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Matthew Henry: Concise Commentary on the Whole Bible - 1706
This chapter begins with as melancholy a "but" as almost any we find in all the Bible. Hitherto we have read nothing of Solomon but what was great and good; but the lustre both of his goodness and of his greatness is here sullied and eclipsed, and his sun sets under a cloud. I. The glory of his piety is stained by his departure from God and his duty, in his latter days, marrying strange wives and worshipping strange gods, ver. 4-8. II. The glory of his prosperity is stained by God's displeasure against him and the fruits of that displeasure. 1. He sent him an angry message, ver. 9-13. 2. He stirred up enemies, who gave him disturbance, Hadad (ver. 14-22), Rezon, ver. 23-25. 3. He gave away ten tribes of his twelve, from his posterity after him, to Jeroboam, whom therefore he sought in vain to slay (ver. 26-40), and this is all that remains here to be told concerning Solomon, except his death and burial (ver. 41-43), for there is nothing perfect under the sun, but all is so above the sun.
Adam Clarke: Commentary on the Bible - 1831
Solomon's attachment to strange women, and consequent idolatry, Kg1 11:1, Kg1 11:2. Number of his wives and concubines, Kg1 11:3. In his old age they turn away his heart from God, Kg1 11:4. He builds temples to idols, burns incense and sacrifices to them, Kg1 11:5-8. The Lord is angry with him, and threatens to deprive him of the kingdom, but will leave one tribe for David's sake, Kg1 11:9-13. The Lord stirs up Hadad, the Edomite, to be his enemy; the history of this man, Kg1 11:14-22. He stirs another adversary against him, Rezon the son of Eliadah. He and Hadad plague Israel, Kg1 11:23-25. Jeroboam also becomes his enemy, and the reason why, Kg1 11:26-28. Ahijah the prophet meets Jeroboam, and promises, in the name of the Lord, that God will rend Israel from the family of Solomon, and give him ten tribes, Kg1 11:29-39. Solomon, hearing of this, seeks to put Jeroboam to death, who escapes to Egypt, where he continues till the death of Solomon, Kg1 11:40. Solomon dies, after having reigned over Israel forty years; and his son Rehoboam reigns in his stead, Kg1 11:41-43.
3 Kings (1 Kings) 11:1
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Kg1 11:1, Solomon's wives and concubines; Kg1 11:4, In his old age they draw him to idolatry; Kg1 11:9, God threatens him; Kg1 11:14, Solomon's adversaries were Hadad, who was entertained in Egypt; Kg1 11:23, Rezon, who reigned in Damascus; Kg1 11:26, and Jeroboam, to whom Ahijah prophesied; Kg1 11:41, Solomon's acts, reign, and death. Rehoboam succeeds him.
Carl Friedrich Keil and Franz Delitzsch

The idolatry into which Solomon fell in his old age appears so strange in a king so wise and God-fearing as Solomon showed himself to be at the dedication of the temple, that many have been quite unable to reconcile the two, and have endeavoured to show either that Solomon's worship of idols was psychologically impossible, or that the knowledge of God and the piety attributed to him are unhistorical. But great wisdom and a refined knowledge of God are not a defence against the folly of idolatry, since this has its roots in the heart, and springs from sensual desires and the lust of the flesh. The cause assigned in the biblical account for Solomon's falling away from the Lord, is that he loved many strange, i.e., foreign or heathen, wives, who turned his heart from Jehovah to their own gods in his old age. Consequently the falling away did not take place suddenly, but gradually, as Solomon got old, and was not a complete renunciation of the worship of Jehovah, to whom he offered solemn sacrifices three times a year, and that certainly to the day of his death (3Kings 9:25), but consisted simply in the fact that his heart was no longer thoroughly devoted to the Lord (3Kings 11:4), and that he inclined towards the idols of his foreign wives and built them altars (3Kings 11:5-8); that is to say, it consisted merely in a syncretic mixture of Jehovah-worship and idolatry, by which the worship which should be paid solely and exclusively to the true God was not only injured, but was even turned into idolatry itself, Jehovah the only true God being placed on a level with the worthless gods of the heathen. - Love to foreign wives no doubt presupposed an inclination to foreign customs; it was not, however, idolatry in itself, but was still reconcilable with that sincere worship of Jehovah which is attributed to Solomon in the earlier years of his reign. At the same time it was a rock on which living faith and true adherence to the Lord might at last suffer shipwreck. And we may even infer from the repeated warnings of God (3Kings 3:14; 3Kings 6:12; 3Kings 9:4), that from the earliest years of his reign Solomon was in danger of falling into idolatry. This danger did, indeed, spring in his case from his inclination to foreign customs; but this inclination was again influenced by many of the circumstances of his reign, which we must regard as contributing more remotely to his eventual fall. And among the first of these we must place the splendour and glory of his reign. Through long and severe conflicts David had succeeded in conquering all the enemies of Israel, and had not only helped his people to peace and prosperity, but had also raised the kingdom to great power and glory. And Solomon inherited these fruits of his father's reign. Under the blessings of peace he was not only able to carry out the work of building a splendid temple, which his father had urged upon him, but was also able, by a wise use of the sources already existing and by opening new ones, still further to increase the treasures which he had collected, and thereby to exalt the splendour of his kingdom. The treaty with Hiram of Tyre, which enabled him to execute the intended state buildings in Jerusalem, was followed by alliances for the establishment of a widespread commerce both by sea and land, through which ever increasing treasures of gold and silver, and other costly goods, were brought to the king. As this accumulation of riches helped to nourish his inclination to a love of show, and created a kind of luxury which was hardly reconcilable with the simplicity of manners and the piety of a servant of God, so the foreign trade led to a toleration of heathen customs and religious views which could not fail to detract from the reverence paid to Jehovah, however little the trade with foreigners might be in itself at variance with the nature of the Old Testament kingdom of God. And again, even the great wisdom of king Solomon might also become a rock endangering his life of faith, not so much in the manner suggested by J. J. Hess (Gesch. Dav. u. Sal. ii. p. 413), namely, that an excessive thirst for inquiry might easily seduce him from the open and clearer regions of the kingdom of truth into the darker ones of the kingdom of lies, i.e., of magic, and so lead him to the paths of superstition; as because the widespread fame of his wisdom brought distinguished and wise men from distant lands to Jerusalem and into alliance with the king, and their homage flattered the vanity of the human heart, and led to a greater and greater toleration of heathen ways. But these things are none of them blamed in the Scriptures, because they did not of necessity lead to idolatry, but might simply give an indirect impulse to it, by lessening the wall of partition between the worship of the true God and that of heathen deities, and making apostasy a possible thing. The Lord Himself had promised and had given Solomon wisdom, riches, and glory above all other kings for the glorification of his kingdom; and these gifts of God merely contributed to estrange his heart from the true God for the simple reason, that Solomon forgot the commandments of the Lord and suffered himself to be besotted by the lusts of the flesh, not only so as to love many foreign wives, but so as also to take to himself wives from the nations with which Israel was not to enter into any close relationship whatever.
3Kings 11:1-2
Solomon's Love of Many Wives and Idolatry. - 3Kings 11:1, 3Kings 11:2.
"Solomon loved many foreign wives, and that along with the daughter of Pharaoh." ואת־בּת פ, standing as it does between נכריּות ר נשׁים and מואביּות, cannot mean "and especially the daughter of P.," as Thenius follows the earlier commentators in supposing, but must mean, as in 3Kings 11:25, "and that with, or along with," i.e., actually beside the daughter of Pharaoh. She is thereby distinguished from the foreign wives who turned away Solomon's heart from the Lord, so that the blame pronounced upon those marriages does not apply to his marriage to the Egyptian princess (see at 3Kings 3:1). All that is blamed is that, in opposition to the command in Deut 17:17, Solomon loved (1) many foreign wives, and (2) Moabitish, Ammonitish, and other wives, of the nations with whom the Israelites were not to intermarry. All that the law expressly prohibited was marriage with Canaanitish women (Deut 7:1-3; Ex 34:16); consequently the words "of the nations," etc., are not to be taken as referring merely to the Sidonian and Hittite women (J. D. Mich.); but this prohibition is extended here to all the tribes enumerated in 3Kings 11:2, just as in Ezra 9:2., 3Kings 10:3; Neh 13:23; not from a rigour surpassing the law, but in accordance with the spirit of the law, namely, because the reason appended to the law, ne in idololatriam a superstitiosis mulieribus pellicerentur (Clericus), applied to all these nations. The Moabites and Ammonites, moreover, were not to be received into the congregation at all, not even to the tenth generation, and of the Edomites only the children in the third generation were to be received (Deut 23:4, Deut 23:8-9). There was all the less reason, therefore, for permitting marriages with them, that is to say, so long as they retained their nationality or their heathen ways. The words בּכם...לא־תבאוּ are connected in form with Josh 23:12, but, like the latter, they really rest upon Ex 34:16 and Deut 7:1-3. In the last clause בּהם is used with peculiar emphasis: Solomon clave to these nations, of which God had said such things, to love, i.e., to enter into the relation of love or into the marriage relation, with them. דּבק is used of the attachment of a man to his wife (Gen 2:4) and also to Jehovah (Deut 4:4; Deut 10:20, etc.).
3Kings 11:3-8
3Kings 11:3-8 carry out still further what has been already stated. In 3Kings 11:3 the taking of many wives is first explained. He had seven hundred שׂרות נשׁים, women of the first rank, who were exalted into princesses, and three hundred concubines. These are in any case round numbers, that is to say, numbers which simply approximate to the reality, and are not to be understood as affirming that Solomon had all these wives and concubines at the same time, but as including all the women who were received into his harem during the whole of his reign, whereas the sixty queens and eighty concubines mentioned in Song 6:8 are to be understood as having been present in the court at one time. Even in this respect Solomon sought to equal the rulers of other nations, if not to surpass them.
(Note: Nevertheless these numbers, especially that of the wives who were raised to the rank of princesses, appear sufficiently large to suggest the possibility of an error in the numeral letters, although Oriental rulers carried this custom to a very great length, as for example Darius Codomannus, of whom it is related that he took with him 360 pellices on his expedition against Alexander (see Curtius, iii. 3, 24; Athen. Deipnos. iii. 1).
- These women "inclined his heart," i.e., determined the inclination of his heart.
3Kings 11:4
In the time of old age, when the flesh gained the supremacy over the spirit, they turned his heart to other gods, so that it was no longer wholly with Jehovah, his God. שׁלם, integer, i.e., entirely devoted to the Lord (cf. 3Kings 8:61), like the heart of David his father, who had indeed grievously sinned, but had not fallen into idolatry.
3Kings 11:5-7
He walked after the Ashtaroth, etc. According to 3Kings 11:7, the idolatry here condemned consisted in the fact that he built altars to the deities of all his foreign wives, upon which they offered incense and sacrifice to their idols. It is not stated that he himself also offered sacrifice to these idols. But even the building of altars for idols was a participation in idolatry which was irreconcilable with true fidelity to the Lord. עשׁתּרת, Astarte, was the chief female deity of all the Canaanitish tribes; her worship was also transplanted from Tyre to Carthage, where it flourished greatly. She was a moon-goddess, whom the Greeks and Romans called sometimes Aphrodite, sometimes Urania, Σεληναίη, Coelestis, and Juno (see the Comm. on Judg 2:13). מלכּם, which is called מלך (without the article) in 3Kings 11:7, and מלכּם in Jer 49:1, Jer 49:3, and Amos 1:15, the abomination of the Ammonites, must not be confounded with the Molech (המּלך, always with the article) of the early Canaanites, to whom children were offered in sacrifice in the valley of Benhinnom from the time of Ahaz onwards (see the Comm. on Lev 18:21), since they had both of them their separate places of worship in Jerusalem (cf. 4Kings 23:10, 4Kings 23:13), and nothing is ever said about the offering of children in sacrifice to Milcom; although the want of information prevents us from determining the precise distinction between the two. Milcom was at any rate related to the Chemosh of the Moabites mentioned in 3Kings 11:7; for Chemosh is also described as a god of the Ammonites in Judg 11:24, whereas everywhere else he is called the god of the Moabites (Num 21:29; Amos 1:15, etc.). Chemosh was a sun-god, who was worshipped as king of his people and as a god of war, and as such is depicted upon coins with a sword, lance, and shield in his hands, and with two torches by his side (see at Num 21:29). The enumeration of the different idols is incomplete; Chemosh being omitted in 3Kings 11:5, and Astarte, to whom Solomon also built an altar in Jerusalem, according to 4Kings 23:13, in 3Kings 11:7. Still this incompleteness does not warrant our filling up the supposed gaps by emendations of the text. וגו/ .txe הרע ויּעשׂ, as in Judg 2:11; Judg 3:7, etc. יי אהרי מלּא, a pregnant expression for יי אח ללכת מלּא, as in Num 14:24; Num 32:11-12, etc. - These places of sacrifice (בּמה, see at 3Kings 3:2) Solomon built upon the mountain in front, i.e., to the east, of Jerusalem, and, according to the more precise account in 4Kings 23:13, to the right, that is to say, on the southern side, of the Mount of Corruption, - in other words, upon the southern peak of the Mount of Olives; and consequently this peak has been called in church tradition from the time of Brocardus onwards, either Mons Offensionis, after the Vulgate rendering of המּשׁחית הר in 4Kings 23:13, or Mons Scandali, Mount of Offence (vid., Rob. Pal. i. 565 and 566).
3Kings 11:8
"So did he for all his foreign wives," viz., built altars for their gods; for instance, in addition to those already named, he also built an altar for Astarte. These three altars, which are only mentioned in the complete account in 4Kings 23:13, were sufficient for all the deities of the foreign wives. For the Hittites and Edomites do not appear to have had any deities of their own that were peculiar to themselves. The Hittites no doubt worshipped Astarte in common with the Sidonians, and the Edomites probably worshipped Milcom. In the whole of the Old Testament the only place in which gods of the Edomite are mentioned is in 2Chron 25:20, and there no names are given. Of course we must except Pharaoh's daughter, according to 3Kings 11:1, and the remarks already made in connection with that verse; for she brought no idolatrous worship to Jerusalem, and consequently even in later times we do not find the slightest trace of Egyptian idolatry in Jerusalem and Judah.
(Note: From the fact that these places of sacrifice still existed even in the time of Josiah, notwithstanding the reforms of Asa, Jehoshaphat, Joash, and Hezekiah, which rooted out all public idolatry, at least in Jerusalem, Movers infers (Phniz. ii. 3, p. 207), and that not without reason, that there was an essential difference between these sacred places and the other seats of Israelitish idolatry which were exterminated, namely, that in their national character they were also the places of worship for the foreigners settled in and near Jerusalem, e.g., the Sidonian, Ammonitish, and Moabitish merchants, which were under the protection of treaties, since this is the only ground on which we can satisfactorily explain their undisturbed continuance at Jerusalem. But this would not preclude their having been built by Solomon for the worship of his foreign wives; on the other hand, it is much easier to explain their being built in the front of Jerusalem, and opposite to the temple of Jehovah, if from the very first regard was had to the foreigners who visited Jerusalem. The objection offered by Thenius to this view, which Bertheau had already adopted (zur Gesch. der. Isr. p. 323), has been shown by Bttcher (N. exeg. Aehrenl. ii. p. 95) to be utterly untenable.)
Burning incense (מקטירות) is mentioned before sacrificing (מזבּחות), because vegetable offerings took precedence of animal sacrifices in the nature-worship of Hither Asia (vid., Bhr, Symbolik, ii. pp. 237ff.).
3Kings 11:9-13
Through this apostasy from the Lord his God, who had appeared to him twice (3Kings 3:5. and 3Kings 9:2.) and had warned him against idolatry (וצוּה is a continuation of the participle הנּראה), Solomon drew down upon himself the anger of Jehovah. The emphasis lies upon the fact that God had appeared to him Himself for the purpose of warning him, and had not merely caused him to be warned by prophets, as Theodoret has explained. In consequence of this, the following announcement is made to him, no doubt through the medium of a prophet, possibly Ahijah (3Kings 11:29): "Because this has come into thy mind, and thou hast not kept my covenant, ... I will tear the kingdom from thee and give it to thy servant; nevertheless I will not do it in thy lifetime for thy father David's sake: howbeit I will not tear away the whole kingdom; one tribe I will give to thy son." In this double limitation of the threatened forfeiture of the kingdom there is clearly manifested the goodness of God (δείκνυσι τὴν ἄμετρον ἀγαθότητα - Theodoret); not, however, with reference to Solomon, who had forfeited the divine mercy through his idolatry, but with regard to David and the selection of Jerusalem: that is to say, not from any special preference for David and Jerusalem, but in order that the promise made to David (2 Sam 7), and the choice of Jerusalem as the place where His name should be revealed which was connected with that promise, might stand immoveably as an act of grace, which no sin of men could overturn (vid., 3Kings 11:36). For אחד שׁבט see the Comm. on 3Kings 11:31, 3Kings 11:32.
Geneva 1599
But king Solomon loved many (a) strange women, together with the daughter of Pharaoh, women of the Moabites, Ammonites, Edomites, Zidonians, [and] Hittites;
(a) Who were idolaters.
John Gill
INTRODUCTION TO 1 KINGS 11
This chapter relates the false steps Solomon took, notwithstanding all his wisdom, in marrying strange wives, and worshipping other gods, 3Kings 11:1 upon which the Lord threatens him to rend the kingdom in his son's time, 3Kings 11:9 and he raised up adversaries against him, Hadad, Rezon, and Jeroboam, 3Kings 11:14 of which last an account is given, and of his being assured by Ahijah the prophet of his having ten of the tribes of Israel given to him; which Solomon having notice of sought to slay him, 3Kings 11:27 and the chapter is concluded with an account of Solomon's death and burial, 3Kings 11:41.
Robert Jamieson, A. R. Fausset and David Brown
SOLOMON'S WIVES AND CONCUBINES IN HIS OLD AGE. (3Kings 11:1-8)
But King Solomon loved many strange women--Solomon's extraordinary gift of wisdom was not sufficient to preserve him from falling into grievous and fatal errors. A fairer promise of true greatness, a more beautiful picture of juvenile piety, never was seen than that which he exhibited at the commencement of his reign. No sadder, more humiliating, or awful spectacle can be imagined than the besotted apostasy of his old age; and to him may be applied the words of Paul (Gal 3:3), of John (Rev_ 3:17), and of Isaiah (Is 14:21). A love of the world, a ceaseless round of pleasure, had insensibly corrupted his heart, and produced, for a while at least, a state of mental darkness. The grace of God deserted him; and the son of the pious David--the religiously trained child of Bath-sheba (Prov 31:1-3), and pupil of Nathan, instead of showing the stability of sound principle and mature experience became at last an old and foolish king (Eccles 4:13). His fall is traced to his "love of many strange women." Polygamy was tolerated among the ancient Hebrews; and, although in most countries of the East, the generality of men, from convenience and economy, confine themselves to one woman, yet a number of wives is reckoned as an indication of wealth and importance, just as a numerous stud of horses and a grand equipage are among us. The sovereign, of course, wishes to have a more numerous harem than any of his subjects; and the female establishments of many Oriental princes have, both in ancient and modern times, equalled or exceeded that of Solomon's. It is probable, therefore, that, in conformity with Oriental notions, he resorted to it as a piece of state magnificence. But in him it was unpardonable, as it was a direct and outrageous violation of the divine law (Deut 17:17), and the very result which that statute was ordained to prevent was realized in him. His marriage with the daughter of Pharaoh is not censured either here or elsewhere (see on 3Kings 3:1). It was only his love for many strange women; for women, though in the East considered inferiors, exert often a silent but powerful seductive influence over their husbands in the harem, as elsewhere, and so it was exemplified in Solomon.
11:111:1: Եւ արքայ Սողոմոն՝ է՛ր իգասէր. եւ ա՛ռ իւր կանայս օտարոտիս բազումս, եւ զդուստրն փարաւոնի, եւ Մովաբացիս, եւ Ամոնացիս, եւ Եդովմայեցիս, եւ Ասորիս, եւ Քետացիս, եւ Ամովրհացիս.
1 Սողոմոն արքան կնամոլ էր. նա կնութեան առաւ շատ օտար կանանց. փարաւոնի աղջկան, սովաբացի, ամոնացի, եդոմայեցի, ասորի, քետացի, ամորհացի
11 Սողոմոն թագաւորը Փարաւոնին աղջիկէն զատ շատ օտարազգի կիներ, այսինքն Մովաբացի, Ամմոնացի, Եդովմայեցի, Սիդոնացի ու Քետացի կիներ սիրեց.
Եւ արքայ Սողոմոն [266]էր իգասէր. եւ ա՛ռ իւր`` կանայս օտարոտիս բազումս, եւ զդուստրն փարաւոնի, եւ Մովաբացիս եւ Ամոնացիս եւ Եդովմայեցիս եւ [267]Ասորիս եւ Քետացիս [268]եւ Ամովրհացիս:

