Թագաւորութիւններ Բ / 2 Samuel - 23 |

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Matthew Henry: Concise Commentary on the Whole Bible - 1706
The historian is now drawing towards a conclusion of David's reign, and therefore gives us an account here, I. Of some of his last words, which he spoke by inspiration, and which seem to have reference to his seed that was to be for evermore, spoken of in the close of the foregoing chapter, ver. 1-7. II. Of the great men, especially the military men, that were employed under him, the first three (ver. 8-17), two of the next three (ver. 18-23), and then the thirty, ver. 24-39.
Adam Clarke: Commentary on the Bible - 1831
The last words of David, Sa2 23:1-7. The names and exploits of has thirty-seven worthies, vv. 8-39.
2 Kings (2 Samuel) 23:1
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Sa2 23:1, David, in his last words, professes his faith in God's promises to be beyond sense or experience; Sa2 23:6, The different state of the wicked; Sa2 23:8, A catalogue of David's mighty men.
Carl Friedrich Keil and Franz Delitzsch

The psalm of thanksgiving, in which David praised the Lord for all the deliverances and benefits that he had experienced throughout the whole of his life, is followed by the prophetic will and testament of the great king, unfolding the importance of his rule in relation to the sacred history of the future. And whilst the psalm may be regarded (2 Samuel 22) as a great hallelujah, with which David passed away from the stage of life, these "last words" contain the divine seal of all that he has sung and prophesied in several psalms concerning the eternal dominion of his seed, on the strength of the divine promise which he received through the prophet Nathan, that his throne should be established for ever (2 Samuel 7). These words are not merely a lyrical expansion of that promise, but a prophetic declaration uttered by David at the close of his life and by divine inspiration, concerning the true King of the kingdom of God. "The aged monarch, who was not generally endowed with the gift of prophecy, was moved by the Spirit of God at the close of his life, and beheld a just Ruler in the fear of God, under whose reign blessing and salvation sprang up for the righteous, and all the wicked were overcome. The pledge of this was the eternal covenant which God had concluded with him" (Tholuck: die Propheten and ihre Weissagungen, p. 166). The heading "these are the last words of David" serves to attach it to the preceding psalm of thanksgiving.
2Kings 23:1-2
1 Divine saying of David the son of Jesse,
Divine saying of the man, the highly exalted,
Of the anointed of the God of Jacob,
And of the lovely one in the songs of praise of Israel.
2 The Spirit of Jehovah speaks through me,
And His word is upon my tongue.
This introduction to the prophetic announcement rests, both as to form and substance, upon the last sayings of Balaam concerning the future history of Israel (Num 24:3, Num 24:15). This not only shows to what extent David had occupied himself with the utterances of the earlier men of God concerning Israel's future; but indicates, at the same time, that his own prophetic utterance was intended to be a further expansion of Balaam's prophecy concerning the Star out of Jacob and the Sceptre out of Israel. Like Balaam, he calls his prophecy a נאם, i.e., a divine saying or oracle, as a revelation which he had received directly from God (see at Num 24:3). But the recipient of this revelation was not, like Balaam the son of Beor, a man with closed eye, whose eyes had been opened by a vision of the Almighty, but "the man who was raised up on high" (על, adverbially "above," is, strictly speaking, a substantive, "height," used in an adverbial sense, as in Hos 11:7, and probably also 2Kings 7:16), i.e., whom God had lifted up out of humiliation to be the ruler of His people, yea, even to be the head of the nations (2Kings 22:44). Luther's rendering, "who is assured of the Messiah of the God of Jacob," is based upon the Vulgate, "cui constitutum est de Christo Dei Jacob," and cannot be grammatically sustained. David was exalted on the one hand as "the anointed of the God of Jacob," i.e., as the one whom the God of Israel had anointed king over His people, and on the other hand as "the lovely one in Israel's songs of praise," i.e., the man whom God had enabled to sing lovely songs of praise in celebration of His grace and glory. זמיר = זמרה does not mean a song generally, but a song of praise in honour of God (see at Ex 15:2), like מזמור in the headings to the psalms. As David on the one hand had firmly established the kingdom of God in an earthly and political respect as the anointed of Jehovah, i.e., as king, so had he on the other, as the composer of Israel's songs of praise, promoted the spiritual edification of that kingdom. The idea of נאם is explained in 2Kings 23:2. The Spirit of Jehovah speaks through him; his words are the inspiration of God. The preterite דּבּר relates to the divine inspiration which preceded the utterance of the divine saying. בּ דּבּר, literally to speak into a person, as in Hos 1:2. The saying itself commences with 2Kings 23:3.
2Kings 22:3
3 The God of Israel saith,
The Rock of Israel speaketh to me:
A Ruler over men, just,
A Ruler in the fear of God.
4 And as light of the morning, when the sun rises,
As morning without clouds:
From shining out of rain (springeth) green out of the earth.
5 For is not my house thus with God?
For He hath made me an everlasting covenant,
Provided with all, and attested;
For all my salvation and all good pleasure,
Should He then not cause it to grow?
As the prophets generally preface their saying with "thus saith the Lord," so David commences his prophetic saying with "the God of Israel saith," for the purpose of describing it most emphatically as the word of God. He designates God "the God" and "The Rock" (as in 2Kings 22:3) of Israel, to indicate that the contents of his prophecy relate to the salvation of the people of Israel, and are guaranteed by the unchangeableness of God. The saying which follows bears the impress of a divine oracle even in its enigmatical brevity. The verbs are wanting in the different sentences of 2Kings 23:3 and 2Kings 23:4. "A ruler over men," sc., "will arise," or there will be. בּאדם does not mean "among men," but "over men;" for בּ is to be taken as with the verb משׁל, as denoting the object ruled over (cf. Gen 3:16; Gen 4:7, etc.). האדם does not mean certain men, but the human race, humanity. This ruler is "just" in the fullest sense of the word, as in the passages founded upon this, viz., Jer 23:5; Zech 9:9, and Ps 72:2. The justice of the ruler is founded in his "fear of God." אלהים יראת is governed freely by מושׁל. (On the fact itself, see Is 11:2-3.) The meaning is, "A ruler over the human race will arise, a just ruler, and will exercise his dominion in the spirit of the fear of God."
2Kings 23:4
2Kings 23:4 describes the blessing that will proceed from this ruler. The idea that 2Kings 23:4 should be connected with 2Kings 23:3 so as to form one period, in the sense of "when one rules justly over men (as I do), it is as when a morning becomes clear," must be rejected, for the simple reason that it overlooks Nathan's promise (2 Samuel 7) altogether, and weakens the force of the saying so solemnly introduced as the word of God. The ruler over men whom David sees in spirit, is not any one who rules righteously over men; nor is the seed of David to be regarded as a collective expression indicating a merely ideal personality, but, according to the Chaldee rendering, the Messiah himself, the righteous Shoot whom the Lord would raise up to David (Jer 23:5), and who would execute righteousness and judgment upon earth (Jer 33:15). 2Kings 23:4 is to be taken by itself as containing an independent thought, and the connection between it and 2Kings 23:3 must be gathered from the words themselves: the appearance (the rise) of this Ruler will be "as light of the morning, when the sun rises." At the same time, the Messiah is not to be regarded as the subject to בּקר אור (the light of the morning), as though the ruler over men were compared with the morning light; but the subject compared to the morning light is intentionally left indefinite, according to the view adopted by Luther in his exposition, "In the time of the Messiah it will be like the light of the morning." We are precluded from regarding the Messiah as the subject, by the fact that the comparison is instituted not with the sun, but with the morning dawn at the rising of the sun, whose vivifying effects upon nature are described in the second clause of the verse. The words שׁמשׁ יזרח are to be taken relatively, as a more distinct definition of the morning light. The clause which follows, "morning without clouds," is parallel to the foregoing, and describes more fully the nature of the morning. The light of the rising sun on a cloudless morning is an image of the coming salvation. The rising sun awakens the germs of life in the bosom of nature, which had been slumbering through the darkness of the night. "The state of things before the coming of the ruler resembles the darkness of the night" (Hengstenberg). The verb is also wanting in the second hemistich. "From the shining from rain (is, comes) fresh green out of the earth." נגהּ signifies the brightness of the rising sun; but, so far as the actual meaning is concerned, it relates to the salvation which attends the coming of the righteous ruler. ממּטר is either subordinate to מנּגהּ, or co-ordinate with it. In the former case, we should have to render the passage, "from the shining of the sun which proceeds out of rain," or "from the shining after rain;" and the allusion would be to a cloudless morning, when the shining of the sun after a night's rain stimulates the growth of the plants. In the latter case, we should have to render it "from the shining (and) from the rain;" and the reference would be to a cloudless morning, on which the vegetation springs up from the ground through sunshine followed by rain. Grammatically considered, the first view (? the second) is the easier of the two; nevertheless we regard the other (? the first) as the only admissible one, inasmuch as rain is not to be expected when the sun has risen with a cloudless sky. The rays of the sun, as it rises after a night of rain, strengthen the fresh green of the plants. The rain is therefore a figurative representation of blessing generally (cf. Is 44:3), and the green grass which springs up from the earth after the rain is an image of the blessings of the Messianic salvation (Is 44:4; Is 45:8).
In Ps 72:6, Solomon takes these words of David as the basis of his comparison of the effects resulting from the government of the true Prince of peace to the coming down of the rain upon the mown grass.
2Kings 23:5
In 2Kings 23:5, the prophecy concerning the coming of the just ruler is sustained by being raced back to the original promise in 2 Samuel 7, in which David had received a pledge of this. The first and last clauses of this verse can only be made to yield a meaning in harmony with the context, by being taken interrogatively: "for is not my house so with God?" The question is only indicated by the tone (לא כּי = הלא כּי: 2Kings 19:23), as is frequently the case, even before clauses commencing with לּא (e.g., Hos 11:5; Mal 2:15 : cf. Ewald, 324, a.). לא־כן (not so) is explained by the following clause, though the כּי which follows is not to be taken in the sense of "that." Each of the two clauses contains a distinct thought. That of the first is, "Does not my house stand in such a relation to God, that the righteous ruler will spring from it?" This is then explained in the second: "for He hath made an everlasting covenant with me." David calls the promise in 2Kings 7:12., that God would establish his kingdom to his seed for ever, a covenant, because it involved a reciprocal relation-namely, that Jehovah would first of all found for David a permanent house, and then that the seed of David was to build the house of the Lord. This covenant is בכּל ערוּכה, "equipped (or provided) with all" that could help to establish it. This relates more especially to the fact that all eventualities were foreseen, even the falling away of the bearers of the covenant of God, so that such an event as this would not annul the covenant (2Kings 7:14-15). וּשׁמוּרה, "and preserved," i.e., established by the assurance that even in that case the Lord would not withdraw His grace. David could found upon this the certainty, that God would cause all the salvation to spring forth which had been pledged to his house in the promise referred to. כּל־ישׁעי, "all my salvation," i.e., all the salvation promised to me and to my house. כּל־חפץ, not "all my desire," but "all the good pleasure" of God, i.e., all the saving counsel of God expressed in that covenant. The כּי before לא is an energetic repetition of the כּי which introduces the explanatory thought, in the sense of a firm assurance: "for all my salvation and all good pleasure, yea, should He not cause it to spring forth?"
2Kings 23:6-7
6 But the worthless, as rejected thorns are they all;
For men do not take them in the hand.
7 And the man who touches them
Provides himself with iron and spear-shaft,
And they are utterly burned with fire where they dwell.
The development of salvation under the ruler in righteousness and the fear of God is accompanied by judgment upon the ungodly. The abstract בליּעל, worthlessness, is stronger than בליּעל אישׁ, the worthless man, and depicts the godless as personified worthlessness. מנד, in the Keri מנּד, the Hophal of נוּד or נדד, literally "scared" or hunted away. This epithet does not apply to the thorns, so well as to the ungodly who are compared to thorns. The reference is to thorns that men root out, not to those which they avoid on account of their prickles. כּלּהם, an antiquated form for כּלּם (see Ewald, 247, d.). To root them out, or clean the ground of them, men do not lay hold of them with the bare hand; but "whoever would touch them equips himself (ימּלא, sc., ידו, to 'fill the hand' with anything: 4Kings 9:24) with iron, i.e., with iron weapons, and spear-shaft" (vid., 1Kings 17:7). This expression also relates to the godless rather than to the thorns. They are consumed בּשּׁבת, "at the dwelling," i.e., as Kimchi explains, at the place of their dwelling, the place where they grow. For בּשּׁבת cannot mean "on the spot" in the sense of without delay. The burning of the thorns takes place at the final judgment upon the ungodly (Mt 13:30).
Geneva 1599
Now these [be] the (a) last words of David. David the son of Jesse said, and the man [who was] raised up on high, the anointed of the God of Jacob, and the sweet psalmist of Israel, said,
(a) Which he spoke after he had written the psalms.
John Gill
INTRODUCTION TO SECOND SAMUEL 23
In this chapter are recorded the last words of David under a divine inspiration, 2Kings 23:1; and an account is given of his great men, famous for warlike exploits, particularly of three mighty men who did very marvellous things, 2Kings 23:8; and of two others next unto them, which belonged to another class of three, 2Kings 23:18; and then of thirty one more, 2Kings 23:24; who are all mentioned by name.
John Wesley
Last words - Not simply the last that he spoke, but the last which he spake by the spirit of God, assisting and directing him in an extraordinary manner. When we find death approaching, we should endeavour both to honour God, and to profit others with our last words. Let those who have had experience of God's goodness, and the pleasantness of the ways of wisdom, when they come to finish their course, leave a record of those experiences, and bear their testimony to the truth of the promise. Raised - Advanced from an obscure estate, to the kingdom. Whom, God singled out from all the families of Israel, and anointed to be king. Psalmist - He who was eminent among the people of God, for composing sweet and holy songs to the praise of God, and for the use of his church in after ages: these seem not to be the words of David, but of the sacred penman of this book.
Robert Jamieson, A. R. Fausset and David Brown
DAVID PROFESSES HIS FAITH IN GOD'S PROMISES. (2Kings 23:1-7)
Now these be the last words of David--Various opinions are entertained as to the precise meaning of this statement, which, it is obvious, proceeded from the compiler or collector of the sacred canon. Some think that, as there is no division of chapters in the Hebrew Scriptures, this introduction was intended to show that what follows is no part of the preceding song. Others regard this as the last of the king's poetical compositions; while still others consider it the last of his utterances as an inspired writer.
raised up on high--from an obscure family and condition to a throne.
the anointed of the God of Jacob--chosen to be king by the special appointment of that God, to whom, by virtue of an ancient covenant, the people of Israel owed all their peculiar destiny and distinguished privileges.
the sweet psalmist of Israel--that is, delightful, highly esteemed.
23:123:1: Եւ ա՛յս են բանք Դաւթի վերջինք։ Հաւատարի՛մ Դաւիթ որդի Յեսսեայ, եւ հաւատարի՛մ այր. զոր կացոյց Տէր յօծեալ Աստուծոյ ՚ի վերայ Յակոբայ. եւ վայելուչ են երգք Իսրայէլի[3394]։ [3394] Ոմանք. Եւ այս բանք են Դաւ՛՛... զի կացոյց Տէր յօծ՛՛։
1 Ահա եւ Դաւթի վերջին խօսքերը. «Հաւատարիմ է Յեսսէի որդի Դաւիթը, հաւատարիմ է նա, որին Տէրը բարձրացրեց եւ իբրեւ Աստծու օծեալ՝ Յակոբի ցեղի վրայ թագաւոր կարգեց:
23 Դաւիթին վերջին խօսքերը ասոնք են։Յեսսէի որդին Դաւիթ՝ այն մարդը, որ բարձրացաւ՝ Յակոբի Աստուծոյն օծեալը՝ ու Իսրայէլի վայելուչ երգերը շարադրողը, կ’ըսէ.
Եւ այս են բանք Դաւթի վերջինք. [340]Հաւատարիմ Դաւիթ որդի Յեսսեայ, եւ [341]հաւատարիմ այր, զոր կացոյց Տէր յօծեալ Աստուծոյ ի վերայ`` Յակոբայ. եւ վայելուչ [342]են երգք`` Իսրայելի:

23:1: Եւ ա՛յս են բանք Դաւթի վերջինք։ Հաւատարի՛մ Դաւիթ որդի Յեսսեայ, եւ հաւատարի՛մ այր. զոր կացոյց Տէր յօծեալ Աստուծոյ ՚ի վերայ Յակոբայ. եւ վայելուչ են երգք Իսրայէլի[3394]։
[3394] Ոմանք. Եւ այս բանք են Դաւ՛՛... զի կացոյց Տէր յօծ՛՛։
1 Ահա եւ Դաւթի վերջին խօսքերը. «Հաւատարիմ է Յեսսէի որդի Դաւիթը, հաւատարիմ է նա, որին Տէրը բարձրացրեց եւ իբրեւ Աստծու օծեալ՝ Յակոբի ցեղի վրայ թագաւոր կարգեց:
23 Դաւիթին վերջին խօսքերը ասոնք են։Յեսսէի որդին Դաւիթ՝ այն մարդը, որ բարձրացաւ՝ Յակոբի Աստուծոյն օծեալը՝ ու Իսրայէլի վայելուչ երգերը շարադրողը, կ’ըսէ.
zohrab-1805▾ eastern-1994▾ western am▾
23:123:1 Вот последние слова Давида, изречение Давида, сына Иессеева, изречение мужа, поставленного высоко, помазанника Бога Иаковлева и сладкого певца Израилева:
23:1 καὶ και and; even οὗτοι ουτος this; he οἱ ο the λόγοι λογος word; log Δαυιδ δαβιδ Dabid; Thavith οἱ ο the ἔσχατοι εσχατος last; farthest part πιστὸς πιστος faithful Δαυιδ δαβιδ Dabid; Thavith υἱὸς υιος son Ιεσσαι ιεσσαι Iessai; Iesse καὶ και and; even πιστὸς πιστος faithful ἀνήρ ανηρ man; husband ὃν ος who; what ἀνέστησεν ανιστημι stand up; resurrect κύριος κυριος lord; master ἐπὶ επι in; on χριστὸν χριστος Anointed θεοῦ θεος God Ιακωβ ιακωβ Iakōb; Iakov καὶ και and; even εὐπρεπεῖς ευπρεπης psalm Ισραηλ ισραηλ.1 Israel
23:1 וְ wᵊ וְ and אֵ֛לֶּה ʔˈēlleh אֵלֶּה these דִּבְרֵ֥י divrˌê דָּבָר word דָוִ֖ד ḏāwˌiḏ דָּוִד David הָ hā הַ the אַֽחֲרֹנִ֑ים ʔˈaḥᵃrōnˈîm אַחֲרֹון at the back נְאֻ֧ם nᵊʔˈum נְאֻם speech דָּוִ֣ד dāwˈiḏ דָּוִד David בֶּן־ ben- בֵּן son יִשַׁ֗י yišˈay יִשַׁי Jesse וּ û וְ and נְאֻ֤ם nᵊʔˈum נְאֻם speech הַ ha הַ the גֶּ֨בֶר֙ ggˈever גֶּבֶר vigorous man הֻ֣קַם hˈuqam קום arise עָ֔ל ʕˈāl עַל height מְשִׁ֨יחַ֙ mᵊšˈîₐḥ מָשִׁיחַ anointed אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) יַֽעֲקֹ֔ב yˈaʕᵃqˈōv יַעֲקֹב Jacob וּ û וְ and נְעִ֖ים nᵊʕˌîm נָעִים pleasant זְמִרֹ֥ות zᵊmirˌôṯ זָמִיר song יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
23:1. haec autem sunt verba novissima quae dixit David filius Isai dixit vir cui constitutum est de christo Dei Iacob egregius psalta IsrahelNow these are David's last words. David the son of Isai said: The man to whom it was appointed concerning the Christ of the God of Jacob, the excellent psalmist of Israel said:
1. Now these be the last words of David. David the son of Jesse saith, and the man who was raised on high saith, the anointed of the God of Jacob, and the sweet psalmist of Israel:
23:1. These are the last words of David. Now David, the son of Jesse, the man to whom it was appointed concerning the Christ of the God of Jacob, the preeminent psalmist of Israel said:
23:1. Now these [be] the last words of David. David the son of Jesse said, and the man [who was] raised up on high, the anointed of the God of Jacob, and the sweet psalmist of Israel, said,
Now these [be] the last words of David. David the son of Jesse said, and the man [who was] raised up on high, the anointed of the God of Jacob, and the sweet psalmist of Israel, said:

23:1 Вот последние слова Давида, изречение Давида, сына Иессеева, изречение мужа, поставленного высоко, помазанника Бога Иаковлева и сладкого певца Израилева:
23:1
καὶ και and; even
οὗτοι ουτος this; he
οἱ ο the
λόγοι λογος word; log
Δαυιδ δαβιδ Dabid; Thavith
οἱ ο the
ἔσχατοι εσχατος last; farthest part
πιστὸς πιστος faithful
Δαυιδ δαβιδ Dabid; Thavith
υἱὸς υιος son
Ιεσσαι ιεσσαι Iessai; Iesse
καὶ και and; even
πιστὸς πιστος faithful
ἀνήρ ανηρ man; husband
ὃν ος who; what
ἀνέστησεν ανιστημι stand up; resurrect
κύριος κυριος lord; master
ἐπὶ επι in; on
χριστὸν χριστος Anointed
θεοῦ θεος God
Ιακωβ ιακωβ Iakōb; Iakov
καὶ και and; even
εὐπρεπεῖς ευπρεπης psalm
Ισραηλ ισραηλ.1 Israel
23:1
וְ wᵊ וְ and
אֵ֛לֶּה ʔˈēlleh אֵלֶּה these
דִּבְרֵ֥י divrˌê דָּבָר word
דָוִ֖ד ḏāwˌiḏ דָּוִד David
הָ הַ the
אַֽחֲרֹנִ֑ים ʔˈaḥᵃrōnˈîm אַחֲרֹון at the back
נְאֻ֧ם nᵊʔˈum נְאֻם speech
דָּוִ֣ד dāwˈiḏ דָּוִד David
בֶּן־ ben- בֵּן son
יִשַׁ֗י yišˈay יִשַׁי Jesse
וּ û וְ and
נְאֻ֤ם nᵊʔˈum נְאֻם speech
הַ ha הַ the
גֶּ֨בֶר֙ ggˈever גֶּבֶר vigorous man
הֻ֣קַם hˈuqam קום arise
עָ֔ל ʕˈāl עַל height
מְשִׁ֨יחַ֙ mᵊšˈîₐḥ מָשִׁיחַ anointed
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
יַֽעֲקֹ֔ב yˈaʕᵃqˈōv יַעֲקֹב Jacob
וּ û וְ and
נְעִ֖ים nᵊʕˌîm נָעִים pleasant
זְמִרֹ֥ות zᵊmirˌôṯ זָמִיר song
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
23:1. haec autem sunt verba novissima quae dixit David filius Isai dixit vir cui constitutum est de christo Dei Iacob egregius psalta Israhel
Now these are David's last words. David the son of Isai said: The man to whom it was appointed concerning the Christ of the God of Jacob, the excellent psalmist of Israel said:
23:1. These are the last words of David. Now David, the son of Jesse, the man to whom it was appointed concerning the Christ of the God of Jacob, the preeminent psalmist of Israel said:
23:1. Now these [be] the last words of David. David the son of Jesse said, and the man [who was] raised up on high, the anointed of the God of Jacob, and the sweet psalmist of Israel, said,
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: См. прим. к XXII:1.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
David's Last Words. B. C. 1015.

1 Now these be the last words of David. David the son of Jesse said, and the man who was raised up on high, the anointed of the God of Jacob, and the sweet psalmist of Israel, said, 2 The Spirit of the LORD spake by me, and his word was in my tongue. 3 The God of Israel said, the Rock of Israel spake to me, He that ruleth over men must be just, ruling in the fear of God. 4 And he shall be as the light of the morning, when the sun riseth, even a morning without clouds; as the tender grass springing out of the earth by clear shining after rain. 5 Although my house be not so with God; yet he hath made with me an everlasting covenant, ordered in all things, and sure: for this is all my salvation, and all my desire, although he make it not to grow. 6 But the sons of Belial shall be all of them as thorns thrust away, because they cannot be taken with hands: 7 But the man that shall touch them must be fenced with iron and the staff of a spear; and they shall be utterly burned with fire in the same place.
We have here the last will and testament of king David, or a codicil annexed to it, after he had settled the crown upon Solomon and his treasures upon the temple which was to be built. The last words of great and good men are thought worthy to be in a special manner remarked and remembered. David would have those taken notice of, and added either to his Psalms (as they are here to that in the foregoing chapter) or to the chronicles of his reign. Those words especially in v. 5, though recorded before, we may suppose he often repeated for his own consolation, even to his last breath, and therefore they are called his last words. When we find death approaching we should endeavor both to honour God and to edify those about us with our last words. Let those that have had long experience of God's goodness and the pleasantness of wisdom, when they come to finish their course, leave a record of that experience and bear their testimony to the truth of the promise. We have upon record the last words of Jacob and Moses, and here of David, designed, as those, for a legacy to those that were left behind. We are here told,
I. Whose last will and testament this is. This is related either, or is usual, by the testator himself, or rather, by the historian, v. 1. He is described, 1. By the meanness of his original: He was the son of Jesse. It is good for those who are advanced to be corner-stones and top-stones to be reminded, and often to remind themselves, of the rock out of which they were hewn. 2. The height of his elevation: He was raised up on high, as one favoured of God, and designed for something great, raised up as a prince, to sit higher than his neighbours, and as a prophet, to see further; for, (1.) He was the anointed of the God of Jacob, and so was serviceable to the people of God in their civil interests, the protection of their country and the administration of justice among them. (2.) He was the sweet psalmist of Israel, and so was serviceable to them in their religious exercises. He penned the psalms, set the tunes, appointed both the singers and the instruments of music, by which the devotions of good people were much excited and enlarged. Note, The singing of psalms is a sweet ordinance, very agreeable to those that delight in praising God. It is reckoned among the honours to which David was raised up that he was a psalmist: in that he was as truly great as in his being the anointed of the God of Jacob. Note, It is true preferment to be serviceable to the church in acts of devotion and instrumental to promote the blessed work of prayer and praise. Observe, Was David a prince? He was so for Jacob. Was he a psalmist? He was so for Israel. Note, the dispensation of the Spirit is given to every man to profit withal, and therefore, as every man has received the gift, so let him minister the same.
II. What the purport of it is. It is an account of his communion with God. Observe,
1. What God said to him both for his direction and for his encouragement as a king, and to be in like manner, of use to his successors. Pious persons take a pleasure in calling to mind what they have heard from God, in recollecting his word, and revolving it in their minds. Thus what God spoke once David heard twice, yea often. See here,
(1.) Who spoke: The Spirit of the Lord, the God of Israel, and the Rock of Israel, which some think is an intimation of the Trinity of persons in the Godhead--the Father the God of Israel, the Son the Rock of Israel, and the Spirit proceeding from the Father and the Son, who spoke by the prophets, and particularly by David, and whose word was not only in his heart, but in his tongue for the benefit of others. David here avows his divine inspiration, that in his psalms, and in this composition, The Spirit of God spoke by him. He, and other holy men, spoke and wrote as they were moved by the Holy Ghost. This puts an honour upon the book of Psalms, and recommends them to our use in our devotions, that they are words which the Holy Ghost teaches.
(2.) What was spoken. Here seems to be a distinction made between what the Spirit of God spoke by David, which includes all his psalms, and what the Rock of Israel spoke to David, which concerned himself and his family. Let ministers observe that those by whom God speaks to others are concerned to hear and heed what he speaks to themselves. Those whose office it is to teach others their duty must be sure to learn and do their own. Now that which is here said (v. 3, 4) may be considered, [1.] With application to David, and his royal family. And so here is, First, The duty of magistrates enjoined them. When a king was spoken to from God he was not to be complimented with the height of his dignity and the extent of his power, but to be told his duty. "Must is for the king," we say. Here is a must for the king: He must be just, ruling in the fear of God; and so must all inferior magistrates in their places. Let rulers remember that they rule over men--not over beasts which they may enslave and abuse at pleasure, but over reasonable creatures and of the same rank with themselves. They rule over men that have their follies and infirmities, and therefore must be borne with. They rule over men, but under God, and for him; and therefore, 1. They must be just, both to those over whom they rule, in allowing them their rights and properties, and between those over whom they rule, using their power to right the injured against the injurious; see Deut. i. 16, 17. It is not enough that they do no wrong, but they must not suffer wrong to be done. 2. They must rule in the fear of God, that is, they must themselves be possessed with a fear of God, by which they will be effectually restrained from all acts of injustice and oppression. Nehemiah was so (Neh. v. 15, So did not I, because of the fear of God), and Joseph, Gen. xliii. 18. They must also endeavor to promote the fear of God (that is, the practice of religion) among those over whom they rule. The magistrate is to be the keeper of both tables, and to protect both godliness and honesty. Secondly, Prosperity promised them if they do, this duty. He that rules in the fear of God shall be as the light of the morning, v. 4. Light is sweet and pleasant, and he that does his duty shall have the comfort of it; his rejoicing will be the testimony of his conscience. Light is bright, and a good prince is illustrious; his justice and piety will be his honour. Light is a blessing, nor are there any greater and more extensive blessings to the public than princes that rule in the fear of God. As the light of the morning, which is most welcome after the darkness of the night (so was David's government after Saul's, Ps. lxxv. 3), which is increasing, shines more and more to the perfect day, such is the growing lustre of a good government. It is likewise compared to the tender grass, which the earth produces for the service of man; it brings with it a harvest of blessings. See Ps. lxxii. 6, 16, which were also some of the last words of David, and seem to refer to those recorded here. [2.] With application to Christ, the Son of David, and then it must all be taken as a prophecy, and the original will bear it: There shall be a rule among men, or over men, that shall be just, and shall rule in the fear of God, that is, shall order the affairs of religion and divine worship according to his Father's will; and he shall be as the light to the morning, &c., for he is the light of the world, and as the tender grass, for he is the branch of the Lord, and the fruit of the earth, Isa. xi. 1-5; xxxii. 1, 2; Ps. lxxii. 2. God, by the Spirit, gave David the foresight of this, to comfort him under the many calamities of his family and the melancholy prospects he had of the degeneracy of his seed.
2. What comfortable use he made of this which God spoke to him, and what were his devout meditations on it, by way of reply, v. 5. It is not unlike his meditation on occasion of such a message, 2 Sam. vii. 18, &c. That which goes before the Rock of Israel spoke to him; this the Spirit of God spoke by him, and it is a most excellent confession of his faith and hope in the everlasting covenant. Here is,
(1.) Trouble supposed: Although my house be not so with God, and although he make it not to grow. David's family was not so with God as is described (v. 3, 4), and as he could wish, not so good, not so happy; it had not been so while he lived; he foresaw it would not be so when he was gone, that his house would be neither so pious nor so prosperous as one might have expected the offspring of such a father to be. [1.] Not so with God. Note, We and ours are that really which we are with God. This was what David's heart was upon concerning his children, that they might be right with God, faithful to him and zealous for him. But the children of godly parents are often neither so holy nor so happy as might be expected. We must be made to know that it is corruption, not grace, that runs in the blood, that the race is not to the swift, but that God gives his Spirit as a free-agent. [2.] Not made to grow, in number, in power; it is God that makes families to grow or not to grow, Ps. cvii. 41. Good men have often the melancholy prospect of a declining family. David's house was typical of the church of Christ, which is his house, Heb. iii. 3. Suppose this be not so with God as we could wish, suppose it be diminished, distressed, disgraced, and weakened, by errors and corruptions, yea, almost extinct, yet God has made a covenant with the church's head, the Son of David, that he will preserve to him a seed, that the gates of hell shall never prevail against his house. This our Saviour comforted himself with in his sufferings, that the covenant with him stood firm, Isa. liii. 10-12. (2.) Comfort ensured: Yet he hath made with me an everlasting covenant. Whatever trouble a child of God may have the prospect of, still he has some comfort or other to balance it with (2 Cor. iv. 8, 9), and there is none like this of the Psalmist, which may be understood, [1.] Of the covenant of royalty (in the type) which God made with David and his seed, touching the kingdom, Ps. cxxxii. 11, 12. But, [2.] It must look further, to the covenant of grace made with all believers, that God will be, in Christ, to them a God, which was signified by the covenant of royalty, and therefore the promises of the covenant are called the sure mercies of David, Isa. lv. 3. It is this only that is the everlasting covenant, and it cannot be imagined that David, who, in so many of his psalms, speaks so clearly concerning Christ and the grace of the gospel, should forget it in his last words. God has made a covenant of grace with us in Jesus Christ, and we are here told, First, That it is an everlasting covenant, from everlasting in the contrivance and counsel of it, and to everlasting in the continuance and consequences of it. Secondly, That it is ordered, well ordered in all things, admirably well, to advance the glory of God and the honour of the Mediator, together with the holiness and comfort of believers. It is herein well ordered, that whatever is required in the covenant is promised, and that every transgression in the covenant does not throw us out of covenant, and that it puts our salvation, not in our own keeping, but in the keeping of a Mediator. Thirdly, That it is sure, and therefore sure because well ordered; the general offer of it is sure; the promised mercies are sure on the performance of the conditions. The particular application of it to true believers is sure; it is sure to all the seed. Fourthly, That it is all our salvation. Nothing but this will save us, and this is sufficient: it is this only upon which our salvation depends. Fifthly, That therefore it must be all our desire. Let me have an interest in this covenant and the promises of it, and I have enough, I desire no more.
3. Here is the doom of the sons of Belial read, v. 6, 7. (1.) They shall be thrust away as thorns--rejected, abandoned. They are like thorns, not to be touched with hands, so passionate and furious that they cannot be managed or dealt with by a wise and faithful reproof, but must be restrained by law and the sword of justice (Ps. xxxii. 9); and therefore, like thorns, (2.) They shall, at length, be utterly burnt with fire in the same place, Heb. vi. 8. Now this is intended, [1.] As a direction to magistrates to use their power for the punishing and suppressing of wickedness. Let them thrust away the sons of Belial; see Ps. ci. 8. Or, [2.] As a caution to magistrates, and particularly to David's sons and successors, to see that they be not themselves sons of Belial (as too many of them were), for then neither the dignity of their place nor their relation to David would secure them from being thrust away by the righteous judgments of God. Though men could not deal with them, God would. Or, [3.] As a prediction of the ruin of all the implacable enemies of Christ's kingdom. There are enemies without, that openly oppose it and fight against it, and enemies within, that secretly betray it and are false to it; both are sons of Belial, children of the wicked one, of the serpent's seed; both are as thorns, grievous and vexatious: but both shall be so thrust away as that Christ will set up his kingdom in despite of their enmity, will go through them (Isa. xxvii. 4), and will, in due time, bless his church with such peace that there shall be no pricking brier nor grieving thorn. And those that will not repent, to give glory to God, shall, in the judgment-day (to which the Chaldee paraphrast refers this), be burnt with unquenchable fire. See Luke xix. 27.
Adam Clarke: Commentary on the Bible - 1831
23:1: These be the last words of David - I suppose the last poetical composition is here intended. He might have spoken many words after these in prose, but none in verse. Other meanings are given; this I prefer.
The words of this song contain a glorious prediction of the Messiah's kingdom and conquests, in highly poetic language.
The sweet psalmist of Israel - This character not only belonged to him as the finest poet in Israel, but as the finest and most Divine poet of the whole Christian world. The sweet psalmist of Israel has been the sweet psalmist of every part of the habitable world, where religion and piety have been held in reverence.
2 Kings (2 Samuel) 23:2
Albert Barnes: Notes on the Bible - 1834
23:0: The last words of David - i. e., his last Psalm, his last "words of song" Sa2 22:1. The insertion of this Psalm, which is not in the Book of Psalms, was probably suggested by the insertion of the long Psalm in 2 Sam. 22.
David the son of Jesse said ... - The original word for "said" is used between 200 and 300 times in the phrase, "saith the Lord," designating the word of God in the mouth of the prophet. It is only applied to the words of a man here, and in the strikingly similar passage Num 24:3-4, Num 24:15-16, and in Pro 30:1; and in all these places the words spoken are inspired words. The description of David is divided into four clauses, which correspond to and balance each other.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:1: am 2989, bc 1015, An, Ex, Is, 476
the last: Gen 49:1; Deu 33:1; jos 23:1-24:32; Psa 72:20; Pe2 1:13-15
raised: Sa2 7:8, Sa2 7:9; Psa 78:70
the anointed: Sa1 2:10, Sa1 16:12, Sa1 16:13; Psa 2:6, Psa 89:20
sweet psalmist: Ch1 16:4, Ch1 16:5, Ch1 16:7, Ch1 16:9; Amo 6:5; Luk 20:42, Luk 24:44; Eph 5:19, Eph 5:20; Col 3:16; Jam 5:13
John Gill
Now these be the last words of David,.... Which refer not to the psalm in the preceding chapter, but to what follows; not the last words he spoke, for he said many things afterwards; for the advice he gave to Solomon, and the instructions to him about building the temple, were delivered after this time; but these were the last after he had finished the book of Psalms; or the last that he spoke under the inspiration of the Holy Spirit, or that he delivered out by way of prophecy; though the Jews (f) will not allow him to speak by the spirit of prophecy; they own he spoke by the Holy Spirit, which they distinguish from prophecy; but the Targum calls these words a prophecy, and takes them to be a prophecy of the Messiah, and of things to come, as undoubtedly they are, paraphrasing them thus;"these are the words of the prophecy of David, which he prophesied concerning the end of the world, concerning the days of consolation that should come;''this is observed to excite attention, the last words of dying men being usually regarded and remembered:
David the son of Jesse said; he began with his descent, which was comparatively mean, in order to illustrate the distinguishing goodness of God to him in his exaltation:
and the man who was raised up on high; from a low estate to an high one, from the sheepfold to the throne, to be king over all the tribes of Israel, and a conqueror, and head of the nations round about him:
the anointed of the God of Jacob; who was anointed king by Samuel by the order of the God of Jacob; and which was an instance of his being the God of Jacob or Israel, and of his care of them, and regard unto them, that he anointed such a man to be king over them, as well as it was an honour to David:
and the sweet psalmist of Israel; who composed most of the psalms and hymns of praise for the people of Israel; invented and set the tunes to them to which they were to be sung, and the instruments of music on which they were sung; and appointed singers to preside, and lead them in that part of divine worship, singing psalms and hymns; and very sweet were the psalms he composed as to the matter of them, and very sweet and delightful to the ear was the music in the manner of singing them: it may be rendered, who was "sweet" or "pleasant in the songs of Israel" (g), his warlike exploits and victories being the subject of them, 1Kings 18:6,
said; as follows; for all that goes before are the words of the penman of this book, drawing the character of David; in which he was a type of Christ, a branch out of the root of Jesse, highly exalted, and chosen from among the people, anointed to be prophet, priest, and King; and who sweetly expounded the psalms concerning himself, and ordered them to be sung in the churches, and of which he is the subject, and may be said to be sweetly held forth in them, see Lk 24:44.
(f) Maimon. Moreh Nevochim, par. 2. c. 45. (g) "jucundus psalmis", Montanus; "suavis in canticis", Vatablus; "amoenus psalmis", Junius & Tremellius, Piscator.
23:223:2: Հոգի՛ Տեառն խօսեցաւ յիս, եւ բան նորա ՚ի լեզուի իմում.
2 Գեղեցիկ են Իսրայէլի երգերը: Տիրոջ հոգին իմ մէջ խօսեց, նրա խօսքն իմ լեզուի վրայ է:
2 «Տէրոջը Հոգին ինձմով խօսեցաւ Ու անոր խօսքը իմ լեզուիս վրայ էր։
Հոգի Տեառն խօսեցաւ յիս, եւ բան նորա ի լեզուի իմում:

23:2: Հոգի՛ Տեառն խօսեցաւ յիս, եւ բան նորա ՚ի լեզուի իմում.
2 Գեղեցիկ են Իսրայէլի երգերը: Տիրոջ հոգին իմ մէջ խօսեց, նրա խօսքն իմ լեզուի վրայ է:
2 «Տէրոջը Հոգին ինձմով խօսեցաւ Ու անոր խօսքը իմ լեզուիս վրայ էր։
zohrab-1805▾ eastern-1994▾ western am▾
23:223:2 Дух Господень говорит во мне, и слово Его на языке у меня.
23:2 πνεῦμα πνευμα spirit; wind κυρίου κυριος lord; master ἐλάλησεν λαλεω talk; speak ἐν εν in ἐμοί εμοι me καὶ και and; even ὁ ο the λόγος λογος word; log αὐτοῦ αυτος he; him ἐπὶ επι in; on γλώσσης γλωσσα tongue μου μου of me; mine
23:2 ר֥וּחַ rˌûₐḥ רוּחַ wind יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH דִּבֶּר־ dibber- דבר speak בִּ֑י bˈî בְּ in וּ û וְ and מִלָּתֹ֖ו millāṯˌô מִלָּה word עַל־ ʕal- עַל upon לְשֹׁונִֽי׃ lᵊšônˈî לָשֹׁון tongue
23:2. spiritus Domini locutus est per me et sermo eius per linguam meamThe spirit of the Lord hath spoken by me and his word by my tongue.
2. The spirit of the LORD spake by me, and his word was upon my tongue.
23:2. “The Spirit of the Lord has spoken through me, and his word was spoken through my tongue.
23:2. The Spirit of the LORD spake by me, and his word [was] in my tongue.
The Spirit of the LORD spake by me, and his word [was] in my tongue:

23:2 Дух Господень говорит во мне, и слово Его на языке у меня.
23:2
πνεῦμα πνευμα spirit; wind
κυρίου κυριος lord; master
ἐλάλησεν λαλεω talk; speak
ἐν εν in
ἐμοί εμοι me
καὶ και and; even
ο the
λόγος λογος word; log
αὐτοῦ αυτος he; him
ἐπὶ επι in; on
γλώσσης γλωσσα tongue
μου μου of me; mine
23:2
ר֥וּחַ rˌûₐḥ רוּחַ wind
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
דִּבֶּר־ dibber- דבר speak
בִּ֑י bˈî בְּ in
וּ û וְ and
מִלָּתֹ֖ו millāṯˌô מִלָּה word
עַל־ ʕal- עַל upon
לְשֹׁונִֽי׃ lᵊšônˈî לָשֹׁון tongue
23:2. spiritus Domini locutus est per me et sermo eius per linguam meam
The spirit of the Lord hath spoken by me and his word by my tongue.
23:2. “The Spirit of the Lord has spoken through me, and his word was spoken through my tongue.
23:2. The Spirit of the LORD spake by me, and his word [was] in my tongue.
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Adam Clarke: Commentary on the Bible - 1831
23:2: The Spirit of the Lord spake by me - Hence the matter of his writing came by direct and immediate inspiration.
His word was in my tongue - Hence the words of this writing were as directly inspired as the matter.
2 Kings (2 Samuel) 23:3
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:2: Mat 22:43; Mar 12:36; Act 2:25-31; Heb 3:7, Heb 3:8; Pe2 1:21
Geneva 1599
The Spirit of the LORD spake by me, and his word [was] in my (b) tongue.
(b) Meaning, he spoke nothing but by the motion of God's Spirit.
John Gill
The Spirit of the Lord spake by me,.... The psalms and songs he composed were not the fruits of his own genius, but were written by him under the inspiration of the Spirit of God; by whom holy men of God, the penmen of the Scriptures, spoke, even as they were moved by the Holy Ghost, of whom David was one, being a prophet; see Acts 1:16 Acts 2:30; so the Targum here,"David spoke by the spirit of prophecy of the Lord:''or spake "in me" (h); what he spoke was first internally impressed upon his mind by the Spirit of God, and then he expressed it with his tongue, as follows:
and his word was in my tongue; not only the matter of his psalms was indited by the Spirit of God, and suggested to his mind; but the very words in which they are delivered were given to him, and he was directed to make use of them, and did.
(h) "in me", Montanus, Junius & Tremellius.
John Wesley
His word - The following words, and consequently the other words and Psalms composed and uttered by me upon the like solemn occasions, are not to be looked upon as human inventions, but both the matter and the words of them are suggested by God's spirit, the great teacher of the church.
Robert Jamieson, A. R. Fausset and David Brown
The Spirit of the Lord spake by me--Nothing can more clearly show that all that is excellent in spirit, beautiful in language, or grand in prophetic imagery, which the Psalms of David contain, were owing, not to his superiority in natural talents or acquired knowledge, but to the suggestion and dictates of God's Spirit.
23:323:3: ասէ Աստուած Իսրայէլի. ընդ իս իսկ խօսեցաւ Պահապանն Իսրայէլի. առակո՛ւմն ասացի ՚ի մարդ. ո՛վ է որ կալցի զերկիւղէ Տեառն եւ զԱստուծոյ[3395], [3395] Ոմանք. Զերկիւղ Տեառն եւ զԱստուծոյ։
3 Իսրայէլի Աստուածն ասաց, ինձ հետ խօսեց Իսրայէլի պահապանը. ես այլաբանութեամբ ասացի մարդկանց. “ Ո՞վ կարող է դիմանալ Տիրոջ եւ Աստծու երկիւղին, ինչպէս առաւօտեան լոյսին”:
3 Իսրայէլին Աստուածը ըսաւ Ու Իսրայէլին Վէմը ինծի խօսեցաւ Ըսելով. ‘Մարդոց վրայ իշխողը թող արդար ըլլայ Ու Աստուծոյ վախովը իշխէ’,
Ասէ Աստուած Իսրայելի, ընդ իս իսկ խօսեցաւ [343]Պահապանն Իսրայելի. [344]առակումն ասացի ի մարդ. ո՞վ է որ կալցի զերկիւղէ Տեառն եւ զԱստուծոյ, ի լոյս առաւօտու:

23:3: ասէ Աստուած Իսրայէլի. ընդ իս իսկ խօսեցաւ Պահապանն Իսրայէլի. առակո՛ւմն ասացի ՚ի մարդ. ո՛վ է որ կալցի զերկիւղէ Տեառն եւ զԱստուծոյ[3395],
[3395] Ոմանք. Զերկիւղ Տեառն եւ զԱստուծոյ։
3 Իսրայէլի Աստուածն ասաց, ինձ հետ խօսեց Իսրայէլի պահապանը. ես այլաբանութեամբ ասացի մարդկանց. “ Ո՞վ կարող է դիմանալ Տիրոջ եւ Աստծու երկիւղին, ինչպէս առաւօտեան լոյսին”:
3 Իսրայէլին Աստուածը ըսաւ Ու Իսրայէլին Վէմը ինծի խօսեցաւ Ըսելով. ‘Մարդոց վրայ իշխողը թող արդար ըլլայ Ու Աստուծոյ վախովը իշխէ’,
zohrab-1805▾ eastern-1994▾ western am▾
23:323:3 Сказал Бог Израилев, говорил о мне скала Израилева: владычествующий над людьми будет праведен, владычествуя в страхе Божием.
23:3 λέγει λεγω tell; declare ὁ ο the θεὸς θεος God Ισραηλ ισραηλ.1 Israel ἐμοὶ εμοι me ἐλάλησεν λαλεω talk; speak φύλαξ φυλαξ guard Ισραηλ ισραηλ.1 Israel παραβολὴν παραβολη parable εἰπόν επω say; speak ἐν εν in ἀνθρώπῳ ανθρωπος person; human πῶς πως.1 how κραταιώσητε κραταιοω have dominion φόβον φοβος fear; awe θεοῦ θεος God
23:3 אָמַר֙ ʔāmˌar אמר say אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel לִ֥י lˌî לְ to דִבֶּ֖ר ḏibbˌer דבר speak צ֣וּר ṣˈûr צוּר rock יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel מֹושֵׁל֙ môšˌēl משׁל rule בָּ bā בְּ in † הַ the אָדָ֔ם ʔāḏˈām אָדָם human, mankind צַדִּ֕יק ṣaddˈîq צַדִּיק just מֹושֵׁ֖ל môšˌēl משׁל rule יִרְאַ֥ת yirʔˌaṯ יִרְאָה fear אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s)
23:3. dixit Deus Israhel mihi locutus est Fortis Israhel dominator hominum iustus dominator in timore DeiThe God of Israel said to me, the strong one of Israel spoke, the ruler of men, the just ruler in the fear of God.
3. The God of Israel said, the Rock of Israel spake to me: One that ruleth over men righteously, that ruleth in the fear of God,
23:3. The God of Israel spoke to me, the Strong One of Israel spoke, the Ruler of men, the Just Ruler, in the fear of God,
23:3. The God of Israel said, the Rock of Israel spake to me, He that ruleth over men [must be] just, ruling in the fear of God.
The God of Israel said, the Rock of Israel spake to me, He that ruleth over men [must be] just, ruling in the fear of God:

23:3 Сказал Бог Израилев, говорил о мне скала Израилева: владычествующий над людьми будет праведен, владычествуя в страхе Божием.
23:3
λέγει λεγω tell; declare
ο the
θεὸς θεος God
Ισραηλ ισραηλ.1 Israel
ἐμοὶ εμοι me
ἐλάλησεν λαλεω talk; speak
φύλαξ φυλαξ guard
Ισραηλ ισραηλ.1 Israel
παραβολὴν παραβολη parable
εἰπόν επω say; speak
ἐν εν in
ἀνθρώπῳ ανθρωπος person; human
πῶς πως.1 how
κραταιώσητε κραταιοω have dominion
φόβον φοβος fear; awe
θεοῦ θεος God
23:3
אָמַר֙ ʔāmˌar אמר say
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
לִ֥י lˌî לְ to
דִבֶּ֖ר ḏibbˌer דבר speak
צ֣וּר ṣˈûr צוּר rock
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
מֹושֵׁל֙ môšˌēl משׁל rule
בָּ בְּ in
הַ the
אָדָ֔ם ʔāḏˈām אָדָם human, mankind
צַדִּ֕יק ṣaddˈîq צַדִּיק just
מֹושֵׁ֖ל môšˌēl משׁל rule
יִרְאַ֥ת yirʔˌaṯ יִרְאָה fear
אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s)
23:3. dixit Deus Israhel mihi locutus est Fortis Israhel dominator hominum iustus dominator in timore Dei
The God of Israel said to me, the strong one of Israel spoke, the ruler of men, the just ruler in the fear of God.
23:3. The God of Israel spoke to me, the Strong One of Israel spoke, the Ruler of men, the Just Ruler, in the fear of God,
23:3. The God of Israel said, the Rock of Israel spake to me, He that ruleth over men [must be] just, ruling in the fear of God.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Скала Израилева - крепкая опора Израиля.

