեց:
6 Քու աղախինդ երկու որդի ունէր։ Երկուքը դաշտի մէջ իրարու հետ ծեծկուեցան։ Անոնց քով հաշտեցնող մը չըլլալուն համար՝ մէկը միւսը զարկաւ ու մեռցուց։
zohrab-1805▾ eastern-1994▾ western am▾
14:614:6 и у рабы твоей {было} два сына; они поссорились в поле, и некому было разнять их, и поразил один другого и умертвил его.
14:6 καί και and; even γε γε in fact τῇ ο the δούλῃ δουλη subject; maid σου σου of you; your δύο δυο two υἱοί υιος son καὶ και and; even ἐμαχέσαντο μαχομαι fight ἀμφότεροι αμφοτερος both ἐν εν in τῷ ο the ἀγρῷ αγρος field καὶ και and; even οὐκ ου not ἦν ειμι be ὁ ο the ἐξαιρούμενος εξαιρεω extract; take out ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle αὐτῶν αυτος he; him καὶ και and; even ἔπαισεν παιω strike ὁ ο the εἷς εις.1 one; unit τὸν ο the ἀδελφὸν αδελφος brother αὐτοῦ αυτος he; him καὶ και and; even ἐθανάτωσεν θανατοω put to death αὐτόν αυτος he; him
14:6 וּ û וְ and לְ lᵊ לְ to שִׁפְחָֽתְךָ֙ šifḥˈāṯᵊḵā שִׁפְחָה maidservant שְׁנֵ֣י šᵊnˈê שְׁנַיִם two בָנִ֔ים vānˈîm בֵּן son וַ wa וְ and יִּנָּצ֤וּ yyinnāṣˈû נצה decay שְׁנֵיהֶם֙ šᵊnêhˌem שְׁנַיִם two בַּ ba בְּ in † הַ the שָּׂדֶ֔ה śśāḏˈeh שָׂדֶה open field וְ wᵊ וְ and אֵ֥ין ʔˌên אַיִן [NEG] מַצִּ֖יל maṣṣˌîl נצל deliver בֵּֽינֵיהֶ֑ם bˈênêhˈem בַּיִן interval וַ wa וְ and יַּכֹּ֧ו yyakkˈô נכה strike הָ hā הַ the אֶחָ֛ד ʔeḥˈāḏ אֶחָד one אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אֶחָ֖ד ʔeḥˌāḏ אֶחָד one וַ wa וְ and יָּ֥מֶת yyˌāmeṯ מות die אֹתֹֽו׃ ʔōṯˈô אֵת [object marker]
14:6. et ancillae tuae erant duo filii qui rixati sunt adversum se in agro nullusque erat qui eos prohibere posset et percussit alter alterum et interfecit eumAnd thy handmaid had two sons: and they quarrelled with each other in the field, and there was none to part them: and the one struck the other, and slew him.
6. And thy handmaid had two sons, and they two strove together in the field, and there was none to part them, but the one smote the other, and killed him.
14:6. And your handmaid had two sons. And they quarreled against one another in the field. And there was no one there who would be able to stop them. And one struck the other, and killed him.
14:6. And thy handmaid had two sons, and they two strove together in the field, and [there was] none to part them, but the one smote the other, and slew him.
And thy handmaid had two sons, and they two strove together in the field, and [there was] none to part them, but the one smote the other, and slew him:

14:6 и у рабы твоей {было} два сына; они поссорились в поле, и некому было разнять их, и поразил один другого и умертвил его.
14:6
καί και and; even
γε γε in fact
τῇ ο the
δούλῃ δουλη subject; maid
σου σου of you; your
δύο δυο two
υἱοί υιος son
καὶ και and; even
ἐμαχέσαντο μαχομαι fight
ἀμφότεροι αμφοτερος both
ἐν εν in
τῷ ο the
ἀγρῷ αγρος field
καὶ και and; even
οὐκ ου not
ἦν ειμι be
ο the
ἐξαιρούμενος εξαιρεω extract; take out
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
αὐτῶν αυτος he; him
καὶ και and; even
ἔπαισεν παιω strike
ο the
εἷς εις.1 one; unit
τὸν ο the
ἀδελφὸν αδελφος brother
αὐτοῦ αυτος he; him
καὶ και and; even
ἐθανάτωσεν θανατοω put to death
αὐτόν αυτος he; him
14:6
וּ û וְ and
לְ lᵊ לְ to
שִׁפְחָֽתְךָ֙ šifḥˈāṯᵊḵā שִׁפְחָה maidservant
שְׁנֵ֣י šᵊnˈê שְׁנַיִם two
בָנִ֔ים vānˈîm בֵּן son
וַ wa וְ and
יִּנָּצ֤וּ yyinnāṣˈû נצה decay
שְׁנֵיהֶם֙ šᵊnêhˌem שְׁנַיִם two
בַּ ba בְּ in
הַ the
שָּׂדֶ֔ה śśāḏˈeh שָׂדֶה open field
וְ wᵊ וְ and
אֵ֥ין ʔˌên אַיִן [NEG]
מַצִּ֖יל maṣṣˌîl נצל deliver
בֵּֽינֵיהֶ֑ם bˈênêhˈem בַּיִן interval
וַ wa וְ and
יַּכֹּ֧ו yyakkˈô נכה strike
הָ הַ the
אֶחָ֛ד ʔeḥˈāḏ אֶחָד one
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אֶחָ֖ד ʔeḥˌāḏ אֶחָד one
וַ wa וְ and
יָּ֥מֶת yyˌāmeṯ מות die
אֹתֹֽו׃ ʔōṯˈô אֵת [object marker]
14:6. et ancillae tuae erant duo filii qui rixati sunt adversum se in agro nullusque erat qui eos prohibere posset et percussit alter alterum et interfecit eum
And thy handmaid had two sons: and they quarrelled with each other in the field, and there was none to part them: and the one struck the other, and slew him.
14:6. And your handmaid had two sons. And they quarreled against one another in the field. And there was no one there who would be able to stop them. And one struck the other, and killed him.
14:6. And thy handmaid had two sons, and they two strove together in the field, and [there was] none to part them, but the one smote the other, and slew him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:6: and they two: Gen 4:8; Exo 2:13; Deu 22:26, Deu 22:27
none to part: Heb. no deliverer between
Geneva 1599
And thy handmaid had two (c) sons, and they two strove together in the field, and [there was] none to part them, but the one smote the other, and slew him.
(c) Under this parable she describes the death of Amnon by Absalom.
John Gill
And thy handmaid had two sons,.... Two are observed, that her case might suit with Amnon and Absalom:
and they two strove together in the field; they quarrelled, and fought in the field, where there were no witnesses of what they did to each other; whereby she would suggest that Ammon was killed in the field, of which there were no witnesses, and therefore Absalom ought not to die; whereas it was in Absalom's house, at his table, and where the rest of the king's sons were present, and witnesses of it:
and there was none to part them; which, had there been, might have prevented the sad disaster; this, as Abarbinel thinks, is pointed at David, who when Amnon forced Tamar, did not correct him for it, nor seek to make peace between the brethren, and hence followed what had happened:
but the one smote the other, and slew him; as say the accusers of him that is living; for the fable supposes there was none with them; however, she suggests, as the above writer observes, that one gave the first blow, and so was the aggressor; and that he that was smitten rose up in his own defence, and in his passion slew him that smote him; which is observed to lessen the crime, and to intimate that Amnon was the aggressor, who first began the sin and quarrel, in ravishing Tamar, and so reproaching Absalom; and therefore his blood was upon his own head.
14:714:7: Եւ ահա յարուցեալ է ամենայն ազգն ՚ի վերայ աղախնոյ քոյ. ասեն. Տո՛ւր զսպանօղն եղբօր իւրոյ, եւ սպանցո՛ւք զնա փոխանակ անձին եղբօր իւրոյ, եւ բարձցո՛ւք զժառանգակա՛լն քո. եւ շիջուցանիցեն զկայծակն իմ զմնացեալ, առ ՚ի չթողլոյ առն իմում մնացորդ եւ անուն ՚ի վերայ երեսաց երկրի[3286]։ [3286] Այլք. Եւ շիջուցանիցեն։
7 Ամբողջ ազգատոհմը վեր է կացել քո աղախնի դէմ՝ ասելով. “Իր եղբօրը սպանողին յանձնի՛ր, որ նրան սպանենք իր եղբօր արեան փոխարէն եւ քո ժառանգորդին վերացնենք”: Այսպիսով նրանք ուզում են հանգցնել իմ յոյսի մնացած կայծը՝ իմ մարդու համար չթողնելով ո՛չ յետնորդ, ո՛չ էլ անուն երկրի երեսին»:
7 Ահա բոլոր ազգատոհմը քու աղախինիդ դէմ ոտքի ելան ու ըսին. ‘Իր եղբայրը մեռցնողը տուր, որպէս զի զանիկա մեռցնենք իր մեռցուցած եղբօրը կեանքին համար ու ժառանգն ալ կորսնցնենք’։ Ինծի մնացած կայծը պիտի մարեն, երկրի վրայ էրկանս անունն ու մնացորդը չպահելով»։
Եւ ահա յարուցեալ է ամենայն ազգն ի վերայ աղախնոյ քո, ասեն. Տուր զսպանօղն եղբօր իւրոյ, եւ սպանցուք զնա փոխանակ անձին եղբօր իւրոյ, եւ բարձցուք զժառանգակալն [175]քո. եւ շիջուցանիցեն զկայծակն իմ զմնացեալ, առ ի չթողլոյ առն իմում մնացորդ եւ անուն ի վերայ երեսաց երկրի:

14:7: Եւ ահա յարուցեալ է ամենայն ազգն ՚ի վերայ աղախնոյ քոյ. ասեն. Տո՛ւր զսպանօղն եղբօր իւրոյ, եւ սպանցո՛ւք զնա փոխանակ անձին եղբօր իւրոյ, եւ բարձցո՛ւք զժառանգակա՛լն քո. եւ շիջուցանիցեն զկայծակն իմ զմնացեալ, առ ՚ի չթողլոյ առն իմում մնացորդ եւ անուն ՚ի վերայ երեսաց երկրի[3286]։
[3286] Այլք. Եւ շիջուցանիցեն։
7 Ամբողջ ազգատոհմը վեր է կացել քո աղախնի դէմ՝ ասելով. “Իր եղբօրը սպանողին յանձնի՛ր, որ նրան սպանենք իր եղբօր արեան փոխարէն եւ քո ժառանգորդին վերացնենք”: Այսպիսով նրանք ուզում են հանգցնել իմ յոյսի մնացած կայծը՝ իմ մարդու համար չթողնելով ո՛չ յետնորդ, ո՛չ էլ անուն երկրի երեսին»:
7 Ահա բոլոր ազգատոհմը քու աղախինիդ դէմ ոտքի ելան ու ըսին. ‘Իր եղբայրը մեռցնողը տուր, որպէս զի զանիկա մեռցնենք իր մեռցուցած եղբօրը կեանքին համար ու ժառանգն ալ կորսնցնենք’։ Ինծի մնացած կայծը պիտի մարեն, երկրի վրայ էրկանս անունն ու մնացորդը չպահելով»։
zohrab-1805▾ eastern-1994▾ western am▾
14:714:7 И вот, восстало все родство на рабу твою, и говорят: >. И так они погасят остальную искру мою, чтобы не оставить мужу моему имени и потомства на лице земли.
14:7 καὶ και and; even ἰδοὺ οραω view; see ἐπανέστη επανιστημι challenge ὅλη ολος whole; wholly ἡ ο the πατριὰ πατρια lineage; family line πρὸς προς to; toward τὴν ο the δούλην δουλη subject; maid σου σου of you; your καὶ και and; even εἶπαν επω say; speak δὸς διδωμι give; deposit τὸν ο the παίσαντα παιζω play τὸν ο the ἀδελφὸν αδελφος brother αὐτοῦ αυτος he; him καὶ και and; even θανατώσομεν θανατοω put to death αὐτὸν αυτος he; him ἀντὶ αντι against; instead of τῆς ο the ψυχῆς ψυχη soul τοῦ ο the ἀδελφοῦ αδελφος brother αὐτοῦ αυτος he; him οὗ ος who; what ἀπέκτεινεν αποκτεινω kill καὶ και and; even ἐξαροῦμεν εξαιρω lift out / up; remove καί και and; even γε γε in fact τὸν ο the κληρονόμον κληρονομος heir ὑμῶν υμων your καὶ και and; even σβέσουσιν σβεννυμι extinguish; quench τὸν ο the ἄνθρακά ανθραξ live coal μου μου of me; mine τὸν ο the καταλειφθέντα καταλειπω leave behind; remain ὥστε ωστε as such; that μὴ μη not θέσθαι τιθημι put; make τῷ ο the ἀνδρί ανηρ man; husband μου μου of me; mine κατάλειμμα καταλειμμα leftover; remnant καὶ και and; even ὄνομα ονομα name; notable ἐπὶ επι in; on προσώπου προσωπον face; ahead of τῆς ο the γῆς γη earth; land
14:7 וְ wᵊ וְ and הִנֵּה֩ hinnˌē הִנֵּה behold קָ֨מָה qˌāmā קום arise כָֽל־ ḵˈol- כֹּל whole הַ ha הַ the מִּשְׁפָּחָ֜ה mmišpāḥˈā מִשְׁפָּחָה clan עַל־ ʕal- עַל upon שִׁפְחָתֶ֗ךָ šifḥāṯˈeḵā שִׁפְחָה maidservant וַ wa וְ and יֹּֽאמְרוּ֙ yyˈōmᵊrû אמר say תְּנִ֣י׀ tᵊnˈî נתן give אֶת־ ʔeṯ- אֵת [object marker] מַכֵּ֣ה makkˈē נכה strike אָחִ֗יו ʔāḥˈiʸw אָח brother וּ û וְ and נְמִתֵ֨הוּ֙ nᵊmiṯˈēhû מות die בְּ bᵊ בְּ in נֶ֤פֶשׁ nˈefeš נֶפֶשׁ soul אָחִיו֙ ʔāḥiʸw אָח brother אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] הָרָ֔ג hārˈāḡ הרג kill וְ wᵊ וְ and נַשְׁמִ֖ידָה našmˌîḏā שׁמד destroy גַּ֣ם gˈam גַּם even אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the יֹּורֵ֑שׁ yyôrˈēš ירשׁ trample down וְ wᵊ וְ and כִבּ֗וּ ḵibbˈû כבה go out אֶת־ ʔeṯ- אֵת [object marker] גַּֽחַלְתִּי֙ gˈaḥaltî גַּחֶלֶת glow אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] נִשְׁאָ֔רָה nišʔˈārā שׁאר remain לְ lᵊ לְ to בִלְתִּ֧י viltˈî בֵּלֶת failure שִׂיםשׂום־ *śîm- שׂים put לְ lᵊ לְ to אִישִׁ֛י ʔîšˈî אִישׁ man שֵׁ֥ם šˌēm שֵׁם name וּ û וְ and שְׁאֵרִ֖ית šᵊʔērˌîṯ שְׁאֵרִית rest עַל־ ʕal- עַל upon פְּנֵ֥י pᵊnˌê פָּנֶה face הָ hā הַ the אֲדָמָֽה׃ פ ʔᵃḏāmˈā . f אֲדָמָה soil
14:7. et ecce consurgens universa cognatio adversum ancillam tuam dicit trade eum qui percussit fratrem suum ut occidamus eum pro anima fratris sui quem interfecit et deleamus heredem et quaerunt extinguere scintillam meam quae relicta est ut non supersit viro meo nomen et reliquiae super terramAnd behold the whole kindred rising against thy handmaid, saith: Deliver him that hath slain his brother, that we may kill him for the life of his brother, whom he slew, and that we may destroy the heir: and they seek to quench my spark which is left, and will leave my husband no name, nor remainder upon the earth.
7. And, behold, the whole family is risen against thine handmaid, and they said, Deliver him that smote his brother, that we may kill him for the life of his brother whom he slew, and so destroy the heir also: thus shall they quench my coal which is left, and shall leave to my husband neither name nor remainder upon the face of the earth.
14:7. And behold, the whole family, rising up against your handmaid, said: ‘Deliver him who struck down his brother, so that we may kill him for the life of his brother, whom he killed, and so that we may do away with the heir.’ And they are seeking to extinguish my spark that is left, so that there may not survive a name for my husband, nor a remnant upon the earth.”
14:7. And, behold, the whole family is risen against thine handmaid, and they said, Deliver him that smote his brother, that we may kill him, for the life of his brother whom he slew; and we will destroy the heir also: and so they shall quench my coal which is left, and shall not leave to my husband [neither] name nor remainder upon the earth.
And, behold, the whole family is risen against thine handmaid, and they said, Deliver him that smote his brother, that we may kill him, for the life of his brother whom he slew; and we will destroy the heir also: and so they shall quench my coal which is left, and shall not leave to my husband [neither] name nor remainder upon the earth:

14:7 И вот, восстало все родство на рабу твою, и говорят: <<отдай убийцу брата своего; мы убьем его за душу брата его, которую он погубил, и истребим даже наследника>>. И так они погасят остальную искру мою, чтобы не оставить мужу моему имени и потомства на лице земли.
14:7
καὶ και and; even
ἰδοὺ οραω view; see
ἐπανέστη επανιστημι challenge
ὅλη ολος whole; wholly
ο the
πατριὰ πατρια lineage; family line
πρὸς προς to; toward
τὴν ο the
δούλην δουλη subject; maid
σου σου of you; your
καὶ και and; even
εἶπαν επω say; speak
δὸς διδωμι give; deposit
τὸν ο the
παίσαντα παιζω play
τὸν ο the
ἀδελφὸν αδελφος brother
αὐτοῦ αυτος he; him
καὶ και and; even
θανατώσομεν θανατοω put to death
αὐτὸν αυτος he; him
ἀντὶ αντι against; instead of
τῆς ο the
ψυχῆς ψυχη soul
τοῦ ο the
ἀδελφοῦ αδελφος brother
αὐτοῦ αυτος he; him
οὗ ος who; what
ἀπέκτεινεν αποκτεινω kill
καὶ και and; even
ἐξαροῦμεν εξαιρω lift out / up; remove
καί και and; even
γε γε in fact
τὸν ο the
κληρονόμον κληρονομος heir
ὑμῶν υμων your
καὶ και and; even
σβέσουσιν σβεννυμι extinguish; quench
τὸν ο the
ἄνθρακά ανθραξ live coal
μου μου of me; mine
τὸν ο the
καταλειφθέντα καταλειπω leave behind; remain
ὥστε ωστε as such; that
μὴ μη not
θέσθαι τιθημι put; make
τῷ ο the
ἀνδρί ανηρ man; husband
μου μου of me; mine
κατάλειμμα καταλειμμα leftover; remnant
καὶ και and; even
ὄνομα ονομα name; notable
ἐπὶ επι in; on
προσώπου προσωπον face; ahead of
τῆς ο the
γῆς γη earth; land
14:7
וְ wᵊ וְ and
הִנֵּה֩ hinnˌē הִנֵּה behold
קָ֨מָה qˌāmā קום arise
כָֽל־ ḵˈol- כֹּל whole
הַ ha הַ the
מִּשְׁפָּחָ֜ה mmišpāḥˈā מִשְׁפָּחָה clan
עַל־ ʕal- עַל upon
שִׁפְחָתֶ֗ךָ šifḥāṯˈeḵā שִׁפְחָה maidservant
וַ wa וְ and
יֹּֽאמְרוּ֙ yyˈōmᵊrû אמר say
תְּנִ֣י׀ tᵊnˈî נתן give
אֶת־ ʔeṯ- אֵת [object marker]
מַכֵּ֣ה makkˈē נכה strike
אָחִ֗יו ʔāḥˈiʸw אָח brother
וּ û וְ and
נְמִתֵ֨הוּ֙ nᵊmiṯˈēhû מות die
בְּ bᵊ בְּ in
נֶ֤פֶשׁ nˈefeš נֶפֶשׁ soul
אָחִיו֙ ʔāḥiʸw אָח brother
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
הָרָ֔ג hārˈāḡ הרג kill
וְ wᵊ וְ and
נַשְׁמִ֖ידָה našmˌîḏā שׁמד destroy
גַּ֣ם gˈam גַּם even
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
יֹּורֵ֑שׁ yyôrˈēš ירשׁ trample down
וְ wᵊ וְ and
כִבּ֗וּ ḵibbˈû כבה go out
אֶת־ ʔeṯ- אֵת [object marker]
גַּֽחַלְתִּי֙ gˈaḥaltî גַּחֶלֶת glow
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
נִשְׁאָ֔רָה nišʔˈārā שׁאר remain
לְ lᵊ לְ to
בִלְתִּ֧י viltˈî בֵּלֶת failure
שִׂיםשׂום־
*śîm- שׂים put
לְ lᵊ לְ to
אִישִׁ֛י ʔîšˈî אִישׁ man
שֵׁ֥ם šˌēm שֵׁם name
וּ û וְ and
שְׁאֵרִ֖ית šᵊʔērˌîṯ שְׁאֵרִית rest
עַל־ ʕal- עַל upon
פְּנֵ֥י pᵊnˌê פָּנֶה face
הָ הַ the
אֲדָמָֽה׃ פ ʔᵃḏāmˈā . f אֲדָמָה soil
14:7. et ecce consurgens universa cognatio adversum ancillam tuam dicit trade eum qui percussit fratrem suum ut occidamus eum pro anima fratris sui quem interfecit et deleamus heredem et quaerunt extinguere scintillam meam quae relicta est ut non supersit viro meo nomen et reliquiae super terram
And behold the whole kindred rising against thy handmaid, saith: Deliver him that hath slain his brother, that we may kill him for the life of his brother, whom he slew, and that we may destroy the heir: and they seek to quench my spark which is left, and will leave my husband no name, nor remainder upon the earth.
14:7. And behold, the whole family, rising up against your handmaid, said: ‘Deliver him who struck down his brother, so that we may kill him for the life of his brother, whom he killed, and so that we may do away with the heir.’ And they are seeking to extinguish my spark that is left, so that there may not survive a name for my husband, nor a remnant upon the earth.”
14:7. And, behold, the whole family is risen against thine handmaid, and they said, Deliver him that smote his brother, that we may kill him, for the life of his brother whom he slew; and we will destroy the heir also: and so they shall quench my coal which is left, and shall not leave to my husband [neither] name nor remainder upon the earth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ 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
7: Все родство убитого.
Adam Clarke: Commentary on the Bible - 1831
14:7: The whole family is risen - They took on them the part of the avenger of blood; the nearest akin to the murdered person having a right to slay the murderer.
They shall quench my coal which is left - A man and his descendants or successors are often termed in Scripture a lamp or light. So, Sa2 21:17, the men of David said, when they sware that he should no more go out with them to battle, That thou Quench not the Light of Israel. See also Psa 132:17. And to raise up a lamp to a person signifies his having a posterity to continue his name and family upon the earth: thus, quench my coal that is left means destroying all hope of posterity, and extinguishing the family from among the people. The heathens made use of the same similitude. The few persons who survived the deluge of Deucalion are termed ζωπυρα living coals, because by them the vital flame of the human race was to be rekindled on the earth.
2 Kings (2 Samuel) 14:8
Albert Barnes: Notes on the Bible - 1834
14:7: The whole family ... - This indicates that all the king's sons, and the whole court, were against Absalom, and that the knowledge of this was what hindered David from yielding to his affection and recalling him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:7: the whole: Gen 4:14; Num 35:19; Deu 19:12
so they: Gen 27:45; Deu 25:6
quench: Sa2 12:17
upon the earth: Heb. upon the face of the earth
Geneva 1599
And, behold, the whole family is risen against thine handmaid, and they said, Deliver him that smote his brother, that we may kill him, for the (d) life of his brother whom he slew; and we will destroy the heir also: and so they shall quench my coal which is left, and shall not leave to my husband [neither] name nor remainder upon the earth.
(d) Because he has slain his brother he ought to be slain according to the law, (Gen 9:6; Ex 21:12).
John Gill
And, behold, the whole family is risen against thine handmaid,.... Who had sheltered her son, that slew his brother, from the avenger of blood; and not only the next akin, the avenger of blood, but even all the kindred and relations of the deceased, those of her husband's family rose up as one man, demanding justice:
and they said, deliver him that smote his brother, that we may kill him for the life of his brother whom he slew; pretending great regard to the deceased, and a zeal for justice, when the main thing aimed at was to get the inheritance into their own hands, as appears by what follows:
and we will destroy the heir also; and hereby she would insinuate to the king, that the reason why the rest of the king's sons spake against Absalom to him, and stirred him up to punish him with death, was because he was heir to the crown, and they thought by removing him to make way for themselves:
and so they shall quench my coal that is left; she had but one son, as she represents her case, who was like a coal left among ashes, in the ruins of her family; the only one to support her, keep alive her family, and bear up and continue her husband's name; and, as the Targum,"they seek to kill the only one that is left;''
and so the family be extinct:
and shall not leave to my husband neither name nor remainder upon the earth; should he be delivered up to them and slain; but herein the fable or apologue differed greatly from the case it was intended to represent; for had Absalom been put to death, as the law required, David had sons enough to inherit his throne, and keep up his name.
Robert Jamieson, A. R. Fausset and David Brown
they shall quench my coal which is left--The life of man is compared in Scripture to a light. To quench the light of Israel (2Kings 21:17) is to destroy the king's life; to ordain a lamp for any one (Ps 132:17) is to grant him posterity; to quench a coal signifies here the extinction of this woman's only remaining hope that the name and family of her husband would be preserved. The figure is a beautiful one; a coal live, but lying under a heap of embers--all that she had to rekindle her fire--to light her lamp in Israel.
14:814:8: Եւ ասէ արքայ. Ե՛րթ ողջամբ ՚ի տուն քո. եւ ես պատուիրեցից վասն քո։
8 Արքան ասաց. «Ողջութեամբ գնա՛ քո տունը, եւ ես կը կարգադրեմ քո հարցը»:
8 Թագաւորը կնոջը ըսաւ. «Տունդ գնա ու ես քեզի համար կը պատուիրեմ»։
Եւ ասէ արքայ[176]. Երթ [177]ողջամբ ի տուն քո, եւ ես պատուիրեցից վասն քո:

14:8: Եւ ասէ արքայ. Ե՛րթ ողջամբ ՚ի տուն քո. եւ ես պատուիրեցից վասն քո։
8 Արքան ասաց. «Ողջութեամբ գնա՛ քո տունը, եւ ես կը կարգադրեմ քո հարցը»:
8 Թագաւորը կնոջը ըսաւ. «Տունդ գնա ու ես քեզի համար կը պատուիրեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
14:814:8 И сказал царь женщине: иди спокойно домой, я дам приказание о тебе.
14:8 καὶ και and; even εἶπεν επω say; speak ὁ ο the βασιλεύς βασιλευς monarch; king ὑγιαίνουσα υγιαινω healthy βάδιζε βαδιζω into; for τὸν ο the οἶκόν οικος home; household σου σου of you; your κἀγὼ καγω and I ἐντελοῦμαι εντελλομαι direct; enjoin περὶ περι about; around σοῦ σου of you; your
14:8 וַ wa וְ and יֹּ֧אמֶר yyˈōmer אמר say הַ ha הַ the מֶּ֛לֶךְ mmˈeleḵ מֶלֶךְ king אֶל־ ʔel- אֶל to הָ hā הַ the אִשָּׁ֖ה ʔiššˌā אִשָּׁה woman לְכִ֣י lᵊḵˈî הלך walk לְ lᵊ לְ to בֵיתֵ֑ךְ vêṯˈēḵ בַּיִת house וַ wa וְ and אֲנִ֖י ʔᵃnˌî אֲנִי i אֲצַוֶּ֥ה ʔᵃṣawwˌeh צוה command עָלָֽיִךְ׃ ʕālˈāyiḵ עַל upon
14:8. et ait rex ad mulierem vade in domum tuam et ego iubebo pro teAnd the king said to the woman: Go to thy house, and I will give charge concerning thee.
8. And the king said unto the woman, Go to thine house, and I will give charge concerning thee.
14:8. And the king said to the woman, “Go to your own house, and I will make a decree on your behalf.”
14:8. And the king said unto the woman, Go to thine house, and I will give charge concerning thee.
And the king said unto the woman, Go to thine house, and I will give charge concerning thee:

14:8 И сказал царь женщине: иди спокойно домой, я дам приказание о тебе.
14:8
καὶ και and; even
εἶπεν επω say; speak
ο the
βασιλεύς βασιλευς monarch; king
ὑγιαίνουσα υγιαινω healthy
βάδιζε βαδιζω into; for
τὸν ο the
οἶκόν οικος home; household
σου σου of you; your
κἀγὼ καγω and I
ἐντελοῦμαι εντελλομαι direct; enjoin
περὶ περι about; around
σοῦ σου of you; your
14:8
וַ wa וְ and
יֹּ֧אמֶר yyˈōmer אמר say
הַ ha הַ the
מֶּ֛לֶךְ mmˈeleḵ מֶלֶךְ king
אֶל־ ʔel- אֶל to
הָ הַ the
אִשָּׁ֖ה ʔiššˌā אִשָּׁה woman
לְכִ֣י lᵊḵˈî הלך walk
לְ lᵊ לְ to
בֵיתֵ֑ךְ vêṯˈēḵ בַּיִת house
וַ wa וְ and
אֲנִ֖י ʔᵃnˌî אֲנִי i
אֲצַוֶּ֥ה ʔᵃṣawwˌeh צוה command
עָלָֽיִךְ׃ ʕālˈāyiḵ עַל upon
14:8. et ait rex ad mulierem vade in domum tuam et ego iubebo pro te
And the king said to the woman: Go to thy house, and I will give charge concerning thee.
14:8. And the king said to the woman, “Go to your own house, and I will make a decree on your behalf.”
14:8. And the king said unto the woman, Go to thine house, and I will give charge concerning thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
14:8: I will give charge concerning thee - This would not do, it was too distant; and she could not by it bring her business to a conclusion: so she proceeds: -
2 Kings (2 Samuel) 14:9
Albert Barnes: Notes on the Bible - 1834
14:8: I will give charge ... - Indirectly granting her petition, and assenting that her son's life should be spared.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:8: I will give: Sa2 12:5, Sa2 12:6, Sa2 16:4; Job 29:16; Pro 18:13; Isa 11:3, Isa 11:4
John Gill
And the king said to the woman, go to thine house,.... Go home and make thyself easy:
and I will give charge concerning thee; intimating that he would inquire into her case; and if it was as she had represented it, he would give orders that she should not be disturbed, or be obliged to deliver up her son, and that he should be safe from those that sought his life.
14:914:9: Եւ ասէ կինն Թեկուացի. Յի՛մ վերայ արքայ անօրէնութիւնն, եւ ՚ի վերայ տա՛ն հօր իմոյ. եւ արքայ եւ աթոռ իւր քաւեա՛լ։
9 Թեկուացի կինն ասաց. «Թող ինձ վրայ, արքա՛յ, եւ իմ տան վրայ լինի մեղքը, իսկ արքան ու նրա աթոռն անպարտ թող լինեն»:
9 Թեկուացի կինը թագաւորին ըսաւ. «Ո՛վ տէր իմ թագաւոր, մեղքը իմ վրաս ու իմ հօրս տանը վրայ ըլլայ, բայց թագաւորն ու անոր աթոռը անպարտ ըլլայ»։
Եւ ասէ կինն Թեկուացի[178]. Յիմ վերայ, արքայ, անօրէնութիւնն, եւ ի վերայ տան հօր իմոյ, եւ արքայ եւ աթոռ իւր քաւեալ:

14:9: Եւ ասէ կինն Թեկուացի. Յի՛մ վերայ արքայ անօրէնութիւնն, եւ ՚ի վերայ տա՛ն հօր իմոյ. եւ արքայ եւ աթոռ իւր քաւեա՛լ։
9 Թեկուացի կինն ասաց. «Թող ինձ վրայ, արքա՛յ, եւ իմ տան վրայ լինի մեղքը, իսկ արքան ու նրա աթոռն անպարտ թող լինեն»:
9 Թեկուացի կինը թագաւորին ըսաւ. «Ո՛վ տէր իմ թագաւոր, մեղքը իմ վրաս ու իմ հօրս տանը վրայ ըլլայ, բայց թագաւորն ու անոր աթոռը անպարտ ըլլայ»։
zohrab-1805▾ eastern-1994▾ western am▾
14:914:9 Но женщина Фекоитянка сказала царю: на мне, господин мой царь, да будет вина и на доме отца моего, царь же и престол его неповинен.
14:9 καὶ και and; even εἶπεν επω say; speak ἡ ο the γυνὴ γυνη woman; wife ἡ ο the Θεκωῖτις θεκωιτις to; toward τὸν ο the βασιλέα βασιλευς monarch; king ἐπ᾿ επι in; on ἐμέ εμε me κύριέ κυριος lord; master μου μου of me; mine βασιλεῦ βασιλευς monarch; king ἡ ο the ἀνομία ανομια lawlessness καὶ και and; even ἐπὶ επι in; on τὸν ο the οἶκον οικος home; household τοῦ ο the πατρός πατηρ father μου μου of me; mine καὶ και and; even ὁ ο the βασιλεὺς βασιλευς monarch; king καὶ και and; even ὁ ο the θρόνος θρονος throne αὐτοῦ αυτος he; him ἀθῷος αθωος guiltless
14:9 וַ wa וְ and תֹּ֜אמֶר ttˈōmer אמר say הָ hā הַ the אִשָּׁ֤ה ʔiššˈā אִשָּׁה woman הַ ha הַ the תְּקֹועִית֙ ttᵊqôʕîṯ תְּקֹועִי Tekoite אֶל־ ʔel- אֶל to הַ ha הַ the מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king עָלַ֞י ʕālˈay עַל upon אֲדֹנִ֥י ʔᵃḏōnˌî אָדֹון lord הַ ha הַ the מֶּ֛לֶךְ mmˈeleḵ מֶלֶךְ king הֶ he הַ the עָוֹ֖ן ʕāwˌōn עָוֹן sin וְ wᵊ וְ and עַל־ ʕal- עַל upon בֵּ֣ית bˈêṯ בַּיִת house אָבִ֑י ʔāvˈî אָב father וְ wᵊ וְ and הַ ha הַ the מֶּ֥לֶךְ mmˌeleḵ מֶלֶךְ king וְ wᵊ וְ and כִסְאֹ֖ו ḵisʔˌô כִּסֵּא seat נָקִֽי׃ ס nāqˈî . s נָקִי innocent
14:9. dixitque mulier thecuites ad regem in me domine mi rex iniquitas et in domum patris mei rex autem et thronus eius sit innocensAnd the woman of Thecua said to the king: Upon me, my lord be the iniquity, and upon the house of my father: but may the king and his throne be guiltless.
9. And the woman of Tekoa said unto the king, My lord, O king, the iniquity be on me, and on my father’s house: and the king and his throne be guiltless.
14:9. And the woman of Tekoa said to the king: “May the iniquity be upon me, my lord, and upon the house of my father. But may the king and his throne be innocent.”
14:9. And the woman of Tekoah said unto the king, My lord, O king, the iniquity [be] on me, and on my father’s house: and the king and his throne [be] guiltless.
And the woman of Tekoah said unto the king, My lord, O king, the iniquity [be] on me, and on my father' s house: and the king and his throne [be] guiltless:

14:9 Но женщина Фекоитянка сказала царю: на мне, господин мой царь, да будет вина и на доме отца моего, царь же и престол его неповинен.
14:9
καὶ και and; even
εἶπεν επω say; speak
ο the
γυνὴ γυνη woman; wife
ο the
Θεκωῖτις θεκωιτις to; toward
τὸν ο the
βασιλέα βασιλευς monarch; king
ἐπ᾿ επι in; on
ἐμέ εμε me
κύριέ κυριος lord; master
μου μου of me; mine
βασιλεῦ βασιλευς monarch; king
ο the
ἀνομία ανομια lawlessness
καὶ και and; even
ἐπὶ επι in; on
τὸν ο the
οἶκον οικος home; household
τοῦ ο the
πατρός πατηρ father
μου μου of me; mine
καὶ και and; even
ο the
βασιλεὺς βασιλευς monarch; king
καὶ και and; even
ο the
θρόνος θρονος throne
αὐτοῦ αυτος he; him
ἀθῷος αθωος guiltless
14:9
וַ wa וְ and
תֹּ֜אמֶר ttˈōmer אמר say
הָ הַ the
אִשָּׁ֤ה ʔiššˈā אִשָּׁה woman
הַ ha הַ the
תְּקֹועִית֙ ttᵊqôʕîṯ תְּקֹועִי Tekoite
אֶל־ ʔel- אֶל to
הַ ha הַ the
מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king
עָלַ֞י ʕālˈay עַל upon
אֲדֹנִ֥י ʔᵃḏōnˌî אָדֹון lord
הַ ha הַ the
מֶּ֛לֶךְ mmˈeleḵ מֶלֶךְ king
הֶ he הַ the
עָוֹ֖ן ʕāwˌōn עָוֹן sin
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
בֵּ֣ית bˈêṯ בַּיִת house
אָבִ֑י ʔāvˈî אָב father
וְ wᵊ וְ and
הַ ha הַ the
מֶּ֥לֶךְ mmˌeleḵ מֶלֶךְ king
וְ wᵊ וְ and
כִסְאֹ֖ו ḵisʔˌô כִּסֵּא seat
נָקִֽי׃ ס nāqˈî . s נָקִי innocent
14:9. dixitque mulier thecuites ad regem in me domine mi rex iniquitas et in domum patris mei rex autem et thronus eius sit innocens
And the woman of Thecua said to the king: Upon me, my lord be the iniquity, and upon the house of my father: but may the king and his throne be guiltless.
14:9. And the woman of Tekoa said to the king: “May the iniquity be upon me, my lord, and upon the house of my father. But may the king and his throne be innocent.”
14:9. And the woman of Tekoah said unto the king, My lord, O king, the iniquity [be] on me, and on my father’s house: and the king and his throne [be] guiltless.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: Царь же и престол его неповинен в предотвращении кровавого возмездия убийце (см. Чис. XXXV; Втор. IV:42; XIX:3, 4; Нав XX:3).
Adam Clarke: Commentary on the Bible - 1831
14:9: The iniquity be on me - She intimates that, if the king should suppose that the not bringing the offender to the assigned punishment might reflect on the administration of justice in the land, she was willing that all blame should attach to her and her family, and the king and his throne be guiltless.
2 Kings (2 Samuel) 14:10
Albert Barnes: Notes on the Bible - 1834
14:9: The iniquity be on me ... - Compare the principle in Gen 9:5-6; Num 35:30-34. The woman therefore says, if there is any such guilt in sparing my son, may it rest upon me and my house, not on David and his throne. Compare Sa2 3:28. The cunning speech of the woman extracted a more direct promise of protection from the king Sa2 14:1.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:9: the iniquity: Gen 27:13; Sa1 25:24; Mat 27:25
and the king: Sa2 3:28, Sa2 3:29; Num 35:33; Deu 21:1-9; Kg1 2:33
Geneva 1599
And the woman of Tekoah said unto the king, My lord, O king, the (e) iniquity [be] on me, and on my father's house: and the king and his throne [be] guiltless.
(e) Concerning the breach of the Law which punishes blood, let me bear the blame.
John Gill
And the woman of Tekoah said unto the king, my lord and king,.... With much vehemence, and yet with great respect, fearing an inquisition into her case; which it would not bear, being a fable, and being very desirous of having sentence on it immediately pronounced:
the iniquity be on me and on my father's house; let the crime be imputed to me and my family, and punishment inflicted on us for it, if I have misrepresented the case, told lies, and deceived the king:
and the king and his throne be guiltless; let neither he nor his kingdom be charged with any sin, or suffer any damage on that account: or else the sense is, supposing that the king through much business should forget and neglect this affair; and her son should be put to death, through the violence and rage of the family; then she wishes that the fault and punishment of such neglect might not fall upon the king and his kingdom, but upon her and her family: in this form she put it, for the honour of the king, and because she would not be thought to wish ill to him and his kingdom; yet tacitly suggests, that should this be the case, he and his kingdom must expect to answer and suffer for it.
John Wesley
Be guiltless - If through thy forgetfulness or neglect of this my just cause, my adversaries prevail and destroy my son, my desire is, that God would not lay it to the king's charge, but rather to me and mine, so the king may be exempted thereby. Whereby she insinuates, that such an omission will bring guilt upon him; and yet most decently orders her phrase so as not to seem to blame or threaten the king. This sense seems best to agree with David's answer, which shew's that she desired some farther assurances of the king's care.
Robert Jamieson, A. R. Fausset and David Brown
the woman said . . . O king, the iniquity be on me--that is, the iniquity of arresting the course of justice and pardoning a homicide, whom the Goel was bound to slay wherever he might find him, unless in a city of refuge. This was exceeding the royal prerogative, and acting in the character of an absolute monarch. The woman's language refers to a common precaution taken by the Hebrew judges and magistrates, solemnly to transfer from themselves the responsibility of the blood they doomed to be shed, either to the accusers or the criminals (2Kings 1:16; 2Kings 3:28); and sometimes the accusers took it upon themselves (Mt 27:25).
14:1014:10: Եւ ասէ արքայ. Ո՞վ է որ խօսեսցի ընդ քեզ. եւ ածցես զնա առ իս՝ եւ ո՛չ եւս մերձեսցի առ քեզ։
10 Արքան ասաց. «Ո՞վ է քեզ հետ խօսելու: Նրան ինձ մօ՛տ բեր, եւ նա այլեւս քեզ չի մօտենայ»:
10 Թագաւորը ըսաւ. «Եթէ քեզի բան մը ըսող ըլլայ, զանիկա ինծի բեր ու անգամ մըն ալ քեզի չի դպչիր»։
Եւ ասէ արքայ. Ո՞վ է որ խօսեսցի ընդ քեզ, եւ ածցես զնա առ իս եւ ոչ եւս մերձեսցի առ քեզ:

14:10: Եւ ասէ արքայ. Ո՞վ է որ խօսեսցի ընդ քեզ. եւ ածցես զնա առ իս՝ եւ ո՛չ եւս մերձեսցի առ քեզ։
10 Արքան ասաց. «Ո՞վ է քեզ հետ խօսելու: Նրան ինձ մօ՛տ բեր, եւ նա այլեւս քեզ չի մօտենայ»:
10 Թագաւորը ըսաւ. «Եթէ քեզի բան մը ըսող ըլլայ, զանիկա ինծի բեր ու անգամ մըն ալ քեզի չի դպչիր»։
zohrab-1805▾ eastern-1994▾ western am▾
14:1014:10 И сказал царь: того, кто будет против тебя, приведи ко мне, и он более не тронет тебя.
14:10 καὶ και and; even εἶπεν επω say; speak ὁ ο the βασιλεύς βασιλευς monarch; king τίς τις.1 who?; what? ὁ ο the λαλῶν λαλεω talk; speak πρὸς προς to; toward σέ σε.1 you καὶ και and; even ἄξεις αγω lead; pass αὐτὸν αυτος he; him πρὸς προς to; toward ἐμέ εμε me καὶ και and; even οὐ ου not προσθήσει προστιθημι add; continue ἔτι ετι yet; still ἅψασθαι απτομαι grasp; touch αὐτοῦ αυτος he; him
14:10 וַ wa וְ and יֹּ֖אמֶר yyˌōmer אמר say הַ ha הַ the מֶּ֑לֶךְ mmˈeleḵ מֶלֶךְ king הַֽ hˈa הַ the מְדַבֵּ֤ר mᵊḏabbˈēr דבר speak אֵלַ֨יִךְ֙ ʔēlˈayiḵ אֶל to וַֽ wˈa וְ and הֲבֵאתֹ֣ו hᵃvēṯˈô בוא come אֵלַ֔י ʔēlˈay אֶל to וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יֹסִ֥יף yōsˌîf יסף add עֹ֖וד ʕˌôḏ עֹוד duration לָ lā לְ to גַ֥עַת ḡˌaʕaṯ נגע touch בָּֽךְ׃ bˈāḵ בְּ in
14:10. et ait rex qui contradixerit tibi adduc eum ad me et ultra non addet ut tangat teAnd the king said: If any one shall say ought against thee, bring him to me, and he shall not touch thee any more.
10. And the king said, Whosoever saith aught unto thee, bring him to me, and he shall not touch thee any more.
14:10. And the king said, “Whoever will contradict you, bring him to me, and he will never touch you again.”
14:10. And the king said, Whosoever saith [ought] unto thee, bring him to me, and he shall not touch thee any more.
And the king said, Whosoever saith [ought] unto thee, bring him to me, and he shall not touch thee any more:

14:10 И сказал царь: того, кто будет против тебя, приведи ко мне, и он более не тронет тебя.
14:10
καὶ και and; even
εἶπεν επω say; speak
ο the
βασιλεύς βασιλευς monarch; king
τίς τις.1 who?; what?
ο the
λαλῶν λαλεω talk; speak
πρὸς προς to; toward
σέ σε.1 you
καὶ και and; even
ἄξεις αγω lead; pass
αὐτὸν αυτος he; him
πρὸς προς to; toward
ἐμέ εμε me
καὶ και and; even
οὐ ου not
προσθήσει προστιθημι add; continue
ἔτι ετι yet; still
ἅψασθαι απτομαι grasp; touch
αὐτοῦ αυτος he; him
14:10
וַ wa וְ and
יֹּ֖אמֶר yyˌōmer אמר say
הַ ha הַ the
מֶּ֑לֶךְ mmˈeleḵ מֶלֶךְ king
הַֽ hˈa הַ the
מְדַבֵּ֤ר mᵊḏabbˈēr דבר speak
אֵלַ֨יִךְ֙ ʔēlˈayiḵ אֶל to
וַֽ wˈa וְ and
הֲבֵאתֹ֣ו hᵃvēṯˈô בוא come
אֵלַ֔י ʔēlˈay אֶל to
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יֹסִ֥יף yōsˌîf יסף add
עֹ֖וד ʕˌôḏ עֹוד duration
לָ לְ to
גַ֥עַת ḡˌaʕaṯ נגע touch
בָּֽךְ׃ bˈāḵ בְּ in
14:10. et ait rex qui contradixerit tibi adduc eum ad me et ultra non addet ut tangat te
And the king said: If any one shall say ought against thee, bring him to me, and he shall not touch thee any more.
14:10. And the king said, “Whoever will contradict you, bring him to me, and he will never touch you again.”
14:10. And the king said, Whosoever saith [ought] unto thee, bring him to me, and he shall not touch thee any more.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
14:10: Whosoever saith aught unto thee - Neither did this bring the matter to such a bearing that she could come to her conclusion, which was, to get the king pledged by a solemn promise that all proceedings relative to the case should be stopped.
2 Kings (2 Samuel) 14:11
John Gill
And the king said, whoever saith ought unto thee,.... Demanding her to deliver up her son to justice, and reproaching her for not doing it:
bring him to me; give him in charge to a proper officer to be brought before me, and I shall chastise him for it:
and he shall not touch thee any more; give her any further trouble, by words or deeds.
14:1114:11: Եւ ասէ. Յիշեսցէ՛ արքայ զՏէր Աստուած իւր, ՚ի յաճախե՛լ մերձաւորի արեանն ապականել. մի՛ ջնջեսցեն զորդեակն իմ։ Եւ ասէ Դաւիթ. Կենդանի՛ է Տէր եթէ անկցի ՚ի հերոյ որդւոյ քոյ մա՛զ մի ՚ի գետին։
11 Կինն ասաց. «Թող արքան յիշի իր Տէր Աստծուն, որ չշատանան վրէժի համար արիւն թափողները եւ իմ որդուն չսպանեն»: Դաւիթն ասաց. «Կենդանի է Տէրը. քո որդու գլխից մի մազ անգամ գետին չի ընկնի»:
11 Անիկա ըսաւ. «Թագաւորը շնորհք ընէ, իր Տէր Աստուածը յիշէ ու չթողու որ արեան վրէժխնդիրները շատնան ապականելու, որ իմ որդիս մեռցնեն»։ Անիկա ըսաւ. «Տէրը կենդանի է, որ քու որդիիդ գլխէն մազ մը գետինը պիտի չիյնայ»։
Եւ ասէ. Յիշեսցէ արքայ զՏէր Աստուած իւր, ի յաճախել մերձաւորի արեանն ապականել. մի՛ ջնջեսցեն զորդեակն իմ: Եւ ասէ Դաւիթ. Կենդանի է Տէր եթէ անկցի ի հերոյ որդւոյ քո մազ մի ի գետին:

14:11: Եւ ասէ. Յիշեսցէ՛ արքայ զՏէր Աստուած իւր, ՚ի յաճախե՛լ մերձաւորի արեանն ապականել. մի՛ ջնջեսցեն զորդեակն իմ։ Եւ ասէ Դաւիթ. Կենդանի՛ է Տէր եթէ անկցի ՚ի հերոյ որդւոյ քոյ մա՛զ մի ՚ի գետին։
11 Կինն ասաց. «Թող արքան յիշի իր Տէր Աստծուն, որ չշատանան վրէժի համար արիւն թափողները եւ իմ որդուն չսպանեն»: Դաւիթն ասաց. «Կենդանի է Տէրը. քո որդու գլխից մի մազ անգամ գետին չի ընկնի»:
11 Անիկա ըսաւ. «Թագաւորը շնորհք ընէ, իր Տէր Աստուածը յիշէ ու չթողու որ արեան վրէժխնդիրները շատնան ապականելու, որ իմ որդիս մեռցնեն»։ Անիկա ըսաւ. «Տէրը կենդանի է, որ քու որդիիդ գլխէն մազ մը գետինը պիտի չիյնայ»։
zohrab-1805▾ eastern-1994▾ western am▾
14:1114:11 Она сказала: помяни, царь, Господа Бога твоего, чтобы не умножились мстители за кровь и не погубили сына моего. И сказал {царь}: жив Господь! не падет и волос сына твоего на землю.
14:11 καὶ και and; even εἶπεν επω say; speak μνημονευσάτω μνημονευω remember δὴ δη in fact ὁ ο the βασιλεὺς βασιλευς monarch; king τὸν ο the κύριον κυριος lord; master θεὸν θεος God αὐτοῦ αυτος he; him πληθυνθῆναι πληθυνω multiply ἀγχιστέα αγχιστευς the αἵματος αιμα blood; bloodstreams τοῦ ο the διαφθεῖραι διαφθειρω deteriorate; ruin καὶ και and; even οὐ ου not μὴ μη not ἐξάρωσιν εξαιρω lift out / up; remove τὸν ο the υἱόν υιος son μου μου of me; mine καὶ και and; even εἶπεν επω say; speak ζῇ ζαω live; alive κύριος κυριος lord; master εἰ ει if; whether πεσεῖται πιπτω fall ἀπὸ απο from; away τῆς ο the τριχὸς θριξ hair τοῦ ο the υἱοῦ υιος son σου σου of you; your ἐπὶ επι in; on τὴν ο the γῆν γη earth; land
14:11 וַ wa וְ and תֹּאמֶר֩ ttōmˌer אמר say יִזְכָּר־ yizkor- זכר remember נָ֨א nˌā נָא yeah הַ ha הַ the מֶּ֜לֶךְ mmˈeleḵ מֶלֶךְ king אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֶ֗יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) מֵמ *mē מִן from הַרְבַּ֞תהרבית *harbˈaṯ הַרְבָּה [uncertain] גֹּאֵ֤ל gōʔˈēl גאל redeem הַ ha הַ the דָּם֙ ddˌām דָּם blood לְ lᵊ לְ to שַׁחֵ֔ת šaḥˈēṯ שׁחת destroy וְ wᵊ וְ and לֹ֥א lˌō לֹא not יַשְׁמִ֖ידוּ yašmˌîḏû שׁמד destroy אֶת־ ʔeṯ- אֵת [object marker] בְּנִ֑י bᵊnˈî בֵּן son וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say חַי־ ḥay- חַי alive יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH אִם־ ʔim- אִם if יִפֹּ֛ל yippˈōl נפל fall מִ mi מִן from שַּׂעֲרַ֥ת śśaʕᵃrˌaṯ שַׂעֲרָה single hair בְּנֵ֖ךְ bᵊnˌēḵ בֵּן son אָֽרְצָה׃ ʔˈārᵊṣā אֶרֶץ earth
14:11. quae ait recordetur rex Domini Dei sui ut non multiplicentur proximi sanguinis ad ulciscendum et nequaquam interficient filium meum qui ait vivit Dominus quia non cadet de capillis filii tui super terramAnd she said: Let the king remember the Lord his God, that the next of kin be not multiplied to take revenge, and that they may not kill my son. And he said: As the Lord liveth, there shall not one hair of thy son fall to the earth.
11. Then said she, I pray thee, let the king remember the LORD thy God, that the avenger of blood destroy not any more, lest they destroy my son. And he said, As the LORD liveth, there shalt not one hair of thy son fall to the earth.
14:11. And she said, “Let the king remember the Lord his God, so that close blood relatives may not be multiplied in order to take revenge, and so that they may by no means kill my son.” And he said, “As the Lord lives, not one hair from your son shall fall to the ground.”
14:11. Then said she, I pray thee, let the king remember the LORD thy God, that thou wouldest not suffer the revengers of blood to destroy any more, lest they destroy my son. And he said, [As] the LORD liveth, there shall not one hair of thy son fall to the earth.
Then said she, I pray thee, let the king remember the LORD thy God, that thou wouldest not suffer the revengers of blood to destroy any more, lest they destroy my son. And he said, [As] the LORD liveth, there shall not one hair of thy son fall to the earth:

14:11 Она сказала: помяни, царь, Господа Бога твоего, чтобы не умножились мстители за кровь и не погубили сына моего. И сказал {царь}: жив Господь! не падет и волос сына твоего на землю.
14:11
καὶ και and; even
εἶπεν επω say; speak
μνημονευσάτω μνημονευω remember
δὴ δη in fact
ο the
βασιλεὺς βασιλευς monarch; king
τὸν ο the
κύριον κυριος lord; master
θεὸν θεος God
αὐτοῦ αυτος he; him
πληθυνθῆναι πληθυνω multiply
ἀγχιστέα αγχιστευς the
αἵματος αιμα blood; bloodstreams
τοῦ ο the
διαφθεῖραι διαφθειρω deteriorate; ruin
καὶ και and; even
οὐ ου not
μὴ μη not
ἐξάρωσιν εξαιρω lift out / up; remove
τὸν ο the
υἱόν υιος son
μου μου of me; mine
καὶ και and; even
εἶπεν επω say; speak
ζῇ ζαω live; alive
κύριος κυριος lord; master
εἰ ει if; whether
πεσεῖται πιπτω fall
ἀπὸ απο from; away
τῆς ο the
τριχὸς θριξ hair
τοῦ ο the
υἱοῦ υιος son
σου σου of you; your
ἐπὶ επι in; on
τὴν ο the
γῆν γη earth; land
14:11
וַ wa וְ and
תֹּאמֶר֩ ttōmˌer אמר say
יִזְכָּר־ yizkor- זכר remember
נָ֨א nˌā נָא yeah
הַ ha הַ the
מֶּ֜לֶךְ mmˈeleḵ מֶלֶךְ king
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֶ֗יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s)
מֵמ
*mē מִן from
הַרְבַּ֞תהרבית
*harbˈaṯ הַרְבָּה [uncertain]
גֹּאֵ֤ל gōʔˈēl גאל redeem
הַ ha הַ the
דָּם֙ ddˌām דָּם blood
לְ lᵊ לְ to
שַׁחֵ֔ת šaḥˈēṯ שׁחת destroy
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
יַשְׁמִ֖ידוּ yašmˌîḏû שׁמד destroy
אֶת־ ʔeṯ- אֵת [object marker]
בְּנִ֑י bᵊnˈî בֵּן son
וַ wa וְ and
יֹּ֨אמֶר֙ yyˈōmer אמר say
חַי־ ḥay- חַי alive
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
אִם־ ʔim- אִם if
יִפֹּ֛ל yippˈōl נפל fall
מִ mi מִן from
שַּׂעֲרַ֥ת śśaʕᵃrˌaṯ שַׂעֲרָה single hair
בְּנֵ֖ךְ bᵊnˌēḵ בֵּן son
אָֽרְצָה׃ ʔˈārᵊṣā אֶרֶץ earth
14:11. quae ait recordetur rex Domini Dei sui ut non multiplicentur proximi sanguinis ad ulciscendum et nequaquam interficient filium meum qui ait vivit Dominus quia non cadet de capillis filii tui super terram
And she said: Let the king remember the Lord his God, that the next of kin be not multiplied to take revenge, and that they may not kill my son. And he said: As the Lord liveth, there shall not one hair of thy son fall to the earth.
14:11. And she said, “Let the king remember the Lord his God, so that close blood relatives may not be multiplied in order to take revenge, and so that they may by no means kill my son.” And he said, “As the Lord lives, not one hair from your son shall fall to the ground.”
14:11. Then said she, I pray thee, let the king remember the LORD thy God, that thou wouldest not suffer the revengers of blood to destroy any more, lest they destroy my son. And he said, [As] the LORD liveth, there shall not one hair of thy son fall to the earth.
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
11: Помяни, царь, свое обещание и, ради Господа Бога твоего, исполни его, чтобы не умножились мстители за кровь и не погубили сына моего.
Adam Clarke: Commentary on the Bible - 1831
14:11: Let the king remember the Lord thy God - Consider that when God is earnestly requested to show mercy, he does it in the promptest manner; he does not wait till the case is hopeless: the danger to which my son is exposed is imminent; if the king do not decide the business instantly, it may be too late.
And he said, As the Lord liveth - Thus he binds himself by a most solemn promise and oath; and this is what the woman wanted to extort.
2 Kings (2 Samuel) 14:13
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:11: let the king: Gen 14:22, Gen 24:2, Gen 24:3, Gen 31:50; Sa1 20:42
thou: etc. Heb. the Rev_enger of blood do not multiply to destroy
the Rev_engers: Num 35:19, Num 35:27; Deu 19:4-10; Jos 20:3-6
As the Lord: Sa1 14:45, Sa1 28:10; Jer 4:2
not one hair: Kg1 1:52; Mat 10:30; Act 27:34
Geneva 1599
Then said she, I pray thee, let the king (f) remember the LORD thy God, that thou wouldest not suffer the revengers of blood to destroy any more, lest they destroy my son. And he said, [As] the LORD liveth, there shall not one hair of thy son fall to the earth.
(f) Swear that they will not revenge the blood, which are many in number.
John Gill
Then said she, I pray thee, let the king remember the Lord thy God,.... Who is a God gracious and merciful, and imitate him in showing mercy to the distressed; pitying their case, having compassion upon them, and relieving them, as she hoped he would commiserate her case, and provide for the safety of her son. Some think she desires not only to give his word, but his oath, for her son's safety: "remember the Lord thy God"; i.e. make mention of him, as men do when they swear by him; swear to me by the Lord thy God:
that thou wouldest not suffer the revengers of blood to destroy any more, lest they destroy my son, or, "from multiplying the avenger of blood" (o); that there might not rise one after another to destroy her son: her meaning is, that the king would swear to her, and give out a general prohibition, an universal edict, that no one should slay her son; otherwise if only the avenger of blood that was next of kin was forbidden, others would rise up one after another, so that he would never be in safety:
and he said, as the Lord liveth; if she desired an oath, he granted her request, and swore by the living God:
there shall not one hair of thy son fall to the earth; so far shall his life be from being touched, or taken away, that the least hurt shall not be done him, as this proverbial expression signifies.
(o) "a multiplicando redemptorem sanguinis", Montanus; so the Tigurine version.
John Wesley
Remember - Remember the Lord, in whose presence thou hast made me this promise, and who will be a witness against thee, if thou breakest it.
14:1214:12: Եւ ասէ կինն. Խօսեսցի՛ աղախին քո առաջի տեառն իմոյ արքայի բան մի։ Եւ ասէ. Խօսեաց։
12 Կինն ասաց. «Թո՛յլ տուր, որ քո աղախինը մի խօսք ասի իր տէր արքային»:
12 Այն ատեն կինը ըսաւ. «Թող քու աղախինդ իմ տիրոջս, թագաւորին, խօսք մը ըսէ»։ Ու անիկա՝ «Խօսիր», ըսաւ։
Եւ ասէ կինն. Խօսեսցի աղախին քո առաջի տեառն իմոյ արքայի բան մի: Եւ ասէ. Խօսեաց:

14:12: Եւ ասէ կինն. Խօսեսցի՛ աղախին քո առաջի տեառն իմոյ արքայի բան մի։ Եւ ասէ. Խօսեաց։
12 Կինն ասաց. «Թո՛յլ տուր, որ քո աղախինը մի խօսք ասի իր տէր արքային»:
12 Այն ատեն կինը ըսաւ. «Թող քու աղախինդ իմ տիրոջս, թագաւորին, խօսք մը ըսէ»։ Ու անիկա՝ «Խօսիր», ըսաւ։
zohrab-1805▾ eastern-1994▾ western am▾
14:1214:12 И сказала женщина: позволь рабе твоей сказать {еще} слово господину моему царю.
14:12 καὶ και and; even εἶπεν επω say; speak ἡ ο the γυνή γυνη woman; wife λαλησάτω λαλεω talk; speak δὴ δη in fact ἡ ο the δούλη δουλη subject; maid σου σου of you; your πρὸς προς to; toward τὸν ο the κύριόν κυριος lord; master μου μου of me; mine τὸν ο the βασιλέα βασιλευς monarch; king ῥῆμα ρημα statement; phrase καὶ και and; even εἶπεν επω say; speak λάλησον λαλεω talk; speak
14:12 וַ wa וְ and תֹּ֨אמֶר֙ ttˈōmer אמר say הָֽ hˈā הַ the אִשָּׁ֔ה ʔiššˈā אִשָּׁה woman תְּדַבֶּר־ tᵊḏabber- דבר speak נָ֧א nˈā נָא yeah שִׁפְחָתְךָ֛ šifḥāṯᵊḵˈā שִׁפְחָה maidservant אֶל־ ʔel- אֶל to אֲדֹנִ֥י ʔᵃḏōnˌî אָדֹון lord הַ ha הַ the מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king דָּבָ֑ר dāvˈār דָּבָר word וַ wa וְ and יֹּ֖אמֶר yyˌōmer אמר say דַּבֵּֽרִי׃ ס dabbˈērî . s דבר speak
14:12. dixit ergo mulier loquatur ancilla tua ad dominum meum regem verbum et ait loquereThe woman said: Let thy hand maid speak one word to my lord the king. And he said: Speak.
12. Then the woman said, Let thine handmaid, I pray thee, speak a word unto my lord the king. And he said, Say on.
14:12. Then the woman said, “Let your handmaid speak a word to my lord the king.” And he said, “Speak.”
14:12. Then the woman said, Let thine handmaid, I pray thee, speak [one] word unto my lord the king. And he said, Say on.
Then the woman said, Let thine handmaid, I pray thee, speak [one] word unto my lord the king. And he said, Say on:

14:12 И сказала женщина: позволь рабе твоей сказать {еще} слово господину моему царю.
14:12
καὶ και and; even
εἶπεν επω say; speak
ο the
γυνή γυνη woman; wife
λαλησάτω λαλεω talk; speak
δὴ δη in fact
ο the
δούλη δουλη subject; maid
σου σου of you; your
πρὸς προς to; toward
τὸν ο the
κύριόν κυριος lord; master
μου μου of me; mine
τὸν ο the
βασιλέα βασιλευς monarch; king
ῥῆμα ρημα statement; phrase
καὶ και and; even
εἶπεν επω say; speak
λάλησον λαλεω talk; speak
14:12
וַ wa וְ and
תֹּ֨אמֶר֙ ttˈōmer אמר say
הָֽ hˈā הַ the
אִשָּׁ֔ה ʔiššˈā אִשָּׁה woman
תְּדַבֶּר־ tᵊḏabber- דבר speak
נָ֧א nˈā נָא yeah
שִׁפְחָתְךָ֛ šifḥāṯᵊḵˈā שִׁפְחָה maidservant
אֶל־ ʔel- אֶל to
אֲדֹנִ֥י ʔᵃḏōnˌî אָדֹון lord
הַ ha הַ the
מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king
דָּבָ֑ר dāvˈār דָּבָר word
וַ wa וְ and
יֹּ֖אמֶר yyˌōmer אמר say
דַּבֵּֽרִי׃ ס dabbˈērî . s דבר speak
14:12. dixit ergo mulier loquatur ancilla tua ad dominum meum regem verbum et ait loquere
The woman said: Let thy hand maid speak one word to my lord the king. And he said: Speak.
14:12. Then the woman said, “Let your handmaid speak a word to my lord the king.” And he said, “Speak.”
14:12. Then the woman said, Let thine handmaid, I pray thee, speak [one] word unto my lord the king. And he said, Say on.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
14:12: Having at last obtained what she wanted, the king's oath that her son should not die, she proceeds to the case of Absalom. The meaning of Sa2 14:13 may be paraphrased thus: "If you have done right as regards my son, how is it that you harbor such a purpose of vengeance against Absalom as to keep him, one of God's people, an outcast in a pagan country, far from the worship of the God of Israel? Upon your own showing you are guilty of a great fault in not allowing Absalom to return."
The king doth speak ... - literally, "And from the king speaking this word (this sentence of absolution to my son) he is as one guilty; i. e. the sentence you have pronounced in favor of my son condemns your own conduct toward Absalom."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:12: Let thine: Sa1 25:24
speak one word: Gen 18:27, Gen 18:32, Gen 44:18; Jer 12:1
Say on: Act 26:1
John Gill
Then the woman said, let thine handmaid, I pray thee, speak one word unto my Lord the king,.... Having gained her point, and gotten a decree from him confirmed by an oath, that her son though he had killed his brother should not die; she proceeds to accommodate the parable, and apply it to the case of Absalom, and improve it in his favour:
and he said, say on; gave her leave to say what she had further to observe to him; see Lk 7:40.
14:1314:13: Եւ ասէ կինն. Ընդէ՞ր խորհեցար այդպիսի ինչ ՚ի վերայ ժողովրդեանն Աստուծոյ. կամ թէ ՚ի բերանոյ արքայի՞ իցէ բանն այն վնասու՝ չդարձուցանել արքայի զմերժեալն յիւրմէ,
13 Արքան ասաց. «Խօսի՛ր»: Կինն ասաց. «Ինչո՞ւ այդպիսի բան ես մտածում Աստծու ժողովրդի մասին, կամ թէ արքայի՞ բերանից ելաւ այն վնասաբեր խօսքը, որ արքան չվերադարձնի իրենից հեռացուածին,
13 Կինը ըսաւ. «Ուրեմն Աստուծոյ ժողովուրդին վրայ ինչո՞ւ համար այդպիսի բան կը մտածես. որովհետեւ թագաւորը որչափ ատեն որ իր աքսորածը ետ չդարձնէ, այս խօսքերը խօսելով յանցաւորի պէս կ’ըլլայ։
Եւ ասէ կինն. Ընդէ՞ր խորհեցար այդպիսի ինչ ի վերայ ժողովրդեանն Աստուծոյ [179]կամ թէ ի բերանոյ արքայի՞ իցէ բանն այն վնասու` չդարձուցանել արքայի զմերժեալն յիւրմէ:

14:13: Եւ ասէ կինն. Ընդէ՞ր խորհեցար այդպիսի ինչ ՚ի վերայ ժողովրդեանն Աստուծոյ. կամ թէ ՚ի բերանոյ արքայի՞ իցէ բանն այն վնասու՝ չդարձուցանել արքայի զմերժեալն յիւրմէ,
13 Արքան ասաց. «Խօսի՛ր»: Կինն ասաց. «Ինչո՞ւ այդպիսի բան ես մտածում Աստծու ժողովրդի մասին, կամ թէ արքայի՞ բերանից ելաւ այն վնասաբեր խօսքը, որ արքան չվերադարձնի իրենից հեռացուածին,
13 Կինը ըսաւ. «Ուրեմն Աստուծոյ ժողովուրդին վրայ ինչո՞ւ համար այդպիսի բան կը մտածես. որովհետեւ թագաւորը որչափ ատեն որ իր աքսորածը ետ չդարձնէ, այս խօսքերը խօսելով յանցաւորի պէս կ’ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
14:1314:13 Он сказал: говори. И сказала женщина: почему ты так мыслишь против народа Божия? Царь, произнеся это слово, обвинил себя самого, потому что не возвращает изгнанника своего.
14:13 καὶ και and; even εἶπεν επω say; speak ἡ ο the γυνή γυνη woman; wife ἵνα ινα so; that τί τις.1 who?; what? ἐλογίσω λογιζομαι account; count τοιοῦτο τοιουτος such; such as these ἐπὶ επι in; on λαὸν λαος populace; population θεοῦ θεος God ἦ η.1 surely ἐκ εκ from; out of στόματος στομα mouth; edge τοῦ ο the βασιλέως βασιλευς monarch; king ὁ ο the λόγος λογος word; log οὗτος ουτος this; he ὡς ως.1 as; how πλημμέλεια πλημμελεια the μὴ μη not ἐπιστρέψαι επιστρεφω turn around; return τὸν ο the βασιλέα βασιλευς monarch; king τὸν ο the ἐξωσμένον εξωθεω drive αὐτοῦ αυτος he; him
14:13 וַ wa וְ and תֹּ֨אמֶר֙ ttˈōmer אמר say הָֽ hˈā הַ the אִשָּׁ֔ה ʔiššˈā אִשָּׁה woman וְ wᵊ וְ and לָ֧מָּה lˈāmmā לָמָה why חָשַׁ֛בְתָּה ḥāšˈavtā חשׁב account כָּ kā כְּ as זֹ֖את zˌōṯ זֹאת this עַל־ ʕal- עַל upon עַ֣ם ʕˈam עַם people אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s) וּ û וְ and מִ mi מִן from דַּבֵּ֨ר ddabbˌēr דבר speak הַ ha הַ the מֶּ֜לֶךְ mmˈeleḵ מֶלֶךְ king הַ ha הַ the דָּבָ֤ר ddāvˈār דָּבָר word הַ ha הַ the זֶּה֙ zzˌeh זֶה this כְּ kᵊ כְּ as אָשֵׁ֔ם ʔāšˈēm אָשֵׁם guilty לְ lᵊ לְ to בִלְתִּ֛י viltˈî בֵּלֶת failure הָשִׁ֥יב hāšˌîv שׁוב return הַ ha הַ the מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king אֶֽת־ ʔˈeṯ- אֵת [object marker] נִדְּחֹֽו׃ niddᵊḥˈô נדח wield
14:13. dixitque mulier quare cogitasti istiusmodi rem contra populum Dei et locutus est rex verbum istud ut peccet et non reducat eiectum suumAnd the woman said: Why hast thou thought such a thing against the people of God, and why hath the king spoken this word, to sin, and not bring home again his own exile?
13. And the woman said, Wherefore then hast thou devised such a thing against the people of God? for in speaking this word the king is as one which is guilty, in that the king doth not fetch home again his banished one.
14:13. And the woman said: “Why have you thought such a thing against the people of God, and why has the king spoken this word, so that he sins and does not lead back the one whom he rejected?
14:13. And the woman said, Wherefore then hast thou thought such a thing against the people of God? for the king doth speak this thing as one which is faulty, in that the king doth not fetch home again his banished.
And the woman said, Wherefore then hast thou thought such a thing against the people of God? for the king doth speak this thing as one which is faulty, in that the king doth not fetch home again his banished:

14:13 Он сказал: говори. И сказала женщина: почему ты так мыслишь против народа Божия? Царь, произнеся это слово, обвинил себя самого, потому что не возвращает изгнанника своего.
14:13
καὶ και and; even
εἶπεν επω say; speak
ο the
γυνή γυνη woman; wife
ἵνα ινα so; that
τί τις.1 who?; what?
ἐλογίσω λογιζομαι account; count
τοιοῦτο τοιουτος such; such as these
ἐπὶ επι in; on
λαὸν λαος populace; population
θεοῦ θεος God
η.1 surely
ἐκ εκ from; out of
στόματος στομα mouth; edge
τοῦ ο the
βασιλέως βασιλευς monarch; king
ο the
λόγος λογος word; log
οὗτος ουτος this; he
ὡς ως.1 as; how
πλημμέλεια πλημμελεια the
μὴ μη not
ἐπιστρέψαι επιστρεφω turn around; return
τὸν ο the
βασιλέα βασιλευς monarch; king
τὸν ο the
ἐξωσμένον εξωθεω drive
αὐτοῦ αυτος he; him
14:13
וַ wa וְ and
תֹּ֨אמֶר֙ ttˈōmer אמר say
הָֽ hˈā הַ the
אִשָּׁ֔ה ʔiššˈā אִשָּׁה woman
וְ wᵊ וְ and
לָ֧מָּה lˈāmmā לָמָה why
חָשַׁ֛בְתָּה ḥāšˈavtā חשׁב account
כָּ כְּ as
זֹ֖את zˌōṯ זֹאת this
עַל־ ʕal- עַל upon
עַ֣ם ʕˈam עַם people
אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s)
וּ û וְ and
מִ mi מִן from
דַּבֵּ֨ר ddabbˌēr דבר speak
הַ ha הַ the
מֶּ֜לֶךְ mmˈeleḵ מֶלֶךְ king
הַ ha הַ the
דָּבָ֤ר ddāvˈār דָּבָר word
הַ ha הַ the
זֶּה֙ zzˌeh זֶה this
כְּ kᵊ כְּ as
אָשֵׁ֔ם ʔāšˈēm אָשֵׁם guilty
לְ lᵊ לְ to
בִלְתִּ֛י viltˈî בֵּלֶת failure
הָשִׁ֥יב hāšˌîv שׁוב return
הַ ha הַ the
מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king
אֶֽת־ ʔˈeṯ- אֵת [object marker]
נִדְּחֹֽו׃ niddᵊḥˈô נדח wield
14:13. dixitque mulier quare cogitasti istiusmodi rem contra populum Dei et locutus est rex verbum istud ut peccet et non reducat eiectum suum
And the woman said: Why hast thou thought such a thing against the people of God, and why hath the king spoken this word, to sin, and not bring home again his own exile?
14:13. And the woman said: “Why have you thought such a thing against the people of God, and why has the king spoken this word, so that he sins and does not lead back the one whom he rejected?
14:13. And the woman said, Wherefore then hast thou thought such a thing against the people of God? for the king doth speak this thing as one which is faulty, in that the king doth not fetch home again his banished.
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
13: Почему ты так мыслишь против народа Божия? т. е. почему ты, государь, так решительно выступаешь против древнего обычая израильского народа мстить за неповинную кровь убитого кровью убийцы, а сам оказываешься до некоторой степени повинным в том же, так как до сих пор взыскиваешь изгнанием с сына твоего Авессалома за пролитую им кровь брата своего Амнона?
Adam Clarke: Commentary on the Bible - 1831
14:13: Wherefore then hast thou thought such a thing - The woman, having now got the king's promise confirmed by all oath, that her son should not suffer for the murder of his brother, comes immediately to her conclusion: Is not the king to blame? Does he now act a consistent part? He is willing to pardon the meanest of his subjects the murder of a brother at the instance of a poor widow, and he is not willing to pardon his son Absalom, whose restoration to favor is the desire of the whole nation. Is that clemency to be refused to the king's son, the hope of the nation and heir to the throne, which is shown to a private individual, whose death or life can only be of consequence to one family? Why, therefore, dost thou not bring back thy banished child?
2 Kings (2 Samuel) 14:14
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:13: Wherefore: Sa2 12:7; Kg1 20:40-42; Luk 7:42-44
people: Sa2 7:8; Jdg 20:2
in that the king: Sa2 13:37, Sa2 13:38
Geneva 1599
And the woman said, Wherefore then hast thou (g) thought such a thing against the people of God? for the king doth speak this thing as one which is faulty, in that the king doth not fetch home again his banished.
(g) Why do you give contrary sentence to your son Absalom?
John Gill
Wherefore then hast thou thought such a thing against the people of God?.... That they would be so wicked as to slay my son, or that they are the people of God that would slay Absalom; people so cruel could not be reckoned such, as the king's sons; so Abarbinel; who gives it as the sense of Ephodaeus, that by the people of God are meant Absalom, and his men; or Absalom only, one man being sometimes called people, Ex 21:8; and she expostulates with the king how he could entertain such a thought, as to seek to take away his life, when he had so fully expressed himself in her case on behalf of her son, who had slain his brother; or rather the meaning is, why he should think of doing such a thing as this, so contrary to the will of the people of Israel, the people of God, who would be greatly offended and grieved at it; so contrary to their wishes, which were to see him fetched back from an Heathenish court and country, where he was in danger of being corrupted, and to be restored to his father's favour and to his country, that he might be upon the spot at his death, to succeed in the throne and kingdom; for the provocation that Absalom had to kill Amnon had greatly lessened the evil in the esteem of the people:
for the king doth speak this thing as one which is faulty: he contradicts and condemns himself, in swearing that her son who had killed his brother should not die, nor an hair of his head be hurt, but should be in the utmost safety; and yet he sought to put his own son to death for a like crime, as the next clause explains it:
in that the king doth not fetch home again his banished; meaning Absalom, who was in a foreign country, an exile, 2Kings 13:34, and in danger of falling into idolatry; not daring to come home, lest his father should order him to be put to death; and which he might justly fear he would, should he return without leave, since he sought not by any means to fetch him back.
John Wesley
Wherefore then - If thou shouldst not permit the avengers of blood to molest me, or to destroy my son, who are but two persons; how unreasonable is it that thou shouldest proceed in thy endeavours to avenge Amnon's blood upon Absalom, whose death would be grievous to the whole commonwealth of Israel, all whose eyes are upon him as the heir of the crown, and a wise, and valiant, and amiable person, unhappy only in this one act of killing Amnon, which was done upon an high provocation, and whereof thou thyself didst give the occasion by permitting Amnon to go unpunished? Faulty - By thy word, and promise, and oath given to me for my son, thou condemnest thyself for not allowing the same equity towards thy own son. It is true, Absalom's case was widely different from that which she had supposed. But David was too well affected to him, to remark that difference, and was more desirous than she could be, to apply that favourable judgment to his own son, which he had given concerning hers.
Robert Jamieson, A. R. Fausset and David Brown
Wherefore then hast thou thought such a thing against the people of God, &c.--Her argument may be made clear in the following paraphrase:--You have granted me the pardon of a son who had slain his brother, and yet you will not grant to your subjects the restoration of Absalom, whose criminality is not greater than my son's, since he killed his brother in similar circumstances of provocation. Absalom has reason to complain that he is treated by his own father more sternly and severely than the meanest subject in the realm; and the whole nation will have cause for saying that the king shows more attention to the petition of a humble woman than to the wishes and desires of a whole kingdom. The death of my son is a private loss to my family, while the preservation of Absalom is the common interest of all Israel, who now look to him as your successor on the throne.
14:1414:14: զի մահո՛ւ մեռանիցի. եւ իբրեւ զջուր հեղեալ յերկիր ո՛չ ամփոփիցի. եւ ո՛չ առնուցու Աստուած զոգին. եւ խորհիցի ոք մերժել յինքենէ զմերժեալն։
14 որ նա մեռնի եւ, ինչպէս գետին թափած ջուրը, այլեւս չհաւաքուի, Աստուած նրա հոգին չառնի, եւ որեւէ մէկը չմտածի իրենից հեռացնել հեռացուածին:
14 Քանզի մենք անշուշտ պիտի մեռնինք ու գետինը թափուած ջուրին կը նմանինք, որ մէյ մըն ալ մէկտեղ չի հաւաքուիր։ Աստուած մարդու մը հոգին չ’առներ, հապա միջոցներ կը հնարէ, որպէս զի աքսորուածը իրմէ աքսորուած չմնայ։
զի մահու մեռանիցի, եւ իբրեւ զջուր հեղեալ յերկիր ոչ ամփոփիցի, եւ ոչ առնուցու Աստուած զոգին, եւ խորհիցի ոք մերժել`` յինքենէ զմերժեալն:

14:14: զի մահո՛ւ մեռանիցի. եւ իբրեւ զջուր հեղեալ յերկիր ո՛չ ամփոփիցի. եւ ո՛չ առնուցու Աստուած զոգին. եւ խորհիցի ոք մերժել յինքենէ զմերժեալն։
14 որ նա մեռնի եւ, ինչպէս գետին թափած ջուրը, այլեւս չհաւաքուի, Աստուած նրա հոգին չառնի, եւ որեւէ մէկը չմտածի իրենից հեռացնել հեռացուածին:
14 Քանզի մենք անշուշտ պիտի մեռնինք ու գետինը թափուած ջուրին կը նմանինք, որ մէյ մըն ալ մէկտեղ չի հաւաքուիր։ Աստուած մարդու մը հոգին չ’առներ, հապա միջոցներ կը հնարէ, որպէս զի աքսորուածը իրմէ աքսորուած չմնայ։
zohrab-1805▾ eastern-1994▾ western am▾
14:1414:14 Мы умрем и {будем} как вода, вылитая на землю, которую нельзя собрать; но Бог не желает погубить душу и помышляет, как бы не отвергнуть от Себя и отверженного.
14:14 ὅτι οτι since; that θανάτῳ θανατος death ἀποθανούμεθα αποθνησκω die καὶ και and; even ὥσπερ ωσπερ just as τὸ ο the ὕδωρ υδωρ water τὸ ο the καταφερόμενον καταφερω bring down / against; bear down ἐπὶ επι in; on τῆς ο the γῆς γη earth; land ὃ ος who; what οὐ ου not συναχθήσεται συναγω gather καὶ και and; even λήμψεται λαμβανω take; get ὁ ο the θεὸς θεος God ψυχήν ψυχη soul καὶ και and; even λογιζόμενος λογιζομαι account; count τοῦ ο the ἐξῶσαι εξωθεω drive ἀπ᾿ απο from; away αὐτοῦ αυτος he; him ἐξωσμένον εξωθεω drive
14:14 כִּי־ kî- כִּי that מֹ֣ות mˈôṯ מות die נָמ֔וּת nāmˈûṯ מות die וְ wᵊ וְ and כַ ḵa כְּ as † הַ the מַּ֨יִם֙ mmˈayim מַיִם water הַ ha הַ the נִּגָּרִ֣ים nniggārˈîm נגר run אַ֔רְצָה ʔˈarṣā אֶרֶץ earth אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] לֹ֣א lˈō לֹא not יֵאָסֵ֑פוּ yēʔāsˈēfû אסף gather וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יִשָּׂ֤א yiśśˈā נשׂא lift אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s) נֶ֔פֶשׁ nˈefeš נֶפֶשׁ soul וְ wᵊ וְ and חָשַׁב֙ ḥāšˌav חשׁב account מַֽחֲשָׁבֹ֔ות mˈaḥᵃšāvˈôṯ מַחֲשָׁבָה thought לְ lᵊ לְ to בִלְתִּ֛י viltˈî בֵּלֶת failure יִדַּ֥ח yiddˌaḥ דחח thrust מִמֶּ֖נּוּ mimmˌennû מִן from נִדָּֽח׃ niddˈāḥ נדח wield
14:14. omnes morimur et quasi aquae delabimur in terram quae non revertuntur nec vult perire Deus animam sed retractat cogitans ne penitus pereat qui abiectus estWe all die, and like waters that return no more, we fall down into the earth: neither will God have a soul to perish, but recalleth, meaning that he that is cast off should not altogether perish.
14. For we must needs die, and are as water spilt on the ground, which cannot be gathered up again; neither doth God take away life, but deviseth means, that he that is banished be not an outcast from him.
14:14. We are all dying, and we are all like waters that flow into the ground and do not return. God does not will to lose a soul. Instead, he renews his efforts, thinking that what has been rejected might not perish altogether.
14:14. For we must needs die, and [are] as water spilt on the ground, which cannot be gathered up again; neither doth God respect [any] person: yet doth he devise means, that his banished be not expelled from him.
For we must needs die, and [are] as water spilt on the ground, which cannot be gathered up again; neither doth God respect [any] person: yet doth he devise means, that his banished be not expelled from him:

14:14 Мы умрем и {будем} как вода, вылитая на землю, которую нельзя собрать; но Бог не желает погубить душу и помышляет, как бы не отвергнуть от Себя и отверженного.
14:14
ὅτι οτι since; that
θανάτῳ θανατος death
ἀποθανούμεθα αποθνησκω die
καὶ και and; even
ὥσπερ ωσπερ just as
τὸ ο the
ὕδωρ υδωρ water
τὸ ο the
καταφερόμενον καταφερω bring down / against; bear down
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
ος who; what
οὐ ου not
συναχθήσεται συναγω gather
καὶ και and; even
λήμψεται λαμβανω take; get
ο the
θεὸς θεος God
ψυχήν ψυχη soul
καὶ και and; even
λογιζόμενος λογιζομαι account; count
τοῦ ο the
ἐξῶσαι εξωθεω drive
ἀπ᾿ απο from; away
αὐτοῦ αυτος he; him
ἐξωσμένον εξωθεω drive
14:14
כִּי־ kî- כִּי that
מֹ֣ות mˈôṯ מות die
נָמ֔וּת nāmˈûṯ מות die
וְ wᵊ וְ and
כַ ḵa כְּ as
הַ the
מַּ֨יִם֙ mmˈayim מַיִם water
הַ ha הַ the
נִּגָּרִ֣ים nniggārˈîm נגר run
אַ֔רְצָה ʔˈarṣā אֶרֶץ earth
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
לֹ֣א lˈō לֹא not
יֵאָסֵ֑פוּ yēʔāsˈēfû אסף gather
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יִשָּׂ֤א yiśśˈā נשׂא lift
אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s)
נֶ֔פֶשׁ nˈefeš נֶפֶשׁ soul
וְ wᵊ וְ and
חָשַׁב֙ ḥāšˌav חשׁב account
מַֽחֲשָׁבֹ֔ות mˈaḥᵃšāvˈôṯ מַחֲשָׁבָה thought
לְ lᵊ לְ to
בִלְתִּ֛י viltˈî בֵּלֶת failure
יִדַּ֥ח yiddˌaḥ דחח thrust
מִמֶּ֖נּוּ mimmˌennû מִן from
נִדָּֽח׃ niddˈāḥ נדח wield
14:14. omnes morimur et quasi aquae delabimur in terram quae non revertuntur nec vult perire Deus animam sed retractat cogitans ne penitus pereat qui abiectus est
We all die, and like waters that return no more, we fall down into the earth: neither will God have a soul to perish, but recalleth, meaning that he that is cast off should not altogether perish.
14:14. We are all dying, and we are all like waters that flow into the ground and do not return. God does not will to lose a soul. Instead, he renews his efforts, thinking that what has been rejected might not perish altogether.
14:14. For we must needs die, and [are] as water spilt on the ground, which cannot be gathered up again; neither doth God respect [any] person: yet doth he devise means, that his banished be not expelled from him.
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
14: Если щадит согрешившего и приемлет отверженного сам Бог, то нам ли, ничтожеству, превосходить Его своей строгостью к согрешившим?
Adam Clarke: Commentary on the Bible - 1831
14:14: For we must needs die - Whatever is done must be done quickly; all must die; God has not exempted any person from this common lot. Though Amnon be dead, yet the death of Absalom cannot bring him to life, nor repair this loss. Besides, for his crime, he justly deserved to die; and thou, in this case didst not administer justice. Horrible as this fratricide is, it is a pardonable case: the crime of Amnon was the most flagitious; and the offense to Absalom, the ruin of his beloved sister, indescribably great. Seeing, then, that the thing is so, and that Amnon can be no more recalled to life than water spilt upon the ground can be gathered up again; and that God, whose vicegerent thou art, and whose example of clemency as well as justice thou art called to imitate, devises means that those who were banished from him by sin and transgression, may not be finally expelled from his mercy and his kingdom; restore thy son to favor, and pardon his crime, as thou hast promised to restore my son, and the Lord thy God will be with thee. This is the sum and sense of the woman's argument.
The argument contained in this 14th verse is very elegant, and powerfully persuasive; but one clause of it has been variously understood, Neither doth God respect any person; the Hebrew is, ולא ישא אלהים נפש velo yissa Elohim nephesh, "And God doth not take away the soul." The Septuagint has it, Και ληψεται ὁ Θεος την ψυχην; And God will receive the soul. This intimates that, after human life is ended, the soul has a state of separate existence with God. This was certainly the opinion of these translators, and was the opinion of the ancient Jews, at least three hundred years before the incarnation; about which time this translation was made. The Vulgate has, Nec volt Deus perire animam, "Nor does God will the destruction of the soul." God is not the author of death; neither hath he pleasure in the destruction of the living; imitate him; pardon and recall thy son.
2 Kings (2 Samuel) 14:20
Albert Barnes: Notes on the Bible - 1834
14:14: His banished - The use of the word as applied to one of the people of God driven into a pagan land, is well illustrated by Deu 30:4-5; Jer 40:12; Mic 4:6; Zep 3:19.
Neither doth God respect any person - Some prefer the margin: "And God does not take away life, in the case of every sin that deserves death, e. g. David's own case Sa2 12:13, but devises devices that the wanderer may not be foRev_er expelled from him, i. e., for the return of penitent sinners."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:14: we must: Sa2 11:25; Job 30:23, Job 34:15; Psa 90:3, Psa 90:10; Ecc 3:19, Ecc 3:20, Ecc 9:5; Heb 9:27
as water: Job 14:7-12, Job 14:14; Psa 22:14, Psa 79:3
neither: etc. or, because God hath not taken away his life, he hath also devised means, etc. God. Deu 10:17; Job 34:19; Mat 22:16; Act 10:34; Rom 2:11; Pe1 1:17
he devise: Exo 21:13; Lev 26:40; Num 35:15, Num 35:25, Num 35:28; Isa 50:1, Isa 50:2
Geneva 1599
For we must needs die, and [are] as water spilt on the ground, which cannot be gathered up again; neither doth God respect [any] person: yet doth he devise (h) means, that his banished be not expelled from him.
(h) God has often provided ways (as sanctuaries) to save them, whom man judges worthy of death.
John Gill
For we must needs die,.... As all must, herself, the king, and his sons, and indeed all men; this is the common case and lot of men; particularly she insinuates that David must die, and that there must be a successor named, and perhaps a dispute would arise about one; which might be fatal, if Absalom was not recalled in his lifetime; and that Amnon must have died in a little time if he had not been killed by his brother; and Absalom, he must die also quickly, and therefore what signifies taking away his life? he may as well live a little longer; this, however plausible, was but bad reasoning in the case of a malefactor:
and are as water spilt on the ground, which cannot be gathered up again; which sinks into the earth, and cannot be got out of it again; so men, when they die, are buried in the earth, and cannot be gathered or restored to life again, until the resurrection of the dead; and since Amnon is dead, and he cannot be brought to life again, it is best to be easy, and not seek to take away the life of another; which is to bring him into the same irrecoverable state and condition:
neither doth God respect any person; the words in the original are, "God doth not take away the soul or life" (p); of every offender, but spares them notwithstanding the crimes they have committed; and therefore it became the king to be sparing and merciful to offenders, and particularly to his own son; and perhaps she any tacitly have respect to David himself who had been guilty both of murder and adultery, either of which deserved death; and yet God had not taken away his life, but in his great mercy had spared him; and therefore, since he had received mercy, he should show it: or "God hath not taken away his soul or life"; the life of Absalom; he had not cut him off himself by his immediate hand, nor suffered the king's sons to take away his life, nor any other to seize upon him, and bring him to justice, whom David might have employed; but had by his providence protected and preserved him; so that it seemed to be his will and pleasure that he should not be put to death:
yet doth he devise means that his banished be not expelled from him; from his word, worship, and ordinances, as Absalom was; and by protecting him by his providence, it looked as if it was his will, and he would find out ways and means for bringing him back to his country, his father's court, and the sanctuary of the Lord; even as, by the law concerning the cities of refuge for the manslayer, provision was made that at the death of the high priest the exiled person might return to his country.
(p) "et non tollet Deus animam", Montanus; so the Tigurine version.
John Wesley
We - We shall certainly die, both thou, O king, who art therefore obliged to take care of thy successor, Absalom; and Absalom, who, if he do not die by the hand of justice, must shortly die by the necessity of nature: and Amnon too must have died in the common way of all flesh, if Absalom had not cut him off. Respect - So far as to exempt him from this common law of dying. Not expelled - He hath given laws to this purpose, that the man - slayer who is banished should not always continue in banishment, but upon the High - priest's death return to his own city.
14:1514:15: Եւ արդ եկի՛ խօսել առ արքայի տեառն իմոյ զբանս զայս. զի տեսանիցէ զիս ժողովուրդն եւ ասիցէ՝ թէ աղախին քո խօսեցաւ ընդ արքայի, թերեւս արասցէ՛ արքայ զբան աղախնոյ իւրոյ.
15 Արդ, եկել եմ իմ տէր արքային ասելու այս խօսքերը, որպէսզի, երբ ժողովուրդն ինձ տեսնի, ասի, թէ՝ “Քո աղախինը խօսել է արքայի հետ, թերեւս արքան իր աղախնի խօսքը կատարի”:
15 Հիմա ես անոր համար իմ թագաւոր տիրոջս այս խօսքը ըսելու եկայ, քանզի ժողովուրդը զիս վախցուց ու քու աղախինդ ըսաւ. ‘Հիմա թագաւորին հետ խօսիմ, թերեւս թագաւորը իր աղախինին խօսքը կատարէ.
Եւ արդ եկի խօսել առ արքայի տեառն իմոյ զբանս զայս. զի [180]տեսանիցէ զիս ժողովուրդն եւ ասիցէ, թէ աղախին քո խօսեցաւ`` ընդ արքայի, թերեւս արասցէ արքայ զբան աղախնոյ իւրոյ:

14:15: Եւ արդ եկի՛ խօսել առ արքայի տեառն իմոյ զբանս զայս. զի տեսանիցէ զիս ժողովուրդն եւ ասիցէ՝ թէ աղախին քո խօսեցաւ ընդ արքայի, թերեւս արասցէ՛ արքայ զբան աղախնոյ իւրոյ.
15 Արդ, եկել եմ իմ տէր արքային ասելու այս խօսքերը, որպէսզի, երբ ժողովուրդն ինձ տեսնի, ասի, թէ՝ “Քո աղախինը խօսել է արքայի հետ, թերեւս արքան իր աղախնի խօսքը կատարի”:
15 Հիմա ես անոր համար իմ թագաւոր տիրոջս այս խօսքը ըսելու եկայ, քանզի ժողովուրդը զիս վախցուց ու քու աղախինդ ըսաւ. ‘Հիմա թագաւորին հետ խօսիմ, թերեւս թագաւորը իր աղախինին խօսքը կատարէ.
zohrab-1805▾ eastern-1994▾ western am▾
14:1514:15 И теперь я пришла сказать царю, господину моему, эти слова, потому что народ пугает меня; и раба твоя сказала: поговорю я с царем, не сделает ли он по слову рабы своей;
14:15 καὶ και and; even νῦν νυν now; present ὃ ος who; what ἦλθον ερχομαι come; go λαλῆσαι λαλεω talk; speak πρὸς προς to; toward τὸν ο the βασιλέα βασιλευς monarch; king τὸν ο the κύριόν κυριος lord; master μου μου of me; mine τὸ ο the ῥῆμα ρημα statement; phrase τοῦτο ουτος this; he ὅτι οτι since; that ὄψεταί οραω view; see με με me ὁ ο the λαός λαος populace; population καὶ και and; even ἐρεῖ ερεω.1 state; mentioned ἡ ο the δούλη δουλη subject; maid σου σου of you; your λαλησάτω λαλεω talk; speak δὴ δη in fact πρὸς προς to; toward τὸν ο the βασιλέα βασιλευς monarch; king εἴ ει if; whether πως πως somehow ποιήσει ποιεω do; make ὁ ο the βασιλεὺς βασιλευς monarch; king τὸ ο the ῥῆμα ρημα statement; phrase τῆς ο the δούλης δουλη subject; maid αὐτοῦ αυτος he; him
14:15 וְ֠ wᵊ וְ and עַתָּה ʕattˌā עַתָּה now אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בָּ֜אתִי bˈāṯî בוא come לְ lᵊ לְ to דַבֵּ֨ר ḏabbˌēr דבר speak אֶל־ ʔel- אֶל to הַ ha הַ the מֶּ֤לֶךְ mmˈeleḵ מֶלֶךְ king אֲדֹנִי֙ ʔᵃḏōnˌî אָדֹון lord אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דָּבָ֣ר ddāvˈār דָּבָר word הַ ha הַ the זֶּ֔ה zzˈeh זֶה this כִּ֥י kˌî כִּי that יֵֽרְאֻ֖נִי yˈērᵊʔˌunî ירא fear הָ hā הַ the עָ֑ם ʕˈām עַם people וַ wa וְ and תֹּ֤אמֶר ttˈōmer אמר say שִׁפְחָֽתְךָ֙ šifḥˈāṯᵊḵā שִׁפְחָה maidservant אֲדַבְּרָה־ ʔᵃḏabbᵊrā- דבר speak נָּ֣א nnˈā נָא yeah אֶל־ ʔel- אֶל to הַ ha הַ the מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king אוּלַ֛י ʔûlˈay אוּלַי perhaps יַעֲשֶׂ֥ה yaʕᵃśˌeh עשׂה make הַ ha הַ the מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king אֶת־ ʔeṯ- אֵת [object marker] דְּבַ֥ר dᵊvˌar דָּבָר word אֲמָתֹֽו׃ ʔᵃmāṯˈô אָמָה handmaid
14:15. nunc igitur veni ut loquar ad regem dominum meum verbum hoc praesente populo et dixit ancilla tua loquar ad regem si quo modo faciat rex verbum ancillae suaeNow therefore I am come, to speak this word to my lord the king before the people. And thy handmaid said: I will speak to the king, it maybe the king will perform the request of his handmaid.
15. Now therefore seeing that I am come to speak this word unto my lord the king, it is because the people have made me afraid: and thy handmaid said, I will now speak unto the king; it may be that the king will perform the request of his servant.
14:15. Therefore, now I have come to speak this word to my lord the king, in the presence of the people. And your handmaid said: I will speak to the king, for perhaps there may be some way for the king to accomplish the word of his handmaid.
14:15. Now therefore that I am come to speak of this thing unto my lord the king, [it is] because the people have made me afraid: and thy handmaid said, I will now speak unto the king; it may be that the king will perform the request of his handmaid.
Now therefore that I am come to speak of this thing unto my lord the king, [it is] because the people have made me afraid: and thy handmaid said, I will now speak unto the king; it may be that the king will perform the request of his handmaid:

14:15 И теперь я пришла сказать царю, господину моему, эти слова, потому что народ пугает меня; и раба твоя сказала: поговорю я с царем, не сделает ли он по слову рабы своей;
14:15
καὶ και and; even
νῦν νυν now; present
ος who; what
ἦλθον ερχομαι come; go
λαλῆσαι λαλεω talk; speak
πρὸς προς to; toward
τὸν ο the
βασιλέα βασιλευς monarch; king
τὸν ο the
κύριόν κυριος lord; master
μου μου of me; mine
τὸ ο the
ῥῆμα ρημα statement; phrase
τοῦτο ουτος this; he
ὅτι οτι since; that
ὄψεταί οραω view; see
με με me
ο the
λαός λαος populace; population
καὶ και and; even
ἐρεῖ ερεω.1 state; mentioned
ο the
δούλη δουλη subject; maid
σου σου of you; your
λαλησάτω λαλεω talk; speak
δὴ δη in fact
πρὸς προς to; toward
τὸν ο the
βασιλέα βασιλευς monarch; king
εἴ ει if; whether
πως πως somehow
ποιήσει ποιεω do; make
ο the
βασιλεὺς βασιλευς monarch; king
τὸ ο the
ῥῆμα ρημα statement; phrase
τῆς ο the
δούλης δουλη subject; maid
αὐτοῦ αυτος he; him
14:15
וְ֠ wᵊ וְ and
עַתָּה ʕattˌā עַתָּה now
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
בָּ֜אתִי bˈāṯî בוא come
לְ lᵊ לְ to
דַבֵּ֨ר ḏabbˌēr דבר speak
אֶל־ ʔel- אֶל to
הַ ha הַ the
מֶּ֤לֶךְ mmˈeleḵ מֶלֶךְ king
אֲדֹנִי֙ ʔᵃḏōnˌî אָדֹון lord
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
דָּבָ֣ר ddāvˈār דָּבָר word
הַ ha הַ the
זֶּ֔ה zzˈeh זֶה this
כִּ֥י kˌî כִּי that
יֵֽרְאֻ֖נִי yˈērᵊʔˌunî ירא fear
הָ הַ the
עָ֑ם ʕˈām עַם people
וַ wa וְ and
תֹּ֤אמֶר ttˈōmer אמר say
שִׁפְחָֽתְךָ֙ šifḥˈāṯᵊḵā שִׁפְחָה maidservant
אֲדַבְּרָה־ ʔᵃḏabbᵊrā- דבר speak
נָּ֣א nnˈā נָא yeah
אֶל־ ʔel- אֶל to
הַ ha הַ the
מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king
אוּלַ֛י ʔûlˈay אוּלַי perhaps
יַעֲשֶׂ֥ה yaʕᵃśˌeh עשׂה make
הַ ha הַ the
מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king
אֶת־ ʔeṯ- אֵת [object marker]
דְּבַ֥ר dᵊvˌar דָּבָר word
אֲמָתֹֽו׃ ʔᵃmāṯˈô אָמָה handmaid
14:15. nunc igitur veni ut loquar ad regem dominum meum verbum hoc praesente populo et dixit ancilla tua loquar ad regem si quo modo faciat rex verbum ancillae suae
Now therefore I am come, to speak this word to my lord the king before the people. And thy handmaid said: I will speak to the king, it maybe the king will perform the request of his handmaid.
14:15. Therefore, now I have come to speak this word to my lord the king, in the presence of the people. And your handmaid said: I will speak to the king, for perhaps there may be some way for the king to accomplish the word of his handmaid.
14:15. Now therefore that I am come to speak of this thing unto my lord the king, [it is] because the people have made me afraid: and thy handmaid said, I will now speak unto the king; it may be that the king will perform the request of his handmaid.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
14:15: The people have made me afraid - She pretends still that her suit was a real one, and that she was in fear of the people ("the whole family," Sa2 14:7) setting upon her and her son.
Geneva 1599
Now therefore that I am come to speak of this thing unto my lord the king, [it is] because the people (i) have made me afraid: and thy handmaid said, I will now speak unto the king; it may be that the king will perform the request of his handmaid.
(i) For I thought they would kill my son.
John Gill
Now therefore that I am come to speak of this thing unto my lord the king,.... Of the case of Absalom, under a feigned one of hers:
Tit is because the people have made me afraid; having heard of their whisperings, murmurings, and uneasiness among them, because Absalom was not sent for home, fearing there would be an insurrection in the nation, or an invasion of it by Absalom at the request of his friends; in which he might be supported by the king of Geshur; or however that disputes would arise about the succession, at the death of David; on these accounts she determined to speak to the king, and him them to him in the manner she had done; though some understand this of the discouragement the people laid her under, telling her the king would not hear her; nevertheless she was resolved to make trial:
and thy handmaid said, I will now speak unto the king; it may be the king will perform the request of his handmaid; not only with respect to her own son, as feigned; but with respect to Absalom, the grand thing in view.
John Wesley
The people - The truth is, I was even forced to this bold address to thee by the disposition of thy people, who are discontented at Absalom's perpetual banishment, lest, if Absalom by his father - in - law's assistance invade the land, the people who have a great kindness for him, and think he is very hard used, should take up arms.
14:1614:16: զի լուիցէ՛ արքայ եւ փրկեսցէ զիս ՚ի ձեռաց առնն, որ խնդրէ ջնջել զիս՝ եւ զորդի իմ ՚ի ժառանգութենէ Աստուծոյ[3287]։ [3287] Այլք. Ջնջել զիս եւ զորդի իմ։
16 Քանզի արքան պէտք է լսի ու ինձ փրկի այն մարդու ձեռքից, որն ուզում է ինձ ու իմ որդուն Աստծու ժառանգութիւնից զրկել»:
16 Որովհետեւ թագաւորը մտիկ ընելով՝ իր աղախինը պիտի ազատէ այն մարդուն ձեռքէն, որ զիս ու իմ որդիս մէկտեղ Աստուծոյ ժառանգութենէն ջնջել կ’ուզէ’։
զի լուիցէ արքայ եւ փրկեսցէ զիս ի ձեռաց առնն, որ խնդրէ ջնջել զիս եւ զորդի իմ ի ժառանգութենէ Աստուծոյ:

14:16: զի լուիցէ՛ արքայ եւ փրկեսցէ զիս ՚ի ձեռաց առնն, որ խնդրէ ջնջել զիս՝ եւ զորդի իմ ՚ի ժառանգութենէ Աստուծոյ[3287]։
[3287] Այլք. Ջնջել զիս եւ զորդի իմ։
16 Քանզի արքան պէտք է լսի ու ինձ փրկի այն մարդու ձեռքից, որն ուզում է ինձ ու իմ որդուն Աստծու ժառանգութիւնից զրկել»:
16 Որովհետեւ թագաւորը մտիկ ընելով՝ իր աղախինը պիտի ազատէ այն մարդուն ձեռքէն, որ զիս ու իմ որդիս մէկտեղ Աստուծոյ ժառանգութենէն ջնջել կ’ուզէ’։
zohrab-1805▾ eastern-1994▾ western am▾
14:1614:16 верно царь выслушает и избавит рабу свою от руки людей, {хотящих} истребить меня вместе с сыном моим из наследия Божия.
14:16 ὅτι οτι since; that ἀκούσει ακουω hear ὁ ο the βασιλεὺς βασιλευς monarch; king ῥύσασθαι ρυομαι rescue τὴν ο the δούλην δουλη subject; maid αὐτοῦ αυτος he; him ἐκ εκ from; out of χειρὸς χειρ hand τοῦ ο the ἀνδρὸς ανηρ man; husband τοῦ ο the ζητοῦντος ζητεω seek; desire ἐξᾶραί εξαιρω lift out / up; remove με με me καὶ και and; even τὸν ο the υἱόν υιος son μου μου of me; mine ἀπὸ απο from; away κληρονομίας κληρονομια inheritance θεοῦ θεος God
14:16 כִּ֚י ˈkî כִּי that יִשְׁמַ֣ע yišmˈaʕ שׁמע hear הַ ha הַ the מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king לְ lᵊ לְ to הַצִּ֥יל haṣṣˌîl נצל deliver אֶת־ ʔeṯ- אֵת [object marker] אֲמָתֹ֖ו ʔᵃmāṯˌô אָמָה handmaid מִ mi מִן from כַּ֣ף kkˈaf כַּף palm הָ hā הַ the אִ֑ישׁ ʔˈîš אִישׁ man לְ lᵊ לְ to הַשְׁמִ֨יד hašmˌîḏ שׁמד destroy אֹתִ֤י ʔōṯˈî אֵת [object marker] וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] בְּנִי֙ bᵊnˌî בֵּן son יַ֔חַד yˈaḥaḏ יַחַד gathering מִֽ mˈi מִן from נַּחֲלַ֖ת nnaḥᵃlˌaṯ נַחֲלָה heritage אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s)
14:16. et audivit rex ut liberaret ancillam suam de manu omnium qui volebant delere me et filium meum simul de hereditate DeiAnd the king hath hearkened to me to deliver his handmaid out of the hand of all that would destroy me and my son together out of the inheritance of God.
16. For the king will hear to deliver his servant out of the hand of the man that would destroy me and my son together out of the inheritance of God.
14:16. And the king listened, and he freed his handmaid from the hand of all who were willing to take away me and my son together, from the inheritance of God.
14:16. For the king will hear, to deliver his handmaid out of the hand of the man [that would] destroy me and my son together out of the inheritance of God.
For the king will hear, to deliver his handmaid out of the hand of the man [that would] destroy me and my son together out of the inheritance of God:

14:16 верно царь выслушает и избавит рабу свою от руки людей, {хотящих} истребить меня вместе с сыном моим из наследия Божия.
14:16
ὅτι οτι since; that
ἀκούσει ακουω hear
ο the
βασιλεὺς βασιλευς monarch; king
ῥύσασθαι ρυομαι rescue
τὴν ο the
δούλην δουλη subject; maid
αὐτοῦ αυτος he; him
ἐκ εκ from; out of
χειρὸς χειρ hand
τοῦ ο the
ἀνδρὸς ανηρ man; husband
τοῦ ο the
ζητοῦντος ζητεω seek; desire
ἐξᾶραί εξαιρω lift out / up; remove
με με me
καὶ και and; even
τὸν ο the
υἱόν υιος son
μου μου of me; mine
ἀπὸ απο from; away
κληρονομίας κληρονομια inheritance
θεοῦ θεος God
14:16
כִּ֚י ˈkî כִּי that
יִשְׁמַ֣ע yišmˈaʕ שׁמע hear
הַ ha הַ the
מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king
לְ lᵊ לְ to
הַצִּ֥יל haṣṣˌîl נצל deliver
אֶת־ ʔeṯ- אֵת [object marker]
אֲמָתֹ֖ו ʔᵃmāṯˌô אָמָה handmaid
מִ mi מִן from
כַּ֣ף kkˈaf כַּף palm
הָ הַ the
אִ֑ישׁ ʔˈîš אִישׁ man
לְ lᵊ לְ to
הַשְׁמִ֨יד hašmˌîḏ שׁמד destroy
אֹתִ֤י ʔōṯˈî אֵת [object marker]
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
בְּנִי֙ bᵊnˌî בֵּן son
יַ֔חַד yˈaḥaḏ יַחַד gathering
מִֽ mˈi מִן from
נַּחֲלַ֖ת nnaḥᵃlˌaṯ נַחֲלָה heritage
אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s)
14:16. et audivit rex ut liberaret ancillam suam de manu omnium qui volebant delere me et filium meum simul de hereditate Dei
And the king hath hearkened to me to deliver his handmaid out of the hand of all that would destroy me and my son together out of the inheritance of God.
14:16. And the king listened, and he freed his handmaid from the hand of all who were willing to take away me and my son together, from the inheritance of God.
14:16. For the king will hear, to deliver his handmaid out of the hand of the man [that would] destroy me and my son together out of the inheritance of God.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ all ▾
John Gill
For the king will hear,.... She was fully persuaded of it, as now he had heard her:
to deliver his handmaid out of the hand of the man that would destroy me and my son together out of the inheritance of God; he had given his word and his oath that he would deliver her son from the avenger of blood, that neither he nor any other should destroy him; which would have been the destruction of her and her whole family out of the land of Israel, the land which God had chosen for his inheritance, and had given to the of Israel to be theirs; and since the king had heard her, and granted her this favour, she doubted not but that he would deliver his own son from death, and restore him to the inheritance of the land, where he might worship the Lord God of his fathers, of which he was now deprived.
John Wesley
Hear - For I know the king is so wise and just, that I assure myself of audience and acceptation. Deliver - To grant my request concerning my son, and consequently the peoples petition concerning Absalom. My son - Implying that her life was bound up in the life of her son, and that she could not outlive his death; (and supposing that it might be David's case also, and would therefore touch him in a tender part, though it were not proper to say it expressly:) and thereby suggesting, that the safety and comfort of the people of Israel, depended upon Absalom's restitution. Inheritance - That is, out of that land which God gave to his people to be their inheritance, and in which alone God hath settled the place of his presence and worship: whereby she intimates the danger of Absalom's living in a state of separation from God, and his house, amongst idolaters.
14:1714:17: Եւ ասէ կինն. Եղիցի բան տեառն իմոյ արքայի ՚ի զո՛հս. զի իբրեւ զհրեշտակ Աստուծոյ ա՛յնպէս է տէր իմ արքայ ՚ի լսել զբարի եւ զչար. եւ Տէր Աստուած քո եղիցի՛ ընդ քեզ։
17 Եւ կինն ասաց. «Թող իմ տէր արքայի խօսքը բարով կատարուի, քանզի իմ տէր արքան նման է Աստծու հրեշտակի, որը պատրաստ է լսելու բարին ու չարը, եւ թող քո Տէր Աստուածը քեզ հետ լինի»:
17 Եւ աղախինդ ըսաւ. ‘Իմ թագաւոր տիրոջս խօսքը մխիթարութիւն պիտի ըլլայ’. քանզի իմ թագաւոր տէրս Աստուծոյ հրեշտակի մը պէս է ու բարին ու չարը կը հասկնայ եւ քու Տէր Աստուածդ քեզի հետ ըլլայ*’»։
Եւ [181]ասէ կինն``. Եղիցի բան տեառն իմոյ արքայի [182]ի զոհս, զի իբրեւ զհրեշտակ Աստուծոյ այնպէս է տէր իմ արքայ ի լսել զբարի եւ զչար. եւ Տէր Աստուած քո եղիցի ընդ քեզ:

14:17: Եւ ասէ կինն. Եղիցի բան տեառն իմոյ արքայի ՚ի զո՛հս. զի իբրեւ զհրեշտակ Աստուծոյ ա՛յնպէս է տէր իմ արքայ ՚ի լսել զբարի եւ զչար. եւ Տէր Աստուած քո եղիցի՛ ընդ քեզ։
17 Եւ կինն ասաց. «Թող իմ տէր արքայի խօսքը բարով կատարուի, քանզի իմ տէր արքան նման է Աստծու հրեշտակի, որը պատրաստ է լսելու բարին ու չարը, եւ թող քո Տէր Աստուածը քեզ հետ լինի»:
17 Եւ աղախինդ ըսաւ. ‘Իմ թագաւոր տիրոջս խօսքը մխիթարութիւն պիտի ըլլայ’. քանզի իմ թագաւոր տէրս Աստուծոյ հրեշտակի մը պէս է ու բարին ու չարը կը հասկնայ եւ քու Տէր Աստուածդ քեզի հետ ըլլայ*’»։
zohrab-1805▾ eastern-1994▾ western am▾
14:1714:17 И сказала раба твоя: да будет слово господина моего царя в утешение мне, ибо господин мой царь, как Ангел Божий, и может выслушать и доброе и худое. И Господь Бог твой будет с тобою.
14:17 καὶ και and; even εἶπεν επω say; speak ἡ ο the γυνή γυνη woman; wife εἴη ειμι be δὴ δη in fact ὁ ο the λόγος λογος word; log τοῦ ο the κυρίου κυριος lord; master μου μου of me; mine τοῦ ο the βασιλέως βασιλευς monarch; king εἰς εις into; for θυσίαν θυσια immolation; sacrifice ὅτι οτι since; that καθὼς καθως just as / like ἄγγελος αγγελος messenger θεοῦ θεος God οὕτως ουτως so; this way ὁ ο the κύριός κυριος lord; master μου μου of me; mine ὁ ο the βασιλεὺς βασιλευς monarch; king τοῦ ο the ἀκούειν ακουω hear τὸ ο the ἀγαθὸν αγαθος good καὶ και and; even τὸ ο the πονηρόν πονηρος harmful; malignant καὶ και and; even κύριος κυριος lord; master ὁ ο the θεός θεος God σου σου of you; your ἔσται ειμι be μετὰ μετα with; amid σοῦ σου of you; your
14:17 וַ wa וְ and תֹּ֨אמֶר֙ ttˈōmer אמר say שִׁפְחָ֣תְךָ֔ šifḥˈāṯᵊḵˈā שִׁפְחָה maidservant יִֽהְיֶה־ yˈihyeh- היה be נָּ֛א nnˈā נָא yeah דְּבַר־ dᵊvar- דָּבָר word אֲדֹנִ֥י ʔᵃḏōnˌî אָדֹון lord הַ ha הַ the מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king לִ li לְ to מְנוּחָ֑ה mᵊnûḥˈā מְנוּחָה resting place כִּ֣י׀ kˈî כִּי that כְּ kᵊ כְּ as מַלְאַ֣ךְ malʔˈaḵ מַלְאָךְ messenger הָ hā הַ the אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s) כֵּ֣ן kˈēn כֵּן thus אֲדֹנִ֤י ʔᵃḏōnˈî אָדֹון lord הַ ha הַ the מֶּ֨לֶךְ֙ mmˈeleḵ מֶלֶךְ king לִ li לְ to שְׁמֹ֨עַ֙ šᵊmˈōₐʕ שׁמע hear הַ ha הַ the טֹּ֣וב ṭṭˈôv טֹוב good וְ wᵊ וְ and הָ hā הַ the רָ֔ע rˈāʕ רַע evil וַֽ wˈa וְ and יהוָ֥ה [yhwˌāh] יְהוָה YHWH אֱלֹהֶ֖יךָ ʔᵉlōhˌeʸḵā אֱלֹהִים god(s) יְהִ֥י yᵊhˌî היה be עִמָּֽךְ׃ פ ʕimmˈāḵ . f עִם with
14:17. dicat ergo ancilla tua ut fiat verbum domini mei regis quasi sacrificium sicut enim angelus Dei sic est dominus meus rex ut nec benedictione nec maledictione moveatur unde et Dominus Deus tuus est tecumThen let thy handmaid say, that the word of the Lord the king be made as a sacrifice. For even as an angel of God, so is my lord the king, that he is neither moved with blessing nor cursing: wherefore the Lord thy God is also with thee.
17. Then thine handmaid said, Let, I pray thee, the word of my lord the king be comfortable: for as an angel of God, so is my lord the king to discern good and bad: and the LORD thy God be with thee.
14:17. Therefore, let your handmaid speak, so that the word of my lord the king may be like a sacrifice. For even like an Angel of God, so is my lord the king, so that he is moved by neither a blessing, nor a curse. Then too, the Lord your God is with you.”
14:17. Then thine handmaid said, The word of my lord the king shall now be comfortable: for as an angel of God, so [is] my lord the king to discern good and bad: therefore the LORD thy God will be with thee.
Then thine handmaid said, The word of my lord the king shall now be comfortable: for as an angel of God, so [is] my lord the king to discern good and bad: therefore the LORD thy God will be with thee:

14:17 И сказала раба твоя: да будет слово господина моего царя в утешение мне, ибо господин мой царь, как Ангел Божий, и может выслушать и доброе и худое. И Господь Бог твой будет с тобою.
14:17
καὶ και and; even
εἶπεν επω say; speak
ο the
γυνή γυνη woman; wife
εἴη ειμι be
δὴ δη in fact
ο the
λόγος λογος word; log
τοῦ ο the
κυρίου κυριος lord; master
μου μου of me; mine
τοῦ ο the
βασιλέως βασιλευς monarch; king
εἰς εις into; for
θυσίαν θυσια immolation; sacrifice
ὅτι οτι since; that
καθὼς καθως just as / like
ἄγγελος αγγελος messenger
θεοῦ θεος God
οὕτως ουτως so; this way
ο the
κύριός κυριος lord; master
μου μου of me; mine
ο the
βασιλεὺς βασιλευς monarch; king
τοῦ ο the
ἀκούειν ακουω hear
τὸ ο the
ἀγαθὸν αγαθος good
καὶ και and; even
τὸ ο the
πονηρόν πονηρος harmful; malignant
καὶ και and; even
κύριος κυριος lord; master
ο the
θεός θεος God
σου σου of you; your
ἔσται ειμι be
μετὰ μετα with; amid
σοῦ σου of you; your
14:17
וַ wa וְ and
תֹּ֨אמֶר֙ ttˈōmer אמר say
שִׁפְחָ֣תְךָ֔ šifḥˈāṯᵊḵˈā שִׁפְחָה maidservant
יִֽהְיֶה־ yˈihyeh- היה be
נָּ֛א nnˈā נָא yeah
דְּבַר־ dᵊvar- דָּבָר word
אֲדֹנִ֥י ʔᵃḏōnˌî אָדֹון lord
הַ ha הַ the
מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king
לִ li לְ to
מְנוּחָ֑ה mᵊnûḥˈā מְנוּחָה resting place
כִּ֣י׀ kˈî כִּי that
כְּ kᵊ כְּ as
מַלְאַ֣ךְ malʔˈaḵ מַלְאָךְ messenger
הָ הַ the
אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s)
כֵּ֣ן kˈēn כֵּן thus
אֲדֹנִ֤י ʔᵃḏōnˈî אָדֹון lord
הַ ha הַ the
מֶּ֨לֶךְ֙ mmˈeleḵ מֶלֶךְ king
לִ li לְ to
שְׁמֹ֨עַ֙ šᵊmˈōₐʕ שׁמע hear
הַ ha הַ the
טֹּ֣וב ṭṭˈôv טֹוב good
וְ wᵊ וְ and
הָ הַ the
רָ֔ע rˈāʕ רַע evil
וַֽ wˈa וְ and
יהוָ֥ה [yhwˌāh] יְהוָה YHWH
אֱלֹהֶ֖יךָ ʔᵉlōhˌeʸḵā אֱלֹהִים god(s)
יְהִ֥י yᵊhˌî היה be
עִמָּֽךְ׃ פ ʕimmˈāḵ . f עִם with
14:17. dicat ergo ancilla tua ut fiat verbum domini mei regis quasi sacrificium sicut enim angelus Dei sic est dominus meus rex ut nec benedictione nec maledictione moveatur unde et Dominus Deus tuus est tecum
Then let thy handmaid say, that the word of the Lord the king be made as a sacrifice. For even as an angel of God, so is my lord the king, that he is neither moved with blessing nor cursing: wherefore the Lord thy God is also with thee.
14:17. Therefore, let your handmaid speak, so that the word of my lord the king may be like a sacrifice. For even like an Angel of God, so is my lord the king, so that he is moved by neither a blessing, nor a curse. Then too, the Lord your God is with you.”
14:17. Then thine handmaid said, The word of my lord the king shall now be comfortable: for as an angel of God, so [is] my lord the king to discern good and bad: therefore the LORD thy God will be with thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
14:17: As an angel of God - Rather, as "the" Angel of God; and therefore whatever David decided would be right.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:17: comfortable: Heb. for rest
as an angel: This is very much like the hyperbolical language which is addressed by the Hindoos to an European when they desire to obtain something from him: "Saheb," say they, "can do every thing. No one can pRev_ent the execution of Saheb's commands. Saheb is God." Though the expression may be imputed to the hyperbolical genius of these countries, yet there was, perhaps, more of real persuasion than we are apt to suppose. Sir John Chardin states, that having found fault with the king of Persia's valuation of a rich trinket, the grand master told him that if a Persian had dared to have done such a thing, it would have been as much as his life was worth. "Know," said he, "that the kings of Persia have a general and full knowledge of matters, as sure as it is extensive; and that, equally in the greatest and smallest things, there is nothing more just and sure than what they pronounce." Sa2 14:20, Sa2 19:27; Sa1 29:9; Pro 27:21, Pro 29:5
to discern: Heb. to hear, Kg1 3:9, Kg1 3:28; Job 6:30; Co1 2:14, Co1 2:15 *marg. Heb 5:14
Geneva 1599
Then thine handmaid said, The word of my lord the king shall now be comfortable: for as an (k) angel of God, so [is] my lord the king to discern good and bad: therefore the LORD thy God will be with thee.
(k) Is of great wisdom to discern right from wrong.
John Gill
Then thine handmaid said, the word of my lord the king shall now be comfortable,.... Or, "for rest" (q); what will give ease and satisfaction not only to her, but to all the people of Israel, when they shall hear of the king's intention and resolution to bring back Absalom:
for as an angel of God, so is my lord the king; as they are very wise, knowing, and understanding creatures, so was David:
to discern good and bad; to hear both the one and the other, and to discern the difference between them, and choose and pursue what is right, as in all other things, so in the present case:
therefore the Lord thy God shall be with thee; as to counsel and advise, so to assist in performance, and to prosper and succeed; the Targum is,"the Word of the Lord thy God shall be for thine help.''
(q) "ad requiem", Pagninus, Montanus; "ad tranquillitatem", Tigurine version; "ad quietem", Vatablus, Junius & Tremellius, Piscator.
John Wesley
Angel - In wisdom, and justice, and goodness. Therefore - Because thou art so wise and gracious to those who in strict justice deserve punishment, God will own and stand by thee in this thy act of grace: or God will prosper thee in thy enterprizes.
14:1814:18: Եւ պատասխանի ետ արքայ՝ եւ ասէ ցկինն. Մի՛ թաքուցաներ յինէն զբան զոր ես հարցի՛ց քեզ։ Եւ ասէ կինն. Խօսեսցի՛ տէր իմ արքայ[3288]։ [3288] Ոմանք. Մի՛ թաքուցաներ բան յինէն... հարցից զքեզ։
18 Արքան պատասխանեց եւ ասաց կնոջը. «Ինձանից մի՛ թաքցրու այն, ինչ քեզանից հարցնելու եմ»:
18 Թագաւորը պատասխան տուաւ ու կնոջը ըսաւ. «Քեզի հարցնելու բանս ինձմէ մի՛ պահեր»։ Կինը ըսաւ. «Իմ թագաւոր տէրս թող հարցնէ»։
Եւ պատասխանի ետ արքայ եւ ասէ ցկինն. Մի՛ թաքուցաներ յինէն զբան զոր ես հարցից քեզ: Եւ ասէ կինն. Խօսեսցի տէր իմ արքայ:

14:18: Եւ պատասխանի ետ արքայ՝ եւ ասէ ցկինն. Մի՛ թաքուցաներ յինէն զբան զոր ես հարցի՛ց քեզ։ Եւ ասէ կինն. Խօսեսցի՛ տէր իմ արքայ[3288]։
[3288] Ոմանք. Մի՛ թաքուցաներ բան յինէն... հարցից զքեզ։
18 Արքան պատասխանեց եւ ասաց կնոջը. «Ինձանից մի՛ թաքցրու այն, ինչ քեզանից հարցնելու եմ»:
18 Թագաւորը պատասխան տուաւ ու կնոջը ըսաւ. «Քեզի հարցնելու բանս ինձմէ մի՛ պահեր»։ Կինը ըսաւ. «Իմ թագաւոր տէրս թող հարցնէ»։
zohrab-1805▾ eastern-1994▾ western am▾
14:1814:18 И отвечал царь и сказал женщине: не скрой от меня, о чем я спрошу тебя. И сказала женщина: говори, господин мой царь.
14:18 καὶ και and; even ἀπεκρίθη αποκρινομαι respond ὁ ο the βασιλεὺς βασιλευς monarch; king καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward τὴν ο the γυναῖκα γυνη woman; wife μὴ μη not δὴ δη in fact κρύψῃς κρυπτω hide ἀπ᾿ απο from; away ἐμοῦ εμου my ῥῆμα ρημα statement; phrase ὃ ος who; what ἐγὼ εγω I ἐπερωτῶ επερωταω interrogate; inquire of σε σε.1 you καὶ και and; even εἶπεν επω say; speak ἡ ο the γυνή γυνη woman; wife λαλησάτω λαλεω talk; speak δὴ δη in fact ὁ ο the κύριός κυριος lord; master μου μου of me; mine ὁ ο the βασιλεύς βασιλευς monarch; king
14:18 וַ wa וְ and יַּ֣עַן yyˈaʕan ענה answer הַ ha הַ the מֶּ֗לֶךְ mmˈeleḵ מֶלֶךְ king וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say אֶל־ ʔel- אֶל to הָ֣ hˈā הַ the אִשָּׁ֔ה ʔiššˈā אִשָּׁה woman אַל־ ʔal- אַל not נָ֨א nˌā נָא yeah תְכַחֲדִ֤י ṯᵊḵaḥᵃḏˈî כחד hide מִמֶּ֨נִּי֙ mimmˈennî מִן from דָּבָ֔ר dāvˈār דָּבָר word אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] אָנֹכִ֖י ʔānōḵˌî אָנֹכִי i שֹׁאֵ֣ל šōʔˈēl שׁאל ask אֹתָ֑ךְ ʔōṯˈāḵ אֵת [object marker] וַ wa וְ and תֹּ֨אמֶר֙ ttˈōmer אמר say הָֽ hˈā הַ the אִשָּׁ֔ה ʔiššˈā אִשָּׁה woman יְדַבֶּר־ yᵊḏabber- דבר speak נָ֖א nˌā נָא yeah אֲדֹנִ֥י ʔᵃḏōnˌî אָדֹון lord הַ ha הַ the מֶּֽלֶךְ׃ mmˈeleḵ מֶלֶךְ king
14:18. et respondens rex dixit ad mulierem ne abscondas a me verbum quod te interrogo dixitque mulier loquere domine mi rexAnd the king answering, said to the woman: Hide not from me the thing that I ask thee. And the woman said to him: Speak, my lord the king.
18. Then the king answered and said unto the woman, Hide not from me, I pray thee, aught that I shall ask thee. And the woman said, Let my lord the king now speak.
14:18. And in response, the king said to the woman, “You shall not conceal from me a word of what I ask you.” And the woman said to him, “Speak, my lord the king.”
14:18. Then the king answered and said unto the woman, Hide not from me, I pray thee, the thing that I shall ask thee. And the woman said, Let my lord the king now speak.
Then the king answered and said unto the woman, Hide not from me, I pray thee, the thing that I shall ask thee. And the woman said, Let my lord the king now speak:

14:18 И отвечал царь и сказал женщине: не скрой от меня, о чем я спрошу тебя. И сказала женщина: говори, господин мой царь.
14:18
καὶ και and; even
ἀπεκρίθη αποκρινομαι respond
ο the
βασιλεὺς βασιλευς monarch; king
καὶ και and; even
εἶπεν επω say; speak
πρὸς προς to; toward
τὴν ο the
γυναῖκα γυνη woman; wife
μὴ μη not
δὴ δη in fact
κρύψῃς κρυπτω hide
ἀπ᾿ απο from; away
ἐμοῦ εμου my
ῥῆμα ρημα statement; phrase
ος who; what
ἐγὼ εγω I
ἐπερωτῶ επερωταω interrogate; inquire of
σε σε.1 you
καὶ και and; even
εἶπεν επω say; speak
ο the
γυνή γυνη woman; wife
λαλησάτω λαλεω talk; speak
δὴ δη in fact
ο the
κύριός κυριος lord; master
μου μου of me; mine
ο the
βασιλεύς βασιλευς monarch; king
14:18
וַ wa וְ and
יַּ֣עַן yyˈaʕan ענה answer
הַ ha הַ the
מֶּ֗לֶךְ mmˈeleḵ מֶלֶךְ king
וַ wa וְ and
יֹּ֨אמֶר֙ yyˈōmer אמר say
אֶל־ ʔel- אֶל to
הָ֣ hˈā הַ the
אִשָּׁ֔ה ʔiššˈā אִשָּׁה woman
אַל־ ʔal- אַל not
נָ֨א nˌā נָא yeah
תְכַחֲדִ֤י ṯᵊḵaḥᵃḏˈî כחד hide
מִמֶּ֨נִּי֙ mimmˈennî מִן from
דָּבָ֔ר dāvˈār דָּבָר word
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
אָנֹכִ֖י ʔānōḵˌî אָנֹכִי i
שֹׁאֵ֣ל šōʔˈēl שׁאל ask
אֹתָ֑ךְ ʔōṯˈāḵ אֵת [object marker]
וַ wa וְ and
תֹּ֨אמֶר֙ ttˈōmer אמר say
הָֽ hˈā הַ the
אִשָּׁ֔ה ʔiššˈā אִשָּׁה woman
יְדַבֶּר־ yᵊḏabber- דבר speak
נָ֖א nˌā נָא yeah
אֲדֹנִ֥י ʔᵃḏōnˌî אָדֹון lord
הַ ha הַ the
מֶּֽלֶךְ׃ mmˈeleḵ מֶלֶךְ king
14:18. et respondens rex dixit ad mulierem ne abscondas a me verbum quod te interrogo dixitque mulier loquere domine mi rex
And the king answering, said to the woman: Hide not from me the thing that I ask thee. And the woman said to him: Speak, my lord the king.
14:18. And in response, the king said to the woman, “You shall not conceal from me a word of what I ask you.” And the woman said to him, “Speak, my lord the king.”
14:18. Then the king answered and said unto the woman, Hide not from me, I pray thee, the thing that I shall ask thee. And the woman said, Let my lord the king now speak.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:18: Hide not: Sa1 3:17, Sa1 3:18; Jer 38:14, Jer 38:25
John Gill
Then the king answered and said unto the woman,.... Understanding plainly what she meant by all this, that the case she brought was a feigned one, and that the intention of it was to let him know the sense of the people with respect to Absalom, and the recall of him:
hide not from me, I pray thee, the thing that I shall ask thee; he suspected that this was not a scheme of her own, but some considerable person had formed it, and made use of her to execute it, which was what he desired to know:
and the woman said, let my lord the king now speak; ask what question he pleases, I am ready to answer.
14:1914:19: Եւ ասէ արքայ. Միթէ ձեռն Յովաբա՛յ իցէ յամենայնի յայդմիկ ընդ քեզ։ Եւ ասէ կինն ցարքայ. Կենդանի՛ է անձն քո տէր իմ արքայ, եթէ իցէ յա՛ջ կամ յահեակ յամենայնէ զոր խօսեցաւ տէր իմ արքայ. զի ծառայ քո Յովաբ՝ նա՛ պատուիրեաց ինձ, եւ նա՛ եդ ՚ի բերան աղախնոյ քոյ զամենայն բանս զայսոսիկ[3289], [3289] Յօրինակին պակասէր. Ձեռն Յովաբայ իցէ յամենայնի։
19 Կինն ասաց. «Ասա՛, տէ՛ր իմ արքայ»: Արքան ասաց. «Քո ասած այս բոլոր խօսքերի մէջ արդեօ՞ք Յովաբի մատը չկայ»: Կինն ասաց արքային. «Երդւում եմ քո անձով, տէ՛ր իմ արքայ, որ ոչ ոք աջ կամ ձախ չի խոտորուի այն ամենից, որ ասաց իմ տէր արքան. քո ծառայ Յովաբը ինքն է ինձ պատուիրել, եւ նա է քո աղախնի բերանը դրել այս խօսքերը, որ ասում եմ:
19 Թագաւորը ըսաւ. «Արդեօք այս ամէն բանին մէջ Յովաբին ձեռքը քեզի հե՞տ է»։ Կինը պատասխան տուաւ ու ըսաւ. «Ո՛վ տէր իմ թագաւոր, քու անձդ կենդանի է, որ իմ թագաւոր տիրոջս ըսած բոլոր խօսքերէն բնաւ մէկը աջ դին կամ ձախ դին չի կրնար խոտորիլ. քանզի քու ծառադ Յովաբն է ինծի պատուիրողը ու այս բոլոր խօսքերը քու աղախինիդ բերանը դնողը անիկա է.
Եւ ասէ արքայ. Միթէ ձեռն Յովաբայ իցէ՞ յամենայնի յայդմիկ ընդ քեզ: Եւ ասէ կինն ցարքայ. Կենդանի է անձն քո, տէր իմ արքայ, եթէ իցէ յաջ կամ յահեակ յամենայնէ զոր խօսեցաւ տէր իմ արքայ. զի ծառայ քո Յովաբ` նա պատուիրեաց ինձ, եւ նա եդ ի բերան աղախնոյ քո զամենայն բանս զայսոսիկ:

14:19: Եւ ասէ արքայ. Միթէ ձեռն Յովաբա՛յ իցէ յամենայնի յայդմիկ ընդ քեզ։ Եւ ասէ կինն ցարքայ. Կենդանի՛ է անձն քո տէր իմ արքայ, եթէ իցէ յա՛ջ կամ յահեակ յամենայնէ զոր խօսեցաւ տէր իմ արքայ. զի ծառայ քո Յովաբ՝ նա՛ պատուիրեաց ինձ, եւ նա՛ եդ ՚ի բերան աղախնոյ քոյ զամենայն բանս զայսոսիկ[3289],
[3289] Յօրինակին պակասէր. Ձեռն Յովաբայ իցէ յամենայնի։
19 Կինն ասաց. «Ասա՛, տէ՛ր իմ արքայ»: Արքան ասաց. «Քո ասած այս բոլոր խօսքերի մէջ արդեօ՞ք Յովաբի մատը չկայ»: Կինն ասաց արքային. «Երդւում եմ քո անձով, տէ՛ր իմ արքայ, որ ոչ ոք աջ կամ ձախ չի խոտորուի այն ամենից, որ ասաց իմ տէր արքան. քո ծառայ Յովաբը ինքն է ինձ պատուիրել, եւ նա է քո աղախնի բերանը դրել այս խօսքերը, որ ասում եմ:
19 Թագաւորը ըսաւ. «Արդեօք այս ամէն բանին մէջ Յովաբին ձեռքը քեզի հե՞տ է»։ Կինը պատասխան տուաւ ու ըսաւ. «Ո՛վ տէր իմ թագաւոր, քու անձդ կենդանի է, որ իմ թագաւոր տիրոջս ըսած բոլոր խօսքերէն բնաւ մէկը աջ դին կամ ձախ դին չի կրնար խոտորիլ. քանզի քու ծառադ Յովաբն է ինծի պատուիրողը ու այս բոլոր խօսքերը քու աղախինիդ բերանը դնողը անիկա է.
zohrab-1805▾ eastern-1994▾ western am▾
14:1914:19 И сказал царь: не рука ли Иоава во всем этом с тобою? И отвечала женщина и сказала: да живет душа твоя, господин мой царь; ни направо, ни налево нельзя уклониться от того, что сказал господин мой, царь; точно, раб твой Иоав приказал мне, и он вложил в уста рабы твоей все эти слова;
14:19 καὶ και and; even εἶπεν επω say; speak ὁ ο the βασιλεύς βασιλευς monarch; king μὴ μη not ἡ ο the χεὶρ χειρ hand Ιωαβ ιωαβ in παντὶ πας all; every τούτῳ ουτος this; he μετὰ μετα with; amid σοῦ σου of you; your καὶ και and; even εἶπεν επω say; speak ἡ ο the γυνὴ γυνη woman; wife τῷ ο the βασιλεῖ βασιλευς monarch; king ζῇ ζαω live; alive ἡ ο the ψυχή ψυχη soul σου σου of you; your κύριέ κυριος lord; master μου μου of me; mine βασιλεῦ βασιλευς monarch; king εἰ ει if; whether ἔστιν ειμι be εἰς εις into; for τὰ ο the δεξιὰ δεξιος right ἢ η or; than εἰς εις into; for τὰ ο the ἀριστερὰ αριστερος left ἐκ εκ from; out of πάντων πας all; every ὧν ος who; what ἐλάλησεν λαλεω talk; speak ὁ ο the κύριός κυριος lord; master μου μου of me; mine ὁ ο the βασιλεύς βασιλευς monarch; king ὅτι οτι since; that ὁ ο the δοῦλός δουλος subject σου σου of you; your Ιωαβ ιωαβ he; him ἐνετείλατό εντελλομαι direct; enjoin μοι μοι me καὶ και and; even αὐτὸς αυτος he; him ἔθετο τιθημι put; make ἐν εν in τῷ ο the στόματι στομα mouth; edge τῆς ο the δούλης δουλη subject; maid σου σου of you; your πάντας πας all; every τοὺς ο the λόγους λογος word; log τούτους ουτος this; he
14:19 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say הַ ha הַ the מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king הֲ hᵃ הֲ [interrogative] יַ֥ד yˌaḏ יָד hand יֹואָ֛ב yôʔˈāv יֹואָב Joab אִתָּ֖ךְ ʔittˌāḵ אֵת together with בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole זֹ֑את zˈōṯ זֹאת this וַ wa וְ and תַּ֣עַן ttˈaʕan ענה answer הָ hā הַ the אִשָּׁ֣ה ʔiššˈā אִשָּׁה woman וַ wa וְ and תֹּ֡אמֶר ttˈōmer אמר say חֵֽי־ ḥˈê- חַי alive נַפְשְׁךָ֩ nafšᵊḵˌā נֶפֶשׁ soul אֲדֹנִ֨י ʔᵃḏōnˌî אָדֹון lord הַ ha הַ the מֶּ֜לֶךְ mmˈeleḵ מֶלֶךְ king אִם־ ʔim- אִם if אִ֣שׁ׀ ʔˈiš אִשׁ existence לְ lᵊ לְ to הֵמִ֣ין hēmˈîn ימן go to right וּ û וְ and לְ lᵊ לְ to הַשְׂמִ֗יל haśmˈîl שׂמאל turn left מִ mi מִן from כֹּ֤ל kkˈōl כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] דִּבֶּר֙ dibbˌer דבר speak אֲדֹנִ֣י ʔᵃḏōnˈî אָדֹון lord הַ ha הַ the מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king כִּֽי־ kˈî- כִּי that עַבְדְּךָ֤ ʕavdᵊḵˈā עֶבֶד servant יֹואָב֙ yôʔˌāv יֹואָב Joab ה֣וּא hˈû הוּא he צִוָּ֔נִי ṣiwwˈānî צוה command וְ wᵊ וְ and ה֗וּא hˈû הוּא he שָׂ֚ם ˈśom שׂים put בְּ bᵊ בְּ in פִ֣י fˈî פֶּה mouth שִׁפְחָֽתְךָ֔ šifḥˈāṯᵊḵˈā שִׁפְחָה maidservant אֵ֥ת ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole הַ ha הַ the דְּבָרִ֖ים ddᵊvārˌîm דָּבָר word הָ hā הַ the אֵֽלֶּה׃ ʔˈēlleh אֵלֶּה these
14:19. et ait rex numquid manus Ioab tecum est in omnibus istis respondit mulier et ait per salutem animae tuae domine mi rex nec ad dextram nec ad sinistram est ex omnibus his quae locutus est dominus meus rex servus enim tuus Ioab ipse praecepit mihi et ipse posuit in os ancillae tuae omnia verba haecAnd the king said: Is not the hand of Joab with thee in all this? The woman answered, and said: By the health of thy soul, my lord, O king, it is neither on the left hand, nor on the right, in all these things which my lord the king hath spoken: for thy servant Joab, he commanded me, and he put all these words into the mouth of thy handmaid.
19. And the king said, Is the hand of Joab with thee in all this? And the woman answered and said, As thy soul liveth, my lord the king, none can turn to the right hand or to the left from aught that my lord the king hath spoken: for thy servant Joab, he bade me, and he put all these words in the mouth of thine handmaid;
14:19. And the king said, “Is not the hand of Joab with you in all this?” And the woman answered and said: “By the welfare of your soul, my lord the king, it is neither to the left, nor to the right, in all these things that my lord the king has spoken. For your servant Joab himself instructed me, and he himself placed all these words in the mouth of your handmaid.
14:19. And the king said, [Is not] the hand of Joab with thee in all this? And the woman answered and said, [As] thy soul liveth, my lord the king, none can turn to the right hand or to the left from ought that my lord the king hath spoken: for thy servant Joab, he bade me, and he put all these words in the mouth of thine handmaid:
And the king said, [Is not] the hand of Joab with thee in all this? And the woman answered and said, [As] thy soul liveth, my lord the king, none can turn to the right hand or to the left from ought that my lord the king hath spoken: for thy servant Joab, he bade me, and he put all these words in the mouth of thine handmaid:

14:19 И сказал царь: не рука ли Иоава во всем этом с тобою? И отвечала женщина и сказала: да живет душа твоя, господин мой царь; ни направо, ни налево нельзя уклониться от того, что сказал господин мой, царь; точно, раб твой Иоав приказал мне, и он вложил в уста рабы твоей все эти слова;
14:19
καὶ και and; even
εἶπεν επω say; speak
ο the
βασιλεύς βασιλευς monarch; king
μὴ μη not
ο the
χεὶρ χειρ hand
Ιωαβ ιωαβ in
παντὶ πας all; every
τούτῳ ουτος this; he
μετὰ μετα with; amid
σοῦ σου of you; your
καὶ και and; even
εἶπεν επω say; speak
ο the
γυνὴ γυνη woman; wife
τῷ ο the
βασιλεῖ βασιλευς monarch; king
ζῇ ζαω live; alive
ο the
ψυχή ψυχη soul
σου σου of you; your
κύριέ κυριος lord; master
μου μου of me; mine
βασιλεῦ βασιλευς monarch; king
εἰ ει if; whether
ἔστιν ειμι be
εἰς εις into; for
τὰ ο the
δεξιὰ δεξιος right
η or; than
εἰς εις into; for
τὰ ο the
ἀριστερὰ αριστερος left
ἐκ εκ from; out of
πάντων πας all; every
ὧν ος who; what
ἐλάλησεν λαλεω talk; speak
ο the
κύριός κυριος lord; master
μου μου of me; mine
ο the
βασιλεύς βασιλευς monarch; king
ὅτι οτι since; that
ο the
δοῦλός δουλος subject
σου σου of you; your
Ιωαβ ιωαβ he; him
ἐνετείλατό εντελλομαι direct; enjoin
μοι μοι me
καὶ και and; even
αὐτὸς αυτος he; him
ἔθετο τιθημι put; make
ἐν εν in
τῷ ο the
στόματι στομα mouth; edge
τῆς ο the
δούλης δουλη subject; maid
σου σου of you; your
πάντας πας all; every
τοὺς ο the
λόγους λογος word; log
τούτους ουτος this; he
14:19
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
הַ ha הַ the
מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king
הֲ hᵃ הֲ [interrogative]
יַ֥ד yˌaḏ יָד hand
יֹואָ֛ב yôʔˈāv יֹואָב Joab
אִתָּ֖ךְ ʔittˌāḵ אֵת together with
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
זֹ֑את zˈōṯ זֹאת this
וַ wa וְ and
תַּ֣עַן ttˈaʕan ענה answer
הָ הַ the
אִשָּׁ֣ה ʔiššˈā אִשָּׁה woman
וַ wa וְ and
תֹּ֡אמֶר ttˈōmer אמר say
חֵֽי־ ḥˈê- חַי alive
נַפְשְׁךָ֩ nafšᵊḵˌā נֶפֶשׁ soul
אֲדֹנִ֨י ʔᵃḏōnˌî אָדֹון lord
הַ ha הַ the
מֶּ֜לֶךְ mmˈeleḵ מֶלֶךְ king
אִם־ ʔim- אִם if
אִ֣שׁ׀ ʔˈiš אִשׁ existence
לְ lᵊ לְ to
הֵמִ֣ין hēmˈîn ימן go to right
וּ û וְ and
לְ lᵊ לְ to
הַשְׂמִ֗יל haśmˈîl שׂמאל turn left
מִ mi מִן from
כֹּ֤ל kkˈōl כֹּל whole
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
דִּבֶּר֙ dibbˌer דבר speak
אֲדֹנִ֣י ʔᵃḏōnˈî אָדֹון lord
הַ ha הַ the
מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king
כִּֽי־ kˈî- כִּי that
עַבְדְּךָ֤ ʕavdᵊḵˈā עֶבֶד servant
יֹואָב֙ yôʔˌāv יֹואָב Joab
ה֣וּא hˈû הוּא he
צִוָּ֔נִי ṣiwwˈānî צוה command
וְ wᵊ וְ and
ה֗וּא hˈû הוּא he
שָׂ֚ם ˈśom שׂים put
בְּ bᵊ בְּ in
פִ֣י fˈî פֶּה mouth
שִׁפְחָֽתְךָ֔ šifḥˈāṯᵊḵˈā שִׁפְחָה maidservant
אֵ֥ת ʔˌēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
הַ ha הַ the
דְּבָרִ֖ים ddᵊvārˌîm דָּבָר word
הָ הַ the
אֵֽלֶּה׃ ʔˈēlleh אֵלֶּה these
14:19. et ait rex numquid manus Ioab tecum est in omnibus istis respondit mulier et ait per salutem animae tuae domine mi rex nec ad dextram nec ad sinistram est ex omnibus his quae locutus est dominus meus rex servus enim tuus Ioab ipse praecepit mihi et ipse posuit in os ancillae tuae omnia verba haec
And the king said: Is not the hand of Joab with thee in all this? The woman answered, and said: By the health of thy soul, my lord, O king, it is neither on the left hand, nor on the right, in all these things which my lord the king hath spoken: for thy servant Joab, he commanded me, and he put all these words into the mouth of thy handmaid.
14:19. And the king said, “Is not the hand of Joab with you in all this?” And the woman answered and said: “By the welfare of your soul, my lord the king, it is neither to the left, nor to the right, in all these things that my lord the king has spoken. For your servant Joab himself instructed me, and he himself placed all these words in the mouth of your handmaid.
14:19. And the king said, [Is not] the hand of Joab with thee in all this? And the woman answered and said, [As] thy soul liveth, my lord the king, none can turn to the right hand or to the left from ought that my lord the king hath spoken: for thy servant Joab, he bade me, and he put all these words in the mouth of thine handmaid:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:19: of Joab: Sa2 3:27, Sa2 3:29, Sa2 3:34, Sa2 11:14, Sa2 11:15; Kg1 2:5, Kg1 2:6
As thy soul: Sa2 11:11; Sa1 1:26, Sa1 17:55, Sa1 20:3, Sa1 25:26; Kg2 2:2
turn: Num 20:17; Deu 5:32, Deu 28:14; Jos 1:7; Pro 4:27
he put: Sa2 14:3; Exo 4:15; Luk 21:15
Geneva 1599
And the king said, [Is not] (l) the hand of Joab with thee in all this? And the woman answered and said, [As] thy soul liveth, my lord the king, none can turn to the right hand or to the left from ought that my lord the king hath spoken: for thy servant Joab, he bade me, and he put all these words in the mouth of thine handmaid:
(l) Have you not done this by the counsel of Joab.
John Gill
And the king said, is not the hand of Joab with thee in all this?.... That is, is not this done by the advice, assistance, and direction of Joab? did not he form this scheme for thee, and direct thee to this method, and put thee upon prosecuting it?
and the woman answered and said, as thy soul liveth, my lord the king; what I am about to say is as sure as thou art alive; though this may be only a wish that he might long live and be happy; nothing is more desirable than thy valuable life:
none can turn to the right hand or the left from ought that my lord the king hath spoken; he has hit upon the truth of the matter; there is no dissimulation or prevarication to be used; the thing cannot be denied; for thy servant Joab he bade me, and put all these words in the mouth of thine handmaid: he sent for me, and laid his commands on me, and directed me what to say to the king, and how to conduct this affair.
John Wesley
Of Joab - Hast thou not said and done this by Joab's direction. Said - It is even so, thou hast discovered the truth. These words - As to the substance of them, but not as to all the expressions; for these were to be varied as the king's answer gave occasion.
14:2014:20: վասն բոլորելոյ յերեսա՛ց բանիս այսորիկ՝ զոր արար ծառայ քո Յովաբ զբանս զայսոսիկ. եւ տէր իմ իմաստո՛ւն է ըստ իմաստութեան հրեշտակի Աստուծոյ՝ գիտե՛լ զամենայն ինչ որ յերկրի[3290]։[3290] Ոմանք. Վասն բոլորելոյ երեսաց։
20 Այս խօսքի ձեւը փոխելու նպատակով է, որ քո ծառայ Յովաբն արեց այս բանը: Իմ տէր արքան իմաստուն է Աստծու հրեշտակի պէս եւ գիտէ երկրի վրայ եղած ամէն բան»:
20 Այս խօսքին ձեւը դարձնելու համար՝ քու ծառադ Յովաբ այս բանը ըրաւ ու իմ տէրս Աստուծոյ հրեշտակի մը պէս իմաստուն է՝ բոլոր երկրի վրայ եղած բաները գիտնալու»։
վասն բոլորելոյ յերեսաց բանիս այսորիկ` զոր արար ծառայ քո Յովաբ զբանս զայսոսիկ, եւ տէր իմ իմաստուն է ըստ իմաստութեան հրեշտակի Աստուծոյ` գիտել զամենայն ինչ որ յերկրի:

14:20: վասն բոլորելոյ յերեսա՛ց բանիս այսորիկ՝ զոր արար ծառայ քո Յովաբ զբանս զայսոսիկ. եւ տէր իմ իմաստո՛ւն է ըստ իմաստութեան հրեշտակի Աստուծոյ՝ գիտե՛լ զամենայն ինչ որ յերկրի[3290]։
[3290] Ոմանք. Վասն բոլորելոյ երեսաց։
20 Այս խօսքի ձեւը փոխելու նպատակով է, որ քո ծառայ Յովաբն արեց այս բանը: Իմ տէր արքան իմաստուն է Աստծու հրեշտակի պէս եւ գիտէ երկրի վրայ եղած ամէն բան»:
20 Այս խօսքին ձեւը դարձնելու համար՝ քու ծառադ Յովաբ այս բանը ըրաւ ու իմ տէրս Աստուծոյ հրեշտակի մը պէս իմաստուն է՝ բոլոր երկրի վրայ եղած բաները գիտնալու»։
zohrab-1805▾ eastern-1994▾ western am▾
14:2014:20 чтобы притчею дать делу такой вид, раб твой Иоав научил меня; но господин мой [царь] мудр, как мудр Ангел Божий, чтобы знать все, что на земле.
14:20 ἕνεκεν ενεκα for the sake of; on account of τοῦ ο the περιελθεῖν περιερχομαι go around τὸ ο the πρόσωπον προσωπον face; ahead of τοῦ ο the ῥήματος ρημα statement; phrase τούτου ουτος this; he ἐποίησεν ποιεω do; make ὁ ο the δοῦλός δουλος subject σου σου of you; your Ιωαβ ιωαβ the λόγον λογος word; log τοῦτον ουτος this; he καὶ και and; even ὁ ο the κύριός κυριος lord; master μου μου of me; mine σοφὸς σοφος wise καθὼς καθως just as / like σοφία σοφια wisdom ἀγγέλου αγγελος messenger τοῦ ο the θεοῦ θεος God τοῦ ο the γνῶναι γινωσκω know πάντα πας all; every τὰ ο the ἐν εν in τῇ ο the γῇ γη earth; land
14:20 לְ lᵊ לְ to בַ va בְּ in עֲב֤וּר ʕᵃvˈûr עֲבוּר way סַבֵּב֙ sabbˌēv סבב turn אֶת־ ʔeṯ- אֵת [object marker] פְּנֵ֣י pᵊnˈê פָּנֶה face הַ ha הַ the דָּבָ֔ר ddāvˈār דָּבָר word עָשָׂ֛ה ʕāśˈā עשׂה make עַבְדְּךָ֥ ʕavdᵊḵˌā עֶבֶד servant יֹואָ֖ב yôʔˌāv יֹואָב Joab אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דָּבָ֣ר ddāvˈār דָּבָר word הַ ha הַ the זֶּ֑ה zzˈeh זֶה this וַ wa וְ and אדֹנִ֣י ʔḏōnˈî אָדֹון lord חָכָ֗ם ḥāḵˈām חָכָם wise כְּ kᵊ כְּ as חָכְמַת֙ ḥoḵmˌaṯ חָכְמָה wisdom מַלְאַ֣ךְ malʔˈaḵ מַלְאָךְ messenger הָ hā הַ the אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) לָ lā לְ to דַ֖עַת ḏˌaʕaṯ ידע know אֶֽת־ ʔˈeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] בָּ bā בְּ in † הַ the אָֽרֶץ׃ ס ʔˈāreṣ . s אֶרֶץ earth
14:20. ut verterem figuram sermonis huius servus tuus Ioab praecepit istud tu autem domine mi sapiens es sicut habet sapientiam angelus Dei ut intellegas omnia super terramThat I should come about with this form of speech, thy servant Joab commanded this: but thou, my lord, O king, art wise, according to the wisdom of an angel of God, to understand all things upon earth.
20. to change the face of the matter hath thy servant Joab done this thing: and my lord is wise, according to the wisdom of an angel of God, to know all things that are in the earth.
14:20. Thus did I turn to this figure of speech, because your servant Joab instructed it. But you, my lord the king, are wise, just as an Angel of God has wisdom, so that you understand all that is upon the earth.”
14:20. To fetch about this form of speech hath thy servant Joab done this thing: and my lord [is] wise, according to the wisdom of an angel of God, to know all [things] that [are] in the earth.
To fetch about this form of speech hath thy servant Joab done this thing: and my lord [is] wise, according to the wisdom of an angel of God, to know all [things] that [are] in the earth:

14:20 чтобы притчею дать делу такой вид, раб твой Иоав научил меня; но господин мой [царь] мудр, как мудр Ангел Божий, чтобы знать все, что на земле.
14:20
ἕνεκεν ενεκα for the sake of; on account of
τοῦ ο the
περιελθεῖν περιερχομαι go around
τὸ ο the
πρόσωπον προσωπον face; ahead of
τοῦ ο the
ῥήματος ρημα statement; phrase
τούτου ουτος this; he
ἐποίησεν ποιεω do; make
ο the
δοῦλός δουλος subject
σου σου of you; your
Ιωαβ ιωαβ the
λόγον λογος word; log
τοῦτον ουτος this; he
καὶ και and; even
ο the
κύριός κυριος lord; master
μου μου of me; mine
σοφὸς σοφος wise
καθὼς καθως just as / like
σοφία σοφια wisdom
ἀγγέλου αγγελος messenger
τοῦ ο the
θεοῦ θεος God
τοῦ ο the
γνῶναι γινωσκω know
πάντα πας all; every
τὰ ο the
ἐν εν in
τῇ ο the
γῇ γη earth; land
14:20
לְ lᵊ לְ to
בַ va בְּ in
עֲב֤וּר ʕᵃvˈûr עֲבוּר way
סַבֵּב֙ sabbˌēv סבב turn
אֶת־ ʔeṯ- אֵת [object marker]
פְּנֵ֣י pᵊnˈê פָּנֶה face
הַ ha הַ the
דָּבָ֔ר ddāvˈār דָּבָר word
עָשָׂ֛ה ʕāśˈā עשׂה make
עַבְדְּךָ֥ ʕavdᵊḵˌā עֶבֶד servant
יֹואָ֖ב yôʔˌāv יֹואָב Joab
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
דָּבָ֣ר ddāvˈār דָּבָר word
הַ ha הַ the
זֶּ֑ה zzˈeh זֶה this
וַ wa וְ and
אדֹנִ֣י ʔḏōnˈî אָדֹון lord
חָכָ֗ם ḥāḵˈām חָכָם wise
כְּ kᵊ כְּ as
חָכְמַת֙ ḥoḵmˌaṯ חָכְמָה wisdom
מַלְאַ֣ךְ malʔˈaḵ מַלְאָךְ messenger
הָ הַ the
אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s)
לָ לְ to
דַ֖עַת ḏˌaʕaṯ ידע know
אֶֽת־ ʔˈeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
בָּ בְּ in
הַ the
אָֽרֶץ׃ ס ʔˈāreṣ . s אֶרֶץ earth
14:20. ut verterem figuram sermonis huius servus tuus Ioab praecepit istud tu autem domine mi sapiens es sicut habet sapientiam angelus Dei ut intellegas omnia super terram
That I should come about with this form of speech, thy servant Joab commanded this: but thou, my lord, O king, art wise, according to the wisdom of an angel of God, to understand all things upon earth.
14:20. Thus did I turn to this figure of speech, because your servant Joab instructed it. But you, my lord the king, are wise, just as an Angel of God has wisdom, so that you understand all that is upon the earth.”
14:20. To fetch about this form of speech hath thy servant Joab done this thing: and my lord [is] wise, according to the wisdom of an angel of God, to know all [things] that [are] in the earth.
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
14:20: According to the wisdom of an angel of God - This is quite in the style of Asiatic flattery. A European is often addressed, "Saheb can do every thing; we can do nothing; none can prevent the execution of Saheb's commands; Saheb is God." See Ward.
2 Kings (2 Samuel) 14:21
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:20: fetch: Sa2 5:23
according: Sa2 14:17, Sa2 19:27; Job 32:21, Job 32:22; Pro 26:28, Pro 29:5
to know: Gen 3:5; Job 38:16-41; Co1 8:1, Co1 8:2
Geneva 1599
To fetch about this (m) form of speech hath thy servant Joab done this thing: and my lord [is] wise, according to the wisdom of an angel of God, to know all [things] that [are] in the earth.
(m) By speaking further in a parable than plainly.
John Gill
To fetch about this form of speech hath thy servant Joab done this thing,.... Feigned a story in such form and manner as had been delivered to the king, that it might be accommodated and applied to the case of Absalom, and to transfer it in a figure to the king, to use the apostle's phrase, 1Cor 4:8,
and my lord is wise, according to the wisdom of an angel of God; as not only to understand the design of this fable or parable, but of such sagacity and penetration as to find out the author of it; and even
to know all things that are in the earth; either in the whole world, or rather in the land of Israel; and it is to be understood not of all actions natural and moral done by men in it, which would be to ascribe omniscience to him; but of all political things, all things respecting civil government; that he had such a spirit of discerning of men and things, that nothing could be said or done, or scheme formed, but he got intelligence of it, and insight into it; and which was carrying the compliment to a great height.
John Wesley
To fetch - That is, to propose his, and the peoples desire of Absalom's restitution in this parabolical manner. In the earth - Or, in this land, in all thy kingdom; all the counsels and devices of thy subjects.
14:2114:21: Եւ ասէ արքայ ցՅովաբ. Ահաւասիկ արարի՛ քեզ ըստ բանի քում ըստ այսմիկ. ե՛րթ դարձո՛, ա՛ծ զպատանեակն զԱբեսողոմ[3291]։ [3291] Այլք. Ըստ բանի քում ըստ այդմիկ։
21 Արքան գնաց եւ ասաց Յովաբին. «Ահաւասիկ անում եմ ըստ քո ասածի. գնա յե՛տ դարձրու, բե՛ր պատանի Աբեսաղոմին»:
21 Թագաւորը Յովաբին ըսաւ. «Ահա հիմա այս բանը ըրի. գնա՛ Աբիսողոմ պատանին ետ դարձուր»։
Եւ ասէ արքայ ցՅովաբ. Ահաւասիկ արարի քեզ ըստ բանի քում ըստ այդմիկ. երթ դարձո ած զպատանեակն զԱբիսողոմ:

14:21: Եւ ասէ արքայ ցՅովաբ. Ահաւասիկ արարի՛ քեզ ըստ բանի քում ըստ այսմիկ. ե՛րթ դարձո՛, ա՛ծ զպատանեակն զԱբեսողոմ[3291]։
[3291] Այլք. Ըստ բանի քում ըստ այդմիկ։
21 Արքան գնաց եւ ասաց Յովաբին. «Ահաւասիկ անում եմ ըստ քո ասածի. գնա յե՛տ դարձրու, բե՛ր պատանի Աբեսաղոմին»:
21 Թագաւորը Յովաբին ըսաւ. «Ահա հիմա այս բանը ըրի. գնա՛ Աբիսողոմ պատանին ետ դարձուր»։
zohrab-1805▾ eastern-1994▾ western am▾
14:2114:21 И сказал царь Иоаву: вот, я сделал [по слову твоему]; пойди же, возврати отрока Авессалома.
14:21 καὶ και and; even εἶπεν επω say; speak ὁ ο the βασιλεὺς βασιλευς monarch; king πρὸς προς to; toward Ιωαβ ιωαβ see!; here I am δὴ δη in fact ἐποίησά ποιεω do; make σοι σοι you κατὰ κατα down; by τὸν ο the λόγον λογος word; log σου σου of you; your τοῦτον ουτος this; he πορεύου πορευομαι travel; go ἐπίστρεψον επιστρεφω turn around; return τὸ ο the παιδάριον παιδαριον little boy τὸν ο the Αβεσσαλωμ αβεσσαλωμ Abessalōm; Avessalom
14:21 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say הַ ha הַ the מֶּ֨לֶךְ֙ mmˈeleḵ מֶלֶךְ king אֶל־ ʔel- אֶל to יֹואָ֔ב yôʔˈāv יֹואָב Joab הִנֵּה־ hinnē- הִנֵּה behold נָ֥א nˌā נָא yeah עָשִׂ֖יתִי ʕāśˌîṯî עשׂה make אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דָּבָ֣ר ddāvˈār דָּבָר word הַ ha הַ the זֶּ֑ה zzˈeh זֶה this וְ wᵊ וְ and לֵ֛ךְ lˈēḵ הלך walk הָשֵׁ֥ב hāšˌēv שׁוב return אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the נַּ֖עַר nnˌaʕar נַעַר boy אֶת־ ʔeṯ- אֵת [object marker] אַבְשָׁלֹֽום׃ ʔavšālˈôm אַבְשָׁלֹום Absalom
14:21. et ait rex ad Ioab ecce placatus feci verbum tuum vade igitur et revoca puerum AbsalomAnd the king said to Joab: Behold I am appeased and have granted thy request: Go therefore and fetch back the boy Absalom.
21. And the king said unto Joab, Behold now, I have done this thing: go therefore, bring the young man Absalom again.
14:21. And the king said to Joab: “Behold, your word has succeeded in appeasing me. Therefore, go and call back the boy Absalom.”
14:21. And the king said unto Joab, Behold now, I have done this thing: go therefore, bring the young man Absalom again.
And the king said unto Joab, Behold now, I have done this thing: go therefore, bring the young man Absalom again:

14:21 И сказал царь Иоаву: вот, я сделал [по слову твоему]; пойди же, возврати отрока Авессалома.
14:21
καὶ και and; even
εἶπεν επω say; speak
ο the
βασιλεὺς βασιλευς monarch; king
πρὸς προς to; toward
Ιωαβ ιωαβ see!; here I am
δὴ δη in fact
ἐποίησά ποιεω do; make
σοι σοι you
κατὰ κατα down; by
τὸν ο the
λόγον λογος word; log
σου σου of you; your
τοῦτον ουτος this; he
πορεύου πορευομαι travel; go
ἐπίστρεψον επιστρεφω turn around; return
τὸ ο the
παιδάριον παιδαριον little boy
τὸν ο the
Αβεσσαλωμ αβεσσαλωμ Abessalōm; Avessalom
14:21
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
הַ ha הַ the
מֶּ֨לֶךְ֙ mmˈeleḵ מֶלֶךְ king
אֶל־ ʔel- אֶל to
יֹואָ֔ב yôʔˈāv יֹואָב Joab
הִנֵּה־ hinnē- הִנֵּה behold
נָ֥א nˌā נָא yeah
עָשִׂ֖יתִי ʕāśˌîṯî עשׂה make
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
דָּבָ֣ר ddāvˈār דָּבָר word
הַ ha הַ the
זֶּ֑ה zzˈeh זֶה this
וְ wᵊ וְ and
לֵ֛ךְ lˈēḵ הלך walk
הָשֵׁ֥ב hāšˌēv שׁוב return
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
נַּ֖עַר nnˌaʕar נַעַר boy
אֶת־ ʔeṯ- אֵת [object marker]
אַבְשָׁלֹֽום׃ ʔavšālˈôm אַבְשָׁלֹום Absalom
14:21. et ait rex ad Ioab ecce placatus feci verbum tuum vade igitur et revoca puerum Absalom
And the king said to Joab: Behold I am appeased and have granted thy request: Go therefore and fetch back the boy Absalom.
14:21. And the king said to Joab: “Behold, your word has succeeded in appeasing me. Therefore, go and call back the boy Absalom.”
14:21. And the king said unto Joab, Behold now, I have done this thing: go therefore, bring the young man Absalom again.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ kad▾ tr▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Absalom's Recalled. B. C. 1029.

21 And the king said unto Joab, Behold now, I have done this thing: go therefore, bring the young man Absalom again. 22 And Joab fell to the ground on his face, and bowed himself, and thanked the king: and Joab said, To day thy servant knoweth that I have found grace in thy sight, my lord, O king, in that the king hath fulfilled the request of his servant. 23 So Joab arose and went to Geshur, and brought Absalom to Jerusalem. 24 And the king said, Let him turn to his own house, and let him not see my face. So Absalom returned to his own house, and saw not the king's face. 25 But in all Israel there was none to be so much praised as Absalom for his beauty: from the sole of his foot even to the crown of his head there was no blemish in him. 26 And when he polled his head, (for it was at every year's end that he polled it: because the hair was heavy on him, therefore he polled it:) he weighed the hair of his head at two hundred shekels after the king's weight. 27 And unto Absalom there were born three sons, and one daughter, whose name was Tamar: she was a woman of a fair countenance.
Observe here, I. Orders given for the bringing back of Absalom. The errand on which the woman came to David was so agreeable, and her management of it so very ingenious and surprising, that he was brought into a peculiarly kind humour: Go (says he to Joab), bring the young man Absalom again, v. 21. He was himself inclined to favour him, yet, for the honour of his justice, he would not do it but upon intercession made for him, which may illustrate the methods of divine grace. It is true God has thought of compassion towards poor sinners, not willing that any should perish, yet he is reconciled to them through a Mediator, who intercedes with him on their behalf, and to whom he has given these orders, Go, bring them again. God was in Christ reconciling the world to himself, and he came to this land of our banishment to bring us to God. Joab, having received these orders, 1. Returns thanks to the king for doing him the honour to employ him in an affair so universally grateful, v. 22. Joab took it as a kindness to himself, and (some think) as an indication that he would never call him to an account for the murder he had been guilty of. But, if he meant so, he was mistaken, as we shall find, 1 Kings ii. 5, 6. 2. Delays not to execute David's orders; he brought Absalom to Jerusalem, v. 23. I see not how David can be justified in suspending the execution of the ancient law (Gen. ix. 6), Whoso sheds man's blood, by man shall his blood be shed, in which a righteous magistrate ought not to acknowledge even his brethren, or know his own children. God's laws were never designed to be like cobwebs, which catch the little flies, but suffer the great ones to break through. God justly made Absalom, whom his foolish pity spared, a scourge to him. But, though he allowed him to return to his own house, he forbade him the court, and would not see him himself, v. 24. He put him under this interdict, (1.) For his own honour, that he might not seem to countenance so great a criminal, nor to forgive him too easily. (2.) For Absalom's greater humiliation. Perhaps he had heard something of his conduct when Joab went to fetch him, which gave him too much reason to think that he was not truly penitent; he therefore put him under this mark of his displeasure, that he might be awakened to a sight of his sin and to sorrow for it, and might make his peace with God, upon the first notice of which, no doubt, David would be forward to receive him again into his favour.
II. Occasion taken hence to give an account of Absalom. Nothing is said of his wisdom and piety. Though he was the son of such a devout father, we read nothing of his devotion. Parents cannot give grace to their children, though they give them ever so good an education. All that is here said of him is, 1. That he was a very handsome man; there was not his equal in all Israel for beauty, (v. 25), a poor commendation for a man that had nothing else in him valuable. Handsome are those that handsome do. Many a polluted deformed soul dwells in a fair and comely body; witness Absalom's, that was polluted with blood, and deformed with unnatural disaffection to his father and prince. In his body there was no blemish, but in his mind nothing but wounds and bruises. Perhaps his comeliness was one reason why his father was so fond of him and protected him from justice. Those have reason to fear affliction in their children who are better pleased with their beauty than with their virtue. 2. That he had a very fine head of hair. Whether it was the length, or colour, or extraordinary softness of it, something there was which made it very valuable and very much an ornament to him, v. 26. This notice is taken of his hair, not as the hair of a Nazarite (he was far from that strictness), but as the hair of a beau. He let it grow till it was a burden to him, and was heavy on him, nor would he cut it as long as ever he could bear it; as pride feels no cold, so it feels no heat, and that which feeds and gratifies it is not complained of, though very uneasy. When he did poll it at certain times, for ostentation he had it weighed, that it might be seen how much it excelled other men's, and it weighed 200 shekels, which some reckon to be three pounds and two ounces of our weight; and with the oil and powder, especially if powdered (as Josephus says the fashion then was) with gold-dust, bishop Patrick thinks it is not at all incredible that it should weigh so much. This fine hair proved his halter, ch. xviii. 9. 3. That his family began to be built up. It is probable that it was a good while before he had a child; and then it was that, despairing of having one, he set up that pillar which is mentioned ch. xviii. 18, to bear up his name; but afterwards he had three sons and one daughter, v. 27. Or perhaps these sons, while he was hatching his rebellion, were all cut off by the righteous hand of God, and thereupon he set up that monument.
Adam Clarke: Commentary on the Bible - 1831
14:21: And the king said unto Joab - It appears that Joab was present at the time when the woman was in conference with the king, and no doubt others of David's courtiers or officers were there also.
2 Kings (2 Samuel) 14:24
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:21: I have done: Sa2 14:11; Sa1 14:39; Mar 6:26
Carl Friedrich Keil and Franz Delitzsch

David then promised Joab, that the request which he had presented through the medium of the woman of Tekoah should be fulfilled, and commanded him to fetch Absalom back. The Chethib עשׂתי (2Kings 14:21) is the correct reading, and the Keri עשׂית has arisen from a misunderstanding.
2Kings 14:22
Joab thanked the king for this, and blessed him: "To-day thy servant knoweth that I have found grace in thy sight, my lord, O king, in that the king hath fulfilled the request of his servant." It is pretty evident from this, that Joab had frequently applied to David for Absalom's return, without any attention being paid to his application. David therefore suspected that Joab had instructed the woman of Tekoah. The Chethib עבדּו is not to be exchanged for the Keri עבדּך.
2Kings 14:23
Joab then went to Geshur (see 2Kings 13:37), and fetched Absalom back to Jerusalem.
2Kings 14:24
But David could not forgive Absalom altogether. He said to Joab, "Let him turn to his own house, and my face he shall not see." This half forgiveness was an imprudent measure, and bore very bitter fruit. The further account of Absalom is introduced in 2Kings 14:25-27 with a description of his personal appearance and family affairs.
2Kings 14:25
There was no man in all Israel so handsome as Absalom. מאד להלּל, "to much praising," i.e., so that he was greatly praised. from the sole of the foot even to the crown of his head, there was no fault (מוּם, bodily blemish) in him.
2Kings 14:26
"When he polled his head, and it took place from year to year that he polled it; for it became heavy upon him (too heavy for him), and so he polled it: they weighed the hair of his head, two hundred shekels by the king's weight." A strong growth of hair was a sign of great manly power, and so far a proof of Absalom's beauty. The statement as to the weight of the hair cut off, viz., two hundred shekels, is in any case a round number, and much too high, although we do not know what the difference between the royal and the sacred shekel really was. According to the sacred reckoning, two hundred shekels would be about six pounds; so that if we were to assume that the royal shekel was about half the other, the number would be still much too high. It is evident, therefore, that there is an error in the text, such as we frequently meet with in the case of numbers, though we have no means of rectifying it, as all the ancient versions contain the same number.
2Kings 14:27
Unto Absalom there were born three sons, and one daughter named Tamar, who was beautiful in figure. Contrary to general usage, the names of the sons are not given, in all probability for no other reason than because they died in infancy. Consequently, as Absalom had no sons, he afterwards erected a pillar to preserve his name (2Kings 18:18). The daughter's name is probably given as a proof of Absalom's great affection for his sister Tamar, whom Amnon had violated.
(Note: The lxx have this additional clause, καὶ γίνεται γυνὴ Ῥοβαὰμ υἱῷ Σαλωμὼν καὶ τίκτει αὐτῷ τὸν Ἀβιά (and she became the wife of Rehoboam the son of Solomon, and bore him a son named Abia). Although this is quite at variance with 3Kings 15:2, where it is stated that the wife of Rehoboam and mother of Abia (Abijam) was named Maacah, the clause had been adopted by Thenius, who regards it as original, though for reasons which Bttcher has shown to be worthless.)
2Kings 14:28-30
After Absalom had sat for two whole years in his house at Jerusalem without seeing the king's face, he sent to Joab that he might obtain for him the king's full forgiveness. But as Joab would not come to him, even after he had sent for him twice, Absalom commanded his servants to set fire to one of Joab's fields which adjoined his own and was then full of barley, for the purpose of compelling him to come, as he foresaw that Joab would not take this destruction of his property quietly, but would come to him to complain. ידי אל, literally "at my hand," i.e., by the side of my field or property. The Chethib והוציתה ("come, I will set it on fire") is a Hiphil formation, according to verbs ופ, for which the Keri has והצּיתוּה, the ordinary Hiphil form of יצת in the second person plural, "go and set it one fire."
2Kings 14:31-33
When Joab came to Absalom's house in consequence of this, and complained of it, Absalom said to him, "See, I have sent to thee, to say to thee, Come hither, and I will send thee to the king, to say to him, Wherefore have I come from Geshur? it were better for me that I were there still: and now I will see the king's face; and if there is any iniquity in me, let him put me to death." This half forgiving was really worse than no forgiveness at all. Absalom might indeed very properly desire to be punished according to the law, if the king could not or might not forgive him; although the manner in which he sought to obtain forgiveness by force manifested an evident spirit of defiance, by which, with the well-known mildness of David's temper, he hoped to attain his object, and in fact did attain it. For (2Kings 14:33) when Joab went to the king, and announced this to him, the king sent for Absalom, and kissed him, as a sign of his restoration to favour. Nothing was said by Absalom about forgiveness; for his falling down before the king when he came into his presence, was nothing more than the ordinary manifestation of reverence with which a subject in the East approaches his king.
Geneva 1599
And the king said unto Joab, Behold now, I have (n) done this thing: go therefore, bring the young man Absalom again.
(n) I have granted your request.
John Gill
And the king said unto Joab,.... Who was present, or but at a little distance, waiting the issue of this affair:
behold now I have done this thing; have agreed to recall Absalom, at the suit of this woman, which thou hast put her upon; or, according to the textual reading, "thou hast done this thing" (r); contrived this scheme, to let me know the mind of the people with respect to Absalom, or to represent to me the propriety of sending for him home:
go, therefore, bring the young man Absalom again; I give my consent to it, and you may send for him, or fetch him as soon as you please; it is thought he calls him a young man, to extenuate his crime, that it was done in youthful heat and passion, and therefore he should pass it over.
(r) "fecisti", Junius & Tremellius, Piscator.
14:2214:22: Եւ անկա՛ւ Յովաբ ՚ի վերայ երեսաց իւրոց յերկիր, եւ երկի՛ր եպագ նմա, եւ օրհնեաց զարքայ։ Եւ ասէ Յովաբ. Այսօ՛ր գիտաց ծառայ քո եթէ գտի շնորհս յաչս քո՝ տէ՛ր իմ արքայ զի արար տէր իմ արքայ զբան ծառայի իւրոյ։
22 Յովաբը երեսնիվայր գետին ընկնելով՝ երկրպագեց արքային, օրհնեց նրան: Յովաբն ասաց. «Այսօր քո ծառան իմացաւ, որ շնորհ է գտել քո աչքում, տէ՛ր իմ արքայ, քանզի իմ տէր արքան իր ծառայի ասածը կատարեց»:
22 Այն ատեն Յովաբ երեսին վրայ գետինը ինկաւ եւ անոր խոնարհութիւն ըրաւ ու օրհնեց թագաւորը եւ ըսաւ. «Քու ծառադ այսօր գիտցաւ թէ քու աչքերուդ առջեւ շնորհք գտայ, ո՛վ տէր իմ թագաւոր, քանզի թագաւորը իր ծառային խօսքը կատարեց»։
Եւ անկաւ Յովաբ ի վերայ երեսաց իւրոց յերկիր եւ երկիր եպագ նմա, եւ օրհնեաց զարքայ: Եւ ասէ Յովաբ. Այսօր գիտաց ծառայ քո եթէ գտի շնորհս յաչս քո, տէր իմ արքայ, զի արար տէր իմ արքայ զբան ծառայի իւրոյ:

14:22: Եւ անկա՛ւ Յովաբ ՚ի վերայ երեսաց իւրոց յերկիր, եւ երկի՛ր եպագ նմա, եւ օրհնեաց զարքայ։ Եւ ասէ Յովաբ. Այսօ՛ր գիտաց ծառայ քո եթէ գտի շնորհս յաչս քո՝ տէ՛ր իմ արքայ զի արար տէր իմ արքայ զբան ծառայի իւրոյ։
22 Յովաբը երեսնիվայր գետին ընկնելով՝ երկրպագեց արքային, օրհնեց նրան: Յովաբն ասաց. «Այսօր քո ծառան իմացաւ, որ շնորհ է գտել քո աչքում, տէ՛ր իմ արքայ, քանզի իմ տէր արքան իր ծառայի ասածը կատարեց»:
22 Այն ատեն Յովաբ երեսին վրայ գետինը ինկաւ եւ անոր խոնարհութիւն ըրաւ ու օրհնեց թագաւորը եւ ըսաւ. «Քու ծառադ այսօր գիտցաւ թէ քու աչքերուդ առջեւ շնորհք գտայ, ո՛վ տէր իմ թագաւոր, քանզի թագաւորը իր ծառային խօսքը կատարեց»։
zohrab-1805▾ eastern-1994▾ western am▾
14:2214:22 Тогда Иоав пал лицем на землю и поклонился, и благословил царя и сказал: теперь знает раб твой, что обрел благоволение пред очами твоими, господин мой царь, так как царь сделал по слову раба своего.
14:22 καὶ και and; even ἔπεσεν πιπτω fall Ιωαβ ιωαβ in; on πρόσωπον προσωπον face; ahead of αὐτοῦ αυτος he; him ἐπὶ επι in; on τὴν ο the γῆν γη earth; land καὶ και and; even προσεκύνησεν προσκυνεω worship καὶ και and; even εὐλόγησεν ευλογεω commend; acclaim τὸν ο the βασιλέα βασιλευς monarch; king καὶ και and; even εἶπεν επω say; speak Ιωαβ ιωαβ today; present ἔγνω γινωσκω know ὁ ο the δοῦλός δουλος subject σου σου of you; your ὅτι οτι since; that εὗρον ευρισκω find χάριν χαρις grace; regards ἐν εν in ὀφθαλμοῖς οφθαλμος eye; sight σου σου of you; your κύριέ κυριος lord; master μου μου of me; mine βασιλεῦ βασιλευς monarch; king ὅτι οτι since; that ἐποίησεν ποιεω do; make ὁ ο the κύριός κυριος lord; master μου μου of me; mine ὁ ο the βασιλεὺς βασιλευς monarch; king τὸν ο the λόγον λογος word; log τοῦ ο the δούλου δουλος subject αὐτοῦ αυτος he; him
14:22 וַ wa וְ and יִּפֹּל֩ yyippˌōl נפל fall יֹואָ֨ב yôʔˌāv יֹואָב Joab אֶל־ ʔel- אֶל to פָּנָ֥יו pānˌāʸw פָּנֶה face אַ֛רְצָה ʔˈarṣā אֶרֶץ earth וַ wa וְ and יִּשְׁתַּ֖חוּ yyištˌaḥû חוה bow down וַ wa וְ and יְבָ֣רֶךְ yᵊvˈāreḵ ברך bless אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מֶּ֑לֶךְ mmˈeleḵ מֶלֶךְ king וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say יֹואָ֡ב yôʔˈāv יֹואָב Joab הַ ha הַ the יֹּום֩ yyôm יֹום day יָדַ֨ע yāḏˌaʕ ידע know עַבְדְּךָ֜ ʕavdᵊḵˈā עֶבֶד servant כִּי־ kî- כִּי that מָצָ֨אתִי māṣˌāṯî מצא find חֵ֤ן ḥˈēn חֵן grace בְּ bᵊ בְּ in עֵינֶ֨יךָ֙ ʕênˈeʸḵā עַיִן eye אֲדֹנִ֣י ʔᵃḏōnˈî אָדֹון lord הַ ha הַ the מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] עָשָׂ֥ה ʕāśˌā עשׂה make הַ ha הַ the מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king אֶת־ ʔeṯ- אֵת [object marker] דְּבַ֥ר dᵊvˌar דָּבָר word עַבְדֶּֽךָעבדו *ʕavdˈeḵā עֶבֶד servant
14:22. cadensque Ioab super faciem suam in terram adoravit et benedixit regi et dixit Ioab hodie intellexit servus tuus quia inveni gratiam in oculis tuis domine mi rex fecisti enim sermonem servi tuiAnd Joab falling down to the ground upon his face, adored, and blessed the king: and Joab said: This day thy servant hath understood, that I have found grace in thy sight, my lord, O king: for thou hast fulfilled the request of thy servant.
22. And Joab fell to the ground on his face, and did obeisance, and blessed the king: end Joab said, Today thy servant knoweth that I have found grace in thy sight, my lord, O king, in that the king hath performed the request of his servant.
14:22. And falling to the ground upon his face, Joab reverenced, and he blessed the king. And Joab said: “Today your servant has understood that I have found grace in your sight, my lord the king. For you have accomplished the word of your servant.”
14:22. And Joab fell to the ground on his face, and bowed himself, and thanked the king: and Joab said, To day thy servant knoweth that I have found grace in thy sight, my lord, O king, in that the king hath fulfilled the request of his servant.
And Joab fell to the ground on his face, and bowed himself, and thanked the king: and Joab said, To day thy servant knoweth that I have found grace in thy sight, my lord, O king, in that the king hath fulfilled the request of his servant:

14:22 Тогда Иоав пал лицем на землю и поклонился, и благословил царя и сказал: теперь знает раб твой, что обрел благоволение пред очами твоими, господин мой царь, так как царь сделал по слову раба своего.
14:22
καὶ και and; even
ἔπεσεν πιπτω fall
Ιωαβ ιωαβ in; on
πρόσωπον προσωπον face; ahead of
αὐτοῦ αυτος he; him
ἐπὶ επι in; on
τὴν ο the
γῆν γη earth; land
καὶ και and; even
προσεκύνησεν προσκυνεω worship
καὶ και and; even
εὐλόγησεν ευλογεω commend; acclaim
τὸν ο the
βασιλέα βασιλευς monarch; king
καὶ και and; even
εἶπεν επω say; speak
Ιωαβ ιωαβ today; present
ἔγνω γινωσκω know
ο the
δοῦλός δουλος subject
σου σου of you; your
ὅτι οτι since; that
εὗρον ευρισκω find
χάριν χαρις grace; regards
ἐν εν in
ὀφθαλμοῖς οφθαλμος eye; sight
σου σου of you; your
κύριέ κυριος lord; master
μου μου of me; mine
βασιλεῦ βασιλευς monarch; king
ὅτι οτι since; that
ἐποίησεν ποιεω do; make
ο the
κύριός κυριος lord; master
μου μου of me; mine
ο the
βασιλεὺς βασιλευς monarch; king
τὸν ο the
λόγον λογος word; log
τοῦ ο the
δούλου δουλος subject
αὐτοῦ αυτος he; him
14:22
וַ wa וְ and
יִּפֹּל֩ yyippˌōl נפל fall
יֹואָ֨ב yôʔˌāv יֹואָב Joab
אֶל־ ʔel- אֶל to
פָּנָ֥יו pānˌāʸw פָּנֶה face
אַ֛רְצָה ʔˈarṣā אֶרֶץ earth
וַ wa וְ and
יִּשְׁתַּ֖חוּ yyištˌaḥû חוה bow down
וַ wa וְ and
יְבָ֣רֶךְ yᵊvˈāreḵ ברך bless
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מֶּ֑לֶךְ mmˈeleḵ מֶלֶךְ king
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
יֹואָ֡ב yôʔˈāv יֹואָב Joab
הַ ha הַ the
יֹּום֩ yyôm יֹום day
יָדַ֨ע yāḏˌaʕ ידע know
עַבְדְּךָ֜ ʕavdᵊḵˈā עֶבֶד servant
כִּי־ kî- כִּי that
מָצָ֨אתִי māṣˌāṯî מצא find
חֵ֤ן ḥˈēn חֵן grace
בְּ bᵊ בְּ in
עֵינֶ֨יךָ֙ ʕênˈeʸḵā עַיִן eye
אֲדֹנִ֣י ʔᵃḏōnˈî אָדֹון lord
הַ ha הַ the
מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
עָשָׂ֥ה ʕāśˌā עשׂה make
הַ ha הַ the
מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king
אֶת־ ʔeṯ- אֵת [object marker]
דְּבַ֥ר dᵊvˌar דָּבָר word
עַבְדֶּֽךָעבדו
*ʕavdˈeḵā עֶבֶד servant
14:22. cadensque Ioab super faciem suam in terram adoravit et benedixit regi et dixit Ioab hodie intellexit servus tuus quia inveni gratiam in oculis tuis domine mi rex fecisti enim sermonem servi tui
And Joab falling down to the ground upon his face, adored, and blessed the king: and Joab said: This day thy servant hath understood, that I have found grace in thy sight, my lord, O king: for thou hast fulfilled the request of thy servant.
14:22. And falling to the ground upon his face, Joab reverenced, and he blessed the king. And Joab said: “Today your servant has understood that I have found grace in your sight, my lord the king. For you have accomplished the word of your servant.”
14:22. And Joab fell to the ground on his face, and bowed himself, and thanked the king: and Joab said, To day thy servant knoweth that I have found grace in thy sight, my lord, O king, in that the king hath fulfilled the request of his servant.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:22: thanked: Heb. blessed, Sa2 19:39; Neh 11:2; Job 29:11, Job 31:20; Pro 31:28
I have found: Gen 6:8; Exo 33:16, Exo 33:17; Rut 2:2; Sa1 20:3
his: or, thy
John Gill
And Joab fell to the ground on his face, and bowed himself,.... Or bowed so low as to the ground, in reverence of the king:
and thanked the king; for giving him leave to fetch Absalom home, as if it was a favour done to himself: or "blessed" (s) him; wished all happiness and prosperity might attend him, in consequence of this grant, which he knew would be acceptable to the people:
and Joab said, today thy servant knoweth that I have found grace in thy sight, my lord, O king, in that the king hath fulfilled the request of his servant; he might presume upon this, that as the king had given orders at his request to recall Absalom, who had murdered his brother, which was tacitly giving him a pardon; so he would forgive him the murder of Abner, 2Kings 3:30, and think no more of it; since he perceived now, which he had not so clearly perceived before from that time, that he found grace in his sight, or shared in his favour and good will, as now he saw he did.
(s) "et benedixit", V. L. Pagninus, Montanus, Junius & Tremellius, Piscator.
John Wesley
Fulfilled - But it seems David had no power to dispense with God's laws, nor to spare any whom God appointed him to destroy: for the laws of God bound the kings and rulers, as well as the people of Israel. How justly did God make this man, whom he had so sinfully spared, a scourge to him?
Robert Jamieson, A. R. Fausset and David Brown
JOAB BRINGS ABSALOM TO JERUSALEM. (2Kings 14:22-33)
To-day thy servant knoweth that I have found grace in thy sight--Joab betrayed not a little selfishness amid his professions of joy at this act of grace to Absalom, and flattered himself that he now brought both father and son under lasting obligations. In considering this act of David, many extenuating circumstances may be urged in favor of it; the provocation given to Absalom; his being now in a country where justice could not overtake him; the risk of his imbibing a love for heathen principles and worship; the safety and interests of the Hebrew kingdom; together with the strong predilection of the Hebrew people for Absalom, as represented by the stratagem of Joab--these considerations form a plausible apology for David's grant of pardon to his bloodstained son. But, in granting this pardon, he was acting in the character of an Oriental despot rather than a constitutional king of Israel. The feelings of the father triumphed over the duty of the king, who, as the supreme magistrate, was bound to execute impartial justice on every murderer, by the express law of God (Gen 9:6; Num 35:30-31), which he had no power to dispense with (Deut 18:18; Josh 1:8; 1Kings 10:25).
14:2314:23: Եւ յարեաւ Յովաբ եւ գնա՛ց ՚ի Գեթսուր, եւ ած զԱբեսողոմ յԵրուսաղէմ։
23 Յովաբը ելաւ գնաց Գեսուր եւ Աբեսաղոմին բերեց Երուսաղէմ:
23 Ու Յովաբ ելաւ Գեսուր գնաց ու Աբիսողոմը Երուսաղէմ բերաւ։
Եւ յարեաւ Յովաբ եւ գնաց ի Գեսուր, եւ ած զԱբիսողոմ յԵրուսաղէմ:

14:23: Եւ յարեաւ Յովաբ եւ գնա՛ց ՚ի Գեթսուր, եւ ած զԱբեսողոմ յԵրուսաղէմ։
23 Յովաբը ելաւ գնաց Գեսուր եւ Աբեսաղոմին բերեց Երուսաղէմ:
23 Ու Յովաբ ելաւ Գեսուր գնաց ու Աբիսողոմը Երուսաղէմ բերաւ։
zohrab-1805▾ eastern-1994▾ western am▾
14:2314:23 И встал Иоав, и пошел в Гессур, и привел Авессалома в Иерусалим.
14:23 καὶ και and; even ἀνέστη ανιστημι stand up; resurrect Ιωαβ ιωαβ and; even ἐπορεύθη πορευομαι travel; go εἰς εις into; for Γεδσουρ γεδσουρ and; even ἤγαγεν αγω lead; pass τὸν ο the Αβεσσαλωμ αβεσσαλωμ into; for Ιερουσαλημ ιερουσαλημ Jerusalem
14:23 וַ wa וְ and יָּ֥קָם yyˌāqom קום arise יֹואָ֖ב yôʔˌāv יֹואָב Joab וַ wa וְ and יֵּ֣לֶךְ yyˈēleḵ הלך walk גְּשׁ֑וּרָה gᵊšˈûrā גְּשׁוּר Geshur וַ wa וְ and יָּבֵ֥א yyāvˌē בוא come אֶת־ ʔeṯ- אֵת [object marker] אַבְשָׁלֹ֖ום ʔavšālˌôm אַבְשָׁלֹום Absalom יְרוּשָׁלִָֽם׃ פ yᵊrûšālˈāim . f יְרוּשָׁלִַם Jerusalem
14:23. surrexit ergo Ioab et abiit in Gessur et adduxit Absalom in HierusalemThen Joab arose and went to Gessur, and brought Absalom to Jerusalem.
23. So Joab arose and went to Geshur, and brought Absalom to Jerusalem.
14:23. Then Joab rose up, and he went away to Geshur. And he brought Absalom into Jerusalem.
14:23. So Joab arose and went to Geshur, and brought Absalom to Jerusalem.
So Joab arose and went to Geshur, and brought Absalom to Jerusalem:

14:23 И встал Иоав, и пошел в Гессур, и привел Авессалома в Иерусалим.
14:23
καὶ και and; even
ἀνέστη ανιστημι stand up; resurrect
Ιωαβ ιωαβ and; even
ἐπορεύθη πορευομαι travel; go
εἰς εις into; for
Γεδσουρ γεδσουρ and; even
ἤγαγεν αγω lead; pass
τὸν ο the
Αβεσσαλωμ αβεσσαλωμ into; for
Ιερουσαλημ ιερουσαλημ Jerusalem
14:23
וַ wa וְ and
יָּ֥קָם yyˌāqom קום arise
יֹואָ֖ב yôʔˌāv יֹואָב Joab
וַ wa וְ and
יֵּ֣לֶךְ yyˈēleḵ הלך walk
גְּשׁ֑וּרָה gᵊšˈûrā גְּשׁוּר Geshur
וַ wa וְ and
יָּבֵ֥א yyāvˌē בוא come
אֶת־ ʔeṯ- אֵת [object marker]
אַבְשָׁלֹ֖ום ʔavšālˌôm אַבְשָׁלֹום Absalom
יְרוּשָׁלִָֽם׃ פ yᵊrûšālˈāim . f יְרוּשָׁלִַם Jerusalem
14:23. surrexit ergo Ioab et abiit in Gessur et adduxit Absalom in Hierusalem
Then Joab arose and went to Gessur, and brought Absalom to Jerusalem.
14:23. Then Joab rose up, and he went away to Geshur. And he brought Absalom into Jerusalem.
14:23. So Joab arose and went to Geshur, and brought Absalom to Jerusalem.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:23: Geshur: Sa2 3:3, Sa2 13:37
John Gill
So Joab arose and went to Geshur,.... Where Absalom was with his grandfather, the king of the place; see 2Kings 13:37,
and brought Absalom to Jerusalem; from thence, which, according to Bunting (t), was the distance of eighty eight miles from it.
(t) Travels, &c. p 146, 148.
14:2414:24: Եւ ասէ արքայ. Դարձցի՛ ՚ի տուն իւր, եւ զերեսս իմ մի՛ տեսցէ։ Եւ դարձա՛ւ Աբեսողոմ ՚ի տուն իւր, եւ զերեսս արքայի ո՛չ ետես։
24 Արքան ասաց. «Թող իր տունը վերադառնայ եւ թող իմ երեսը չտեսնի»: Աբեսաղոմն իր տունը վերադարձաւ եւ արքայի աչքին չերեւաց:
24 Եւ թագաւորը ըսաւ. «Թող իր տունը դառնայ, բայց իմ երեսս չտեսնէ»։ Աբիսողոմ իր տունը դարձաւ, բայց թագաւորին երեսը չտեսաւ։
Եւ ասէ արքայ. Դարձցի ի տուն իւր, եւ զերեսս իմ մի՛ տեսցէ: Եւ դարձաւ Աբիսողոմ ի տուն իւր, եւ զերեսս արքայի ոչ ետես:

14:24: Եւ ասէ արքայ. Դարձցի՛ ՚ի տուն իւր, եւ զերեսս իմ մի՛ տեսցէ։ Եւ դարձա՛ւ Աբեսողոմ ՚ի տուն իւր, եւ զերեսս արքայի ո՛չ ետես։
24 Արքան ասաց. «Թող իր տունը վերադառնայ եւ թող իմ երեսը չտեսնի»: Աբեսաղոմն իր տունը վերադարձաւ եւ արքայի աչքին չերեւաց:
24 Եւ թագաւորը ըսաւ. «Թող իր տունը դառնայ, բայց իմ երեսս չտեսնէ»։ Աբիսողոմ իր տունը դարձաւ, բայց թագաւորին երեսը չտեսաւ։
zohrab-1805▾ eastern-1994▾ western am▾
14:2414:24 И сказал царь: пусть он возвратится в дом свой, а лица моего не видит. И пошел Авессалом в свой дом, а лица царского не видал.
14:24 καὶ και and; even εἶπεν επω say; speak ὁ ο the βασιλεύς βασιλευς monarch; king ἀποστραφήτω αποστρεφω turn away; alienate εἰς εις into; for τὸν ο the οἶκον οικος home; household αὐτοῦ αυτος he; him καὶ και and; even τὸ ο the πρόσωπόν προσωπον face; ahead of μου μου of me; mine μὴ μη not βλεπέτω βλεπω look; see καὶ και and; even ἀπέστρεψεν αποστρεφω turn away; alienate Αβεσσαλωμ αβεσσαλωμ into; for τὸν ο the οἶκον οικος home; household αὐτοῦ αυτος he; him καὶ και and; even τὸ ο the πρόσωπον προσωπον face; ahead of τοῦ ο the βασιλέως βασιλευς monarch; king οὐκ ου not εἶδεν οραω view; see
14:24 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say הַ ha הַ the מֶּ֨לֶךְ֙ mmˈeleḵ מֶלֶךְ king יִסֹּ֣ב yissˈōv סבב turn אֶל־ ʔel- אֶל to בֵּיתֹ֔ו bêṯˈô בַּיִת house וּ û וְ and פָנַ֖י fānˌay פָּנֶה face לֹ֣א lˈō לֹא not יִרְאֶ֑ה yirʔˈeh ראה see וַ wa וְ and יִּסֹּ֤ב yyissˈōv סבב turn אַבְשָׁלֹום֙ ʔavšālôm אַבְשָׁלֹום Absalom אֶל־ ʔel- אֶל to בֵּיתֹ֔ו bêṯˈô בַּיִת house וּ û וְ and פְנֵ֥י fᵊnˌê פָּנֶה face הַ ha הַ the מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king לֹ֥א lˌō לֹא not רָאָֽה׃ ס rāʔˈā . s ראה see
14:24. dixit autem rex revertatur in domum suam et faciem meam non videat reversus est itaque Absalom in domum suam et faciem regis non viditBut the king said: Let him return into his house, and let him not see my face. So Absalom returned into his house, and saw not the king's face.
24. And the king said, Let him turn to his own house, but let him not see my face. So Absalom turned to his own house, and saw not the king’s face.
14:24. But the king said, “Let him return to his own house, but let him not see my face.” And so, Absalom returned to his own house, but he did not see the face of the king.
14:24. And the king said, Let him turn to his own house, and let him not see my face. So Absalom returned to his own house, and saw not the king’s face.
And the king said, Let him turn to his own house, and let him not see my face. So Absalom returned to his own house, and saw not the king' s face:

14:24 И сказал царь: пусть он возвратится в дом свой, а лица моего не видит. И пошел Авессалом в свой дом, а лица царского не видал.
14:24
καὶ και and; even
εἶπεν επω say; speak
ο the
βασιλεύς βασιλευς monarch; king
ἀποστραφήτω αποστρεφω turn away; alienate
εἰς εις into; for
τὸν ο the
οἶκον οικος home; household
αὐτοῦ αυτος he; him
καὶ και and; even
τὸ ο the
πρόσωπόν προσωπον face; ahead of
μου μου of me; mine
μὴ μη not
βλεπέτω βλεπω look; see
καὶ και and; even
ἀπέστρεψεν αποστρεφω turn away; alienate
Αβεσσαλωμ αβεσσαλωμ into; for
τὸν ο the
οἶκον οικος home; household
αὐτοῦ αυτος he; him
καὶ και and; even
τὸ ο the
πρόσωπον προσωπον face; ahead of
τοῦ ο the
βασιλέως βασιλευς monarch; king
οὐκ ου not
εἶδεν οραω view; see
14:24
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
הַ ha הַ the
מֶּ֨לֶךְ֙ mmˈeleḵ מֶלֶךְ king
יִסֹּ֣ב yissˈōv סבב turn
אֶל־ ʔel- אֶל to
בֵּיתֹ֔ו bêṯˈô בַּיִת house
וּ û וְ and
פָנַ֖י fānˌay פָּנֶה face
לֹ֣א lˈō לֹא not
יִרְאֶ֑ה yirʔˈeh ראה see
וַ wa וְ and
יִּסֹּ֤ב yyissˈōv סבב turn
אַבְשָׁלֹום֙ ʔavšālôm אַבְשָׁלֹום Absalom
אֶל־ ʔel- אֶל to
בֵּיתֹ֔ו bêṯˈô בַּיִת house
וּ û וְ and
פְנֵ֥י fᵊnˌê פָּנֶה face
הַ ha הַ the
מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king
לֹ֥א lˌō לֹא not
רָאָֽה׃ ס rāʔˈā . s ראה see
14:24. dixit autem rex revertatur in domum suam et faciem meam non videat reversus est itaque Absalom in domum suam et faciem regis non vidit
But the king said: Let him return into his house, and let him not see my face. So Absalom returned into his house, and saw not the king's face.
14:24. But the king said, “Let him return to his own house, but let him not see my face.” And so, Absalom returned to his own house, but he did not see the face of the king.
14:24. And the king said, Let him turn to his own house, and let him not see my face. So Absalom returned to his own house, and saw not the king’s face.
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
24: А лица моего не видит - в знак того, что возвращение Авессалома на родину еще не обозначало полного прощения его в совершенном им преступлении.
Adam Clarke: Commentary on the Bible - 1831
14:24: Let him not see my face - He would not at once restore him to favor, though he had now remitted his crime; so that he should not die for it. It was highly proper to show this detestation of the crime, and respect for justice.
2 Kings (2 Samuel) 14:25
Albert Barnes: Notes on the Bible - 1834
14:24: Let him not see my face - We are not told why David adopted this half-measure. Possibly Bath-sheba's influence may have been exerted to keep Absalom in disgrace for the sake of Solomon.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:24: let him not: Sa2 14:28, Sa2 3:13; Gen 43:3; Exo 10:28; Rev 22:4
Geneva 1599
And the king said, Let him (o) turn to his own house, and let him not see my face. So Absalom returned to his own house, and saw not the king's face.
(o) Covering by this his affection, and showing some part of justice to please the people.
John Gill
And the king said,.... Very probably to Joab, when he informed him of Absalom's being come to Jerusalem:
let him turn to his own house; depart from the king's palace, where Joab had brought him, and go to his own house, which was in Jerusalem; for here he had one before he fled to Geshur; see 2Kings 13:20,
and let him not see my face; which he ordered, partly to show his detestation of the crime he had been guilty of, and some remaining resentment in his mind at him on account of it; and partly for his credit among some of the people at least, who might think it was a crime so great as not to go unpunished, though others were of a different mind; and also for the greater humiliation of Absalom, who, the king might think, had not been sufficiently humbled for his sin, or had not truly repented of it:
so Absalom returned to his own house, and saw not the king's face; in obedience to his father's orders.
John Wesley
Let him turn - Lest whilst be shewed some mercy to Absalom, he should seem to approve of his sin. Likewise by this means Absalom might be drawn to a more thorough humiliation and repentance.
14:2514:25: Եւ իբրեւ զԱբեսողոմ ո՛չ գոյր յամենայն Իսրայէլի, այր գեղեցի՛կ գովելի՛ յոյժ. ՚ի թաթից ոտից իւրոց մինչեւ ՚ի գլուխ իւր ո՛չ գոյր ՚ի նմա արատ։
25 Ամբողջ Իսրայէլի մէջ Աբեսաղոմի պէս գեղեցիկ ու գովելի տղամարդ չկար: Ոտքի ծայրից մինչեւ գլուխը նա ոչ մի արատ չունէր:
25 Բոլոր Իսրայէլի մէջ Աբիսողոմին պէս գեղեցիկ ու գովելի մարդ մը չկար։ Անիկա ոտքին թաթէն մինչեւ գլխուն գագաթը արատ մը չունէր։
Եւ իբրեւ զԱբիսողոմ ոչ գոյր յամենայն Իսրայելի այր գեղեցիկ գովելի յոյժ. ի թաթից ոտից իւրոց մինչեւ ի գլուխ իւր ոչ գոյր ի նմա արատ:

14:25: Եւ իբրեւ զԱբեսողոմ ո՛չ գոյր յամենայն Իսրայէլի, այր գեղեցի՛կ գովելի՛ յոյժ. ՚ի թաթից ոտից իւրոց մինչեւ ՚ի գլուխ իւր ո՛չ գոյր ՚ի նմա արատ։
25 Ամբողջ Իսրայէլի մէջ Աբեսաղոմի պէս գեղեցիկ ու գովելի տղամարդ չկար: Ոտքի ծայրից մինչեւ գլուխը նա ոչ մի արատ չունէր:
25 Բոլոր Իսրայէլի մէջ Աբիսողոմին պէս գեղեցիկ ու գովելի մարդ մը չկար։ Անիկա ոտքին թաթէն մինչեւ գլխուն գագաթը արատ մը չունէր։
zohrab-1805▾ eastern-1994▾ western am▾
14:2514:25 Не было во всем Израиле мужчины столь красивого, как Авессалом, и столько хвалимого, как он; от подошвы ног до верха головы его не было у него недостатка.
14:25 καὶ και and; even ὡς ως.1 as; how Αβεσσαλωμ αβεσσαλωμ not ἦν ειμι be ἀνὴρ ανηρ man; husband ἐν εν in παντὶ πας all; every Ισραηλ ισραηλ.1 Israel αἰνετὸς αινετος vehemently; tremendously ἀπὸ απο from; away ἴχνους ιχνος footstep ποδὸς πους foot; pace αὐτοῦ αυτος he; him καὶ και and; even ἕως εως till; until κορυφῆς κορυφη he; him οὐκ ου not ἦν ειμι be ἐν εν in αὐτῷ αυτος he; him μῶμος μωμος flaw
14:25 וּ û וְ and כְ ḵᵊ כְּ as אַבְשָׁלֹ֗ום ʔavšālˈôm אַבְשָׁלֹום Absalom לֹא־ lō- לֹא not הָיָ֧ה hāyˈā היה be אִישׁ־ ʔîš- אִישׁ man יָפֶ֛ה yāfˈeh יָפֶה beautiful בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel לְ lᵊ לְ to הַלֵּ֣ל hallˈēl הלל praise מְאֹ֑ד mᵊʔˈōḏ מְאֹד might מִ mi מִן from כַּ֤ף kkˈaf כַּף palm רַגְלֹו֙ raḡlˌô רֶגֶל foot וְ wᵊ וְ and עַ֣ד ʕˈaḏ עַד unto קָדְקֳדֹ֔ו qoḏqᵒḏˈô קָדְקֹד scalp לֹא־ lō- לֹא not הָ֥יָה hˌāyā היה be בֹ֖ו vˌô בְּ in מֽוּם׃ mˈûm מאוּם blemish
14:25. porro sicut Absalom vir non erat pulcher in omni Israhel et decorus nimis a vestigio pedis usque ad verticem non erat in eo ulla maculaBut in all Israel there was not a man so comely, and so exceedingly beautiful as Absalom: from the sole of the foot to the crown of his head there was no blemish in him.
25. Now in all Israel there was none to be so much praised as Absalom for his beauty: from the sole of his foot even to the crown of his head there was no blemish in him.
14:25. Now in all of Israel, there was no man so handsome, and so very stately as Absalom. From the sole of the foot to the top of the head, there was no blemish in him.
14:25. But in all Israel there was none to be so much praised as Absalom for his beauty: from the sole of his foot even to the crown of his head there was no blemish in him.
But in all Israel there was none to be so much praised as Absalom for his beauty: from the sole of his foot even to the crown of his head there was no blemish in him:

14:25 Не было во всем Израиле мужчины столь красивого, как Авессалом, и столько хвалимого, как он; от подошвы ног до верха головы его не было у него недостатка.
14:25
καὶ και and; even
ὡς ως.1 as; how
Αβεσσαλωμ αβεσσαλωμ not
ἦν ειμι be
ἀνὴρ ανηρ man; husband
ἐν εν in
παντὶ πας all; every
Ισραηλ ισραηλ.1 Israel
αἰνετὸς αινετος vehemently; tremendously
ἀπὸ απο from; away
ἴχνους ιχνος footstep
ποδὸς πους foot; pace
αὐτοῦ αυτος he; him
καὶ και and; even
ἕως εως till; until
κορυφῆς κορυφη he; him
οὐκ ου not
ἦν ειμι be
ἐν εν in
αὐτῷ αυτος he; him
μῶμος μωμος flaw
14:25
וּ û וְ and
כְ ḵᵊ כְּ as
אַבְשָׁלֹ֗ום ʔavšālˈôm אַבְשָׁלֹום Absalom
לֹא־ lō- לֹא not
הָיָ֧ה hāyˈā היה be
אִישׁ־ ʔîš- אִישׁ man
יָפֶ֛ה yāfˈeh יָפֶה beautiful
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
לְ lᵊ לְ to
הַלֵּ֣ל hallˈēl הלל praise
מְאֹ֑ד mᵊʔˈōḏ מְאֹד might
מִ mi מִן from
כַּ֤ף kkˈaf כַּף palm
רַגְלֹו֙ raḡlˌô רֶגֶל foot
וְ wᵊ וְ and
עַ֣ד ʕˈaḏ עַד unto
קָדְקֳדֹ֔ו qoḏqᵒḏˈô קָדְקֹד scalp
לֹא־ lō- לֹא not
הָ֥יָה hˌāyā היה be
בֹ֖ו vˌô בְּ in
מֽוּם׃ mˈûm מאוּם blemish
14:25. porro sicut Absalom vir non erat pulcher in omni Israhel et decorus nimis a vestigio pedis usque ad verticem non erat in eo ulla macula
But in all Israel there was not a man so comely, and so exceedingly beautiful as Absalom: from the sole of the foot to the crown of his head there was no blemish in him.
14:25. Now in all of Israel, there was no man so handsome, and so very stately as Absalom. From the sole of the foot to the top of the head, there was no blemish in him.
14:25. But in all Israel there was none to be so much praised as Absalom for his beauty: from the sole of his foot even to the crown of his head there was no blemish in him.
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
14:25: None to be so much praised as Absalom - It was probably his personal beauty that caused the people to interest themselves so much in his behalf; for the great mass of the public is ever caught and led by outward appearances.
There was no blemish in him - He was perfect and regular in all his features, and in all his proportions.
2 Kings (2 Samuel) 14:26
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:25: But in all Israel: etc. Heb. And as Absalom there was not a beautiful man in all Israel to praise greatly, Sa1 9:2, Sa1 16:7; Pro 31:30; Mat 23:27
from the sole: Deu 28:35; Job 2:7; Isa 1:6; Eph 5:27
John Gill
But in all Israel there was none to be so much praised as Absalom for his beauty,.... Which is observed to account in some measure for the interest he had in the affections of the people, both now and hereafter:
from the sole of his foot to the crown of his head there was no blemish in him; not any spot, freckle, wart, scurf, or scab; nothing deficient or superfluous in him; no disproportion of parts, nor any disagreeable feature; but an entire symmetry, and perfect comeliness, which made him very respectable. The Talmudists (u) make him to be of a gigantic stature.
(u) T. Bab. Niddah, fol. 24. 2.
John Wesley
Beauty - This is noted as the occasion of his pride, and of the people's affection to him.
Robert Jamieson, A. R. Fausset and David Brown
But in all Israel there was none to be so much praised as Absalom for his beauty--This extraordinary popularity arose not only from his high spirit and courtly manners, but from his uncommonly handsome appearance. One distinguishing feature, seemingly an object of great admiration, was a profusion of beautiful hair. Its extraordinary luxuriance compelled him to cut it "at every year's end;" lit., "at times," "from time to time," when it was found to weigh two hundred shekels--equal to one hundred twelve ounces troy; but as "the weight was after the king's shekel," which was less than the common shekel, the rate has been reduced as low as three pounds, two ounces [BOCHART], and even less by others.
14:2614:26: Եւ ՚ի փոքրել զհերս իւր՝ լինէր ՚ի սկսանելոյ աւուրց յաւուրս փոքրել, զի կարի՛ ծանրանայր ՚ի վերայ նորա. եւ յորժամ փոքրէր, կշռէ՛ր զհեր գլխոյ իւրոյ երկերիւր սիկղ ըստ արքունական սկեղ։
26 Երբ իր գլխի մազերը կտրում էր, - իսկ նա ամէն տարուայ սկզբին էր կտրում, քանի որ մազերը խիստ ծանրանում էին նրա վրայ, - այդ կտրած մազերը կշռում էին երկու հարիւր սիկղ[38] ըստ արքունական կշռի:[38] 38. Շուրջ երկու կիլոգրամ:
26 Երբ իր մազերը կը կտրէր, (որովհետեւ տարին անգամ մը մազերը կը կտրէր, քանզի իր վրայ ծանրութիւն կ’ըլլային,) իր գլխուն մազերը կը կշռէր ու թագաւորական կշիռքով երկու հարիւր սիկղ կու գային։
Եւ ի փոքրել զհերս իւր [183]լինէր ի սկսանելոյ աւուրց յաւուրս`` փոքրել, զի կարի ծանրանայր ի վերայ նորա, եւ [184]յորժամ փոքրէր, եւ կշռէր զհեր գլխոյ իւրոյ երկերիւր սիկղ ըստ արքունական սկեղ:

14:26: Եւ ՚ի փոքրել զհերս իւր՝ լինէր ՚ի սկսանելոյ աւուրց յաւուրս փոքրել, զի կարի՛ ծանրանայր ՚ի վերայ նորա. եւ յորժամ փոքրէր, կշռէ՛ր զհեր գլխոյ իւրոյ երկերիւր սիկղ ըստ արքունական սկեղ։
26 Երբ իր գլխի մազերը կտրում էր, - իսկ նա ամէն տարուայ սկզբին էր կտրում, քանի որ մազերը խիստ ծանրանում էին նրա վրայ, - այդ կտրած մազերը կշռում էին երկու հարիւր սիկղ[38] ըստ արքունական կշռի:
[38] 38. Շուրջ երկու կիլոգրամ:
26 Երբ իր մազերը կը կտրէր, (որովհետեւ տարին անգամ մը մազերը կը կտրէր, քանզի իր վրայ ծանրութիւն կ’ըլլային,) իր գլխուն մազերը կը կշռէր ու թագաւորական կշիռքով երկու հարիւր սիկղ կու գային։
zohrab-1805▾ eastern-1994▾ western am▾
14:2614:26 Когда он стриг голову свою,~--- а он стриг ее каждый год, потому что она отягощала его,~--- то волоса с головы его весили двести сиклей по весу царскому.
14:26 καὶ και and; even ἐν εν in τῷ ο the κείρεσθαι κειρω shear; crop αὐτὸν αυτος he; him τὴν ο the κεφαλὴν κεφαλη head; top αὐτοῦ αυτος he; him καὶ και and; even ἐγένετο γινομαι happen; become ἀπ᾿ απο from; away ἀρχῆς αρχη origin; beginning ἡμερῶν ημερα day εἰς εις into; for ἡμέρας ημερα day ὡς ως.1 as; how ἂν αν perhaps; ever ἐκείρετο κειρω shear; crop ὅτι οτι since; that κατεβαρύνετο καταβαρεω weigh down ἐπ᾿ επι in; on αὐτόν αυτος he; him καὶ και and; even κειρόμενος κειρω shear; crop αὐτὴν αυτος he; him ἔστησεν ιστημι stand; establish τὴν ο the τρίχα θριξ hair τῆς ο the κεφαλῆς κεφαλη head; top αὐτοῦ αυτος he; him διακοσίους διακοσιοι two hundred σίκλους σικλος in τῷ ο the σίκλῳ σικλος the βασιλικῷ βασιλικος regal; royal
14:26 וּֽ ˈû וְ and בְ vᵊ בְּ in גַלְּחֹו֮ ḡallᵊḥˈô גלח shave אֶת־ ʔeṯ- אֵת [object marker] רֹאשֹׁו֒ rōšˌô רֹאשׁ head וְֽ֠ wᵊˈ וְ and הָיָה hāyˌā היה be מִ mi מִן from קֵּץ֙ qqˌēṣ קֵץ end יָמִ֤ים׀ yāmˈîm יֹום day לַ la לְ to † הַ the יָּמִים֙ yyāmîm יֹום day אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] יְגַלֵּ֔חַ yᵊḡallˈēₐḥ גלח shave כִּֽי־ kˈî- כִּי that כָבֵ֥ד ḵāvˌēḏ כָּבֵד heavy עָלָ֖יו ʕālˌāʸw עַל upon וְ wᵊ וְ and גִלְּחֹ֑ו ḡillᵊḥˈô גלח shave וְ wᵊ וְ and שָׁקַל֙ šāqˌal שׁקל weigh אֶת־ ʔeṯ- אֵת [object marker] שְׂעַ֣ר śᵊʕˈar שֵׂעָר hair רֹאשֹׁ֔ו rōšˈô רֹאשׁ head מָאתַ֥יִם māṯˌayim מֵאָה hundred שְׁקָלִ֖ים šᵊqālˌîm שֶׁקֶל shekel בְּ bᵊ בְּ in אֶ֥בֶן ʔˌeven אֶבֶן stone הַ ha הַ the מֶּֽלֶךְ׃ mmˈeleḵ מֶלֶךְ king
14:26. et quando tondebatur capillum semel autem in anno tondebatur quia gravabat eum caesaries ponderabat capillos capitis sui ducentis siclis pondere publicoAnd when he polled his hair (now he was polled once a year, because his hair was burdensome to him) he weighed the hair of his head at two hundred sicles, according to the common weight.
26. And when he polled his head, ( now it was at every year’s end that he polled it: because was heavy on him, therefore he polled it:) he weighed the hair of his head at two hundred shekels, after the king’s weight.
14:26. And when he shaved off his hair, for he shaved it off once a year, because his long hair was burdensome to him, he weighed the hair of his head at two hundred shekels, by the public weights.
14:26. And when he polled his head, (for it was at every year’s end that he polled [it]: because [the hair] was heavy on him, therefore he polled it:) he weighed the hair of his head at two hundred shekels after the king’s weight.
And when he polled his head, ( for it was at every year' s end that he polled [it]: because [the hair] was heavy on him, therefore he polled it:) he weighed the hair of his head at two hundred shekels after the king' s weight:

14:26 Когда он стриг голову свою,~--- а он стриг ее каждый год, потому что она отягощала его,~--- то волоса с головы его весили двести сиклей по весу царскому.
14:26
καὶ και and; even
ἐν εν in
τῷ ο the
κείρεσθαι κειρω shear; crop
αὐτὸν αυτος he; him
τὴν ο the
κεφαλὴν κεφαλη head; top
αὐτοῦ αυτος he; him
καὶ και and; even
ἐγένετο γινομαι happen; become
ἀπ᾿ απο from; away
ἀρχῆς αρχη origin; beginning
ἡμερῶν ημερα day
εἰς εις into; for
ἡμέρας ημερα day
ὡς ως.1 as; how
ἂν αν perhaps; ever
ἐκείρετο κειρω shear; crop
ὅτι οτι since; that
κατεβαρύνετο καταβαρεω weigh down
ἐπ᾿ επι in; on
αὐτόν αυτος he; him
καὶ και and; even
κειρόμενος κειρω shear; crop
αὐτὴν αυτος he; him
ἔστησεν ιστημι stand; establish
τὴν ο the
τρίχα θριξ hair
τῆς ο the
κεφαλῆς κεφαλη head; top
αὐτοῦ αυτος he; him
διακοσίους διακοσιοι two hundred
σίκλους σικλος in
τῷ ο the
σίκλῳ σικλος the
βασιλικῷ βασιλικος regal; royal
14:26
וּֽ ˈû וְ and
בְ vᵊ בְּ in
גַלְּחֹו֮ ḡallᵊḥˈô גלח shave
אֶת־ ʔeṯ- אֵת [object marker]
רֹאשֹׁו֒ rōšˌô רֹאשׁ head
וְֽ֠ wᵊˈ וְ and
הָיָה hāyˌā היה be
מִ mi מִן from
קֵּץ֙ qqˌēṣ קֵץ end
יָמִ֤ים׀ yāmˈîm יֹום day
לַ la לְ to
הַ the
יָּמִים֙ yyāmîm יֹום day
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
יְגַלֵּ֔חַ yᵊḡallˈēₐḥ גלח shave
כִּֽי־ kˈî- כִּי that
כָבֵ֥ד ḵāvˌēḏ כָּבֵד heavy
עָלָ֖יו ʕālˌāʸw עַל upon
וְ wᵊ וְ and
גִלְּחֹ֑ו ḡillᵊḥˈô גלח shave
וְ wᵊ וְ and
שָׁקַל֙ šāqˌal שׁקל weigh
אֶת־ ʔeṯ- אֵת [object marker]
שְׂעַ֣ר śᵊʕˈar שֵׂעָר hair
רֹאשֹׁ֔ו rōšˈô רֹאשׁ head
מָאתַ֥יִם māṯˌayim מֵאָה hundred
שְׁקָלִ֖ים šᵊqālˌîm שֶׁקֶל shekel
בְּ bᵊ בְּ in
אֶ֥בֶן ʔˌeven אֶבֶן stone
הַ ha הַ the
מֶּֽלֶךְ׃ mmˈeleḵ מֶלֶךְ king
14:26. et quando tondebatur capillum semel autem in anno tondebatur quia gravabat eum caesaries ponderabat capillos capitis sui ducentis siclis pondere publico
And when he polled his hair (now he was polled once a year, because his hair was burdensome to him) he weighed the hair of his head at two hundred sicles, according to the common weight.
14:26. And when he shaved off his hair, for he shaved it off once a year, because his long hair was burdensome to him, he weighed the hair of his head at two hundred shekels, by the public weights.
14:26. And when he polled his head, (for it was at every year’s end that he polled [it]: because [the hair] was heavy on him, therefore he polled it:) he weighed the hair of his head at two hundred shekels after the king’s weight.
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
26: Сикль по весу царскому - то же, что сикль "священный", введенный в употребление Моисеем. Вес и стоимость священного сикля равнялись двум древним (меньшего веса и стоимости) сиклям, т. е. священный сикль в отношении веса равнялся 1: лоту, а в отношении стоимости - 86: копейкам (см. Библейскую Археологию Архимандрита Иеронима, т. I, с. 268-289).
Adam Clarke: Commentary on the Bible - 1831
14:26: When he polled his head - Not at any particular period, but when the hair became too heavy for him. On this account of the extraordinary weight of Absalom's hair, see the observations at the end of this chapter, Sa2 14:30 (note).
2 Kings (2 Samuel) 14:27
Albert Barnes: Notes on the Bible - 1834
14:26: Two hundred shekels ... - The exact weight cannot be determined. If these "shekels after the king's weight" were the same as "shekels of the sanctuary," the weight would be about 6 lbs., which is incredible; "twenty" shekels is more probable.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:26: when he polled: Sa2 18:9; Isa 3:24; Co1 11:14
two hundred shekels: If the shekel be allowed to mean the common shekel, the amount will be utterly incredible; for Josephus says that "two hundred shekels make five mine" and the mina, he says, "weighs two pounds and a half;" which calculation makes Absalom's hair weigh twelve pounds and a half! But it is probable that the king's shekel was that which Epiphanius and Hesychius say was the fourth part of an ounce, half a stater, or two drachmas. the whole amount, therefore, of the 200 shekels is about 50 ounces, which make 4 lb. 2 oz. troy weight, or 3 lb. 2 oz. avoirdupois. This need not be accounted incredible, especially as abundance of oil and ointment was used by the ancients in dressing their heads. Josephus informs us, that the Jews also put gold dust in their hair. Gen 23:16; Lev 19:36; Eze 45:9-14
Geneva 1599
And when he polled his head, (for it was at every year's end that he polled [it]: because [the hair] was heavy on him, therefore he polled it:) he weighed the hair of his head at two hundred (p) shekels after the king's weight.
(p) Which weighed 6 pounds 4 ounces after half an ounce the shekel.
John Gill
And when he polled his head,.... Or cut off the hair of it; for that was one thing, a good head of hair which he had, that made him look very comely and beautiful:
for it was at every year's end that he polled it; or cut it off once a year; but the Jews say (w) he was a perpetual Nazarite:
because the hair was heavy upon him, and therefore he polled it; it grew so very thick and long in one year's time, that he was obliged to cut it; and what might add to the weight of it, its being oiled and powdered; and, as some say, with the dust of gold, to make it look yellow and glistering:
he weighed the hair of his head at two hundred shekels, after the king's weight; and a shekel being the weight of half an ounce of avoirdupois weight, as Bishop Cumberland (x) has shown from various writers, the weight of his hair must be an hundred ounces; which was a very great weight indeed on his head. Some think that the price it was sold at, and not the weight of it, is meant; which they suppose was sold to women for ornament about their temples, and the money given either to the poor, or for the use of the sanctuary; and reckoning a shekel at two shillings and sixpence, as some do, the value of it came to twenty five pounds of our money; but the above mentioned writer (y) reduces it to about two shillings and four pence farthing; which makes the value somewhat less; but inasmuch as it is not so probable that a person of such rank should sell his hair, nor does it appear that any, such use was made of hair in those times as suggested; and this being said to be according to the king's weight or stone, by which all weights were to be regulated, it is best to understand this of the weight, and not of the price of his hair; which, according to Josephus (z), was five pounds; but, according to the above account, it must be six pounds and a quarter. The Jews say (a) this weight was according to what the inhabitants of Tiberias and Zippore used, but do not tell us what it was.
(w) Maimon. & Bartenora in Misn. Nazir, c 1. sect. 2. Bemidbar Rabba, sect. 9. fol. 194. 3. Gloss. T. Bab. Sotah, fol. 10. 2. (x) Scripture Weights and Measures, ch. 4. p. 103. (y) Ibid. p. 104. (z) Antiqu. l. 7. c. 8. sect. 5. (a) T. Bab. Sotah, fol. 10. 2.
John Wesley
Weighed - Others understand this not of the weight, but of the price of his hair.
14:2714:27: Եւ ծնան Աբեսողոմայ երեք ուստերք՝ եւ դուստր մի եւ անուն նորա Թամար. եւ նա էր կի՛ն գեղեցիկ յոյժ տեսլեամբ. եւ եղեւ կին Ռոբովամայ որդւոյ Սողոմոնի, եւ ծնաւ նմա զԱբիա՛։
27 Աբեսաղոմը երեք տղայ եւ մէկ աղջիկ ունեցաւ, որի անունն էր Թամար: Նա տեսքով շատ գեղեցիկ կին էր եւ, դառնալով Սողոմոնի որդի Ռոբովամի կինը, նրա համար ծնեց Աբիային:
27 Աբիսողոմին երեք տղայ ու Թամար անունով աղջիկ մը ծնաւ։ Անիկա տեսքով գեղեցիկ կին մըն էր։
Եւ ծնան Աբիսողոմայ երեք ուստերք եւ դուստր մի եւ անուն նորա Թամար. եւ նա էր կին գեղեցիկ յոյժ տեսլեամբ [185]եւ եղեւ կին Ռոբովամայ որդւոյ Սողոմոնի, եւ ծնաւ նմա զԱբիա:

14:27: Եւ ծնան Աբեսողոմայ երեք ուստերք՝ եւ դուստր մի եւ անուն նորա Թամար. եւ նա էր կի՛ն գեղեցիկ յոյժ տեսլեամբ. եւ եղեւ կին Ռոբովամայ որդւոյ Սողոմոնի, եւ ծնաւ նմա զԱբիա՛։
27 Աբեսաղոմը երեք տղայ եւ մէկ աղջիկ ունեցաւ, որի անունն էր Թամար: Նա տեսքով շատ գեղեցիկ կին էր եւ, դառնալով Սողոմոնի որդի Ռոբովամի կինը, նրա համար ծնեց Աբիային:
27 Աբիսողոմին երեք տղայ ու Թամար անունով աղջիկ մը ծնաւ։ Անիկա տեսքով գեղեցիկ կին մըն էր։
zohrab-1805▾ eastern-1994▾ western am▾
14:2714:27 И родились у Авессалома три сына и одна дочь, по имени Фамарь; она была женщина красивая [и сделалась женою Ровоама, сына Соломонова, и родила ему Авию].
14:27 καὶ και and; even ἐτέχθησαν τικτω give birth; produce τῷ ο the Αβεσσαλωμ αβεσσαλωμ three υἱοὶ υιος son καὶ και and; even θυγάτηρ θυγατηρ daughter μία εις.1 one; unit καὶ και and; even ὄνομα ονομα name; notable αὐτῇ αυτος he; him Θημαρ θημαρ this; he ἦν ειμι be γυνὴ γυνη woman; wife καλὴ καλος fine; fair σφόδρα σφοδρα vehemently; tremendously καὶ και and; even γίνεται γινομαι happen; become γυνὴ γυνη woman; wife τῷ ο the Ροβοαμ ροβοαμ Rehoboam υἱῷ υιος son Σαλωμων σαλωμων and; even τίκτει τικτω give birth; produce αὐτῷ αυτος he; him τὸν ο the Αβια αβια Abia; Avia
14:27 וַ wa וְ and יִּֽוָּלְד֤וּ yyˈiwwālᵊḏˈû ילד bear לְ lᵊ לְ to אַבְשָׁלֹום֙ ʔavšālôm אַבְשָׁלֹום Absalom שְׁלֹושָׁ֣ה šᵊlôšˈā שָׁלֹשׁ three בָנִ֔ים vānˈîm בֵּן son וּ û וְ and בַ֥ת vˌaṯ בַּת daughter אַחַ֖ת ʔaḥˌaṯ אֶחָד one וּ û וְ and שְׁמָ֣הּ šᵊmˈāh שֵׁם name תָּמָ֑ר tāmˈār תָּמָר Tamar הִ֣יא hˈî הִיא she הָיְתָ֔ה hāyᵊṯˈā היה be אִשָּׁ֖ה ʔiššˌā אִשָּׁה woman יְפַ֥ת yᵊfˌaṯ יָפֶה beautiful מַרְאֶֽה׃ פ marʔˈeh . f מַרְאֶה sight
14:27. nati sunt autem Absalom filii tres et filia una nomine Thamar eleganti formaAnd there were born to Absalom three sons: and one daughter, whose name was Thamar, and she was very beautiful.
27. And unto Absalom there were born three sons, and one daughter, whose name was Tamar: she was a woman of a fair countenance.
14:27. Then three sons were born to Absalom, and one daughter, of elegant form, whose name was Tamar.
14:27. And unto Absalom there were born three sons, and one daughter, whose name [was] Tamar: she was a woman of a fair countenance.
And unto Absalom there were born three sons, and one daughter, whose name [was] Tamar: she was a woman of a fair countenance:

14:27 И родились у Авессалома три сына и одна дочь, по имени Фамарь; она была женщина красивая [и сделалась женою Ровоама, сына Соломонова, и родила ему Авию].
14:27
καὶ και and; even
ἐτέχθησαν τικτω give birth; produce
τῷ ο the
Αβεσσαλωμ αβεσσαλωμ three
υἱοὶ υιος son
καὶ και and; even
θυγάτηρ θυγατηρ daughter
μία εις.1 one; unit
καὶ και and; even
ὄνομα ονομα name; notable
αὐτῇ αυτος he; him
Θημαρ θημαρ this; he
ἦν ειμι be
γυνὴ γυνη woman; wife
καλὴ καλος fine; fair
σφόδρα σφοδρα vehemently; tremendously
καὶ και and; even
γίνεται γινομαι happen; become
γυνὴ γυνη woman; wife
τῷ ο the
Ροβοαμ ροβοαμ Rehoboam
υἱῷ υιος son
Σαλωμων σαλωμων and; even
τίκτει τικτω give birth; produce
αὐτῷ αυτος he; him
τὸν ο the
Αβια αβια Abia; Avia
14:27
וַ wa וְ and
יִּֽוָּלְד֤וּ yyˈiwwālᵊḏˈû ילד bear
לְ lᵊ לְ to
אַבְשָׁלֹום֙ ʔavšālôm אַבְשָׁלֹום Absalom
שְׁלֹושָׁ֣ה šᵊlôšˈā שָׁלֹשׁ three
בָנִ֔ים vānˈîm בֵּן son
וּ û וְ and
בַ֥ת vˌaṯ בַּת daughter
אַחַ֖ת ʔaḥˌaṯ אֶחָד one
וּ û וְ and
שְׁמָ֣הּ šᵊmˈāh שֵׁם name
תָּמָ֑ר tāmˈār תָּמָר Tamar
הִ֣יא hˈî הִיא she
הָיְתָ֔ה hāyᵊṯˈā היה be
אִשָּׁ֖ה ʔiššˌā אִשָּׁה woman
יְפַ֥ת yᵊfˌaṯ יָפֶה beautiful
מַרְאֶֽה׃ פ marʔˈeh . f מַרְאֶה sight
14:27. nati sunt autem Absalom filii tres et filia una nomine Thamar eleganti forma
And there were born to Absalom three sons: and one daughter, whose name was Thamar, and she was very beautiful.
14:27. Then three sons were born to Absalom, and one daughter, of elegant form, whose name was Tamar.
14:27. And unto Absalom there were born three sons, and one daughter, whose name [was] Tamar: she was a woman of a fair countenance.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
14:27: "Absalom had a daughter, whose name was Tamar."
Albert Barnes: Notes on the Bible - 1834
14:27: Three sons - These probably died in infancy (see the marginal reference). From Tamar must have been born Maachah, the mother of Abijah, and the favorite wife of Rehoboam Kg1 15:2; Ch2 11:20-22.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:27: born: Sa2 18:18; Job 18:16-19; Isa 14:22; Jer 22:30
Tamar: Sa2 13:1
John Gill
And unto Absalom there were born three sons,.... Who very probably died young; and the rather it may be thought so, since their names are not given, and more especially since it is said that Absalom had no sons, and therefore erected a pillar to keep up the remembrance of his name; unless it can be thought that that was set up before he had any sons, which is not so likely; see 2Kings 18:18,
and one daughter, whose name was Tamar; and whom he named after his sister Tamar, who was ravished by Amnon; the Septuagint version in some copies adds,"and she became the wife of Rehoboam, the son of Solomon, and bore to him Abia;''and so says Josephus (b); see 3Kings 15:22,
she was a woman of a fair countenance; as was her aunt, after whom she was named, 2Kings 13:1; by this it appears that she lived to a woman's estate, though the sons of Absalom died young.
(b) Ut supra. (Antiqu. l. 7. c. 8. sect. 5.)
John Wesley
Sons - All which died not long after they were born, as may be gathered from 2Kings 18:18, where it is said, that Absalom had no son.
14:2814:28: Եւ նստա՛ւ Աբիսողոմ յԵրուսաղէմ աւուրս ամաց երկուց, եւ զերեսս արքայի ո՛չ ետես[3292]։ [3292] Ոմանք. Աւուրս ամաց երկուց։
28 Աբեսաղոմը երկու տարի[39] մնաց Երուսաղէմում, բայց արքայի աչքին չերեւաց:[39] 39. Որոշ ձեռագրերում՝ ամիս:
28 Աբիսողոմ Երուսաղէմի մէջ լման երկու տարի նստաւ, բայց թագաւորին երեսը չտեսաւ։
Եւ նստաւ Աբիսողոմ յԵրուսաղէմ աւուրս ամաց երկուց, եւ զերեսս արքայի ոչ ետես:

14:28: Եւ նստա՛ւ Աբիսողոմ յԵրուսաղէմ աւուրս ամաց երկուց, եւ զերեսս արքայի ո՛չ ետես[3292]։
[3292] Ոմանք. Աւուրս ամաց երկուց։
28 Աբեսաղոմը երկու տարի[39] մնաց Երուսաղէմում, բայց արքայի աչքին չերեւաց:
[39] 39. Որոշ ձեռագրերում՝ ամիս:
28 Աբիսողոմ Երուսաղէմի մէջ լման երկու տարի նստաւ, բայց թագաւորին երեսը չտեսաւ։
zohrab-1805▾ eastern-1994▾ western am▾
14:2814:28 И оставался Авессалом в Иерусалиме два года, а лица царского не видал.
14:28 καὶ και and; even ἐκάθισεν καθιζω sit down; seat Αβεσσαλωμ αβεσσαλωμ in Ιερουσαλημ ιερουσαλημ Jerusalem δύο δυο two ἔτη ετος year ἡμερῶν ημερα day καὶ και and; even τὸ ο the πρόσωπον προσωπον face; ahead of τοῦ ο the βασιλέως βασιλευς monarch; king οὐκ ου not εἶδεν οραω view; see
14:28 וַ wa וְ and יֵּ֧שֶׁב yyˈēšev ישׁב sit אַבְשָׁלֹ֛ום ʔavšālˈôm אַבְשָׁלֹום Absalom בִּ bi בְּ in ירוּשָׁלִַ֖ם yrûšālˌaim יְרוּשָׁלִַם Jerusalem שְׁנָתַ֣יִם šᵊnāṯˈayim שָׁנָה year יָמִ֑ים yāmˈîm יֹום day וּ û וְ and פְנֵ֥י fᵊnˌê פָּנֶה face הַ ha הַ the מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king לֹ֥א lˌō לֹא not רָאָֽה׃ rāʔˈā ראה see
14:28. mansitque Absalom Hierusalem duobus annis et faciem regis non viditAnd Absalom dwelt two years in Jerusalem, and saw not the king's face.
28. And Absalom dwelt two full years in Jerusalem; and he saw not the king’s face.
14:28. And Absalom remained for two years in Jerusalem, and he did not see the face of the king.
14:28. So Absalom dwelt two full years in Jerusalem, and saw not the king’s face.
So Absalom dwelt two full years in Jerusalem, and saw not the king' s face:

14:28 И оставался Авессалом в Иерусалиме два года, а лица царского не видал.
14:28
καὶ και and; even
ἐκάθισεν καθιζω sit down; seat
Αβεσσαλωμ αβεσσαλωμ in
Ιερουσαλημ ιερουσαλημ Jerusalem
δύο δυο two
ἔτη ετος year
ἡμερῶν ημερα day
καὶ και and; even
τὸ ο the
πρόσωπον προσωπον face; ahead of
τοῦ ο the
βασιλέως βασιλευς monarch; king
οὐκ ου not
εἶδεν οραω view; see
14:28
וַ wa וְ and
יֵּ֧שֶׁב yyˈēšev ישׁב sit
אַבְשָׁלֹ֛ום ʔavšālˈôm אַבְשָׁלֹום Absalom
בִּ bi בְּ in
ירוּשָׁלִַ֖ם yrûšālˌaim יְרוּשָׁלִַם Jerusalem
שְׁנָתַ֣יִם šᵊnāṯˈayim שָׁנָה year
יָמִ֑ים yāmˈîm יֹום day
וּ û וְ and
פְנֵ֥י fᵊnˌê פָּנֶה face
הַ ha הַ the
מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king
לֹ֥א lˌō לֹא not
רָאָֽה׃ rāʔˈā ראה see
14:28. mansitque Absalom Hierusalem duobus annis et faciem regis non vidit
And Absalom dwelt two years in Jerusalem, and saw not the king's face.
14:28. And Absalom remained for two years in Jerusalem, and he did not see the face of the king.
14:28. So Absalom dwelt two full years in Jerusalem, and saw not the king’s face.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Absalom's Return. B. C. 1029.

28 So Absalom dwelt two full years in Jerusalem, and saw not the king's face. 29 Therefore Absalom sent for Joab, to have sent him to the king; but he would not come to him: and when he sent again the second time, he would not come. 30 Therefore he said unto his servants, See, Joab's field is near mine, and he hath barley there; go and set it on fire. And Absalom's servants set the field on fire. 31 Then Joab arose, and came to Absalom unto his house, and said unto him, Wherefore have thy servants set my field on fire? 32 And Absalom answered Joab, Behold, I sent unto thee, saying, Come hither, that I may send thee to the king, to say, Wherefore am I come from Geshur? it had been good for me to have been there still: now therefore let me see the king's face; and if there be any iniquity in me, let him kill me. 33 So Joab came to the king, and told him: and when he had called for Absalom, he came to the king, and bowed himself on his face to the ground before the king: and the king kissed Absalom.
Three years Absalom had been an exile from his father-in-law, and now two years a prisoner at large in his own house, and, in both, better dealt with than he deserved; yet his spirit was still unhumbled, his pride unmortified, and, instead of being thankful that his life is spared, he thinks himself sorely wronged that he is not restored to all his places at court. Had he truly repented of his sin, his distance from the gaieties of the court, and his solitude and retirement in his own house, especially being in Jerusalem the holy city, would have been very agreeable to him. If a murderer must live, yet let him be for ever a recluse. But Absalom could not bear this just and gentle mortification. He longed to see the king's face, pretending it was because he loved him, but really because he wanted an opportunity to supplant him. He cannot do his father a mischief till he is reconciled to him; this therefore is the first branch of his plot; this snake cannot sting again till he be warmed in his father's bosom. He gained this point, not by pretended submissions and promises of reformation, but (would you think it?) by insults and injuries. 1. By his insolent carriage towards Joab, he brought him to mediate for him. Once and again he sent to Joab to come and speak with him, for he durst not go to him; but Joab would not come (v. 29), probably because Absalom had not owned the kindness he had done him in bringing him to Jerusalem so gratefully as he thought he should have done; proud men take every service done them for a debt. One would think that a person in Absalom's circumstances should have sent to Joab a kindly message, and offered him a large gratuity: courtiers expect noble presents. But, instead of this, he bids his servants set Joab's corn-fields on fire (v. 30), as spiteful a thing as he could do. Samson could not think of a greater injury to do the Philistines than this. Strange that Absalom should think, by doing Joab a mischief, to prevail with him to do him a kindness, or to recommend himself to the favour of his prince or people by showing himself so very malicious and ill-natured, and such an enemy to the public good, for the fire might spread to the corn of others. Yet by this means he brings Joab to him, v. 31. Thus God, by afflictions, brings those to him that kept at a distance from him. Absalom was obliged by the law to make restitution (Exod. xxii. 6), yet we do not find either that he offered it or that Joab demanded it. Joab (it might be) thought he could not justify his refusal to go and speak with him; and therefore Absalom thought he could justify his taking this way to fetch him. And now Joab (perhaps frightened at the surprising boldness and fury of Absalom, and apprehensive that he had made an interest in the people strong enough to bear him out in doing the most daring things, else he would never have done this) not only puts up with this injury, but goes on his errand to the king. See what some men can do by threats, and carrying things with a high hand. 2. By his insolent message (for I can call it no better) to the king, he recovered his place at court, to see the king's face, that is, to become a privy counsellor, Esth. i. 14. (1.) His message was haughty and imperious, and very unbecoming either a son or a subject, v. 32. He undervalued the favour that had been shown him in recalling him from banishment, and restoring him to his own house, and that in Jerusalem: Wherefore have I come from Geshur? He denies his own crimes, though most notorious, and will not own that there was any iniquity in him, insinuating that therefore he had been wronged in the rebuke he had been under. He defies the king's justice: "Let him kill me, if he can find in his heart," knowing he loved him too well to do it. (2.) Yet with this message he carried his point, v. 33. David's strong affection for him construed all this to be the language of a great respect to his father, and an earnest desire of his favour, when alas! it was far otherwise. See how easily wise and good men may be imposed upon by their own children that design ill, especially when they are blindly fond of them. Absalom, by the posture of his body, testified his submission to his father: He bowed himself on his face to the ground; and David, with a kiss, sealed his pardon. Did the bowels of a father prevail to reconcile him to an impenitent son, and shall penitent sinners question the compassion of him who is the Father of mercy? If Ephraim bemoan himself, God soon bemoans him, with all the kind expressions of a fatherly tenderness: He is a dear son, a pleasant child, Jer. xxxi. 20.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:28: am 2977-2979, bc 1027-1025, An, Ex, Is, 464-466
and saw not: Sa2 14:24
John Gill
So Absalom dwelt two full years in Jerusalem,.... After his return from Geshur:
and saw not the king's face; all that time; which was owing either to the king's resentment of the fact committed by him, or to state policy.
Robert Jamieson, A. R. Fausset and David Brown
So Absalom dwelt two full years in Jerusalem, and saw not the king's face--Whatever error David committed in authorizing the recall of Absalom, he displayed great prudence and command over his feelings afterwards--for his son was not admitted into his father's presence but was confined to his own house and the society of his own family. This slight severity was designed to bring him to sincere repentance, on perceiving that his father had not fully pardoned him, as well as to convince the people of David's abhorrence of his crime. Not being allowed to appear at court, or to adopt any state, the courtiers kept aloof; even his cousin did not deem it prudent to go into his society. For two full years his liberty was more restricted, and his life more apart from his countrymen while living in Jerusalem, than in Geshur; and he might have continued in this disgrace longer, had he not, by a violent expedient, determined (2Kings 14:30) to force his case on the attention of Joab, through whose kind and powerful influence a full reconciliation was effected between him and his father.
14:2914:29: Եւ առաքեաց Աբեսողոմ առ Յովաբ յղե՛լ զնա առ արքայ, եւ ո՛չ կամեցաւ երթալ առ նա. եւ առաքեաց երկրորդ անգամ առ նա, եւ ո՛չ կամեցաւ երթալ։
29 Աբեսաղոմը մարդ ուղարկեց Յովաբի մօտ, որ սա այցելի արքային, բայց Յովաբը չուզեց նրա մօտ գնալ: Երկրորդ անգամ Աբեսաղոմը լուր ուղարկեց, եւ նա դարձեալ չուզեց գնալ:
29 Աբիսողոմ Յովաբին մարդ ղրկեց, որպէս զի զանիկա թագաւորին ղրկէ. բայց անիկա չուզեց անոր երթալ։ Նորէն երկրորդ անգամ մարդ ղրկեց, բայց անիկա երթալ չուզեց։
Եւ առաքեաց Աբիսողոմ առ Յովաբ յղել զնա առ արքայ. եւ ոչ կամեցաւ երթալ առ նա. եւ առաքեաց երկրորդ անգամ առ նա, եւ ոչ կամեցաւ երթալ:

14:29: Եւ առաքեաց Աբեսողոմ առ Յովաբ յղե՛լ զնա առ արքայ, եւ ո՛չ կամեցաւ երթալ առ նա. եւ առաքեաց երկրորդ անգամ առ նա, եւ ո՛չ կամեցաւ երթալ։
29 Աբեսաղոմը մարդ ուղարկեց Յովաբի մօտ, որ սա այցելի արքային, բայց Յովաբը չուզեց նրա մօտ գնալ: Երկրորդ անգամ Աբեսաղոմը լուր ուղարկեց, եւ նա դարձեալ չուզեց գնալ:
29 Աբիսողոմ Յովաբին մարդ ղրկեց, որպէս զի զանիկա թագաւորին ղրկէ. բայց անիկա չուզեց անոր երթալ։ Նորէն երկրորդ անգամ մարդ ղրկեց, բայց անիկա երթալ չուզեց։
zohrab-1805▾ eastern-1994▾ western am▾
14:2914:29 И послал Авессалом за Иоавом, чтобы послать его к царю, но тот не захотел прийти к нему. Послал и в другой раз; но тот не захотел прийти.
14:29 καὶ και and; even ἀπέστειλεν αποστελλω send off / away Αβεσσαλωμ αβεσσαλωμ to; toward Ιωαβ ιωαβ the ἀποστεῖλαι αποστελλω send off / away αὐτὸν αυτος he; him πρὸς προς to; toward τὸν ο the βασιλέα βασιλευς monarch; king καὶ και and; even οὐκ ου not ἠθέλησεν θελω determine; will ἐλθεῖν ερχομαι come; go πρὸς προς to; toward αὐτόν αυτος he; him καὶ και and; even ἀπέστειλεν αποστελλω send off / away ἐκ εκ from; out of δευτέρου δευτερος second πρὸς προς to; toward αὐτόν αυτος he; him καὶ και and; even οὐκ ου not ἠθέλησεν θελω determine; will παραγενέσθαι παραγινομαι happen by; come by / to / along
14:29 וַ wa וְ and יִּשְׁלַ֨ח yyišlˌaḥ שׁלח send אַבְשָׁלֹ֜ום ʔavšālˈôm אַבְשָׁלֹום Absalom אֶל־ ʔel- אֶל to יֹואָ֗ב yôʔˈāv יֹואָב Joab לִ li לְ to שְׁלֹ֤חַ šᵊlˈōₐḥ שׁלח send אֹתֹו֙ ʔōṯˌô אֵת [object marker] אֶל־ ʔel- אֶל to הַ ha הַ the מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king וְ wᵊ וְ and לֹ֥א lˌō לֹא not אָבָ֖ה ʔāvˌā אבה want לָ lā לְ to בֹ֣וא vˈô בוא come אֵלָ֑יו ʔēlˈāʸw אֶל to וַ wa וְ and יִּשְׁלַ֥ח yyišlˌaḥ שׁלח send עֹוד֙ ʕôḏ עֹוד duration שֵׁנִ֔ית šēnˈîṯ שֵׁנִי second וְ wᵊ וְ and לֹ֥א lˌō לֹא not אָבָ֖ה ʔāvˌā אבה want לָ lā לְ to בֹֽוא׃ vˈô בוא come
14:29. misit itaque ad Ioab ut mitteret eum ad regem qui noluit venire ad eum cumque secundo misisset et ille noluisset venireHe sent therefore to Joab, to send him to the king: but he would not come to him. And when he had sent the second time, and he would not come to him,
29. Then Absalom sent for Joab, to send him to the king; but he would not come to him: and he sent again a second time, but he would not come.
14:29. And so, he sent to Joab, so that he might send him to the king. But he refused to come to him. And when he had sent a second time, and he had refused to come to him,
14:29. Therefore Absalom sent for Joab, to have sent him to the king; but he would not come to him: and when he sent again the second time, he would not come.
Therefore Absalom sent for Joab, to have sent him to the king; but he would not come to him: and when he sent again the second time, he would not come:

14:29 И послал Авессалом за Иоавом, чтобы послать его к царю, но тот не захотел прийти к нему. Послал и в другой раз; но тот не захотел прийти.
14:29
καὶ και and; even
ἀπέστειλεν αποστελλω send off / away
Αβεσσαλωμ αβεσσαλωμ to; toward
Ιωαβ ιωαβ the
ἀποστεῖλαι αποστελλω send off / away
αὐτὸν αυτος he; him
πρὸς προς to; toward
τὸν ο the
βασιλέα βασιλευς monarch; king
καὶ και and; even
οὐκ ου not
ἠθέλησεν θελω determine; will
ἐλθεῖν ερχομαι come; go
πρὸς προς to; toward
αὐτόν αυτος he; him
καὶ και and; even
ἀπέστειλεν αποστελλω send off / away
ἐκ εκ from; out of
δευτέρου δευτερος second
πρὸς προς to; toward
αὐτόν αυτος he; him
καὶ και and; even
οὐκ ου not
ἠθέλησεν θελω determine; will
παραγενέσθαι παραγινομαι happen by; come by / to / along
14:29
וַ wa וְ and
יִּשְׁלַ֨ח yyišlˌaḥ שׁלח send
אַבְשָׁלֹ֜ום ʔavšālˈôm אַבְשָׁלֹום Absalom
אֶל־ ʔel- אֶל to
יֹואָ֗ב yôʔˈāv יֹואָב Joab
לִ li לְ to
שְׁלֹ֤חַ šᵊlˈōₐḥ שׁלח send
אֹתֹו֙ ʔōṯˌô אֵת [object marker]
אֶל־ ʔel- אֶל to
הַ ha הַ the
מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
אָבָ֖ה ʔāvˌā אבה want
לָ לְ to
בֹ֣וא vˈô בוא come
אֵלָ֑יו ʔēlˈāʸw אֶל to
וַ wa וְ and
יִּשְׁלַ֥ח yyišlˌaḥ שׁלח send
עֹוד֙ ʕôḏ עֹוד duration
שֵׁנִ֔ית šēnˈîṯ שֵׁנִי second
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
אָבָ֖ה ʔāvˌā אבה want
לָ לְ to
בֹֽוא׃ vˈô בוא come
14:29. misit itaque ad Ioab ut mitteret eum ad regem qui noluit venire ad eum cumque secundo misisset et ille noluisset venire
He sent therefore to Joab, to send him to the king: but he would not come to him. And when he had sent the second time, and he would not come to him,
14:29. And so, he sent to Joab, so that he might send him to the king. But he refused to come to him. And when he had sent a second time, and he had refused to come to him,
14:29. Therefore Absalom sent for Joab, to have sent him to the king; but he would not come to him: and when he sent again the second time, he would not come.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29: Очевидно, что Иоав хлопотал за Авессалома не столько из преданности к последнему, сколько из желания сделать приятное Давиду (ср. 1-3: ст.) .
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:29: but he would: Sa2 14:30, Sa2 14:31; Est 1:12; Mat 22:3
John Gill
Therefore Absalom sent for Joab, to have sent him to the king,.... To introduce him into his presence, being uneasy to be thus confined at his own house, and not suffered to come to court:
but he would not come to him; knowing the king's mind, and being unwilling to disoblige him by a troublesome solicitation:
and when he sent again the second time, he would not come; knowing his business with him; and perhaps between the first time of his sending and this he had sounded the king about it, and found it was not agreeable to him to admit him to access to him as yet.
14:3014:30: Եւ ասէ Աբեսողոմ ցծառայս իւր. Գիտէ՛ք զի վիճակ գետնոյ Յովաբայ լի՛ գարւով մօտ է առ իս, երթայք այրեցէ՛ք զնա հրով։ Եւ այրեցին ծառայքն Աբեսաղոմայ զվիճակն Յովաբայ հրով։ Եւ եկին ծառայքն Յովաբայ առ նա պատառեալ զհանդերձս իւրեանց՝ եւ ասեն. Այրեցի՛ն ծառայքն Աբեսաղոմայ զվիճակն հրով[3293]։ [3293] Այլք. Գիտէք զվիճակ գետնոյ։
30 Աբեսաղոմն ասաց իր ծառաներին. «Տեսէ՛ք, իմ արտի մօտ գտնուող Յովաբի արտը լի է գարիով, գնացէ՛ք եւ հրկիզեցէ՛ք այն»: Աբեսաղոմի ծառաները այրեցին Յովաբի արտը: Յովաբի ծառաները եկան իր մօտ իրենց պատառոտուած զգեստներով եւ ասացին. «Աբեսաղոմի ծառաները քո արտը այրեցին»:
30 Այն ատեն Աբիսողոմ իր ծառաներուն ըսաւ. «Տեսէ՛ք, Յովաբին արտը իմ արտիս մօտն է։ Անիկա հոն գարի ունի։ Գացէք զանիկա կրակով այրեցէ՛ք»։ Աբիսողոմին ծառաները այն արտը կրակով այրեցին։
Եւ ասէ Աբիսողոմ ցծառայս իւր. Գիտէք զվիճակ գետնոյ Յովաբայ, լի գարւով մօտ է առ իս. երթայք այրեցէք զնա հրով: Եւ այրեցին ծառայքն Աբիսողոմայ զվիճակն Յովաբայ հրով: [186]Եւ եկին ծառայքն Յովաբայ առ նա պատառեալ զհանդերձս իւրեանց, եւ ասեն. Այրեցին ծառայքն Աբիսողոմայ զվիճակն հրով:

14:30: Եւ ասէ Աբեսողոմ ցծառայս իւր. Գիտէ՛ք զի վիճակ գետնոյ Յովաբայ լի՛ գարւով մօտ է առ իս, երթայք այրեցէ՛ք զնա հրով։ Եւ այրեցին ծառայքն Աբեսաղոմայ զվիճակն Յովաբայ հրով։ Եւ եկին ծառայքն Յովաբայ առ նա պատառեալ զհանդերձս իւրեանց՝ եւ ասեն. Այրեցի՛ն ծառայքն Աբեսաղոմայ զվիճակն հրով[3293]։
[3293] Այլք. Գիտէք զվիճակ գետնոյ։
30 Աբեսաղոմն ասաց իր ծառաներին. «Տեսէ՛ք, իմ արտի մօտ գտնուող Յովաբի արտը լի է գարիով, գնացէ՛ք եւ հրկիզեցէ՛ք այն»: Աբեսաղոմի ծառաները այրեցին Յովաբի արտը: Յովաբի ծառաները եկան իր մօտ իրենց պատառոտուած զգեստներով եւ ասացին. «Աբեսաղոմի ծառաները քո արտը այրեցին»:
30 Այն ատեն Աբիսողոմ իր ծառաներուն ըսաւ. «Տեսէ՛ք, Յովաբին արտը իմ արտիս մօտն է։ Անիկա հոն գարի ունի։ Գացէք զանիկա կրակով այրեցէ՛ք»։ Աբիսողոմին ծառաները այն արտը կրակով այրեցին։
zohrab-1805▾ eastern-1994▾ western am▾
14:3014:30 И сказал [Авессалом] слугам своим: видите участок поля Иоава подле моего, и у него там ячмень; пойдите, выжгите его огнем. И выжгли слуги Авессалома тот участок поля огнем. [И пришли слуги Иоава к нему, разодрав одежды свои, и сказали: слуги Авессалома выжгли участок твой огнем.]
14:30 καὶ και and; even εἶπεν επω say; speak Αβεσσαλωμ αβεσσαλωμ to; toward τοὺς ο the παῖδας παις child; boy αὐτοῦ αυτος he; him ἴδετε οραω view; see ἡ ο the μερὶς μερις portion ἐν εν in ἀγρῷ αγρος field τοῦ ο the Ιωαβ ιωαβ have; hold μου μου of me; mine καὶ και and; even αὐτῷ αυτος he; him κριθαὶ κριθη barley ἐκεῖ εκει there πορεύεσθε πορευομαι travel; go καὶ και and; even ἐμπρήσατε εμπρηθω blow up αὐτὴν αυτος he; him ἐν εν in πυρί πυρ fire καὶ και and; even ἐνέπρησαν εμπρηθω blow up αὐτὰς αυτος he; him οἱ ο the παῖδες παις child; boy Αβεσσαλωμ αβεσσαλωμ and; even παραγίνονται παραγινομαι happen by; come by / to / along οἱ ο the δοῦλοι δουλος subject Ιωαβ ιωαβ to; toward αὐτὸν αυτος he; him διερρηχότες διαρρησσω rend; tear τὰ ο the ἱμάτια ιματιον clothing; clothes αὐτῶν αυτος he; him καὶ και and; even εἶπαν επω say; speak ἐνεπύρισαν εμπυριζω the δοῦλοι δουλος subject Αβεσσαλωμ αβεσσαλωμ the μερίδα μερις portion ἐν εν in πυρί πυρ fire
14:30 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say אֶל־ ʔel- אֶל to עֲבָדָ֜יו ʕᵃvāḏˈāʸw עֶבֶד servant רְאוּ֩ rᵊʔˌû ראה see חֶלְקַ֨ת ḥelqˌaṯ חֶלְקָה plot of land יֹואָ֤ב yôʔˈāv יֹואָב Joab אֶל־ ʔel- אֶל to יָדִי֙ yāḏˌî יָד hand וְ wᵊ וְ and לֹו־ lô- לְ to שָׁ֣ם šˈām שָׁם there שְׂעֹרִ֔ים śᵊʕōrˈîm שְׂעֹרָה barley לְכ֖וּ lᵊḵˌû הלך walk וְו *wᵊ וְ and הַצִּית֣וּהָהוצתיה *haṣṣîṯˈûhā יצת kindle בָ vā בְּ in † הַ the אֵ֑שׁ ʔˈēš אֵשׁ fire וַ wa וְ and יַּצִּ֜תוּ yyaṣṣˈiṯû יצת kindle עַבְדֵ֧י ʕavᵊḏˈê עֶבֶד servant אַבְשָׁלֹ֛ום ʔavšālˈôm אַבְשָׁלֹום Absalom אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the חֶלְקָ֖ה ḥelqˌā חֶלְקָה plot of land בָּ bā בְּ in † הַ the אֵֽשׁ׃ פ ʔˈēš . f אֵשׁ fire
14:30. dixit servis suis scitis agrum Ioab iuxta agrum meum habentem messem hordei ite igitur et succendite eum igni succenderunt ergo servi Absalom segetem igniHe said to his servants: You know the field of Joab near my field, that hath a crop of barley: go now and set it on fire. So the servants of Absalom set the corn on fire. And Joab's servants coming with their garments rent, said: The servants of Absalom have set part of the field on fire.
30. Therefore he said unto his servants, See, Joab’s field is near mine, and he hath barley there; go and set it on fire. And Absalom’s servants set the field on fire.
14:30. he said to his servants: “You know that the field of Joab, the one that is near my field, has a harvest of barley. Therefore, go and set it on fire.” And so, the servants of Absalom set fire to the grain field. And the servants of Joab, arriving with their garments torn, said, “The servants of Absalom have set fire to part of the field!”
14:30. Therefore he said unto his servants, See, Joab’s field is near mine, and he hath barley there; go and set it on fire. And Absalom’s servants set the field on fire.
Therefore he said unto his servants, See, Joab' s field is near mine, and he hath barley there; go and set it on fire. And Absalom' s servants set the field on fire:

14:30 И сказал [Авессалом] слугам своим: видите участок поля Иоава подле моего, и у него там ячмень; пойдите, выжгите его огнем. И выжгли слуги Авессалома тот участок поля огнем. [И пришли слуги Иоава к нему, разодрав одежды свои, и сказали: слуги Авессалома выжгли участок твой огнем.]
14:30
καὶ και and; even
εἶπεν επω say; speak
Αβεσσαλωμ αβεσσαλωμ to; toward
τοὺς ο the
παῖδας παις child; boy
αὐτοῦ αυτος he; him
ἴδετε οραω view; see
ο the
μερὶς μερις portion
ἐν εν in
ἀγρῷ αγρος field
τοῦ ο the
Ιωαβ ιωαβ have; hold
μου μου of me; mine
καὶ και and; even
αὐτῷ αυτος he; him
κριθαὶ κριθη barley
ἐκεῖ εκει there
πορεύεσθε πορευομαι travel; go
καὶ και and; even
ἐμπρήσατε εμπρηθω blow up
αὐτὴν αυτος he; him
ἐν εν in
πυρί πυρ fire
καὶ και and; even
ἐνέπρησαν εμπρηθω blow up
αὐτὰς αυτος he; him
οἱ ο the
παῖδες παις child; boy
Αβεσσαλωμ αβεσσαλωμ and; even
παραγίνονται παραγινομαι happen by; come by / to / along
οἱ ο the
δοῦλοι δουλος subject
Ιωαβ ιωαβ to; toward
αὐτὸν αυτος he; him
διερρηχότες διαρρησσω rend; tear
τὰ ο the
ἱμάτια ιματιον clothing; clothes
αὐτῶν αυτος he; him
καὶ και and; even
εἶπαν επω say; speak
ἐνεπύρισαν εμπυριζω the
δοῦλοι δουλος subject
Αβεσσαλωμ αβεσσαλωμ the
μερίδα μερις portion
ἐν εν in
πυρί πυρ fire
14:30
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
אֶל־ ʔel- אֶל to
עֲבָדָ֜יו ʕᵃvāḏˈāʸw עֶבֶד servant
רְאוּ֩ rᵊʔˌû ראה see
חֶלְקַ֨ת ḥelqˌaṯ חֶלְקָה plot of land
יֹואָ֤ב yôʔˈāv יֹואָב Joab
אֶל־ ʔel- אֶל to
יָדִי֙ yāḏˌî יָד hand
וְ wᵊ וְ and
לֹו־ lô- לְ to
שָׁ֣ם šˈām שָׁם there
שְׂעֹרִ֔ים śᵊʕōrˈîm שְׂעֹרָה barley
לְכ֖וּ lᵊḵˌû הלך walk
וְו
*wᵊ וְ and
הַצִּית֣וּהָהוצתיה
*haṣṣîṯˈûhā יצת kindle
בָ בְּ in
הַ the
אֵ֑שׁ ʔˈēš אֵשׁ fire
וַ wa וְ and
יַּצִּ֜תוּ yyaṣṣˈiṯû יצת kindle
עַבְדֵ֧י ʕavᵊḏˈê עֶבֶד servant
אַבְשָׁלֹ֛ום ʔavšālˈôm אַבְשָׁלֹום Absalom
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
חֶלְקָ֖ה ḥelqˌā חֶלְקָה plot of land
בָּ בְּ in
הַ the
אֵֽשׁ׃ פ ʔˈēš . f אֵשׁ fire
14:30. dixit servis suis scitis agrum Ioab iuxta agrum meum habentem messem hordei ite igitur et succendite eum igni succenderunt ergo servi Absalom segetem igni
He said to his servants: You know the field of Joab near my field, that hath a crop of barley: go now and set it on fire. So the servants of Absalom set the corn on fire. And Joab's servants coming with their garments rent, said: The servants of Absalom have set part of the field on fire.
14:30. he said to his servants: “You know that the field of Joab, the one that is near my field, has a harvest of barley. Therefore, go and set it on fire.” And so, the servants of Absalom set fire to the grain field. And the servants of Joab, arriving with their garments torn, said, “The servants of Absalom have set fire to part of the field!”
14:30. Therefore he said unto his servants, See, Joab’s field is near mine, and he hath barley there; go and set it on fire. And Absalom’s servants set the field on fire.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
14:30: Go and set it on fire - This was strange conduct, but it had the desired effect. He had not used his influence to get Absalom to court; now he uses it, and succeeds.
Additional observations on Sa2 14:26 : -
"And at every year's end, he (Absalom) polled his head; and he weighed the hair at two hundred shekels."
The very learned Bochart has written a dissertation on this subject (vide Bocharti Opera, vol. iii., col. 883, edit. Lugd. 1692) in a letter to his friend M. Faukell. I shall give the substance in what follows.
There is nothing more likely than that corruptions in the Scripture numerals have taken place. Budaeus de Asse (lib. ii., p. 49 and 51, also lib. iii., p. 67 etc). complains loudly of this.
This might easily have happened, as in former times the numbers in the sacred writings appear to have been expressed by single letters. The letter ר resh stands for two hundred, and might in this place be easily mistaken for ד daleth which signifies four; but this may be thought to be too little, as it would not amount to more than a quarter of a pound; yet, if the two hundred shekels be taken in the amount will be utterly incredible; for Josephus says, (Antiq. lib. vii., cap. 8), Σικλους διακοσιους, οὑτοι δε εισι πεντε μναι, i.e., "Two hundred shekels make five minae," and in lib. xiv., cap. 12. he says, Ἡ δε μνα παρ' ἡμιν ισχει λιτρας β' και ημισυ; "And a mina with us (i.e., the Jews) weighs two pounds and a half." This calculation makes Absalom's hair weigh twelve pounds and a half! Credat Judaeus Apella!
Indeed, the same person tells us that the hair of Absalom was so thick, etc., ὡς μολις αυτην ἡμεραις αποκειρειν οκτω, "that eight days were scarcely sufficient to cut it off in!" This is rabbinism, with a witness.
Epiphanius, in his treatise De Ponderibus et Mensuris, casts much more light on this place, where he says, Σικλος ὁ λεγεται και κοδραντης τεταρτον μεν εστι της ουγκιας, ἡμισυ δε του στατηρος, δυο δραχμας εχων; "A shekel, (i.e., a common or king's shekel, equal to half a shekel of the sanctuary), which is called also a quarter, is the fourth part of an ounce, or half a stater; which is about two drachms." This computation seems very just, as the half-shekel, (i.e., of the sanctuary), Exo 30:13, which the Lord commanded the children of Israel to give as an offering for their souls, is expressly called in Mat 17:24, το διδραχμον, "two drachms:" and our Lord wrought a miracle to pay this, which the Romans then exacted by way of tribute: and Peter took out of the fish's mouth a stater, which contained exactly four drachms or one shekel, (of the sanctuary), the tribute money for our Lord and himself.
The king's shekel was about the fourth part of an ounce, according to what Epiphanius says above; and Hesychius says the same: Δυναται δε ὁ σικλος δυο δραχμας Αττικας; "A shekel is equal to, or worth, two Attic drachms." The whole amount, therefore, of the two hundred shekels is about fifty ounces, which make four pounds two ounces, Troy weight, or three pounds two ounces, Avoirdupois. This need not, says my learned author, be accounted incredible, especially as abundance of oil and ointments were used by the ancients in dressing their heads; as is evident, not only from many places in the Greek and Roman writers, but also from several places in the sacred writings. See Psa 23:5; Ecc 9:8; Mat 6:17.
Josephus also informs us that the Jews not only used ointments, but that they put gold dust in their hair, that it might flame in the sun; and this they might do in considerable quantities, as gold was so plentiful among them. I must own I have known an instance that makes much for Bochart's argument: an officer, who had upwards of two pounds of powder and ointments put on his head daily, whose hair did not weigh a fourth part of that weight. And Absalom, being exceedingly vain, might be supposed to make a very extensive use of these things. There are some, however, who endeavor to solve the difficulty by understanding שקל shakal to mean rather the value than the weight.
Bochart concludes this elaborate dissertation, in which he appears to have ransacked all the Hebrew, Greek, and Roman authors for proofs of his opinion, by exhorting his friend in these words of Horace: -
- Si quid novisti rectius istis,
Candidus imperti; si non, his utere mecum.
To me the above is quite unsatisfactory; and, with due deference to so great a character, I think I have found out something better.
I believe the text is not here in its original form; and that a mistake has crept into the numeral letters. I imagine that ל lamed, Thirty, was first written; which, in process of time, became changed for ר resh, Two Hundred, which might easily have happened from the similarity of the letters. But if this be supposed to be too little, (which I think it is not), being only seven ounces and a half in the course of a year; let it be observed that the sacred text does not limit it to that quantity of time, for מקץ ימים לימים mikkets yamim laiyamim signifies literally, "From the end of days to days;" which Jonathan properly renders, מזמן עדן לעדן mizzeman iddan leiddan, "at proper or convenient times," viz., when it grew too long or weighty, which it might be several times in the year. Besides, this was not all his hair; for his head was not shaved but polled, i.e., the redundancy cut off.
But how was it probable that these two numerals should be interchanged? Thus; if the upper stroke of the ל lamed were but a little impaired, as it frequently is both in MSS. and printed books, it might be very easily taken for ר resh, and the remains of the upper part of the lamed might be mistaken for the stroke over the ר, which makes it the character of two hundred.
But how could מאתים mathayim, two hundred, in the text, be put in the place of שלשים sheloshim, thirty? Very easily, when the numbers became expressed by words at length instead of numeral letters.
The common reading of the text appears to me irreconcilable with truth; and I humbly hope that what I have offered above solves every difficulty, and fully accounts for all that the sacred historian speaks of this vain-comely lad.
2 Kings (2 Samuel) 14:27
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:30: near mine: Heb. near my place
go and set: Sa2 13:28, Sa2 13:29; Jdg 15:4, Jdg 15:5
And Absalom's: Kg1 21:9-14; Kg2 9:33, Kg2 10:6, Kg2 10:7
Geneva 1599
Therefore he said unto his servants, See, Joab's field is near mine, and he hath barley there; go and set it (q) on fire. And Absalom's servants set the field on fire.
(q) The wicked are impatient in their affections, and spare no unlawful means to accomplish them.
John Gill
Therefore he said unto his servants,.... That did his business for him in the field, in keeping his flocks, and tilling his ground:
see Joab's field is near mine: for great personages in those days attended to husbandry:
and he hath barley there, go and set it on fire; it being ripe, and so capable of being fired, and therefore must be some time in March or April, when barley harvest began; he served Joab as Samson did the Philistines, Judg 15:4; which shows him to be a bold, and revengeful, and ungrateful man, to use his friend, and the general of the king's army, after this manner:
and Absalom's servants set the field on fire; as their master had bid them, and which is no wonder; for as they murdered Ammon at his command, they would not stop at burning Joab's field, when he bid them do it; see 2Kings 13:28.
14:3114:31: Եւ յարեաւ Յովաբ եւ եկն առ Աբեսաղոմ ՚ի տուն՝ եւ ասէ ցնա. Ընդէ՞ր այրեցին ծառայք քո զվիճակն իմ հրով։
31 Յովաբը ելաւ եկաւ Աբեսաղոմի տունը եւ ասաց նրան. «Ինչո՞ւ են քո ծառաները հրկիզել իմ արտը»:
31 Յովաբ ելաւ Աբիսողոմին տունը գնաց եւ անոր ըսաւ. «Ինչո՞ւ համար քու ծառաներդ իմ արտս կրակով այրեցին»։
Եւ յարեաւ Յովաբ եւ եկն առ Աբիսողոմ ի տուն եւ ասէ ցնա. Ընդէ՞ր այրեցին ծառայք քո զվիճակն իմ հրով:

14:31: Եւ յարեաւ Յովաբ եւ եկն առ Աբեսաղոմ ՚ի տուն՝ եւ ասէ ցնա. Ընդէ՞ր այրեցին ծառայք քո զվիճակն իմ հրով։
31 Յովաբը ելաւ եկաւ Աբեսաղոմի տունը եւ ասաց նրան. «Ինչո՞ւ են քո ծառաները հրկիզել իմ արտը»:
31 Յովաբ ելաւ Աբիսողոմին տունը գնաց եւ անոր ըսաւ. «Ինչո՞ւ համար քու ծառաներդ իմ արտս կրակով այրեցին»։
zohrab-1805▾ eastern-1994▾ western am▾
14:3114:31 И встал Иоав, и пришел к Авессалому в дом, и сказал ему: зачем слуги твои выжгли мой участок огнем?
14:31 καὶ και and; even ἀνέστη ανιστημι stand up; resurrect Ιωαβ ιωαβ and; even ἦλθεν ερχομαι come; go πρὸς προς to; toward Αβεσσαλωμ αβεσσαλωμ into; for τὸν ο the οἶκον οικος home; household καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward αὐτόν αυτος he; him ἵνα ινα so; that τί τις.1 who?; what? οἱ ο the παῖδές παις child; boy σου σου of you; your ἐνεπύρισαν εμπυριζω the μερίδα μερις portion τὴν ο the ἐμὴν εμος mine; my own ἐν εν in πυρί πυρ fire
14:31 וַ wa וְ and יָּ֣קָם yyˈāqom קום arise יֹואָ֔ב yôʔˈāv יֹואָב Joab וַ wa וְ and יָּבֹ֥א yyāvˌō בוא come אֶל־ ʔel- אֶל to אַבְשָׁלֹ֖ום ʔavšālˌôm אַבְשָׁלֹום Absalom הַ ha הַ the בָּ֑יְתָה bbˈāyᵊṯā בַּיִת house וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֵלָ֔יו ʔēlˈāʸw אֶל to לָ֣מָּה lˈāmmā לָמָה why הִצִּ֧יתוּ hiṣṣˈîṯû יצת kindle עֲבָדֶ֛ךָ ʕᵃvāḏˈeḵā עֶבֶד servant אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the חֶלְקָ֥ה ḥelqˌā חֶלְקָה plot of land אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] לִ֖י lˌî לְ to בָּ bā בְּ in † הַ the אֵֽשׁ׃ ʔˈēš אֵשׁ fire
14:31. surrexitque Ioab et venit ad Absalom in domum eius et dixit quare succenderunt servi tui segetem meam igniThen Joab arose, and came to Absalom to his house, and said: Why have thy servants set my corn on fire?
31. Then Joab arose, and came to Absalom unto his house, and said unto him, Wherefore have thy servants set my field on fire?
14:31. And Joab rose up, and he went to Absalom at his house, and he said, “Why have your servants set fire to my grain field?”
14:31. Then Joab arose, and came to Absalom unto [his] house, and said unto him, Wherefore have thy servants set my field on fire?
Then Joab arose, and came to Absalom unto [his] house, and said unto him, Wherefore have thy servants set my field on fire:

14:31 И встал Иоав, и пришел к Авессалому в дом, и сказал ему: зачем слуги твои выжгли мой участок огнем?
14:31
καὶ και and; even
ἀνέστη ανιστημι stand up; resurrect
Ιωαβ ιωαβ and; even
ἦλθεν ερχομαι come; go
πρὸς προς to; toward
Αβεσσαλωμ αβεσσαλωμ into; for
τὸν ο the
οἶκον οικος home; household
καὶ και and; even
εἶπεν επω say; speak
πρὸς προς to; toward
αὐτόν αυτος he; him
ἵνα ινα so; that
τί τις.1 who?; what?
οἱ ο the
παῖδές παις child; boy
σου σου of you; your
ἐνεπύρισαν εμπυριζω the
μερίδα μερις portion
τὴν ο the
ἐμὴν εμος mine; my own
ἐν εν in
πυρί πυρ fire
14:31
וַ wa וְ and
יָּ֣קָם yyˈāqom קום arise
יֹואָ֔ב yôʔˈāv יֹואָב Joab
וַ wa וְ and
יָּבֹ֥א yyāvˌō בוא come
אֶל־ ʔel- אֶל to
אַבְשָׁלֹ֖ום ʔavšālˌôm אַבְשָׁלֹום Absalom
הַ ha הַ the
בָּ֑יְתָה bbˈāyᵊṯā בַּיִת house
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֵלָ֔יו ʔēlˈāʸw אֶל to
לָ֣מָּה lˈāmmā לָמָה why
הִצִּ֧יתוּ hiṣṣˈîṯû יצת kindle
עֲבָדֶ֛ךָ ʕᵃvāḏˈeḵā עֶבֶד servant
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
חֶלְקָ֥ה ḥelqˌā חֶלְקָה plot of land
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
לִ֖י lˌî לְ to
בָּ בְּ in
הַ the
אֵֽשׁ׃ ʔˈēš אֵשׁ fire
14:31. surrexitque Ioab et venit ad Absalom in domum eius et dixit quare succenderunt servi tui segetem meam igni
Then Joab arose, and came to Absalom to his house, and said: Why have thy servants set my corn on fire?
14:31. And Joab rose up, and he went to Absalom at his house, and he said, “Why have your servants set fire to my grain field?”
14:31. Then Joab arose, and came to Absalom unto [his] house, and said unto him, Wherefore have thy servants set my field on fire?
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John Gill
Then Joab arose, and came to Absalom unto his house,.... Provoked at what he had done, and to know the reason of it; and which was answering Absalom's end:
and said unto him, wherefore have thy servants set my field on fire? which was not only injurious to his property, but a malicious action.
14:3214:32: Եւ ասէ Աբեսաղոմ ցՅովաբ. Յղեցի առ քեզ եւ ասեմ. Ե՛կ այսր յղեցից զքեզ առ արքայ, ասել՝ թէ ընդէ՞ր եկի ՚ի Գեթսուրայ. լա՛ւ էր ինձ տակաւին անդ լինել, քան ո՛չ տեսանել զերեսս արքայի. եւ թէ վնա՛ս ինչ կայցէ յիս՝ սպա՛ն զիս։
32 Աբեսաղոմն ասաց Յովաբին. «Ես քեզ մօտ մարդ էի ուղարկել, թէ՝ “Ե՛կ այստեղ, որ քեզ ուղարկեմ արքայի մօտ՝ ասելու համար, թէ ես ինչո՞ւ եկայ Գեսուրից, քանի որ աւելի լաւ էր, որ դեռ այնտեղ մնայի, քան թէ արքայի երեսը չտեսնէի: Եթէ որեւէ յանցանք ունեմ, սպանի՛ր ինձ”»:
32 Աբիսողոմ Յովաբին ըսաւ. «Ահա քեզի մարդ ղրկեցի ու ըսի. ‘Հոս եկուր, քեզ թագաւորին ղրկեմ, որպէս զի ըսես թէ Գեսուրէն ինչո՞ւ եկայ. իմ հոն ըլլալս ինծի աղէկ էր։ Հիմա կ’ուզեմ թագաւորին երեսը տեսնել. եթէ իմ վրաս չարութիւն մը կայ, թող զիս մեռցնէ’»։
Եւ ասէ Աբիսողոմ ցՅովաբ. Յղեցի առ քեզ եւ ասեմ. Եկ այսր յղեցից զքեզ առ արքայ, ասել` թէ Ընդէ՞ր եկի ի Գեսուրայ, լաւ էր ինձ տակաւին անդ լինել [187]քան ոչ տեսանել`` զերեսս արքայի, եւ եթէ վնաս ինչ կայցէ յիս, [188]սպան զիս:

14:32: Եւ ասէ Աբեսաղոմ ցՅովաբ. Յղեցի առ քեզ եւ ասեմ. Ե՛կ այսր յղեցից զքեզ առ արքայ, ասել՝ թէ ընդէ՞ր եկի ՚ի Գեթսուրայ. լա՛ւ էր ինձ տակաւին անդ լինել, քան ո՛չ տեսանել զերեսս արքայի. եւ թէ վնա՛ս ինչ կայցէ յիս՝ սպա՛ն զիս։
32 Աբեսաղոմն ասաց Յովաբին. «Ես քեզ մօտ մարդ էի ուղարկել, թէ՝ “Ե՛կ այստեղ, որ քեզ ուղարկեմ արքայի մօտ՝ ասելու համար, թէ ես ինչո՞ւ եկայ Գեսուրից, քանի որ աւելի լաւ էր, որ դեռ այնտեղ մնայի, քան թէ արքայի երեսը չտեսնէի: Եթէ որեւէ յանցանք ունեմ, սպանի՛ր ինձ”»:
32 Աբիսողոմ Յովաբին ըսաւ. «Ահա քեզի մարդ ղրկեցի ու ըսի. ‘Հոս եկուր, քեզ թագաւորին ղրկեմ, որպէս զի ըսես թէ Գեսուրէն ինչո՞ւ եկայ. իմ հոն ըլլալս ինծի աղէկ էր։ Հիմա կ’ուզեմ թագաւորին երեսը տեսնել. եթէ իմ վրաս չարութիւն մը կայ, թող զիս մեռցնէ’»։
zohrab-1805▾ eastern-1994▾ western am▾
14:3214:32 И сказал Авессалом Иоаву: вот, я посылал за тобою, говоря: приди сюда, и я пошлю тебя к царю сказать: зачем я пришел из Гессура? Лучше было бы мне оставаться там. Я хочу увидеть лице царя. Если же я виноват, то убей меня.
14:32 καὶ και and; even εἶπεν επω say; speak Αβεσσαλωμ αβεσσαλωμ to; toward Ιωαβ ιωαβ see!; here I am ἀπέστειλα αποστελλω send off / away πρὸς προς to; toward σὲ σε.1 you λέγων λεγω tell; declare ἧκε ιημι here καὶ και and; even ἀποστελῶ αποστελλω send off / away σε σε.1 you πρὸς προς to; toward τὸν ο the βασιλέα βασιλευς monarch; king λέγων λεγω tell; declare ἵνα ινα so; that τί τις.1 who?; what? ἦλθον ερχομαι come; go ἐκ εκ from; out of Γεδσουρ γεδσουρ good μοι μοι me ἦν ειμι be τοῦ ο the ἔτι ετι yet; still εἶναί ειμι be με με me ἐκεῖ εκει there καὶ και and; even νῦν νυν now; present ἰδοὺ οραω view; see τὸ ο the πρόσωπον προσωπον face; ahead of τοῦ ο the βασιλέως βασιλευς monarch; king οὐκ ου not εἶδον ειδω realize; have idea εἰ ει if; whether δέ δε though; while ἐστιν ειμι be ἐν εν in ἐμοὶ εμοι me ἀδικία αδικια injury; injustice καὶ και and; even θανάτωσόν θανατοω put to death με με me
14:32 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אַבְשָׁלֹ֣ום ʔavšālˈôm אַבְשָׁלֹום Absalom אֶל־ ʔel- אֶל to יֹואָ֡ב yôʔˈāv יֹואָב Joab הִנֵּ֣ה hinnˈē הִנֵּה behold שָׁלַ֣חְתִּי šālˈaḥtî שׁלח send אֵלֶ֣יךָ׀ ʔēlˈeʸḵā אֶל to לֵ lē לְ to אמֹ֡ר ʔmˈōr אמר say בֹּ֣א bˈō בוא come הֵ֠נָּה hēnnˌā הֵנָּה here וְ wᵊ וְ and אֶשְׁלְחָה֩ ʔešlᵊḥˌā שׁלח send אֹתְךָ֙ ʔōṯᵊḵˌā אֵת [object marker] אֶל־ ʔel- אֶל to הַ ha הַ the מֶּ֜לֶךְ mmˈeleḵ מֶלֶךְ king לֵ lē לְ to אמֹ֗ר ʔmˈōr אמר say לָ֤מָּה lˈāmmā לָמָה why בָּ֨אתִי֙ bˈāṯî בוא come מִ mi מִן from גְּשׁ֔וּר ggᵊšˈûr גְּשׁוּר Geshur טֹ֥וב ṭˌôv טֹוב good לִ֖י lˌî לְ to עֹ֣ד ʕˈōḏ עֹוד duration אֲנִי־ ʔᵃnî- אֲנִי i שָׁ֑ם šˈām שָׁם there וְ wᵊ וְ and עַתָּ֗ה ʕattˈā עַתָּה now אֶרְאֶה֙ ʔerʔˌeh ראה see פְּנֵ֣י pᵊnˈê פָּנֶה face הַ ha הַ the מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king וְ wᵊ וְ and אִם־ ʔim- אִם if יֶשׁ־ yeš- יֵשׁ existence בִּ֥י bˌî בְּ in עָוֹ֖ן ʕāwˌōn עָוֹן sin וֶ we וְ and הֱמִתָֽנִי׃ hᵉmiṯˈānî מות die
14:32. et respondit Absalom ad Ioab misi ad te obsecrans ut venires ad me et mitterem te ad regem ut diceres ei quare veni de Gessur melius mihi erat ibi esse obsecro ergo ut videam faciem regis quod si memor est iniquitatis meae interficiat meAnd Absalom answered Joab: I sent to thee beseeching thee to come to me, that I might send thee to the king, to say to him: Wherefore am I come from Gessur? it had been better for me to be there: I beseech thee therefore that I may see the face of the king: and if he be mindful of my iniquity, let him kill me.
32. And Absalom answered Joab, Behold, I sent unto thee, saying, Come hither, that I may send thee to the king, to say, Wherefore am I come from Geshur? it were better for me to be there still: now therefore let me see the king’s face; and if there be iniquity in me, let him kill me.
14:32. And Absalom responded to Joab: “I sent to you, begging that you might come to me, and that I might send you to the king, and that you might say to him: ‘Why was I brought from Geshur? It would have been better for me to be there.’ I beg you, therefore, that I may see the face of the king. And if he is mindful of my iniquity, let him put me to death.”
14:32. And Absalom answered Joab, Behold, I sent unto thee, saying, Come hither, that I may send thee to the king, to say, Wherefore am I come from Geshur? [it had been] good for me [to have been] there still: now therefore let me see the king’s face; and if there be [any] iniquity in me, let him kill me.
And Absalom answered Joab, Behold, I sent unto thee, saying, Come hither, that I may send thee to the king, to say, Wherefore am I come from Geshur? [it had been] good for me [to have been] there still: now therefore let me see the king' s face; and if there be [any] iniquity in me, let him kill me:

14:32 И сказал Авессалом Иоаву: вот, я посылал за тобою, говоря: приди сюда, и я пошлю тебя к царю сказать: зачем я пришел из Гессура? Лучше было бы мне оставаться там. Я хочу увидеть лице царя. Если же я виноват, то убей меня.
14:32
καὶ και and; even
εἶπεν επω say; speak
Αβεσσαλωμ αβεσσαλωμ to; toward
Ιωαβ ιωαβ see!; here I am
ἀπέστειλα αποστελλω send off / away
πρὸς προς to; toward
σὲ σε.1 you
λέγων λεγω tell; declare
ἧκε ιημι here
καὶ και and; even
ἀποστελῶ αποστελλω send off / away
σε σε.1 you
πρὸς προς to; toward
τὸν ο the
βασιλέα βασιλευς monarch; king
λέγων λεγω tell; declare
ἵνα ινα so; that
τί τις.1 who?; what?
ἦλθον ερχομαι come; go
ἐκ εκ from; out of
Γεδσουρ γεδσουρ good
μοι μοι me
ἦν ειμι be
τοῦ ο the
ἔτι ετι yet; still
εἶναί ειμι be
με με me
ἐκεῖ εκει there
καὶ και and; even
νῦν νυν now; present
ἰδοὺ οραω view; see
τὸ ο the
πρόσωπον προσωπον face; ahead of
τοῦ ο the
βασιλέως βασιλευς monarch; king
οὐκ ου not
εἶδον ειδω realize; have idea
εἰ ει if; whether
δέ δε though; while
ἐστιν ειμι be
ἐν εν in
ἐμοὶ εμοι me
ἀδικία αδικια injury; injustice
καὶ και and; even
θανάτωσόν θανατοω put to death
με με me
14:32
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אַבְשָׁלֹ֣ום ʔavšālˈôm אַבְשָׁלֹום Absalom
אֶל־ ʔel- אֶל to
יֹואָ֡ב yôʔˈāv יֹואָב Joab
הִנֵּ֣ה hinnˈē הִנֵּה behold
שָׁלַ֣חְתִּי šālˈaḥtî שׁלח send
אֵלֶ֣יךָ׀ ʔēlˈeʸḵā אֶל to
לֵ לְ to
אמֹ֡ר ʔmˈōr אמר say
בֹּ֣א bˈō בוא come
הֵ֠נָּה hēnnˌā הֵנָּה here
וְ wᵊ וְ and
אֶשְׁלְחָה֩ ʔešlᵊḥˌā שׁלח send
אֹתְךָ֙ ʔōṯᵊḵˌā אֵת [object marker]
אֶל־ ʔel- אֶל to
הַ ha הַ the
מֶּ֜לֶךְ mmˈeleḵ מֶלֶךְ king
לֵ לְ to
אמֹ֗ר ʔmˈōr אמר say
לָ֤מָּה lˈāmmā לָמָה why
בָּ֨אתִי֙ bˈāṯî בוא come
מִ mi מִן from
גְּשׁ֔וּר ggᵊšˈûr גְּשׁוּר Geshur
טֹ֥וב ṭˌôv טֹוב good
לִ֖י lˌî לְ to
עֹ֣ד ʕˈōḏ עֹוד duration
אֲנִי־ ʔᵃnî- אֲנִי i
שָׁ֑ם šˈām שָׁם there
וְ wᵊ וְ and
עַתָּ֗ה ʕattˈā עַתָּה now
אֶרְאֶה֙ ʔerʔˌeh ראה see
פְּנֵ֣י pᵊnˈê פָּנֶה face
הַ ha הַ the
מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king
וְ wᵊ וְ and
אִם־ ʔim- אִם if
יֶשׁ־ yeš- יֵשׁ existence
בִּ֥י bˌî בְּ in
עָוֹ֖ן ʕāwˌōn עָוֹן sin
וֶ we וְ and
הֱמִתָֽנִי׃ hᵉmiṯˈānî מות die
14:32. et respondit Absalom ad Ioab misi ad te obsecrans ut venires ad me et mitterem te ad regem ut diceres ei quare veni de Gessur melius mihi erat ibi esse obsecro ergo ut videam faciem regis quod si memor est iniquitatis meae interficiat me
And Absalom answered Joab: I sent to thee beseeching thee to come to me, that I might send thee to the king, to say to him: Wherefore am I come from Gessur? it had been better for me to be there: I beseech thee therefore that I may see the face of the king: and if he be mindful of my iniquity, let him kill me.
14:32. And Absalom responded to Joab: “I sent to you, begging that you might come to me, and that I might send you to the king, and that you might say to him: ‘Why was I brought from Geshur? It would have been better for me to be there.’ I beg you, therefore, that I may see the face of the king. And if he is mindful of my iniquity, let him put me to death.”
14:32. And Absalom answered Joab, Behold, I sent unto thee, saying, Come hither, that I may send thee to the king, to say, Wherefore am I come from Geshur? [it had been] good for me [to have been] there still: now therefore let me see the king’s face; and if there be [any] iniquity in me, let him kill me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
32: Положение опального при дворе, после прежнего почета и ласки, показалось Авессалому труднопереносимым, и он прибег к очень решительным мерам, чтобы увидеть Иоава и упросить его ходатайствовать перед царем о полном помиловании своего виновного сына.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:32: it had been: Exo 14:12, Exo 16:3, Exo 17:3
if there: Gen 3:12; Sa1 15:13; Psa 36:2; Pro 28:13; Jer 2:22, Jer 2:23, Jer 8:12; Mat 25:44; Rom 3:19
Geneva 1599
And Absalom answered Joab, Behold, I sent unto thee, saying, Come hither, that I may send thee to the king, to say, Wherefore am I come from Geshur? [it had been] good for me [to have been] there still: now therefore let me see the king's face; and (r) if there be [any] iniquity in me, let him kill me.
(r) If I have offended by revenging my sister's dishonour: thus the wicked justify themselves in their evil.
John Gill
And Absalom answered Joab,.... Neither denying the fact, nor being ashamed of it, nor asking pardon for it; but endeavouring to vindicate it, by giving a reason as he thought sufficient for it:
behold, I sent unto thee, saying, come hither, that I may send thee to the king; which was assuming great authority over a person in such an high office as Joab was; had he been king, he could not have used more, to send for him, and command his attendance, and send him on what errand he thought fit, as here:
to say, wherefore am I come from Geshur? why did the king send for me? why did not he let me alone where I was? to what purpose am I brought hither, since I am not admitted to court?
Tit had been good for me to have been there still; and better, where he lived in a king's court, and had honour and respect shown him, suitable to his rank; and where he had his liberty, and could go where he pleased; and where this mark of his father's displeasure, not suffering him to see his face, would not be so manifest as here, and so less disgraceful to him:
now therefore let me see the king's face; that is, speak to the king, and intercede for me, that I may see his face; which he was so importunate for, not from affection to the king; but that being at court, he might be able to ingratiate himself among the courtiers and others, and carry the point which his ambition prompted him to, supplant the king, and seize the crown:
and if there be any iniquity in me, let him kill me; signifying he chose to die, rather than to live such a life he did: but of being put to death he was not much afraid; presuming partly upon his innocence, thinking that the killing of his brother was no crime, because he was the aggressor, had ravished his sister, and for it ought to die; and since justice was delayed, and not done him, he had committed no iniquity in putting him to death; and partly on his father's affection to him, which he was sensible of; at least he had reason to believe he would not now put him to death; for had he designed that, he would have ordered it before now, since he had had him so long in his hands.
John Wesley
Kill me - For it is better for me to die, than to want the sight and favour of my dear father. Thus he insinuates himself into his father's affections, by pretending such respect and love to him It seems that by this time Absalom having so far recovered his father's favour, began to grow upon him, and take so much confidence as to stand upon his own justification, as if what he had done, had been no iniquity, at least not such as to deserve death. See how easily wise parents may be imposed on by their children, when they are blindly fond of them.
14:3314:33: Եւ եմո՛ւտ Յովաբ առ արքայ՝ եւ պատմեաց նմա. եւ կոչեաց զԱբեսաղոմ. եւ եմո՛ւտ առ արքայ, եւ երկիր եպագ նմա, եւ անկա՛ւ ՚ի վերայ երեսաց իւրոց առաջի արքայի. եւ համբուրեաց արքայ զԱբեսաղոմ[3294]։[3294] Ոմանք. ՚Ի վերայ երեսաց իւրոց յերկիր առաջի։
33 Յովաբը մտնելով արքայի մօտ՝ հաղորդեց նրան նրա ասածը: Արքան կանչեց Աբեսաղոմին, որը մտնելով արքայի մօտ՝ երեսնիվայր գետին ընկաւ արքայի առաջ, երկրպագեց նրան, եւ արքան համբուրեց Աբեսաղոմին:
33 Յովաբ թագաւորին գնաց ու այս բանը անոր իմացուց։ Թագաւորը Աբիսողոմը կանչեց ու ան թագաւորին քով գնաց, թագաւորին առջեւ երեսի վրայ ինկաւ ու մինչեւ գետինը խոնարհութիւն ըրաւ։ Թագաւորը Աբիսողոմը համբուրեց։
Եւ եմուտ Յովաբ առ արքայ եւ պատմեաց նմա. եւ կոչեաց զԱբիսողոմ. եւ եմուտ առ արքայ եւ երկիր եպագ նմա, եւ անկաւ ի վերայ երեսաց իւրոց յերկիր առաջի արքայի. եւ համբուրեաց արքայ զԱբիսողոմ:

14:33: Եւ եմո՛ւտ Յովաբ առ արքայ՝ եւ պատմեաց նմա. եւ կոչեաց զԱբեսաղոմ. եւ եմո՛ւտ առ արքայ, եւ երկիր եպագ նմա, եւ անկա՛ւ ՚ի վերայ երեսաց իւրոց առաջի արքայի. եւ համբուրեաց արքայ զԱբեսաղոմ[3294]։
[3294] Ոմանք. ՚Ի վերայ երեսաց իւրոց յերկիր առաջի։
33 Յովաբը մտնելով արքայի մօտ՝ հաղորդեց նրան նրա ասածը: Արքան կանչեց Աբեսաղոմին, որը մտնելով արքայի մօտ՝ երեսնիվայր գետին ընկաւ արքայի առաջ, երկրպագեց նրան, եւ արքան համբուրեց Աբեսաղոմին:
33 Յովաբ թագաւորին գնաց ու այս բանը անոր իմացուց։ Թագաւորը Աբիսողոմը կանչեց ու ան թագաւորին քով գնաց, թագաւորին առջեւ երեսի վրայ ինկաւ ու մինչեւ գետինը խոնարհութիւն ըրաւ։ Թագաւորը Աբիսողոմը համբուրեց։
zohrab-1805▾ eastern-1994▾ western am▾
14:3314:33 И пошел Иоав к царю и пересказал ему {это}. И позвал {царь} Авессалома; он пришел к царю, [поклонился ему] и пал лицем своим на землю пред царем; и поцеловал царь Авессалома.
14:33 καὶ και and; even εἰσῆλθεν εισερχομαι enter; go in Ιωαβ ιωαβ to; toward τὸν ο the βασιλέα βασιλευς monarch; king καὶ και and; even ἀπήγγειλεν απαγγελλω report αὐτῷ αυτος he; him καὶ και and; even ἐκάλεσεν καλεω call; invite τὸν ο the Αβεσσαλωμ αβεσσαλωμ and; even εἰσῆλθεν εισερχομαι enter; go in πρὸς προς to; toward τὸν ο the βασιλέα βασιλευς monarch; king καὶ και and; even προσεκύνησεν προσκυνεω worship αὐτῷ αυτος he; him καὶ και and; even ἔπεσεν πιπτω fall ἐπὶ επι in; on πρόσωπον προσωπον face; ahead of αὐτοῦ αυτος he; him ἐπὶ επι in; on τὴν ο the γῆν γη earth; land κατὰ κατα down; by πρόσωπον προσωπον face; ahead of τοῦ ο the βασιλέως βασιλευς monarch; king καὶ και and; even κατεφίλησεν καταφιλεω show affection; affectionate ὁ ο the βασιλεὺς βασιλευς monarch; king τὸν ο the Αβεσσαλωμ αβεσσαλωμ Abessalōm; Avessalom
14:33 וַ wa וְ and יָּבֹ֨א yyāvˌō בוא come יֹואָ֣ב yôʔˈāv יֹואָב Joab אֶל־ ʔel- אֶל to הַ ha הַ the מֶּלֶךְ֮ mmeleḵ מֶלֶךְ king וַ wa וְ and יַּגֶּד־ yyaggeḏ- נגד report לֹו֒ lˌô לְ to וַ wa וְ and יִּקְרָ֤א yyiqrˈā קרא call אֶל־ ʔel- אֶל to אַבְשָׁלֹום֙ ʔavšālôm אַבְשָׁלֹום Absalom וַ wa וְ and יָּבֹ֣א yyāvˈō בוא come אֶל־ ʔel- אֶל to הַ ha הַ the מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king וַ wa וְ and יִּשְׁתַּ֨חוּ yyištˌaḥû חוה bow down לֹ֧ו lˈô לְ to עַל־ ʕal- עַל upon אַפָּ֛יו ʔappˈāʸw אַף nose אַ֖רְצָה ʔˌarṣā אֶרֶץ earth לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face הַ ha הַ the מֶּ֑לֶךְ mmˈeleḵ מֶלֶךְ king וַ wa וְ and יִּשַּׁ֥ק yyiššˌaq נשׁק kiss הַ ha הַ the מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king לְ lᵊ לְ to אַבְשָׁלֹֽום׃ פ ʔavšālˈôm . f אַבְשָׁלֹום Absalom
14:33. ingressus Ioab ad regem nuntiavit ei vocatusque Absalom intravit ad regem et adoravit super faciem terrae coram eo osculatusque est rex AbsalomSo Joab going in to the king, told him all: and Absalom was called for, and, he went in to the king: and prostrated himself on the ground before him: and the king kissed Absalom.
33. So Joab came to the king, and told him: and when he had called for Absalom, he came to the king, and bowed himself on his face to the ground before the king: and the king kissed Absalom.
14:33. And so, Joab, entering to the king, reported everything to him. And Absalom was summoned. And he entered to the king, and he reverenced on the face of the earth. And the king kissed Absalom.
14:33. So Joab came to the king, and told him: and when he had called for Absalom, he came to the king, and bowed himself on his face to the ground before the king: and the king kissed Absalom.
So Joab came to the king, and told him: and when he had called for Absalom, he came to the king, and bowed himself on his face to the ground before the king: and the king kissed Absalom:

14:33 И пошел Иоав к царю и пересказал ему {это}. И позвал {царь} Авессалома; он пришел к царю, [поклонился ему] и пал лицем своим на землю пред царем; и поцеловал царь Авессалома.
14:33
καὶ και and; even
εἰσῆλθεν εισερχομαι enter; go in
Ιωαβ ιωαβ to; toward
τὸν ο the
βασιλέα βασιλευς monarch; king
καὶ και and; even
ἀπήγγειλεν απαγγελλω report
αὐτῷ αυτος he; him
καὶ και and; even
ἐκάλεσεν καλεω call; invite
τὸν ο the
Αβεσσαλωμ αβεσσαλωμ and; even
εἰσῆλθεν εισερχομαι enter; go in
πρὸς προς to; toward
τὸν ο the
βασιλέα βασιλευς monarch; king
καὶ και and; even
προσεκύνησεν προσκυνεω worship
αὐτῷ αυτος he; him
καὶ και and; even
ἔπεσεν πιπτω fall
ἐπὶ επι in; on
πρόσωπον προσωπον face; ahead of
αὐτοῦ αυτος he; him
ἐπὶ επι in; on
τὴν ο the
γῆν γη earth; land
κατὰ κατα down; by
πρόσωπον προσωπον face; ahead of
τοῦ ο the
βασιλέως βασιλευς monarch; king
καὶ και and; even
κατεφίλησεν καταφιλεω show affection; affectionate
ο the
βασιλεὺς βασιλευς monarch; king
τὸν ο the
Αβεσσαλωμ αβεσσαλωμ Abessalōm; Avessalom
14:33
וַ wa וְ and
יָּבֹ֨א yyāvˌō בוא come
יֹואָ֣ב yôʔˈāv יֹואָב Joab
אֶל־ ʔel- אֶל to
הַ ha הַ the
מֶּלֶךְ֮ mmeleḵ מֶלֶךְ king
וַ wa וְ and
יַּגֶּד־ yyaggeḏ- נגד report
לֹו֒ lˌô לְ to
וַ wa וְ and
יִּקְרָ֤א yyiqrˈā קרא call
אֶל־ ʔel- אֶל to
אַבְשָׁלֹום֙ ʔavšālôm אַבְשָׁלֹום Absalom
וַ wa וְ and
יָּבֹ֣א yyāvˈō בוא come
אֶל־ ʔel- אֶל to
הַ ha הַ the
מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king
וַ wa וְ and
יִּשְׁתַּ֨חוּ yyištˌaḥû חוה bow down
לֹ֧ו lˈô לְ to
עַל־ ʕal- עַל upon
אַפָּ֛יו ʔappˈāʸw אַף nose
אַ֖רְצָה ʔˌarṣā אֶרֶץ earth
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
הַ ha הַ the
מֶּ֑לֶךְ mmˈeleḵ מֶלֶךְ king
וַ wa וְ and
יִּשַּׁ֥ק yyiššˌaq נשׁק kiss
הַ ha הַ the
מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king
לְ lᵊ לְ to
אַבְשָׁלֹֽום׃ פ ʔavšālˈôm . f אַבְשָׁלֹום Absalom
14:33. ingressus Ioab ad regem nuntiavit ei vocatusque Absalom intravit ad regem et adoravit super faciem terrae coram eo osculatusque est rex Absalom
So Joab going in to the king, told him all: and Absalom was called for, and, he went in to the king: and prostrated himself on the ground before him: and the king kissed Absalom.
14:33. And so, Joab, entering to the king, reported everything to him. And Absalom was summoned. And he entered to the king, and he reverenced on the face of the earth. And the king kissed Absalom.
14:33. So Joab came to the king, and told him: and when he had called for Absalom, he came to the king, and bowed himself on his face to the ground before the king: and the king kissed Absalom.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
33: И поцеловал царь Авессалома - в знак его прощения.
Albert Barnes: Notes on the Bible - 1834
14:33: Kissed - This was the pledge of reconciliation. (See the marginal references and Gen 45:15.)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
14:33: am 2979, bc 1025, An, Ex, Is, 466
kissed Absalom: Gen 27:26, Gen 33:4, Gen 45:15; Luk 15:20
Next: 2 Kings (2 Samuel) Chapter 15
John Gill
So Joab came to the king, and told him,.... What Absalom had said to him:
and when he had called for Absalom; sent messengers to his house to order him to come to him:
he came to the king, and bowed himself on his face to the ground before the king; made a very reverend bow to him, according to the custom of those times, throwing himself at his feet in great submission to him:
and the king kissed Absalom; in token of his reconciliation to him; which laid the foundation of his after troubles from him, related in the following chapters.
John Wesley
Kissed - Did the bowels of a father prevail to reconcile him to an impenitent son? And shall penitent sinners question the compassion of him who is the Father of mercy? If Ephraim bemoan himself, God soon bemoans him, with all the expressions of fatherly tenderness. He is a dear son, a pleasant child.