11:1: Եւ արքայ Սողոմոն՝ է՛ր իգասէր. եւ ա՛ռ իւր կանայս օտարոտիս բազումս, եւ զդուստրն փարաւոնի, եւ Մովաբացիս, եւ Ամոնացիս, եւ Եդովմայեցիս, եւ Ասորիս, եւ Քետացիս, եւ Ամովրհացիս.
1 Սողոմոն արքան կնամոլ էր. նա կնութեան առաւ շատ օտար կանանց. փարաւոնի աղջկան, սովաբացի, ամոնացի, եդոմայեցի, ասորի, քետացի, ամորհացի
11 Սողոմոն թագաւորը Փարաւոնին աղջիկէն զատ շատ օտարազգի կիներ, այսինքն Մովաբացի, Ամմոնացի, Եդովմայեցի, Սիդոնացի ու Քետացի կիներ սիրեց.
zohrab-1805▾ eastern-1994▾ western am▾
11:111:1 И полюбил царь Соломон многих чужестранных женщин, кроме дочери фараоновой, Моавитянок, Аммонитянок, Идумеянок, Сидонянок, Хеттеянок,
11:1 καὶ και and; even ὁ ο the βασιλεὺς βασιλευς monarch; king Σαλωμων σαλωμων be φιλογύναιος φιλογυναιος and; even ἦσαν ειμι be αὐτῷ αυτος he; him ἄρχουσαι αρχω rule; begin ἑπτακόσιαι επτακοσιοι and; even παλλακαὶ παλλακη three hundred καὶ και and; even ἔλαβεν λαμβανω take; get γυναῖκας γυνη woman; wife ἀλλοτρίας αλλοτριος another's; stranger καὶ και and; even τὴν ο the θυγατέρα θυγατηρ daughter Φαραω φαραω Pharaō; Farao Μωαβίτιδας μωαβιτις and; even Ιδουμαίας ιδουμαια Idoumaia; Ithumea Χετταίας χετταια and; even Αμορραίας αμορραια Amorraia; Amorrea
11:1 וְ wᵊ וְ and הַ ha הַ the מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king שְׁלֹמֹ֗ה šᵊlōmˈō שְׁלֹמֹה Solomon אָהַ֞ב ʔāhˈav אהב love נָשִׁ֧ים nāšˈîm אִשָּׁה woman נָכְרִיֹּ֛ות noḵriyyˈôṯ נָכְרִי foreign רַבֹּ֖ות rabbˌôṯ רַב much וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] בַּת־ baṯ- בַּת daughter פַּרְעֹ֑ה parʕˈō פַּרְעֹה pharaoh מֹואֲבִיֹּ֤ות môʔᵃviyyˈôṯ מֹואָבִי Moabite עַמֳּנִיֹּות֙ ʕammᵒniyyôṯ עַמֹּונִי Ammonite אֲדֹ֣מִיֹּ֔ת ʔᵃḏˈōmiyyˈōṯ אֲדֹמִי Edomite צֵדְנִיֹּ֖ת ṣēḏᵊniyyˌōṯ צִידֹנִי Sidonian חִתִּיֹּֽת׃ ḥittiyyˈōṯ חִתִּי Hittite
11:1. rex autem Salomon amavit mulieres alienigenas multas filiam quoque Pharaonis et Moabitidas et Ammanitidas Idumeas et Sidonias et ChettheasAnd king Solomon loved many strange women, besides the daughter of Pharao, and women of Moab, and of Ammon, and of Edom, and of Sidon, and of the Hethites:
1. Now king Solomon loved many strange women, together with the daughter of Pharaoh, women of the Moabites, Ammonites, Edomites, Zidonians, and Hittites;
But king Solomon loved many strange women, together with the daughter of Pharaoh, women of the Moabites, Ammonites, Edomites, Zidonians, [and] Hittites:

11:1 И полюбил царь Соломон многих чужестранных женщин, кроме дочери фараоновой, Моавитянок, Аммонитянок, Идумеянок, Сидонянок, Хеттеянок,
11:1
καὶ και and; even
ὁ ο the
βασιλεὺς βασιλευς monarch; king
Σαλωμων σαλωμων be
φιλογύναιος φιλογυναιος and; even
ἦσαν ειμι be
αὐτῷ αυτος he; him
ἄρχουσαι αρχω rule; begin
ἑπτακόσιαι επτακοσιοι and; even
παλλακαὶ παλλακη three hundred
καὶ και and; even
ἔλαβεν λαμβανω take; get
γυναῖκας γυνη woman; wife
ἀλλοτρίας αλλοτριος another's; stranger
καὶ και and; even
τὴν ο the
θυγατέρα θυγατηρ daughter
Φαραω φαραω Pharaō; Farao
Μωαβίτιδας μωαβιτις and; even
Ιδουμαίας ιδουμαια Idoumaia; Ithumea
Χετταίας χετταια and; even
Αμορραίας αμορραια Amorraia; Amorrea
11:1
וְ wᵊ וְ and
הַ ha הַ the
מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king
שְׁלֹמֹ֗ה šᵊlōmˈō שְׁלֹמֹה Solomon
אָהַ֞ב ʔāhˈav אהב love
נָשִׁ֧ים nāšˈîm אִשָּׁה woman
נָכְרִיֹּ֛ות noḵriyyˈôṯ נָכְרִי foreign
רַבֹּ֖ות rabbˌôṯ רַב much
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
בַּת־ baṯ- בַּת daughter
פַּרְעֹ֑ה parʕˈō פַּרְעֹה pharaoh
מֹואֲבִיֹּ֤ות môʔᵃviyyˈôṯ מֹואָבִי Moabite
עַמֳּנִיֹּות֙ ʕammᵒniyyôṯ עַמֹּונִי Ammonite
אֲדֹ֣מִיֹּ֔ת ʔᵃḏˈōmiyyˈōṯ אֲדֹמִי Edomite
צֵדְנִיֹּ֖ת ṣēḏᵊniyyˌōṯ צִידֹנִי Sidonian
חִתִּיֹּֽת׃ ḥittiyyˈōṯ חִתִּי Hittite
11:1. rex autem Salomon amavit mulieres alienigenas multas filiam quoque Pharaonis et Moabitidas et Ammanitidas Idumeas et Sidonias et Chettheas
And king Solomon loved many strange women, besides the daughter of Pharao, and women of Moab, and of Ammon, and of Edom, and of Sidon, and of the Hethites:
1. Now king Solomon loved many strange women, together with the daughter of Pharaoh, women of the Moabites, Ammonites, Edomites, Zidonians, and Hittites;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-3: Несметные богатства Соломона (X:14-29) и ослепительный блеск его царствования вообще, что поставило еврейского царя на один уровень со славнейшими современными ему царями языческих народов, расположили царя к подражаниям им сначала в культурной вообще стороне жизни, а затем и в области религии, в противность положительному запрещению закона. Такими запрещенными законом (Втор. XVII:16-17) нововведениями Соломона были упомянутое уже умножение конницы и колесниц (ср. замечание к X:23-26), а еще более безграничное многоженство: у Соломона было до 1000: жен (700: жен первого ранга и 300: наложниц (ст. 3)). Это чрезвычайное многоженство объясняется не столько чрезмерным женолюбием Соломона (LXX: φιλογύνης, слав.: женолюбив, ср. И. Флав. Древн. VIII, 7, 5), сколько мотивами политического свойства - суетным желанием возвысить славу двора своего увеличением гарема и превзойти в этом отношение других царей . Задавшись целью наполнить свой гарем, Соломон не делал различия между национальностями и совершенно пренебрег запрещению в законе браков с хананейскими женщинами (Исх. XXXIV:16; Втор. VII:3, 4; XXIII:4). В греко-слав. текстах, кроме названных в (ст. 1) евр. -русск. текстах народностей, упомянута еще Аморрейская, что может быть общим названием хананеев (ср. Быт. XLVIII:22; Нав. XXIV:15; Втор. I:7). Весьма возможно, что многие из этих жен не были действительными, служа лишь для украшения и пышности двора; в поэтическом выражении кн. Песнь Песней (VI:8) упомянуто, что у Соломона было 60: цариц и 60: наложниц.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Solomon's Defection and Degeneracy. B. C. 983.