Владычествующий над людьми будет (должен быть) праведен.
Adam Clarke: Commentary on the Bible - 1831
23:3: The Rock of Israel - The Fountain whence Israel was derived.
He that ruleth over men must be just - More literally, מושל באדם צדיק moshel baadam tsaddik, He that ruleth in man is the just one; or, The just one is the ruler among men.
Ruling in the fear of God - It is by God's fear that Jesus Christ rules the hearts of all his followers; and he who has not the fear of God before his eyes, can never be a Christian.
2 Kings (2 Samuel) 23:4
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:3: God: Gen 33:20; Exo 3:15, Exo 19:5, Exo 19:6, Exo 20:2
the Rock: Sa2 22:2, Sa2 22:32; Deu 32:4, Deu 32:30, Deu 32:31; Psa 42:9
He that ruleth: or, Be thou ruler, etc. Psa 110:2
must be just: Exo 23:6-8; Deu 16:18-20; Psa 82:3, Psa 82:4; Pro 31:9; Isa 11:4, Isa 11:5, Isa 32:1; Jer 23:5; Zac 9:9; Heb 1:8
ruling: Exo 18:21; Ch2 19:7-9; Neh 5:14
John Gill
The God of Israel said,.... To David, or by him; he who was the covenant God of Israel literally considered, and is the covenant God and Father of the whole spiritual Israel, and who is owned, believed in, and worshipped by them:
the Rock of Israel spake to me; the same with the God of Israel in other words, who is the strength and security of Israel; or the second divine Person, the Son and Word of God, is meant, who is often called a rock in Scripture; and is the rock on which the Israel or church of God is built, and in whom it remains safe and firm, the gates of hell not being able to prevail against it; and so here is an instance and proof of a trinity of persons in the Godhead; the God of Israel, Jehovah the Father; the Rock of Israel, Jehovah the Son; and the Spirit of Jehovah, as in 2Kings 23:2, who is Jehovah the Spirit: now what was said by these three divine Persons to David, and by him, and concerning himself as a type of the Messiah, follows:
he that ruleth over men must be just, ruling in the fear of God; which is a character every king among men ought to have, administering justice to their subjects; ruling not only according to the laws of the land, but according to the law of God; having his fear before their eyes, and acting with a view to his honour and glory, whose vicegerents they are, and to whom they are accountable; they should rule with gentleness and humanity, considering they are men, and not brutes, they rule over. Agamemnon in Homer is often called "king of men". This character, in all respects, was found in David, 2Kings 8:15; and may be here given as an instruction to his son and successor, Solomon; and is in all respects applicable to the Messiah, who is a "ruler" or King by the designation of his father; a ruler "over men", even over all men, yea, over the greatest of men, King of kings, and Lord of lords, and especially, and in an eminent sense, King of saints; and he is "just", a King that reigns in righteousness, righteous in all his ways and works, and particularly just as a King, as well as in all his other characters, see Jer 23:5; and upon whom, as man and Mediator, the Spirit of "the fear of the Lord" rests, and under the influence of which, as such, he has acted, Is 11:1; so the Targum applies these words to the Messiah thus,"the true Judge said, he would appoint to me a King, who is the Messiah, who shall arise and rule in the fear of the Lord:''and they may be rendered, there shall be "a ruler over men, just, ruling in the fear of God"; or ruling, appointing, ordering, and directing the worship of God, and the ordinances of it under the Gospel dispensation, as Christ did, see Mt 28:18.
John Wesley
Rock - He who is the strength, and defence, and protector of his people; which he manifests by directing kings and rulers so to manage their power as may most conduce to their comfort and benefit. Ruleth - Here are the two principal parts of a king's duty, answerable to the two tables of God's law, justice towards men, and piety towards God, both which he is to maintain and promote among his people.
Robert Jamieson, A. R. Fausset and David Brown
the Rock of Israel--This metaphor, which is commonly applied by the sacred writers to the Almighty, was very expressive to the minds of the Hebrew people. Their national fortresses, in which they sought security in war, were built on high and inaccessible rocks.
spake to me--either preceptively, giving the following counsels respecting the character of an upright ruler in Israel, or prophetically, concerning David and his royal dynasty, and the great Messiah, of whom many think this is a prophecy, rendering the words, "he that ruleth"--"there shall be a ruler over men."
23:423:4: ՚ի լոյս առաւօտու։ Ծագեալ զարեգակն ընդ առաւօտս՝ եւ ո՛չ նուաղեաց ՚ի լուսոյ. եւ իբրեւ անձրեւոյ դալարւոյ յերկրէ.
4 Արեգակն առաւօտեան ծագում է, եւ նրա լոյսը չի պակասում, ինչպէս անձրեւից յետոյ կանաչն է բարձրանում երկրի վրայ:
4 Այն ատեն անիկա առաւօտեան լոյսին կը նմանի, Որ արեւուն ծագած ատենը կ’երեւնայ, Այնպիսի առաւօտի մը՝ որ առանց ամպի է Ու արեւու ճառագայթին՝ Որ անձրեւէն ետքը գետնէն կանանչ խոտ կը բուսցնէ։
Ծագեալ զարեգակն ընդ առաւօտս եւ ոչ նուաղեաց ի լուսոյ. եւ իբրեւ անձրեւոյ դալարւոյ յերկրէ:

23:4: ՚ի լոյս առաւօտու։ Ծագեալ զարեգակն ընդ առաւօտս՝ եւ ո՛չ նուաղեաց ՚ի լուսոյ. եւ իբրեւ անձրեւոյ դալարւոյ յերկրէ.
4 Արեգակն առաւօտեան ծագում է, եւ նրա լոյսը չի պակասում, ինչպէս անձրեւից յետոյ կանաչն է բարձրանում երկրի վրայ:
4 Այն ատեն անիկա առաւօտեան լոյսին կը նմանի, Որ արեւուն ծագած ատենը կ’երեւնայ, Այնպիսի առաւօտի մը՝ որ առանց ամպի է Ու արեւու ճառագայթին՝ Որ անձրեւէն ետքը գետնէն կանանչ խոտ կը բուսցնէ։
zohrab-1805▾ eastern-1994▾ western am▾
23:423:4 И как на рассвете утра, при восходе солнца на безоблачном небе, от сияния после дождя вырастает трава из земли,
23:4 καὶ και and; even ἐν εν in θεῷ θεος God φωτὶ φως light πρωίας πρωιος morning ἀνατείλαι ανατελλω spring up; rise ἥλιος ηλιος sun τὸ ο the πρωὶ πρωι early οὐ ου not παρῆλθεν παρερχομαι pass; transgress ἐκ εκ from; out of φέγγους φεγγος brilliance καὶ και and; even ὡς ως.1 as; how ἐξ εκ from; out of ὑετοῦ υετος rain χλόης χλοη.1 from; away γῆς γη earth; land
23:4 וּ û וְ and כְ ḵᵊ כְּ as אֹ֥ור ʔˌôr אֹור light בֹּ֖קֶר bˌōqer בֹּקֶר morning יִזְרַח־ yizraḥ- זרח flash up שָׁ֑מֶשׁ šˈāmeš שֶׁמֶשׁ sun בֹּ֚קֶר ˈbōqer בֹּקֶר morning לֹ֣א lˈō לֹא not עָבֹ֔ות ʕāvˈôṯ עָב cloud מִ mi מִן from נֹּ֥גַהּ nnˌōḡah נֹגַהּ brightness מִ mi מִן from מָּטָ֖ר mmāṭˌār מָטָר rain דֶּ֥שֶׁא dˌeše דֶּשֶׁא young grass מֵ mē מִן from אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
23:4. sicut lux aurorae oriente sole mane absque nubibus rutilat et sicut pluviis germinat herba de terraAs the light of the morning, when the sun riseth, shineth in the morning without clouds, and as the grass springeth out of the earth by rain.
4. as the light of the morning, when the sun riseth, a morning without clouds; the tender grass out of the earth, through clear shining after rain.
23:4. like the first light of the morning as the sun is rising, when a morning without clouds glows red, and like plants springing forth from the earth after a rainfall.
23:4. And [he shall be] as the light of the morning, [when] the sun riseth, [even] a morning without clouds; [as] the tender grass [springing] out of the earth by clear shining after rain.
And [he shall be] as the light of the morning, [when] the sun riseth, [even] a morning without clouds; [as] the tender grass [springing] out of the earth by clear shining after rain:

23:4 И как на рассвете утра, при восходе солнца на безоблачном небе, от сияния после дождя вырастает трава из земли,
23:4
καὶ και and; even
ἐν εν in
θεῷ θεος God
φωτὶ φως light
πρωίας πρωιος morning
ἀνατείλαι ανατελλω spring up; rise
ἥλιος ηλιος sun
τὸ ο the
πρωὶ πρωι early
οὐ ου not
παρῆλθεν παρερχομαι pass; transgress
ἐκ εκ from; out of
φέγγους φεγγος brilliance
καὶ και and; even
ὡς ως.1 as; how
ἐξ εκ from; out of
ὑετοῦ υετος rain
χλόης χλοη.1 from; away
γῆς γη earth; land
23:4
וּ û וְ and
כְ ḵᵊ כְּ as
אֹ֥ור ʔˌôr אֹור light
בֹּ֖קֶר bˌōqer בֹּקֶר morning
יִזְרַח־ yizraḥ- זרח flash up
שָׁ֑מֶשׁ šˈāmeš שֶׁמֶשׁ sun
בֹּ֚קֶר ˈbōqer בֹּקֶר morning
לֹ֣א lˈō לֹא not
עָבֹ֔ות ʕāvˈôṯ עָב cloud
מִ mi מִן from
נֹּ֥גַהּ nnˌōḡah נֹגַהּ brightness
מִ mi מִן from
מָּטָ֖ר mmāṭˌār מָטָר rain
דֶּ֥שֶׁא dˌeše דֶּשֶׁא young grass
מֵ מִן from
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
23:4. sicut lux aurorae oriente sole mane absque nubibus rutilat et sicut pluviis germinat herba de terra
As the light of the morning, when the sun riseth, shineth in the morning without clouds, and as the grass springeth out of the earth by rain.
23:4. like the first light of the morning as the sun is rising, when a morning without clouds glows red, and like plants springing forth from the earth after a rainfall.
23:4. And [he shall be] as the light of the morning, [when] the sun riseth, [even] a morning without clouds; [as] the tender grass [springing] out of the earth by clear shining after rain.
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Adam Clarke: Commentary on the Bible - 1831
23:4: He shall be as the light of the morning - This verse is very obscure, for it does not appear from it who the person is of whom the prophet speaks. As the Messiah seems to be the whole subject of these last words of David, he is probably the person intended. One of Dr. Kennicott's MSS. Supplies the word יהוה Yehovah; and he therefore translates, As the light of the morning ariseth Jehovah (see below) He shall be the Sun of righteousness, bringing salvation in his rays, and shining - illuminating the children of men, with increasing splendor, as long as the sun and moon endure.
As the tender grass - The effects of this shining, and of the rays of his grace, shall be like the shining of the sun upon the young grass or corn, after a plentiful shower of rain.
2 Kings (2 Samuel) 23:5
Albert Barnes: Notes on the Bible - 1834
23:4: Comparisons illustrating the prosperity of the righteous king.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:4: as the light: Jdg 5:31; Psa 89:36, Psa 110:3; Pro 4:18; Isa 60:1, Isa 60:3, Isa 60:18-20; Hos 6:5; Mal 4:2; Luk 1:78, Luk 1:79; Joh 1:7
morning: Hos 6:3
tender: Deu 32:2; Psa 72:6; Isa 4:2; Mic 5:7
Geneva 1599
And [he shall be] as the light of the morning, [when] the sun riseth, [even] a morning without clouds; [as] the tender (c) grass [springing] out of the earth by clear shining after rain.
(c) Which grows quickly, and fades soon.
John Gill
And he shall be as the light of the morning, when the sun riseth, even a morning without clouds,.... That is, such a ruler that rules in righteousness, and in the fear of God; he is the light and glory of his people, who guides and directs them, makes them cheerful and comfortable; his administrations are pleasant and delightful, and promise a growing and increasing happiness to them, like the morning light and rising sun; and there are no clouds, nor forebodings of dark times, affliction and distress, coming upon them, but all the reverse: and with Christ these metaphors well suit, who is the true light that shines, Jn 1:9; the morning star, Rev_ 22:16; the dayspring from on high, Lk 1:78; the sun of righteousness, Mal 4:2; and light of the world, Jn 8:2; his going forth or appearance in human nature, at his incarnation, was as the morning, Hos 6:3; the first discovery him to Adam, after sin had brought a night of darkness on the world, was as the dawn of the morning; and this light like that of the morning increased, fresh and clearer discoveries of him being made to the patriarchs afterwards; and though as yet the sun was not up, and it was not a morning without clouds, yet the discoveries then made brought joy with them, as to Abraham and others, and were a sure sign of the sun rising. When Christ appeared in the flesh, the sun of righteousness then arose, and scattered the darkness of the night, both in the Jewish and Gentile world; introduced the light of the Gospel to a greater degree than it was under the legal dispensation, and made the Gospel day; which was not only like the morning light, growing and increasing, but was as a morning without clouds, without the darkness of the ceremonial law, the shadows of which now disappeared; and without the storms and tempests of the moral law, its curses being bore and removed by Christ; and without the frowns of divine wrath, reconciliation and satisfaction being made by him: and this is all applicable particularly to the government of Christ, which is delightful and grateful to his people, serviceable and beneficial to them, under which they enjoy great peace and prosperity; and which will more and more increase, and stilt be more glorious and illustrious, see Ps 72:7. A learned writer (i) has observed, that in an ancient manuscript the word "Jehovah" is inserted and read thus,"and as the light of the morning shall arise Jehovah the sun,''which clearly points to Christ the sun of righteousness; and be it an interpolation, it gives the true sense of the words: a glorious, beautiful, and illustrious person is described in Ovid (k) by the same figure as here:
as the tender grass springing out of the earth by clear shining after rain; which springs up the faster, and is more flourishing after a shower of rain, and when upon that the sun breaks out and shines clearly: or "from clear shining from rain" (l); that is, the springing of the tender grass out of the earth is owing partly to the rain which falls in the night, and partly to the sun rising in the morning, and the clear shine of it: this may denote the fruitful and flourishing estate which a good and righteous ruler over men is the happy instrument of bringing his people into; and may be applied both to the incarnation of Christ, when he grew up as a tender plant, or as the tender grass, mean in his original and descent, weak in himself as man; and yet this fruit of the earth was excellent and comely, beautiful and glorious, and the springing of it owing to the favour and good will of God, and his coming was as the latter and former rain to the earth, Hos 6:3; and to the government of Christ, and the benefits of it to his church and people; who flourish under it the light of his grace and favour, and through rains of Gospel doctrines they are blessed with: or "than clear shining, than rain"; Christ is more beneficial to his people, who are comparable to grass for their meanness, and weakness, and number, than the sun and rain are to the grass in the field.
(i) Dr. Kennicott's State of the Hebrew Text, Dissert. 1. p. 468. (k) "Talisque apparuitilli", &c. Metamorph. l. 14. Fab. 16. ver. 767. (l) "a splendore, a pluvia germen de terra", Pagninus, Montanus, Vatablus.
John Wesley
Shall be - These words are a farther description of the king's duty, which is not only to rule with justice and piety, but also with sweetness, and gentleness, and condescension to the infirmities of his people; to render his government as acceptable to them, as is the sun - shine in a clear morning, or the tender grass which springs out of the earth by the warm beams of the sun after the rain.
Robert Jamieson, A. R. Fausset and David Brown
as the tender grass springing out of the earth by clear shining after rain--Little patches of grass are seen rapidly springing up in Palestine after rain; and even where the ground has been long parched and bare, within a few days or hours after the enriching showers begin to fall, the face of the earth is so renewed that it is covered over with a pure fresh mantle of green.
23:523:5: զի ո՛չ եթէ ա՛յս տուն իմ է ընդ հզօրին Աստուծոյ։ Ո՛ւխտ յաւիտենական եդ ինձ պատրաստական յամենայն ժամանակի պահել. զի ամենայն փրկութիւն իմ, եւ ամենայն կամք իմ Տէր։ Զի մի՛ բողբոջեսցի
5 Մի՞թէ այդպիսին չէ իմ տունը հզօր Աստծու մօտ: Նա ինձ հետ յաւիտենական ուխտ է դրել, որը բոլոր ժամանակներում պէտք է պահուի: Իմ ամբողջ փրկութիւնն ու իմ ամբողջ կամքը Տէրն է:
5 Թէեւ իմ տունս Աստուծոյ քով այսպէս չէ, Սակայն ինծի հետ յաւիտենական ուխտ մը ըրաւ, Որ ամէն բանի մէջ պատրաստ ու հաստատ է. Քանզի իմ բոլոր փրկութիւնս ու իմ բոլոր բաղձանքս այս է. Ու պիտի չծաղկեցնէ*՞ զայն։
Զի ոչ եթէ այս տուն իմ է ընդ հզօրին Աստուծոյ.`` ուխտ յաւիտենական եդ ինձ, պատրաստական յամենայն ժամանակի պահել, զի ամենայն փրկութիւն իմ եւ ամենայն կամք [345]իմ Տէր:

23:5: զի ո՛չ եթէ ա՛յս տուն իմ է ընդ հզօրին Աստուծոյ։ Ո՛ւխտ յաւիտենական եդ ինձ պատրաստական յամենայն ժամանակի պահել. զի ամենայն փրկութիւն իմ, եւ ամենայն կամք իմ Տէր։ Զի մի՛ բողբոջեսցի
5 Մի՞թէ այդպիսին չէ իմ տունը հզօր Աստծու մօտ: Նա ինձ հետ յաւիտենական ուխտ է դրել, որը բոլոր ժամանակներում պէտք է պահուի: Իմ ամբողջ փրկութիւնն ու իմ ամբողջ կամքը Տէրն է:
5 Թէեւ իմ տունս Աստուծոյ քով այսպէս չէ, Սակայն ինծի հետ յաւիտենական ուխտ մը ըրաւ, Որ ամէն բանի մէջ պատրաստ ու հաստատ է. Քանզի իմ բոլոր փրկութիւնս ու իմ բոլոր բաղձանքս այս է. Ու պիտի չծաղկեցնէ*՞ զայն։
zohrab-1805▾ eastern-1994▾ western am▾
23:523:5 не так ли дом мой у Бога? Ибо завет вечный положил Он со мною, твердый и непреложный. Не так ли исходит от Него все спасение мое и все хотение мое?
23:5 οὐ ου not γὰρ γαρ for οὕτως ουτως so; this way ὁ ο the οἶκός οικος home; household μου μου of me; mine μετὰ μετα with; amid ἰσχυροῦ ισχυρος forceful; severe διαθήκην διαθηκη covenant γὰρ γαρ for αἰώνιον αιωνιος eternal; of ages ἔθετό τιθημι put; make μοι μοι me ἑτοίμην ετοιμος ready; prepared ἐν εν in παντὶ πας all; every καιρῷ καιρος season; opportunity πεφυλαγμένην φυλασσω guard; keep ὅτι οτι since; that πᾶσα πας all; every σωτηρία σωτηρια safety μου μου of me; mine καὶ και and; even πᾶν πας all; every θέλημα θελημα determination; will ὅτι οτι since; that οὐ ου not μὴ μη not βλαστήσῃ βλαστανω sprout ὁ ο the παράνομος παρανομος acting contrary to law; lawless
23:5 כִּֽי־ kˈî- כִּי that לֹא־ lō- לֹא not כֵ֥ן ḵˌēn כֵּן thus בֵּיתִ֖י bêṯˌî בַּיִת house עִם־ ʕim- עִם with אֵ֑ל ʔˈēl אֵל god כִּי֩ kˌî כִּי that בְרִ֨ית vᵊrˌîṯ בְּרִית covenant עֹולָ֜ם ʕôlˈām עֹולָם eternity שָׂ֣ם śˈām שׂים put לִ֗י lˈî לְ to עֲרוּכָ֤ה ʕᵃrûḵˈā ערך arrange בַ va בְּ in † הַ the כֹּל֙ kkˌōl כֹּל whole וּ û וְ and שְׁמֻרָ֔ה šᵊmurˈā שׁמר keep כִּֽי־ kˈî- כִּי that כָל־ ḵol- כֹּל whole יִשְׁעִ֥י yišʕˌî יֵשַׁע help וְ wᵊ וְ and כָל־ ḵol- כֹּל whole חֵ֖פֶץ ḥˌēfeṣ חֵפֶץ pleasure כִּֽי־ kˈî- כִּי that לֹ֥א lˌō לֹא not יַצְמִֽיחַ׃ yaṣmˈîₐḥ צמח sprout
23:5. nec tanta est domus mea apud Deum ut pactum aeternum iniret mecum firmum in omnibus atque munitum cuncta enim salus mea et omnis voluntas nec est quicquam ex ea quod non germinetNeither is my house so great with God, that he should make with me an eternal covenant, firm in all things and assured. For he is all my salvation, and all my will: neither is there ought thereof that springeth not up.
5. Verily my house is not so with God; yet he hath made with me an everlasting covenant, ordered in all things, and sure: for it is all my salvation, and all desire, although he maketh it not to grow.
23:5. But my house is not so great with God that he should undertake an eternal covenant with me, firm and fortified in all things. For he is the entirety of my salvation and the entirety of my will. And there is nothing of this which will not spring forth.
23:5. Although my house [be] not so with God; yet he hath made with me an everlasting covenant, ordered in all [things], and sure: for [this is] all my salvation, and all [my] desire, although he make [it] not to grow.
Although my house [be] not so with God; yet he hath made with me an everlasting covenant, ordered in all [things], and sure: for [this is] all my salvation, and all [my] desire, although he make [it] not to grow:

23:5 не так ли дом мой у Бога? Ибо завет вечный положил Он со мною, твердый и непреложный. Не так ли исходит от Него все спасение мое и все хотение мое?
23:5
οὐ ου not
γὰρ γαρ for
οὕτως ουτως so; this way
ο the
οἶκός οικος home; household
μου μου of me; mine
μετὰ μετα with; amid
ἰσχυροῦ ισχυρος forceful; severe
διαθήκην διαθηκη covenant
γὰρ γαρ for
αἰώνιον αιωνιος eternal; of ages
ἔθετό τιθημι put; make
μοι μοι me
ἑτοίμην ετοιμος ready; prepared
ἐν εν in
παντὶ πας all; every
καιρῷ καιρος season; opportunity
πεφυλαγμένην φυλασσω guard; keep
ὅτι οτι since; that
πᾶσα πας all; every
σωτηρία σωτηρια safety
μου μου of me; mine
καὶ και and; even
πᾶν πας all; every
θέλημα θελημα determination; will
ὅτι οτι since; that
οὐ ου not
μὴ μη not
βλαστήσῃ βλαστανω sprout
ο the
παράνομος παρανομος acting contrary to law; lawless
23:5
כִּֽי־ kˈî- כִּי that
לֹא־ lō- לֹא not
כֵ֥ן ḵˌēn כֵּן thus
בֵּיתִ֖י bêṯˌî בַּיִת house
עִם־ ʕim- עִם with
אֵ֑ל ʔˈēl אֵל god
כִּי֩ kˌî כִּי that
בְרִ֨ית vᵊrˌîṯ בְּרִית covenant
עֹולָ֜ם ʕôlˈām עֹולָם eternity
שָׂ֣ם śˈām שׂים put
לִ֗י lˈî לְ to
עֲרוּכָ֤ה ʕᵃrûḵˈā ערך arrange
בַ va בְּ in
הַ the
כֹּל֙ kkˌōl כֹּל whole
וּ û וְ and
שְׁמֻרָ֔ה šᵊmurˈā שׁמר keep
כִּֽי־ kˈî- כִּי that
כָל־ ḵol- כֹּל whole
יִשְׁעִ֥י yišʕˌî יֵשַׁע help
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
חֵ֖פֶץ ḥˌēfeṣ חֵפֶץ pleasure
כִּֽי־ kˈî- כִּי that
לֹ֥א lˌō לֹא not
יַצְמִֽיחַ׃ yaṣmˈîₐḥ צמח sprout
23:5. nec tanta est domus mea apud Deum ut pactum aeternum iniret mecum firmum in omnibus atque munitum cuncta enim salus mea et omnis voluntas nec est quicquam ex ea quod non germinet
Neither is my house so great with God, that he should make with me an eternal covenant, firm in all things and assured. For he is all my salvation, and all my will: neither is there ought thereof that springeth not up.
23:5. But my house is not so great with God that he should undertake an eternal covenant with me, firm and fortified in all things. For he is the entirety of my salvation and the entirety of my will. And there is nothing of this which will not spring forth.
23:5. Although my house [be] not so with God; yet he hath made with me an everlasting covenant, ordered in all [things], and sure: for [this is] all my salvation, and all [my] desire, although he make [it] not to grow.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
23:5: Although my house be not so with God - Instead of כן ken, so, read כן kun, established; and let the whole verse be considered as an interrogation, including a positive assertion; and the sense will be at once clear and consistent: "for is not my house (family) established with God; because he hath made with me an everlasting covenant, ordered in all, and preserved? For this (He) is all my salvation, and all my desire, although he make it (or him) not to spring up." All is sure relative to my spiritual successor, though he do not as yet appear; the covenant is firm, and it will spring forth in due time. See the observations at the end of the chapter, Sa2 23:39note).
2 Kings (2 Samuel) 23:6
Albert Barnes: Notes on the Bible - 1834
23:5: Although my house ... - The sense of this clause (according to the the King James Version) will be that David comparing the actual state of his family and kingdom during the later years of trouble and disaster with the prophetic description of the prosperity of the righteous king, and seeing how far it falls short, comforts himself by the terms of God's covenant Sa2 7:12-16 and looks forward to Messiah's kingdom. The latter clause, "although he make it not to grow," must then mean that, although at the present time the glory of his house was not made to grow, yet all his salvation and all his desire was made sure in the covenant which would be fulfilled in due time. But most modern commentators understand both clauses as follows: "Is not my house so with God that He has made with me an everlasting covenant," etc.? "For all my salvation and all my desire, will He not cause it to spring up?" namely, in the kingdom of Solomon, and still more fully in the kingdom of Christ.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:5: Although: Sa2 7:18, Sa2 12:10, Sa2 13:14, Sa2 13:28, Sa2 18:14; Kg1 1:5, Kg1 2:24, Kg1 2:25, Kg1 11:6-8, Kg1 12:14
he hath made: Sa2 7:14-16; Ch1 17:11-14; Psa 89:3, Psa 89:28; Isa 9:6, Isa 9:7, Isa 55:3, Isa 61:8; Jer 32:40; Jer 33:25, Jer 33:26; Eze 37:26; Heb 13:20
and sure: Sa1 2:35, Sa1 25:28; Kg1 11:38; Act 13:34; Heb 6:19
all my salvation: Psa 62:2, Psa 119:81
desire: Psa 27:4, Psa 63:1-3, Psa 73:25, Psa 73:26
to grow: Isa 4:2, Isa 7:14, Isa 9:6, Isa 9:7, Isa 11:1, Isa 27:6; Amo 9:11; Co1 3:6, Co1 3:7
Geneva 1599
Although my house [be] not so with God; yet he hath made with me an everlasting covenant, ordered in all [things], and sure: for [this is] all my salvation, and all [my] desire, although he make [it] not to (d) grow.
(d) But that my kingdom may continue for ever according to his promise.
John Gill
Although my house be not so with God,.... So bright, and flourishing, and prosperous as the government of the just ruler before described; or is not "right" (m) with God, meaning his family, in which great sins were committed, and great disorders and confusions brought into it, as the cases of Amnon, Absalom, and Adonijah showed; or "not firm" or "stable" (n), through the rebellion of one, the insurrection of another, and the usurpation of a third; yet he believed it would be firm and stable in the Messiah that should spring from him, promised in the everlasting covenant; though the Jewish writers understand this of the firmness and stability of his kingdom and government: "but my house is not so", &c. like the morning light, which increases by little and little, and like the morning, which sometimes is not cloudy, and sometimes is; sometimes the sun shines clearly, and sometimes not; or like the tender grass, which is sometimes flourishing, and after withers; but so is not my kingdom, it is a perpetual one, given and secured by an everlasting covenant; and such certainly is or will be the kingdom of the Messiah:
yet he hath made with me an everlasting covenant, ordered in all things, and sure; or, "for (o) he hath made", &c. the covenant by which the kingdom was settled on David and his seed was a covenant that would continue for ever, and would be kept, "observed", and "preserved" (p) in all the articles of it, and so be sure to his seed, particularly to the Messiah that should spring from him, in whom it was fulfilled, Lk 1:32; and the covenant of grace made with David's antitype, with Christ the head of the church, and the representative of it, and so with all his people in him, is an everlasting one: it was made with Christ from everlasting, as appears from the everlasting love of God, the source and spring of it; the earliness of the divine counsels on which it is formed, and blessings and promises of it, with which it is filled, which were before the world was; and from Christ being set up as the Mediator of it from everlasting: and it will continue to everlasting; it is a covenant that cannot be broken, will never be removed, nor give way to or be succeeded by another: it is "ordered in all things": to promote and advance the glory of all the three Persons in the Godhead, Father, Son, and Spirit; to secure the persons of the saints, and to provide everything needful for them for time and eternity: and it is "sure"; it stands upon a sure basis, the unchangeable will and favour of God, and is in the hands of Christ, the same today, yesterday, and for ever; its mercies are the sure mercies of David, and its promises are yea and amen in Christ, and are sure to all the seed. Though things may not be with them God-ward, as they desire, and could be wished for; though they may be attended with many sins and infirmities, the temptations of Satan, divine desertions, and various afflictions, and be guilty of many backslidings, yet covenant interest always continues; and so, though in the kingdom and interest of Christ in the world, there are, and may be, many things disagreeable; it may be attended with persecutions, heresies, scandals, &c. yet it shall continue and increase, and spread, and be an everlasting kingdom:
for this is all my salvation: all depends upon this covenant; the safety of David's family, and the security of the kingdom in it, and to his seed, till the Messiah came, depended on the covenant made with him respecting that; and the spiritual and eternal salvation of the Lord's people depends upon the covenant of grace; which was contrived, formed, and settled in it, in which the Saviour is provided, and the persons to share in his salvation are taken into it and secured, with all blessings both of grace and glory:
and all my desire; to see it fulfilled; as it is the desire of good men to be led more and more into it, to see their interest in it, to have the blessings and promises of it applied unto them, and to be saved by it, and not by the covenant of works; and there is all that in it that a believer can desire to make him comfortable here, or happy hereafter; and it is what gives him delight and pleasure in all his troubles: it may be supplied he is, as well as "this is", and be applied to Christ, the ruler over men, described, 2Kings 23:3; with whom the covenant of grace is made, in whom is the salvation of men; he is the author and the only author of it; in whom it is complete and perfect; "all" salvation is in him, and which they can claim as theirs; to whom is "all their desire"; and in whom is "all their delight", as it may be rendered; on account of the glory of his person, the fulness of his grace, and his suitableness as a Saviour; whom they desire to know more of, and have more communion with:
although he made it not to grow; though there may not be at present any growth of outward prosperity, or of inward grace, or even of the produce of the earth, Hab 3:17; though the horn of David is not yet made to bud, or his family in growing and flourishing circumstances, or the Messiah, the man, the branch, does not yet shoot forth, though he certainly would; or, "for shall he not bud forth" he shall, Jer 23:5.
(m) "non recta", Cocceius. (n) "Non est re firma", Vitringa in Jesaiam, c. xi. 1. (o) "quia", Pagninus, Montanus, Piscator. (p) "scrvatum", Tigurine version, Vatablus; "conservatum", Junius & Tremellius.
John Wesley
Altho' - Although God knows, that neither I, nor my children have lived and ruled as we should have done, so justly, and in the fear of the Lord; and therefore have not enjoyed that uninterrupted prosperity which we might have enjoyed. Covenant - Notwithstanding all our transgressions whereby we have broken covenant with God, yet God, to whom all my sins were known, was graciously pleased to make a sure covenant, to continue the kingdom to me, and to my seed for ever, 2Kings 7:16, until the coming of the Messiah who is to be my son and successor, and whose kingdom shall have no end. Ordered - Ordained in all points by God's eternal counsel; and disposed by his wise and powerful providence which will over - rule all things, even the sins of my house so far, that although he punished them for their sins, yet he will not utterly root them out, nor break his covenant made with me and mine. Sure - Or, preserved, by God's power and faithfulness in the midst of all oppositions. For this - Or, in this is, that is, it consists in, and depends upon this covenant. Salvation - Both mine own eternal salvation, and the preservation of the kingdom to me and mine. Tho' - Although God as yet hath not made my house or family to grow; that is, to increase, or to flourish with worldly glory as I expected; yet this is my comfort, that God will inviolably keep this covenant. But this refers also to the covenant of grace made with all believers. This is indeed an everlasting covenant, from everlasting, in the contrivance of it, and to everlasting, in the continuance and the consequence of it. It is ordered, well ordered in all things; admirably well, to advance the glory of God and the honour of the mediator, together with the holiness and happiness of believers. It is sure, and therefore sure, because well - ordered: the promised mercies are sure, on the performance of the conditions. It is all our salvation: nothing but this will save us, and this is sufficient. Therefore it should be all our desire. Let me have an interest in this covenant, and I have enough, I desire no more.
Robert Jamieson, A. R. Fausset and David Brown
Although my house be not so with God; yet he hath made with me an everlasting covenant, ordered in all things, and sure--"the light of the morning," that is, the beginning of David's kingdom, was unlike the clear brilliant dawn of an Eastern day but was overcast by many black and threatening clouds; neither he nor his family had been like the tender grass springing up from the ground and flourishing by the united influences of the sun and rain; but rather like the grass that withereth and is prematurely cut down. The meaning is: although David's house had not flourished in an uninterrupted course of worldly prosperity and greatness, according to his hopes; although great crimes and calamities had beclouded his family history; some of the most promising branches of the royal tree had been cut down in his lifetime and many of his successors should suffer in like manner for their personal sins; although many reverses and revolutions may overtake his race and his kingdom, yet it was to him a subject of the highest joy and thankfulness that God will inviolably maintain His covenant with his family, until the advent of his greatest Son, the Messiah, who was the special object of his desire, and the author of his salvation.
23:623:6: անօրէնն. իբրեւ զփուշ մերժեալ են ամենեքին նոքա՝ որ ո՛չ ձեռամբ առնուցուն[3396]. [3396] Ոսկան. Անօրէնքն իբրեւ։
6 Անօրէնները թող չբողբոջեն. նրանք նման են դուրս գցուող փշերի, որոնք ձեռքով չեն բռնւում,
6 Բայց բոլոր անօրէնները Դուրս նետուած փուշերու պէս պիտի ըլլան, Քանզի անոնք ձեռքով չեն բռնուիր։
Զի մի՛ բողբոջեսցի անօրէնքն. իբրեւ զփուշ մերժեալ են ամենեքին նոքա` որ ոչ ձեռամբ առնուցուն:

23:6: անօրէնն. իբրեւ զփուշ մերժեալ են ամենեքին նոքա՝ որ ո՛չ ձեռամբ առնուցուն[3396].
[3396] Ոսկան. Անօրէնքն իբրեւ։
6 Անօրէնները թող չբողբոջեն. նրանք նման են դուրս գցուող փշերի, որոնք ձեռքով չեն բռնւում,
6 Բայց բոլոր անօրէնները Դուրս նետուած փուշերու պէս պիտի ըլլան, Քանզի անոնք ձեռքով չեն բռնուիր։
zohrab-1805▾ eastern-1994▾ western am▾
23:623:6 А нечестивые будут, как выброшенное терние, которого не берут рукою;
23:6 ὥσπερ ωσπερ just as ἄκανθα ακανθα brier ἐξωσμένη εξωθεω drive πάντες πας all; every αὐτοί αυτος he; him ὅτι οτι since; that οὐ ου not χειρὶ χειρ hand λημφθήσονται λαμβανω take; get
23:6 וּ û וְ and בְלִיַּ֕עַל vᵊliyyˈaʕal בְּלִיַּעַל wickedness כְּ kᵊ כְּ as קֹ֥וץ qˌôṣ קֹוץ snuff מֻנָ֖ד munˌāḏ נדד flee כֻּלָּ֑הַם kullˈāham כֹּל whole כִּֽי־ kˈî- כִּי that לֹ֥א lˌō לֹא not בְ vᵊ בְּ in יָ֖ד yˌāḏ יָד hand יִקָּֽחוּ׃ yiqqˈāḥû לקח take
23:6. praevaricatores autem quasi spinae evellentur universi quae non tolluntur manibusBut transgressors shall all of them be plucked up as thorns: which are not taken away with hands.
6. But the ungodly shall be all of them as thorns to be thrust away, for they cannot be taken with the hand:
23:6. But all prevaricators shall be plucked out like thorns, yet they are not taken away by hands.
23:6. But [the sons] of Belial [shall be] all of them as thorns thrust away, because they cannot be taken with hands:
But [the sons] of Belial [shall be] all of them as thorns thrust away, because they cannot be taken with hands:

23:6 А нечестивые будут, как выброшенное терние, которого не берут рукою;
23:6
ὥσπερ ωσπερ just as
ἄκανθα ακανθα brier
ἐξωσμένη εξωθεω drive
πάντες πας all; every
αὐτοί αυτος he; him
ὅτι οτι since; that
οὐ ου not
χειρὶ χειρ hand
λημφθήσονται λαμβανω take; get
23:6
וּ û וְ and
בְלִיַּ֕עַל vᵊliyyˈaʕal בְּלִיַּעַל wickedness
כְּ kᵊ כְּ as
קֹ֥וץ qˌôṣ קֹוץ snuff
מֻנָ֖ד munˌāḏ נדד flee
כֻּלָּ֑הַם kullˈāham כֹּל whole
כִּֽי־ kˈî- כִּי that
לֹ֥א lˌō לֹא not
בְ vᵊ בְּ in
יָ֖ד yˌāḏ יָד hand
יִקָּֽחוּ׃ yiqqˈāḥû לקח take
23:6. praevaricatores autem quasi spinae evellentur universi quae non tolluntur manibus
But transgressors shall all of them be plucked up as thorns: which are not taken away with hands.
23:6. But all prevaricators shall be plucked out like thorns, yet they are not taken away by hands.
23:6. But [the sons] of Belial [shall be] all of them as thorns thrust away, because they cannot be taken with hands:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
23:6: But the sons of Belial shall be all of them as thorns - There is no word in the text for sons; it is simply Belial, the good-for-nothing man, and may here refer - first to Saul, and secondly to the enemies of our Lord.
As thorns thrust away - A metaphor taken from hedging; the workman thrusts the thorns aside either with his bill or hand, protected by his impenetrable mitten or glove, till, getting a fair blow at the roots, he cuts them all down. The man is fenced with iron, and the handle of his bill is like the staff of a spear. This is a good representation of the dubbing-bill, with which they slash the thorn hedge on each side before they level the tops by the pruning-shears. The handle is five or six feet long. This is a perfectly natural and intelligible image.
2 Kings (2 Samuel) 23:8
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:6: the sons: Sa2 20:1; Deu 13:13; Sa1 2:12
thorns: Gen 3:18; Sol 2:2; Isa 33:12; Eze 2:6
John Gill
But the sons of Belial shall be all of them as thorns thrust away,.... Not like the tender grass that springs up, and flourishes after rain, and the sunshine upon that; but like thorns, useless, hurtful, and pernicious, and fit only for burning: this is true of wicked men in general, that cast off the yoke of the Lord, and become unprofitable, as Belial signifies; and of wicked governors in particular, who, instead of being helpful, are harmful to a commonwealth; and instead of being the joy and comfort of their subjects, and of giving pleasure to them, and making them cheerful and prosperous, give pain and trouble, and cause grief and sorrow; and are, if possible, to be thrust away, and deposed from government:
because they cannot be taken with hands; thorns cannot be handled and gently dealt with, but some instrument must be used to put them away with force; so wicked men, and especially wicked rulers, are untractable, and not to be managed in a gentle way, and therefore violent ones must be taken.
John Wesley
But - Having in the foregoing verses described the nature, and stability of that kingdom which God had by a sure covenant settled upon him and his seed; and especially, upon the Messiah, who was to be one of his posterity; he now describes the nature and miserable condition, of all the enemies of this holy and blessed kingdom. As thorns - Which men do not use to handle, but thrust them away. And so will God thrust away from himself, and from his people, and kingdom, all those who shall either secretly or openly set themselves against it.
Robert Jamieson, A. R. Fausset and David Brown
But the sons of Belial shall be all of them as thorns--that is, the wicked enemies and persecutors of this kingdom of righteousness. They resemble those prickly, thorny plants which are twisted together, whose spires point in every direction, and which are so sharp and strong that they cannot be touched or approached without danger; but hard instruments and violent means must be taken to destroy or uproot them. So God will remove or destroy all who are opposed to this kingdom.
23:723:7: եւ աշխատեսցի ՚ի նոսա այր. եւ զամենայն երկաթ եւ զփայտ նիզակի հրով այրեսցէ. եւ բորբոքեսցին ամօթով իւրեանց[3397]։[3397] Ոմանք. Եւ աշխատիցին ՚ի նոսա այր։
7 այլ երկաթով ու նիզակի ծայրով են նետւում կրակի մէջ եւ այրւում են իրենց ամօթից»:
7 Անոնց դպչող մարդը Երկաթը ու նիզակին բունը իրեն զէնք պիտի ընէ*Ու իրենց եղած տեղը Բոլորովին կրակի մէջ պիտի այրին»։
Եւ աշխատեսցի ի նոսա այր, եւ զամենայն երկաթ եւ զփայտ նիզակի հրով այրեսցէ, եւ բորբոքեսցին ամօթով իւրեանց:

23:7: եւ աշխատեսցի ՚ի նոսա այր. եւ զամենայն երկաթ եւ զփայտ նիզակի հրով այրեսցէ. եւ բորբոքեսցին ամօթով իւրեանց[3397]։
[3397] Ոմանք. Եւ աշխատիցին ՚ի նոսա այր։
7 այլ երկաթով ու նիզակի ծայրով են նետւում կրակի մէջ եւ այրւում են իրենց ամօթից»:
7 Անոնց դպչող մարդը Երկաթը ու նիզակին բունը իրեն զէնք պիտի ընէ*Ու իրենց եղած տեղը Բոլորովին կրակի մէջ պիտի այրին»։
zohrab-1805▾ eastern-1994▾ western am▾
23:723:7 но кто касается его, вооружается железом или деревом копья, и огнем сожигают его на месте.
23:7 καὶ και and; even ἀνὴρ ανηρ man; husband οὐ ου not κοπιάσει κοπιαω exhausted; labor ἐν εν in αὐτοῖς αυτος he; him καὶ και and; even πλῆρες πληρης full σιδήρου σιδηρος iron καὶ και and; even ξύλον ξυλον wood; timber δόρατος δορυ and; even ἐν εν in πυρὶ πυρ fire καύσει καιω burn καυθήσονται καιω burn αἰσχύνῃ αισχυνη shame αὐτῶν αυτος he; him
23:7 וְ wᵊ וְ and אִישׁ֙ ʔîš אִישׁ man יִגַּ֣ע yiggˈaʕ נגע touch בָּהֶ֔ם bāhˈem בְּ in יִמָּלֵ֥א yimmālˌē מלא be full בַרְזֶ֖ל varzˌel בַּרְזֶל iron וְ wᵊ וְ and עֵ֣ץ ʕˈēṣ עֵץ tree חֲנִ֑ית ḥᵃnˈîṯ חֲנִית spear וּ û וְ and בָ vā בְּ in † הַ the אֵ֕שׁ ʔˈēš אֵשׁ fire שָׂרֹ֥וף śārˌôf שׂרף burn יִשָּׂרְפ֖וּ yiśśārᵊfˌû שׂרף burn בַּ ba בְּ in † הַ the שָּֽׁבֶת׃ פ ššˈāveṯ . f שֶׁבֶת inaction
23:7. et si quis tangere voluerit eas armabitur ferro et ligno lanceato igneque succensae conburentur usque ad nihilumAnd if a man will touch them, he must be armed with iron and with the staff of a lance: but they shall be set on fire and burnt to nothing.
7. But the man that toucheth them must be armed with iron and the staff of a spear; and they shall be utterly burned with fire in place.
23:7. And if anyone wishes to touch them, he must be armed with iron and a wooden lance. And they shall be set ablaze and burned to nothing.”
23:7. But the man [that] shall touch them must be fenced with iron and the staff of a spear; and they shall be utterly burned with fire in the [same] place.
But the man [that] shall touch them must be fenced with iron and the staff of a spear; and they shall be utterly burned with fire in the [same] place:

23:7 но кто касается его, вооружается железом или деревом копья, и огнем сожигают его на месте.
23:7
καὶ και and; even
ἀνὴρ ανηρ man; husband
οὐ ου not
κοπιάσει κοπιαω exhausted; labor
ἐν εν in
αὐτοῖς αυτος he; him
καὶ και and; even
πλῆρες πληρης full
σιδήρου σιδηρος iron
καὶ και and; even
ξύλον ξυλον wood; timber
δόρατος δορυ and; even
ἐν εν in
πυρὶ πυρ fire
καύσει καιω burn
καυθήσονται καιω burn
αἰσχύνῃ αισχυνη shame
αὐτῶν αυτος he; him
23:7
וְ wᵊ וְ and
אִישׁ֙ ʔîš אִישׁ man
יִגַּ֣ע yiggˈaʕ נגע touch
בָּהֶ֔ם bāhˈem בְּ in
יִמָּלֵ֥א yimmālˌē מלא be full
בַרְזֶ֖ל varzˌel בַּרְזֶל iron
וְ wᵊ וְ and
עֵ֣ץ ʕˈēṣ עֵץ tree
חֲנִ֑ית ḥᵃnˈîṯ חֲנִית spear
וּ û וְ and
בָ בְּ in
הַ the
אֵ֕שׁ ʔˈēš אֵשׁ fire
שָׂרֹ֥וף śārˌôf שׂרף burn
יִשָּׂרְפ֖וּ yiśśārᵊfˌû שׂרף burn
בַּ ba בְּ in
הַ the
שָּֽׁבֶת׃ פ ššˈāveṯ . f שֶׁבֶת inaction
23:7. et si quis tangere voluerit eas armabitur ferro et ligno lanceato igneque succensae conburentur usque ad nihilum
And if a man will touch them, he must be armed with iron and with the staff of a lance: but they shall be set on fire and burnt to nothing.
23:7. And if anyone wishes to touch them, he must be armed with iron and a wooden lance. And they shall be set ablaze and burned to nothing.”
23:7. But the man [that] shall touch them must be fenced with iron and the staff of a spear; and they shall be utterly burned with fire in the [same] place.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:7: fenced: Heb. filled
and they shall: Sa2 22:8-10; Isa 27:4; Mat 3:10-12, Mat 13:42; Luk 19:14, Luk 19:27; Joh 15:6; Th2 1:8, Th2 2:8; Heb 6:8
John Gill
But the man that shall touch them must be fenced with iron and the staff of a spear,.... To remove these thorns, or sons of Belial, out of the way, or to defend himself against them; or weapons of war must be made use of to conquer and destroy them, according to the sense of Ben Gersom, and which De Dieu follows; a man that meddles with them must expect to be as much hurt and wounded by them, all over the body, as if not only the point or iron head of a spear, but the wood or handle of the spear, were thrust up in him; but the former sense seems best:
and they shall be utterly burnt with fire in the same place: where the thorns grew, or whither they are removed, or are sitting; where persons are sitting to warm themselves by them: and this may be understood of the destruction of wicked rulers, when their kingdom is taken from them, and they are consumed root and branch; and was true not only of Saul, and his posterity, as some apply it, and of Jeroboam, and those like to him, as the above Jewish writer; but of the wicked Jews, and their rulers, those sons of Belial, who rejected the yoke of Christ, and would not have him to rule over them; to whom the Lord sent the Roman armies fenced with swords and spears, and burnt their city, and destroyed them in the same place; and may take in antichrist, and antichristian states, those sons of Belial, of the wicked and lawless one, the son of perdition, whose city, Rome, shall be burnt with fire; and even all wicked men, at the great day of judgment, to which the Targum refers these words; when they, whose end, like thorns, is to be burnt, will be cast into the lake which burns with fire and brimstone.
John Wesley
Fenced - He must arm himself with some iron weapon, whereby he may cut them down; or, with the staff of a spear, or some such thing, whereby he may thrust them away from himself, that they do him no hurt. Burnt - Or, if they do not cut them down or thrust them away they will burn and consume them. The place - Or, in their place, where they grow or stand.
23:823:8: Ա՛յս անուանք են զօրավարացն Դաւթի. Յեբուսթէ Քանանացի՝ իշխան երիր մասինն. Աքինոն Ամոնացի, ՚ի վերայ ութ հարիւրոց ՚ի միում նուագի[3398]։ [3398] Ոմանք. Ադինոն Ասովնայ ՚ի վերայ ութ հարիւրոց վիրաւորաց ՚ի մի՛՛։
8 Սրանք են Դաւթի զօրավարների անունները. քանանացի Յեբուսթէ՝ նոյն ինքը ասոնացի Ադինոն մէկ երրորդ մասի հրամանատար: Սա սուր էր բարձրացրել միանգամից ութ հարիւր զինուորների վրայ:
8 Դաւիթին զօրաւոր մարդոցը անունները ասոնք են. Յօսէբ–Բասեբեթ* Թահքեմոնացին, որ զօրավարներուն գլխաւորն էր. անիկա է Ասօնացի Ադինօն, որ անգամ մը ութ հարիւր մարդ մէկէն մեռցուց*։
Այս անուանք են զօրավարացն Դաւթի. [346]Յեբուսթէ Քանանացի` իշխան երիր մասինն, Ադինոն Ասովնացի,`` ի վերայ ութ հարիւրոց վիրաւորաց ի միում նուագի:

23:8: Ա՛յս անուանք են զօրավարացն Դաւթի. Յեբուսթէ Քանանացի՝ իշխան երիր մասինն. Աքինոն Ամոնացի, ՚ի վերայ ութ հարիւրոց ՚ի միում նուագի[3398]։
[3398] Ոմանք. Ադինոն Ասովնայ ՚ի վերայ ութ հարիւրոց վիրաւորաց ՚ի մի՛՛։
8 Սրանք են Դաւթի զօրավարների անունները. քանանացի Յեբուսթէ՝ նոյն ինքը ասոնացի Ադինոն մէկ երրորդ մասի հրամանատար: Սա սուր էր բարձրացրել միանգամից ութ հարիւր զինուորների վրայ:
8 Դաւիթին զօրաւոր մարդոցը անունները ասոնք են. Յօսէբ–Բասեբեթ* Թահքեմոնացին, որ զօրավարներուն գլխաւորն էր. անիկա է Ասօնացի Ադինօն, որ անգամ մը ութ հարիւր մարդ մէկէն մեռցուց*։
zohrab-1805▾ eastern-1994▾ western am▾
23:823:8 Вот имена храбрых у Давида: Исбосеф Ахаманитянин, главный из трех; он поднял копье свое на восемьсот человек и поразил их в один раз.
23:8 ταῦτα ουτος this; he τὰ ο the ὀνόματα ονομα name; notable τῶν ο the δυνατῶν δυνατος possible; able Δαυιδ δαβιδ Dabid; Thavith Ιεβοσθε ιεβοσθε the Χαναναῖος χαναναιος Chananaios; Khananeos ἄρχων αρχων ruling; ruler τοῦ ο the τρίτου τριτος third ἐστίν ειμι be Αδινων αδινων the Ασωναῖος ασωναιος this; he ἐσπάσατο σπαω draw τὴν ο the ῥομφαίαν ρομφαια broadsword αὐτοῦ αυτος he; him ἐπὶ επι in; on ὀκτακοσίους οκτακοσιοι into; for ἅπαξ απαξ once
23:8 אֵ֛לֶּה ʔˈēlleh אֵלֶּה these שְׁמֹ֥ות šᵊmˌôṯ שֵׁם name הַ ha הַ the גִּבֹּרִ֖ים ggibbōrˌîm גִּבֹּור vigorous אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] לְ lᵊ לְ to דָוִ֑ד ḏāwˈiḏ דָּוִד David יֹשֵׁ֨ב yōšˌēv ישׁב sit בַּ ba בְּ in † הַ the שֶּׁ֜בֶת ššˈeveṯ שֶׁבֶת inaction תַּחְכְּמֹנִ֣י׀ taḥkᵊmōnˈî תַּחְכְּמֹנִי Tahkemonite רֹ֣אשׁ rˈōš רֹאשׁ head הַ ha הַ the שָּׁלִשִׁ֗י ššālišˈî שְׁלִישִׁי third ה֚וּא ˈhû הוּא he עֲדִינֹ֣ו ʕᵃḏînˈô עֲדִינֹו Adino הָֽה *hˈā הַ the עֶצְנִ֔יעצנו *ʕeṣnˈî עֶצְנִי [uncertain] עַל־ ʕal- עַל upon שְׁמֹנֶ֥ה šᵊmōnˌeh שְׁמֹנֶה eight מֵאֹ֛ות mēʔˈôṯ מֵאָה hundred חָלָ֖ל ḥālˌāl חָלָל pierced בְּ bᵊ בְּ in פַ֥עַם fˌaʕam פַּעַם foot אֶחָֽתאחד *ʔeḥˈāṯ אֶחָד one
23:8. haec nomina fortium David Sedens in cathedra sapientissimus princeps inter tres ipse est quasi tenerrimus ligni vermiculus qui octingentos interfecit impetu unoThese are the names of the valiant men of David: Jesbaham sitting in the chair was the wisest chief among the three, he was like the most tender little worm of the wood, who killed eight hundred men at one onset.
8. These be the names of the mighty men whom David had: Josheb-basshebeth a Tahchemonite, chief of the captains; the same was Adino the Eznite, against eight hundred slain at one time.
23:8. These are the names of the valiant of David. Sitting in the chair was the wisest leader among the three; he was like a very tender little worm in a tree, who killed eight hundred men in one attack.
23:8. These [be] the names of the mighty men whom David had: The Tachmonite that sat in the seat, chief among the captains; the same [was] Adino the Eznite: [he lift up his spear] against eight hundred, whom he slew at one time.
These [be] the names of the mighty men whom David had: The Tachmonite that sat in the seat, chief among the captains; the same [was] Adino the Eznite: [he lift up his spear] against eight hundred, whom he slew at one time:

23:8 Вот имена храбрых у Давида: Исбосеф Ахаманитянин, главный из трех; он поднял копье свое на восемьсот человек и поразил их в один раз.
23:8
ταῦτα ουτος this; he
τὰ ο the
ὀνόματα ονομα name; notable
τῶν ο the
δυνατῶν δυνατος possible; able
Δαυιδ δαβιδ Dabid; Thavith
Ιεβοσθε ιεβοσθε the
Χαναναῖος χαναναιος Chananaios; Khananeos
ἄρχων αρχων ruling; ruler
τοῦ ο the
τρίτου τριτος third
ἐστίν ειμι be
Αδινων αδινων the
Ασωναῖος ασωναιος this; he
ἐσπάσατο σπαω draw
τὴν ο the
ῥομφαίαν ρομφαια broadsword
αὐτοῦ αυτος he; him
ἐπὶ επι in; on
ὀκτακοσίους οκτακοσιοι into; for
ἅπαξ απαξ once
23:8
אֵ֛לֶּה ʔˈēlleh אֵלֶּה these
שְׁמֹ֥ות šᵊmˌôṯ שֵׁם name
הַ ha הַ the
גִּבֹּרִ֖ים ggibbōrˌîm גִּבֹּור vigorous
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
לְ lᵊ לְ to
דָוִ֑ד ḏāwˈiḏ דָּוִד David
יֹשֵׁ֨ב yōšˌēv ישׁב sit
בַּ ba בְּ in
הַ the
שֶּׁ֜בֶת ššˈeveṯ שֶׁבֶת inaction
תַּחְכְּמֹנִ֣י׀ taḥkᵊmōnˈî תַּחְכְּמֹנִי Tahkemonite
רֹ֣אשׁ rˈōš רֹאשׁ head
הַ ha הַ the
שָּׁלִשִׁ֗י ššālišˈî שְׁלִישִׁי third
ה֚וּא ˈhû הוּא he
עֲדִינֹ֣ו ʕᵃḏînˈô עֲדִינֹו Adino
הָֽה
*hˈā הַ the
עֶצְנִ֔יעצנו
*ʕeṣnˈî עֶצְנִי [uncertain]
עַל־ ʕal- עַל upon
שְׁמֹנֶ֥ה šᵊmōnˌeh שְׁמֹנֶה eight
מֵאֹ֛ות mēʔˈôṯ מֵאָה hundred
חָלָ֖ל ḥālˌāl חָלָל pierced
בְּ bᵊ בְּ in
פַ֥עַם fˌaʕam פַּעַם foot
אֶחָֽתאחד
*ʔeḥˈāṯ אֶחָד one
23:8. haec nomina fortium David Sedens in cathedra sapientissimus princeps inter tres ipse est quasi tenerrimus ligni vermiculus qui octingentos interfecit impetu uno
These are the names of the valiant men of David: Jesbaham sitting in the chair was the wisest chief among the three, he was like the most tender little worm of the wood, who killed eight hundred men at one onset.
23:8. These are the names of the valiant of David. Sitting in the chair was the wisest leader among the three; he was like a very tender little worm in a tree, who killed eight hundred men in one attack.
23:8. These [be] the names of the mighty men whom David had: The Tachmonite that sat in the seat, chief among the captains; the same [was] Adino the Eznite: [he lift up his spear] against eight hundred, whom he slew at one time.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
David's Mighty Men. B. C. 1054.

8 These be the names of the mighty men whom David had: The Tachmonite that sat in the seat, chief among the captains; the same was Adino the Eznite: he lift up his spear against eight hundred, whom he slew at one time. 9 And after him was Eleazar the son of Dodo the Ahohite, one of the three mighty men with David, when they defied the Philistines that were there gathered together to battle, and the men of Israel were gone away: 10 He arose, and smote the Philistines until his hand was weary, and his hand clave unto the sword: and the LORD wrought a great victory that day; and the people returned after him only to spoil. 11 And after him was Shammah the son of Agee the Hararite. And the Philistines were gathered together into a troop, where was a piece of ground full of lentiles: and the people fled from the Philistines. 12 But he stood in the midst of the ground, and defended it, and slew the Philistines: and the LORD wrought a great victory. 13 And three of the thirty chief went down, and came to David in the harvest time unto the cave of Adullam: and the troop of the Philistines pitched in the valley of Rephaim. 14 And David was then in a hold, and the garrison of the Philistines was then in Bethlehem. 15 And David longed, and said, Oh that one would give me drink of the water of the well of Bethlehem, which is by the gate! 16 And the three mighty men brake through the host of the Philistines, and drew water out of the well of Bethlehem, that was by the gate, and took it, and brought it to David: nevertheless he would not drink thereof, but poured it out unto the LORD. 17 And he said, Be it far from me, O LORD, that I should do this: is not this the blood of the men that went in jeopardy of their lives? therefore he would not drink it. These things did these three mighty men. 18 And Abishai, the brother of Joab, the son of Zeruiah, was chief among three. And he lifted up his spear against three hundred, and slew them, and had the name among three. 19 Was he not most honourable of three? therefore he was their captain: howbeit he attained not unto the first three. 20 And Benaiah the son of Jehoiada, the son of a valiant man, of Kabzeel, who had done many acts, he slew two lionlike men of Moab: he went down also and slew a lion in the midst of a pit in time of snow: 21 And he slew an Egyptian, a goodly man: and the Egyptian had a spear in his hand; but he went down to him with a staff, and plucked the spear out of the Egyptian's hand, and slew him with his own spear. 22 These things did Benaiah the son of Jehoiada, and had the name among three mighty men. 23 He was more honourable than the thirty, but he attained not to the first three. And David set him over his guard. 24 Asahel the brother of Joab was one of the thirty; Elhanan the son of Dodo of Bethlehem, 25 Shammah the Harodite, Elika the Harodite, 26 Helez the Paltite, Ira the son of Ikkesh the Tekoite, 27 Abiezer the Anethothite, Mebunnai the Hushathite, 28 Zalmon the Ahohite, Maharai the Netophathite, 29 Heleb the son of Baanah, a Netophathite, Ittai the son of Ribai out of Gibeah of the children of Benjamin, 30 Benaiah the Pirathonite, Hiddai of the brooks of Gaash, 31 Abialbon the Arbathite, Azmaveth the Barhumite, 32 Eliahba the Shaalbonite, of the sons of Jashen, Jonathan, 33 Shammah the Hararite, Ahiam the son of Sharar the Hararite, 34 Eliphelet the son of Ahasbai, the son of the Maachathite, Eliam the son of Ahithophel the Gilonite, 35 Hezrai the Carmelite, Paarai the Arbite, 36 Igal the son of Nathan of Zobah, Bani the Gadite, 37 Zelek the Ammonite, Naharai the Beerothite, armourbearer to Joab the son of Zeruiah, 38 Ira an Ithrite, Gareb an Ithrite, 39 Uriah the Hittite: thirty and seven in all.
I. The catalogue which the historian has here left upon record of the great soldiers that were in David's time is intended, 1. For the honour of David, who trained them up in the arts of exercises of war, and set them an example of conduct and courage. It is the reputation as well as the advantage of a prince to be attended and served by such brave men as are here described. 2. For the honour of those worthies themselves, who were instrumental to bring David to the crown, settle and protect him in the throne, and enlarge his conquests. Note, Those that in public stations venture themselves, and lay out themselves, to serve the interests of their country, are worthy of double honour, both to be respected by those of their own age and to be remembered by posterity. 3. To excite those that come after to a generous emulation. 4. To show how much religion contributes to the inspiring of men with true courage. David, both by his psalms and by his offerings for the service of the temple, greatly promoted piety among the grandees of the kingdom (1 Chron. xxix. 6), and, when they became famous for piety, they became famous for bravery.
II. Now these mighty men are here divided into three ranks:--
1. The first three, who had done the greatest exploits and thereby gained the greatest reputation--Adino (v. 8), Eleazar (v. 9, 10), and Shammah, v. 11, 12. I do not remember that we read of any of these, or of their actions, any where in all the story of David but here and in the parallel place, 1 Chron. xi. Many great and remarkable events are passed by in the annals, which relate rather the blemishes than the glories of David's reign, especially after his sin in the matter Uriah; so that we may conclude his reign to have been really more illustrious than it has appeared to us while reading the records of it. The exploits of this brave triumvirate are here recorded. They signalized themselves in the wars of Israel against their enemies, especially the Philistines. (1.) Adino slew 800 at once with his spear. (2.) Eleazar defied the Philistines, as they by Goliath, had defied Israel, but with better success and greater bravery; for when the men of Israel had gone away, he not only kept his ground, but arose, and smote the Philistines, on whom God struck a terror equal to the courage with which this great hero was inspired. His hand was weary, and yet it clave to his sword; as long as he had any strength remaining he held his weapon and followed his blow. Thus, in the service of God, we should keep up the willingness and resolution of the spirit, notwithstanding the weakness and weariness of the flesh--faint, yet pursuing (Judg. viii. 4), the hand weary, yet not quitting the sword. Now that Eleazar had beaten the enemy, the men of Israel, who had gone away from the battle (v. 9), returned to spoil, v. 10. It is common for those who quit the field, when any thing is to be done to hasten to it when any thing is to be gotten. (3.) Shammah met with a party of the enemy, that were foraging, and routed them, v. 11, 12. But observe, both concerning this exploit and the former, it is here said, The Lord wrought a great victory. Note, How great soever the bravery of the instruments is, the praise of the achievement must be given to God. These fought the battles, but God wrought the victory. Let not the strong man then glory in his strength, nor in any of his military operations, but let him that glories glory in the Lord.
2. The next three were distinguished from, and dignified above, the thirty, but attained not to the first three, v. 23. All great men are not of the same size. Many a bright and benign star there is which is not of the first magnitude, and many a good ship not of the first rate. Of this second triumvirate two only are named, Abishai and Benaiah, whom we have often met with in the story of David, and who seem to have been not inferior in serviceableness, though they were in dignity, to the first three. Here is,
(1.) A brave action of these three in conjunction. They attended David in his troubles, when he absconded, in the cave of Adullam (v. 13), suffered with him, and therefore were afterwards preferred by him. When David and his brave men who attended him, who had acted so vigorously against the Philistines, were, by the iniquity of the times, in Saul's reign, driven to shelter themselves from his rage in caves and strong holds, no marvel that the Philistines pitched in the valley of Rephaim, and put a garrison even in Bethlehem itself, v. 13, 14. If the church's guides are so misled as to persecute some of her best friends and champions, the common enemy will, no doubt, get advantage by it. If David had had his liberty, Bethlehem would not have been now in the Philistines' hands. But, being so, we are here told, [1.] How earnestly David longed for the water of the well of Bethlehem. Some make it a public-spirited wish, and that he meant, "O that we could drive the garrison of the Philistines out of Bethlehem, and make that beloved city of mine our own again!" the well being put for the city, as the river often signifies the country it passes through. But if he meant so, those about him did not understand him; therefore it seems rather to be an instance of his weakness. It was harvest-time; the weather was hot; he was thirsty; perhaps good water was scarce, and therefore he earnestly wished, "O that I could but have one draught of the water of the well of Bethlehem!" With the water of that well he had often refreshed himself when he was a youth, and nothing now will serve him but that, though it is almost impossible to come at it. He strangely indulged a humour which he could give no reason for. Other water might quench his thirst as well, but he had a fancy for that above any. It is folly to entertain such fancies and greater folly to insist upon the gratification of them. We ought to check our appetites when they go out inordinately towards those things that really are more pleasant and grateful than other things (Be not desirous of dainties), much more when they are thus set upon such things as only please a humour. [2.] How bravely his three mighty men, Abishai, Benaiah, and another not named, ventured through the camp of the Philistines, upon the very mouth of danger, and fetched water from the well of Bethlehem, without David's knowledge, v. 16. When he wished for it he was far from desiring that any of his men should venture their lives for it; but those three did, to show, First, How much they valued their prince, and with what pleasure they could run the greatest hardships in his service. David, though anointed king, was as yet an exile, a poor prince that had no external advantages to recommend him to the affection and esteem of his attendants, nor was he in any capacity to prefer or reward them; yet those three were thus zealous for his satisfaction, firmly believing the time of recompence would come. Let us be willing to venture in the cause of Christ, even when it is a suffering cause, as those who are assured that it will prevail and that we shall not lose by it at last. Were they so forward to expose themselves upon the least hint of their prince's mind and so ambitious to please him? And shall not we covet to approve ourselves to our Lord Jesus by a ready compliance with every intimation of his will given us by his word, Spirit and providence? Secondly, How little they feared the Philistines. They were glad of an occasion to defy them. Whether they broke through the host clandestinely, and with such art that the Philistines did not discover them, or openly, and with such terror in their looks that the Philistines durst not oppose them, is not certain; it should seem, they forced their way, sword in hand. But see, [3.] How self-denyingly David, when he had this far-fetched dear-bought water, poured it out before the Lord, v. 17. First, Thus he would show the tender regard he had to the lives of his soldiers, and how far he was from being prodigal of their blood, Ps. lxxii. 14. In God's sight the death of his saints is precious. Secondly, Thus he would testify his sorrow for speaking that foolish word which occasioned those men to put their lives in their hands. Great men should take heed what they say, lest any bad use be made of it by those about them. Thirdly, Thus he would prevent the like rashness in any of his men for the future. Fourthly, Thus he would cross his own foolish fancy, and punish himself for entertaining and indulging it, and show that he had sober thoughts to correct his rash ones, and knew how to deny himself even in that which he was most fond of. Such generous mortifications become the wise, the great, and the good. Fifthly, Thus he would honour God and give glory to him. The water purchased at this rate he thought too precious for his own drinking and fit only to be poured out to God as a drink-offering. If it was the blood of these men, it was God's due, for the blood was always his. Sixthly, Bishop Patrick speaks of some who think that David hereby showed that it was not material water he longed for, but the Messiah, who had the water of life, who, he knew, should be born at Bethlehem, which the Philistines therefore should not be able to destroy. Seventhly, Did David look upon that water as very precious which was got at the hazard of these men's blood, and shall not we much more value those benefits for the purchasing of which our blessed Saviour shed his blood? Let us not undervalue the blood of the covenant, as those do that undervalue the blessings of the covenant.
(2.) The brave actions of two of them on other occasions. Abishai slew 300 men at once, v. 18, 19. Benaiah did many great things. [1.] He slew two Moabites that were lion-like men, so bold and strong, so fierce and furious. [2.] He slew an Egyptian, on what occasion it is not said; he was well armed but Benaiah attacked him with no other weapon than a walking staff, dexterously wrested his spear out of his hand, and slew him with it, v. 21. For these and similar exploits David preferred him to be captain of the life-guard or standing forces, v. 23.
3. Inferior to the second three, but of great note, were the thirty-one here mentioned by name, v. 24, &c. Asahel is the first, who was slain by Abner in the beginning of David's reign, but lost not his place in this catalogue. Elhanan is the next, brother to Eleazar, one of the first three, v. 9. The surnames here given them are taken, as it should seem, from the places of their birth or habitation, as many surnames with us originally were. From all parts of the nation, the most wise and valiant were picked up to serve the king. Several of those who are named we find captains of the twelve courses which David appointed, one for each month in the year, 1 Chron. xxvii. Those that did worthily were preferred according to their merits. One of them was the son of Ahithophel (v. 34), the son famous in the camp as the father at the council-board. But to find Uriah the Hittite bringing up the rear of these worthies, as it revives the remembrance of David's sin, so it aggravates it, that a man who deserved so well of his king and country should be so ill treated. Joab is not mentioned among all these, either, (1.) to be mentioned; the first, of the first three sat chief among the captains, but Joab was over them as general. Or, (2.) Because he was so bad that he did not deserve to be mentioned; for though he was confessedly a great soldier, and one that had so much religion in him as to dedicate of his spoils to the house of God (1 Chron. xxvi. 28), yet he lost as much honour by slaying two of David's friends as ever he got by slaying his enemies.
Christ, the Son of David, has his worthies too, who like David's, are influenced by his example, fight his battles against the spiritual enemies of his kingdom, and in his strength are more than conquerors. Christ's apostles were his immediate attendants, did and suffered great things for him, and at length came to reign with him. They are mentioned with honour in the New Testament, as these in the Old, especially, Rev. xxi. 14. Nay, all the good soldiers of Jesus Christ have their names better preserved than even these worthies have; for they are written in heaven. This honour have all his saints.
Adam Clarke: Commentary on the Bible - 1831
23:8: These be the names of the mighty men - This chapter should be collated with the parallel place, 1 Chronicles 11:11-47; and see Kennicott's First Dissertation on the printed Hebrew text, pages 64-471.
The Tachmonite that sat in the seat - Literally and properly, Jashobeam the Hachmonite. See Ch1 11:11.
The same was Adino the Eznite - This is a corruption for he lift up his spear. See Ch1 11:11.
Eight hundred, whom he slew at one time - Three hundred is the reading in Chronicles, and seems to be the true one. The word חלל chalal, which we translate slain, should probably be translated soldiers, as in the Septuagint, στρατιωτας; he withstood three hundred Soldiers at one time. See the note on David's lamentation over Saul and Jonathan, Sa2 1:21 (note), and Kennicott's First Dissertation, p. 101. Dr. Kennicott observes: "This one verse contains three great corruptions in the Hebrew text:
1. The proper name of the hero Jashobeam is turned into two common words, rendered, that sat in the seat.
2. The words, he lift up his spear, הואעורר את חניתו hu orer eth chanitho, are turned into two proper names wholly inadmissible here: הוא עדינו העצני hu Adino haetsni, he was Adino the Eznite; it being nearly as absurd to say that Jashobeam the Hachmonite was the same with Adino the Eznite, as that David the Beth-lehemite was the same with Elijah the Tishbite.
3. The number eight hundred was probably at first three hundred, as in Ch1 11:11."
See Kennicott, ubi supr.
2 Kings (2 Samuel) 23:9
Albert Barnes: Notes on the Bible - 1834
23:8: The duplicate of this passage is in 1 Chr. 11, where it is in immediate connection with David's accession to the throne of Israel, and where the mighty men are named as those by whose aid David was made king. The document belongs to the early part of David's reign. The text of Sa2 23:8-9 is perhaps to be corrected by comparison with Ch1 11:11-12.
Chief among the captains - There is great doubt about the exact meaning of this phrase.
(1) the title is given to two other persons, namely, to Abishai in Sa2 23:18; Ch1 11:20, and to Amasa in Ch1 12:18.
(2) the word translated "captain," is of uncertain meaning, and the orthography repeatedly fluctuates throughout this and the duplicate passage in 1 Chr. 11, between "Shalish" a captain, and "Sheloshah" three.
(3) if, however, the text of Chronicles be taken as the guide, then the sense of "captain" will not come into play, but the word will be a numeral throughout, either "three" or "thirty," and will describe David's band of thirty mighty men, with a certain triad or triads of heroes who were yet more illustrious than the thirty.
In the verse before us, therefore, for "chief among the captains," we should render, "chief of the thirty."
Eight hundred - The parallel passage in 1 Chronicles has "three hundred," as in Sa2 23:18. Such variations in numerals are very frequent. Compare the numbers in Ezra 2 and Neh. 7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:8: am 2949-2989, bc 1055-1015, An, Ex, Is, 436-476, The Tachmonite. or, Josheb-bassebet, the Tachmonite, head of the three. Ch1 11:11, Ch1 11:12, Ch1 27:2, Ch1 27:32; It is highly probable that in this version instead of yoshaiv bashshaiveth tachkemoni, we should read yoshavam ben chachmoni, "Joshebeam, son of Hachmoni;' and instead of hoo adino haetzni, hoo orair eth chanitho, "he lift up his spear," which are the readings in the parallel place in Chronicles, where it is also, "three hundred," instead of "eight hundred."
whom he slew: Heb. slain
Carl Friedrich Keil and Franz Delitzsch

The following list of David's heroes we also find in 1 Chron 11:10-47, and expanded at the end by sixteen names (1Chron 11:41-47), and attached in 1Chron 11:10 to the account of the conquest of the fortress of Zion by the introduction of a special heading. According to this heading, the heroes named assisted David greatly in his kingdom, along with all Israel, to make him king, from which it is evident that the chronicler intended by this heading to justify his appending the list to the account of the election of David as king over all the tribes of Israel (1Chron 11:1), and of the conquest of Zion, which followed immediately afterwards. In every other respect the two lists agree with one another, except that there are a considerable number of errors of the text, more especially in the names, which are frequently corrupt in both texts, to that the true reading cannot be determined with certainty. The heroes enumerated are divided into three classes. The first class consists of three, viz., Jashobeam, Eleazar, and Shammah, of whom certain brave deeds are related, by which they reached the first rank among David's heroes (2Kings 23:8-12). They were followed by Abishai and Benaiah, who were in the second class, and who had also distinguished themselves above the rest by their brave deeds, though they did not come up to the first three (2Kings 23:18-23). The others all belonged to the third class, which consisted of thirty-two men, of whom no particular heroic deeds are mentioned (vv. 24-39). Twelve of these, viz., the five belonging to the first two classes and seven of the third, were appointed by David commanders of the twelve detachments into which he divided the army, each detachment to serve for one month in the year (1 Chron 27). These heroes, among whom we do not find Joab the commander-in-chief of the whole of the forces, were the king's aides-de-camp, and are called in this respect השּׁלשׁי (2Kings 23:8), though the term השּׁלשׁים (the thirty, 2Kings 23:13, 2Kings 23:23, 2Kings 23:24) was also a very customary one, as their number amounted to thirty in a round sum. It is possible that at first they may have numbered exactly thirty; for, from the very nature of the case, we may be sure than in the many wars in which David was engaged, other heroes must have arisen at different times, who would be received into the corps already formed. This will explain the addition of sixteen names in the Chronicles, whether the chronicler made us of a different list from that employed by the author of the books before us, and one belonging to a later age, or whether the author of our books merely restricted himself to a description of the corps in its earlier condition.
2Kings 23:8-12
Heroes of the first class. - The short heading to our text, with which the list in the Chronicles also beings (1Chron 11:11), simply gives the name of these heroes. But instead of "the names of the mighty men," we have in the Chronicles "the number of the mighty men." This variation is all the more striking, from the fact that in the Chronicles the total number is not given at the close of the list as it is in our text. At the same time, it can hardly be a copyist's error for מבחר (selection), as Bertheau supposes, but must be attributable to the fact that, according to 2Kings 23:13, 2Kings 23:23, and 2Kings 23:24, these heroes constituted a corps which was named from the number of which it originally consisted. The first, Jashobeam, is called "the chief of the thirty" in the Chronicles. Instead of ישׁבעם (Jashobeam), the reading in the Chronicles, we have here בּשּׁבת ישׁב (Josheb-basshebeth), unquestionably a spurious reading, which probably arose, according to Kennicott's conjecture, from the circumstance that the last two letters of ישׁבעם were written in one MS under בּשּׁבת in the line above (2Kings 23:7), and a copyist took בשׁבת from that line by mistake for עם. The correctness of the reading Jashobeam is established by 1Chron 27:2. The word תּחכּמני is also faulty, and should be corrected, according to the Chronicles, into בּן־חכמוני (Ben-hachmoni); for the statement that Jashobeam was a son (or descendant) of the family of Hachmon (1Chron 27:32) can easily be reconciled with that in 1Chron 27:2, to the effect that he was a son of Zabdiel. Instead of השּׁלשׁים ראשׁ (head of the thirty), the reading in the Chronicles, we have here השּׁלשׁי ראשׁ (head of the three). Bertheau would alter our text in accordance with the Chronicles, whilst Thenius proposes to bring the text of the Chronicles into accordance with ours. But although the many unquestionable corruptions in the verse before us may appear to favour Bertheau's assumption, we cannot regard either of the emendations as necessary, or even warrantable. The proposed alteration of השּׁלשׁי is decidedly precluded by the recurrence of השּׁלשׁי ראשׁ in 2Kings 23:18, and the alteration of השּׁלשׁים in the Chronicles by the repeated allusion to the שׁלשׁים, not only in 2Kings 23:15, 42; 2Kings 12:4, and 1Chron 27:6 of the Chronicles, but also in 2Kings 23:13, 2Kings 23:23, and 2Kings 23:24 of the chapter before us. The explanation given of שׁלשׁי and שׁלשׁים, as signifying chariot-warriors, is decidedly erroneous;
(Note: This explanation, which we find in Gesenius (Thes. and Lex.) and Bertheau, rests upon no other authority than the testimony of Origen, to the effect that an obscure writer gives this interpretation of τριστάτης, the rendering of שׁלישׁ, an authority which is completely overthrown by the writer of the gloss in Octateuch. (Schleussner, Lex. in lxx t. v. p. 338), who gives this explanation of τριστάτας: τοὺς παρὰ χεῖρα τοῦ βασιλέως ἀριστερὰν τρίτης μοίρας ἄρχοντας. Suidas and Hesychius give the same explanation (s. v. τριστάται). Jerome also observes (ad Ezek 23): "It is the name of the second rank next to the king.")
for the singular השּׁלישׁ is used in all the passages in which the word occurs to signify the royal aide-de-camp (4Kings 7:2, 4Kings 7:17, 4Kings 7:19; 4Kings 9:25; 4Kings 15:25), and the plural שׁלישׁים the royal body-guard, not only in 4Kings 15:25, but even in 3Kings 9:22, and Ex 14:7; Ex 15:4, from which the meaning chariot-warriors has been derived. Consequently השּׁלשׁי ראשׁ is the head of the king's aides-de-camp, and the interchange of השּׁלשׁי with the השּׁלשׁים of the Chronicles may be explained on the simple ground that David's thirty heroes formed his whole body of adjutants. The singular שׁלשׁי is to be explained in the same manner as הכּרתי (see at 2Kings 8:18). Luther expresses the following opinion in his marginal gloss with regard to the words which follow (העצנו עדינו הוּא עדינו): "We believe the text to have been corrupted by a writer, probably from some book in an unknown character and bad writing, so that orer should be substituted for adino, and ha-eznib for eth hanitho:" that is to say, the reading in the Chronicles, "he swung his spear," should be adopted (cf. 2Kings 23:18). This supposition is certainly to be preferred to the attempt made by Gesenius (Lex.) and v. Dietrich (s. v. עדין) to find some sense in the words by assuming the existence of a verb עדּן and a noun עצן, a spear, since these words do not occur anywhere else in Hebrew; and in order to obtain any appropriate sense, it is still necessary to resort to alterations of the text. "He swung his spear over eight hundred slain at once." This is not to be understood as signifying that he killed eight hundred men at one blow, but that in a battle he threw his spear again and again at the foe, until eight hundred men had been slain. The Chronicles give three hundred instead of eight hundred; and as that number occurs again in 2Kings 23:18, in the case of Abishai, it probably found its way from that verse into this in the book of Chronicles.
2Kings 23:9-10
"After him (i.e., next to him in rank) was Eleazar the son of Dodai the Ahohite, among the three heroes with David when they defied the Philistines, who had assembled there, and the Israelites drew near." The Chethib דדי is to be read דּודי, Dodai, according to 1Chron 27:4, and the form דּודו (Dodo) in the parallel text (1Chron 11:12) is only a variation in the form of the name. Instead of בּן־אחחי (the son of Ahohi) we find העחחי (the Ahohite) in the Chronicles; but the בּן must not be struck out on that account as spurious, for "the son of an Ahohite" is the same as "the Ahohite." For גּבּרים בּשׁלשׁה we must read הגּבּרים בּשׁלשׁה, according to the Keri and the Chronicles. שׁלשׁה is not to be altered, since the numerals are sometimes attached to substantives in the absolute state (see Ges. 120, 1). "The three heroes" are Jashobeam, Eleazar, and Shammah (2Kings 23:11), who reached the first rank, according to 2Kings 23:19, among the heroes of David. Instead of בּפּלשׁתּים בּחרפם (when they defied the Philistines), we find in the Chronicles והפּלשׁתּים דּמּים בּפּס, "at Pas-dammim," i.e., most probably Ephes-dammim (1Kings 17:1), where the Philistines were encamped when Goliath defied the Israelites. Thenius, Bertheau, and Bttcher therefore propose to alter our text so as to make it correspond to that of the Chronicles, and adduce as the reason the fact that in other passages חרף is construed with the accusative, and that שׁם, which follows, presupposes the previous mention of the place referred to. But the reasons are neither of them decisive. חרף .evisiced is not construed with the accusative alone, but also with ל (2Chron 32:17), so that the construction with ב is quite a possible one, and is not at variance with the idea of the word. שׁם again may also be understood as referring to the place, not named, where the Philistines fought with the Israelites. The omission of אשׁר before נעספוּ is more difficult to explain; and והפּלשׁתּים, which we find in the Chronicles, has probably dropped out after בּפּלשׁתּים. The reading in the Chronicles דּמּים בּפּס (בּאפס) is probably only a more exact description of the locality, which is but obscurely indicated in our text by בּפּלשׁתּים בּחרפם; for these words affirm that the battle took place where the Israelites had once been defied by the Philistines (1Kings 17:10), and where they repaid them for this defiance in a subsequent conflict. The Philistines are at any rate to be regarded as the subject to נעספוּ, and these words are a circumstantial clause: the Philistines had assembled together there to battle, and the Israelites had advanced to the attack. The heroic act of Eleazar is introduced with "he arose." He arose and smote the Philistines till his hand was weary and clave to his sword, i.e., was so cramped as to be stiffened to the sword. Through this Jehovah wrought a great salvation for Israel on that day, "and the people (the soldiers) turned after him only to plunder," sc., because he had put the enemy to flight by himself. אחריו שׁוּב does not mean to turn back from flight after him, but is the opposite of מאחרי שׁוּב, to turn away from a person (1Kings 15:11, etc.), so that it signifies "to turn to a person and follow behind him." Three lines have dropped out from the parallel text of the Chronicles, in consequence of the eye of a copyist having wandered from נעספוּ פלשׁתּים in 2Kings 23:9 to פלשׁתּים ויּעספוּ in 2Kings 23:11.
2Kings 23:11-12
The third leading hero was Shammah, the son of Age the Hararite (הררי is probably contracted from ההררי, 2Kings 23:33). He also made himself renowned by a great victory over the Philistines. The enemy had gathered together לחיּה, "as a troop," or in a crowd. This meaning of היּה (here and 2Kings 23:13, and possibly also in Ps 68:11) is thoroughly established by the Arabic (see Ges. Thes. p. 470). But it seems to have fallen into disuse afterwards, and in the Chronicles it is explained in 2Kings 23:13 by מלחמה, and in 2Kings 23:15 by מחנה. "On a portion of a field of lentils there," sc., where the Philistines had gathered together, the people (of Israel) were smitten. Then Shammah stationed himself in the midst of the field, and יצּילה, "wrested it," from the foe, and smote the Philistines. Instead of עדשׁים, lentils, we find in the Chronicles שׁלעורים, barley, a very inconsiderable difference.
2Kings 23:13-15
To this deed there is appended a similar heroic feat performed by three of the thirty heroes whose names are not given. The Chethib שׁלשׁים is evidently a slip of the pen for שׁלשׁה (Keri and Chronicles). The thirty chiefs are the heroes named afterwards. As שׁלשׁה has no article either in our text or the Chronicles, the three intended are not the three already mentioned (Jashobeam, Eleazar, and Shammah), but three others out of the number mentioned in 2Kings 23:24. These three came to David in the harvest time unto the cave of Adullam (see at 1Kings 22:1), when a troop of the Philistines was encamped in the valley of Rephaim, and David was on the mountain fortress, and a Philistian post was then in Bethlehem. And David longed for water, and said, "Oh that one would bring me water to drink out of the well of Bethlehem at the gate!" The encampment of the Philistines in the valley of Rephaim, and the position of David on the mountain fortress (בּמּצוּדה), render it probable that the feat mentioned here took place in the war with the Philistines described in 2Kings 5:17. Robinson could not discover any well in Bethlehem, "especially none 'by the gate,' except one connected with the aqueduct on the south" (Palestine, vol. ii. p. 158). בּשּׁער need not be understood, however, as signifying that the well was in or under the gate; but the well referred to may have been at the gate outside the city. The well to which tradition has given the name of "David's well" (cisterna David), is about a quarter of an hour's walk to the north-east of Bethlehem, and, according to Robinson's description, is "merely a deep and wide cistern or cavern now dry, with three or four narrow openings cut in the rock." But Ritter (Erdk. xvi. p. 286) describes it as "deep with clear cool water, into which there are three openings from above, which Tobler speaks of as bored;" and again as a cistern "built with peculiar beauty, from seventeen to twenty-one feet deep, whilst a house close by is pointed out to pilgrims as Jesse's house."
2Kings 23:16-17
The three heroes then broke through the camp of the Philistines at Bethlehem, i.e., the outpost that occupied the space before the gate, fetched water out of the well, and brought it to David. He would not drink it, however, but poured it out upon the ground to the Lord, as a drink-offering for Jehovah. "He poured it out upon the earth, rendering Him thanks for the return of the three brave men" (Clericus). And he said, "Far be it from me, O Jehovah, to do this! The blood of the men who went with their lives (i.e., at the risk of their lives)," sc., should I drink it? The verb אשׁתּה is wanting in our text, but is not to be inserted according to the Chronicles as though it had fallen out; the sentence is rather to be regarded as an aposiopesis. יהוה after לי חלילה is a vocative, and is not to be altered into מיהוה according to the מאלחי of the Chronicles. The fact that the vocative does not occur in other passages after לי חלילה proves nothing. It is equivalent to the oath יהוה חי (1Kings 14:45). The chronicler has endeavoured to simplify David's exclamation by completing the sentence. בּנפשׁותם, "for the price of their souls," i.e., at the risk of their lives. The water drawn and fetched at the risk of their lives is compared to the soul itself, and the soul is in the blood (Lev 17:11). Drinking this water, therefore, would be nothing else than drinking their blood.
2Kings 23:18-19
Heroes of the second class. - 2Kings 23:18, 2Kings 23:19. Abishai, Joab's brother (see 1Kings 26:6), was also chief of the body-guard, like Jashobeam (2Kings 23:8 : the Chethib השּׁלשׁי is correct; see at 2Kings 23:8). He swung his spear over three hundred slain. "He had a name among the three," i.e., the three principal heroes, Jashobeam, Eleazar, and Shammah. The following words, מן־השּׁלשׁה, make no sense. השּׁלשׁה is an error in writing for השּׁלשׁים, as 2Kings 23:23 shows in both the texts (2Kings 23:25 of the Chronicles): an error the origin of which may easily be explained from the word שׁלשׁה, which stands immediately before. "He was certainly honoured before the thirty (heroes of David), and became their chief, but he did not come to the three," i.e., he was not equal to Jashobeam, Eleazar, and Shammah. הכי has the force of an energetic assurance: "Is it so that," i.e., it is certainly so (as in 2Kings 9:1; Gen 27:36; Gen 29:15).
2Kings 23:20-23
Benaiah, the son of Jehoiada, "Jehoiada the priest" according to 1Chron 27:5, possibly the one who was "prince for Aaron," i.e., of the family of Aaron, according to 1Chron 12:27, was captain of the Crethi and Plethi according to 2Kings 8:18 and 2Kings 20:23. He was the son of a brave man, rich in deeds (חי is evidently an error for חיל in the Chronicles), of Kabzeel in the south of Judah (Josh 15:21). "He smote the two Ariels of Moab." The Arabs and Persians call every remarkably brave man Ariel, or lion of God (vid., Bochart, Hieroz. ii. pp. 7, 63). They were therefore two celebrated Moabitish heroes. The supposition that they were sons of the king of the Moabites is merely founded upon the conjecture of Thenius and Bertheau, that the word בּני (sons of) has dropped out before Ariel. "He also slew the lion in the well on the day of the snow," i.e., a lion which had been driven into the neighbourhood of human habitations by a heavy fall of snow, and had taken refuge in a cistern. The Chethib האריה and בּאר are the earlier forms for the Keris substituted by the Masoretes הארי and הבּור, and consequently are not to be altered. He also slew an Egyptian of distinguished size. According to the Keri we should read מראה אישׁ (instead of מראה fo daetsni( א אשׁר), "a man of appearance," i.e., a distinguished man, or a man of great size, ἄνδρα ὀρατόν (lxx); in the Chronicles it is simplified as מדּה אישׁ, a man of measure, i.e., of great height. This man was armed with a spear or javelin, whereas Benaiah was only armed with a stick; nevertheless the latter smote him, took away his spear, and slew him with his own weapon. According to the Chronicles the Egyptian was five cubits high, and his spear like a weaver's beam. Through these feats Benaiah acquired a name among the three, though he did not equal them (2Kings 23:22, 2Kings 23:23, as in 2Kings 23:18, 2Kings 23:19); and David made him a member of his privy council (see at 1Kings 22:14).
2Kings 23:24-25
Heroes of the third class. - 2Kings 23:24. "Asahel, the brother of Joab, among the thirty," i.e., belonging to them. This definition also applies to the following names; we therefore find at the head of the list in the Chronicles, החילים וגבּורי, "and brave heroes (were)." The names which follow are for the most part not further known. Elhanan, the son of Dodo of Bethlehem, is a different man from the Bethlehemite of that name mentioned in 2Kings 21:19. Shammah the Harodite also must not be confounded with the Shammahs mentioned in 2Kings 23:11 and 2Kings 23:33. In the Chronicles we find Shammoth, a different form of the name; whilst ההרורי is an error in writing for החרדי, i.e., sprung from Harod (Judg 7:1). This man is called Shamhut in 1Chron 27:8; he was the leader of the fifth division of David's army. Elika or Harod is omitted in the Chronicles; it was probably dropped out in consequence of the homoioteleuton החרדי.
2Kings 23:26
Helez the Paltite; i.e., sprung from Beth-pelet in the south of Judah (Josh 15:27). He was chief of the seventh division of the army (compare 1Chron 27:10 with 1Chron 11:27, though in both passages הפּלטי is misspelt הפּלני). Ira the son of Ikkesh of Tekoah in the desert of Judah (2Kings 14:2), chief of the sixth division of the army (1Chron 27:9).
2Kings 23:27
Abiezer of Anathoth (Anata) in Benjamin (see at Josh 18:24), chief of the ninth division of the army (1Chron 27:12). Mebunnai is a mistake in spelling for Sibbechai the Hushathite (compare 2Kings 21:18 and 1Chron 11:29). According to 1Chron 27:11, he was chief of the eighth division of the army.
2Kings 23:28
Zalmon the Ahohite, i.e., sprung from the Benjaminite family of Ahoah, is not further known. Instead of Zalmon we find Ilai in the Chronicles (2Kings 23:29); but which of the two names is the correct one it is impossible to decide. Maharai of Netophah: according to Ezra 2:22 and Neh 7:26, Netophah was a place in the neighbourhood of Bethlehem, but it has not yet been discovered, as Beit Nattif, which might be thought of, is too far from Bethlehem (vid., Rob. Pal. ii. p. 344, and Tobler, Dritte Wanderung, pp. 117-8). According to 1Chron 27:13, Maharai belonged to the Judahite family of Serah, and was chief of the tenth division of the army.
2Kings 23:29
Cheleb, more correctly Cheled (1Chron 11:30; or Cheldai, 1Chron 27:15), also of Netophah, was chief of the twelfth division of the army. Ittai (Ithai in the Chronicles), the son of Ribai of Gibeah of Benjamin, must be distinguished from Ittai the Gathite (2Kings 15:19). Like all that follow, with the exception of Uriah, he is not further known.
2Kings 23:30
Benaiah of Phir'aton in the tribe of Ephraim, a place which has been preserved in the village of Fer'ata, to the south-west of Nablus (see at Judg 12:13). Hiddai (wrongly spelt Hudai in the Chronicles), out of the valleys of Gaash, in the tribe of Ephraim by the mountain of Gaash, the situation of which has not yet been discovered (see at Josh 24:30).
2Kings 23:31
Abi-Albon (written incorrectly Abiel in the Chronicles) the Arbathite, i.e., from the place called Beth-haarabah or Arabah (Josh 15:61 and Josh 18:18, Josh 18:22) in the desert of Judah, on the site of the present Kasr Hajla (see at Josh 15:6). Azmaveth of Bahurim: see at 2Kings 16:5.
2Kings 23:32-33
Eliahba of Shaalbon or Shaalbin, which may possibly have been preserved in the present Selbit (see at Josh 19:42). The next two names, יהונתן ישׁן בּני and ההררי שׁמּה (Bneyashen Jehonathan and Shammah the Hararite), are written thus in the Chronicles (2Kings 23:34), ההררי בּן־שׁגא יונתן הגּזוני השׁם בּני: "Bnehashem the Gizonite, Jonathan the son of Sage the Hararite," The text of the Chronicles is evidently the more correct of the two, as Bne Jashen Jehonathan does not make any sense. The only question is whether the form השׁם בּני is correct, or whether בּני has not arisen merely through a misspelling. As the name does not occur again, all that can be said is that Bne hashem must at any rate be written as one word, and therefore should be pointed differently. The place mentioned, Gizon, is unknown. שׁמּה for בּן־שׁגא probably arose from 2Kings 23:11. Ahiam the son of Sharar or Sacar (Chron.) the Ararite (in the Chronicles the Hararite).
2Kings 23:34
The names in 2Kings 23:34, Eliphelet ben-Ahasbai ben-Hammaacathi, read thus in the Chronicles (2Kings 23:35, 2Kings 23:36): Eliphal ben-Ur; Hepher hammecerathi. We see from this that in ben-Ahasbai ben two names have been fused together; for the text as it lies before us is rendered suspicious partly by the fact that the names of both father and grandfather are given, which does not occur in connection with any other name in the whole list, and partly by the circumstance that בּן cannot properly be written with המּעכתי, which is a Gentile noun. Consequently the following is probably the correct way of restoring the text, המּעכתי חפר בּן־אוּר אליפלט, Eliphelet (a name which frequently occurs) the son of Ur; Hepher the Maachathite, i.e., of Maacah in the north-east of Gilead (see at 2Kings 10:6 and Deut 3:14). Eliam the son of Ahithophel the Gilonite, the clever but treacherous counsellor of David (see at 2Kings 15:12). This name is quite corrupt in the Chronicles.
2Kings 23:35
Hezro the Carmelite, i.e., of Carmel in the mountains of Judah (1Kings 25:2). Paarai the Arbite, i.e., of Arab, also in the mountains of Judah (Josh 15:52). In the Chronicles we find Naarai ben-Ezbi: the latter is evidently an error in writing for ha-Arbi; but it is impossible to decide which of the two forms, Paarai and Naarai, is the correct one.
2Kings 23:36
Jigal the son of Nathan of Zoba (see at 2Kings 8:3): in the Chronicles, Joel the brother of Nathan. Bani the Gadite: in the Chronicles we have Mibhar the son of Hagri. In all probability the names inf the Chronicles are corrupt in this instance also.
2Kings 23:37
Zelek the Ammonite, Nacharai the Beerothite (of Beeroth: see at 2Kings 4:2), the armour-bearer of Joab. Instead of נשׂאי, the Keri and the Chronicles have נשׂא: the latter reading is favoured by the circumstance, that if more than one of the persons named had been Joab's armour-bearers, their names would most probably have been linked together by a copulative vav.
2Kings 23:38
Ira and Gareb, both of them Jithrites, i.e., sprung from a family in Kirjath-jearim (1Chron 2:53). Ira is of course a different man from the cohen of that name (2Kings 20:26).
2Kings 23:39
Uriah the Hittite is well known from 2Kings 11:3. "Thirty and seven in all." This number is correct, as there were three in the first class (2Kings 23:8-12), two in the second (2Kings 23:18-23), and thirty-two in the third (vv. 24-39), since 2Kings 23:34 contains three names according to the amended text.
Geneva 1599
These [be] the names of the mighty men whom David had: The Tachmonite that sat in the (e) seat, chief among the captains; the same [was] Adino the Eznite: [he lift up his spear] against eight hundred, whom he slew at one time.
(e) As one of the king's counsel.
John Gill
These be the names of the mighty men whom David had,.... Besides Joab his general, who is not mentioned; for these were all military men under him, which are distinguished into three classes; the first and highest consisted of three only, who were general officers; and the second also of three, who perhaps were colonels of regiments; and the third of thirty, who were captains of thousands and hundreds:
the Tachmonite that sat in the seat, the chief among the captains: not in the chief seat in the sanhedrim, and was the head of that, and so had the name of Tachmonite, from his wisdom, as the Jewish writers say; but in the council of war, where he presided under the general, or in his absence, and was, perhaps, lieutenant general, and so over all the captains; and therefore was neither David nor Joab, to whom some of the Rabbins apply these words, as observed by Kimchi; or rather he was the chief of the three to whom he belonged; his name, in 1Chron 11:11, is Jashobeam, an Hachmonite, or the son of an Hachmonite, the same as in 1Chron 27:2; and here it may be as well read Josheb-bashebeth the Tachmonite, the same name, with a little variation; which seem to be names given him, taken from his character and office; for his proper name was as follows:
the same was Adino the Eznite: so called either from the family he was of, or from the place of his birth; though a learned man thinks it should be read as in the following supplement (q):
he lifted up his spear against eight hundred, whom he slew at one time; which, though a very extraordinary exploit, yet not more strange, or so strange as that of Shamgar's slaying six hundred men with an ox goad, Judg 3:31, or as that of Samson's killing a thousand men with the jawbone of an ass, Judg 15:15, in 1Chron 11:11, the number is only three hundred, which some attempt to reconcile by observing, that not the same person is meant in both places; here he is called Joshebbashebeth, there Jashobeam; here the Tachmonite, there the son of an Hachmonite; nor is he there called Adino the Eznite; but yet it seems plain that in both places the chief of the three worthies of David is meant, and so the same man: others observe, that he engaged with eight hundred, and slew three hundred of them, when the rest fled, and were pursued and killed by his men; and he routing them, and being the occasion of their being slain, the slaying of them all is ascribed to him; or he first slew three hundred, and five hundred more coming upon him, he slew them also: but what Kimchi offers seems to be best, that there were two battles, in which this officer was engaged; at one of them he slew eight hundred, and at the other three hundred; for so what is omitted in the books of Samuel, and of the Kings, is frequently supplied in the books of Chronicles, as what one evangelist in the New Testament omits, another records. The above learned writer (r) conjectures, that being the first letter of the words for three and eight, and the numeral letter being here reduced to its word at length, through a mistake in the copier, was written "eight", instead of "three": the Septuagint version is,"he drew out his spear against eight hundred soldiers at once,''and says nothing of slaying them; and seems to be the true sense of the word, as the same learned writer (s) has abundantly shown.
(q) Kennicott's Dissert. 1. so Hillerus in Onomastic. Sacr. p. 230, 231, renders it, "the glory of the spear or spearmen stood against eight hundred", &c. and Weemse, "his delight was to lift up his spear". Exercitat. 16. p. 137. (r) P. 96. (s) P. 103.
John Wesley
These - But this catalogue, though placed here, was taken long before, as is manifest from hence, that Asahel and Uriah are named here. And whereas there are some difference between this list, and that, 1Ch. 11:10-47, most of them are easily reconciled by these two considerations; that nothing is more common than for one person to have divers names. That as some of the worthies died, and others came in their stead; this must needs cause some alteration in the latter catalogue, 1Ch. 11:10-47, from this which was the former. Learn hence, how much religion tends to inspire men with true courage. David both by his writings and example greatly promoted piety among the grandees of the kingdom. And when they became famous for piety, they became famous for bravery. Adino - This was his proper name. Lift up - Which words are fitly supplied out of 1Chron 11:11, where they are expressed. One time - In one battle, which though it be strange, yet cannot seem incredible, supposing him to be a person of extraordinary strength and activity, and his enemies to be discouraged, and fleeing away.
Robert Jamieson, A. R. Fausset and David Brown
A CATALOGUE OF HIS MIGHTY MEN. (2Sa. 23:8-39)
These be the names of the mighty men whom David had--This verse should be translated thus: He who sits in the seat of the Tachmonite (that is, of Jashobeam the Hachmonite), who was chief among the captains, the same is Adino the Eznite; he lift up his spear against eight hundred, whom he slew at one time. The text is corrupt in this passage; the number eight hundred should be three hundred [DAVIDSON, Hermeneutics]. Under Joab he was chief or president of the council of war. The first or highest order was composed of him and his two colleagues, Eleazar and Shammah. Eleazar seems to have been left to fight the Philistines alone; and on his achieving the victory, they returned to the spoil. In like manner Shammah was left to stand alone in his glory, when the Lord, by him, wrought a great victory. It is not very easy to determine whether the exploits that are afterwards described were performed by the first or the second three.
23:923:9: Եւ յետ նորա Եղէանան որդի հօրեղբօր նորա՝ որդի Սովսացւոյն, ՚ի մէջ երից զօրավարացն Դաւթի. յՌեմա ՚ի նախատել նորա զայլազգիս, ուր գումարեցան ՚ի պատերազմ.
9 Նրանից յետոյ գալիս է Եղեանան՝ նրա հօրեղբօրորդին, սոսացու որդին, որը Դաւթի երեք զօրավարներից մէկն էր: Երբ սա Ռեմայում ասպարէզ կարդաց այլազգիներին, սրանք պատերազմի հաւաքուեցին, եւ նա խրախուսեց Իսրայէլի մարդկանց:
9 Անկէ ետքը Աքուքացի Դովդայի որդին Եղիազարը, որ Դաւիթին հետ եղող երեք զօրաւորներէն մէկն էր, երբ անոնք պատերազմելու համար հոն հաւաքուած Փղշտացիները նախատեցին ու Իսրայէլի մարդիկը փախան։
Եւ յետ նորա [347]Եղէանան որդի հօրեղբօր նորա` որդի Սովացւոյն. ի մէջ երից զօրավարացն Դաւթի, յՌեմա ի նախատել նորա`` զայլազգիս, ուր գումարեցան ի պատերազմ եւ [348]խրախուսեաց այր Իսրայելի:

23:9: Եւ յետ նորա Եղէանան որդի հօրեղբօր նորա՝ որդի Սովսացւոյն, ՚ի մէջ երից զօրավարացն Դաւթի. յՌեմա ՚ի նախատել նորա զայլազգիս, ուր գումարեցան ՚ի պատերազմ.
9 Նրանից յետոյ գալիս է Եղեանան՝ նրա հօրեղբօրորդին, սոսացու որդին, որը Դաւթի երեք զօրավարներից մէկն էր: Երբ սա Ռեմայում ասպարէզ կարդաց այլազգիներին, սրանք պատերազմի հաւաքուեցին, եւ նա խրախուսեց Իսրայէլի մարդկանց:
9 Անկէ ետքը Աքուքացի Դովդայի որդին Եղիազարը, որ Դաւիթին հետ եղող երեք զօրաւորներէն մէկն էր, երբ անոնք պատերազմելու համար հոն հաւաքուած Փղշտացիները նախատեցին ու Իսրայէլի մարդիկը փախան։
zohrab-1805▾ eastern-1994▾ western am▾
23:923:9 По нем Елеазар, сын Додо, сына Ахохи, из трех храбрых, бывших с Давидом, когда они порицанием вызывали Филистимлян, собравшихся на войну;
23:9 καὶ και and; even μετ᾿ μετα with; amid αὐτὸν αυτος he; him Ελεαζαρ ελεαζαρ Eleazar υἱὸς υιος son πατραδέλφου πατραδελφος he; him υἱὸς υιος son Σουσίτου σουσιτης in τοῖς ο the τρισὶν τρεις three δυνατοῖς δυνατος possible; able οὗτος ουτος this; he ἦν ειμι be μετὰ μετα with; amid Δαυιδ δαβιδ Dabid; Thavith ἐν εν in Σερραν σερραν and; even ἐν εν in τῷ ο the ὀνειδίσαι ονειδιζω disparage; reproach αὐτὸν αυτος he; him ἐν εν in τοῖς ο the ἀλλοφύλοις αλλοφυλος foreigner συνήχθησαν συναγω gather ἐκεῖ εκει there εἰς εις into; for πόλεμον πολεμος battle καὶ και and; even ἀνέβησαν αναβαινω step up; ascend ἀνὴρ ανηρ man; husband Ισραηλ ισραηλ.1 Israel
23:9 וְו *wᵊ וְ and אַחֲרָ֛יואחרו *ʔaḥᵃrˈāʸw אַחַר after אֶלְעָזָ֥ר ʔelʕāzˌār אֶלְעָזָר Eleazar בֶּן־ ben- בֵּן son דֹּדֹ֖ודדי *dōḏˌô דֹּודֹו Dodo בֶּן־ ben- בֵּן son אֲחֹחִ֑י ʔᵃḥōḥˈî אֲחֹוחִי Ahohite בִּ bi בְּ in שְׁלֹשָׁ֨ה šᵊlōšˌā שָׁלֹשׁ three הַ† *ha הַ the גִּבֹּרִ֜יםגברים *ggibbōrˈîm גִּבֹּור vigorous עִם־ ʕim- עִם with דָּוִ֗ד dāwˈiḏ דָּוִד David בְּ bᵊ בְּ in חָֽרְפָ֤ם ḥˈārᵊfˈām חרף reproach בַּ ba בְּ in † הַ the פְּלִשְׁתִּים ppᵊlištîm פְּלִשְׁתִּי Philistine נֶאֶסְפוּ־ neʔesᵊfû- אסף gather שָׁ֣ם šˈām שָׁם there לַ la לְ to † הַ the מִּלְחָמָ֔ה mmilḥāmˈā מִלְחָמָה war וַֽ wˈa וְ and יַּעֲל֖וּ yyaʕᵃlˌû עלה ascend אִ֥ישׁ ʔˌîš אִישׁ man יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
23:9. post hunc Eleazar filius patrui eius Ahoi inter tres fortes qui erant cum David quando exprobraverunt Philisthim et congregati sunt illuc in proeliumAfter him was Eleazar the son of Dodo the Ahohite, one of the three valiant men that were with David when they defied the Philistines, and they were there gathered together to battle.
9. And after him was Eleazar the son of Dodai the son of an Ahohite, one of the three mighty men with David, when they defied the Philistines that were there gathered together to battle, and the men of Israel were gone away:
23:9. After him, there was Eleazar, the son of his paternal uncle, an Ahohite, who was among the three valiant men who were with David when they chastised the Philistines, and they were gathered together in battle there.
23:9. And after him [was] Eleazar the son of Dodo the Ahohite, [one] of the three mighty men with David, when they defied the Philistines [that] were there gathered together to battle, and the men of Israel were gone away:
And after him [was] Eleazar the son of Dodo the Ahohite, [one] of the three mighty men with David, when they defied the Philistines [that] were there gathered together to battle, and the men of Israel were gone away:

23:9 По нем Елеазар, сын Додо, сына Ахохи, из трех храбрых, бывших с Давидом, когда они порицанием вызывали Филистимлян, собравшихся на войну;
23:9
καὶ και and; even
μετ᾿ μετα with; amid
αὐτὸν αυτος he; him
Ελεαζαρ ελεαζαρ Eleazar
υἱὸς υιος son
πατραδέλφου πατραδελφος he; him
υἱὸς υιος son
Σουσίτου σουσιτης in
τοῖς ο the
τρισὶν τρεις three
δυνατοῖς δυνατος possible; able
οὗτος ουτος this; he
ἦν ειμι be
μετὰ μετα with; amid
Δαυιδ δαβιδ Dabid; Thavith
ἐν εν in
Σερραν σερραν and; even
ἐν εν in
τῷ ο the
ὀνειδίσαι ονειδιζω disparage; reproach
αὐτὸν αυτος he; him
ἐν εν in
τοῖς ο the
ἀλλοφύλοις αλλοφυλος foreigner
συνήχθησαν συναγω gather
ἐκεῖ εκει there
εἰς εις into; for
πόλεμον πολεμος battle
καὶ και and; even
ἀνέβησαν αναβαινω step up; ascend
ἀνὴρ ανηρ man; husband
Ισραηλ ισραηλ.1 Israel
23:9
וְו
*wᵊ וְ and
אַחֲרָ֛יואחרו
*ʔaḥᵃrˈāʸw אַחַר after
אֶלְעָזָ֥ר ʔelʕāzˌār אֶלְעָזָר Eleazar
בֶּן־ ben- בֵּן son
דֹּדֹ֖ודדי
*dōḏˌô דֹּודֹו Dodo
בֶּן־ ben- בֵּן son
אֲחֹחִ֑י ʔᵃḥōḥˈî אֲחֹוחִי Ahohite
בִּ bi בְּ in
שְׁלֹשָׁ֨ה šᵊlōšˌā שָׁלֹשׁ three
הַ
*ha הַ the
גִּבֹּרִ֜יםגברים
*ggibbōrˈîm גִּבֹּור vigorous
עִם־ ʕim- עִם with
דָּוִ֗ד dāwˈiḏ דָּוִד David
בְּ bᵊ בְּ in
חָֽרְפָ֤ם ḥˈārᵊfˈām חרף reproach
בַּ ba בְּ in
הַ the
פְּלִשְׁתִּים ppᵊlištîm פְּלִשְׁתִּי Philistine
נֶאֶסְפוּ־ neʔesᵊfû- אסף gather
שָׁ֣ם šˈām שָׁם there
לַ la לְ to
הַ the
מִּלְחָמָ֔ה mmilḥāmˈā מִלְחָמָה war
וַֽ wˈa וְ and
יַּעֲל֖וּ yyaʕᵃlˌû עלה ascend
אִ֥ישׁ ʔˌîš אִישׁ man
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
23:9. post hunc Eleazar filius patrui eius Ahoi inter tres fortes qui erant cum David quando exprobraverunt Philisthim et congregati sunt illuc in proelium
After him was Eleazar the son of Dodo the Ahohite, one of the three valiant men that were with David when they defied the Philistines, and they were there gathered together to battle.
23:9. After him, there was Eleazar, the son of his paternal uncle, an Ahohite, who was among the three valiant men who were with David when they chastised the Philistines, and they were gathered together in battle there.
23:9. And after him [was] Eleazar the son of Dodo the Ahohite, [one] of the three mighty men with David, when they defied the Philistines [that] were there gathered together to battle, and the men of Israel were gone away:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
23:9: When they defied the Philistines that were there gathered - This is supposed to refer to the war in which David slew Goliath.
2 Kings (2 Samuel) 23:11
Albert Barnes: Notes on the Bible - 1834
23:9: Gone away - Rather, went up to battle (Sa2 5:19; Kg2 3:21, etc.) against them. These words and what follows as far as "troop" Sa2 23:11 have fallen out of the text in Chronicles. The effect of this is to omit EIeazar's feat, as here described, to attribute to him Shammah's victory, to misplace the flight of the Israelites, and to omit Shammah altogether from the list of David's mighty men.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:9: Eleazar: Ch1 11:12-14, Ch1 27:4, Dodai
defied: Num 23:7, Num 23:8; Sa1 17:10, Sa1 17:26, Sa1 17:36, Sa1 17:45, Sa1 17:46
the men: Isa 63:3, Isa 63:5; Mar 14:50
Geneva 1599
And after him [was] Eleazar the son of Dodo the Ahohite, [one] of the three mighty men with David, when they defied the Philistines [that] were there gathered together to battle, and the men of Israel were (f) gone away:
(f) Meaning, fled from the battle.
John Gill
And after him was Eleazar the son of Dodo the Ahohite,.... Or the son of Ahohi, perhaps the same with Ahoah, a descendant of Benjamin, 1Chron 8:4; this Eleazar was the next to the Tachmonite, the second worthy of the first class:
one of the three mighty men with David; the second of the three valiant men that were with David in his wars, and fought with him, and for him:
when they defied the Philistines; clapped their hands at them, gloried over them, daring them to come and light them; so did David and his mighty men, as Goliath had defied them before:
that were there gathered together to battle; at Pasdammim, as appears from 1Chron 11:13,
and the men of Israel were gone away; fled when they saw the Philistines gather together to fight them, notwithstanding they had defied them; and so David, and his three mighty men, were left alone to combat with the Philistines.
John Wesley
Gone away - That is, fled away, 1Chron 11:13, being dismayed at the approach of their enemies.
23:1023:10: եւ խրախուսեաց այր Իսրայէլի. եւ նա յարեաւ եւ եհար յայլազգեացն՝ մինչեւ մատզեցաւ ձեռն նորա սրովն. եւ արար Տէր փրկութիւն մեծ յաւուր յայնմիկ. եւ զօրն նստէր յետոյ նորա. բայց միայն ՚ի կապուտն[3399]։ [3399] Ոմանք. Մինչեւ պարտեցաւ ձեռն նորա. բայց եւ սոքա ՚ի լուսանցս նշանակեն՝ մատզեցաւ։
10 Նա վեր կացաւ ու այլազգիներին այնքան հարուածեց, որ ձեռքը կպաւ սրին: Տէրն այդ օրը մեծ փրկութիւն պարգեւեց: Զօրքը մնաց, բայց միայն դիակապտութեան համար:
10 Ասիկա ելաւ ու Փղշտացիները զարկաւ, մինչեւ որ ձեռքը յոգնեցաւ ու ձեռքը իր սուրին վրայ փակաւ։ Տէրը այն օրը մեծ փրկութիւն ըրաւ ու ժողովուրդը անոր ետեւէն դարձաւ՝ միայն կողոպուտը առնելու համար։
եւ նա յարեաւ եւ եհար յայլազգեացն [349]մինչեւ մատզեցաւ ձեռն նորա սրովն. եւ`` արար Տէր փրկութիւն մեծ յաւուր յայնմիկ. եւ զօրն [350]նստէր յետոյ նորա, բայց միայն ի կապուտն:

23:10: եւ խրախուսեաց այր Իսրայէլի. եւ նա յարեաւ եւ եհար յայլազգեացն՝ մինչեւ մատզեցաւ ձեռն նորա սրովն. եւ արար Տէր փրկութիւն մեծ յաւուր յայնմիկ. եւ զօրն նստէր յետոյ նորա. բայց միայն ՚ի կապուտն[3399]։
[3399] Ոմանք. Մինչեւ պարտեցաւ ձեռն նորա. բայց եւ սոքա ՚ի լուսանցս նշանակեն՝ մատզեցաւ։
10 Նա վեր կացաւ ու այլազգիներին այնքան հարուածեց, որ ձեռքը կպաւ սրին: Տէրն այդ օրը մեծ փրկութիւն պարգեւեց: Զօրքը մնաց, բայց միայն դիակապտութեան համար:
10 Ասիկա ելաւ ու Փղշտացիները զարկաւ, մինչեւ որ ձեռքը յոգնեցաւ ու ձեռքը իր սուրին վրայ փակաւ։ Տէրը այն օրը մեծ փրկութիւն ըրաւ ու ժողովուրդը անոր ետեւէն դարձաւ՝ միայն կողոպուտը առնելու համար։
zohrab-1805▾ eastern-1994▾ western am▾
23:1023:10 израильтяне вышли против них, и он стал и поражал Филистимлян до того, что рука его утомилась и прилипла к мечу. И даровал Господь в тот день великую победу, и народ последовал за ним для того только, чтоб обирать {убитых}.
23:10 αὐτὸς αυτος he; him ἀνέστη ανιστημι stand up; resurrect καὶ και and; even ἐπάταξεν πατασσω pat; impact ἐν εν in τοῖς ο the ἀλλοφύλοις αλλοφυλος foreigner ἕως εως till; until οὗ ος who; what ἐκοπίασεν κοπιαω exhausted; labor ἡ ο the χεὶρ χειρ hand αὐτοῦ αυτος he; him καὶ και and; even προσεκολλήθη προσκολλαω stick to; bond ἡ ο the χεὶρ χειρ hand αὐτοῦ αυτος he; him πρὸς προς to; toward τὴν ο the μάχαιραν μαχαιρα short sword καὶ και and; even ἐποίησεν ποιεω do; make κύριος κυριος lord; master σωτηρίαν σωτηρια safety μεγάλην μεγας great; loud ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that καὶ και and; even ὁ ο the λαὸς λαος populace; population ἐκάθητο καθημαι sit; settle ὀπίσω οπισω in back; after αὐτοῦ αυτος he; him πλὴν πλην besides; only ἐκδιδύσκειν εκδυω disrobe; take off
23:10 ה֣וּא hˈû הוּא he קָם֩ qˌām קום arise וַ wa וְ and יַּ֨ךְ yyˌaḵ נכה strike בַּ ba בְּ in † הַ the פְּלִשְׁתִּ֜ים ppᵊlištˈîm פְּלִשְׁתִּי Philistine עַ֣ד׀ ʕˈaḏ עַד unto כִּֽי־ kˈî- כִּי that יָגְעָ֣ה yāḡᵊʕˈā יגע be weary יָדֹ֗ו yāḏˈô יָד hand וַ wa וְ and תִּדְבַּ֤ק ttiḏbˈaq דבק cling, cleave to יָדֹו֙ yāḏˌô יָד hand אֶל־ ʔel- אֶל to הַ ha הַ the חֶ֔רֶב ḥˈerev חֶרֶב dagger וַ wa וְ and יַּ֧עַשׂ yyˈaʕaś עשׂה make יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH תְּשׁוּעָ֥ה tᵊšûʕˌā תְּשׁוּעָה salvation גְדֹולָ֖ה ḡᵊḏôlˌā גָּדֹול great בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֑וּא hˈû הוּא he וְ wᵊ וְ and הָ hā הַ the עָ֛ם ʕˈām עַם people יָשֻׁ֥בוּ yāšˌuvû שׁוב return אַחֲרָ֖יו ʔaḥᵃrˌāʸw אַחַר after אַךְ־ ʔaḵ- אַךְ only לְ lᵊ לְ to פַשֵּֽׁט׃ ס faššˈēṭ . s פשׁט strip off
23:10. cumque ascendissent viri Israhel ipse stetit et percussit Philistheos donec deficeret manus eius et obrigesceret cum gladio fecitque Dominus salutem magnam in die illa et populus qui fugerat reversus est ad caesorum spolia detrahendaAnd when the men of Israel were gone away, he stood and smote the Philistines till his hand was weary, and grew stiff with the sword: and the Lord wrought a great victory that day: and the people that were fled away, returned to take spoils of them that were slain.
10. He arose, and smote the Philistines until his hand was weary, and his hand clave unto the sword: and the LORD wrought a great victory that day; and the people returned after him only to spoil.
23:10. And when the men of Israel had gone up, he himself stood fast and struck down the Philistines, until his hand grew weak and stiff with the sword. And the Lord wrought a great salvation on that day. And the people who had fled returned to take up the spoils of the slain.
23:10. He arose, and smote the Philistines until his hand was weary, and his hand clave unto the sword: and the LORD wrought a great victory that day; and the people returned after him only to spoil.
He arose, and smote the Philistines until his hand was weary, and his hand clave unto the sword: and the LORD wrought a great victory that day; and the people returned after him only to spoil:

23:10 израильтяне вышли против них, и он стал и поражал Филистимлян до того, что рука его утомилась и прилипла к мечу. И даровал Господь в тот день великую победу, и народ последовал за ним для того только, чтоб обирать {убитых}.
23:10
αὐτὸς αυτος he; him
ἀνέστη ανιστημι stand up; resurrect
καὶ και and; even
ἐπάταξεν πατασσω pat; impact
ἐν εν in
τοῖς ο the
ἀλλοφύλοις αλλοφυλος foreigner
ἕως εως till; until
οὗ ος who; what
ἐκοπίασεν κοπιαω exhausted; labor
ο the
χεὶρ χειρ hand
αὐτοῦ αυτος he; him
καὶ και and; even
προσεκολλήθη προσκολλαω stick to; bond
ο the
χεὶρ χειρ hand
αὐτοῦ αυτος he; him
πρὸς προς to; toward
τὴν ο the
μάχαιραν μαχαιρα short sword
καὶ και and; even
ἐποίησεν ποιεω do; make
κύριος κυριος lord; master
σωτηρίαν σωτηρια safety
μεγάλην μεγας great; loud
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
καὶ και and; even
ο the
λαὸς λαος populace; population
ἐκάθητο καθημαι sit; settle
ὀπίσω οπισω in back; after
αὐτοῦ αυτος he; him
πλὴν πλην besides; only
ἐκδιδύσκειν εκδυω disrobe; take off
23:10
ה֣וּא hˈû הוּא he
קָם֩ qˌām קום arise
וַ wa וְ and
יַּ֨ךְ yyˌaḵ נכה strike
בַּ ba בְּ in
הַ the
פְּלִשְׁתִּ֜ים ppᵊlištˈîm פְּלִשְׁתִּי Philistine
עַ֣ד׀ ʕˈaḏ עַד unto
כִּֽי־ kˈî- כִּי that
יָגְעָ֣ה yāḡᵊʕˈā יגע be weary
יָדֹ֗ו yāḏˈô יָד hand
וַ wa וְ and
תִּדְבַּ֤ק ttiḏbˈaq דבק cling, cleave to
יָדֹו֙ yāḏˌô יָד hand
אֶל־ ʔel- אֶל to
הַ ha הַ the
חֶ֔רֶב ḥˈerev חֶרֶב dagger
וַ wa וְ and
יַּ֧עַשׂ yyˈaʕaś עשׂה make
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
תְּשׁוּעָ֥ה tᵊšûʕˌā תְּשׁוּעָה salvation
גְדֹולָ֖ה ḡᵊḏôlˌā גָּדֹול great
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
ה֑וּא hˈû הוּא he
וְ wᵊ וְ and
הָ הַ the
עָ֛ם ʕˈām עַם people
יָשֻׁ֥בוּ yāšˌuvû שׁוב return
אַחֲרָ֖יו ʔaḥᵃrˌāʸw אַחַר after
אַךְ־ ʔaḵ- אַךְ only
לְ lᵊ לְ to
פַשֵּֽׁט׃ ס faššˈēṭ . s פשׁט strip off
23:10. cumque ascendissent viri Israhel ipse stetit et percussit Philistheos donec deficeret manus eius et obrigesceret cum gladio fecitque Dominus salutem magnam in die illa et populus qui fugerat reversus est ad caesorum spolia detrahenda
And when the men of Israel were gone away, he stood and smote the Philistines till his hand was weary, and grew stiff with the sword: and the Lord wrought a great victory that day: and the people that were fled away, returned to take spoils of them that were slain.
23:10. And when the men of Israel had gone up, he himself stood fast and struck down the Philistines, until his hand grew weak and stiff with the sword. And the Lord wrought a great salvation on that day. And the people who had fled returned to take up the spoils of the slain.
23:10. He arose, and smote the Philistines until his hand was weary, and his hand clave unto the sword: and the LORD wrought a great victory that day; and the people returned after him only to spoil.
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
23:10: the Lord: Jos 10:10, Jos 10:42, Jos 11:8; Jdg 15:14, Jdg 15:18; Sa1 11:13, Sa1 14:6, Sa1 14:23, Sa1 19:5; Kg2 5:1; Psa 108:13, Psa 144:10; Rom 15:18; Co2 4:5; Eph 6:10-18
and the people: Psa 68:12; Isa 53:12
Geneva 1599
He arose, and smote the Philistines until his hand was weary, and his (g) hand clave unto the sword: and the LORD wrought a great victory that day; and the people returned after him only to spoil.
(g) By a cramp which came from weariness and fighting.
John Gill
He arose, and smote the Philistines until his hand was weary,.... He rose up when the Israelites fled, and stood his ground alone, and fought with the Philistines, and smote them with his sword, until his hand was weary with smiting:
and his hand clave unto the sword; which was contracted by holding it so long, and grasping it so hard, that it could not easily be got out of it; or through the quantity of blood which ran upon his hand, as it was shed, so Josephus (t); and which being congealed, and dried, caused his hand to stick to the hilt of his sword, so that they were, as it were, glued together by it; or the sense may be only, that though weary, he did not drop his sword, but held it fast till he had destroyed the enemy:
and the Lord wrought a great victory that day; for to him it must be ascribed, and not to the strength and valour of the man:
and the people returned after him only to spoil; they that fled, when they saw what a victory was obtained by him, returned and came after him; not to help him in smiting, but to spoil those that were slain, and strip them of what they had.
(t) Antiqu. l. 7. c. 12. sect. 4.
23:1123:11: Եւ յետ նորա Սամաա որդի Սիսայ Արուկացի։ Եւ ժողովեցան այլազգիքն ՚ի Ծնօտն, եւ անդ էր վիճակ անդի լի՛ ոսպամբ. եւ զօրն փախեաւ յերեսաց այլազգեացն[3400]. [3400] Ոմանք. Որդի Սիսայ Արուակացի։
11 Սրանից յետոյ գալիս է արուկացի Սիսի որդին՝ Սամաան: Այլազգիները հաւաքուել էին Ծնօտ[46] կոչուող վայրում: Այնտեղ կար մի դաշտ, ուր առատ ոսպ էր ցանուած: Զօրքը փախաւ այլազգիների առաջից,[46] 46. Այլ բնագրերում՝ Թերիայում:
11 Անկէ ետքը Արարացի Ագէին որդին Սամման էր։ Փղշտացիները գունդ մը կազմեցին* ու հոն ոսպով լեցուն ագարակ մը կար։ Ժողովուրդը Փղշտացիներուն առջեւէն փախաւ։
Եւ յետ նորա Սամաա որդի [351]Սիսայ Արուկացի: Եւ ժողովեցան այլազգիքն ի [352]Ծնօտն, եւ անդ էր վիճակ անդի լի ոսպամբ, եւ զօրն փախեաւ յերեսաց այլազգեացն:

23:11: Եւ յետ նորա Սամաա որդի Սիսայ Արուկացի։ Եւ ժողովեցան այլազգիքն ՚ի Ծնօտն, եւ անդ էր վիճակ անդի լի՛ ոսպամբ. եւ զօրն փախեաւ յերեսաց այլազգեացն[3400].
[3400] Ոմանք. Որդի Սիսայ Արուակացի։
11 Սրանից յետոյ գալիս է արուկացի Սիսի որդին՝ Սամաան: Այլազգիները հաւաքուել էին Ծնօտ[46] կոչուող վայրում: Այնտեղ կար մի դաշտ, ուր առատ ոսպ էր ցանուած: Զօրքը փախաւ այլազգիների առաջից,
[46] 46. Այլ բնագրերում՝ Թերիայում:
11 Անկէ ետքը Արարացի Ագէին որդին Սամման էր։ Փղշտացիները գունդ մը կազմեցին* ու հոն ոսպով լեցուն ագարակ մը կար։ Ժողովուրդը Փղշտացիներուն առջեւէն փախաւ։
zohrab-1805▾ eastern-1994▾ western am▾
23:1123:11 За ним Шамма, сын Аге, Гараритянин. Когда Филистимляне собрались в Фирию, где было поле, засеянное чечевицею, и народ побежал от Филистимлян,
23:11 καὶ και and; even μετ᾿ μετα with; amid αὐτὸν αυτος he; him Σαμαια σαμαια son Ασα ασα Asa ὁ ο the Αρουχαῖος αρουχαιος and; even συνήχθησαν συναγω gather οἱ ο the ἀλλόφυλοι αλλοφυλος foreigner εἰς εις into; for Θηρία θηρια and; even ἦν ειμι be ἐκεῖ εκει there μερὶς μερις portion τοῦ ο the ἀγροῦ αγρος field πλήρης πληρης full φακοῦ φακος and; even ὁ ο the λαὸς λαος populace; population ἔφυγεν φευγω flee ἐκ εκ from; out of προσώπου προσωπον face; ahead of ἀλλοφύλων αλλοφυλος foreigner
23:11 וְ wᵊ וְ and אַחֲרָ֛יו ʔaḥᵃrˈāʸw אַחַר after שַׁמָּ֥א šammˌā שַׁמָּא Shamma בֶן־ ven- בֵּן son אָגֵ֖א ʔāḡˌē אָגֵא Agee הָרָרִ֑י hārārˈî הֲרָרִי Hararite וַ wa וְ and יֵּאָסְפ֨וּ yyēʔāsᵊfˌû אסף gather פְלִשְׁתִּ֜ים fᵊlištˈîm פְּלִשְׁתִּי Philistine לַ la לְ to † הַ the חַיָּ֗ה ḥayyˈā חַיָּה wild animal וַ wa וְ and תְּהִי־ ttᵊhî- היה be שָׁ֞ם šˈām שָׁם there חֶלְקַ֤ת ḥelqˈaṯ חֶלְקָה plot of land הַ ha הַ the שָּׂדֶה֙ śśāḏˌeh שָׂדֶה open field מְלֵאָ֣ה mᵊlēʔˈā מלא be full עֲדָשִׁ֔ים ʕᵃḏāšˈîm עֲדָשָׁה lentil וְ wᵊ וְ and הָ hā הַ the עָ֥ם ʕˌām עַם people נָ֖ס nˌās נוס flee מִ mi מִן from פְּנֵ֥י ppᵊnˌê פָּנֶה face פְלִשְׁתִּֽים׃ fᵊlištˈîm פְּלִשְׁתִּי Philistine
23:11. et post hunc Semma filius Age de Arari et congregati sunt Philisthim in statione erat quippe ibi ager plenus lente cumque fugisset populus a facie PhilisthimAnd after him was Semma the son of Age of Arari. And the Philistines were gathered together in a troop: for there was a field full of lentils. And when the people were fled from the face of the Philistines,
11. And after him was Shammah the son of Agce a Hararite. And the Philistines were gathered together into a troop, where was a plot of ground full of lentils; and the people fled from the Philistines.
23:11. And after him, there was Shammah, the son of Agee, from Hara. And the Philistines gathered together at an outpost. For a field full of lentils was in that place. And when the people had fled from the face of the Philistines,
23:11. And after him [was] Shammah the son of Agee the Hararite. And the Philistines were gathered together into a troop, where was a piece of ground full of lentiles: and the people fled from the Philistines.
And after him [was] Shammah the son of Agee the Hararite. And the Philistines were gathered together into a troop, where was a piece of ground full of lentiles: and the people fled from the Philistines:

23:11 За ним Шамма, сын Аге, Гараритянин. Когда Филистимляне собрались в Фирию, где было поле, засеянное чечевицею, и народ побежал от Филистимлян,
23:11
καὶ και and; even
μετ᾿ μετα with; amid
αὐτὸν αυτος he; him
Σαμαια σαμαια son
Ασα ασα Asa
ο the
Αρουχαῖος αρουχαιος and; even
συνήχθησαν συναγω gather
οἱ ο the
ἀλλόφυλοι αλλοφυλος foreigner
εἰς εις into; for
Θηρία θηρια and; even
ἦν ειμι be
ἐκεῖ εκει there
μερὶς μερις portion
τοῦ ο the
ἀγροῦ αγρος field
πλήρης πληρης full
φακοῦ φακος and; even
ο the
λαὸς λαος populace; population
ἔφυγεν φευγω flee
ἐκ εκ from; out of
προσώπου προσωπον face; ahead of
ἀλλοφύλων αλλοφυλος foreigner
23:11
וְ wᵊ וְ and
אַחֲרָ֛יו ʔaḥᵃrˈāʸw אַחַר after
שַׁמָּ֥א šammˌā שַׁמָּא Shamma
בֶן־ ven- בֵּן son
אָגֵ֖א ʔāḡˌē אָגֵא Agee
הָרָרִ֑י hārārˈî הֲרָרִי Hararite
וַ wa וְ and
יֵּאָסְפ֨וּ yyēʔāsᵊfˌû אסף gather
פְלִשְׁתִּ֜ים fᵊlištˈîm פְּלִשְׁתִּי Philistine
לַ la לְ to
הַ the
חַיָּ֗ה ḥayyˈā חַיָּה wild animal
וַ wa וְ and
תְּהִי־ ttᵊhî- היה be
שָׁ֞ם šˈām שָׁם there
חֶלְקַ֤ת ḥelqˈaṯ חֶלְקָה plot of land
הַ ha הַ the
שָּׂדֶה֙ śśāḏˌeh שָׂדֶה open field
מְלֵאָ֣ה mᵊlēʔˈā מלא be full
עֲדָשִׁ֔ים ʕᵃḏāšˈîm עֲדָשָׁה lentil
וְ wᵊ וְ and
הָ הַ the
עָ֥ם ʕˌām עַם people
נָ֖ס nˌās נוס flee
מִ mi מִן from
פְּנֵ֥י ppᵊnˌê פָּנֶה face
פְלִשְׁתִּֽים׃ fᵊlištˈîm פְּלִשְׁתִּי Philistine
23:11. et post hunc Semma filius Age de Arari et congregati sunt Philisthim in statione erat quippe ibi ager plenus lente cumque fugisset populus a facie Philisthim
And after him was Semma the son of Age of Arari. And the Philistines were gathered together in a troop: for there was a field full of lentils. And when the people were fled from the face of the Philistines,
23:11. And after him, there was Shammah, the son of Agee, from Hara. And the Philistines gathered together at an outpost. For a field full of lentils was in that place. And when the people had fled from the face of the Philistines,
23:11. And after him [was] Shammah the son of Agee the Hararite. And the Philistines were gathered together into a troop, where was a piece of ground full of lentiles: and the people fled from the Philistines.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
23:11: A piece of ground full of lentiles - In Ch1 11:13 it is a parcel of ground full of barley. There is probably a mistake of עדשים adashim, lentiles, for שעורים seorim, barley, or vice versa. Some think there were both lentiles and barley in the field, and that a marauding party of the Philistines came to destroy or carry them off, and these worthies defeated the whole, and saved the produce of the field. This is not unlikely.
2 Kings (2 Samuel) 23:13
Albert Barnes: Notes on the Bible - 1834
23:11: Hararite - Interpreted to mean "mountaineer," one from the hill country of Judah or Ephraim.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:11: Shammah: Ch1 11:27, Shammoth the Harorite
the Philistines: Ch1 11:13, Ch1 11:14
into a troop: or, for foraging
John Gill
And after him was Shammah the son of Agee the Hararite,.... One who was of the mountainous country, as the Targum, the hill country of Judea, of Hebron, or the parts adjacent; this was the third of the first three; there was one of this name among the thirty, 2Kings 23:33,
and the Philistines were gathered together into a troop; but so they were no doubt at first; R. Isaiah takes it to be the name of a place called Chiyah; as the Targum, Chayatha; and which Kimchi says was a village, an unwalled town; and Ben Melech observes, that it is said in the Arabic language, a collection of houses is called Alchai: it may be the same with Lehi, where Samson slew a thousand with the jawbone of an ass, Judg 15:17, whence it had its name; and Josephus (u) says, the place where the Philistines were gathered together was called "the Jawbone": but perhaps the sense of Ben Gersom may be best of all, that they gathered together in this place for provision, for food and forage, to support the life of them and their cattle: since it follows:
where was a piece of ground full of lentiles; a sort of pulse, which was eaten in those countries, and the pottage of which was delicious food, see Gen 25:30,
and the people fled from the Philistines; as they did before under Eleazar, 2Kings 23:9.
(u) Antiqu. l. 7. c. 12. sect. 4.
John Wesley
Lentiles - Or barley, as it is 1Chron 11:13. For both might grow in the same field, in divers parts of it. And this fact is ascribed to Eleazar, 1Chron 11:12, but it is implied, that he had some partner or partners in it; for it is there said, 1Chron 11:14 they set themselves, &c. So Eleazar might fight in that part where the barley was and Shammah where the lentiles were.
23:1223:12: եւ արձանացաւ ՚ի մէջ վիճակին, եւ ապրեցո՛յց զնա, եւ եհար զայլազգիսն. եւ արար Տէր փրկութիւն մեծ։
12 իսկ նա դաշտում ամուր կանգնեց ու փրկեց զօրքին, հարուածեց այլազգիներին, ու Տէրը մեծ փրկութիւն պարգեւեց:
12 Բայց անիկա ագարակին մէջտեղը կեցաւ, զանիկա պաշտպանեց ու Փղշտացիները զարկաւ եւ Տէրը մեծ փրկութիւն ըրաւ։
եւ արձանացաւ ի մէջ վիճակին եւ ապրեցոյց զնա, եւ եհար զայլազգիսն, եւ արար Տէր փրկութիւն մեծ:

23:12: եւ արձանացաւ ՚ի մէջ վիճակին, եւ ապրեցո՛յց զնա, եւ եհար զայլազգիսն. եւ արար Տէր փրկութիւն մեծ։
12 իսկ նա դաշտում ամուր կանգնեց ու փրկեց զօրքին, հարուածեց այլազգիներին, ու Տէրը մեծ փրկութիւն պարգեւեց:
12 Բայց անիկա ագարակին մէջտեղը կեցաւ, զանիկա պաշտպանեց ու Փղշտացիները զարկաւ եւ Տէրը մեծ փրկութիւն ըրաւ։
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23:1223:12 то он стал среди поля и сберег его и поразил Филистимлян. И даровал тогда Господь великую победу.
23:12 καὶ και and; even ἐστηλώθη στηλοω in μέσῳ μεσος in the midst; in the middle τῆς ο the μερίδος μερις portion καὶ και and; even ἐξείλατο εξαιρεω extract; take out αὐτὴν αυτος he; him καὶ και and; even ἐπάταξεν πατασσω pat; impact τοὺς ο the ἀλλοφύλους αλλοφυλος foreigner καὶ και and; even ἐποίησεν ποιεω do; make κύριος κυριος lord; master σωτηρίαν σωτηρια safety μεγάλην μεγας great; loud
23:12 וַ wa וְ and יִּתְיַצֵּ֤ב yyiṯyaṣṣˈēv יצב stand בְּ bᵊ בְּ in תֹוךְ־ ṯôḵ- תָּוֶךְ midst הַֽ hˈa הַ the חֶלְקָה֙ ḥelqˌā חֶלְקָה plot of land וַ wa וְ and יַּצִּילֶ֔הָ yyaṣṣîlˈehā נצל deliver וַ wa וְ and יַּ֖ךְ yyˌaḵ נכה strike אֶת־ ʔeṯ- אֵת [object marker] פְּלִשְׁתִּ֑ים pᵊlištˈîm פְּלִשְׁתִּי Philistine וַ wa וְ and יַּ֥עַשׂ yyˌaʕaś עשׂה make יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH תְּשׁוּעָ֥ה tᵊšûʕˌā תְּשׁוּעָה salvation גְדֹולָֽה׃ ס ḡᵊḏôlˈā . s גָּדֹול great
23:12. stetit ille in medio agri et tuitus est eum percussitque Philistheos et fecit Dominus salutem magnamHe stood in the midst of the field, and defended it, and defeated the Philistines: and the Lord gave a great victory.
12. But he stood in the midst of the plot, and defended it, and slew the Philistines: and the LORD wrought a great victory.
23:12. he stood fast in the middle of the field, and it was protected by him. And he struck down the Philistines. And the Lord wrought a great salvation.
23:12. But he stood in the midst of the ground, and defended it, and slew the Philistines: and the LORD wrought a great victory.
But he stood in the midst of the ground, and defended it, and slew the Philistines: and the LORD wrought a great victory:

23:12 то он стал среди поля и сберег его и поразил Филистимлян. И даровал тогда Господь великую победу.
23:12
καὶ και and; even
ἐστηλώθη στηλοω in
μέσῳ μεσος in the midst; in the middle
τῆς ο the
μερίδος μερις portion
καὶ και and; even
ἐξείλατο εξαιρεω extract; take out
αὐτὴν αυτος he; him
καὶ και and; even
ἐπάταξεν πατασσω pat; impact
τοὺς ο the
ἀλλοφύλους αλλοφυλος foreigner
καὶ και and; even
ἐποίησεν ποιεω do; make
κύριος κυριος lord; master
σωτηρίαν σωτηρια safety
μεγάλην μεγας great; loud
23:12
וַ wa וְ and
יִּתְיַצֵּ֤ב yyiṯyaṣṣˈēv יצב stand
בְּ bᵊ בְּ in
תֹוךְ־ ṯôḵ- תָּוֶךְ midst
הַֽ hˈa הַ the
חֶלְקָה֙ ḥelqˌā חֶלְקָה plot of land
וַ wa וְ and
יַּצִּילֶ֔הָ yyaṣṣîlˈehā נצל deliver
וַ wa וְ and
יַּ֖ךְ yyˌaḵ נכה strike
אֶת־ ʔeṯ- אֵת [object marker]
פְּלִשְׁתִּ֑ים pᵊlištˈîm פְּלִשְׁתִּי Philistine
וַ wa וְ and
יַּ֥עַשׂ yyˌaʕaś עשׂה make
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
תְּשׁוּעָ֥ה tᵊšûʕˌā תְּשׁוּעָה salvation
גְדֹולָֽה׃ ס ḡᵊḏôlˈā . s גָּדֹול great
23:12. stetit ille in medio agri et tuitus est eum percussitque Philistheos et fecit Dominus salutem magnam
He stood in the midst of the field, and defended it, and defeated the Philistines: and the Lord gave a great victory.
23:12. he stood fast in the middle of the field, and it was protected by him. And he struck down the Philistines. And the Lord wrought a great salvation.
23:12. But he stood in the midst of the ground, and defended it, and slew the Philistines: and the LORD wrought a great victory.
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
23:12: the Lord: Sa2 23:10; Psa 3:8, Psa 44:2; Pro 21:31
Geneva 1599
But he stood in the midst of the ground, and defended it, and slew the Philistines: and the LORD wrought a (h) great victory.
(h) Which has no respect for many or few, when he will show his power.
John Gill
But he stood in the midst of the ground,.... The field of lentiles:
and defended it; the field, so that the Philistines could not ravage it, and get food and forage from it:
and slew the Philistines; made a great slaughter among them, entirely routed them, so that they that escaped his sword were obliged to flee:
and the Lord wrought a great victory; to whom the glory of it belonged; a similar fact is ascribed to Eleazar before mentioned in 1Chron 11:13; and, indeed, it seems to be the same, and in which they were both concerned; for it is plain from the account that there were more than one engaged in this action, since it is there said, "and they set themselves in the midst of that parcel"; and though that parcel of ground is said there to be full of barley, it may easily be reconciled by observing, that one part of it might be sowed with barley, and the other part with lentiles; so the Targum in 1Chron 11:13; for it was half lentiles and half barley; and Eleazar might be placed to defend the one, and Shammah the other; from whence it appears it was about March when this action was, at the latter end of which barley harvest began.
John Wesley
Lord wrought - How great soever the bravery of the instruments is, the praise of the achievement is to be given to God. These fought, but God wrought the victory.
23:1323:13: Եւ իջին երեք յերեսնից, եւ իջին ՚ի Կասովա առ Դաւիթ՝ յայրն Ոդողոմայ. գունդք այլազգեացն բանակեալ էին ՚ի հովիտս Ռափայնոցն[3401]. [3401] Ոսկան. Իջին երրորդ յերեսնից։
13 Երեսուն զօրավարներից երեքը գնացին Կասովա, Ոդողոմի քարայրը, Դաւթի մօտ: Այլազգիների գնդերը բանակատեղի էին դրել Ռափայինների հովտում:
13 Երեսուն զօրավարներուն* երեքը իջան եւ հունձքի ատեն Ոդողոմին քարայրը՝ Դաւիթին եկան։ Փղշտացիներուն մէկ գունդը Ռափայիններուն հովիտին մէջ բանակեր էր։
Եւ իջին երեք յերեսնից, եւ [353]իջին ի Կասովա`` առ Դաւիթ յայրն Ոդողոմայ, գունդք այլազգեացն բանակեալ էին ի հովիտս Ռափայնոցն:

23:13: Եւ իջին երեք յերեսնից, եւ իջին ՚ի Կասովա առ Դաւիթ՝ յայրն Ոդողոմայ. գունդք այլազգեացն բանակեալ էին ՚ի հովիտս Ռափայնոցն[3401].
[3401] Ոսկան. Իջին երրորդ յերեսնից։
13 Երեսուն զօրավարներից երեքը գնացին Կասովա, Ոդողոմի քարայրը, Դաւթի մօտ: Այլազգիների գնդերը բանակատեղի էին դրել Ռափայինների հովտում:
13 Երեսուն զօրավարներուն* երեքը իջան եւ հունձքի ատեն Ոդողոմին քարայրը՝ Դաւիթին եկան։ Փղշտացիներուն մէկ գունդը Ռափայիններուն հովիտին մէջ բանակեր էր։
zohrab-1805▾ eastern-1994▾ western am▾
23:1323:13 Трое сих главных из тридцати вождей пошли и вошли во время жатвы к Давиду в пещеру Одоллам, когда толпы Филистимлян стояли в долине Рефаимов.
23:13 καὶ και and; even κατέβησαν καταβαινω step down; descend τρεῖς τρεις three ἀπὸ απο from; away τῶν ο the τριάκοντα τριακοντα thirty καὶ και and; even ἦλθον ερχομαι come; go εἰς εις into; for Κασων κασων to; toward Δαυιδ δαβιδ Dabid; Thavith εἰς εις into; for τὸ ο the σπήλαιον σπηλαιον cave Οδολλαμ οδολλαμ and; even τάγμα ταγμα sequence τῶν ο the ἀλλοφύλων αλλοφυλος foreigner παρενέβαλον παρεμβαλλω insert against; interpose ἐν εν in τῇ ο the κοιλάδι κοιλας Raphaim; Rhafem
23:13 וַ wa וְ and יֵּרְד֨וּ yyērᵊḏˌû ירד descend שְׁלֹשָׁ֜השׁלשׁים *šᵊlōšˈā שָׁלֹשׁ three מֵ mē מִן from הַ ha הַ the שְּׁלֹשִׁ֣ים ššᵊlōšˈîm שָׁלֹשׁ three רֹ֗אשׁ rˈōš רֹאשׁ head וַ wa וְ and יָּבֹ֤אוּ yyāvˈōʔû בוא come אֶל־ ʔel- אֶל to קָצִיר֙ qāṣîr קָצִיר harvest אֶל־ ʔel- אֶל to דָּוִ֔ד dāwˈiḏ דָּוִד David אֶל־ ʔel- אֶל to מְעָרַ֖ת mᵊʕārˌaṯ מְעָרָה cave עֲדֻלָּ֑ם ʕᵃḏullˈām עֲדֻלָּם Adullam וְ wᵊ וְ and חַיַּ֣ת ḥayyˈaṯ חַוָּה tent camp פְּלִשְׁתִּ֔ים pᵊlištˈîm פְּלִשְׁתִּי Philistine חֹנָ֖ה ḥōnˌā חנה encamp בְּ bᵊ בְּ in עֵ֥מֶק ʕˌēmeq עֵמֶק valley רְפָאִֽים׃ rᵊfāʔˈîm רְפָאִים [valley]
23:13. necnon ante descenderant tres qui erant principes inter triginta et venerant tempore messis ad David in speluncam Odollam castra autem Philisthim erant posita in valle GigantumMoreover also before this the three who were princes among the thirty, went down and came to David in the harvest time into the cave of Odollam: and the camp of the Philistines was in the valley of the giants.
13. And three of the thirty chief went down, and came to David in the harvest time unto the cave of Adullam; and the troop of the Philistines were encamped in the valley of Rephaim.
23:13. And moreover, before this, the three who were leaders among the thirty descended and went to David at harvest time, in the cave of Adullam. But the camp of the Philistines was positioned in the Valley of the giants.
23:13. And three of the thirty chief went down, and came to David in the harvest time unto the cave of Adullam: and the troop of the Philistines pitched in the valley of Rephaim.
And three of the thirty chief went down, and came to David in the harvest time unto the cave of Adullam: and the troop of the Philistines pitched in the valley of Rephaim:

23:13 Трое сих главных из тридцати вождей пошли и вошли во время жатвы к Давиду в пещеру Одоллам, когда толпы Филистимлян стояли в долине Рефаимов.
23:13
καὶ και and; even
κατέβησαν καταβαινω step down; descend
τρεῖς τρεις three
ἀπὸ απο from; away
τῶν ο the
τριάκοντα τριακοντα thirty
καὶ και and; even
ἦλθον ερχομαι come; go
εἰς εις into; for
Κασων κασων to; toward
Δαυιδ δαβιδ Dabid; Thavith
εἰς εις into; for
τὸ ο the
σπήλαιον σπηλαιον cave
Οδολλαμ οδολλαμ and; even
τάγμα ταγμα sequence
τῶν ο the
ἀλλοφύλων αλλοφυλος foreigner
παρενέβαλον παρεμβαλλω insert against; interpose
ἐν εν in
τῇ ο the
κοιλάδι κοιλας Raphaim; Rhafem
23:13
וַ wa וְ and
יֵּרְד֨וּ yyērᵊḏˌû ירד descend
שְׁלֹשָׁ֜השׁלשׁים
*šᵊlōšˈā שָׁלֹשׁ three
מֵ מִן from
הַ ha הַ the
שְּׁלֹשִׁ֣ים ššᵊlōšˈîm שָׁלֹשׁ three
רֹ֗אשׁ rˈōš רֹאשׁ head
וַ wa וְ and
יָּבֹ֤אוּ yyāvˈōʔû בוא come
אֶל־ ʔel- אֶל to
קָצִיר֙ qāṣîr קָצִיר harvest
אֶל־ ʔel- אֶל to
דָּוִ֔ד dāwˈiḏ דָּוִד David
אֶל־ ʔel- אֶל to
מְעָרַ֖ת mᵊʕārˌaṯ מְעָרָה cave
עֲדֻלָּ֑ם ʕᵃḏullˈām עֲדֻלָּם Adullam
וְ wᵊ וְ and
חַיַּ֣ת ḥayyˈaṯ חַוָּה tent camp
פְּלִשְׁתִּ֔ים pᵊlištˈîm פְּלִשְׁתִּי Philistine
חֹנָ֖ה ḥōnˌā חנה encamp
בְּ bᵊ בְּ in
עֵ֥מֶק ʕˌēmeq עֵמֶק valley
רְפָאִֽים׃ rᵊfāʔˈîm רְפָאִים [valley]
23:13. necnon ante descenderant tres qui erant principes inter triginta et venerant tempore messis ad David in speluncam Odollam castra autem Philisthim erant posita in valle Gigantum
Moreover also before this the three who were princes among the thirty, went down and came to David in the harvest time into the cave of Odollam: and the camp of the Philistines was in the valley of the giants.
23:13. And moreover, before this, the three who were leaders among the thirty descended and went to David at harvest time, in the cave of Adullam. But the camp of the Philistines was positioned in the Valley of the giants.
23:13. And three of the thirty chief went down, and came to David in the harvest time unto the cave of Adullam: and the troop of the Philistines pitched in the valley of Rephaim.
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Adam Clarke: Commentary on the Bible - 1831
23:13: And three of the thirty - The word שלשים shalishim, which we translate thirty, probably signifies an office or particular description of men. Of these shalishim we have here thirty-seven, and it can scarcely be said with propriety that we have thirty-seven out of thirty; and besides, in the parallel place, 1 Chronicles 11:11-47, there are sixteen added. The captains over Pharaoh's chariots are termed שלשים shalishim, Exo 14:7.
The Philistines pitched in the valley of Rephaim - This is the same war which is spoken of Sa2 5:17, etc.
2 Kings (2 Samuel) 23:15
Albert Barnes: Notes on the Bible - 1834
23:13: The feat at Bethlehem by three of the thirty was the occasion of their being formed into a distinct triad; Abishai Sa2 23:18, Benaiah Sa2 23:20, and a third not named, were probably the three.
In the harvest time - An error for "to the rock" (compare the marginal reference).
The troop of the Philistines - The word rendered "troop" occurs in this sense only here (and, according to some, in Sa2 23:11), and perhaps in Psa 68:11. In 1 Chr. 11, as in Sa2 23:16 the reading is "host" or "camp," which may be the true reading here.
Pitched - The same Hebrew word as "encamped" in Ch1 11:15.
Valley of Rephaim - Or Giants. See Sa2 21:16 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:13: three: etc. or, the three captains over the thirty, Ch1 11:15-19 Shalishim, "captains," should most probably be read, instead of shaloshim̀ thirty shalishim, as it is in Sa2 23:8, and Exo 14:7; where LXX render τριστατας, which Jerome (on Ezek. 33) says "among the Greeks is the name of the second rank after the royal dignity."
the cave: Jos 12:15, Jos 15:35; Sa1 22:1; Mic 1:15
the valley: Sa2 5:18, Sa2 5:22; Ch1 11:15, Ch1 14:9; Isa 17:5
John Gill
And three of the thirty chiefs went down,.... Or three that were chief of the thirty, superior to them; which some understand of the three before mentioned, so Josephus (w); and that having related some particular exploits of theirs, here observes one, in which they were all concerned; and others think the three next are meant, of whom Abishai was the chief, Benaiah the next, and the third Asahel; but the first sense is best:
and came to David in the harvest time, unto the cave of Adullam; not when he was there, upon his flight from Saul, 1Kings 22:1; but after he was king, when engaged in war with the Philistines; perhaps wheat harvest is here meant:
and the troop of the Philistines pitched in the valley of Rephaim; the army of the Philistines, as the Targum; of the valley of Rephaim; see Gill on Josh 15:8.
(w) Antiqu. l. 7. c. 12. sect. 4.
23:1423:14: եւ Դաւիթ էր յայնժամ յամրոցին։ Եւ ճամբար այլազգեացն էր յայնժամ ՚ի Բեթղահէմ։
14 Դաւիթն այն ժամանակ ամրոցում էր: Այն ժամանակ այլազգիների բանակատեղին Բեթղեհէմում էր:
14 Այն ատեն Դաւիթ բերդին մէջ էր։ Փղշտացիները Բեթլեհէմի մէջ բերդապահ զօրք ունէին։
Եւ Դաւիթ էր յայնժամ յամրոցին, եւ ճամբար այլազգեացն էր յայնժամ ի Բեթղեհեմ:

23:14: եւ Դաւիթ էր յայնժամ յամրոցին։ Եւ ճամբար այլազգեացն էր յայնժամ ՚ի Բեթղահէմ։
14 Դաւիթն այն ժամանակ ամրոցում էր: Այն ժամանակ այլազգիների բանակատեղին Բեթղեհէմում էր:
14 Այն ատեն Դաւիթ բերդին մէջ էր։ Փղշտացիները Բեթլեհէմի մէջ բերդապահ զօրք ունէին։
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23:1423:14 Давид был тогда в укрепленном месте, а отряд Филистимлян~--- в Вифлееме.
23:14 καὶ και and; even Δαυιδ δαβιδ Dabid; Thavith τότε τοτε at that ἐν εν in τῇ ο the περιοχῇ περιοχη content; enclosing καὶ και and; even τὸ ο the ὑπόστημα υποστημα the ἀλλοφύλων αλλοφυλος foreigner τότε τοτε at that ἐν εν in Βαιθλεεμ βαιθλεεμ Baithleem; Vethleem
23:14 וְ wᵊ וְ and דָוִ֖ד ḏāwˌiḏ דָּוִד David אָ֣ז ʔˈāz אָז then בַּ ba בְּ in † הַ the מְּצוּדָ֑ה mmᵊṣûḏˈā מְצוּדָה fortification וּ û וְ and מַצַּ֣ב maṣṣˈav מַצָּב standing place פְּלִשְׁתִּ֔ים pᵊlištˈîm פְּלִשְׁתִּי Philistine אָ֖ז ʔˌāz אָז then בֵּ֥ית לָֽחֶם׃ bˌêṯ lˈāḥem בֵּית לֶחֶם Bethlehem
23:14. et David erat in praesidio porro statio Philisthinorum tunc erat in BethleemAnd David was then in a hold: and there was a garrison of the Philistines then in Bethlehem.
14. And David was then in the hold, and the garrison of the Philistines was then in Beth-lehem.
23:14. And David was in a stronghold. Moreover, there was a garrison of the Philistines at that time in Bethlehem.
23:14. And David [was] then in an hold, and the garrison of the Philistines [was] then [in] Bethlehem.
And David [was] then in an hold, and the garrison of the Philistines [was] then [in] Beth- lehem:

23:14 Давид был тогда в укрепленном месте, а отряд Филистимлян~--- в Вифлееме.
23:14
καὶ και and; even
Δαυιδ δαβιδ Dabid; Thavith
τότε τοτε at that
ἐν εν in
τῇ ο the
περιοχῇ περιοχη content; enclosing
καὶ και and; even
τὸ ο the
ὑπόστημα υποστημα the
ἀλλοφύλων αλλοφυλος foreigner
τότε τοτε at that
ἐν εν in
Βαιθλεεμ βαιθλεεμ Baithleem; Vethleem
23:14
וְ wᵊ וְ and
דָוִ֖ד ḏāwˌiḏ דָּוִד David
אָ֣ז ʔˈāz אָז then
בַּ ba בְּ in
הַ the
מְּצוּדָ֑ה mmᵊṣûḏˈā מְצוּדָה fortification
וּ û וְ and
מַצַּ֣ב maṣṣˈav מַצָּב standing place
פְּלִשְׁתִּ֔ים pᵊlištˈîm פְּלִשְׁתִּי Philistine
אָ֖ז ʔˌāz אָז then
בֵּ֥ית לָֽחֶם׃ bˌêṯ lˈāḥem בֵּית לֶחֶם Bethlehem
23:14. et David erat in praesidio porro statio Philisthinorum tunc erat in Bethleem
And David was then in a hold: and there was a garrison of the Philistines then in Bethlehem.
23:14. And David was in a stronghold. Moreover, there was a garrison of the Philistines at that time in Bethlehem.
23:14. And David [was] then in an hold, and the garrison of the Philistines [was] then [in] Bethlehem.
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Albert Barnes: Notes on the Bible - 1834
23:14: In an hold - In "the hold" Ch1 11:16 close to the cave of Adullam (marginal reference note). It shows the power and daring of the Philistines that they should hold a post so far in the country as Bethlehem.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:14: an hold: Sa1 22:1, Sa1 22:4, Sa1 22:5, Sa1 24:22; Ch1 12:16
garrison: Sa1 10:5, Sa1 13:4, Sa1 13:23, Sa1 14:1, Sa1 14:6
John Gill
And David was then in an hold,.... In a strong hold; the strong hold of Zion, as Josephus (x), or one on a rock near the cave of Adullam, see 1Chron 11:15,
and the garrison of the Philistines was then in Bethlehem; which was about six miles from Jerusalem; the valley of Rephaim lay between that and Bethlehem; so far had they got into the land of Judea, and such footing in it, as to have a garrison so near its metropolis.
(x) Antiqu. l. 7. c. 12. sect. 4.
23:1523:15: Եւ ցանկացաւ Դաւիթ՝ եւ ասէ. Ո՛ արբուցանէր ինձ ջուր ՚ի ջրհորոյն Բեթղահեմի որ առ դրա՛նն է։
15 Դաւիթը ջուր խմելու ցանկութիւն ունեցաւ եւ ասաց. «Ո՞վ ինձ Բեթղեհէմի դարպասի մօտ գտնուող ջրհորի ջրից ջուր կը բերի, որ խմեմ»:
15 Դաւիթ փափաքելով՝ ըսաւ. «Բեթլեհէմին դուռը եղող ջրհորէն ո՞վ ինծի ջուր պիտի խմցնէ»։
Եւ ցանկացաւ Դաւիթ եւ ասէ. Ո՜ արբուցանէր ինձ ջուր ի ջրհորոյն Բեթղեհեմի որ առ դրանն է:

23:15: Եւ ցանկացաւ Դաւիթ՝ եւ ասէ. Ո՛ արբուցանէր ինձ ջուր ՚ի ջրհորոյն Բեթղահեմի որ առ դրա՛նն է։
15 Դաւիթը ջուր խմելու ցանկութիւն ունեցաւ եւ ասաց. «Ո՞վ ինձ Բեթղեհէմի դարպասի մօտ գտնուող ջրհորի ջրից ջուր կը բերի, որ խմեմ»:
15 Դաւիթ փափաքելով՝ ըսաւ. «Բեթլեհէմին դուռը եղող ջրհորէն ո՞վ ինծի ջուր պիտի խմցնէ»։
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23:1523:15 И захотел Давид пить, и сказал: кто напоит меня водою из колодезя Вифлеемского, что у ворот?
23:15 καὶ και and; even ἐπεθύμησεν επιθυμεω long for; aspire Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even εἶπεν επω say; speak τίς τις.1 who?; what? ποτιεῖ ποτιζω give a drink; water με με me ὕδωρ υδωρ water ἐκ εκ from; out of τοῦ ο the λάκκου λακκος the ἐν εν in Βαιθλεεμ βαιθλεεμ the ἐν εν in τῇ ο the πύλῃ πυλη gate τὸ ο the δὲ δε though; while σύστημα συστημα the ἀλλοφύλων αλλοφυλος foreigner τότε τοτε at that ἐν εν in Βαιθλεεμ βαιθλεεμ Baithleem; Vethleem
23:15 וַ wa וְ and יִּתְאַוֶּ֥ה yyiṯʔawwˌeh אוה wish דָוִ֖ד ḏāwˌiḏ דָּוִד David וַ wa וְ and יֹּאמַ֑ר yyōmˈar אמר say מִ֚י ˈmî מִי who יַשְׁקֵ֣נִי yašqˈēnî שׁקה give drink מַ֔יִם mˈayim מַיִם water מִ mi מִן from בֹּ֥אר bbˌōr בֹּור cistern בֵּֽית־לֶ֖חֶם bˈêṯ-lˌeḥem בֵּית לֶחֶם Bethlehem אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] בַּ ba בְּ in † הַ the שָּֽׁעַר׃ ššˈāʕar שַׁעַר gate
23:15. desideravit igitur David et ait si quis mihi daret potum aquae de cisterna quae est in Bethleem iuxta portamAnd David longed, and said: O that some man would get me a drink of the water out of the cistern, that is in Bethlehem, by the gate.
15. And David longed and said, Oh that one would give me water to drink of the well of Beth-lehem which is by the gate!
23:15. Then David desired, and he said, “If only someone would give me a drink of the water from the cistern, which is in Bethlehem beside the gate!”
23:15. And David longed, and said, Oh that one would give me drink of the water of the well of Bethlehem, which [is] by the gate!
And David longed, and said, Oh that one would give me drink of the water of the well of Beth- lehem, which [is] by the gate:

23:15 И захотел Давид пить, и сказал: кто напоит меня водою из колодезя Вифлеемского, что у ворот?
23:15
καὶ και and; even
ἐπεθύμησεν επιθυμεω long for; aspire
Δαυιδ δαβιδ Dabid; Thavith
καὶ και and; even
εἶπεν επω say; speak
τίς τις.1 who?; what?
ποτιεῖ ποτιζω give a drink; water
με με me
ὕδωρ υδωρ water
ἐκ εκ from; out of
τοῦ ο the
λάκκου λακκος the
ἐν εν in
Βαιθλεεμ βαιθλεεμ the
ἐν εν in
τῇ ο the
πύλῃ πυλη gate
τὸ ο the
δὲ δε though; while
σύστημα συστημα the
ἀλλοφύλων αλλοφυλος foreigner
τότε τοτε at that
ἐν εν in
Βαιθλεεμ βαιθλεεμ Baithleem; Vethleem
23:15
וַ wa וְ and
יִּתְאַוֶּ֥ה yyiṯʔawwˌeh אוה wish
דָוִ֖ד ḏāwˌiḏ דָּוִד David
וַ wa וְ and
יֹּאמַ֑ר yyōmˈar אמר say
מִ֚י ˈmî מִי who
יַשְׁקֵ֣נִי yašqˈēnî שׁקה give drink
מַ֔יִם mˈayim מַיִם water
מִ mi מִן from
בֹּ֥אר bbˌōr בֹּור cistern
בֵּֽית־לֶ֖חֶם bˈêṯ-lˌeḥem בֵּית לֶחֶם Bethlehem
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
בַּ ba בְּ in
הַ the
שָּֽׁעַר׃ ššˈāʕar שַׁעַר gate
23:15. desideravit igitur David et ait si quis mihi daret potum aquae de cisterna quae est in Bethleem iuxta portam
And David longed, and said: O that some man would get me a drink of the water out of the cistern, that is in Bethlehem, by the gate.
23:15. Then David desired, and he said, “If only someone would give me a drink of the water from the cistern, which is in Bethlehem beside the gate!”
23:15. And David longed, and said, Oh that one would give me drink of the water of the well of Bethlehem, which [is] by the gate!
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Adam Clarke: Commentary on the Bible - 1831
23:15: The water of the well of Bethlehem - This was David's city, and he knew the excellence of the water which was there; and being near the place, and parched with thirst, it was natural for him to wish for a draught of water out of that well. These three heroes having heard it, though they received no command from David, broke through a company of the Philistines, and brought away some of the water. When brought to David he refused to drink it: for as the men got it at the hazard of their lives, he considered it as their blood, and gave thereby a noble instance of self-denial. There is no evidence that David had requested them to bring it; they had gone for it of their own accord, and without the knowledge of David.
2 Kings (2 Samuel) 23:16
Albert Barnes: Notes on the Bible - 1834
23:15: A cistern of deep, clear, cool water, is called by the monks, David's Well, about three-quarters of a mile to the north of Bethlehem. Possibly the old well has been filled up since the town was supplied with water by the aqueduct.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:15: longed: Num 11:4, Num 11:5; Psa 42:1, Psa 42:2, Psa 63:1, Psa 119:81; Isa 41:17, Isa 44:3; Joh 4:10, Joh 4:14; Joh 7:37
Bethlehem: Bethlehem signifies the "house of bread," and the place was likewise noted for excellent water. There Christ was born, who is the "bread of life," and who also gives us the "water of life." "The water that I shall give him shall be in him a well of water springing up into everlasting life." Joh 4:14
Geneva 1599
And David (i) longed, and said, Oh that one would give me drink of the water of the well of Bethlehem, which [is] by the gate!
(i) Being overcome with weariness and thirst.
John Gill
And David longed, and said,.... It being harvest time, the summer season, and hot weather, and he thirsty:
oh, that one would give me drink of the water of the well of Bethlehem,
which is by the gate! which he was well acquainted with, being his native place; and which might make it the more desirable, as well as its waters might be peculiarly cool and refreshing, and very excellent, as Kimchi suggests. This well was about a mile from Bethlehem, now called David's well, as some travellers say (y). It is said to be a very large well, with three mouths, and lies a little out of the road (z); and that there is now near Rachel's grave a good rich cistern, which is deep and wide; wherefore the people that go to dip water are provided with small leathern buckets, and a line, as usual in those countries (a); but Mr. Maundrell (b) says it is a well, or rather a cistern, supplied only with rain, without any excellency in its waters to make them desirable; but it seems, he adds, David's spirit had a further aim. Some think he meant by this to get Bethlehem out of the hands of the Philistines, and obtain the possession of it; others, as Jarchi, that he intended to ask some question of the sanhedrim that sat there; and others, that his desire was after the law of God, called waters, as in Is 55:1; and some Christian writers, both ancient and modern (c), are of opinion, that not literal but spiritual water was desired by him, and that he thirsted after the coming of the Messiah, to be born at Bethlehem, and the living water which he only can give, Jn 4:10.
(y) Egmont and Heyman's Travels, vol. 1. p. 363. (z) Le Bruyn's Voyage to the Levant, ch. 52. p. 204. (a) Rauwolff's Travels, part 3. p. 317, 318. (b) Journey from Aleppo, &c. p. 90. (c) Ambros. Apolog. David l. 1. c. 7. gloss. ordinar. & Schmidt in loc. Pfeiffer. Difficil. Loc. Script. cent. 2. loc. 91. Horn. Dissert. de desiderio David. sect. 10.
John Wesley
Said - Being hot and thirsty, he expresses how acceptable a draught of that water would be to him; but was far from desiring, or expecting that any of his men should hazard their lives to procure it.
Robert Jamieson, A. R. Fausset and David Brown
the well of Beth-lehem--An ancient cistern, with four or five holes in the solid rock, at about ten minutes distance to the north of the eastern corner of the hill of Beth-lehem, is pointed out by the natives as Bir-Daoud; that is, David's well. Dr. ROBINSON doubts the identity of the well; but others think that there are no good grounds for doing so. Certainly, considering this to be the ancient well, Beth-lehem must have once extended ten minutes further to the north, and must have lain in times of old, not as now, on the summit, but on the northern rise of the hill; for the well is by or (1Chron 11:7) at the gate. I find in the description of travellers, that the common opinion is, that David's captains had come from the southeast, in order to obtain, at the risk of their lives, the so-much-longed-for water; while it is supposed that David himself was then in the great cave that is not far to the southeast of Beth-lehem; which cave is generally held to have been that of Adullam. But (Josh 15:35) Adullam lay "in the valley"; that is, in the undulating plain at the western base of the mountains of Judea and consequently to the southwest of Beth-lehem. Be this as it may, David's men had in any case to break through the host of the Philistines, in order to reach the well; and the position of Bir-Daoud agrees well with this [VAN DE VELDE].
23:1623:16: Եւ գունդք այլազգեացն էին ՚ի Բեթղահէմ. եւ հատին երեք զօրավարք զբանակն այլազգեաց՝ եւ հանին ջուր ՚ի ջրհորոյն Բեթղահեմի որ առ դրանն. եւ առին եւ եկին առ Դաւիթ. եւ ո՛չ կամեցաւ ըմպե՛լ զայն, այլ նուիրեաց զայն Տեառն[3402], [3402] Ոսկան. Երրորդ զօրավարք. ուր ոմանք. զօրաւորք։
16 Այլազգիների գնդերը Բեթղեհէմում էին: Երեք զօրավարները ճեղքեցին այլազգիների բանակը, ջուր հանեցին Բեթղեհէմի դարպասի մօտ գտնուող ջրհորից, առան ու եկան Դաւթի մօտ:
16 Այն ատեն այս երեք զօրաւորները Փղշտացիներու բանակը ճեղքեցին անցան ու Բեթլեհէմի դուռը եղող ջրհորէն ջուր քաշեցին ու Դաւիթին բերին. բայց անիկա չուզեց անկէ խմել, հապա զանիկա թափելով՝ Տէրոջը նուիրեց
[354]Եւ գունդք այլազգեացն էին ի Բեթղեհեմ:`` Եւ հատին երեք զօրավարք զբանակն այլազգեաց, եւ հանին ջուր ի ջրհորոյն Բեթղեհեմի որ առ դրանն, եւ առին եւ եկին առ Դաւիթ. եւ ոչ կամեցաւ ըմպել զայն, այլ նուիրեաց զայն Տեառն:

23:16: Եւ գունդք այլազգեացն էին ՚ի Բեթղահէմ. եւ հատին երեք զօրավարք զբանակն այլազգեաց՝ եւ հանին ջուր ՚ի ջրհորոյն Բեթղահեմի որ առ դրանն. եւ առին եւ եկին առ Դաւիթ. եւ ո՛չ կամեցաւ ըմպե՛լ զայն, այլ նուիրեաց զայն Տեառն[3402],
[3402] Ոսկան. Երրորդ զօրավարք. ուր ոմանք. զօրաւորք։
16 Այլազգիների գնդերը Բեթղեհէմում էին: Երեք զօրավարները ճեղքեցին այլազգիների բանակը, ջուր հանեցին Բեթղեհէմի դարպասի մօտ գտնուող ջրհորից, առան ու եկան Դաւթի մօտ:
16 Այն ատեն այս երեք զօրաւորները Փղշտացիներու բանակը ճեղքեցին անցան ու Բեթլեհէմի դուռը եղող ջրհորէն ջուր քաշեցին ու Դաւիթին բերին. բայց անիկա չուզեց անկէ խմել, հապա զանիկա թափելով՝ Տէրոջը նուիրեց
zohrab-1805▾ eastern-1994▾ western am▾
23:1623:16 Тогда трое этих храбрых пробились сквозь стан Филистимский и почерпнули воды из колодезя Вифлеемского, что у ворот, и взяли и принесли Давиду. Но он не захотел пить ее и вылил ее во славу Господа,
23:16 καὶ και and; even διέρρηξαν διαρρηγνυμι rend; tear οἱ ο the τρεῖς τρεις three δυνατοὶ δυνατος possible; able ἐν εν in τῇ ο the παρεμβολῇ παρεμβολη encampment; barracks τῶν ο the ἀλλοφύλων αλλοφυλος foreigner καὶ και and; even ὑδρεύσαντο υδρευω water ἐκ εκ from; out of τοῦ ο the λάκκου λακκος the ἐν εν in Βαιθλεεμ βαιθλεεμ the ἐν εν in τῇ ο the πύλῃ πυλη gate καὶ και and; even ἔλαβαν λαμβανω take; get καὶ και and; even παρεγένοντο παραγινομαι happen by; come by / to / along πρὸς προς to; toward Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even οὐκ ου not ἠθέλησεν θελω determine; will πιεῖν πινω drink αὐτὸ αυτος he; him καὶ και and; even ἔσπεισεν σπενδω make a libation / drink-offering; pour out αὐτὸ αυτος he; him τῷ ο the κυρίῳ κυριος lord; master
23:16 וַ wa וְ and יִּבְקְעוּ֩ yyivqᵊʕˌû בקע split שְׁלֹ֨שֶׁת šᵊlˌōšeṯ שָׁלֹשׁ three הַ ha הַ the גִּבֹּרִ֜ים ggibbōrˈîm גִּבֹּור vigorous בְּ bᵊ בְּ in מַחֲנֵ֣ה maḥᵃnˈē מַחֲנֶה camp פְלִשְׁתִּ֗ים fᵊlištˈîm פְּלִשְׁתִּי Philistine וַ wa וְ and יִּֽשְׁאֲבוּ־ yyˈišʔᵃvû- שׁאב draw water מַ֨יִם֙ mˈayim מַיִם water מִ mi מִן from בֹּ֤אר bbˈōr בֹּור cistern בֵּֽית־לֶ֨חֶם֙ bˈêṯ-lˈeḥem בֵּית לֶחֶם Bethlehem אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] בַּ ba בְּ in † הַ the שַּׁ֔עַר ššˈaʕar שַׁעַר gate וַ wa וְ and יִּשְׂא֖וּ yyiśʔˌû נשׂא lift וַ wa וְ and יָּבִ֣אוּ yyāvˈiʔû בוא come אֶל־ ʔel- אֶל to דָּוִ֑ד dāwˈiḏ דָּוִד David וְ wᵊ וְ and לֹ֤א lˈō לֹא not אָבָה֙ ʔāvˌā אבה want לִ li לְ to שְׁתֹּותָ֔ם šᵊttôṯˈām שׁתה drink וַ wa וְ and יַּסֵּ֥ךְ yyassˌēḵ נסך pour אֹתָ֖ם ʔōṯˌām אֵת [object marker] לַֽ lˈa לְ to יהוָֽה׃ [yhwˈāh] יְהוָה YHWH
23:16. inruperunt ergo tres fortes castra Philisthinorum et hauserunt aquam de cisterna Bethleem quae erat iuxta portam et adtulerunt ad David at ille noluit bibere sed libavit illam DominoAnd the three valiant men broke through the camp of the Philistines, and drew water out of the cistern of Bethlehem, that was by the gate, and brought it to David: but he would not drink, but offered it to the Lord,
16. And the three mighty men brake through the host of the Philistines, and drew water out of the well of Beth-lehem, that was by the gate, and took it, and brought it to David: but he would not drink thereof, but poured it out unto the LORD.
23:16. Therefore, the three valiant men burst into the encampment of the Philistines, and they drew water from the cistern of Bethlehem, which was beside the gate. And they brought it to David. Yet he was not willing to drink; instead, he poured it out to the Lord,
23:16. And the three mighty men brake through the host of the Philistines, and drew water out of the well of Bethlehem, that [was] by the gate, and took [it], and brought [it] to David: nevertheless he would not drink thereof, but poured it out unto the LORD.
And the three mighty men brake through the host of the Philistines, and drew water out of the well of Beth- lehem, that [was] by the gate, and took [it], and brought [it] to David: nevertheless he would not drink thereof, but poured it out unto the LORD:

23:16 Тогда трое этих храбрых пробились сквозь стан Филистимский и почерпнули воды из колодезя Вифлеемского, что у ворот, и взяли и принесли Давиду. Но он не захотел пить ее и вылил ее во славу Господа,
23:16
καὶ και and; even
διέρρηξαν διαρρηγνυμι rend; tear
οἱ ο the
τρεῖς τρεις three
δυνατοὶ δυνατος possible; able
ἐν εν in
τῇ ο the
παρεμβολῇ παρεμβολη encampment; barracks
τῶν ο the
ἀλλοφύλων αλλοφυλος foreigner
καὶ και and; even
ὑδρεύσαντο υδρευω water
ἐκ εκ from; out of
τοῦ ο the
λάκκου λακκος the
ἐν εν in
Βαιθλεεμ βαιθλεεμ the
ἐν εν in
τῇ ο the
πύλῃ πυλη gate
καὶ και and; even
ἔλαβαν λαμβανω take; get
καὶ και and; even
παρεγένοντο παραγινομαι happen by; come by / to / along
πρὸς προς to; toward
Δαυιδ δαβιδ Dabid; Thavith
καὶ και and; even
οὐκ ου not
ἠθέλησεν θελω determine; will
πιεῖν πινω drink
αὐτὸ αυτος he; him
καὶ και and; even
ἔσπεισεν σπενδω make a libation / drink-offering; pour out
αὐτὸ αυτος he; him
τῷ ο the
κυρίῳ κυριος lord; master
23:16
וַ wa וְ and
יִּבְקְעוּ֩ yyivqᵊʕˌû בקע split
שְׁלֹ֨שֶׁת šᵊlˌōšeṯ שָׁלֹשׁ three
הַ ha הַ the
גִּבֹּרִ֜ים ggibbōrˈîm גִּבֹּור vigorous
בְּ bᵊ בְּ in
מַחֲנֵ֣ה maḥᵃnˈē מַחֲנֶה camp
פְלִשְׁתִּ֗ים fᵊlištˈîm פְּלִשְׁתִּי Philistine
וַ wa וְ and
יִּֽשְׁאֲבוּ־ yyˈišʔᵃvû- שׁאב draw water
מַ֨יִם֙ mˈayim מַיִם water
מִ mi מִן from
בֹּ֤אר bbˈōr בֹּור cistern
בֵּֽית־לֶ֨חֶם֙ bˈêṯ-lˈeḥem בֵּית לֶחֶם Bethlehem
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
בַּ ba בְּ in
הַ the
שַּׁ֔עַר ššˈaʕar שַׁעַר gate
וַ wa וְ and
יִּשְׂא֖וּ yyiśʔˌû נשׂא lift
וַ wa וְ and
יָּבִ֣אוּ yyāvˈiʔû בוא come
אֶל־ ʔel- אֶל to
דָּוִ֑ד dāwˈiḏ דָּוִד David
וְ wᵊ וְ and
לֹ֤א lˈō לֹא not
אָבָה֙ ʔāvˌā אבה want
לִ li לְ to
שְׁתֹּותָ֔ם šᵊttôṯˈām שׁתה drink
וַ wa וְ and
יַּסֵּ֥ךְ yyassˌēḵ נסך pour
אֹתָ֖ם ʔōṯˌām אֵת [object marker]
לַֽ lˈa לְ to
יהוָֽה׃ [yhwˈāh] יְהוָה YHWH
23:16. inruperunt ergo tres fortes castra Philisthinorum et hauserunt aquam de cisterna Bethleem quae erat iuxta portam et adtulerunt ad David at ille noluit bibere sed libavit illam Domino
And the three valiant men broke through the camp of the Philistines, and drew water out of the cistern of Bethlehem, that was by the gate, and brought it to David: but he would not drink, but offered it to the Lord,
23:16. Therefore, the three valiant men burst into the encampment of the Philistines, and they drew water from the cistern of Bethlehem, which was beside the gate. And they brought it to David. Yet he was not willing to drink; instead, he poured it out to the Lord,
23:16. And the three mighty men brake through the host of the Philistines, and drew water out of the well of Bethlehem, that [was] by the gate, and took [it], and brought [it] to David: nevertheless he would not drink thereof, but poured it out unto the LORD.
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Adam Clarke: Commentary on the Bible - 1831
23:16: Poured it out unto the Lord - To make libations, both of water and wine, was a frequent custom among the heathens. We have an almost similar account in Arrian's Life of Alexander: "When his army was greatly oppressed with heat and thirst, a soldier brought him a cup of water; he ordered it to be carried back, saying, I cannot bear to drink alone while so many are in want, and this cup is too small to be divided among the whole." Tunc poculo pleno sicut oblatum est reddito: Non solus, inquit, bibere sustineo, nec tam exiguum dividere omnibus possum. - Arrian, lib. vi.
The example was noble in both cases, but David added piety to bravery; he poured it out unto the Lord.
2 Kings (2 Samuel) 23:20
Albert Barnes: Notes on the Bible - 1834
23:16: Brake through the host - Their camp was pitched in the valley of Rephaim Sa2 23:13; Ch1 11:15. It follows from this that the way from Adullam to Bethlehem lay through or across the valley of Rephaim.
Poured it out unto the Lord - It was too costly for his own use, none but the Lord was worthy of it. For libations, see Jdg 6:20 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:16: the three: Sa2 23:9; Sa1 19:5; Act 20:24; Rom 5:7; Co2 5:14
poured it: Num 28:7; Sa1 7:6; Lam 2:19; Phi 2:17
Geneva 1599
And the three mighty men brake through the host of the Philistines, and drew water out of the well of Bethlehem, that [was] by the gate, and took [it], and brought [it] to David: nevertheless he would not drink thereof, but (k) poured it out unto the LORD.
(k) Bridling his affection, and also desiring God not to be offended for that rash enterprise.
John Gill
And the three mighty men brake through the host of the Philistines,.... Which lay in the valley of Rephaim, between the hold in which David was and the well of Bethlehem; these three men hearing David express himself in the above manner, though without any view that any should risk their lives to obtain it, only in a general way said, oh for a draught of the water of the well of Bethlehem! immediately set out, and made their way through the army of the Philistines to the well:
and drew water out of the well of Bethlehem, that was by the gate,
and took it, and brought it to David; in a vessel which they probably carried with them for that purpose:
nevertheless he would not drink thereof; because, say they who take these words in a spiritual sense, it was not this water, but spiritual water, he desired: but the reason is given in 2Kings 23:17,
but poured it out unto the Lord; as a libation to him, it being rather blood than water, being fetched at the hazard of men's lives, and therefore more fit to be offered as a sacrifice to God than to be drank by him; and this he might do in thankfulness to God for preserving the lives of the men. Gersom thinks it was now the feast of tabernacles, which was the feast of ingathering the fruits of the earth, when great quantities of water were drawn and poured out at the altar, which was done to obtain the blessing of the former rain; See Gill on Jn 7:37 and See Gill on Jn 7:38.
John Wesley
Would not - Lest by gratifying himself upon such terms, he should seem either to set too high a price upon the satisfaction of his appetite, or too low a price upon the lives of his soldiers. Poured it - As a kind of drink offering, and acknowledgment of God's goodness in preserving the lives of his captains in so dangerous an enterprize; and to shew, that he esteemed it as a sacred thing, which it was not fit for him to drink.
23:1723:17: եւ ասէ. Քա՛ւ լիցի ինձ Տէր առնել զայդ, եթէ զարիւն արա՛նց երթելոց ոգւովք չափ՝ ըմպիցեմ. եւ ո՛չ կամեցաւ ըմպել զայն։ Զա՛յս արարին երեք զօրավարքն[3403]։ [3403] Ոմանք. Առնել զայն... արանց երթալոց... երեք զօրաւորք։
17 Նա չուզեց խմել այն, այլ նուիրեց Տիրոջը: Նա ասաց. «Քա՛ւ լիցի ինձ, ո՜վ Տէր, որ այդ բանն անեմ: Մի՞թէ ես կը խմեմ իրենց կեանքը վտանգող մարդկանց արիւնը»: Եւ նա չուզեց խմել այն: Ահա այս բանն արեցին այս երեք զօրավարները:
17 Ու ըսաւ. «Ո՛վ Տէր, քա՜ւ լիցի որ ես այս բանը ընեմ. իրենց կեանքը վտանգի մէջ դնելով գացող մարդոց արի՞ւնը խմեմ» ու անկէ խմել չուզեց։ Ասոնք են այն երեք զօրաւոր մարդոց ըրածները։
եւ ասէ. Քաւ լիցի ինձ, Տէր, առնել զայդ, եթէ զարիւն արանց երթելոց ոգւովք չափ` ըմպիցեմ. եւ ոչ կամեցաւ ըմպել զայն: Զայս արարին երեք զօրավարքն:

23:17: եւ ասէ. Քա՛ւ լիցի ինձ Տէր առնել զայդ, եթէ զարիւն արա՛նց երթելոց ոգւովք չափ՝ ըմպիցեմ. եւ ո՛չ կամեցաւ ըմպել զայն։ Զա՛յս արարին երեք զօրավարքն[3403]։
[3403] Ոմանք. Առնել զայն... արանց երթալոց... երեք զօրաւորք։
17 Նա չուզեց խմել այն, այլ նուիրեց Տիրոջը: Նա ասաց. «Քա՛ւ լիցի ինձ, ո՜վ Տէր, որ այդ բանն անեմ: Մի՞թէ ես կը խմեմ իրենց կեանքը վտանգող մարդկանց արիւնը»: Եւ նա չուզեց խմել այն: Ահա այս բանն արեցին այս երեք զօրավարները:
17 Ու ըսաւ. «Ո՛վ Տէր, քա՜ւ լիցի որ ես այս բանը ընեմ. իրենց կեանքը վտանգի մէջ դնելով գացող մարդոց արի՞ւնը խմեմ» ու անկէ խմել չուզեց։ Ասոնք են այն երեք զօրաւոր մարդոց ըրածները։
zohrab-1805▾ eastern-1994▾ western am▾
23:1723:17 и сказал: сохрани меня Господь, чтоб я сделал это! не кровь ли это людей, ходивших с опасностью собственной жизни? И не захотел пить ее. Вот что сделали эти трое храбрых!
23:17 καὶ και and; even εἶπεν επω say; speak ἵλεώς ιλεως merciful; propitiously μοι μοι me κύριε κυριος lord; master τοῦ ο the ποιῆσαι ποιεω do; make τοῦτο ουτος this; he εἰ ει if; whether αἷμα αιμα blood; bloodstreams τῶν ο the ἀνδρῶν ανηρ man; husband τῶν ο the πορευθέντων πορευομαι travel; go ἐν εν in ταῖς ο the ψυχαῖς ψυχη soul αὐτῶν αυτος he; him πίομαι πινω drink καὶ και and; even οὐκ ου not ἠθέλησεν θελω determine; will πιεῖν πινω drink αὐτό αυτος he; him ταῦτα ουτος this; he ἐποίησαν ποιεω do; make οἱ ο the τρεῖς τρεις three δυνατοί δυνατος possible; able
23:17 וַ wa וְ and יֹּ֡אמֶר yyˈōmer אמר say חָלִילָה֩ ḥālîlˌā חָלִילָה be it far לִּ֨י llˌî לְ to יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH מֵ mē מִן from עֲשֹׂ֣תִי ʕᵃśˈōṯî עשׂה make זֹ֗את zˈōṯ זֹאת this הֲ hᵃ הֲ [interrogative] דַ֤ם ḏˈam דָּם blood הָֽ hˈā הַ the אֲנָשִׁים֙ ʔᵃnāšîm אִישׁ man הַ ha הַ the הֹלְכִ֣ים hōlᵊḵˈîm הלך walk בְּ bᵊ בְּ in נַפְשֹׁותָ֔ם nafšôṯˈām נֶפֶשׁ soul וְ wᵊ וְ and לֹ֥א lˌō לֹא not אָבָ֖ה ʔāvˌā אבה want לִ li לְ to שְׁתֹּותָ֑ם šᵊttôṯˈām שׁתה drink אֵ֣לֶּה ʔˈēlleh אֵלֶּה these עָשׂ֔וּ ʕāśˈû עשׂה make שְׁלֹ֖שֶׁת šᵊlˌōšeṯ שָׁלֹשׁ three הַ ha הַ the גִּבֹּרִֽים׃ ס ggibbōrˈîm . s גִּבֹּור vigorous
23:17. dicens propitius mihi sit Dominus ne faciam hoc num sanguinem hominum istorum qui profecti sunt et animarum periculum bibam noluit ergo bibere haec fecerunt tres robustissimiSaying: The Lord be merciful to me, that I may not do this: shall I drink the blood of these men that went, and the peril of their lives? therefore he would not drink. These things did these three mighty men.
17. And he said, Be it far from me, O LORD, that I should do this: the blood of the men that went in jeopardy of their lives? therefore he would not drink it. These things did the three mighty men.
23:17. saying: “May the Lord be gracious to me, so that I may not do this. Should I drink the blood of these men who have set out to the peril of their own lives?” Therefore, he was not willing to drink. These things were accomplished by these three robust men.
23:17. And he said, Be it far from me, O LORD, that I should do this: [is not this] the blood of the men that went in jeopardy of their lives? therefore he would not drink it. These things did these three mighty men.
And he said, Be it far from me, O LORD, that I should do this: [is not this] the blood of the men that went in jeopardy of their lives? therefore he would not drink it. These things did these three mighty men:

23:17 и сказал: сохрани меня Господь, чтоб я сделал это! не кровь ли это людей, ходивших с опасностью собственной жизни? И не захотел пить ее. Вот что сделали эти трое храбрых!
23:17
καὶ και and; even
εἶπεν επω say; speak
ἵλεώς ιλεως merciful; propitiously
μοι μοι me
κύριε κυριος lord; master
τοῦ ο the
ποιῆσαι ποιεω do; make
τοῦτο ουτος this; he
εἰ ει if; whether
αἷμα αιμα blood; bloodstreams
τῶν ο the
ἀνδρῶν ανηρ man; husband
τῶν ο the
πορευθέντων πορευομαι travel; go
ἐν εν in
ταῖς ο the
ψυχαῖς ψυχη soul
αὐτῶν αυτος he; him
πίομαι πινω drink
καὶ και and; even
οὐκ ου not
ἠθέλησεν θελω determine; will
πιεῖν πινω drink
αὐτό αυτος he; him
ταῦτα ουτος this; he
ἐποίησαν ποιεω do; make
οἱ ο the
τρεῖς τρεις three
δυνατοί δυνατος possible; able
23:17
וַ wa וְ and
יֹּ֡אמֶר yyˈōmer אמר say
חָלִילָה֩ ḥālîlˌā חָלִילָה be it far
לִּ֨י llˌî לְ to
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
מֵ מִן from
עֲשֹׂ֣תִי ʕᵃśˈōṯî עשׂה make
זֹ֗את zˈōṯ זֹאת this
הֲ hᵃ הֲ [interrogative]
דַ֤ם ḏˈam דָּם blood
הָֽ hˈā הַ the
אֲנָשִׁים֙ ʔᵃnāšîm אִישׁ man
הַ ha הַ the
הֹלְכִ֣ים hōlᵊḵˈîm הלך walk
בְּ bᵊ בְּ in
נַפְשֹׁותָ֔ם nafšôṯˈām נֶפֶשׁ soul
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
אָבָ֖ה ʔāvˌā אבה want
לִ li לְ to
שְׁתֹּותָ֑ם šᵊttôṯˈām שׁתה drink
אֵ֣לֶּה ʔˈēlleh אֵלֶּה these
עָשׂ֔וּ ʕāśˈû עשׂה make
שְׁלֹ֖שֶׁת šᵊlˌōšeṯ שָׁלֹשׁ three
הַ ha הַ the
גִּבֹּרִֽים׃ ס ggibbōrˈîm . s גִּבֹּור vigorous
23:17. dicens propitius mihi sit Dominus ne faciam hoc num sanguinem hominum istorum qui profecti sunt et animarum periculum bibam noluit ergo bibere haec fecerunt tres robustissimi
Saying: The Lord be merciful to me, that I may not do this: shall I drink the blood of these men that went, and the peril of their lives? therefore he would not drink. These things did these three mighty men.
23:17. saying: “May the Lord be gracious to me, so that I may not do this. Should I drink the blood of these men who have set out to the peril of their own lives?” Therefore, he was not willing to drink. These things were accomplished by these three robust men.
23:17. And he said, Be it far from me, O LORD, that I should do this: [is not this] the blood of the men that went in jeopardy of their lives? therefore he would not drink it. These things did these three mighty men.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
23:17: Better as in Ch1 11:19.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:17: Be it far: Sa2 20:20; Gen 44:17; Sa1 2:30, Sa1 26:11; Kg1 21:3; Ch1 11:19
the blood: Gen 9:4; Lev 17:10; Psa 72:14; Mat 26:28; Mar 14:24; Joh 6:52-54
jeopardy: Jdg 5:18; Co1 15:30
John Gill
And he said, be it far from me, O Lord, that one should do this,.... Drink of the water these men had brought him:
is not this the blood of the men that went in jeopardy of their lives? who risked the shedding of their blood, and went in danger of their lives to get it:
therefore he would not drink it: some compare with this the story of Alexander (d) to whom a vessel of water was offered when in extreme thirst, which he refused, because he could not bear to drink it alone, and so small a quantity could not be divided among all about him; but the reasons are not the same:
these things did these three mighty men; which made them very famous.
(d) Curt. Hist. l. 7. c. 5.
John Wesley
These three - Jointly: then two of them are mentioned severally.
23:1823:18: Եւ Աբեսսա՝ եղբայր Յովաբայ որդի Շարուհեայ, ի՛նքն իշխան ՚ի մէջ երիցն. եւ նա՛ կանգնեաց զնիզակն իւր ՚ի վերայ երեքարիւրոց վիրաւորաց. եւ նորա անուն[3404] [3404] Ոսկան. Եւ նորա անուն (19) յերիսն։ ՚Ի մէջ ե՛՛։
18 Եւ Աբեսսան՝ Յովաբի եղբայրը՝ Շարուհիի որդին, այս երեքի գլխաւորն էր: Նա իր նիզակով երեք հարիւր հակառակորդ էր սպանել:
18 Շարուհեան Յովաբին եղբայրը Աբեսսա այն երեք մարդոց գլխաւորն էր։ Անիկա իր նիզակը երեք հարիւր մարդոց դէմ վերցնելով՝ սպաննեց զանոնք։ Անիկա երեքին մէջ անուանի էր։
Եւ Աբեսսա եղբայր Յովաբայ որդի Շարուհեայ, ինքն իշխան ի մէջ երիցն. եւ նա կանգնեաց զնիզակն իւր ի վերայ երեքհարիւրոց վիրաւորաց. եւ նորա անուն ի մէջ երիցն:

23:18: Եւ Աբեսսա՝ եղբայր Յովաբայ որդի Շարուհեայ, ի՛նքն իշխան ՚ի մէջ երիցն. եւ նա՛ կանգնեաց զնիզակն իւր ՚ի վերայ երեքարիւրոց վիրաւորաց. եւ նորա անուն[3404]
[3404] Ոսկան. Եւ նորա անուն (19) յերիսն։ ՚Ի մէջ ե՛՛։
18 Եւ Աբեսսան՝ Յովաբի եղբայրը՝ Շարուհիի որդին, այս երեքի գլխաւորն էր: Նա իր նիզակով երեք հարիւր հակառակորդ էր սպանել:
18 Շարուհեան Յովաբին եղբայրը Աբեսսա այն երեք մարդոց գլխաւորն էր։ Անիկա իր նիզակը երեք հարիւր մարդոց դէմ վերցնելով՝ սպաննեց զանոնք։ Անիկա երեքին մէջ անուանի էր։
zohrab-1805▾ eastern-1994▾ western am▾
23:1823:18 И Авесса, брат Иоава, сын Саруин, был главным из трех; он убил копьем своим триста человек и был в славе у тех троих.
23:18 καὶ και and; even Αβεσσα αβεσσα brother Ιωαβ ιωαβ son Σαρουιας σαρουιας he; him ἄρχων αρχω rule; begin ἐν εν in τοῖς ο the τρισίν τρεις three καὶ και and; even αὐτὸς αυτος he; him ἐξήγειρεν εξεγειρω raise up; awakened τὸ ο the δόρυ δορυ he; him ἐπὶ επι in; on τριακοσίους τριακοσιοι three hundred τραυματίας τραυματιας and; even αὐτῷ αυτος he; him ὄνομα ονομα name; notable ἐν εν in τοῖς ο the τρισίν τρεις three
23:18 וַ wa וְ and אֲבִישַׁ֞י ʔᵃvîšˈay אֲבִישַׁי Abishai אֲחִ֣י׀ ʔᵃḥˈî אָח brother יֹואָ֣ב yôʔˈāv יֹואָב Joab בֶּן־ ben- בֵּן son צְרוּיָ֗ה ṣᵊrûyˈā צְרוּיָה Zeruiah ה֚וּא ˈhû הוּא he רֹ֣אשׁ rˈōš רֹאשׁ head הַה *ha הַ the שְּׁלֹשָׁ֔השׁלשׁי *ššᵊlōšˈā שָׁלֹשׁ three וְ wᵊ וְ and הוּא֙ hû הוּא he עֹורֵ֣ר ʕôrˈēr עור be awake אֶת־ ʔeṯ- אֵת [object marker] חֲנִיתֹ֔ו ḥᵃnîṯˈô חֲנִית spear עַל־ ʕal- עַל upon שְׁלֹ֥שׁ šᵊlˌōš שָׁלֹשׁ three מֵאֹ֖ות mēʔˌôṯ מֵאָה hundred חָלָ֑ל ḥālˈāl חָלָל pierced וְ wᵊ וְ and לֹו־ lô- לְ to שֵׁ֖ם šˌēm שֵׁם name בַּ ba בְּ in † הַ the שְּׁלֹשָֽׁה׃ ššᵊlōšˈā שָׁלֹשׁ three
23:18. Abisai quoque frater Ioab filius Sarviae princeps erat de tribus ipse est qui elevavit hastam suam contra trecentos quos interfecit nominatus in tribusAbisai also the brother of Joab, the son of Sarvia, was chief among three: and he lifted up his spear against three hundred whom he slew, and he was renowned among the three,
18. And Abishai, the brother of Joab, the son of Zeruiah, was chief of the three. And he lifted up his spear against three hundred and slew them, and had a name among the three.
23:18. Also Abishai, the brother of Joab, the son of Zeruiah, was first among the three. It was he who lifted up his spear against three hundred men, whom he killed. And he was renowned among the three,
23:18. And Abishai, the brother of Joab, the son of Zeruiah, was chief among three. And he lifted up his spear against three hundred, [and] slew [them], and had the name among three.
And Abishai, the brother of Joab, the son of Zeruiah, was chief among three. And he lifted up his spear against three hundred, [and] slew [them], and had the name among three:

23:18 И Авесса, брат Иоава, сын Саруин, был главным из трех; он убил копьем своим триста человек и был в славе у тех троих.
23:18
καὶ και and; even
Αβεσσα αβεσσα brother
Ιωαβ ιωαβ son
Σαρουιας σαρουιας he; him
ἄρχων αρχω rule; begin
ἐν εν in
τοῖς ο the
τρισίν τρεις three
καὶ και and; even
αὐτὸς αυτος he; him
ἐξήγειρεν εξεγειρω raise up; awakened
τὸ ο the
δόρυ δορυ he; him
ἐπὶ επι in; on
τριακοσίους τριακοσιοι three hundred
τραυματίας τραυματιας and; even
αὐτῷ αυτος he; him
ὄνομα ονομα name; notable
ἐν εν in
τοῖς ο the
τρισίν τρεις three
23:18
וַ wa וְ and
אֲבִישַׁ֞י ʔᵃvîšˈay אֲבִישַׁי Abishai
אֲחִ֣י׀ ʔᵃḥˈî אָח brother
יֹואָ֣ב yôʔˈāv יֹואָב Joab
בֶּן־ ben- בֵּן son
צְרוּיָ֗ה ṣᵊrûyˈā צְרוּיָה Zeruiah
ה֚וּא ˈhû הוּא he
רֹ֣אשׁ rˈōš רֹאשׁ head
הַה
*ha הַ the
שְּׁלֹשָׁ֔השׁלשׁי
*ššᵊlōšˈā שָׁלֹשׁ three
וְ wᵊ וְ and
הוּא֙ הוּא he
עֹורֵ֣ר ʕôrˈēr עור be awake
אֶת־ ʔeṯ- אֵת [object marker]
חֲנִיתֹ֔ו ḥᵃnîṯˈô חֲנִית spear
עַל־ ʕal- עַל upon
שְׁלֹ֥שׁ šᵊlˌōš שָׁלֹשׁ three
מֵאֹ֖ות mēʔˌôṯ מֵאָה hundred
חָלָ֑ל ḥālˈāl חָלָל pierced
וְ wᵊ וְ and
לֹו־ lô- לְ to
שֵׁ֖ם šˌēm שֵׁם name
בַּ ba בְּ in
הַ the
שְּׁלֹשָֽׁה׃ ššᵊlōšˈā שָׁלֹשׁ three
23:18. Abisai quoque frater Ioab filius Sarviae princeps erat de tribus ipse est qui elevavit hastam suam contra trecentos quos interfecit nominatus in tribus
Abisai also the brother of Joab, the son of Sarvia, was chief among three: and he lifted up his spear against three hundred whom he slew, and he was renowned among the three,
23:18. Also Abishai, the brother of Joab, the son of Zeruiah, was first among the three. It was he who lifted up his spear against three hundred men, whom he killed. And he was renowned among the three,
23:18. And Abishai, the brother of Joab, the son of Zeruiah, was chief among three. And he lifted up his spear against three hundred, [and] slew [them], and had the name among three.
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Albert Barnes: Notes on the Bible - 1834
23:18: Three - "The three" Sa2 23:22. It was Abishai's prowess on this occasion that raised him to be chief of this triad.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:18: Abishai: Sa2 2:18, Sa2 3:30, Sa2 10:10, Sa2 10:14, Sa2 18:2, Sa2 20:10; Sa1 26:6-8; Ch1 2:16, Ch1 11:20, Ch1 11:21
and slew them: Heb. slain
John Gill
And Abishai, the brother of Joab, the son of Zeruiah, was chief among the three,.... Another triumvirate, of which he was the head:
and he lifted up his spear against three hundred, and slew them; Josephus (e) says six hundred; this seems to confirm the reading of 2Kings 23:8, that the number eight hundred is right, for if it was only three hundred, Abishai would have been equal to one, even the first, of the former three; which yet is denied him in 2Kings 23:19,
and had the name among three; of which he was one; and he had the chief name among them, or was the most famous of them.
(e) Antiqu. l. 7. c. 12. sect. 4.
23:1923:19: ՚ի մէջ երիցն յայնցանէ փառաւորեալ, եւ եղեւ նոցա իշխան. եւ մինչեւ յերիսն ո՛չ եհաս։
19 Նա անուանի էր երեքի մէջ, նրանցից աւելի փառաւորուած, նրանց գլխաւորը, բայց նա այն երեքի աստիճանին չհասաւ:
19 Ան ամենէն աւելի համարում ունենալուն համար, անոնց գլուխ եղաւ. բայց առաջին երեքին աստիճանին չհասաւ։
յայնցանէ փառաւորեալ, եւ եղեւ նոցա իշխան, եւ մինչեւ [355]յերիսն ոչ եհաս:

23:19: ՚ի մէջ երիցն յայնցանէ փառաւորեալ, եւ եղեւ նոցա իշխան. եւ մինչեւ յերիսն ո՛չ եհաս։
19 Նա անուանի էր երեքի մէջ, նրանցից աւելի փառաւորուած, նրանց գլխաւորը, բայց նա այն երեքի աստիճանին չհասաւ:
19 Ան ամենէն աւելի համարում ունենալուն համար, անոնց գլուխ եղաւ. բայց առաջին երեքին աստիճանին չհասաւ։
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23:1923:19 Из трех он был знатнейшим и был начальником, но с теми тремя не равнялся.
23:19 ἐκ εκ from; out of τῶν ο the τριῶν τρεις three ἐκείνων εκεινος that ἔνδοξος ενδοξος glorious καὶ και and; even ἐγένετο γινομαι happen; become αὐτοῖς αυτος he; him εἰς εις into; for ἄρχοντα αρχων ruling; ruler καὶ και and; even ἕως εως till; until τῶν ο the τριῶν τρεις three οὐκ ου not ἦλθεν ερχομαι come; go
23:19 מִן־ min- מִן from הַ ha הַ the שְּׁלֹשָׁה֙ ššᵊlōšˌā שָׁלֹשׁ three הֲ hᵃ הֲ [interrogative] כִ֣י ḵˈî כִּי that נִכְבָּ֔ד niḵbˈāḏ כבד be heavy וַ wa וְ and יְהִ֥י yᵊhˌî היה be לָהֶ֖ם lāhˌem לְ to לְ lᵊ לְ to שָׂ֑ר śˈār שַׂר chief וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto הַ ha הַ the שְּׁלֹשָׁ֖ה ššᵊlōšˌā שָׁלֹשׁ three לֹא־ lō- לֹא not בָֽא׃ ס vˈā . s בוא come
23:19. et inter tres nobilior eratque eorum princeps sed usque ad tres primos non perveneratAnd the noblest of three, and was their chief, but to the three first he attained not.
19. Was he not most honourable of the three? therefore he was made their captain: howbeit he attained not unto the three.
23:19. and he was the noblest of the three, and he was their leader. But at first he did not attain to the three.
23:19. Was he not most honourable of three? therefore he was their captain: howbeit he attained not unto the [first] three.
Was he not most honourable of three? therefore he was their captain: howbeit he attained not unto the [first] three:

23:19 Из трех он был знатнейшим и был начальником, но с теми тремя не равнялся.
23:19
ἐκ εκ from; out of
τῶν ο the
τριῶν τρεις three
ἐκείνων εκεινος that
ἔνδοξος ενδοξος glorious
καὶ και and; even
ἐγένετο γινομαι happen; become
αὐτοῖς αυτος he; him
εἰς εις into; for
ἄρχοντα αρχων ruling; ruler
καὶ και and; even
ἕως εως till; until
τῶν ο the
τριῶν τρεις three
οὐκ ου not
ἦλθεν ερχομαι come; go
23:19
מִן־ min- מִן from
הַ ha הַ the
שְּׁלֹשָׁה֙ ššᵊlōšˌā שָׁלֹשׁ three
הֲ hᵃ הֲ [interrogative]
כִ֣י ḵˈî כִּי that
נִכְבָּ֔ד niḵbˈāḏ כבד be heavy
וַ wa וְ and
יְהִ֥י yᵊhˌî היה be
לָהֶ֖ם lāhˌem לְ to
לְ lᵊ לְ to
שָׂ֑ר śˈār שַׂר chief
וְ wᵊ וְ and
עַד־ ʕaḏ- עַד unto
הַ ha הַ the
שְּׁלֹשָׁ֖ה ššᵊlōšˌā שָׁלֹשׁ three
לֹא־ lō- לֹא not
בָֽא׃ ס vˈā . s בוא come
23:19. et inter tres nobilior eratque eorum princeps sed usque ad tres primos non pervenerat
And the noblest of three, and was their chief, but to the three first he attained not.
23:19. and he was the noblest of the three, and he was their leader. But at first he did not attain to the three.
23:19. Was he not most honourable of three? therefore he was their captain: howbeit he attained not unto the [first] three.
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jfb▾ jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
23:19: i. e., "Was he not the most honorable of the three of the second order, howbeit, he attained not to the three," the triad, namely, which consisted of Jashobeam, Eleazar, and Shammah. That two triads are mentioned is a simple fact, although only five names are given.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:19: he attained: Sa2 23:9, Sa2 23:13, Sa2 23:16; Ch1 11:25; Mat 13:8, Mat 13:23; Co1 15:41
John Gill
Was he not most honourable of three?.... He was; who, besides the exploit here mentioned, did many other things; he went down with David into Saul's camp, and took away his spear and cruse, which were at his bolster, 1Kings 26:6; he relieved David when in danger from Ishbibenob the giant, 2Kings 21:16; he beat the Edomites, and slew eighteen thousand of them in the valley of salt, 1Chron 18:12,
therefore he was their captain; of the other two, or was head over them, took rank before them:
howbeit he attained not unto the first three; for fortitude, courage, and warlike exploits, namely, to the Tachmonite, Eleazar, and Shammah.
John Wesley
Attained not - He fell short of them in strength and valour.
Robert Jamieson, A. R. Fausset and David Brown
the first three--The mighty men or champions in David's military staff were divided into three classes--the highest, Jashobeam, Eleazar, and Shammah; the second class, Abishai, Benaiah, and Asahel; and the third class, the thirty, of which Asahel was the chief. There are thirty-one mentioned in the list, including Asahel; and these added to the two superior orders make thirty-seven. Two of them, we know, were already dead; namely, Asahel [2Kings 3:30] and Uriah [2Kings 11:17]; and if the dead, at the drawing up of the list, amounted to seven, then we might suppose a legion of honor, consisting of the definite number thirty, where the vacancies, when they occurred, were replaced by fresh appointments.
23:2023:20: Եւ Բանեա որդի Յովիդեայ որդի ա՛ռն զօրաւորի, որոյ բազում գործ գործեալ էր ՚ի Կաբէելա. եւ նա՛ եհար զերկուս որդիսն Ադրիելի Մովաբացւոյ. եւ նա էջ եւ սպան զառեւծն ՚ի մէջ գբին յաւուր ձեան[3405]. [3405] Յօրինակին. Գործեալ էր ՚ի Բակէելայ։
20 Բազում գործեր կատարած կաբէէղացի մի զօրաւոր մարդու՝ Յովիդայէի որդի Բանեան սպանել էր մովաբացի Արիէլի երկու որդիներին: Նա է, որ ձիւնոտ մի օր փոսի մէջ իջնելով՝ առիւծ էր սպանել:
20 Մեծ գործեր գործող Կաբեսէելացի զօրաւոր մարդու մը որդիին Յովիադայի որդին Բանիա Մովաբացի Արիէլին երկու որդիները մեռցուց։ Ձիւնի ժամանակ իջաւ ու գուբին մէջ առիւծը մեռցուց։
Եւ Բանեա որդի Յովիդայեայ, որդի առն զօրաւորի, որոյ բազում գործ գործեալ էր ի Կաբէսեղա. եւ նա եհար զերկուս որդիսն Արիելի Մովաբացւոյ, եւ նա էջ եւ սպան զառեւծն ի մէջ գբին յաւուր ձեան:

23:20: Եւ Բանեա որդի Յովիդեայ որդի ա՛ռն զօրաւորի, որոյ բազում գործ գործեալ էր ՚ի Կաբէելա. եւ նա՛ եհար զերկուս որդիսն Ադրիելի Մովաբացւոյ. եւ նա էջ եւ սպան զառեւծն ՚ի մէջ գբին յաւուր ձեան[3405].
[3405] Յօրինակին. Գործեալ էր ՚ի Բակէելայ։
20 Բազում գործեր կատարած կաբէէղացի մի զօրաւոր մարդու՝ Յովիդայէի որդի Բանեան սպանել էր մովաբացի Արիէլի երկու որդիներին: Նա է, որ ձիւնոտ մի օր փոսի մէջ իջնելով՝ առիւծ էր սպանել:
20 Մեծ գործեր գործող Կաբեսէելացի զօրաւոր մարդու մը որդիին Յովիադայի որդին Բանիա Մովաբացի Արիէլին երկու որդիները մեռցուց։ Ձիւնի ժամանակ իջաւ ու գուբին մէջ առիւծը մեռցուց։
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23:2023:20 Ванея, сын Иодая, мужа храброго, великий по делам, из Кавцеила; он поразил двух сыновей Ариила Моавитского; он же сошел и убил льва во рве в снежное время;
23:20 καὶ και and; even Βαναιας βαναιας son Ιωδαε ιωδαε man; husband αὐτὸς αυτος he; him πολλοστὸς πολλοστος work ἀπὸ απο from; away Καβεσεηλ καβεσεηλ and; even αὐτὸς αυτος he; him ἐπάταξεν πατασσω pat; impact τοὺς ο the δύο δυο two υἱοὺς υιος son Αριηλ αριηλ the Μωαβ μωαβ and; even αὐτὸς αυτος he; him κατέβη καταβαινω step down; descend καὶ και and; even ἐπάταξε πατασσω pat; impact τὸν ο the λέοντα λεων lion ἐν εν in μέσῳ μεσος in the midst; in the middle τοῦ ο the λάκκου λακκος in τῇ ο the ἡμέρᾳ ημερα day τῆς ο the χιόνος χιων snow
23:20 וּ û וְ and בְנָיָ֨הוּ vᵊnāyˌāhû בְּנָיָהוּ Benaiah בֶן־ ven- בֵּן son יְהֹויָדָ֧ע yᵊhôyāḏˈāʕ יְהֹויָדָע Jehoiada בֶּן־ ben- בֵּן son אִֽישׁ־ ʔˈîš- אִישׁ man חַ֛יִלחי *ḥˈayil חַיִל power רַב־ rav- רַב much פְּעָלִ֖ים pᵊʕolˌîm פֹּעַל doing מִֽ mˈi מִן from קַּבְצְאֵ֑ל qqavṣᵊʔˈēl קַבְצְאֵל Kabzeel ה֣וּא hˈû הוּא he הִכָּ֗ה hikkˈā נכה strike אֵ֣ת ʔˈēṯ אֵת [object marker] שְׁנֵ֤י šᵊnˈê שְׁנַיִם two אֲרִאֵל֙ ʔᵃriʔˌēl אֲרִיאֵל Ariel מֹואָ֔ב môʔˈāv מֹואָב Moab וְ֠ wᵊ וְ and הוּא hû הוּא he יָרַ֞ד yārˈaḏ ירד descend וְ wᵊ וְ and הִכָּ֧ה hikkˈā נכה strike אֶֽת־ ʔˈeṯ- אֵת [object marker] הָה *hā הַ the אֲרִ֛יאריה *ʔᵃrˈî אֲרִי lion בְּ bᵊ בְּ in תֹ֥וךְ ṯˌôḵ תָּוֶךְ midst הַ ha הַ the בֹּ֖אר bbˌōr בֹּור cistern בְּ bᵊ בְּ in יֹ֥ום yˌôm יֹום day הַ ha הַ the שָּֽׁלֶג׃ ššˈāleḡ שֶׁלֶג snow
23:20. et Banaias filius Ioiada viri fortissimi magnorum operum de Capsehel ipse percussit duos leones Moab et ipse descendit et percussit leonem in media cisterna diebus nivisAnd Banaias the son of Joiada a most valiant man, of great deeds, of Cabseel: he slew the two lions of Moab, and he went down, and slew a lion in the midst of a pit, in the time of snow.
20. And Benaiah the son of Jehoiada, the son of a valiant man of Kabzeel, who had done mighty deeds, he slew the two Ariel of Moab: he went down also and slew a lion in the midst of a pit in time of snow:
23:20. And Benaiah, the son of Jehoiada, a very strong man of great deeds, was from Kabzeel. He slew the two lions of Moab, and he descended and slew a lion in the middle of a den, in the days of snow.
23:20. And Benaiah the son of Jehoiada, the son of a valiant man, of Kabzeel, who had done many acts, he slew two lionlike men of Moab: he went down also and slew a lion in the midst of a pit in time of snow:
And Benaiah the son of Jehoiada, the son of a valiant man, of Kabzeel, who had done many acts, he slew two lionlike men of Moab: he went down also and slew a lion in the midst of a pit in time of snow:

23:20 Ванея, сын Иодая, мужа храброго, великий по делам, из Кавцеила; он поразил двух сыновей Ариила Моавитского; он же сошел и убил льва во рве в снежное время;
23:20
καὶ και and; even
Βαναιας βαναιας son
Ιωδαε ιωδαε man; husband
αὐτὸς αυτος he; him
πολλοστὸς πολλοστος work
ἀπὸ απο from; away
Καβεσεηλ καβεσεηλ and; even
αὐτὸς αυτος he; him
ἐπάταξεν πατασσω pat; impact
τοὺς ο the
δύο δυο two
υἱοὺς υιος son
Αριηλ αριηλ the
Μωαβ μωαβ and; even
αὐτὸς αυτος he; him
κατέβη καταβαινω step down; descend
καὶ και and; even
ἐπάταξε πατασσω pat; impact
τὸν ο the
λέοντα λεων lion
ἐν εν in
μέσῳ μεσος in the midst; in the middle
τοῦ ο the
λάκκου λακκος in
τῇ ο the
ἡμέρᾳ ημερα day
τῆς ο the
χιόνος χιων snow
23:20
וּ û וְ and
בְנָיָ֨הוּ vᵊnāyˌāhû בְּנָיָהוּ Benaiah
בֶן־ ven- בֵּן son
יְהֹויָדָ֧ע yᵊhôyāḏˈāʕ יְהֹויָדָע Jehoiada
בֶּן־ ben- בֵּן son
אִֽישׁ־ ʔˈîš- אִישׁ man
חַ֛יִלחי
*ḥˈayil חַיִל power
רַב־ rav- רַב much
פְּעָלִ֖ים pᵊʕolˌîm פֹּעַל doing
מִֽ mˈi מִן from
קַּבְצְאֵ֑ל qqavṣᵊʔˈēl קַבְצְאֵל Kabzeel
ה֣וּא hˈû הוּא he
הִכָּ֗ה hikkˈā נכה strike
אֵ֣ת ʔˈēṯ אֵת [object marker]
שְׁנֵ֤י šᵊnˈê שְׁנַיִם two
אֲרִאֵל֙ ʔᵃriʔˌēl אֲרִיאֵל Ariel
מֹואָ֔ב môʔˈāv מֹואָב Moab
וְ֠ wᵊ וְ and
הוּא הוּא he
יָרַ֞ד yārˈaḏ ירד descend
וְ wᵊ וְ and
הִכָּ֧ה hikkˈā נכה strike
אֶֽת־ ʔˈeṯ- אֵת [object marker]
הָה
*hā הַ the
אֲרִ֛יאריה
*ʔᵃrˈî אֲרִי lion
בְּ bᵊ בְּ in
תֹ֥וךְ ṯˌôḵ תָּוֶךְ midst
הַ ha הַ the
בֹּ֖אר bbˌōr בֹּור cistern
בְּ bᵊ בְּ in
יֹ֥ום yˌôm יֹום day
הַ ha הַ the
שָּֽׁלֶג׃ ššˈāleḡ שֶׁלֶג snow
23:20. et Banaias filius Ioiada viri fortissimi magnorum operum de Capsehel ipse percussit duos leones Moab et ipse descendit et percussit leonem in media cisterna diebus nivis
And Banaias the son of Joiada a most valiant man, of great deeds, of Cabseel: he slew the two lions of Moab, and he went down, and slew a lion in the midst of a pit, in the time of snow.
23:20. And Benaiah, the son of Jehoiada, a very strong man of great deeds, was from Kabzeel. He slew the two lions of Moab, and he descended and slew a lion in the middle of a den, in the days of snow.
23:20. And Benaiah the son of Jehoiada, the son of a valiant man, of Kabzeel, who had done many acts, he slew two lionlike men of Moab: he went down also and slew a lion in the midst of a pit in time of snow:
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Adam Clarke: Commentary on the Bible - 1831
23:20: Two lion-like men of Moab - Some think that two real lions are meant; some that they were two savage gigantic men; others, that two fortresses are meant. The words שני אראל מואב sheney ariel Moab may signify, as the Targum has rendered it, ית תרין רברבי מואב yath terein rabrebey Moab, "The two princes of Moab."
2 Kings (2 Samuel) 23:21
Albert Barnes: Notes on the Bible - 1834
23:20: Benaiah the son of Jehoiada - He commanded the Cherethites and Pelethites all through David's reign Sa2 8:18; Sa2 20:23, and took a prominent part in supporting Solomon against Adonijah when David was dying, and was rewarded by being made captain of the host in the room of Joab Kg1 1:8, Kg1 1:26, Kg1 1:32-40; Kg1 2:25-35; Kg1 4:4. It is possible that Jehoiada his father is the same as Jehoiada Ch1 12:27, leader of the Aaronites, since "Benaiah the son of Jehoiada" is called a "chief priest" Ch1 27:5.
Two lion-like men - The Hebrew word אריאל 'ă rı̂ y'ê l, means literally "lion of God," and is interpreted to mean "an eminent hero." Instances occur among Arabs and Persians of the surname "lion of God" being given to great warriors. Hence, it is supposed that the same custom pRev_ailed among the Moabites. But the Vulgate has "two lions of Moab," which seems to be borne out by the next sentence.
Slew a lion ... - Rather, THE lion, one of those described above as "a lion of God," if the Vulgate Version is right. Apparently in a severe winter a lion had come up from its usual haunts to some village in search of food, and taken possession of the tank or cistern to the terror of the inhabitants, and Benaiah attacked it boldly and killed it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:20: Benaiah: Sa2 8:18, Sa2 20:23; Kg1 1:8, Kg1 1:26, Kg1 1:38, Kg1 2:29-35, Kg1 2:46; Ch1 18:17, Ch1 27:5, Ch1 27:6
Kabzeel: Jos 15:21
who had done many acts: Heb. great of acts
he slew: Exo 15:15
lionlike men: Heb. lions of God, Sa2 1:23; Ch1 11:22-24, Ch1 12:8
slew a lion: Jdg 14:5, Jdg 14:6; Sa1 17:34-37
John Gill
And Benaiah the son of Jehoiada, the son of a valiant man of Kabzeel,.... A city in the tribe of Judah, Josh 15:21; the father of this man was a man of great vivacity, valour, and strength, so that it was like father like son. Procopius Gazaeus says Benaiah was David's brother's son, and a grandson of Jesse:
who had done many acts; which may refer either to the father of Benaiah or to Benaiah himself; and indeed the Syriac and Arabic versions refer the preceding character, "a valiant man", not to the father, but the son:
he slew two lionlike men of Moab; two princes of Moab, as the Targum, or two giants of Moab, as the Syriac and Arabic versions; men who were comparable to lions for their strength and courage; for this is not to be understood of two strong towers of Moab, as Ben Gersom, which were defended by valiant men like lions, or which had the form of lions engraved on them: nor of Moabitish altars, as Gussetius (f), the altar of the Lord, being called by this name of Ariel, the word used; but of men of uncommon valour and fortitude:
he went down also, and slew a lion in the midst of a pit in time of snow; not Joab, 3Kings 2:34, as is the tradition (g), but a real lion, the strongest among the beasts; and that in a pit where he could not keep his distance, and turn himself, and take all advantage, and from whence he could not make his escape; and which indeed might quicken his resolution, when he must fight or die; and on a snowy day, when lions are said to have the greatest strength, as in cold weather, or however are fiercer for want of food; and when Benaiah might be benumbed in his hands and feet with cold. Josephus (h) represents the case thus, that the lion fell into a pit, where was much snow, and was covered with it, and making a hideous roaring, Benaiah went down and slew him; but rather it was what others say, that this lion very much infested the places adjacent, and did much harm; and therefore, for the good of the country, and to rid them of it, took this opportunity, and slew it; which one would think was not one of the best reasons that might offer; it seems best therefore what Bochart (i) conjectures, that Benaiah went into a cave, for so the word used may signify, to shelter himself a while from the cold, when a lion, being in it for the same reason, attacked him, and he fought with it and slew it; or rather it may be an hollow place, a valley that lay between Acra and Zion, where Benaiah, hearing a lion roar, went down and slew it (k).
(f) Ebr. Comment p. 95. (g) Hieron. Trad. Heb. in 2 Reg. fol. 80. C. (h) Ut supra. (Antiqu. l. 7. c. 12. sect. 4.) (i) Hierozoic. par. 1. l. 3. c. 4. col. 758. (k) See the Universal History, vol. 4. p. 227.
23:2123:21: եւ նա՛ սպան զայրն երեւելի՝ զայրն Եգիպտացի. եւ ՚ի ձեռին Եգիպտացւոյն է՛ր նիզակ իբրեւ զփայտ կամրջի. եւ է՛ջ առ նա նիզակաւն, եւ յափշտակեաց զնիզակն ՚ի ձեռաց Եգիպտացւոյն, եւ սպա՛ն զնա նորին նիզակաւ։
21 Նա էր սպանել եգիպտացի յաղթանդամ մի մարդու: Այդ եգիպտացու ձեռքին կար կամրջի գերան յիշեցնող մի նիզակ: Նա յարձակուելով այդ մարդու վրայ՝ նիզակը խլել էր եգիպտացու ձեռքից եւ նրա նիզակով էլ սպանել նրան:
21 Ասիկա տեսքով երեւելի Եգիպտացի մարդ մըն ալ մեռցուց։ Եգիպտացիին ձեռքը նիզակ մը կար, բայց Բանիա ցուպով մը անոր վրայ գնաց ու Եգիպտացիին ձեռքէն նիզակը յափշտակեց եւ անոր նիզակովը զայն մեռցուց։
Եւ նա սպան զայրն երեւելի` զայրն Եգիպտացի. եւ ի ձեռին Եգիպտացւոյն էր նիզակ [356]իբրեւ զփայտ կամրջի``. եւ էջ առ նա [357]նիզակաւն, եւ յափշտակեաց զնիզակն ի ձեռաց Եգիպտացւոյն, եւ սպան զնա նորին նիզակաւ:

23:21: եւ նա՛ սպան զայրն երեւելի՝ զայրն Եգիպտացի. եւ ՚ի ձեռին Եգիպտացւոյն է՛ր նիզակ իբրեւ զփայտ կամրջի. եւ է՛ջ առ նա նիզակաւն, եւ յափշտակեաց զնիզակն ՚ի ձեռաց Եգիպտացւոյն, եւ սպա՛ն զնա նորին նիզակաւ։
21 Նա էր սպանել եգիպտացի յաղթանդամ մի մարդու: Այդ եգիպտացու ձեռքին կար կամրջի գերան յիշեցնող մի նիզակ: Նա յարձակուելով այդ մարդու վրայ՝ նիզակը խլել էր եգիպտացու ձեռքից եւ նրա նիզակով էլ սպանել նրան:
21 Ասիկա տեսքով երեւելի Եգիպտացի մարդ մըն ալ մեռցուց։ Եգիպտացիին ձեռքը նիզակ մը կար, բայց Բանիա ցուպով մը անոր վրայ գնաց ու Եգիպտացիին ձեռքէն նիզակը յափշտակեց եւ անոր նիզակովը զայն մեռցուց։
zohrab-1805▾ eastern-1994▾ western am▾
23:2123:21 он же убил одного Египтянина человека видного; в руке Египтянина было копье, а он пошел к нему с палкою и отнял копье из руки Египтянина, и убил его собственным его копьем:
23:21 αὐτὸς αυτος he; him ἐπάταξεν πατασσω pat; impact τὸν ο the ἄνδρα ανηρ man; husband τὸν ο the Αἰγύπτιον αιγυπτιος Egyptian ἄνδρα ανηρ man; husband ὁρατόν ορατος visible ἐν εν in δὲ δε though; while τῇ ο the χειρὶ χειρ hand τοῦ ο the Αἰγυπτίου αιγυπτιος Egyptian δόρυ δορυ as; how ξύλον ξυλον wood; timber διαβάθρας διαβαθρα and; even κατέβη καταβαινω step down; descend πρὸς προς to; toward αὐτὸν αυτος he; him ἐν εν in ῥάβδῳ ραβδος rod καὶ και and; even ἥρπασεν αρπαζω snatch τὸ ο the δόρυ δορυ from; out of τῆς ο the χειρὸς χειρ hand τοῦ ο the Αἰγυπτίου αιγυπτιος Egyptian καὶ και and; even ἀπέκτεινεν αποκτεινω kill αὐτὸν αυτος he; him ἐν εν in τῷ ο the δόρατι δορυ he; him
23:21 וְ wᵊ וְ and הוּא־ hû- הוּא he הִכָּה֩ hikkˌā נכה strike אֶת־ ʔeṯ- אֵת [object marker] אִ֨ישׁ ʔˌîš אִישׁ man מִצְרִ֜י miṣrˈî מִצְרִי Egyptian אִ֣ישׁאשׁר *ʔˈîš אִישׁ man מַרְאֶ֗ה marʔˈeh מַרְאֶה sight וּ û וְ and בְ vᵊ בְּ in יַ֤ד yˈaḏ יָד hand הַ ha הַ the מִּצְרִי֙ mmiṣrˌî מִצְרִי Egyptian חֲנִ֔ית ḥᵃnˈîṯ חֲנִית spear וַ wa וְ and יֵּ֥רֶד yyˌēreḏ ירד descend אֵלָ֖יו ʔēlˌāʸw אֶל to בַּ ba בְּ in † הַ the שָּׁ֑בֶט ššˈāveṭ שֵׁבֶט rod וַ wa וְ and יִּגְזֹ֤ל yyiḡzˈōl גזל tear away אֶֽת־ ʔˈeṯ- אֵת [object marker] הַ ha הַ the חֲנִית֙ ḥᵃnîṯ חֲנִית spear מִ mi מִן from יַּ֣ד yyˈaḏ יָד hand הַ ha הַ the מִּצְרִ֔י mmiṣrˈî מִצְרִי Egyptian וַ wa וְ and יַּהַרְגֵ֖הוּ yyaharᵊḡˌēhû הרג kill בַּ ba בְּ in חֲנִיתֹֽו׃ ḥᵃnîṯˈô חֲנִית spear
23:21. ipse quoque interfecit virum aegyptium virum dignum spectaculo habentem in manu hastam itaque cum descendisset ad eum in virga vi extorsit hastam de manu Aegyptii et interfecit eum hasta suaHe also slew an Egyptian, a man worthy to be a sight, having a spear in his hand: but he went down to him with a rod, and forced the spear out of the hand of the Egyptian, and slew him with his own spear.
21. And he slew an Egyptian, a goodly man: and the Egyptian had a spear in his hand; but he went down to him with a staff, and plucked the spear out of the Egyptian’s hand, and slew him with his own spear.
23:21. He also killed an Egyptian who had a spear in his hand, a man worthy to behold. And yet he had gone down to him with only a staff. And he forced the spear from the hand of the Egyptian, and he killed him with his own spear.
23:21. And he slew an Egyptian, a goodly man: and the Egyptian had a spear in his hand; but he went down to him with a staff, and plucked the spear out of the Egyptian’s hand, and slew him with his own spear.
And he slew an Egyptian, a goodly man: and the Egyptian had a spear in his hand; but he went down to him with a staff, and plucked the spear out of the Egyptian' s hand, and slew him with his own spear:

23:21 он же убил одного Египтянина человека видного; в руке Египтянина было копье, а он пошел к нему с палкою и отнял копье из руки Египтянина, и убил его собственным его копьем:
23:21
αὐτὸς αυτος he; him
ἐπάταξεν πατασσω pat; impact
τὸν ο the
ἄνδρα ανηρ man; husband
τὸν ο the
Αἰγύπτιον αιγυπτιος Egyptian
ἄνδρα ανηρ man; husband
ὁρατόν ορατος visible
ἐν εν in
δὲ δε though; while
τῇ ο the
χειρὶ χειρ hand
τοῦ ο the
Αἰγυπτίου αιγυπτιος Egyptian
δόρυ δορυ as; how
ξύλον ξυλον wood; timber
διαβάθρας διαβαθρα and; even
κατέβη καταβαινω step down; descend
πρὸς προς to; toward
αὐτὸν αυτος he; him
ἐν εν in
ῥάβδῳ ραβδος rod
καὶ και and; even
ἥρπασεν αρπαζω snatch
τὸ ο the
δόρυ δορυ from; out of
τῆς ο the
χειρὸς χειρ hand
τοῦ ο the
Αἰγυπτίου αιγυπτιος Egyptian
καὶ και and; even
ἀπέκτεινεν αποκτεινω kill
αὐτὸν αυτος he; him
ἐν εν in
τῷ ο the
δόρατι δορυ he; him
23:21
וְ wᵊ וְ and
הוּא־ hû- הוּא he
הִכָּה֩ hikkˌā נכה strike
אֶת־ ʔeṯ- אֵת [object marker]
אִ֨ישׁ ʔˌîš אִישׁ man
מִצְרִ֜י miṣrˈî מִצְרִי Egyptian
אִ֣ישׁאשׁר
*ʔˈîš אִישׁ man
מַרְאֶ֗ה marʔˈeh מַרְאֶה sight
וּ û וְ and
בְ vᵊ בְּ in
יַ֤ד yˈaḏ יָד hand
הַ ha הַ the
מִּצְרִי֙ mmiṣrˌî מִצְרִי Egyptian
חֲנִ֔ית ḥᵃnˈîṯ חֲנִית spear
וַ wa וְ and
יֵּ֥רֶד yyˌēreḏ ירד descend
אֵלָ֖יו ʔēlˌāʸw אֶל to
בַּ ba בְּ in
הַ the
שָּׁ֑בֶט ššˈāveṭ שֵׁבֶט rod
וַ wa וְ and
יִּגְזֹ֤ל yyiḡzˈōl גזל tear away
אֶֽת־ ʔˈeṯ- אֵת [object marker]
הַ ha הַ the
חֲנִית֙ ḥᵃnîṯ חֲנִית spear
מִ mi מִן from
יַּ֣ד yyˈaḏ יָד hand
הַ ha הַ the
מִּצְרִ֔י mmiṣrˈî מִצְרִי Egyptian
וַ wa וְ and
יַּהַרְגֵ֖הוּ yyaharᵊḡˌēhû הרג kill
בַּ ba בְּ in
חֲנִיתֹֽו׃ ḥᵃnîṯˈô חֲנִית spear
23:21. ipse quoque interfecit virum aegyptium virum dignum spectaculo habentem in manu hastam itaque cum descendisset ad eum in virga vi extorsit hastam de manu Aegyptii et interfecit eum hasta sua
He also slew an Egyptian, a man worthy to be a sight, having a spear in his hand: but he went down to him with a rod, and forced the spear out of the hand of the Egyptian, and slew him with his own spear.
23:21. He also killed an Egyptian who had a spear in his hand, a man worthy to behold. And yet he had gone down to him with only a staff. And he forced the spear from the hand of the Egyptian, and he killed him with his own spear.
23:21. And he slew an Egyptian, a goodly man: and the Egyptian had a spear in his hand; but he went down to him with a staff, and plucked the spear out of the Egyptian’s hand, and slew him with his own spear.
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Adam Clarke: Commentary on the Bible - 1831
23:21: He slew an Egyptian - This man in Ch1 11:23 is stated to have been five cubits high, about seven feet six inches.
He went down to him with a staff - I have known men who, with a staff only for their defense, could render the sword of the best practiced soldier of no use to him. I have seen even a parallel instance of a man with his staff being attacked by a soldier with his hanger; he soon beat the weapon out of the soldier's hand, and could easily have slain him with his own sword.
We have a good elucidation of this in a duel between Dioxippus the Athenian and Horratas a Macedonian, before Alexander: "The Macedonian, proud of his military skill, treated the naked Athenian with contempt, and then challenged him to fight with him the ensuing day. The Macedonian came armed cap-a-pie to the place; on his left arm he had a brazen shield, and in the same hand a spear called sarissa; he had a javelin in his right hand, and a sword girded on his side; in short, he appeared armed as though he were going to contend with a host. Dioxippus came into the field with a chaplet on his head, a purple sash on his left arm, his body naked, smeared over with oil, and in his right hand a strong knotty club, (dextra validum nodosumque stipitem praeferebat). Horratas, supposing he could easily kill his antagonist while at a distance, threw his javelin, which Dioxippus, suddenly stooping, dexterously avoided, and, before Horratas could transfer the spear from his left to his right hand, sprang forward, and with one blow of his club, broke it in two. The Macedonian being deprived of both his spears, began to draw his sword; but before he could draw it out Dioxippus seized him, tripped up his heels, and threw him with great violence on the ground, (pedibus repente subductis arietavit in terram). He then put his foot on his neck, drew out his sword, and lifting up his club, was about to dash out the brains of the overthrown champion, had he not been prevented by the king." - Q. Curt. lib. ix., cap. 7.
How similar are the two cases! He went down to him with a staff, and plucked the spear out of the Egyptian's hands, and slew him with his own spear. Benaiah appears to have been just such another clubsman as Dioxippus.
2 Kings (2 Samuel) 23:23
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:21: a goodly man: Heb. a man of countenance, or sight, called, Ch1 11:23, a man of great stature
slew him: Sa1 17:51; Col 2:15
Geneva 1599
And he slew an Egyptian, a goodly man: and the Egyptian had a (l) spear in his hand; but he went down to him with a staff, and plucked the spear out of the Egyptian's hand, and slew him with his own spear.
(l) Which was as big as a weavers beam, (1Chron 11:23).
John Gill
And he slew an Egyptian, a goodly man,.... A person of good countenance and shape, very large and tall; in 1Chron 11:28, he is said to be a man of great stature, and five cubits high, and so wanted a cubit and a span of the height of Goliath, 1Kings 17:4,
and the Egyptian had a spear in his hand; as large as Goliath's; for in 1Chron 11:23, it is said to be like a weaver's beam, as Goliath's was; see Gill on 1Kings 17:7,
and he went down to him with a staff; with a walking staff only, having no other weapon:
and plucked the spear out of the Egyptian's hand; and therefore must be a man very nimble and dexterous, as well as bold and courageous:
and slew him with his own spear; as David cut off Goliath's head with his own sword. This is supposed (l) to be Shimei, the son of Gera, 3Kings 2:46.
(l) Hieron. Trad. Heb. ut supra. (in. 2 Reg. fol. 80. C.)
John Wesley
Pit - Where he put himself under a necessity, either of killing, or being killed. Of snow - When lions are most fierce, both from the sharpness of their appetite in cold seasons, and from want of provisions.
23:2223:22: Զա՛յս արար Բանեա որդի Յովիդեայ.
22 Այս բանն արել էր Յովիդայէի որդին՝ Բանեան: Նա անուանի էր երեք զօրավարների մէջ:
22 Յովիադայի որդին Բանիա այս բաները ըրաւ ու երեք զօրաւորներուն մէջ անուանի եղաւ.
Զայս արար Բանեա որդի Յովիդեայ. եւ նորա անուն ի մէջ երիցն զօրաւորաց:

23:22: Զա՛յս արար Բանեա որդի Յովիդեայ.
22 Այս բանն արել էր Յովիդայէի որդին՝ Բանեան: Նա անուանի էր երեք զօրավարների մէջ:
22 Յովիադայի որդին Բանիա այս բաները ըրաւ ու երեք զօրաւորներուն մէջ անուանի եղաւ.
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23:2223:22 вот что сделал Ванея, сын Иодаев, и он был в славе у трех храбрых;
23:22 ταῦτα ουτος this; he ἐποίησεν ποιεω do; make Βαναιας βαναιας son Ιωδαε ιωδαε and; even αὐτῷ αυτος he; him ὄνομα ονομα name; notable ἐν εν in τοῖς ο the τρισὶν τρεις three τοῖς ο the δυνατοῖς δυνατος possible; able
23:22 אֵ֣לֶּה ʔˈēlleh אֵלֶּה these עָשָׂ֔ה ʕāśˈā עשׂה make בְּנָיָ֖הוּ bᵊnāyˌāhû בְּנָיָהוּ Benaiah בֶּן־ ben- בֵּן son יְהֹויָדָ֑ע yᵊhôyāḏˈāʕ יְהֹויָדָע Jehoiada וְ wᵊ וְ and לֹו־ lô- לְ to שֵׁ֖ם šˌēm שֵׁם name בִּ bi בְּ in שְׁלֹשָׁ֥ה šᵊlōšˌā שָׁלֹשׁ three הַ ha הַ the גִּבֹּרִֽים׃ ggibbōrˈîm גִּבֹּור vigorous
23:22. haec fecit Banaias filius IoiadaeThese things did Banaias the son of Joiada.
22. These things did Benaiah the son of Jehoiada, and had a name among the three mighty men.
23:22. Benaiah, the son of Jehoiada, accomplished these things.
23:22. These [things] did Benaiah the son of Jehoiada, and had the name among three mighty men.
These [things] did Benaiah the son of Jehoiada, and had the name among three mighty men:

23:22 вот что сделал Ванея, сын Иодаев, и он был в славе у трех храбрых;
23:22
ταῦτα ουτος this; he
ἐποίησεν ποιεω do; make
Βαναιας βαναιας son
Ιωδαε ιωδαε and; even
αὐτῷ αυτος he; him
ὄνομα ονομα name; notable
ἐν εν in
τοῖς ο the
τρισὶν τρεις three
τοῖς ο the
δυνατοῖς δυνατος possible; able
23:22
אֵ֣לֶּה ʔˈēlleh אֵלֶּה these
עָשָׂ֔ה ʕāśˈā עשׂה make
בְּנָיָ֖הוּ bᵊnāyˌāhû בְּנָיָהוּ Benaiah
בֶּן־ ben- בֵּן son
יְהֹויָדָ֑ע yᵊhôyāḏˈāʕ יְהֹויָדָע Jehoiada
וְ wᵊ וְ and
לֹו־ lô- לְ to
שֵׁ֖ם šˌēm שֵׁם name
בִּ bi בְּ in
שְׁלֹשָׁ֥ה šᵊlōšˌā שָׁלֹשׁ three
הַ ha הַ the
גִּבֹּרִֽים׃ ggibbōrˈîm גִּבֹּור vigorous
23:22. haec fecit Banaias filius Ioiadae
These things did Banaias the son of Joiada.
23:22. Benaiah, the son of Jehoiada, accomplished these things.
23:22. These [things] did Benaiah the son of Jehoiada, and had the name among three mighty men.
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John Gill
These things did Benaiah the son of Jehoiada,.... Slew a lion, and two lion-like men of Moab, and an Egyptian of a gigantic stature, 2Kings 23:20,
and had the name among three mighty men; of which he was one, and Abishai another, the third Asahel, one of the thirty; or was over them, 2Kings 23:24, since thirty are reckoned without him. Abarbinel thinks that the third was Adina, the son of Shiza, the Reubenite, 1Chron 11:42; since thirty were with him, and he at the head of them.
23:2323:23: եւ նորա անուն ՚ի մէջ երիցն զօրաւորաց. յերիցն փառաւորեալ, եւ առ երիսն ո՛չ հասանէր. եւ կարգեաց զնա Դաւիթ ՚ի վերայ համբարաց իւրոց[3406]։ Եւ ա՛յս անուա՛նք են զօրաւորացն Դաւթի արքայի։[3406] Ոմանք. ՚Ի յերիցն փառաւորեալ։
23 Նա այդ երեքից ամենից փառաւորն էր, սակայն առաջին երեքին չէր հասնի: Դաւիթը նրան իր շտեմարանների վերակացու էր նշանակել: Սրանք են Դաւիթ արքայի զօրավարների անունները.
23 Երեսունէն աւելի պատիւ ունէր, բայց առաջին երեքին աստիճանին չհասաւ։ Դաւիթ զանիկա իր ատեանին վերակացու դրաւ։
[358]յերիցն փառաւորեալ, եւ առ [359]երիսն ոչ հասանէր. եւ կարգեաց զնա Դաւիթ ի վերայ [360]համբարաց իւրոց:

23:23: եւ նորա անուն ՚ի մէջ երիցն զօրաւորաց. յերիցն փառաւորեալ, եւ առ երիսն ո՛չ հասանէր. եւ կարգեաց զնա Դաւիթ ՚ի վերայ համբարաց իւրոց[3406]։ Եւ ա՛յս անուա՛նք են զօրաւորացն Դաւթի արքայի։
[3406] Ոմանք. ՚Ի յերիցն փառաւորեալ։
23 Նա այդ երեքից ամենից փառաւորն էր, սակայն առաջին երեքին չէր հասնի: Դաւիթը նրան իր շտեմարանների վերակացու էր նշանակել: Սրանք են Դաւիթ արքայի զօրավարների անունները.
23 Երեսունէն աւելի պատիւ ունէր, բայց առաջին երեքին աստիճանին չհասաւ։ Դաւիթ զանիկա իր ատեանին վերակացու դրաւ։
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23:2323:23 он был знатнее тридцати, но с теми тремя не равнялся. И поставил его Давид ближайшим исполнителем своих приказаний.
23:23 ἐκ εκ from; out of τῶν ο the τριῶν τρεις three ἔνδοξος ενδοξος glorious καὶ και and; even πρὸς προς to; toward τοὺς ο the τρεῖς τρεις three οὐκ ου not ἦλθεν ερχομαι come; go καὶ και and; even ἔταξεν τασσω arrange; appoint αὐτὸν αυτος he; him Δαυιδ δαβιδ Dabid; Thavith εἰς εις into; for τὰς ο the ἀκοὰς ακοη hearing; report αὐτοῦ αυτος he; him
23:23 מִן־ min- מִן from הַ ha הַ the שְּׁלֹשִׁ֣ים ššᵊlōšˈîm שָׁלֹשׁ three נִכְבָּ֔ד niḵbˈāḏ כבד be heavy וְ wᵊ וְ and אֶל־ ʔel- אֶל to הַ ha הַ the שְּׁלֹשָׁ֖ה ššᵊlōšˌā שָׁלֹשׁ three לֹא־ lō- לֹא not בָ֑א vˈā בוא come וַ wa וְ and יְשִׂמֵ֥הוּ yᵊśimˌēhû שׂים put דָוִ֖ד ḏāwˌiḏ דָּוִד David אֶל־ ʔel- אֶל to מִשְׁמַעְתֹּֽו׃ ס mišmaʕtˈô . s מִשְׁמַעַת subject
23:23. et ipse nominatus inter tres robustos qui erant inter triginta nobiliores verumtamen usque ad tres non pervenerat fecitque eum David sibi auricularium a secretoAnd he was renowned among the three valiant men, who were the most honourable among the thirty: but he attained not to the first three: and David made him of his privy council.
23. He was more honourable than the thirty, but he attained not to the three. And David set him over his guard.
23:23. And he was renowned among the three robust men, who were the most noble among the thirty. Yet truly, he did not attain to the three, until David made him his secret advisor.
23:23. He was more honourable than the thirty, but he attained not to the [first] three. And David set him over his guard.
He was more honourable than the thirty, but he attained not to the [first] three. And David set him over his guard:

23:23 он был знатнее тридцати, но с теми тремя не равнялся. И поставил его Давид ближайшим исполнителем своих приказаний.
23:23
ἐκ εκ from; out of
τῶν ο the
τριῶν τρεις three
ἔνδοξος ενδοξος glorious
καὶ και and; even
πρὸς προς to; toward
τοὺς ο the
τρεῖς τρεις three
οὐκ ου not
ἦλθεν ερχομαι come; go
καὶ και and; even
ἔταξεν τασσω arrange; appoint
αὐτὸν αυτος he; him
Δαυιδ δαβιδ Dabid; Thavith
εἰς εις into; for
τὰς ο the
ἀκοὰς ακοη hearing; report
αὐτοῦ αυτος he; him
23:23
מִן־ min- מִן from
הַ ha הַ the
שְּׁלֹשִׁ֣ים ššᵊlōšˈîm שָׁלֹשׁ three
נִכְבָּ֔ד niḵbˈāḏ כבד be heavy
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
הַ ha הַ the
שְּׁלֹשָׁ֖ה ššᵊlōšˌā שָׁלֹשׁ three
לֹא־ lō- לֹא not
בָ֑א vˈā בוא come
וַ wa וְ and
יְשִׂמֵ֥הוּ yᵊśimˌēhû שׂים put
דָוִ֖ד ḏāwˌiḏ דָּוִד David
אֶל־ ʔel- אֶל to
מִשְׁמַעְתֹּֽו׃ ס mišmaʕtˈô . s מִשְׁמַעַת subject
23:23. et ipse nominatus inter tres robustos qui erant inter triginta nobiliores verumtamen usque ad tres non pervenerat fecitque eum David sibi auricularium a secreto
And he was renowned among the three valiant men, who were the most honourable among the thirty: but he attained not to the first three: and David made him of his privy council.
23:23. And he was renowned among the three robust men, who were the most noble among the thirty. Yet truly, he did not attain to the three, until David made him his secret advisor.
23:23. He was more honourable than the thirty, but he attained not to the [first] three. And David set him over his guard.
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Adam Clarke: Commentary on the Bible - 1831
23:23: David set him over his guard - The Vulgate renders this, Fecitque eun sibi David auricularium a secreto, "David made him his privy counsellor;" or, according to the Hebrew, He put him to his ears, i.e., confided his secrets to him. Some think he made him a spy over the rest. It is supposed that the meaning of the fable which attributes to Midas very long ears, is, that this king carried the system of espionage to a great length; that he had a multitude of spies in different places.
2 Kings (2 Samuel) 23:24
Albert Barnes: Notes on the Bible - 1834
23:23: David set him over his guard - "Made him of his privy council," would be a better rendering. See Sa1 22:14 note. This position, distinct from his office as captain of the Cherethites and Pelethites, is clearly indicated Ch1 27:34.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:23: more honourable: or, honourable among the thirty, Ch1 27:6
over his guard: or, over his council, Heb. at his command, Sa2 8:8, Sa2 20:23; Sa1 22:14
Geneva 1599
He was more honourable than the (m) thirty, but he attained not to the [first] three. And David set him over his guard.
(m) He was more valiant than the thirty that follow and not so valiant as the six before.
John Gill
He was more honourable than the thirty,.... Whose names are after recorded:
but he attained not to the first three; the first triumvirate, Jashobeam, Eleazar, and Shammah; he was not equal to them for fortitude, courage, and military exploits:
and David set him over his guard; his bodyguard, the Cherethites and Pelethites, 2Kings 8:18; who are called in the Hebrew text "his hearing" (m), because they hearkened to his orders and commands, and obeyed them.
(m) "ad auditum suum", Pagninus, Montanus.
23:2423:24: Ասայէ՛լ եղբայր Յովաբայ, նա՛ էր ՚ի մէջ երեսնիցն. Ելէանան որդի Ելիուդայ հօրեղբօր նորա ՚ի Բեթղահէմ։
24 Յովաբի եղբայր Ասայէլ, որը երեսուն զօրավարներից մէկն էր:
24 Յովաբին եղբայրը Ասայէլ երեսունէն էր. նաեւ Բեթլեհեմացի Դովդայի որդին Ելէանան,
[361]Եւ այս անուանք են զօրաւորացն Դաւթի արքայի.`` Ասայէլ եղբայր Յովաբայ, նա էր ի մէջ երեսնիցն. Եղէանան` որդի [362]Աղիուդայ հօրեղբօր նորա ի Բեթղեհեմ:

23:24: Ասայէ՛լ եղբայր Յովաբայ, նա՛ էր ՚ի մէջ երեսնիցն. Ելէանան որդի Ելիուդայ հօրեղբօր նորա ՚ի Բեթղահէմ։
24 Յովաբի եղբայր Ասայէլ, որը երեսուն զօրավարներից մէկն էր:
24 Յովաբին եղբայրը Ասայէլ երեսունէն էր. նաեւ Բեթլեհեմացի Դովդայի որդին Ելէանան,
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23:2423:24 [Вот имена сильных царя Давида:] Асаил, брат Иоава~--- в числе тридцати; Елханан, сын Додо, из Вифлеема,
23:24 καὶ και and; even ταῦτα ουτος this; he τὰ ο the ὀνόματα ονομα name; notable τῶν ο the δυνατῶν δυνατος possible; able Δαυιδ δαβιδ Dabid; Thavith βασιλέως βασιλευς monarch; king Ασαηλ ασαηλ brother Ιωαβ ιωαβ this; he ἐν εν in τοῖς ο the τριάκοντα τριακοντα thirty Ελεαναν ελεαναν son Δουδι δουδι he; him ἐν εν in Βαιθλεεμ βαιθλεεμ Baithleem; Vethleem
23:24 עֲשָׂה־אֵ֥ל ʕᵃśā-ʔˌēl עֲשָׂהאֵל Asahel אֲחִֽי־ ʔᵃḥˈî- אָח brother יֹואָ֖ב yôʔˌāv יֹואָב Joab בַּ ba בְּ in † הַ the שְּׁלֹשִׁ֑ים ššᵊlōšˈîm שָׁלֹשׁ three אֶלְחָנָ֥ן ʔelḥānˌān אֶלְחָנָן Elhanan בֶּן־ ben- בֵּן son דֹּדֹ֖ו dōḏˌô דֹּודֹו Dodo בֵּ֥ית לָֽחֶם׃ bˌêṯ lˈāḥem בֵּית לֶחֶם Bethlehem
23:24. Asahel frater Ioab inter triginta Eleanan filius patrui eius de BethleemAsael the brother of Joab was one of the thirty, Elehanan the son of Dodo of Bethlehem.
24. Asahel the brother of Joab was one of the thirty; Elhanan the son of Dodo of Beth-lehem;
23:24. Among the thirty were: Asahel, the brother of Joab, Elhanan, the son of his paternal uncle, from Bethlehem,
23:24. Asahel the brother of Joab [was] one of the thirty; Elhanan the son of Dodo of Bethlehem,
Asahel the brother of Joab [was] one of the thirty; Elhanan the son of Dodo of Beth- lehem:

23:24 [Вот имена сильных царя Давида:] Асаил, брат Иоава~--- в числе тридцати; Елханан, сын Додо, из Вифлеема,
23:24
καὶ και and; even
ταῦτα ουτος this; he
τὰ ο the
ὀνόματα ονομα name; notable
τῶν ο the
δυνατῶν δυνατος possible; able
Δαυιδ δαβιδ Dabid; Thavith
βασιλέως βασιλευς monarch; king
Ασαηλ ασαηλ brother
Ιωαβ ιωαβ this; he
ἐν εν in
τοῖς ο the
τριάκοντα τριακοντα thirty
Ελεαναν ελεαναν son
Δουδι δουδι he; him
ἐν εν in
Βαιθλεεμ βαιθλεεμ Baithleem; Vethleem
23:24
עֲשָׂה־אֵ֥ל ʕᵃśā-ʔˌēl עֲשָׂהאֵל Asahel
אֲחִֽי־ ʔᵃḥˈî- אָח brother
יֹואָ֖ב yôʔˌāv יֹואָב Joab
בַּ ba בְּ in
הַ the
שְּׁלֹשִׁ֑ים ššᵊlōšˈîm שָׁלֹשׁ three
אֶלְחָנָ֥ן ʔelḥānˌān אֶלְחָנָן Elhanan
בֶּן־ ben- בֵּן son
דֹּדֹ֖ו dōḏˌô דֹּודֹו Dodo
בֵּ֥ית לָֽחֶם׃ bˌêṯ lˈāḥem בֵּית לֶחֶם Bethlehem
23:24. Asahel frater Ioab inter triginta Eleanan filius patrui eius de Bethleem
Asael the brother of Joab was one of the thirty, Elehanan the son of Dodo of Bethlehem.
23:24. Among the thirty were: Asahel, the brother of Joab, Elhanan, the son of his paternal uncle, from Bethlehem,
23:24. Asahel the brother of Joab [was] one of the thirty; Elhanan the son of Dodo of Bethlehem,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
23:24: Asahel - was one of the thirty - Asahel was one of those officers, or troops, called the shalishim. This Asahel, brother of Joab, was the same that was killed by Abner, Sa2 2:23.
2 Kings (2 Samuel) 23:25
Albert Barnes: Notes on the Bible - 1834
23:24: etc. The early death of Asahel Sa2 2:32 would make it very likely that his place in the 30 would be filled up, and so easily account for the number 31 in the list. Compare throughout the list in 1 Chr. 11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:24: Asahel: Sa2 2:18; Ch1 11:26, Ch1 27:7
John Gill
Asahel the brother of Joab was one of the thirty,.... Or rather over the thirty (n), who are next mentioned; since there are thirty reckoned besides him, and the Arabic version calls him the prince of the thirty; Joab is not named at all, because he was general of the whole army, and so not to be reckoned in any of the three classes:
Elhanan the son of Dodo of Bethlehem: a townsman of David.
(n) "supra triginta istos", Junius & Tremellius.
23:2523:25: Սամաա Ռուդացի։ Սելլոմ Կելովթացի[3407]։ [3407] Ոմանք. Սամա Ռուդացի. Սեղղեմ, կամ՝ Սեղղոն Նեղովդացի։
25 Բեթղեհէմում ապրող նրա հօրեղբօր՝ Եղիուդի որդի Եղեանա,
25 Հարօդացի Սամմա, Հարօդացի Եղիկա,
Սամաա Ռուդացի, [363]Սելլոմ Կեղովթացի:

23:25: Սամաա Ռուդացի։ Սելլոմ Կելովթացի[3407]։
[3407] Ոմանք. Սամա Ռուդացի. Սեղղեմ, կամ՝ Սեղղոն Նեղովդացի։
25 Բեթղեհէմում ապրող նրա հօրեղբօր՝ Եղիուդի որդի Եղեանա,
25 Հարօդացի Սամմա, Հարօդացի Եղիկա,
zohrab-1805▾ eastern-1994▾ western am▾
23:2523:25 Шамма Хародитянин, Елика Хародитянин,
23:25 Σαμαι σαμαι the Αρουδαῖος αρουδαιος the Αρωδαῖος αρωδαιος Arōdaios; Arotheos
23:25 שַׁמָּה֙ šammˌā שַׁמָּה Shammah הַֽ hˈa הַ the חֲרֹדִ֔י ḥᵃrōḏˈî חֲרֹדִי Harodite אֱלִיקָ֖א ʔᵉlîqˌā אֱלִיקָא Elika הַ ha הַ the חֲרֹדִֽי׃ ס ḥᵃrōḏˈî . s חֲרֹדִי Harodite
23:25. Semma de Arari Helica de ArodiSemma of Harodi, Elica of Harodi,
25. Shammah the Harodite, Elika the Harodite;
23:25. Shammah from Harod, Elika from Harod,
23:25. Shammah the Harodite, Elika the Harodite,
Shammah the Harodite, Elika the Harodite:

23:25 Шамма Хародитянин, Елика Хародитянин,
23:25
Σαμαι σαμαι the
Αρουδαῖος αρουδαιος the
Αρωδαῖος αρωδαιος Arōdaios; Arotheos
23:25
שַׁמָּה֙ šammˌā שַׁמָּה Shammah
הַֽ hˈa הַ the
חֲרֹדִ֔י ḥᵃrōḏˈî חֲרֹדִי Harodite
אֱלִיקָ֖א ʔᵉlîqˌā אֱלִיקָא Elika
הַ ha הַ the
חֲרֹדִֽי׃ ס ḥᵃrōḏˈî . s חֲרֹדִי Harodite
23:25. Semma de Arari Helica de Arodi
Semma of Harodi, Elica of Harodi,
23:25. Shammah from Harod, Elika from Harod,
23:25. Shammah the Harodite, Elika the Harodite,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
23:25: Shammah the Harodite - There are several varieties in the names of the following shalishim; which may be seen by comparing these verses with Ch1 11:27.
2 Kings (2 Samuel) 23:39
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:25: Shammah: Ch1 11:27, Ch1 11:28, Shammoth the Harorite
John Gill
Shammah the Harodite,.... Called Shammah the Harorite in 1Chron 11:27; by a change of the letters "R" and "D", which is frequent:
Elika the Harodite; or who was of Harod, as the Targum; these both were from one place: mention is made of the well of Harod, Judg 7:1.
John Wesley
Harodite - In 1Chron 11:27, Shammoth the Harorite. Concerning which, and other changes of the names, which will be observed, by comparing this catalogue with that, it will be sufficient to suggest, that the same names of persons, or places, are differently pronounced according to the different dialects of divers places or ages. That one man had often two names. That David had more worthies than those here mentioned; and as some of these were slain in the former part of David's reign, as Asahel was; so others came up in their stead; and some were added to this number, as appears from 1Ch. 11:10-47, where they are named, but not numbered, as they were here; and where there is a greater number than is here expressed.
23:2623:26: Ալլաս Փելլատացի։ Իրաս՝ որդի Եսկաթայ Թեկուացի։
26 ռուդացի Սամաա, կեղոթացի Սեղղոմ, փեղղատացի Աղղաս,
26 Փելլատացի* Քեղղէս. Թեկուացի Եկգեսի որդին Իրաս,
Աղղաս Փեղղատացի, Իրաս` որդի Եսկաթայ Թեկուացի:

23:26: Ալլաս Փելլատացի։ Իրաս՝ որդի Եսկաթայ Թեկուացի։
26 ռուդացի Սամաա, կեղոթացի Սեղղոմ, փեղղատացի Աղղաս,
26 Փելլատացի* Քեղղէս. Թեկուացի Եկգեսի որդին Իրաս,
zohrab-1805▾ eastern-1994▾ western am▾
23:2623:26 Херец Палтитянин, Ира, сын Икеша, Фекоитянин,
23:26 Ελλης ελλης the Φελωθι φελωθι son Εκκας εκκας the Θεκωίτης θεκωιτης Thekōitēs; Thekitis
23:26 חֶ֚לֶץ ˈḥeleṣ חֶלֶץ Helez הַ ha הַ the פַּלְטִ֔י ppalṭˈî פַּלְטִי Paltite עִירָ֥א ʕîrˌā עִירָא Ira בֶן־ ven- בֵּן son עִקֵּ֖שׁ ʕiqqˌēš עִקֵּשׁ Ikkesh הַ ha הַ the תְּקֹועִֽי׃ ס ttᵊqôʕˈî . s תְּקֹועִי Tekoite
23:26. Helas de Felthi Hira filius Aces de ThecuaHeles of Phalti, Hira the son of Acces of Thecua,
26. Helez the Paltite, Ira the son of Ikkesh the Tekoite;
23:26. Helez from Palti, Ira, the son of Ikkesh, from Tekoa,
23:26. Helez the Paltite, Ira the son of Ikkesh the Tekoite,
Helez the Paltite, Ira the son of Ikkesh the Tekoite:

23:26 Херец Палтитянин, Ира, сын Икеша, Фекоитянин,
23:26
Ελλης ελλης the
Φελωθι φελωθι son
Εκκας εκκας the
Θεκωίτης θεκωιτης Thekōitēs; Thekitis
23:26
חֶ֚לֶץ ˈḥeleṣ חֶלֶץ Helez
הַ ha הַ the
פַּלְטִ֔י ppalṭˈî פַּלְטִי Paltite
עִירָ֥א ʕîrˌā עִירָא Ira
בֶן־ ven- בֵּן son
עִקֵּ֖שׁ ʕiqqˌēš עִקֵּשׁ Ikkesh
הַ ha הַ the
תְּקֹועִֽי׃ ס ttᵊqôʕˈî . s תְּקֹועִי Tekoite
23:26. Helas de Felthi Hira filius Aces de Thecua
Heles of Phalti, Hira the son of Acces of Thecua,
23:26. Helez from Palti, Ira, the son of Ikkesh, from Tekoa,
23:26. Helez the Paltite, Ira the son of Ikkesh the Tekoite,
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
26: Фекоитянин - из г. Фекои, расположенного к югу от Вифлеема.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:26: Paltite: Ch1 11:27, Ch1 27:10, Pelonite
Ira: Ch1 11:28, Ch1 27:9
Tekoite: Sa2 14:2
John Gill
Helez the Paltite,.... Who was of a place called Pater, as the Targum; in 1Chron 11:27, he is called the Pelonite:
Ira the son of Ikkesh the Tekoite; who was of the city of Tekoah, the native place of Amos the prophet, famous for oil, about twelve miles from Jerusalem; See Gill on Amos 1:1.
23:2723:27: Աբիեզեր Անաթովթացի՝ յորդւոցն Ասովթացւոյն։
27 թեկուացի Եսկաթի որդի Իրաս, ասոթացու որդիներից անաթոթացի Աբիեզեր,
27 Անաթովթացի Աբիեզեր, Ովսացի Մեբունայ
Աբիեզեր Անաթովթացի` յորդւոց Ասովթացւոյն:

23:27: Աբիեզեր Անաթովթացի՝ յորդւոցն Ասովթացւոյն։
27 թեկուացի Եսկաթի որդի Իրաս, ասոթացու որդիներից անաթոթացի Աբիեզեր,
27 Անաթովթացի Աբիեզեր, Ովսացի Մեբունայ
zohrab-1805▾ eastern-1994▾ western am▾
23:2723:27 Евиезер Анафофянин, Мебуннай Хушатянин,
23:27 Αβιεζερ αβιεζερ the Αναθωθίτης αναθωθιτης from; out of τῶν ο the υἱῶν υιος son τοῦ ο the Ασωθίτου ασωθιτης Asōthitēs; Asothitis
23:27 אֲבִיעֶ֨זֶר֙ ʔᵃvîʕˈezer אֲבִיעֶזֶר Abiezer הָֽ hˈā הַ the עַנְּתֹתִ֔י ʕannᵊṯōṯˈî עַנְּתֹתִי Anathothite מְבֻנַּ֖י mᵊvunnˌay מְבֻנַּי Mebunnai הַ ha הַ the חֻשָׁתִֽי׃ ס ḥušāṯˈî . s חֻשָׁתִי Hushathite
23:27. Abiezer de Anathoth Mobonnai de UsathiAbiezer of Anathoth, Mobonnai of Husati,
27. Abiezer the Anathothite, Mebunnai the Hushathite;
23:27. Abiezer from Anathoth, Mebunnai from Hushah,
23:27. Abiezer the Anethothite, Mebunnai the Hushathite,
Abiezer the Anethothite, Mebunnai the Hushathite:

23:27 Евиезер Анафофянин, Мебуннай Хушатянин,
23:27
Αβιεζερ αβιεζερ the
Αναθωθίτης αναθωθιτης from; out of
τῶν ο the
υἱῶν υιος son
τοῦ ο the
Ασωθίτου ασωθιτης Asōthitēs; Asothitis
23:27
אֲבִיעֶ֨זֶר֙ ʔᵃvîʕˈezer אֲבִיעֶזֶר Abiezer
הָֽ hˈā הַ the
עַנְּתֹתִ֔י ʕannᵊṯōṯˈî עַנְּתֹתִי Anathothite
מְבֻנַּ֖י mᵊvunnˌay מְבֻנַּי Mebunnai
הַ ha הַ the
חֻשָׁתִֽי׃ ס ḥušāṯˈî . s חֻשָׁתִי Hushathite
23:27. Abiezer de Anathoth Mobonnai de Usathi
Abiezer of Anathoth, Mobonnai of Husati,
23:27. Abiezer from Anathoth, Mebunnai from Hushah,
23:27. Abiezer the Anethothite, Mebunnai the Hushathite,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27: Анафофянин - из г. Анафофа, расположенного к северо-востоку от Иерусалима.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:27: Abiezer: Ch1 11:28, Antothite, Ch1 27:12, Anetothite
Mebunnai: Ch1 11:19, Sibbecai
Geneva 1599
Abiezer the Anethothite, (n) Mebunnai the Hushathite,
(n) Some of these had two names, (1Chron 11:29) and also many more are mentioned there.
John Gill
Abiezer the Anethothite,.... He was of Anathoth, in the tribe of Benjamin, Josh 21:18, the birthplace of Jeremiah the prophet, Jer 1:1,
Mebunnai the Hushathite; the same with Sibbecai, 1Chron 11:29; this man had two names, and was a descendant of Hushah, who came of Judah, 1Chron 4:4.
23:2823:28: Էլլոն Աղիոյացի։ Նոերէ Նետոփաթացի[3408]։ [3408] Ոմանք. Ելլոն Աղիայացի։
28 աղիոյացի Եղղոն, նետոփատացի Նոերէ, Փամփանի որդի Աղափ, նեփղաթացի Անտովէ,
28 Աքուքացի Սելմօն, Նետոփաթացի Մաարայ,
[364]Եղղոն Աղիոյացի, Նոերէ`` Նետոփաթացի:

23:28: Էլլոն Աղիոյացի։ Նոերէ Նետոփաթացի[3408]։
[3408] Ոմանք. Ելլոն Աղիայացի։
28 աղիոյացի Եղղոն, նետոփատացի Նոերէ, Փամփանի որդի Աղափ, նեփղաթացի Անտովէ,
28 Աքուքացի Սելմօն, Նետոփաթացի Մաարայ,
zohrab-1805▾ eastern-1994▾ western am▾
23:2823:28 Цалмон Ахохитянин, Магарай Нетофафянин,
23:28 Σελμων σελμων the Αωίτης αωιτης the Νετωφαθίτης νετωφαθιτης Netōphathitēs; Netofathitis
23:28 צַלְמֹון֙ ṣalmôn צַלְמֹון Zalmon הָֽ hˈā הַ the אֲחֹחִ֔י ʔᵃḥōḥˈî אֲחֹוחִי Ahohite מַהְרַ֖י mahrˌay מַהְרַי Maharai הַ ha הַ the נְּטֹפָתִֽי׃ ס nnᵊṭōfāṯˈî . s נְטֹופָתִי Netophathite
23:28. Selmon Aohites Maharai NetophathitesSelmon the Ahohite, Maharai the Netophathite,
28. Zalmon the Ahohite, Maharai the Netophathite;
23:28. Zalmon the Ahohite, Maharai the Netophathite,
23:28. Zalmon the Ahohite, Maharai the Netophathite,
Zalmon the Ahohite, Maharai the Netophathite:

23:28 Цалмон Ахохитянин, Магарай Нетофафянин,
23:28
Σελμων σελμων the
Αωίτης αωιτης the
Νετωφαθίτης νετωφαθιτης Netōphathitēs; Netofathitis
23:28
צַלְמֹון֙ ṣalmôn צַלְמֹון Zalmon
הָֽ hˈā הַ the
אֲחֹחִ֔י ʔᵃḥōḥˈî אֲחֹוחִי Ahohite
מַהְרַ֖י mahrˌay מַהְרַי Maharai
הַ ha הַ the
נְּטֹפָתִֽי׃ ס nnᵊṭōfāṯˈî . s נְטֹופָתִי Netophathite
23:28. Selmon Aohites Maharai Netophathites
Selmon the Ahohite, Maharai the Netophathite,
23:28. Zalmon the Ahohite, Maharai the Netophathite,
23:28. Zalmon the Ahohite, Maharai the Netophathite,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:28: Maharai: Ch1 11:30, Ch1 27:13
John Gill
Zalmon the Ahohite,.... The same with Ilai, 1Chron 11:29; a descendant of Ahoah, a grandson of Benjamin, 1Chron 8:4,
Maharai the Netophathite, who was of Netophah, a city of the tribe of Judah, mentioned along with Bethlehem, Neh 7:26; a place of this name is spoken of in the Misnah (o), famous for artichokes and olives.
(o) Misn. Peah, c. 7. sect. 1. Sheviith, c. 9. sect. 5.
23:2923:29: Ալափ, որդի Փամփանայ։ Անաովէ Նեփլաթացի։ Եթթի, որդի Ռիբայ ՚ի Գաբաեթայ որդւոցն Բենիամինի Եփրաթացւոյ։
29 եփրաթացի Բենիամինի որդիների Գաբաեթի բնակավայրից՝ Ռիբայի որդի Եթթի, Գովասի ձորից՝ Ադդայի,
29 Նետոփաթացի Բաանայի որդին Ալաբ, Բենիամինի որդիներուն Գաբաայէն՝ Ռիփայի որդին Եթթի,
Աղափ` որդի [365]Փամփանայ, Անաովէ Նեփղաթացի``, Եթթի` որդի Ռիբայ ի Գաբաեթայ որդւոցն:

23:29: Ալափ, որդի Փամփանայ։ Անաովէ Նեփլաթացի։ Եթթի, որդի Ռիբայ ՚ի Գաբաեթայ որդւոցն Բենիամինի Եփրաթացւոյ։
29 եփրաթացի Բենիամինի որդիների Գաբաեթի բնակավայրից՝ Ռիբայի որդի Եթթի, Գովասի ձորից՝ Ադդայի,
29 Նետոփաթացի Բաանայի որդին Ալաբ, Բենիամինի որդիներուն Գաբաայէն՝ Ռիփայի որդին Եթթի,
zohrab-1805▾ eastern-1994▾ western am▾
23:2923:29 Хелев, сын Бааны, Нетофафянин, Иттай, сын Рибая, из Гивы сынов Вениаминовых,
23:29 Ελα ελα son Βαανα βαανα the Νετωφαθίτης νετωφαθιτης son Ριβα ριβα from; out of Γαβαεθ γαβαεθ son Βενιαμιν βενιαμιν Beniamin; Veniamin
23:29 חֵ֥לֶב ḥˌēlev חֵלֶב Heled בֶּֽן־ bˈen- בֵּן son בַּעֲנָ֖ה baʕᵃnˌā בַּעֲנָה Baanah הַ ha הַ the נְּטֹפָתִ֑י ס nnᵊṭōfāṯˈî s נְטֹופָתִי Netophathite אִתַּי֙ ʔittˌay אִתַּי Ittai בֶּן־ ben- בֵּן son רִיבַ֔י rîvˈay רִיבַי Ribai מִ mi מִן from גִּבְעַ֖ת ggivʕˌaṯ גִּבְעָה hill בְּנֵ֥י bᵊnˌê בֵּן son בִנְיָמִֽן׃ ס vinyāmˈin . s בִּנְיָמִן Benjamin
23:29. Heled filius Banaa et ipse Netophathites Hithai filius Ribai de Gebeeth filiorum BeniaminHeled the son of Baana, also a Netophathite, Ithai the son of Ribai of Gabaath of the children of Benjamin,
29. Heleb the son of Baanah the Netophathite, Ittai the son of Ribai of Gibeah of the children of Benjamin;
23:29. Heleb, the son of Baanah, also himself a Netophathite, Ittai, the son of Ribai, from Gibeah, of the sons of Benjamin,
23:29. Heleb the son of Baanah, a Netophathite, Ittai the son of Ribai out of Gibeah of the children of Benjamin,
Heleb the son of Baanah, a Netophathite, Ittai the son of Ribai out of Gibeah of the children of Benjamin:

23:29 Хелев, сын Бааны, Нетофафянин, Иттай, сын Рибая, из Гивы сынов Вениаминовых,
23:29
Ελα ελα son
Βαανα βαανα the
Νετωφαθίτης νετωφαθιτης son
Ριβα ριβα from; out of
Γαβαεθ γαβαεθ son
Βενιαμιν βενιαμιν Beniamin; Veniamin
23:29
חֵ֥לֶב ḥˌēlev חֵלֶב Heled
בֶּֽן־ bˈen- בֵּן son
בַּעֲנָ֖ה baʕᵃnˌā בַּעֲנָה Baanah
הַ ha הַ the
נְּטֹפָתִ֑י ס nnᵊṭōfāṯˈî s נְטֹופָתִי Netophathite
אִתַּי֙ ʔittˌay אִתַּי Ittai
בֶּן־ ben- בֵּן son
רִיבַ֔י rîvˈay רִיבַי Ribai
מִ mi מִן from
גִּבְעַ֖ת ggivʕˌaṯ גִּבְעָה hill
בְּנֵ֥י bᵊnˌê בֵּן son
בִנְיָמִֽן׃ ס vinyāmˈin . s בִּנְיָמִן Benjamin
23:29. Heled filius Banaa et ipse Netophathites Hithai filius Ribai de Gebeeth filiorum Beniamin
Heled the son of Baana, also a Netophathite, Ithai the son of Ribai of Gabaath of the children of Benjamin,
23:29. Heleb, the son of Baanah, also himself a Netophathite, Ittai, the son of Ribai, from Gibeah, of the sons of Benjamin,
23:29. Heleb the son of Baanah, a Netophathite, Ittai the son of Ribai out of Gibeah of the children of Benjamin,
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: Гива Вениаминова - к северу от Иерусалима.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:29: Heleb: Ch1 11:30, Heled, Ch1 27:15, Heldai
Ittai: Ch1 11:31, Ithai
John Gill
Heleb the son of Baanah, a Netophathite,.... Called Heled, 1Chron 11:30,
Ittai the son of Ribai out of Gibeah of the children of Benjamin: sometimes called Gibeah of Benjamin, Judg 20:10, and Gibeah of Saul, 1Kings 11:4, being a city in the tribe of Benjamin, and the birth place of Saul king of Israel; and this man is distinguished hereby from Ittai the Gittite, 2Kings 15:19.
23:3023:30: Ադդայի ՚ի ձորոյն Գովասայ։
30 Նաքաղայի Ադդայի դաշտավայրերից՝ Աբիեղբոն,
30 Փարաթոնացի Բանիա, Գաասի ձորերէն Ադդայի,
[366]Բենիամինի Եփրաթացւոյ``, Ադդայի ի ձորոյն Գովասայ:

23:30: Ադդայի ՚ի ձորոյն Գովասայ։
30 Նաքաղայի Ադդայի դաշտավայրերից՝ Աբիեղբոն,
30 Փարաթոնացի Բանիա, Գաասի ձորերէն Ադդայի,
zohrab-1805▾ eastern-1994▾ western am▾
23:3023:30 Ванея Пирафонянин, Иддай из Нахле-Гааша,
23:30 Βαναιας βαναιας the Φαραθωνίτης φαραθωνιτης from; out of Ναχαλιγαιας ναχαλιγαιας Nachaligaias; Nakhaliyeas
23:30 בְּנָיָ֨הוּ֙ bᵊnāyˈāhû בְּנָיָהוּ Benaiah פִּרְעָ֣תֹנִ֔י pirʕˈāṯōnˈî פִּרְעָתֹונִי Pirathonite הִדַּ֖י hiddˌay הִדַּי Hiddai מִ mi מִן from נַּ֥חֲלֵי nnˌaḥᵃlê נַחַל wadi גָֽעַשׁ׃ ס ḡˈāʕaš . s גַּעַשׁ Gaash
23:30. Banahi Aufrathonites Heddai de torrente GaasBanaia the Pharathonite, Heddai of the torrent Gaas,
30. Benaiah a Pirathonite, Hiddai of the brooks of Gaash;
23:30. Benaiah the Pirathonite, Hiddai from the Torrent Gaash,
23:30. Benaiah the Pirathonite, Hiddai of the brooks of Gaash,
Benaiah the Pirathonite, Hiddai of the brooks of Gaash:

23:30 Ванея Пирафонянин, Иддай из Нахле-Гааша,
23:30
Βαναιας βαναιας the
Φαραθωνίτης φαραθωνιτης from; out of
Ναχαλιγαιας ναχαλιγαιας Nachaligaias; Nakhaliyeas
23:30
בְּנָיָ֨הוּ֙ bᵊnāyˈāhû בְּנָיָהוּ Benaiah
פִּרְעָ֣תֹנִ֔י pirʕˈāṯōnˈî פִּרְעָתֹונִי Pirathonite
הִדַּ֖י hiddˌay הִדַּי Hiddai
מִ mi מִן from
נַּ֥חֲלֵי nnˌaḥᵃlê נַחַל wadi
גָֽעַשׁ׃ ס ḡˈāʕaš . s גַּעַשׁ Gaash
23:30. Banahi Aufrathonites Heddai de torrente Gaas
Banaia the Pharathonite, Heddai of the torrent Gaas,
23:30. Benaiah the Pirathonite, Hiddai from the Torrent Gaash,
23:30. Benaiah the Pirathonite, Hiddai of the brooks of Gaash,
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
30: Пиратонянин - из г. Пирафон, расположенного на юго-западе от Сихема.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:30: Benaiah: Ch1 11:31, Ch1 27:14
Pirathonite: Jdg 12:15
Hiddai: Ch1 11:32, Hurai
brooks: or, valleys, Deu 1:24; Jdg 2:9
John Gill
Benaiah the Pirathonite,.... Who was of Pirathon, a city in the tribe of Ephraim, Judg 12:15.
Hiddai of the brooks of Gaash; which perhaps ran by the hill Gaash, and was also in the tribe of Ephraim, Josh 24:30. This man is called Hurai, 1Chron 11:32.
23:3123:31: Աբիելբոն ՚ի դաշտավայրացն Ադդայի ՚ի Նաքալայ։ Գասբիէ Լադաբարացի։ Ասմոն Բարսամացի[3409]։ [3409] Ոմանք. Գասբիէլ Արաբադացի. Ասմոն Բարասամացի։
31 ղադաբարացի Գասբիէ,
31 Արաբաթացի Աբիելբոն, Բարումացի Ազամօթ,
Աբիեղբոն [367]ի դաշտավայրացն Ադդայի ի Նաքաղայ, Գասբիէ Ղադաբարացի, Ասմոն Բարասամացի:

23:31: Աբիելբոն ՚ի դաշտավայրացն Ադդայի ՚ի Նաքալայ։ Գասբիէ Լադաբարացի։ Ասմոն Բարսամացի[3409]։
[3409] Ոմանք. Գասբիէլ Արաբադացի. Ասմոն Բարասամացի։
31 ղադաբարացի Գասբիէ,
31 Արաբաթացի Աբիելբոն, Բարումացի Ազամօթ,
zohrab-1805▾ eastern-1994▾ western am▾
23:3123:31 Ави-Албон Арбатитянин, Азмавет Бархюмитянин,
23:31 Αβιηλ αβιηλ son τοῦ ο the Αραβωθίτου αραβωθιτης the Βαρσαμίτης βαρσαμιτης Barsamitēs; Varsamitis
23:31 אֲבִֽי־עַלְבֹון֙ ʔᵃvˈî-ʕalᵊvôn אֲבִי עַלְבֹון Abi-albon הָֽ hˈā הַ the עַרְבָתִ֔י ʕarᵊvāṯˈî עַרְבָתִי Arbathite עַזְמָ֖וֶת ʕazmˌāweṯ עַזְמָוֶת Azmaveth הַ ha הַ the בַּרְחֻמִֽי׃ ס bbarḥumˈî . s בַּרְחֻמִי Barhumite
23:31. Abialbon Arbathites Azmaveth de BeromiAbialbon the Arbathite, Azmaveth of Beromi,
31. Abi-albon the Arbathite, Azmaveth the Barhumite;
23:31. Abialbon the Arbathite, Azmaveth from Beromi,
23:31. Abialbon the Arbathite, Azmaveth the Barhumite,
Abi- albon the Arbathite, Azmaveth the Barhumite:

23:31 Ави-Албон Арбатитянин, Азмавет Бархюмитянин,
23:31
Αβιηλ αβιηλ son
τοῦ ο the
Αραβωθίτου αραβωθιτης the
Βαρσαμίτης βαρσαμιτης Barsamitēs; Varsamitis
23:31
אֲבִֽי־עַלְבֹון֙ ʔᵃvˈî-ʕalᵊvôn אֲבִי עַלְבֹון Abi-albon
הָֽ hˈā הַ the
עַרְבָתִ֔י ʕarᵊvāṯˈî עַרְבָתִי Arbathite
עַזְמָ֖וֶת ʕazmˌāweṯ עַזְמָוֶת Azmaveth
הַ ha הַ the
בַּרְחֻמִֽי׃ ס bbarḥumˈî . s בַּרְחֻמִי Barhumite
23:31. Abialbon Arbathites Azmaveth de Beromi
Abialbon the Arbathite, Azmaveth of Beromi,
23:31. Abialbon the Arbathite, Azmaveth from Beromi,
23:31. Abialbon the Arbathite, Azmaveth the Barhumite,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:31: Abialbon: Ch1 11:32, Abiel
Barhumite: Ch1 11:33, Baharumite
John Gill
Abialbon the Arbathite,.... A native of Betharabah, either in the tribe of Judah, Josh 15:6, or in the tribe of Benjamin, Josh 18:18; he is called Abiel in 1Chron 11:32,
Azmaveth the Barhumite; or Bachurimite, the letters transposed, an inhabitant of Bachurim or Bahurim, a city in the tribe of Benjamin, 2Kings 16:5.
23:3223:32: Եղիաս Սալաբոնացի. որդի Ասանայ, Յովնաթան։
32 բարասամացի Ասմոն,
32 Սաղաբինացի Եղիաբա, Յասենի որդիներէն՝ Յովնաթան,
Եղիաս Սաղաբոնացի, որդի Ասանայ` Յովնաթան:

23:32: Եղիաս Սալաբոնացի. որդի Ասանայ, Յովնաթան։
32 բարասամացի Ասմոն,
32 Սաղաբինացի Եղիաբա, Յասենի որդիներէն՝ Յովնաթան,
zohrab-1805▾ eastern-1994▾ western am▾
23:3223:32 Елияхба Шаалбонянин; из сыновей Яшена~--- Ионафан,
23:32 Ελιασου ελιασου the Σαλαβωνίτης σαλαβωνιτης son Ιασαν ιασαν Jonathan; Ionathan
23:32 אֶלְיַחְבָּא֙ ʔelyaḥbˌā אֶלְיַחְבָּא Eliahba הַ ha הַ the שַּׁ֣עַלְבֹנִ֔י ššˈaʕalᵊvōnˈî שַׁעַלְבֹנִי Shaalbonite בְּנֵ֥י bᵊnˌê בֵּן son יָשֵׁ֖ן yāšˌēn יָשֵׁן Jashen יְהֹונָתָֽן׃ ס yᵊhônāṯˈān . s יְהֹונָתָן Jehonathan
23:32. Eliaba de Salboni filii Iasen IonathanEliaba of Salaboni. The sons of Jassen, Jonathan,
32. Eliahba the Shaalbonite, the sons of Jashen, Jonathan;
23:32. Eliahba from Shaalbon; the sons of Jashen, Jonathan,
23:32. Eliahba the Shaalbonite, of the sons of Jashen, Jonathan,
Eliahba the Shaalbonite, of the sons of Jashen, Jonathan:

23:32 Елияхба Шаалбонянин; из сыновей Яшена~--- Ионафан,
23:32
Ελιασου ελιασου the
Σαλαβωνίτης σαλαβωνιτης son
Ιασαν ιασαν Jonathan; Ionathan
23:32
אֶלְיַחְבָּא֙ ʔelyaḥbˌā אֶלְיַחְבָּא Eliahba
הַ ha הַ the
שַּׁ֣עַלְבֹנִ֔י ššˈaʕalᵊvōnˈî שַׁעַלְבֹנִי Shaalbonite
בְּנֵ֥י bᵊnˌê בֵּן son
יָשֵׁ֖ן yāšˌēn יָשֵׁן Jashen
יְהֹונָתָֽן׃ ס yᵊhônāṯˈān . s יְהֹונָתָן Jehonathan
23:32. Eliaba de Salboni filii Iasen Ionathan
Eliaba of Salaboni. The sons of Jassen, Jonathan,
23:32. Eliahba from Shaalbon; the sons of Jashen, Jonathan,
23:32. Eliahba the Shaalbonite, of the sons of Jashen, Jonathan,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:32: Jashen: Ch1 11:34, Hashem, the Gizonite
John Gill
Eliahba the Shaalbonite,.... Of Shaalboa or Shaaiabin, a city in the tribe of Dan, Josh 19:42; perhaps the Silbonitis of Josephus (p):
of the sons of Jashen, Jonathan; in 1Chron 11:34, it is, the sons of Hashem the Gizonite: sons are spoken of, though but one, as in Gen 46:23.
(p) De Bello Jud. l. 3. c. 3. sect. 3.
23:3323:33: Սամնան Արովդացի։ Եղիան, որդի Արեդայ Արաթիրացի[3410]։ [3410] Յօրինակին. Որդի Աբեդայ Արաթիրա՛՛։
33 սաղաբոնացի Եղիաս, Ասանի որդի Յովնաթան,
33 Արարացի Սամմա, Արարացի Սարարի որդին Աքիամ,
Սամնան Արովդացի, Եղիան` որդի Արեդայ Արաթիրացի:

23:33: Սամնան Արովդացի։ Եղիան, որդի Արեդայ Արաթիրացի[3410]։
[3410] Յօրինակին. Որդի Աբեդայ Արաթիրա՛՛։
33 սաղաբոնացի Եղիաս, Ասանի որդի Յովնաթան,
33 Արարացի Սամմա, Արարացի Սարարի որդին Աքիամ,
zohrab-1805▾ eastern-1994▾ western am▾
23:3323:33 Шама Гараритянин, Ахиам, сын Шарара, Араритянин,
23:33 Σαμμα σαμμα the Αρωδίτης αρωδιτης son Σαραδ σαραδ the Αραουρίτης αραουριτης Araouritēs; Arauritis
23:33 שַׁמָּה֙ šammˌā שַׁמָּה Shammah הַֽ hˈa הַ the הֲרָרִ֔י hᵃrārˈî הֲרָרִי Hararite אֲחִיאָ֥ם ʔᵃḥîʔˌām אֲחִיאָם Ahiam בֶּן־ ben- בֵּן son שָׁרָ֖ר šārˌār שָׁרָר Sharar הָ hā הַ the ארָרִֽי׃ ס ʔrārˈî . s אֲרָרִי [uncertain]
23:33. Semma de Horodi Haiam filius Sarar AroritesSemma of Orori, Aliam the son of Sarar the Arorite,
33. Shammah the Hararite, Ahiam the son of Sharar the Ararite;
23:33. Shammah from Orori, Ahiam, the son of Sharar, the Hararite,
23:33. Shammah the Hararite, Ahiam the son of Sharar the Hararite,
Shammah the Hararite, Ahiam the son of Sharar the Hararite:

23:33 Шама Гараритянин, Ахиам, сын Шарара, Араритянин,
23:33
Σαμμα σαμμα the
Αρωδίτης αρωδιτης son
Σαραδ σαραδ the
Αραουρίτης αραουριτης Araouritēs; Arauritis
23:33
שַׁמָּה֙ šammˌā שַׁמָּה Shammah
הַֽ hˈa הַ the
הֲרָרִ֔י hᵃrārˈî הֲרָרִי Hararite
אֲחִיאָ֥ם ʔᵃḥîʔˌām אֲחִיאָם Ahiam
בֶּן־ ben- בֵּן son
שָׁרָ֖ר šārˌār שָׁרָר Sharar
הָ הַ the
ארָרִֽי׃ ס ʔrārˈî . s אֲרָרִי [uncertain]
23:33. Semma de Horodi Haiam filius Sarar Arorites
Semma of Orori, Aliam the son of Sarar the Arorite,
23:33. Shammah from Orori, Ahiam, the son of Sharar, the Hararite,
23:33. Shammah the Hararite, Ahiam the son of Sharar the Hararite,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:33: Shammah: Ch1 11:27
Sharar: Ch1 11:35, Sacar
John Gill
Shammah the Hararite,.... From the mountainous country, as the Targum; the Arabic and Syriac versions say, from the mount of Olives:
Ahiam the son of Sharar the Hararite: from the high mountain, as the Targum; in 1Chron 11:35, he is called the son of Sacar.
23:3423:34: Աղ՚իփաղեթ, որդի Ասիբացւոյ՝ որդի Ամաքայ։ Եղիաբ, որդի Աքիտոփելայ Գաղամոնացւոյ[3411]։ [3411] Ոմանք. Որդի Ասիբացւոյ։
34 արոդացի Սամնան, արաթիրացի Աբեդի որդի Եղիա, ասիբացիներից Ամաքի որդի Աղիփաղեթ,
34 Մաքաթիի որդիին Ահասբայի որդին Եղիփաղէտ, Գեղոնացի Աքիտոփէլի որդին Եղիամ,
Աղիփաղեթ` որդի Ասիբացւոյ` որդի Ամաքայ, Եղիաբ` որդի Աքիտոփելայ Գաղամոնացւոյ:

23:34: Աղ՚իփաղեթ, որդի Ասիբացւոյ՝ որդի Ամաքայ։ Եղիաբ, որդի Աքիտոփելայ Գաղամոնացւոյ[3411]։
[3411] Ոմանք. Որդի Ասիբացւոյ։
34 արոդացի Սամնան, արաթիրացի Աբեդի որդի Եղիա, ասիբացիներից Ամաքի որդի Աղիփաղեթ,
34 Մաքաթիի որդիին Ահասբայի որդին Եղիփաղէտ, Գեղոնացի Աքիտոփէլի որդին Եղիամ,
zohrab-1805▾ eastern-1994▾ western am▾
23:3423:34 Елифелет, сын Ахасбая, сына Магахати, Елиам, сын Ахитофела, Гилонянин,
23:34 Αλιφαλεθ αλιφαλεθ son τοῦ ο the Ασβίτου ασβιτης son τοῦ ο the Μααχατι μααχατι son Αχιτοφελ αχιτοφελ the Γελωνίτου γελωνιτης Gelōnitēs; Yelonitis
23:34 אֱלִיפֶ֥לֶט ʔᵉlîfˌeleṭ אֱלִיפֶלֶט Eliphelet בֶּן־ ben- בֵּן son אֲחַסְבַּ֖י ʔᵃḥasbˌay אֲחַסְבַּי Ahasbai בֶּן־ ben- בֵּן son הַ ha הַ the מַּֽעֲכָתִ֑י ס mmˈaʕᵃḵāṯˈî s מַעֲכָתִי Maacathite אֱלִיעָ֥ם ʔᵉlîʕˌām אֱלִיעָם Eliam בֶּן־ ben- בֵּן son אֲחִיתֹ֖פֶל ʔᵃḥîṯˌōfel אֲחִיתֹפֶל Ahithophel הַ ha הַ the גִּלֹנִֽי׃ ס ggilōnˈî . s גִּילֹנִי Gilonite
23:34. Elifeleth filius Aasbai filii Maachathi Heliam filius Ahitofel GelonitesEliphelet the son of Aasbai the son of Machati, Eliam the son of Achitophel the Gelonite,
34. Eliphelet the son of Ahasbai, the son of the Maacathite, Eliam the son of Ahithophel the Gilonite;
23:34. Eliphelet, the son of Ahasbai, the son of Maacath, Eliam, the son of Ahithophel, the Gilonite,
23:34. Eliphelet the son of Ahasbai, the son of the Maachathite, Eliam the son of Ahithophel the Gilonite,
Eliphelet the son of Ahasbai, the son of the Maachathite, Eliam the son of Ahithophel the Gilonite:

23:34 Елифелет, сын Ахасбая, сына Магахати, Елиам, сын Ахитофела, Гилонянин,
23:34
Αλιφαλεθ αλιφαλεθ son
τοῦ ο the
Ασβίτου ασβιτης son
τοῦ ο the
Μααχατι μααχατι son
Αχιτοφελ αχιτοφελ the
Γελωνίτου γελωνιτης Gelōnitēs; Yelonitis
23:34
אֱלִיפֶ֥לֶט ʔᵉlîfˌeleṭ אֱלִיפֶלֶט Eliphelet
בֶּן־ ben- בֵּן son
אֲחַסְבַּ֖י ʔᵃḥasbˌay אֲחַסְבַּי Ahasbai
בֶּן־ ben- בֵּן son
הַ ha הַ the
מַּֽעֲכָתִ֑י ס mmˈaʕᵃḵāṯˈî s מַעֲכָתִי Maacathite
אֱלִיעָ֥ם ʔᵉlîʕˌām אֱלִיעָם Eliam
בֶּן־ ben- בֵּן son
אֲחִיתֹ֖פֶל ʔᵃḥîṯˌōfel אֲחִיתֹפֶל Ahithophel
הַ ha הַ the
גִּלֹנִֽי׃ ס ggilōnˈî . s גִּילֹנִי Gilonite
23:34. Elifeleth filius Aasbai filii Maachathi Heliam filius Ahitofel Gelonites
Eliphelet the son of Aasbai the son of Machati, Eliam the son of Achitophel the Gelonite,
34. Eliphelet the son of Ahasbai, the son of the Maacathite, Eliam the son of Ahithophel the Gilonite;
23:34. Eliphelet, the son of Ahasbai, the son of Maacath, Eliam, the son of Ahithophel, the Gilonite,
23:34. Eliphelet the son of Ahasbai, the son of the Maachathite, Eliam the son of Ahithophel the Gilonite,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:34: Eliam: Sa2 11:3, Sa2 15:31, Sa2 17:23; Ch1 27:33, Ch1 27:34
John Gill
Eliphelet the son of Ahasbai, the son of the Maachathite,.... In 1Chron 11:35, he is called Eliphal the son of Ur:
Eliam the son of Ahithophel the Gilonite; David's counsellor, that went off to Absalom, 2Kings 15:12; Eliam his son is supposed, by the Jews, to be the father of Bathsheba, the wife of Uriah, 2Kings 11:3; according to Hillerus (q), he is the same with Ahijah the Pelonite, 1Chron 11:36.
(q) Onomastic. Sacr. p. 906.
23:3523:35: Ասարէ Կարմելացի։ Տուուր Երքացի։
35 գաղամոնացի Աքիտոփէլի որդի Եղիաբ, կարմեղացի Ասարէ, երքացի Տուուր[47],[47] 47. Այլ բնագրերում՝ Երքացի Տուուրի որդի Ասարէ Կարմեղացի:
35 Կարմելացի Ասարէ, Արբացի Փաարայ,
Ասարէ Կարմեղացի, [368]Տուուր Երքացի:

23:35: Ասարէ Կարմելացի։ Տուուր Երքացի։
35 գաղամոնացի Աքիտոփէլի որդի Եղիաբ, կարմեղացի Ասարէ, երքացի Տուուր[47],
[47] 47. Այլ բնագրերում՝ Երքացի Տուուրի որդի Ասարէ Կարմեղացի:
35 Կարմելացի Ասարէ, Արբացի Փաարայ,
zohrab-1805▾ eastern-1994▾ western am▾
23:3523:35 Хецрай Кармилитянин, Паарай Арбитянин,
23:35 Ασαραι ασαραι the Καρμήλιος καρμηλιος the Ερχι ερχι Erchi; Erkhi
23:35 חֶצְרַי֙חצרו *ḥeṣrˌay חֶצְרַי Hezro הַֽ hˈa הַ the כַּרְמְלִ֔י kkarmᵊlˈî כַּרְמְלִי Carmelite פַּעֲרַ֖י paʕᵃrˌay פַּעֲרַי Paarai הָ hā הַ the אַרְבִּֽי׃ ס ʔarbˈî . s אַרְבִּי Arbite
23:35. Esrai de Carmelo Farai de ArbiHesrai of Carmel, Pharai of Arbi,
35. Hezro the Carmelite, Paarai the Arbite;
23:35. Hezrai from Carmel, Paarai from Arbi,
23:35. Hezrai the Carmelite, Paarai the Arbite,
Hezrai the Carmelite, Paarai the Arbite:

23:35 Хецрай Кармилитянин, Паарай Арбитянин,
23:35
Ασαραι ασαραι the
Καρμήλιος καρμηλιος the
Ερχι ερχι Erchi; Erkhi
23:35
חֶצְרַי֙חצרו
*ḥeṣrˌay חֶצְרַי Hezro
הַֽ hˈa הַ the
כַּרְמְלִ֔י kkarmᵊlˈî כַּרְמְלִי Carmelite
פַּעֲרַ֖י paʕᵃrˌay פַּעֲרַי Paarai
הָ הַ the
אַרְבִּֽי׃ ס ʔarbˈî . s אַרְבִּי Arbite
23:35. Esrai de Carmelo Farai de Arbi
Hesrai of Carmel, Pharai of Arbi,
23:35. Hezrai from Carmel, Paarai from Arbi,
23:35. Hezrai the Carmelite, Paarai the Arbite,
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
35: Кармелитянин. Под именем "Кармил" в Библии разумеются: а) гора к юго-западу от Геннисаретского озера; б) гора и город на запад от Мертвого моря.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:35: Hezrai: Ch1 11:37, Hezro
John Gill
Hezrai the Carmelite,.... Of Mount Carmel; or from Carmela, as the Targum, see 1Kings 25:2; he is called Hezro, 1Chron 11:37,
Paarai the Arbite; or from Arab, as the Targum, a city in the tribe of Judah, Josh 15:52; according to Hillerus (r), the same with "Naarai the son of Ezbai", in 1Chron 11:37.
(r) Onomastic. Sacr. p. 499.
23:3623:36: Գաղա, որդի Նաթանայ ՚ի զօրութենէ որդի Գաղաադայ[3412]։ [3412] Ոմանք. Գաղաա որդի Նա՛՛։
36 Նաթանի որդի Գաղա, որը մեծ ուժի տէր գաղաադացու որդին էր, ամմանացի Եղիէ,
36 Սուբացի Նաթանի որդին Իգաղ, Գադացի Բանի,
Գաղա` որդի Նաթանայ ի զօրութենէ որդի Գաղաադայ:

23:36: Գաղա, որդի Նաթանայ ՚ի զօրութենէ որդի Գաղաադայ[3412]։
[3412] Ոմանք. Գաղաա որդի Նա՛՛։
36 Նաթանի որդի Գաղա, որը մեծ ուժի տէր գաղաադացու որդին էր, ամմանացի Եղիէ,
36 Սուբացի Նաթանի որդին Իգաղ, Գադացի Բանի,
zohrab-1805▾ eastern-1994▾ western am▾
23:3623:36 Игал, сын Нафана, из Цобы, Бани Гадитянин,
23:36 Ιγααλ ιγααλ son Ναθαν ναθαν Nathan ἀπὸ απο from; away δυνάμεως δυναμις power; ability υἱὸς υιος son Γαδδι γαδδι Gaddi; Gaththi
23:36 יִגְאָ֤ל yiḡʔˈāl יִגְאָל Igal בֶּן־ ben- בֵּן son נָתָן֙ nāṯˌān נָתָן Nathan מִ mi מִן from צֹּבָ֔ה ס ṣṣōvˈā s צֹובָא Zobah בָּנִ֖י bānˌî בָּנִי Bani הַ ha הַ the גָּדִֽי׃ ס ggāḏˈî . s גָּדִי Gadite
23:36. Igaal filius Nathan de Soba Bonni de GaddiIgaal the son of Nathan of Soba, Bonni of Gadi,
36. Igal the son of Nathan of Zobah, Bani the Gadite;
23:36. Igal, the son of Nathan, from Zobah, Bani from Gad,
23:36. Igal the son of Nathan of Zobah, Bani the Gadite,
Igal the son of Nathan of Zobah, Bani the Gadite:

23:36 Игал, сын Нафана, из Цобы, Бани Гадитянин,
23:36
Ιγααλ ιγααλ son
Ναθαν ναθαν Nathan
ἀπὸ απο from; away
δυνάμεως δυναμις power; ability
υἱὸς υιος son
Γαδδι γαδδι Gaddi; Gaththi
23:36
יִגְאָ֤ל yiḡʔˈāl יִגְאָל Igal
בֶּן־ ben- בֵּן son
נָתָן֙ nāṯˌān נָתָן Nathan
מִ mi מִן from
צֹּבָ֔ה ס ṣṣōvˈā s צֹובָא Zobah
בָּנִ֖י bānˌî בָּנִי Bani
הַ ha הַ the
גָּדִֽי׃ ס ggāḏˈî . s גָּדִי Gadite
23:36. Igaal filius Nathan de Soba Bonni de Gaddi
Igaal the son of Nathan of Soba, Bonni of Gadi,
23:36. Igal, the son of Nathan, from Zobah, Bani from Gad,
23:36. Igal the son of Nathan of Zobah, Bani the Gadite,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
36: Из Цобы. Цоба или Сува - область в Сирии.

Гадитянин, т. е. из колена Гада.
Albert Barnes: Notes on the Bible - 1834
23:36: It is remarkable that we have several foreigners at this part of the list: Igal of Zobah, Zelek the Ammonite, Uriah the Hittite, and perhaps Nahari the Beerothite. The addition of Zelek to the mighty men was probably the fruit of David's war with Ammon Sa2 8:12; 10; Sa2 12:26-31.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:36: Igal: Ch1 11:38, Joel
John Gill
Igal the son of Nathan of Zobah,.... kingdom in Syria, 2Kings 8:3; according to Hillerus (s) the same with Joel, 1Chron 11:38,
Bani the Gadite; who was of the tribe of Gad, as the Targum; in the room of this stands "Mibhar, the son of Haggeri", in 1Chron 11:38.
(s) Onomastic. Sacr. p. 856.
23:3723:37: Էլիէ Ամմանացի։ Գելովրէ Բեքրովթացի, կապարճակիր Յովաբայ որդւոյ Շարուհեայ[3413]։ [3413] Ոմանք. Եղիէ Ամմոնացի։
37 Շարուհիի որդի Յովաբի կապարճակիր բեքրոթացի Գեղորէ, յեթերացի Իրաս,
37 Ամմոնացի Սելեկ, Շարուհեան Յովաբի կապարճակիրը Բերովթացի Նաարա,
Եղիէ Ամմոնացի, Գեղովրէ Բեքրովթացի``, կապարճակիր Յովաբայ որդւոյ Շարուհեայ:

23:37: Էլիէ Ամմանացի։ Գելովրէ Բեքրովթացի, կապարճակիր Յովաբայ որդւոյ Շարուհեայ[3413]։
[3413] Ոմանք. Եղիէ Ամմոնացի։
37 Շարուհիի որդի Յովաբի կապարճակիր բեքրոթացի Գեղորէ, յեթերացի Իրաս,
37 Ամմոնացի Սելեկ, Շարուհեան Յովաբի կապարճակիրը Բերովթացի Նաարա,
zohrab-1805▾ eastern-1994▾ western am▾
23:3723:37 Целек Аммонитянин, Нахарай Беротянин, оруженосец Иоава, сына Саруи,
23:37 Ελιε ελιε the Αμμανίτης αμμανιτης the Βηρωθαῖος βηρωθαιος lift; remove τὰ ο the σκεύη σκευος vessel; jar Ιωαβ ιωαβ son Σαρουιας σαρουια Sarouia; Saroia
23:37 צֶ֖לֶק ṣˌeleq צֶלֶק Zelek הָ hā הַ the עַמֹּנִ֑י ס ʕammōnˈî s עַמֹּונִי Ammonite נַחְרַי֙ naḥrˌay נַחְרַי Naharai הַ ha הַ the בְּאֵ֣רֹתִ֔י bbᵊʔˈērōṯˈî בְּאֵרֹתִי Beerothite נֹשֵׂ֕אנשׂאי *nōśˈē נשׂא lift כְּלֵ֖י kᵊlˌê כְּלִי tool יֹואָ֥ב yôʔˌāv יֹואָב Joab בֶּן־ ben- בֵּן son צְרֻיָֽה׃ ס ṣᵊruyˈā . s צְרוּיָה Zeruiah
23:37. Selech de Ammoni Naharai Berothites armiger Ioab filii SarviaeSelec of Ammoni, Naharai the Berothite, armourbearer of Joab the son of Sarvia,
37. Zelek the Ammonite, Naharai the Beerothite, armourbearers to Joab the son of Zeruiah;
23:37. Zelek from Ammon, Naharai the Beerothite, the armor bearer of Joab, the son of Zeruiah,
23:37. Zelek the Ammonite, Naharai the Beerothite, armourbearer to Joab the son of Zeruiah,
Zelek the Ammonite, Naharai the Beerothite, armourbearer to Joab the son of Zeruiah:

23:37 Целек Аммонитянин, Нахарай Беротянин, оруженосец Иоава, сына Саруи,
23:37
Ελιε ελιε the
Αμμανίτης αμμανιτης the
Βηρωθαῖος βηρωθαιος lift; remove
τὰ ο the
σκεύη σκευος vessel; jar
Ιωαβ ιωαβ son
Σαρουιας σαρουια Sarouia; Saroia
23:37
צֶ֖לֶק ṣˌeleq צֶלֶק Zelek
הָ הַ the
עַמֹּנִ֑י ס ʕammōnˈî s עַמֹּונִי Ammonite
נַחְרַי֙ naḥrˌay נַחְרַי Naharai
הַ ha הַ the
בְּאֵ֣רֹתִ֔י bbᵊʔˈērōṯˈî בְּאֵרֹתִי Beerothite
נֹשֵׂ֕אנשׂאי
*nōśˈē נשׂא lift
כְּלֵ֖י kᵊlˌê כְּלִי tool
יֹואָ֥ב yôʔˌāv יֹואָב Joab
בֶּן־ ben- בֵּן son
צְרֻיָֽה׃ ס ṣᵊruyˈā . s צְרוּיָה Zeruiah
23:37. Selech de Ammoni Naharai Berothites armiger Ioab filii Sarviae
Selec of Ammoni, Naharai the Berothite, armourbearer of Joab the son of Sarvia,
23:37. Zelek from Ammon, Naharai the Beerothite, the armor bearer of Joab, the son of Zeruiah,
23:37. Zelek the Ammonite, Naharai the Beerothite, armourbearer to Joab the son of Zeruiah,
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
37: Аммонитянин. Земля аммонитян лежала к северо-востоку от Мертвого моря.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:37: Zelek: Ch1 11:39
Nahari: Ch1 11:37
John Gill
Zelek the Ammonite,.... Who was so either by birth, and became a proselyte; so the Targum says, he was of the children of Ammon; or is so called, because he had sojourned some time in their land, or had done some exploits against them; unless he was of Chepharhaammonai, a city of the tribe of Benjamin, Josh 18:24,
Naharai the Beerothite; native of Beeroth, a city in the same tribe, Josh 18:25,
armourbearer to Joab the son of Zeruiah; Joab had ten of them, this perhaps was the chief of them, 2Kings 18:15; who was advanced to be a captain, and therefore has a name and place among the thirty, very likely for some military, exploits performed by him; he is in the list of David's worthies, though not Joab his master, as before observed; the reason of Joab being left out is either because he was over them all, as before noted; according to Josephus (t), Uriah the Hittite, after mentioned, was an armourbearer to Joab.
(t) Antiqu. l. 7. c. 7. sect. 1.
23:3823:38: Իրաս Յեթերացի։ Գարէի՝ Բեթանացի[3414]։ [3414] Ոմանք. Իրաս Յեթիրացի. Գարէի Բեթթանացի։
38 բեթանացի Գարէի, քետացի Ուրիա: Ընդամէնը՝ երեսունեօթը հոգի:
38 Յեթերացի Իրաս, Յեթերացի Գարեբ,
Իրաս Յեթերացի, [369]Գարէի Բեթանացի``, Ուրիա Քետացի:

23:38: Իրաս Յեթերացի։ Գարէի՝ Բեթանացի[3414]։
[3414] Ոմանք. Իրաս Յեթիրացի. Գարէի Բեթթանացի։
38 բեթանացի Գարէի, քետացի Ուրիա: Ընդամէնը՝ երեսունեօթը հոգի:
38 Յեթերացի Իրաս, Յեթերացի Գարեբ,
zohrab-1805▾ eastern-1994▾ western am▾
23:3823:38 Ира Итритянин, Гареб Итритянин,
23:38 Ιρας ιρας the Ιεθιραῖος ιεθιραιος the Ιεθιραῖος ιεθιραιος Iethiraios; Iethireos
23:38 עִירָא֙ ʕîrˌā עִירָא Ira הַ ha הַ the יִּתְרִ֔י yyiṯrˈî יִתְרִי Ithrite גָּרֵ֖ב gārˌēv גָּרֵב Gareb הַ ha הַ the יִּתְרִֽי׃ ס yyiṯrˈî . s יִתְרִי Ithrite
23:38. Hira Hiethrites Gareb et ipse HiethritesIra the Jethrite, Gareb also a Jethrite;
38. Ira the Ithrite, Gareb the Ithrite;
23:38. Ira the Ithrite, Gareb also an Ithrite,
23:38. Ira an Ithrite, Gareb an Ithrite,
Ira an Ithrite, Gareb an Ithrite:

23:38 Ира Итритянин, Гареб Итритянин,
23:38
Ιρας ιρας the
Ιεθιραῖος ιεθιραιος the
Ιεθιραῖος ιεθιραιος Iethiraios; Iethireos
23:38
עִירָא֙ ʕîrˌā עִירָא Ira
הַ ha הַ the
יִּתְרִ֔י yyiṯrˈî יִתְרִי Ithrite
גָּרֵ֖ב gārˌēv גָּרֵב Gareb
הַ ha הַ the
יִּתְרִֽי׃ ס yyiṯrˈî . s יִתְרִי Ithrite
23:38. Hira Hiethrites Gareb et ipse Hiethrites
Ira the Jethrite, Gareb also a Jethrite;
23:38. Ira the Ithrite, Gareb also an Ithrite,
23:38. Ira an Ithrite, Gareb an Ithrite,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:38: Ira: Sa2 20:26; Ch1 2:53, Ch1 11:40
John Gill
Ira an Ithrite, Gareb an Ithrite. These were of Jether, as the Targum, a descendant of Caleb, of the tribe of Judah, 1Chron 2:50 1Chron 4:15.
23:3923:39: Ուրիա Քետացի. ընդ ամենայն երեսուն եւ եւթն։ Այլք ՚ի հեղեղատէն Գադաբիելի որդւոյ Արաբովթացւոյն։
39 Հեղեղատից արաբոթացի Գադաբիէլից սերուած նաեւ ուրիշներ[48]:[48] 48. Այս նախադասութիւնն այլ բնագրերում չկայ:
39 Քետացի Ուրիա. ամէնքը երեսունըեօթն էին։
Ընդ ամենայն երեսուն եւ եւթն. [370]այլք ի հեղեղատէն Գադաբիելի որդւոյ Արաբովթացւոյն:

23:39: Ուրիա Քետացի. ընդ ամենայն երեսուն եւ եւթն։ Այլք ՚ի հեղեղատէն Գադաբիելի որդւոյ Արաբովթացւոյն։
39 Հեղեղատից արաբոթացի Գադաբիէլից սերուած նաեւ ուրիշներ[48]:
[48] 48. Այս նախադասութիւնն այլ բնագրերում չկայ:
39 Քետացի Ուրիա. ամէնքը երեսունըեօթն էին։
zohrab-1805▾ eastern-1994▾ western am▾
23:3923:39 Урия Хеттеянин. Всех тридцать семь.
23:39 Ουριας ουριας Ourias; Urias ὁ ο the Χετταῖος χετταιος all; every τριάκοντα τριακοντα thirty καὶ και and; even ἑπτά επτα seven
23:39 אֽוּרִיָּה֙ ʔˈûriyyā אוּרִיָּה Uriah הַֽ hˈa הַ the חִתִּ֔י ḥittˈî חִתִּי Hittite כֹּ֖ל kˌōl כֹּל whole שְׁלֹשִׁ֥ים šᵊlōšˌîm שָׁלֹשׁ three וְ wᵊ וְ and שִׁבְעָֽה׃ פ šivʕˈā . f שֶׁבַע seven
23:39. Urias Hettheus omnes triginta septemUrias the Hethite, thirty and seven in all.
39. Uriah the Hittite: thirty and seven in all.
23:39. Uriah the Hittite: altogether thirty seven
23:39. Uriah the Hittite: thirty and seven in all.
Uriah the Hittite: thirty and seven in all:

23:39 Урия Хеттеянин. Всех тридцать семь.
23:39
Ουριας ουριας Ourias; Urias
ο the
Χετταῖος χετταιος all; every
τριάκοντα τριακοντα thirty
καὶ και and; even
ἑπτά επτα seven
23:39
אֽוּרִיָּה֙ ʔˈûriyyā אוּרִיָּה Uriah
הַֽ hˈa הַ the
חִתִּ֔י ḥittˈî חִתִּי Hittite
כֹּ֖ל kˌōl כֹּל whole
שְׁלֹשִׁ֥ים šᵊlōšˌîm שָׁלֹשׁ three
וְ wᵊ וְ and
שִׁבְעָֽה׃ פ šivʕˈā . f שֶׁבַע seven
23:39. Urias Hettheus omnes triginta septem
Urias the Hethite, thirty and seven in all.
23:39. Uriah the Hittite: altogether thirty seven
23:39. Uriah the Hittite: thirty and seven in all.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
39: Xеттеянин. Xеттеи - ханаанский народ, происшедший от внука Xамова (через Xанаана) - Xета (Быт. X:15). Относительно остальных местностей, упоминаемых в 8-39: ст. данной главы, или ничего неизвестно, или известно только крайне предположительно.
Adam Clarke: Commentary on the Bible - 1831
23:39: Uriah the Hittite: thirty and seven in all - To these the author of Ch1 11:41 adds Zabad son of Ahlai.
Ch1 11:42 - Adina the son of Shiza the Reubenite, a captain of the Reubenites, and thirty with him.
Ch1 11:43 - Hanan the son of Maachah, and Joshaphat the Mithnite,
Ch1 11:44 - Uzzia the Ashterathite, Shama and Jehiel the sons of Hothan the Aroerite,
Ch1 11:45 - Jediael the son of Shimri, and Joha his brother, the Tizite,
Ch1 11:46 - Eliel the Mahavite, and Jeribai, and Joshaviah, the sons of Elnaam, and Ithmah the Moabite,
Ch1 11:47 - Eliel, and Obed, and Jasiel the Mesobaite.
The 4th and 5th verses are very obscure; L. De Dieu gives them a good meaning, if not the true one: -
"The perpetuity of his kingdom David amplifies by a comparison to three natural things, which are very grateful to men, but not constant and stable. For the sun arises and goes down again; the morning may be clear, but clouds afterwards arise; and the tender grass springs up, but afterwards withers. Not so, said he, is my kingdom before God; it is flourishing like all these, but perpetual, for he has made an everlasting covenant with me, though some afflictions have befallen me; and he has not made all my salvation and desire to grow."
De Dieu repeats כ ke, the note of similitude, thrice; and the following is his version: -
"The God of Israel said, the Rock of Israel spake unto me, (or concerning me): The just man ruleth among men; he ruleth in the fear of God. And, as the sun ariseth with a shining light; as the morning is without clouds by reason of its splendor; as, from rain, the tender grass springeth out of the earth; truly so is not my house with God: because he hath made an everlasting covenant with me; disposed in all things, and well kept and preserved in that order. Although he doth not make all my deliverance and desire to grow, i.e., though some adversities happen to me and my family; yet, that always remains, which, in the covenant of God made with me, is in all things orderly, disposed, and preserved."
See Bishop Patrick on the place.
Once more I must beg the reader to refer to the First Dissertation of Dr. Kennicott, on the present state of the printed Hebrew text; in which there is not only great light cast on this subject, several corruptions in the Hebrew text being demonstrated, but also many valuable criticisms on different texts in the sacred writings. There are two Dissertations, 2 vols. 8 vo.; and both very valuable.
Albert Barnes: Notes on the Bible - 1834
23:39: Thirty and seven in all - This reckoning is correct, though only 36 "names" are given, the names of only two of the second triad being recorded, but 31 names are given from Sa2 23:24 to the end, which, added to the two triads, or six, makes 37. Joab as captain of the whole host stands quite alone. In Ch1 11:41-47; after Uriah the Hittite, there follow sixteen other names, probably the names of those who took the places of those in the former list, who died from time to time, or who were added when the number was less rigidly restricted to thirty.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
23:39: Uriah: Sa2 11:3, Sa2 6-27, Sa2 12:9; Kg1 15:5; Ch1 11:41; Mat 1:6
thirty and seven in all: From the number of these officers being thirty-seven, it is almost self-evident that shalishim cannot denote the thirty, as rendered in Sa2 24:13, etc., but some particular description of men, or officers; for it can scarcely be said, with propriety, that we have thirty-seven out of thirty; and besides, in the parallel place in 1Chronicles, there are sixteen added!
Next: 2 Kings (2 Samuel) Chapter 24
Geneva 1599
Uriah the Hittite: (o) thirty and seven in all.
(o) These came to David, and helped restore him to his kingdom.
John Gill
Uriah the Hittite,.... The husband of Bathsheba; of whom See Gill on 2Kings 11:3,
thirty and seven all; reckoning the three mighty men of the first class, the three of the second, and the third class consisting of thirty men, whose names are as above, and Joab the general and head of them all. In 1Chron 11:41, Zabad the son of Ahlai follows Uriah as one of this catalogue; he succeeding in honour one that soon died, particularly Elika, 2Kings 23:25, who is omitted in Chronicles, where a list of fifteen more is given, 1Chron 11:42; at the head of which stands Adina a Reubenite, "and thirty" are said to be "with him", according to our version; but should be rendered, as by Junius and Tremellius, "but the thirty were superior to him", that is, the above thirty; for these fifteen, though brave men, were of lesser note.