1 But king Solomon loved many strange women, together with the daughter of Pharaoh, women of the Moabites, Ammonites, Edomites, Zidonians, and Hittites; 2 Of the nations concerning which the LORD said unto the children of Israel, Ye shall not go in to them, neither shall they come in unto you: for surely they will turn away your heart after their gods: Solomon clave unto these in love. 3 And he had seven hundred wives, princesses, and three hundred concubines: and his wives turned away his heart. 4 For it came to pass, when Solomon was old, that his wives turned away his heart after other gods: and his heart was not perfect with the LORD his God, as was the heart of David his father. 5 For Solomon went after Ashtoreth the goddess of the Zidonians, and after Milcom the abomination of the Ammonites. 6 And Solomon did evil in the sight of the LORD, and went not fully after the LORD, as did David his father. 7 Then did Solomon build a high place for Chemosh, the abomination of Moab, in the hill that is before Jerusalem, and for Molech, the abomination of the children of Ammon. 8 And likewise did he for all his strange wives, which burnt incense and sacrificed unto their gods.
This is a sad story, and very surprising, of Solomon's defection and degeneracy.
I. Let us enquire into the occasions and particulars of it. Shall Solomon fall, that was the beauty of Israel, and so great a blessing of his generation? Yes, it is too true, and the scripture is faithful in relating it, and repeating it, and referring to it long after, Neh. xiii. 26. There was no king like Solomon who was beloved of his God, yet even him did outlandish women cause to sin. There is the summary of his apostasy; it was the woman that deceived him, and was first in the transgression.
1. He doted on strange women, many strange women. Here his revolt began. (1.) He gave himself to women, which his mother had particularly cautioned him against. Prov. xxxi. 3, Give not thy strength unto women (perhaps alluding to Samson, who lost his strength by giving information of it to a woman), for it is that which, as much as any thing, destroys kings. His father David's fall began with the lusts of the flesh, which he should have taken warning by. The love of women has cast down many wounded (Prov. vii. 26) and many (says bishop Hall) have had their head broken by their own rib. (2.) He took many women, so many that, at last, they amounted to 700 wives and 300 concubines, 1000 in all, and not one good one among them, as he himself owns in his penitential sermon (Eccl. vii. 28), for no woman of established virtue would be one of such a set. God had, by his law, particularly forbidden the kings to multiply either horses or wives, Deut. xvii. 16, 17. How he broke the former law, in multiplying horses, and having them out of Egypt too (which was expressly prohibited in that law) we read ch. x. 29, and here we are told how he broke the latter (which proved of more fatal consequence) in multiplying wives. Note, Less sins, made gold with, open the door to greater. David had multiplied wives too much, and perhaps that made Solomon presume it lawful. Note, If those that are in reputation for religion in any thing set a bad example, they know not what a deal of mischief they may do by it, particularly to their own children. One bad act of a good man may be of more pernicious consequence to others than twenty of a wicked man. Probably Solomon, when he began to multiply wives, intended not to exceed his father's number. But the way of sin is down-hill; those that have got into it cannot easily stop themselves. Divine wisdom has appointed one woman for one man, did so at first; and those who do not think one enough will not think two or three enough. Unbridled lust will be unbounded, and the loosened hind will wander endlessly. But this was not all: (3.) They were strange women, Moabites, Ammonites, &c., of the nations which God had particularly forbidden them to intermarry with, v. 2. Some think it was in policy that he married these foreigners, by them to get intelligence of the state of those countries. I rather fear it was because the daughters of Israel were too grave and modest for him, and those foreigners pleased him with the looseness and wantonness of their dress, and air, and conversation. Or, perhaps, it was looked upon as a piece of state to have his seraglio, as his other treasures, replenished with that which was far-fetched; as if that were too great an honour for the best of his subjects which would really have been a disgrace to the meanest of them--to be his mistresses. And, (4.) To complete the mischief, Solomon clave unto these in love, v. 2. He not only kept them, but was extravagantly fond of them, set his heart upon them, spent his time among them, thought every thing well they said and did, and despised Pharaoh's daughter, his rightful wife, who had been dear to him, and all the ladies of Israel, in comparison of them. Solomon was master of a great deal of knowledge, but to what purpose, when he had no better a government of his appetites?
2. He was drawn by them to the worship of strange gods, as Israel to Baal-peor by the daughters of Moab. This was the bad consequence of his multiplying wives. We have reason to think it impaired his health, and hastened upon him the decays of age; it exhausted his treasure, which, though vast indeed, would be found little enough to maintain the pride and vanity of all these women; perhaps it occasioned him, in his latter end, to neglect his business, by which he lost his supplies from abroad, and was forced, for the keeping up of his grandeur, to burden his subjects with those taxes which they complained of, ch. xii. 4. But none of these consequences were so bad as this: His wives turned away his heart after other gods, v. 3, 4. (1.) He grew cool and indifferent in his own religion and remiss in the service of the God of Israel: His heart was not perfect with the Lord his God (v. 4), nor did he follow him fully (v. 6), like David. We cannot suppose that he quite cast off the worship of God, much less that he restrained or hindered it (the temple-service went on as usual); but he grew less frequent, and less serious, in his ascent to the house of the Lord and his attendance on his altar. He left his first love, lost his zeal for God, and did not persevere to the end as he had begun; therefore it is said he was not perfect, because he was not constant; and he followed not God fully, because he turned from following him, and did not continue to the end. His father David had many faults, but he never neglected the worship of God, nor grew remiss in that, as Solomon did (his wives using all their arts to divert him from it), and there began his apostasy. (2.) He tolerated and maintained his wives in their idolatry and made no scruple of joining with them in it. Pharaoh's daughter was proselyted (as is supposed) to the Jews' religion, but, when he began to grow careless in the worship of God himself, he used no means to convert his other wives to it; in complaisance to them, he built chapels for their gods (v. 7, 8), maintained their priests, and occasionally did himself attend their altars, making a jest of it, asking, "What harm is there in it? Are not all religions alike?" which (says bishop Patrick) has been the disease of some great wits. When he humoured one thus, the rest would take it ill if he did not, in like manner, gratify them, so that he did it for all his wives (v. 8), and at last came to such a degree of impiety that he set up a high place for Chemosh in the hill that is before Jerusalem, the mount of Olives, as if to confront the temple which he himself had built. These high places continued here, not utterly demolished, till Josiah's time, 2 Kings xxiii. 13. This is the account here given of Solomon's apostasy.
II. Let us now pause awhile, and lament Solomon's fall; and we may justly stand and wonder at it. How has the gold become dim! How has the most fine gold changed! Be astonished, O heavens! at this, and be horribly afraid, as the prophet exclaims in a like case, Jer. ii. 12.
1. How strange, (1.) That Solomon, in his old age, should be ensnared with fleshly lusts, youthful lusts. As we must never presume upon the strength of our resolutions, so neither upon the weakness of our corruptions, so as to be secure and off our guard. (2.) That so wise a man as Solomon was, so famed for a quick understanding and sound judgment, should suffer himself to be made such a fool of by these foolish women. (3.) That one who had so often and so plainly warned others of the danger of the love of women should himself be so wretchedly bewitched with it; it is easier to see a mischief, and to show it to others, than to shun it ourselves. (4.) That so good a man, so zealous for the worship of God, who had been so conversant with divine things, and who prayed that excellent prayer at the dedication of the temple, should do these sinful things. Is this Solomon? Have all his wisdom and devotion come to this at last? Never was gallant ship so wrecked; never was crown so profaned.
2. What shall we say to all this? Why God permitted it it is not for us to enquire; his way is in the sea and his path in the great waters; he knew how to bring glory to himself out of it. God foresaw it when he said concerning him that should build the temple, If he commit iniquity, &c., 2 Sam. vii. 14. But it concerns us to enquire what good use we may make of it. (1.) Let him that thinks he stands take heed lest he fall. We see how weak we are of ourselves, without the grace of God; let us therefore live in a constant dependence on that grace. (2.) See the danger of a prosperous condition, and how hard it is to overcome the temptations of it. Solomon, like Jeshurun, waxed fat and then kicked. The food convenient, which Agur prayed for, is safer and better than the food abundant, which Solomon was even surfeited with. (3.) See what need those have to stand upon their guard who have made a great profession of religion, and shown themselves forward and zealous in devotion, because the devil will set upon them most violently, and, if they misbehave, the reproach is the greater. It is the evening that commends the day; let us therefore fear, lest, having run well, we seem to come short.
Adam Clarke: Commentary on the Bible - 1831
11:1: Many strange women - That is, idolaters; together with the daughter of Pharaoh: she was also one of those strange women and an idolater. But many think she became a proselyte to the Jewish religion; of this there is no evidence.
3 Kings (1 Kings) 11:3
Albert Barnes: Notes on the Bible - 1834
11:1: In noticing successively Solomon's excessive accumulation of silver and gold Kg1 10:14-25, his multiplication of horses Kg1 10:26-29, and his multiplication of wives, the writer has in mind the warning of Moses against these three forms of princely ostentation, all alike forbidden to an Israelite monarch (marginal reference).
Zidonians - i. e., Phoenician women. A tradition states that Solomon married a daughter of Hiram, king of Tyre.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:1: am 3020-3029, bc 984-975
loved: Kg1 11:8; Gen 6:2-5; Deu 17:17; Neh 13:23-27; Pro 2:16, Pro 5:8-20, Pro 6:24, Pro 7:5; Pro 22:14, Pro 23:33
together with: or, beside, Kg1 3:1; Lev 18:18
John Gill
But King Solomon loved many strange women,.... His love was a lustful and not a lawful one, and of women who were not only of foreign countries, but not his lawful wives, and these many:
together with the daughter of Pharaoh; besides her, or as he loved her, and perhaps more; his sin was not that he loved her who was his lawful wife, but others with her; it is very probable she was a proselytess, and had no hand in turning him to idolatry, since we read not of any high place built for an Egyptian idol:
women of the Moabites, Anmonites, Edomites, Zidonians, and Hittites; all of the neighbouring nations. Some think he did this with political views, to get intelligence of the state of those countries, or to abate and extinguish their enmity; but it rather seems to be the fruit of lust or pride.
11:211:2: եւ յազգացն յորոց վճարեաց Տէր որդւոցն Իսրայէլի չմտանել առ նոսա, եւ նոքա մի՛ մտցեն առ ձեզ. թէ գուցէ խոտորեցուցանիցեն զսիրտս ձեր զկնի կռոցն իւրեանց, ՚ի նոսա՛ յարեցաւ Սողոմոն սիրե՛լ[3578]։ [3578] Ոմանք. Եւ յայլազգեաց յորոց վճարեաց Տէր յորդւոցն Իսրայէլի։
2 եւ այլ ազգերի պատկանող բազմաթիւ օտար կանանց, որոնց մասին Տէրն ասել էր իսրայէլացիներին. «Չխառնուէք նրանց հետ, նրանք էլ թող չխառնուեն ձեզ հետ, որպէսզի չլինի, թէ ձեր սրտերը մոլորեցնեն իրենց կուռքերին դարձնելով»: Սողոմոնը յարեց նրանց՝ սէր տածելով:
2 Այն ազգերէն՝ որոնց համար Տէրը Իսրայէլին որդիներուն ըսեր էր. «Անոնց քով մի՛ մտնէք ու անոնք ալ ձեր քով թող չմտնեն, որպէս զի ձեր սրտերը իրենց աստուածներուն չդարձնեն»։ Սողոմոն սիրով անոնց յարեցաւ։
Յազգացն յորոց [269]վճարեաց Տէր որդւոցն Իսրայելի չմտանել առ նոսա, եւ նոքա մի՛ մտցեն առ ձեզ թէ գուցէ խոտորեցուցանիցեն զսիրտս ձեր զկնի կռոցն իւրեանց. ի նոսա յարեցաւ Սողոմոն սիրել:

11:2: եւ յազգացն յորոց վճարեաց Տէր որդւոցն Իսրայէլի չմտանել առ նոսա, եւ նոքա մի՛ մտցեն առ ձեզ. թէ գուցէ խոտորեցուցանիցեն զսիրտս ձեր զկնի կռոցն իւրեանց, ՚ի նոսա՛ յարեցաւ Սողոմոն սիրե՛լ[3578]։
[3578] Ոմանք. Եւ յայլազգեաց յորոց վճարեաց Տէր յորդւոցն Իսրայէլի։
2 եւ այլ ազգերի պատկանող բազմաթիւ օտար կանանց, որոնց մասին Տէրն ասել էր իսրայէլացիներին. «Չխառնուէք նրանց հետ, նրանք էլ թող չխառնուեն ձեզ հետ, որպէսզի չլինի, թէ ձեր սրտերը մոլորեցնեն իրենց կուռքերին դարձնելով»: Սողոմոնը յարեց նրանց՝ սէր տածելով:
2 Այն ազգերէն՝ որոնց համար Տէրը Իսրայէլին որդիներուն ըսեր էր. «Անոնց քով մի՛ մտնէք ու անոնք ալ ձեր քով թող չմտնեն, որպէս զի ձեր սրտերը իրենց աստուածներուն չդարձնեն»։ Սողոմոն սիրով անոնց յարեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
11:211:2 из тех народов, о которых Господь сказал сынам Израилевым: >; к ним прилепился Соломон любовью.
11:2 ἐκ εκ from; out of τῶν ο the ἐθνῶν εθνος nation; caste ὧν ος who; what ἀπεῖπεν απειπον renounce κύριος κυριος lord; master τοῖς ο the υἱοῖς υιος son Ισραηλ ισραηλ.1 Israel οὐκ ου not εἰσελεύσεσθε εισερχομαι enter; go in εἰς εις into; for αὐτούς αυτος he; him καὶ και and; even αὐτοὶ αυτος he; him οὐκ ου not εἰσελεύσονται εισερχομαι enter; go in εἰς εις into; for ὑμᾶς υμας you μὴ μη not ἐκκλίνωσιν εκκλινω deviate; avoid τὰς ο the καρδίας καρδια heart ὑμῶν υμων your ὀπίσω οπισω in back; after εἰδώλων ειδωλον idol αὐτῶν αυτος he; him εἰς εις into; for αὐτοὺς αυτος he; him ἐκολλήθη κολλαω cling; join Σαλωμων σαλωμων the ἀγαπῆσαι αγαπαω love
11:2 מִן־ min- מִן from הַ ha הַ the גֹּויִ֗ם ggôyˈim גֹּוי people אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] אָֽמַר־ ʔˈāmar- אמר say יְהוָה֩ [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to בְּנֵ֨י bᵊnˌê בֵּן son יִשְׂרָאֵ֜ל yiśrāʔˈēl יִשְׂרָאֵל Israel לֹֽא־ lˈō- לֹא not תָבֹ֣אוּ ṯāvˈōʔû בוא come בָהֶ֗ם vāhˈem בְּ in וְ wᵊ וְ and הֵם֙ hˌēm הֵם they לֹא־ lō- לֹא not יָבֹ֣אוּ yāvˈōʔû בוא come בָכֶ֔ם vāḵˈem בְּ in אָכֵן֙ ʔāḵˌēn אָכֵן surely יַטּ֣וּ yaṭṭˈû נטה extend אֶת־ ʔeṯ- אֵת [object marker] לְבַבְכֶ֔ם lᵊvavᵊḵˈem לֵבָב heart אַחֲרֵ֖י ʔaḥᵃrˌê אַחַר after אֱלֹהֵיהֶ֑ם ʔᵉlōhêhˈem אֱלֹהִים god(s) בָּהֶ֛ם bāhˈem בְּ in דָּבַ֥ק dāvˌaq דבק cling, cleave to שְׁלֹמֹ֖ה šᵊlōmˌō שְׁלֹמֹה Solomon לְ lᵊ לְ to אַהֲבָֽה׃ ʔahᵃvˈā אֲהָבָה love
11:2. de gentibus super quibus dixit Dominus filiis Israhel non ingrediemini ad eas neque de illis ingredientur ad vestras certissimo enim avertent corda vestra ut sequamini deos earum his itaque copulatus est Salomon ardentissimo amoreOf the nations concerning which the Lord said to the children of Israel: You shall not go in unto them, neither shall any of them come into yours: for they will most certainly turn away your hearts to follow their gods. And to these was Solomon joined with a most ardent love.
2. of the nations concerning which the LORD said unto the children of Israel, Ye shall not go among them, neither shall they come among you: for surely they will turn away your heart after their gods: Solomon clave unto these in love.
Of the nations [concerning] which the LORD said unto the children of Israel, Ye shall not go in to them, neither shall they come in unto you: [for] surely they will turn away your heart after their gods: Solomon clave unto these in love:

11:2 из тех народов, о которых Господь сказал сынам Израилевым: <<не входите к ним, и они пусть не входят к вам, чтобы они не склонили сердца вашего к своим богам>>; к ним прилепился Соломон любовью.
11:2
ἐκ εκ from; out of
τῶν ο the
ἐθνῶν εθνος nation; caste
ὧν ος who; what
ἀπεῖπεν απειπον renounce
κύριος κυριος lord; master
τοῖς ο the
υἱοῖς υιος son
Ισραηλ ισραηλ.1 Israel
οὐκ ου not
εἰσελεύσεσθε εισερχομαι enter; go in
εἰς εις into; for
αὐτούς αυτος he; him
καὶ και and; even
αὐτοὶ αυτος he; him
οὐκ ου not
εἰσελεύσονται εισερχομαι enter; go in
εἰς εις into; for
ὑμᾶς υμας you
μὴ μη not
ἐκκλίνωσιν εκκλινω deviate; avoid
τὰς ο the
καρδίας καρδια heart
ὑμῶν υμων your
ὀπίσω οπισω in back; after
εἰδώλων ειδωλον idol
αὐτῶν αυτος he; him
εἰς εις into; for
αὐτοὺς αυτος he; him
ἐκολλήθη κολλαω cling; join
Σαλωμων σαλωμων the
ἀγαπῆσαι αγαπαω love
11:2
מִן־ min- מִן from
הַ ha הַ the
גֹּויִ֗ם ggôyˈim גֹּוי people
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
אָֽמַר־ ʔˈāmar- אמר say
יְהוָה֩ [yᵊhwˌāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
בְּנֵ֨י bᵊnˌê בֵּן son
יִשְׂרָאֵ֜ל yiśrāʔˈēl יִשְׂרָאֵל Israel
לֹֽא־ lˈō- לֹא not
תָבֹ֣אוּ ṯāvˈōʔû בוא come
בָהֶ֗ם vāhˈem בְּ in
וְ wᵊ וְ and
הֵם֙ hˌēm הֵם they
לֹא־ lō- לֹא not
יָבֹ֣אוּ yāvˈōʔû בוא come
בָכֶ֔ם vāḵˈem בְּ in
אָכֵן֙ ʔāḵˌēn אָכֵן surely
יַטּ֣וּ yaṭṭˈû נטה extend
אֶת־ ʔeṯ- אֵת [object marker]
לְבַבְכֶ֔ם lᵊvavᵊḵˈem לֵבָב heart
אַחֲרֵ֖י ʔaḥᵃrˌê אַחַר after
אֱלֹהֵיהֶ֑ם ʔᵉlōhêhˈem אֱלֹהִים god(s)
בָּהֶ֛ם bāhˈem בְּ in
דָּבַ֥ק dāvˌaq דבק cling, cleave to
שְׁלֹמֹ֖ה šᵊlōmˌō שְׁלֹמֹה Solomon
לְ lᵊ לְ to
אַהֲבָֽה׃ ʔahᵃvˈā אֲהָבָה love
11:2. de gentibus super quibus dixit Dominus filiis Israhel non ingrediemini ad eas neque de illis ingredientur ad vestras certissimo enim avertent corda vestra ut sequamini deos earum his itaque copulatus est Salomon ardentissimo amore
Of the nations concerning which the Lord said to the children of Israel: You shall not go in unto them, neither shall any of them come into yours: for they will most certainly turn away your hearts to follow their gods. And to these was Solomon joined with a most ardent love.
2. of the nations concerning which the LORD said unto the children of Israel, Ye shall not go among them, neither shall they come among you: for surely they will turn away your heart after their gods: Solomon clave unto these in love.
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Albert Barnes: Notes on the Bible - 1834
11:2: Ye shall not go in unto them ... - These words are not a quotation from the Pentateuch. They merely give the general meaning of the two passages prohibiting intermarriage with neighboring idolators (marginal references). Strictly speaking, the prohibition in the Law of intermarriage was confined to the Canaanite nations. But the principle of the prohibition applied equally to the Moabites, Ammonites, and Edomites who all bordered on the holy land; and was so applied by Ezra Ezr 9:1 and Nehemiah Neh 13:23.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:2: Ye shall not go in: Exo 23:32, Exo 23:33, Exo 34:16; Deu 7:3, Deu 7:4; Jos 23:12, Jos 23:13; Ezr 9:12, Ezr 10:2-17; Mal 2:11
surely: Kg1 16:31-33; Num 25:1-3; Jdg 3:6, Jdg 3:7; Ch2 21:6; Co2 6:14-16
Solomon: Gen 2:24, Gen 34:3; Judg. 16:4-21; Ch2 19:2; Psa 139:21; Rom 1:32, Rom 12:9; Co1 15:33; Rev 2:4
John Gill
Of the nations concerning which the Lord said unto the children of Israel, ye shall not go in to them, neither shall they come in unto you,.... That is, they should not intermarry with one another; this is to be understood of the last mentioned, the Hittites, who were one of the seven nations this law respected, Deut 7:1.
for surely they will turn away your heart after their gods; which is the reason given for the making the above law, and was sadly verified in Solomon:
Solomon clave unto these in love; he not only took them, but kept them, and expressed a strong affection for them.
11:311:3: Եւ էին նորա կանայք տիկնայք՝ եւթն հարիւր, եւ հարճք՝ երեք հարիւր. եւ խոտորեցուցին կանա՛յք նորա զսիրտ նորա։
3 Նա եօթը հարիւր կին եւ երեք հարիւր հարճ ունէր, եւ կանայք խոտորեցրին նրա սիրտը:
3 Անիկա եօթը հարիւր իշխանազուն կին ու երեք հարիւր հարճ ունէր ու անոր կիները անոր սիրտը խոտորցուցին։
Եւ էին նորա կանայք տիկնայք եւթն հարեւր, եւ հարճք երեք հարեւր. եւ խոտորեցուցին կանայք նորա զսիրտ նորա:

11:3: Եւ էին նորա կանայք տիկնայք՝ եւթն հարիւր, եւ հարճք՝ երեք հարիւր. եւ խոտորեցուցին կանա՛յք նորա զսիրտ նորա։
3 Նա եօթը հարիւր կին եւ երեք հարիւր հարճ ունէր, եւ կանայք խոտորեցրին նրա սիրտը:
3 Անիկա եօթը հարիւր իշխանազուն կին ու երեք հարիւր հարճ ունէր ու անոր կիները անոր սիրտը խոտորցուցին։
zohrab-1805▾ eastern-1994▾ western am▾
11:311:3 И было у него семьсот жен и триста наложниц; и развратили жены его сердце его.
11:4 καὶ και and; even ἐγενήθη γινομαι happen; become ἐν εν in καιρῷ καιρος season; opportunity γήρους γηρας old age Σαλωμων σαλωμων and; even οὐκ ου not ἦν ειμι be ἡ ο the καρδία καρδια heart αὐτοῦ αυτος he; him τελεία τελειος complete; accomplished μετὰ μετα with; amid κυρίου κυριος lord; master θεοῦ θεος God αὐτοῦ αυτος he; him καθὼς καθως just as / like ἡ ο the καρδία καρδια heart Δαυιδ δαβιδ Dabid; Thavith τοῦ ο the πατρὸς πατηρ father αὐτοῦ αυτος he; him καὶ και and; even ἐξέκλιναν εκκλινω deviate; avoid αἱ ο the γυναῖκες γυνη woman; wife αἱ ο the ἀλλότριαι αλλοτριος another's; stranger τὴν ο the καρδίαν καρδια heart αὐτοῦ αυτος he; him ὀπίσω οπισω in back; after θεῶν θεος God αὐτῶν αυτος he; him
11:3 וַ wa וְ and יְהִי־ yᵊhî- היה be לֹ֣ו lˈô לְ to נָשִׁ֗ים nāšˈîm אִשָּׁה woman שָׂרֹות֙ śārôṯ שָׂרָה mistress שְׁבַ֣ע šᵊvˈaʕ שֶׁבַע seven מֵאֹ֔ות mēʔˈôṯ מֵאָה hundred וּ û וְ and פִֽלַגְשִׁ֖ים fˈilaḡšˌîm פִּלֶגֶשׁ concubine שְׁלֹ֣שׁ šᵊlˈōš שָׁלֹשׁ three מֵאֹ֑ות mēʔˈôṯ מֵאָה hundred וַ wa וְ and יַּטּ֥וּ yyaṭṭˌû נטה extend נָשָׁ֖יו nāšˌāʸw אִשָּׁה woman אֶת־ ʔeṯ- אֵת [object marker] לִבֹּֽו׃ libbˈô לֵב heart
11:3. fueruntque ei uxores quasi reginae septingentae et concubinae trecentae et averterunt mulieres cor eiusAnd he had seven hundred wives as queens, and three hundred concubines: and the women turned away his heart.
3. And he had seven hundred wives, princesses, and three hundred concubines: and his wives turned away his heart.
And he had seven hundred wives, princesses, and three hundred concubines: and his wives turned away his heart:

11:3 И было у него семьсот жен и триста наложниц; и развратили жены его сердце его.
11:4
καὶ και and; even
ἐγενήθη γινομαι happen; become
ἐν εν in
καιρῷ καιρος season; opportunity
γήρους γηρας old age
Σαλωμων σαλωμων and; even
οὐκ ου not
ἦν ειμι be
ἡ ο the
καρδία καρδια heart
αὐτοῦ αυτος he; him
τελεία τελειος complete; accomplished
μετὰ μετα with; amid
κυρίου κυριος lord; master
θεοῦ θεος God
αὐτοῦ αυτος he; him
καθὼς καθως just as / like
ἡ ο the
καρδία καρδια heart
Δαυιδ δαβιδ Dabid; Thavith
τοῦ ο the
πατρὸς πατηρ father
αὐτοῦ αυτος he; him
καὶ και and; even
ἐξέκλιναν εκκλινω deviate; avoid
αἱ ο the
γυναῖκες γυνη woman; wife
αἱ ο the
ἀλλότριαι αλλοτριος another's; stranger
τὴν ο the
καρδίαν καρδια heart
αὐτοῦ αυτος he; him
ὀπίσω οπισω in back; after
θεῶν θεος God
αὐτῶν αυτος he; him
11:3
וַ wa וְ and
יְהִי־ yᵊhî- היה be
לֹ֣ו lˈô לְ to
נָשִׁ֗ים nāšˈîm אִשָּׁה woman
שָׂרֹות֙ śārôṯ שָׂרָה mistress
שְׁבַ֣ע šᵊvˈaʕ שֶׁבַע seven
מֵאֹ֔ות mēʔˈôṯ מֵאָה hundred
וּ û וְ and
פִֽלַגְשִׁ֖ים fˈilaḡšˌîm פִּלֶגֶשׁ concubine
שְׁלֹ֣שׁ šᵊlˈōš שָׁלֹשׁ three
מֵאֹ֑ות mēʔˈôṯ מֵאָה hundred
וַ wa וְ and
יַּטּ֥וּ yyaṭṭˌû נטה extend
נָשָׁ֖יו nāšˌāʸw אִשָּׁה woman
אֶת־ ʔeṯ- אֵת [object marker]
לִבֹּֽו׃ libbˈô לֵב heart
11:3. fueruntque ei uxores quasi reginae septingentae et concubinae trecentae et averterunt mulieres cor eius
And he had seven hundred wives as queens, and three hundred concubines: and the women turned away his heart.
3. And he had seven hundred wives, princesses, and three hundred concubines: and his wives turned away his heart.
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Adam Clarke: Commentary on the Bible - 1831
11:3: He had seven hundred wives, princesses - How he could get so many of the blood royal from the different surrounding nations, is astonishing; but probably the daughters of noblemen, generals, etc., may be included.
And three hundred concubines - These were wives of the second rank, who were taken according to the usages of those times; but their offspring could not inherit. Sarah was to Abraham what these seven hundred princesses were to Solomon; and the three hundred concubines stood in the same relation to the Israelitish king as Hagar and Keturah did to the patriarch.
Here then are one thousand wives to form this great bad man's harem! Was it possible that such a person could have any piety to God, who was absorbed by such a number of women? We scarcely allow a man to have the fear of God who has a second wife or mistress; in what state then must the man be who has one thousand of them? We may endeavor to excuse all this by saying, "It was a custom in the East to have a multitude of women, and that there were many of those whom Solomon probably never saw," etc., etc. But was there any of them whom he might not have seen? Was it for reasons of state, or merely court splendor, that he had so many? How then is it said that he loved many strange women? - that he clave to them in love? And did he not give them the utmost proofs of his attachment when he not only tolerated their iniquitous worship in the land, but built temples to their idols, and more, burnt incense to them himself? As we should not condemn what God justifies, so we should not justify what God condemns. He went after Ashtaroth, the impure Venus of the Sidonians; after Milcom, the abomination of the Ammonites; after Chemosh, the abomination of the Moabites; and after the murderous Molech, the abomination of the children of Ammon. He seems to have gone as far in iniquity as it was possible.
3 Kings (1 Kings) 11:7
Albert Barnes: Notes on the Bible - 1834
11:3: These numbers seem excessive to many critics, and it must be admitted that history furnishes no parallel to them. In Sol 6:8 the number of Solomon's legitimate wives is said to be sixty, and that of his concubines eighty. It is, perhaps probable, that the text has in this place suffered corruption. For "700" we should perhaps read "70."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:3: seven hundred: Jdg 8:30, Jdg 8:31, Jdg 9:5; Sa2 3:2-5, Sa2 5:13-16; Ch2 11:21; Ecc 7:28
Geneva 1599
And he had seven hundred wives, princesses, and three hundred (b) concubines: and his wives turned away his heart.
(b) To whom belonged no dowry.
John Gill
And he had seven hundred wives, princesses, and three hundred concubines,.... In all 1000, a prodigious number; though these might not be all for use, but for state after the manner of the eastern monarchs; these were a far greater number than are alluded to in Song 6:8, unless the virgins without number there, were such of these as were not defiled by him; but the number here seems plainly referred to in Eccles 7:28,
and his wives turned away his heart; both from his duty to his God, and from attendance to his business as a king, especially the former, as follows.
John Wesley
Seven hundred wives, &c. - God had particularly forbidden the kings to multiply either horses or wives, Deut 17:16-17, we saw 3Kings 10:29, how he broke the former law, multiplying horses: and here we see, how he broke the latter, multiplying wives. David set the example. One ill act of a good man may do more mischief than twenty of a wicked man. Besides, they were strange women, of the nations which God had expressly forbidden them to marry with. And to compleat the mischief, he clave unto these in love; was extravagantly fond of them, Solomon had much knowledge. But to what purpose, when he knew not how to govern his appetites?
Robert Jamieson, A. R. Fausset and David Brown
he had seven hundred wives, princesses--They were, probably, according to an existing custom, the daughters of tributary chiefs, given as hostages for good conduct of their fathers.
concubines--were legitimate, but lower or secondary wives. These the chief or first wife regards without the smallest jealousy or regret, as they look up to her with feelings of respectful submission. Solomon's wives became numerous, not all at once, but gradually. Even at an early period his taste for Oriental show seems to have led to the establishment of a considerable harem (Song 6:8).
11:411:4: Եւ եղեւ ՚ի ժամանակի ծերութեանն Սողոմոնի, եւ կանայք նորա խոտորեցուցին զսիրտ նորա զհետ աստուածոց օտարաց. եւ ո՛չ էր սիրտ նորա կատարեալ ընդ Տեառն Աստուծոյ իւրոյ իբրեւ զսիրտն Դաւթի հօր իւրոյ։
4 Սողոմոնի ծերութեան օրերին կանայք նրա սիրտը խոտորեցրին օտար աստուածների կողմը, եւ նա ամբողջ հոգով չկապուեց իր Տէր Աստծու հետ, ինչպէս իր հօր՝ Դաւթի սիրտն էր կապուած:
4 Սողոմոնին ծերութեան ժամանակը անոր կիները անոր սիրտը օտար աստուածներու դարձուցին ու անոր սիրտը իր Տէր Աստուծոյն հետ իր հօրը Դաւիթին սրտին պէս կատարեալ չէր։
Եւ եղեւ ի ժամանակի ծերութեանն Սողոմոնի կանայք նորա խոտորեցուցին զսիրտ նորա զհետ աստուածոց օտարաց. եւ ոչ էր սիրտ նորա կատարեալ ընդ Տեառն Աստուծոյ իւրոյ իբրեւ զսիրտն Դաւթի հօր իւրոյ:

11:4: Եւ եղեւ ՚ի ժամանակի ծերութեանն Սողոմոնի, եւ կանայք նորա խոտորեցուցին զսիրտ նորա զհետ աստուածոց օտարաց. եւ ո՛չ էր սիրտ նորա կատարեալ ընդ Տեառն Աստուծոյ իւրոյ իբրեւ զսիրտն Դաւթի հօր իւրոյ։
4 Սողոմոնի ծերութեան օրերին կանայք նրա սիրտը խոտորեցրին օտար աստուածների կողմը, եւ նա ամբողջ հոգով չկապուեց իր Տէր Աստծու հետ, ինչպէս իր հօր՝ Դաւթի սիրտն էր կապուած:
4 Սողոմոնին ծերութեան ժամանակը անոր կիները անոր սիրտը օտար աստուածներու դարձուցին ու անոր սիրտը իր Տէր Աստուծոյն հետ իր հօրը Դաւիթին սրտին պէս կատարեալ չէր։
zohrab-1805▾ eastern-1994▾ western am▾
11:411:4 Во время старости Соломона жены его склонили сердце его к иным богам, и сердце его не было вполне предано Господу Богу своему, как сердце Давида, отца его.
11:5 τότε τοτε at that ᾠκοδόμησεν οικοδομεω build Σαλωμων σαλωμων high; lofty τῷ ο the Χαμως χαμως idol Μωαβ μωαβ and; even τῷ ο the βασιλεῖ βασιλευς monarch; king αὐτῶν αυτος he; him εἰδώλῳ ειδωλον idol υἱῶν υιος son Αμμων αμμων Ammōn; Ammon
11:4 וַ wa וְ and יְהִ֗י yᵊhˈî היה be לְ lᵊ לְ to עֵת֙ ʕˌēṯ עֵת time זִקְנַ֣ת ziqnˈaṯ זִקְנָה old age שְׁלֹמֹ֔ה šᵊlōmˈō שְׁלֹמֹה Solomon נָשָׁיו֙ nāšāʸw אִשָּׁה woman הִטּ֣וּ hiṭṭˈû נטה extend אֶת־ ʔeṯ- אֵת [object marker] לְבָבֹ֔ו lᵊvāvˈô לֵבָב heart אַחֲרֵ֖י ʔaḥᵃrˌê אַחַר after אֱלֹהִ֣ים ʔᵉlōhˈîm אֱלֹהִים god(s) אֲחֵרִ֑ים ʔᵃḥērˈîm אַחֵר other וְ wᵊ וְ and לֹא־ lō- לֹא not הָיָ֨ה hāyˌā היה be לְבָבֹ֤ו lᵊvāvˈô לֵבָב heart שָׁלֵם֙ šālˌēm שָׁלֵם complete עִם־ ʕim- עִם with יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהָ֔יו ʔᵉlōhˈāʸw אֱלֹהִים god(s) כִּ ki כְּ as לְבַ֖ב lᵊvˌav לֵבָב heart דָּוִ֥יד dāwˌîḏ דָּוִד David אָבִֽיו׃ ʔāvˈiʸw אָב father
11:4. cumque iam esset senex depravatum est per mulieres cor eius ut sequeretur deos alienos nec erat cor eius perfectum cum Domino Deo suo sicut cor David patris eiusAnd when he was now old, his heart was turned away by women to follow strange gods: and his heart was not perfect with the Lord his God, as was the heart of David, his father.
4. For it came to pass, when Solomon was old, that his wives turned away his heart after other gods: and his heart was not perfect with the LORD his God, as was the heart of David his father.
For it came to pass, when Solomon was old, [that] his wives turned away his heart after other gods: and his heart was not perfect with the LORD his God, as [was] the heart of David his father:

11:4 Во время старости Соломона жены его склонили сердце его к иным богам, и сердце его не было вполне предано Господу Богу своему, как сердце Давида, отца его.
11:5
τότε τοτε at that
ᾠκοδόμησεν οικοδομεω build
Σαλωμων σαλωμων high; lofty
τῷ ο the
Χαμως χαμως idol
Μωαβ μωαβ and; even
τῷ ο the
βασιλεῖ βασιλευς monarch; king
αὐτῶν αυτος he; him
εἰδώλῳ ειδωλον idol
υἱῶν υιος son
Αμμων αμμων Ammōn; Ammon
11:4
וַ wa וְ and
יְהִ֗י yᵊhˈî היה be
לְ lᵊ לְ to
עֵת֙ ʕˌēṯ עֵת time
זִקְנַ֣ת ziqnˈaṯ זִקְנָה old age
שְׁלֹמֹ֔ה šᵊlōmˈō שְׁלֹמֹה Solomon
נָשָׁיו֙ nāšāʸw אִשָּׁה woman
הִטּ֣וּ hiṭṭˈû נטה extend
אֶת־ ʔeṯ- אֵת [object marker]
לְבָבֹ֔ו lᵊvāvˈô לֵבָב heart
אַחֲרֵ֖י ʔaḥᵃrˌê אַחַר after
אֱלֹהִ֣ים ʔᵉlōhˈîm אֱלֹהִים god(s)
אֲחֵרִ֑ים ʔᵃḥērˈîm אַחֵר other
וְ wᵊ וְ and
לֹא־ lō- לֹא not
הָיָ֨ה hāyˌā היה be
לְבָבֹ֤ו lᵊvāvˈô לֵבָב heart
שָׁלֵם֙ šālˌēm שָׁלֵם complete
עִם־ ʕim- עִם with
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהָ֔יו ʔᵉlōhˈāʸw אֱלֹהִים god(s)
כִּ ki כְּ as
לְבַ֖ב lᵊvˌav לֵבָב heart
דָּוִ֥יד dāwˌîḏ דָּוִד David
אָבִֽיו׃ ʔāvˈiʸw אָב father
11:4. cumque iam esset senex depravatum est per mulieres cor eius ut sequeretur deos alienos nec erat cor eius perfectum cum Domino Deo suo sicut cor David patris eius
And when he was now old, his heart was turned away by women to follow strange gods: and his heart was not perfect with the Lord his God, as was the heart of David, his father.
4. For it came to pass, when Solomon was old, that his wives turned away his heart after other gods: and his heart was not perfect with the LORD his God, as was the heart of David his father.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-6: То, что закон имел предупредить запрещением браков с хананеянками - именно соблазн служения их богам, стало фактом в старости Соломона: под влиянием жен идолопоклонниц, при расслабляющем влиянии неги, роскоши и распущенности, ослабела энергия духа Соломонова в служении Иегове, совершенной преданности Иегове теперь не было в его сердце (4, 6; ср. Сир XLVII:22-23). "Измена его своей религии состоит в равнодушии к ней и в соблазнительной терпимости по отношению к языческим религиям" (проф. Ф. Я. Покровский. Разделение Еврейского царства... с. 285). Он не только дозволяет существование идолопоклонства в теократическом царстве, но и сам строит капища другим богам, содержит, быть может, служителей их на свой счет, принимает с женами своими участие, хотя бы внешнее, в культах их (ср. блаж. Феодорит, вопр. 37). Божества эти - все ханаанские. Астарта (евр. ашторет, мн. ч. аштарот, греч. Αστάρτη) здесь (ст. 5) названа божеством Сидонским, след. финикийским; почитали ее филистимляне (1: Цар. XXXI:10) и все вообще хананеяне наряду с Ваалом (Суд. II:13; X:16). Имя Астарта, вероятно, родственно с именем вавилонской богини Истар, близки обе богини и по значению: та и другая были богиней жизни, плодородия, любви, с другой стороны - охоты, войны. Двоякому значению Астарты соответствовал и двойной символ ее: она изображалась, с одной стороны, в виде женщины с покрывалом на голове в виде рогов луны (на такой символ Астарты указывает собственное имя местности в Палестине: Аштероф-Карнаим, Быт. XIV:5: = "Астарта с рогами"; в Карфагене Астарта изображалась в виде полнолуния; в Египте - луной в виде серпа); отсюда название Астарты у классиков: Ουράνια, Coeletis, что вполне согласно о усвояемым в Библии именем Астарте "богиня неба" (Иер. VII:18; XLIV:17-18); с другой стороны, как богиня плодородия, Астарта имела своими символами: корову (иногда с теленком), кипарис, пальму с плодами и мак. Если Ваалу, богу солнца, служение совершалось на высотах, то Астарте - в долинах и рощах. Xарактер культа, соответственно двойственному значению богини, был двоякий: частью суровый - самооскопление в честь богини войны, частью чувственный - постыдного разврата (Иер. 42-43). См. М. Пальмова. Идолопоклонство у древних евреев. Спб. 1897, с. 295-308. Классики поэтому отождествляли Астарту с Афродитой или Венерой (ср. блаж. Феодорит, вопр. 50).

Милхом (ст. 5) тождествен с Молохом (ст. 5). Еврейское имя Молех - одного корня с мелех, царь, но с гласными слова бошет - позор, поношение (словом бошет верующие израильтяне называли и родственное Молоху божество Ваала, как видно, напр., из изменения имени Иш-баал, муж Ваала, в имя Иш-бошет, муж стыда); божество финикийское и аммонитское, у классиков называемое Кроносом или Сатурном. По идее божество близкое с Ваалом, след. солярное, выражало идею солнца, но только с разрушительной его стороны, также всесокрушающего времени. Статуя Молоха имела голову быка с золотой короной на ней, обширным туловищем и руками для принятия жертв культа, преимущественно детей: ужасное служение Молоху состояло преимущественно в "проведении детей через огонь", у евреев свирепствовало особенно при Ахазе (4: Цар. XVI:3), при Соломоне культ этот, вероятно, не принимал столь омерзительной формы. Впоследствии юго-западная долина у Иерусалима, так называемая Енномова, Гиннонова, была местом отправления ужасного культа Молоха и потому сделалась образом и синонимом ада, геенны (ср. у Пальмова, цит. соч. 252-272). Xамос, евр. Кемош, греч. Χαμώς (ст. 7, ср. 4: Цар. XXIII:13; Иер. XLVIII:7; Чис. XXI:29) - национальное божество моавитян, называемых посему "народом Xамоса" (Чис. XXI:29; Иер. XLVIII:46); в известной надписи моавитского царя Меши он называет себя "сыном Xамоса" (1: с.) ; почитали Xамоса и аммонитяне (Суд. XI:24). Вместе с Ваал-Фегором (Чис. XXV:5) Xамос был обнаружением единого божества; культ Xамоса имел мрачный, жестокий характер, требовал человеческих жертв (4: Цар. III:27); культ Ваал-Фегора, напротив, имел веселый чувственный характер (Чис. XXV). По идее, Xамос был солярным божеством, богом солнечного зноя и символом своим имел блестящий каменный диск.
Albert Barnes: Notes on the Bible - 1834
11:4: Old - About fifty or fifty-five. From his age at his accession (Kg1 2:2 note) he could not have been more than about sixty at his death.
The true nature of Solomon's idolatry was neither complete apostasy - an apostasy from which there could be no recovery; nor a mere toleration, rather praise-worthy than blameable. Solomon did not ever openly or wholly apostatize. He continued his attendance on the worship of Yahweh, and punctually made his offerings three times a year in the temple Kg1 9:25; but his heart was not "perfect" with God. The religious earnestness of his younger days was weakened by wealth, luxury, sensualism, an increasing worldliness leading him to worldly policy and latitudinarianism arising from contact with all the manifold forms of human opinion. His lapse into deadly sin was no doubt gradual. Partly from ostentation, partly from that sensualism which is the most common failing of Oriental monarchs, he established a harem on a grand and extraordinary scale. To gratify "strange women," i. e., foreigners, admitted either from worldly policy, or for variety's sake, he built magnificent temples to their false gods, right over against Jerusalem, as manifest rivals to "the temple." He thus became the author of a syncretism, which sought to blend together the worship of Yahweh and the worship of idols - a syncretism which possessed fatal attractions for the Jewish nation. Finally, he appears himself to have frequented the idol temples Kg1 11:5, Kg1 11:10, and to have taken part in those fearful impurities which constituted the worst horror of the idolatrous systems, thus practically apostatising, though theoretically he never ceased to hold that Yahweh was the true God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:4: when Solomon: Kg1 11:42, Kg1 6:1, Kg1 9:10, Kg1 14:21
his wives: Kg1 11:2; Deu 7:4, Deu 17:17; Neh 13:26, Neh 13:27
his heart: Kg1 11:6, Kg1 11:38, Kg1 6:12, Kg1 6:13, Kg1 8:61, Kg1 9:4, Kg1 15:3, Kg1 15:14; Kg2 20:3; Ch1 28:9, Ch1 29:19; Ch2 17:3, Ch2 25:2, Ch2 31:20, Ch2 31:21, Ch2 34:2
Geneva 1599
For it came to pass, when Solomon was old, [that] his wives turned away his heart after other gods: and his heart was not (c) perfect with the LORD his God, as [was] the heart of David his father.
(c) He did not serve God with a pure heart.
John Gill
And it came to pass, when Solomon was old,.... Toward the latter end of his reign, when he might be near sixty years of age; for Rehoboam his son and successor was forty one when he began to reign, 3Kings 14:21 which is observed either as an aggravation of the sin of Solomon, that in his old age, when by long experience he might have been thought to be still wiser, and less lustful: and yet
that his wives turned away his heart after other gods; or as pointing at the advantage his wives took of his age:
and his heart was not perfect with the Lord his God, as was the heart of David his father; who, though guilty of many sins, never inclined to idolatry; his heart was always right in that point, and sincere in his worship, see Ps 18:20.
John Wesley
Was old - As having now reigned nigh thirty years. When it might have been expected that experience would have made him wiser: then God permitted him to fall so shamefully, that he might be to all succeeding generations an example of the folly, and weakness of the wisest and the best men, when left to themselves. Turned his heart - Not that they changed his mind about the true God, and idols, which is not credible; but they obtained from him a publick indulgence for their worship, and possibly persuaded him to join with them in the outward act of idol - worship; or, at least, in their feasts upon their sacrifices, which was a participation of their idolatry.
Robert Jamieson, A. R. Fausset and David Brown
when Solomon was old--He could not have been more than fifty.
his wives turned away his heart after other gods--Some, considering the lapse of Solomon into idolatry as a thing incredible, regard him as merely humoring his wives in the practice of their superstition; and, in countenancing their respective rites by his presence, as giving only an outward homage--a sensible worship, in which neither his understanding nor his heart was engaged. The apology only makes matters worse, as it implies an adding of hypocrisy and contempt of God to an open breach of His law. There seems no possibility of explaining the language of the sacred historian, but as intimating that Solomon became an actual and open idolater, worshipping images of wood or stone in sight of the very temple which, in early life, he had erected to the true God. Hence that part of Olivet was called the high place of Tophet (Jer 7:30-34), and the hill is still known as the Mount of Offense, of the Mount of Corruption (4Kings 23:13).
11:511:5: Եւ գնաց Սողոմոն զհետ Աստարտայ գարշելւոյ Սիդոնացւոց, եւ զհետ Մեղ՚քոմայ գարշելւոյ որդւոցն Ամոնայ[3579]։ [3579] Ոմանք. Եւ զհետ Մողքոմայ։
5 Սողոմոնը պաշտեց սիդոնացիների գարշելի կուռք Աստարտին ու ամոնացիների գարշելի կուռք Մեղքոմին:
5 Սողոմոն Սիդոնացիներու աստուծոյն Աստարովթին ետեւէն ու Ամմոնացիներուն գարշելի Մեղքոմին ետեւէն գնաց։
Եւ գնաց Սողոմոն զհետ Աստարտայ գարշելւոյ Սիդոնացւոց, եւ զհետ Մեղքոմայ գարշելւոյ որդւոցն Ամոնայ:

11:5: Եւ գնաց Սողոմոն զհետ Աստարտայ գարշելւոյ Սիդոնացւոց, եւ զհետ Մեղ՚քոմայ գարշելւոյ որդւոցն Ամոնայ[3579]։
[3579] Ոմանք. Եւ զհետ Մողքոմայ։
5 Սողոմոնը պաշտեց սիդոնացիների գարշելի կուռք Աստարտին ու ամոնացիների գարշելի կուռք Մեղքոմին:
5 Սողոմոն Սիդոնացիներու աստուծոյն Աստարովթին ետեւէն ու Ամմոնացիներուն գարշելի Մեղքոմին ետեւէն գնաց։
zohrab-1805▾ eastern-1994▾ western am▾
11:511:5 И стал Соломон служить Астарте, божеству Сидонскому, и Милхому, мерзости Аммонитской.
11:6 καὶ και and; even τῇ ο the Ἀστάρτῃ ασταρτη abomination Σιδωνίων σιδωνιος Sidōnios; Sithonios
11:5 וַ wa וְ and יֵּ֣לֶךְ yyˈēleḵ הלך walk שְׁלֹמֹ֔ה šᵊlōmˈō שְׁלֹמֹה Solomon אַחֲרֵ֣י ʔaḥᵃrˈê אַחַר after עַשְׁתֹּ֔רֶת ʕaštˈōreṯ עַשְׁתֹּרֶת Astarte אֱלֹהֵ֖י ʔᵉlōhˌê אֱלֹהִים god(s) צִדֹנִ֑ים ṣiḏōnˈîm צִידֹנִי Sidonian וְ wᵊ וְ and אַחֲרֵ֣י ʔaḥᵃrˈê אַחַר after מִלְכֹּ֔ם milkˈōm מִלְכֹּם Milcom שִׁקֻּ֖ץ šiqqˌuṣ שִׁקּוּץ idol עַמֹּנִֽים׃ ʕammōnˈîm עַמֹּונִי Ammonite
11:5. sed colebat Salomon Astharthen deam Sidoniorum et Moloch idolum AmmanitarumBut Solomon worshipped Astarthe, the goddess of the Sidonians, and Moloch, the idol of the Ammonites.
5. For Solomon went after Ashtoreth the goddess of the Zidonians, and after Milcom the abomination of the Ammonites.
For Solomon went after Ashtoreth the goddess of the Zidonians, and after Milcom the abomination of the Ammonites:

11:5 И стал Соломон служить Астарте, божеству Сидонскому, и Милхому, мерзости Аммонитской.
11:6
καὶ και and; even
τῇ ο the
Ἀστάρτῃ ασταρτη abomination
Σιδωνίων σιδωνιος Sidōnios; Sithonios
11:5
וַ wa וְ and
יֵּ֣לֶךְ yyˈēleḵ הלך walk
שְׁלֹמֹ֔ה šᵊlōmˈō שְׁלֹמֹה Solomon
אַחֲרֵ֣י ʔaḥᵃrˈê אַחַר after
עַשְׁתֹּ֔רֶת ʕaštˈōreṯ עַשְׁתֹּרֶת Astarte
אֱלֹהֵ֖י ʔᵉlōhˌê אֱלֹהִים god(s)
צִדֹנִ֑ים ṣiḏōnˈîm צִידֹנִי Sidonian
וְ wᵊ וְ and
אַחֲרֵ֣י ʔaḥᵃrˈê אַחַר after
מִלְכֹּ֔ם milkˈōm מִלְכֹּם Milcom
שִׁקֻּ֖ץ šiqqˌuṣ שִׁקּוּץ idol
עַמֹּנִֽים׃ ʕammōnˈîm עַמֹּונִי Ammonite
11:5. sed colebat Salomon Astharthen deam Sidoniorum et Moloch idolum Ammanitarum
But Solomon worshipped Astarthe, the goddess of the Sidonians, and Moloch, the idol of the Ammonites.
5. For Solomon went after Ashtoreth the goddess of the Zidonians, and after Milcom the abomination of the Ammonites.
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jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
11:5: Went after - This expression is common in the Pentateuch, and always signifies actual idolatry (see Deu 11:28; Deu 13:2; Deu 28:14, etc.).
For Ashtoreth, or Astarte, the goddess of the Zidonians, see Exo 34:13, note; Deu 16:21, note. On the tomb of a Phoenician king, discovered in 1855, on the site of Sidon, mention is made of a temple of Astarte there, which the monarch built or restored; and his mother is said to have been a priestess of the goddess.
Milcom or Molech Kg1 11:7 are variants of the term ordinarily used for "king" among the Semitic races of Western Asia, which appears in melkarth (Phoenic.), Abimelech (Hebrew), Andrammelek (Assyrian), Abd-ul-malik (Arabic), etc. On the character and worship of Molech, see Lev 20:2-5 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:5: Ashtoreth: Kg1 11:33; Jdg 2:13, Jdg 10:6; Sa1 7:3, Sa1 7:4, Sa1 12:10; Kg2 23:13; Jer 2:10-13
Milcom: Kg1 11:7; Lev 18:21, Lev 20:2-5, Molech, Zep 1:5, Malcham
Geneva 1599
For Solomon went after Ashtoreth the goddess of the Zidonians, and after (d) Milcom the abomination of the Ammonites.
(d) Who was also called Molech in (3Kings 11:7). See also (4Kings 23:10).
John Gill
And Solomon went after Ashtoreth the goddess of the Zidonians,.... Enticed by the Zidonian women, or woman, he had, 3Kings 11:1. According to the Phoenician histories (i), Solomon married a daughter of Hiram, king of Tyre and Zidon; so Clemens of Alexandria says (k), that Hiram gave his daughter to Solomon; Ashtoreth is Astarte, the same with the Venus of the Greeks, so Suidas (l); and Lucian (m) expressly says, the Sidonians had a temple, said by them to belong to Astarte, which he takes to be the moon; and both Venus and Juno signify the same planet; See Gill on Judg 2:13.
and after Milcom the abomination of the Amnonites; the same with Molech, 3Kings 11:7. See Gill on Lev 18:21. See Gill on Amos 1:13. After this he was drawn by his Ammonitish wife, or wives, 3Kings 11:1, though the Jewish writers think he did not worship these idols, but suffered his wives to do it, and connived at it, which was his sin; so Ben Gersom and Abarbinel.
(i) Apud Tatian. contr. Graecos, p. 171. (k) Stromat. l. 1. p. 325. (l) In voce (m) De Dea Syria.
John Wesley
Milcom - Called also Moloch.
Robert Jamieson, A. R. Fausset and David Brown
Ashtoreth--Astarte,
Milcom--Molech,
and Chemosh--He built altars for these three; but, although he is described (3Kings 11:8) as doing the same for "all his strange wives," there is no evidence that they had idols distinct from these; and there is no trace whatever of Egyptian idolatry.
11:611:6: Եւ արար Սողոմոն չա՛ր առաջի Տեառն, եւ ո՛չ չոգաւ զհետ Տեառն իբրեւ զԴաւիթ զհայր իւր։
6 Սողոմոնը չարութիւն գործեց Աստծու առաջ եւ չընթացաւ Տիրոջ ճանապարհով, ինչպէս որ ընթացել էր իր հայր Դաւիթը:
6 Սողոմոն Տէրոջը առջեւ չարութիւն ըրաւ ու Տէրոջը ետեւէն իր հօրը Դաւիթին պէս կատարեալ սրտով չգնաց։
Եւ արար Սողոմոն չար առաջի Տեառն, եւ ոչ չոգաւ զհետ Տեառն իբրեւ զԴաւիթ զհայր իւր:

11:6: Եւ արար Սողոմոն չա՛ր առաջի Տեառն, եւ ո՛չ չոգաւ զհետ Տեառն իբրեւ զԴաւիթ զհայր իւր։
6 Սողոմոնը չարութիւն գործեց Աստծու առաջ եւ չընթացաւ Տիրոջ ճանապարհով, ինչպէս որ ընթացել էր իր հայր Դաւիթը:
6 Սողոմոն Տէրոջը առջեւ չարութիւն ըրաւ ու Տէրոջը ետեւէն իր հօրը Դաւիթին պէս կատարեալ սրտով չգնաց։
zohrab-1805▾ eastern-1994▾ western am▾
11:611:6 И делал Соломон неугодное пред очами Господа и не вполне последовал Господу, как Давид, отец его.
11:7 καὶ και and; even οὕτως ουτως so; this way ἐποίησεν ποιεω do; make πάσαις πας all; every ταῖς ο the γυναιξὶν γυνη woman; wife αὐτοῦ αυτος he; him ταῖς ο the ἀλλοτρίαις αλλοτριος another's; stranger ἐθυμίων θυμιαζω and; even ἔθυον θυω immolate; sacrifice τοῖς ο the εἰδώλοις ειδωλον idol αὐτῶν αυτος he; him
11:6 וַ wa וְ and יַּ֧עַשׂ yyˈaʕaś עשׂה make שְׁלֹמֹ֛ה šᵊlōmˈō שְׁלֹמֹה Solomon הָ hā הַ the רַ֖ע rˌaʕ רַע evil בְּ bᵊ בְּ in עֵינֵ֣י ʕênˈê עַיִן eye יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and לֹ֥א lˌō לֹא not מִלֵּ֛א millˈē מלא be full אַחֲרֵ֥י ʔaḥᵃrˌê אַחַר after יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH כְּ kᵊ כְּ as דָוִ֥ד ḏāwˌiḏ דָּוִד David אָבִֽיו׃ ס ʔāvˈiʸw . s אָב father
11:6. fecitque Salomon quod non placuerat coram Domino et non adimplevit ut sequeretur Dominum sicut pater eiusAnd Solomon did that which was not pleasing before the Lord, and did not fully follow the Lord, as David, his father.
6. And Solomon did that which was evil in the sight of the LORD, and went not fully after the LORD, as did David his father.
And Solomon did evil in the sight of the LORD, and went not fully after the LORD, as [did] David his father:

11:6 И делал Соломон неугодное пред очами Господа и не вполне последовал Господу, как Давид, отец его.
11:7
καὶ και and; even
οὕτως ουτως so; this way
ἐποίησεν ποιεω do; make
πάσαις πας all; every
ταῖς ο the
γυναιξὶν γυνη woman; wife
αὐτοῦ αυτος he; him
ταῖς ο the
ἀλλοτρίαις αλλοτριος another's; stranger
ἐθυμίων θυμιαζω and; even
ἔθυον θυω immolate; sacrifice
τοῖς ο the
εἰδώλοις ειδωλον idol
αὐτῶν αυτος he; him
11:6
וַ wa וְ and
יַּ֧עַשׂ yyˈaʕaś עשׂה make
שְׁלֹמֹ֛ה šᵊlōmˈō שְׁלֹמֹה Solomon
הָ hā הַ the
רַ֖ע rˌaʕ רַע evil
בְּ bᵊ בְּ in
עֵינֵ֣י ʕênˈê עַיִן eye
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
מִלֵּ֛א millˈē מלא be full
אַחֲרֵ֥י ʔaḥᵃrˌê אַחַר after
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
כְּ kᵊ כְּ as
דָוִ֥ד ḏāwˌiḏ דָּוִד David
אָבִֽיו׃ ס ʔāvˈiʸw . s אָב father
11:6. fecitque Salomon quod non placuerat coram Domino et non adimplevit ut sequeretur Dominum sicut pater eius
And Solomon did that which was not pleasing before the Lord, and did not fully follow the Lord, as David, his father.
6. And Solomon did that which was evil in the sight of the LORD, and went not fully after the LORD, as did David his father.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:6: went not fully after: Heb. fulfilled not after, Num 14:24; Jos 14:8, Jos 14:14 *Heb:
John Gill
And Solomon did evil in the sight of the Lord,.... As idolatry is, nothing more provoking to him:
and went not fully after the Lord, as did David his father; for though he did not relinquish the worship of the true God, and the service of the temple, yet inasmuch as he worshipped other gods besides, or connived at the worship of them, he did not wholly, and constantly, and solely serve the Lord, as his father did.
John Wesley
Did evil - That is, did not worship God wholly, but joined idols with him.
11:711:7: Յայնժամ շինեաց Սողոմոն զբարձաւանդակն Քամովսայ կռո՛ցն Մովաբու ՚ի լերինն հանդէպ Երուսաղեմի, եւ Մող՚քոմայ կռոց որդւոցն Ամովնայ, եւ Աստարտայ գարշելւոյ Սիդոնացւոց[3580]։ [3580] Ոմանք. Եւ զհետ Մողքոմայ։
7 Այն ժամանակ Սողոմոնը Երուսաղէմի դիմաց, լերան վրայ մի մեհեան կառուցեց մովաբացիների կուռք Քամոսի համար, ինչպէս եւ ամոնացիների Մեղքոմ կուռքի եւ սիդոնացիների գարշելի կուռք Աստարտի համար:
7 Այն ատեն Սողոմոն Երուսաղէմի առջեւի լերանը վրայ Մովաբացիներուն գարշելի Քամովսին համար բարձր տեղ մը շինեց ու Ամմոնացիներուն գարշելի Մողոքին համար ալ։
Յայնժամ շինեաց Սողոմոն զբարձաւանդակն Քամովսայ [270]կռոցն Մովաբու ի լերինն հանդէպ Երուսաղեմի, եւ Մողքոմայ [271]կռոց որդւոցն Ամովնայ [272]եւ Աստարտայ գարշելւոյ Սիդոնացւոց:

11:7: Յայնժամ շինեաց Սողոմոն զբարձաւանդակն Քամովսայ կռո՛ցն Մովաբու ՚ի լերինն հանդէպ Երուսաղեմի, եւ Մող՚քոմայ կռոց որդւոցն Ամովնայ, եւ Աստարտայ գարշելւոյ Սիդոնացւոց[3580]։
[3580] Ոմանք. Եւ զհետ Մողքոմայ։
7 Այն ժամանակ Սողոմոնը Երուսաղէմի դիմաց, լերան վրայ մի մեհեան կառուցեց մովաբացիների կուռք Քամոսի համար, ինչպէս եւ ամոնացիների Մեղքոմ կուռքի եւ սիդոնացիների գարշելի կուռք Աստարտի համար:
7 Այն ատեն Սողոմոն Երուսաղէմի առջեւի լերանը վրայ Մովաբացիներուն գարշելի Քամովսին համար բարձր տեղ մը շինեց ու Ամմոնացիներուն գարշելի Մողոքին համար ալ։
zohrab-1805▾ eastern-1994▾ western am▾
11:711:7 Тогда построил Соломон капище Хамосу, мерзости Моавитской, на горе, которая пред Иерусалимом, и Молоху, мерзости Аммонитской.
11:8 καὶ και and; even ἐποίησεν ποιεω do; make Σαλωμων σαλωμων the πονηρὸν πονηρος harmful; malignant ἐνώπιον ενωπιος in the face; facing κυρίου κυριος lord; master οὐκ ου not ἐπορεύθη πορευομαι travel; go ὀπίσω οπισω in back; after κυρίου κυριος lord; master ὡς ως.1 as; how Δαυιδ δαβιδ Dabid; Thavith ὁ ο the πατὴρ πατηρ father αὐτοῦ αυτος he; him
11:7 אָז֩ ʔˌāz אָז then יִבְנֶ֨ה yivnˌeh בנה build שְׁלֹמֹ֜ה šᵊlōmˈō שְׁלֹמֹה Solomon בָּמָ֗ה bāmˈoh בָּמָה high place לִ li לְ to כְמֹושׁ֙ ḵᵊmôš כְּמֹושׁ Chemosh שִׁקֻּ֣ץ šiqqˈuṣ שִׁקּוּץ idol מֹואָ֔ב môʔˈāv מֹואָב Moab בָּ bā בְּ in † הַ the הָ֕ר hˈār הַר mountain אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] עַל־ ʕal- עַל upon פְּנֵ֣י pᵊnˈê פָּנֶה face יְרוּשָׁלִָ֑ם yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem וּ û וְ and לְ lᵊ לְ to מֹ֕לֶךְ mˈōleḵ מֹלֶךְ Moloch שִׁקֻּ֖ץ šiqqˌuṣ שִׁקּוּץ idol בְּנֵ֥י bᵊnˌê בֵּן son עַמֹּֽון׃ ʕammˈôn עַמֹּון Ammon
11:7. tunc aedificavit Salomon fanum Chamos idolo Moab in monte qui est contra Hierusalem et Moloch idolo filiorum AmmonThen Solomon built a temple for Chamos, the idol of Moab, on the hill that is over against Jerusalem, and for Moloch, the idol of the children of Ammon.
7. Then did Solomon build an high place for Chemosh the abomination of Moab, in the mount that is before Jerusalem, and for Molech the abomination of the children of Ammon.
Then did Solomon build an high place for Chemosh, the abomination of Moab, in the hill that [is] before Jerusalem, and for Molech, the abomination of the children of Ammon:

11:7 Тогда построил Соломон капище Хамосу, мерзости Моавитской, на горе, которая пред Иерусалимом, и Молоху, мерзости Аммонитской.
11:8
καὶ και and; even
ἐποίησεν ποιεω do; make
Σαλωμων σαλωμων the
πονηρὸν πονηρος harmful; malignant
ἐνώπιον ενωπιος in the face; facing
κυρίου κυριος lord; master
οὐκ ου not
ἐπορεύθη πορευομαι travel; go
ὀπίσω οπισω in back; after
κυρίου κυριος lord; master
ὡς ως.1 as; how
Δαυιδ δαβιδ Dabid; Thavith
ὁ ο the
πατὴρ πατηρ father
αὐτοῦ αυτος he; him
11:7
אָז֩ ʔˌāz אָז then
יִבְנֶ֨ה yivnˌeh בנה build
שְׁלֹמֹ֜ה šᵊlōmˈō שְׁלֹמֹה Solomon
בָּמָ֗ה bāmˈoh בָּמָה high place
לִ li לְ to
כְמֹושׁ֙ ḵᵊmôš כְּמֹושׁ Chemosh
שִׁקֻּ֣ץ šiqqˈuṣ שִׁקּוּץ idol
מֹואָ֔ב môʔˈāv מֹואָב Moab
בָּ bā בְּ in
† הַ the
הָ֕ר hˈār הַר mountain
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
עַל־ ʕal- עַל upon
פְּנֵ֣י pᵊnˈê פָּנֶה face
יְרוּשָׁלִָ֑ם yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem
וּ û וְ and
לְ lᵊ לְ to
מֹ֕לֶךְ mˈōleḵ מֹלֶךְ Moloch
שִׁקֻּ֖ץ šiqqˌuṣ שִׁקּוּץ idol
בְּנֵ֥י bᵊnˌê בֵּן son
עַמֹּֽון׃ ʕammˈôn עַמֹּון Ammon
11:7. tunc aedificavit Salomon fanum Chamos idolo Moab in monte qui est contra Hierusalem et Moloch idolo filiorum Ammon
Then Solomon built a temple for Chamos, the idol of Moab, on the hill that is over against Jerusalem, and for Moloch, the idol of the children of Ammon.
7. Then did Solomon build an high place for Chemosh the abomination of Moab, in the mount that is before Jerusalem, and for Molech the abomination of the children of Ammon.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: Высоты и капища названными божествам (см. у Пальмова, 246-252) Соломон построил "на горе, которая пред Иерусалимом", т. е. на Масличной или Елеонской горе (2: Цар. XV:30; 3ax XIV:4), в 4: Цар. XXIII:13: названной (по евр. т.) "пагубною горою" (гар-гамашхит, греко-слав. мосфаф), т. е. вследствие бывшего здесь идолослужения. По преданию, идолослужение, допущенное Соломоном, происходило на южном холме Елеонской горы, получившем название "горы соблазна".
Adam Clarke: Commentary on the Bible - 1831
11:7: The hill that is before Jerusalem - This was the Mount of Olives.
3 Kings (1 Kings) 11:9
Albert Barnes: Notes on the Bible - 1834
11:7: Chemosh (Num 21:29 note), seems to have been widely worshipped in Western Asia. His name occurs frequently on the "Moabite-Stone." Car-Chemish, "the fort of Chemosh," a great city of the northern Hittites, must have been under his protection. In Babylon he seems to have been known as Chomus-belus, or Chemosh-Bel.
The hill - Olivet. At present the most southern summit only (the "Mons Offensionis") is pointed out as having been desecrated by the idol sanctuaries: but the early Eastern travelers tell us that in their time the most northern suburb was believed to have been the site of the high p ace of Chemosh, the southern one that of Moloch only.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:7: build an high: Lev 26:30; Num 33:52; Kg2 21:2, Kg2 21:3, Kg2 23:13, Kg2 23:14; Psa 78:58; Eze 20:28, Eze 20:29
Chemosh: Num 21:29; Jdg 11:24; Jer 48:13
abomination: Deu 13:14, Deu 17:3, Deu 17:4, Deu 27:15; Isa 44:19; Eze 18:12; Dan 11:31, Dan 12:11; Rev 17:4, Rev 17:5
the hill: This was the mount of Olives, which lay east of Jerusalem; and that the Hebrews would consider before it, while the west would be behind it; for the very term used to denote the east, kedem, means before, while acharon, behind, sometimes signifies the west. Gen 33:2; Sa2 15:30; Kg2 23:13; Zac 14:4; Mat 26:30; Act 1:9, Act 1:12
Geneva 1599
Then did Solomon build an high place for Chemosh, the (e) abomination of Moab, in the hill that [is] before Jerusalem, and for Molech, the abomination of the children of Ammon.
(e) Thus the scripture calls whatever man reveres and serves as God.
John Gill
Then did Solomon build an high place for Chemosh, the abomination of Mesh,.... Of this idol see Gill on Jer 48:7, an high place for which he ordered to be built, or at least suffered it to be built, at the instigation of his Moabitish woman or women, 3Kings 11:1, this was built in the hill that is before Jerusalem; on the mount of Olives, as Jarchi, called from hence afterwards the mount of corruption, 4Kings 23:15 and for Molech, the abomination of the children of Ammon, 3Kings 11:5.
John Wesley
An high place - That is, an altar upon the high place, as the manner of the Heathens was. The hill - In the mount of olives, which was nigh unto Jerusalem, 2Kings 15:30, and from this act was called the mount of corruption, 4Kings 23:13. As it were, to confront the temple.
11:811:8: Եւ ա՛յնպէս արար ամենայն կանանց իւրոց օտարոտւոց. արկանէին խո՛ւնկս, եւ զոհէին կռոց իւրեանց։
8 Նոյն բանն արեց նա նաեւ իր բոլոր օտարազգի կանանց աստուածների համար. նրա կանայք խունկ էին ծխում եւ իրենց կուռքերին զոհ մատուցում:
8 Իր բոլոր օտարազգի կիներուն համար ալ այնպէս ըրաւ, որոնք իրենց աստուածներուն խունկ կը ծխէին ու զոհ կը մատուցանէին։
Եւ այնպէս արար ամենայն կանանց իւրոց օտարոտւոց. արկանէին խունկս եւ զոհէին կռոց իւրեանց:

11:8: Եւ ա՛յնպէս արար ամենայն կանանց իւրոց օտարոտւոց. արկանէին խո՛ւնկս, եւ զոհէին կռոց իւրեանց։
8 Նոյն բանն արեց նա նաեւ իր բոլոր օտարազգի կանանց աստուածների համար. նրա կանայք խունկ էին ծխում եւ իրենց կուռքերին զոհ մատուցում:
8 Իր բոլոր օտարազգի կիներուն համար ալ այնպէս ըրաւ, որոնք իրենց աստուածներուն խունկ կը ծխէին ու զոհ կը մատուցանէին։
zohrab-1805▾ eastern-1994▾ western am▾
11:811:8 Так сделал он для всех своих чужестранных жен, которые кадили и приносили жертвы своим богам.
11:9 καὶ και and; even ὠργίσθη οργιζω impassioned; anger κύριος κυριος lord; master ἐπὶ επι in; on Σαλωμων σαλωμων since; that ἐξέκλινεν εκκλινω deviate; avoid καρδίαν καρδια heart αὐτοῦ αυτος he; him ἀπὸ απο from; away κυρίου κυριος lord; master θεοῦ θεος God Ισραηλ ισραηλ.1 Israel τοῦ ο the ὀφθέντος οραω view; see αὐτῷ αυτος he; him δὶς δις twice
11:8 וְ wᵊ וְ and כֵ֣ן ḵˈēn כֵּן thus עָשָׂ֔ה ʕāśˈā עשׂה make לְ lᵊ לְ to כָל־ ḵol- כֹּל whole נָשָׁ֖יו nāšˌāʸw אִשָּׁה woman הַ ha הַ the נָּכְרִיֹּ֑ות nnoḵriyyˈôṯ נָכְרִי foreign מַקְטִירֹ֥ות maqṭîrˌôṯ קטר smoke וּֽ ˈû וְ and מְזַבְּחֹ֖ות mᵊzabbᵊḥˌôṯ זבח slaughter לֵ lē לְ to אלֹהֵיהֶֽן׃ ʔlōhêhˈen אֱלֹהִים god(s)
11:8. atque in hunc modum fecit universis uxoribus suis alienigenis quae adolebant tura et immolabant diis suisAnd he did in this manner for all his wives that were strangers, who burnt incense, and offered sacrifice to their gods.
8. And so did he for all his strange wives, which burnt incense and sacrificed unto their gods.
And likewise did he for all his strange wives, which burnt incense and sacrificed unto their gods:

11:8 Так сделал он для всех своих чужестранных жен, которые кадили и приносили жертвы своим богам.
11:9
καὶ και and; even
ὠργίσθη οργιζω impassioned; anger
κύριος κυριος lord; master
ἐπὶ επι in; on
Σαλωμων σαλωμων since; that
ἐξέκλινεν εκκλινω deviate; avoid
καρδίαν καρδια heart
αὐτοῦ αυτος he; him
ἀπὸ απο from; away
κυρίου κυριος lord; master
θεοῦ θεος God
Ισραηλ ισραηλ.1 Israel
τοῦ ο the
ὀφθέντος οραω view; see
αὐτῷ αυτος he; him
δὶς δις twice
11:8
וְ wᵊ וְ and
כֵ֣ן ḵˈēn כֵּן thus
עָשָׂ֔ה ʕāśˈā עשׂה make
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
נָשָׁ֖יו nāšˌāʸw אִשָּׁה woman
הַ ha הַ the
נָּכְרִיֹּ֑ות nnoḵriyyˈôṯ נָכְרִי foreign
מַקְטִירֹ֥ות maqṭîrˌôṯ קטר smoke
וּֽ ˈû וְ and
מְזַבְּחֹ֖ות mᵊzabbᵊḥˌôṯ זבח slaughter
לֵ lē לְ to
אלֹהֵיהֶֽן׃ ʔlōhêhˈen אֱלֹהִים god(s)
11:8. atque in hunc modum fecit universis uxoribus suis alienigenis quae adolebant tura et immolabant diis suis
And he did in this manner for all his wives that were strangers, who burnt incense, and offered sacrifice to their gods.
8. And so did he for all his strange wives, which burnt incense and sacrificed unto their gods.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:8: all his strange wives: Kg1 11:1; Eze 16:22-29; Hos 4:11, Hos 4:12; Co1 10:11, Co1 10:12, Co1 10:20-22
John Gill
And likewise did he for all his strange wives,.... That is, built high places for their idols, or suffered them to be built; for when he had done it for one, he could not refuse it to another, without greatly disobliging them; even for as many of them,
which burnt incense, and sacrificed unto their gods; the gods of the countries from whence they came, and in the worship of which they had been brought up: this shows that the best and wisest of men, when left to themselves, may do the worst and most foolish of all things; as nothing can be more so than the worship of such wretched deities.
John Wesley
And sacrificed, &c. - See what need those have to stand upon their guard, who have been eminent for religion. The devil will set upon them most violently: and if they miscarry, the reproach is the greater. It is the evening that commends the day. Let us therefore fear, lest having run well, we come short.
Robert Jamieson, A. R. Fausset and David Brown
burnt incense and sacrificed unto their gods--The first was considered a higher act of homage, and is often used as synonymous with worship (4Kings 22:17; 4Kings 23:5).
11:911:9: Եւ բարկացաւ Տէր Սողոմոնի, զի խոտորեցո՛յց զսիրտ իւր ՚ի Տեառնէ Աստուծոյ Իսրայէլի որ երեւեցաւ նմա երկի՛ցս.
9 Տէրը բարկացաւ Սողոմոնի վրայ, որովհետեւ նրա սիրտը խոտորուել էր Իսրայէլի Տէր Աստծուց, որը երկու անգամ երեւացել
9 Տէրը Սողոմոնին բարկացաւ, վասն զի անիկա իր սիրտը խոտորցուց Իսրայէլի Տէր Աստուծմէն, որ երկու անգամ իրեն երեւցաւ։
Եւ բարկացաւ Տէր Սողոմոնի, զի խոտորեցոյց զսիրտ իւր ի Տեառնէ Աստուծոյ Իսրայելի որ երեւեցաւ նմա երկիցս:

11:9: Եւ բարկացաւ Տէր Սողոմոնի, զի խոտորեցո՛յց զսիրտ իւր ՚ի Տեառնէ Աստուծոյ Իսրայէլի որ երեւեցաւ նմա երկի՛ցս.
9 Տէրը բարկացաւ Սողոմոնի վրայ, որովհետեւ նրա սիրտը խոտորուել էր Իսրայէլի Տէր Աստծուց, որը երկու անգամ երեւացել
9 Տէրը Սողոմոնին բարկացաւ, վասն զի անիկա իր սիրտը խոտորցուց Իսրայէլի Տէր Աստուծմէն, որ երկու անգամ իրեն երեւցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
11:911:9 И разгневался Господь на Соломона за то, что он уклонил сердце свое от Господа Бога Израилева, Который два раза являлся ему
11:10 καὶ και and; even ἐντειλαμένου εντελλομαι direct; enjoin αὐτῷ αυτος he; him ὑπὲρ υπερ over; for τοῦ ο the λόγου λογος word; log τούτου ουτος this; he τὸ ο the παράπαν παραπαν not πορευθῆναι πορευομαι travel; go ὀπίσω οπισω in back; after θεῶν θεος God ἑτέρων ετερος different; alternate καὶ και and; even φυλάξασθαι φυλασσω guard; keep ποιῆσαι ποιεω do; make ἃ ος who; what ἐνετείλατο εντελλομαι direct; enjoin αὐτῷ αυτος he; him κύριος κυριος lord; master ὁ ο the θεός θεος God
11:9 וַ wa וְ and יִּתְאַנַּ֥ף yyiṯʔannˌaf אנף be angry יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH בִּ bi בְּ in שְׁלֹמֹ֑ה šᵊlōmˈō שְׁלֹמֹה Solomon כִּֽי־ kˈî- כִּי that נָטָ֣ה nāṭˈā נטה extend לְבָבֹ֗ו lᵊvāvˈô לֵבָב heart מֵ mē מִן from עִ֤ם ʕˈim עִם with יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel הַ ha הַ the נִּרְאָ֥ה nnirʔˌā ראה see אֵלָ֖יו ʔēlˌāʸw אֶל to פַּעֲמָֽיִם׃ paʕᵃmˈāyim פַּעַם foot
11:9. igitur iratus est Dominus Salomoni quod aversa esset mens eius a Domino Deo Israhel qui apparuerat ei secundoAnd the Lord was angry with Solomon, because his mind was turned away from the Lord, the God of Israel, who had appeared to him twice;
9. And the LORD was angry with Solomon, because his heart was turned away from the LORD, the God of Israel, which had appeared unto him twice,
And the LORD was angry with Solomon, because his heart was turned from the LORD God of Israel, which had appeared unto him twice:

11:9 И разгневался Господь на Соломона за то, что он уклонил сердце свое от Господа Бога Израилева, Который два раза являлся ему
11:10
καὶ και and; even
ἐντειλαμένου εντελλομαι direct; enjoin
αὐτῷ αυτος he; him
ὑπὲρ υπερ over; for
τοῦ ο the
λόγου λογος word; log
τούτου ουτος this; he
τὸ ο the
παράπαν παραπαν not
πορευθῆναι πορευομαι travel; go
ὀπίσω οπισω in back; after
θεῶν θεος God
ἑτέρων ετερος different; alternate
καὶ και and; even
φυλάξασθαι φυλασσω guard; keep
ποιῆσαι ποιεω do; make
ἃ ος who; what
ἐνετείλατο εντελλομαι direct; enjoin
αὐτῷ αυτος he; him
κύριος κυριος lord; master
ὁ ο the
θεός θεος God
11:9
וַ wa וְ and
יִּתְאַנַּ֥ף yyiṯʔannˌaf אנף be angry
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
בִּ bi בְּ in
שְׁלֹמֹ֑ה šᵊlōmˈō שְׁלֹמֹה Solomon
כִּֽי־ kˈî- כִּי that
נָטָ֣ה nāṭˈā נטה extend
לְבָבֹ֗ו lᵊvāvˈô לֵבָב heart
מֵ mē מִן from
עִ֤ם ʕˈim עִם with
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
הַ ha הַ the
נִּרְאָ֥ה nnirʔˌā ראה see
אֵלָ֖יו ʔēlˌāʸw אֶל to
פַּעֲמָֽיִם׃ paʕᵃmˈāyim פַּעַם foot
11:9. igitur iratus est Dominus Salomoni quod aversa esset mens eius a Domino Deo Israhel qui apparuerat ei secundo
And the Lord was angry with Solomon, because his mind was turned away from the Lord, the God of Israel, who had appeared to him twice;
9. And the LORD was angry with Solomon, because his heart was turned away from the LORD, the God of Israel, which had appeared unto him twice,
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-13: Гнев Божий на Соломона был тем сильнее, чем больше были прежние милости Иеговы к нему, выразившиеся, между прочим, двукратным явлением ему Иеговы (III:5: сл.; IX:3: сл.) , причем Бог нарочито подтвердил ему обязанности теократического царя. Только ради Давида и непреложности обетований Божиих, за династией Давида останется одно колено (ст. 13), собственно два: Иудино и Вениаминово (XII:23), но последнее по малочисленности здесь (как и ниже в ст. 36: и 32) не названо. Настоящее грозное предвозвещение дано было, вероятно, через пророка, а не непосредственно, как предыдущие откровения: теперь Соломон сделался уже недостойным непосредственных богоявлений (ср. блаж. Феодорит, вопр. 36). Доселе невозмутимый мир царствования Соломона был потревожен Адером (ст. 14-22), Разоном (23-25) и более всего Иеровоамом (26-40).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
God's Displeasure against Solomon. B. C. 983.

9 And the LORD was angry with Solomon, because his heart was turned from the LORD God of Israel, which had appeared unto him twice, 10 And had commanded him concerning this thing, that he should not go after other gods: but he kept not that which the LORD commanded. 11 Wherefore the LORD said unto Solomon, Forasmuch as this is done of thee, and thou hast not kept my covenant and my statutes, which I have commanded thee, I will surely rend the kingdom from thee, and will give it to thy servant. 12 Notwithstanding in thy days I will not do it for David thy father's sake: but I will rend it out of the hand of thy son. 13 Howbeit I will not rend away all the kingdom; but will give one tribe to thy son for David my servant's sake, and for Jerusalem's sake which I have chosen.
Here is, I. God's anger against Solomon for his sin. The thing he did displeased the Lord. Time was then the Lord loved Solomon (2 Sam. xii. 24) and delighted in him (ch. x. 9), but now the Lord was angry with Solomon (v. 9), for there was in his sin, 1. The most base ingratitude that could be. He turned from the Lord who had appeared unto him twice, once before he began to build the temple (ch. iii. 5) and once after he had dedicated it, ch. ix. 2. God keeps account of the gracious visits he makes us, whether we do or no, knows how often he has appeared to us and for us, and will remember it against us if we turn from him. God's appearing to Solomon was such a sensible confirmation of his faith as should have for ever prevented his worshipping any other god; it was also such a distinguishing favour, and put such an honour upon him, as he ought never to have forgotten, especially considering what God said to him in both these appearances. 2. The most wilful disobedience. This was the very thing concerning which God had commanded him--that he should not go after other gods, yet he was not restrained by such an express admonition, v. 10. Those who have dominion over men are apt to forget God's dominion over them; and, while they demand obedience from their inferiors, to deny it to him who is the Supreme.
II. The message he sent him hereupon (v. 11): The Lord said unto Solomon (it is likely by a prophet) that he must expect to smart for his apostasy. And here, 1. The sentence is just, that, since he had revolted from God, part of his kingdom should revolt from his family; he had given God's glory to the creature, and therefore God would give his crown to his servant: "I will rend the kingdom from thee, in thy posterity, and will give it to thy servant, who shall bear rule over much of that for which thou hast laboured." This was a great mortification to Solomon, who pleased himself no doubt with the prospect of the entail of his rich kingdom upon his heirs for ever. Sin brings ruin upon families, cuts off entails, alienates estates, and lays men's honour in the dust. 2. Yet the mitigations of it are very kind, for David's sake (v. 12, 13), that is, for the sake of the promise made to David. Thus all the favour God shows to man is for Christ's sake, and for the sake of the covenant made with him. The kingdom shall be rent from Solomon's house, but, (1.) Not immediately. Solomon shall not live to see it done, but it shall be rent out of the hand of his son, a son that was born to him by one of his strange wives, for his mother was an Ammonitess (1 Kings xiv. 31) and probably had been a promoter of idolatry. What comfort can a man take in leaving children and an estate behind him if he do not leave a blessing behind him? Yet, if judgments be coming, it is a favour to us if they come not in our days, as 2 Kings xx. 19. (2.) Not wholly. One tribe, that of Judah, the strongest and most numerous, shall remain to the house of David (v. 13), for Jerusalem's sake, which David built, and for the sake of the temple there, which Solomon built; these shall not go into other hands. Solomon did not quickly nor wholly turn away from God; therefore God did not quickly nor wholly take the kingdom from him.
Upon this message which God graciously sent to Solomon, to awaken his conscience and bring him to repentance, we have reason to hope that he humbled himself before God, confessed his sin, begged pardon, and returned to his duty, that he then published his repentance in the book of Ecclesiastes, where he bitterly laments his own folly and madness (ch. vii. 25, 26), and warns others to take heed of the like evil courses, and to fear God and keep his commandments, in consideration of the judgment to come, which, it is likely, had made him tremble, as it did Felix. That penitential sermon was as true an indication of a heart broken for sin and turned from it as David's penitential psalms were, though of another nature. God's grace in his people works variously. Thus, though Solomon fell, he was not utterly cast down; what God had said to David concerning him was fulfilled: I will chasten him with the rod of men, but my mercy shall not depart from him, 2 Sam. vii. 14, 15. Though God may suffer those whom he loves to fall into sin, he will not suffer them to lie still in it. Solomon's defection, though it was much his reproach and a great blemish to his personal character, yet did not so far break in upon the character of his reign but that it was afterwards made the pattern of a good reign, 2 Chron. xi. 17, where the kings are said to have done well, while they walked in the way of David and Solomon. But, though we have all this reason to hope he repented and found mercy, yet the Holy Ghost did not think fit expressly to record his recovery, but left it doubtful, for warning to others not to sin upon presumption of repenting, for it is but a peradventure whether God will give them repentance, or, if he do, whether he will give the evidence of it to themselves or others. Great sinners may recover themselves and have the benefit of their repentance, and yet be denied both the comfort and credit of it; the guilt may be taken away, and yet not the reproach.
Adam Clarke: Commentary on the Bible - 1831
11:9: The Lord was angry with Solomon - Had not this man's delinquency been strongly marked by the Divine disapprobation, it would have had a fatal effect on the morals of mankind. Vice is vice, no matter who commits it. And God is as much displeased with sin in Solomon as he can be with it in the most profligate, uneducated wretch. And although God sees the same sin in precisely the same degree of moral turpitude as to the act itself, yet there may be circumstances which greatly aggravate the offense, and subject the offender to greater punishment. Solomon was wise; he knew better; his understanding showed him the vanity as well as the wickedness of idolatry. God had appeared unto him twice, and thus given him the most direct proof of his being and of his providence. The promises of God had been fulfilled to him in the most remarkable manner, and in such a way as to prove that they came by a Divine counsel, and not by any kind of casualty. All these were aggravations of Solomon's crimes, as to their demerit; for the same crime has, in every case, the same degree of moral turpitude in the sight of God; but circumstances may so aggravate, as to require the offender to be more grievously punished; so the punishment may be legally increased where the crime is the same. Solomon deserved more punishment for his worship of Ashtaroth than any of the Sidonians did, though they performed precisely the same acts. The Sidonians had never known the true God; Solomon had been fully acquainted with him.
3 Kings (1 Kings) 11:11
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:9: angry: Exo 4:14; Num 12:9; Deu 3:26, Deu 9:8, Deu 9:20; Sa2 6:7, Sa2 11:27; Ch1 21:7; Psa 78:58-60, Psa 90:7, Psa 90:8
his heart: Kg1 11:2, Kg1 11:3; Deu 7:4; Pro 4:23; Isa 29:13, Isa 29:14; Hos 4:11; Ti2 4:10
which had appeared: Kg1 3:5, Kg1 9:2
John Gill
And the Lord was angry with Solomon, because his heart was turned from the Lord God of Israel,.... Or from the fear of him, as the Targum, which must in a great measure be cast off, or he could not have given in to idolatry in any shape as he did; for it was for that the Lord was displeased, the which nothing is more provoking to him, as may be often observed:
which had appeared unto him twice; once at Gibeon, and again after his prayer at the dedication of the temple, 3Kings 3:5, which is mentioned here as an aggravation of his sin, that he should fall into it, when the Lord had condescended to appear to him so graciously.
Robert Jamieson, A. R. Fausset and David Brown
GOD THREATENS HIM. (3Kings 11:9-13)
the Lord was angry with Solomon--The divine appearance, first at Gibeon [3Kings 3:5], and then at Jerusalem [3Kings 9:2], after the dedication of the temple, with the warnings given him on both occasions [3Kings 3:11-14; 3Kings 9:3-9], had left Solomon inexcusable; and it was proper and necessary that on one who had been so signally favored with the gifts of Heaven, but who had grossly abused them, a terrible judgment should fall. The divine sentence was announced to him probably by Ahijah; but there was mercy mingled with judgment, in the circumstance, that it should not be inflicted on Solomon personally--and that a remnant of the kingdom should be spared--"for David's sake, and for Jerusalem's sake, which had been chosen" to put God's name there; not from a partial bias in favor of either, but that the divine promise might stand (2Kings 7:12-16).
11:1011:10: եւ պատուիրեաց նմա վասն բանին այնորիկ, ամենեւին չերթա՛լ զհետ աստուածոց օտարաց, եւ պահել եւ առնել զոր պատուիրեաց նմա Տէր Աստուած։
10 ու պատուիրել էր նրան, որ օտար աստուածների յետեւից ամենեւին չգնայ, այլ պահի եւ կատարի այն, ինչ Տէր Աստուածը պատուիրել էր նրան:
10 Եւ պատուիրեց որ ուրիշ աստուածներու ետեւէն չերթայ. բայց անիկա Տէրոջը պատուէրը չպահեց։
եւ պատուիրեաց նմա վասն բանին այնորիկ, ամենեւին չերթալ զհետ աստուածոց օտարաց, եւ [273]պահել եւ առնել`` զոր պատուիրեաց նմա Տէր [274]Աստուած:

11:10: եւ պատուիրեաց նմա վասն բանին այնորիկ, ամենեւին չերթա՛լ զհետ աստուածոց օտարաց, եւ պահել եւ առնել զոր պատուիրեաց նմա Տէր Աստուած։
10 ու պատուիրել էր նրան, որ օտար աստուածների յետեւից ամենեւին չգնայ, այլ պահի եւ կատարի այն, ինչ Տէր Աստուածը պատուիրել էր նրան:
10 Եւ պատուիրեց որ ուրիշ աստուածներու ետեւէն չերթայ. բայց անիկա Տէրոջը պատուէրը չպահեց։
zohrab-1805▾ eastern-1994▾ western am▾
11:1011:10 и заповедал ему, чтобы он не следовал иным богам; но он не исполнил того, что заповедал ему Господь [Бог].
11:11 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master πρὸς προς to; toward Σαλωμων σαλωμων against; instead of ὧν ος who; what ἐγένετο γινομαι happen; become ταῦτα ουτος this; he μετὰ μετα with; amid σοῦ σου of you; your καὶ και and; even οὐκ ου not ἐφύλαξας φυλασσω guard; keep τὰς ο the ἐντολάς εντολη direction; injunction μου μου of me; mine καὶ και and; even τὰ ο the προστάγματά προσταγμα of me; mine ἃ ος who; what ἐνετειλάμην εντελλομαι direct; enjoin σοι σοι you διαρρήσσων διαρρηγνυμι rend; tear διαρρήξω διαρρηγνυμι rend; tear τὴν ο the βασιλείαν βασιλεια realm; kingdom σου σου of you; your ἐκ εκ from; out of χειρός χειρ hand σου σου of you; your καὶ και and; even δώσω διδωμι give; deposit αὐτὴν αυτος he; him τῷ ο the δούλῳ δουλος subject σου σου of you; your
11:10 וְ wᵊ וְ and צִוָּ֤ה ṣiwwˈā צוה command אֵלָיו֙ ʔēlāʸw אֶל to עַל־ ʕal- עַל upon הַ ha הַ the דָּבָ֣ר ddāvˈār דָּבָר word הַ ha הַ the זֶּ֔ה zzˈeh זֶה this לְ lᵊ לְ to בִ֨לְתִּי־ vˌiltî- בֵּלֶת failure לֶ֔כֶת lˈeḵeṯ הלך walk אַחֲרֵ֖י ʔaḥᵃrˌê אַחַר after אֱלֹהִ֣ים ʔᵉlōhˈîm אֱלֹהִים god(s) אֲחֵרִ֑ים ʔᵃḥērˈîm אַחֵר other וְ wᵊ וְ and לֹ֣א lˈō לֹא not שָׁמַ֔ר šāmˈar שׁמר keep אֵ֥ת ʔˌēṯ אֵת [object marker] אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] צִוָּ֖ה ṣiwwˌā צוה command יְהוָֽה׃ פ [yᵊhwˈāh] . f יְהוָה YHWH
11:10. et praeceperat de verbo hoc ne sequeretur deos alienos et non custodivit quae mandavit ei DominusAnd had commanded him concerning this thing, that he should not follow strange gods: but he kept not the things which the Lord commanded him.
10. and had commanded him concerning this thing, that he should not go after other gods: but he kept not that which the LORD commanded.
And had commanded him concerning this thing, that he should not go after other gods: but he kept not that which the LORD commanded:

11:10 и заповедал ему, чтобы он не следовал иным богам; но он не исполнил того, что заповедал ему Господь [Бог].
11:11
καὶ και and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
πρὸς προς to; toward
Σαλωμων σαλωμων against; instead of
ὧν ος who; what
ἐγένετο γινομαι happen; become
ταῦτα ουτος this; he
μετὰ μετα with; amid
σοῦ σου of you; your
καὶ και and; even
οὐκ ου not
ἐφύλαξας φυλασσω guard; keep
τὰς ο the
ἐντολάς εντολη direction; injunction
μου μου of me; mine
καὶ και and; even
τὰ ο the
προστάγματά προσταγμα of me; mine
ἃ ος who; what
ἐνετειλάμην εντελλομαι direct; enjoin
σοι σοι you
διαρρήσσων διαρρηγνυμι rend; tear
διαρρήξω διαρρηγνυμι rend; tear
τὴν ο the
βασιλείαν βασιλεια realm; kingdom
σου σου of you; your
ἐκ εκ from; out of
χειρός χειρ hand
σου σου of you; your
καὶ και and; even
δώσω διδωμι give; deposit
αὐτὴν αυτος he; him
τῷ ο the
δούλῳ δουλος subject
σου σου of you; your
11:10
וְ wᵊ וְ and
צִוָּ֤ה ṣiwwˈā צוה command
אֵלָיו֙ ʔēlāʸw אֶל to
עַל־ ʕal- עַל upon
הַ ha הַ the
דָּבָ֣ר ddāvˈār דָּבָר word
הַ ha הַ the
זֶּ֔ה zzˈeh זֶה this
לְ lᵊ לְ to
בִ֨לְתִּי־ vˌiltî- בֵּלֶת failure
לֶ֔כֶת lˈeḵeṯ הלך walk
אַחֲרֵ֖י ʔaḥᵃrˌê אַחַר after
אֱלֹהִ֣ים ʔᵉlōhˈîm אֱלֹהִים god(s)
אֲחֵרִ֑ים ʔᵃḥērˈîm אַחֵר other
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
שָׁמַ֔ר šāmˈar שׁמר keep
אֵ֥ת ʔˌēṯ אֵת [object marker]
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
צִוָּ֖ה ṣiwwˌā צוה command
יְהוָֽה׃ פ [yᵊhwˈāh] . f יְהוָה YHWH
11:10. et praeceperat de verbo hoc ne sequeretur deos alienos et non custodivit quae mandavit ei Dominus
And had commanded him concerning this thing, that he should not follow strange gods: but he kept not the things which the Lord commanded him.
10. and had commanded him concerning this thing, that he should not go after other gods: but he kept not that which the LORD commanded.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:10: commanded: Kg1 6:12, Kg1 6:13, Kg1 9:4-7; Ch2 7:17-22
John Gill
And had commanded him concerning this thing that he should not go after other gods,.... Which is another aggravation of his sin that it was against an express command of God, and was particularly given him, and he was warned to observe it, and threatened with evil should he break it:
but he kept not that which the Lord commanded: see 3Kings 9:5.
11:1111:11: Եւ ասէ Տէր ցՍողոմոն. Փոխանակ զի եղեւ ա՛յդ ընդ քեզ, եւ ո՛չ պահեցեր զհրամանսն իմ, եւ զպատուիրանս զոր պատուիրեցի քեզ՝ պատառելով պատառեցից զթագաւորութիւնդ ՚ի ձեռանէ քումմէ, եւ տաց զդա ծառայի՛ քում[3581]։ [3581] Ոմանք. Զթագաւորութիւնդ քո ՚ի ձեռա՛՛։
11 Տէրն ասաց Սողոմոնին. «Քանի որ այդպէս վարուեցիր՝ չպահեցիր իմ հրամաններն ու պատուիրանները, որ պատգամել էի քեզ, ես կը խլեմ թագաւորութիւնը քո ձեռքից եւ այն կը տամ քո ծառային:
11 Տէրը Սողոմոնին ըսաւ. «Որովհետեւ դուն այսպէս ըրիր* եւ իմ ուխտս ու քեզի պատուիրած կանոններս չպահեցիր, քու թագաւորութիւնդ անշուշտ քեզմէ պիտի առնեմ ու զանիկա քու ծառայիդ պիտի տամ։
Եւ ասէ Տէր ցՍողոմոն. Փոխանակ զի եղեւ այդ ընդ քեզ, եւ ոչ պահեցեր զհրամանսն իմ եւ զպատուիրանս զոր պատուիրեցի քեզ, պատառելով պատառեցից զթագաւորութիւնդ ի ձեռանէ քումմէ, եւ տաց զդա ծառայի քում:

11:11: Եւ ասէ Տէր ցՍողոմոն. Փոխանակ զի եղեւ ա՛յդ ընդ քեզ, եւ ո՛չ պահեցեր զհրամանսն իմ, եւ զպատուիրանս զոր պատուիրեցի քեզ՝ պատառելով պատառեցից զթագաւորութիւնդ ՚ի ձեռանէ քումմէ, եւ տաց զդա ծառայի՛ քում[3581]։
[3581] Ոմանք. Զթագաւորութիւնդ քո ՚ի ձեռա՛՛։
11 Տէրն ասաց Սողոմոնին. «Քանի որ այդպէս վարուեցիր՝ չպահեցիր իմ հրամաններն ու պատուիրանները, որ պատգամել էի քեզ, ես կը խլեմ թագաւորութիւնը քո ձեռքից եւ այն կը տամ քո ծառային:
11 Տէրը Սողոմոնին ըսաւ. «Որովհետեւ դուն այսպէս ըրիր* եւ իմ ուխտս ու քեզի պատուիրած կանոններս չպահեցիր, քու թագաւորութիւնդ անշուշտ քեզմէ պիտի առնեմ ու զանիկա քու ծառայիդ պիտի տամ։
zohrab-1805▾ eastern-1994▾ western am▾
11:1111:11 И сказал Господь Соломону: за то, что так у тебя делается, и ты не сохранил завета Моего и уставов Моих, которые Я заповедал тебе, Я отторгну от тебя царство и отдам его рабу твоему;
11:12 πλὴν πλην besides; only ἐν εν in ταῖς ο the ἡμέραις ημερα day σου σου of you; your οὐ ου not ποιήσω ποιεω do; make αὐτὰ αυτος he; him διὰ δια through; because of Δαυιδ δαβιδ Dabid; Thavith τὸν ο the πατέρα πατηρ father σου σου of you; your ἐκ εκ from; out of χειρὸς χειρ hand υἱοῦ υιος son σου σου of you; your λήμψομαι λαμβανω take; get αὐτήν αυτος he; him
11:11 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH לִ li לְ to שְׁלֹמֹ֗ה šᵊlōmˈō שְׁלֹמֹה Solomon יַ֚עַן ˈyaʕan יַעַן motive אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] הָֽיְתָה־ hˈāyᵊṯā- היה be זֹּ֣את zzˈōṯ זֹאת this עִמָּ֔ךְ ʕimmˈāḵ עִם with וְ wᵊ וְ and לֹ֤א lˈō לֹא not שָׁמַ֨רְתָּ֙ šāmˈartā שׁמר keep בְּרִיתִ֣י bᵊrîṯˈî בְּרִית covenant וְ wᵊ וְ and חֻקֹּתַ֔י ḥuqqōṯˈay חֻקָּה regulation אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] צִוִּ֖יתִי ṣiwwˌîṯî צוה command עָלֶ֑יךָ ʕālˈeʸḵā עַל upon קָרֹ֨עַ qārˌōₐʕ קרע tear אֶקְרַ֤ע ʔeqrˈaʕ קרע tear אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מַּמְלָכָה֙ mmamlāḵˌā מַמְלָכָה kingdom מֵֽ mˈē מִן from עָלֶ֔יךָ ʕālˈeʸḵā עַל upon וּ û וְ and נְתַתִּ֖יהָ nᵊṯattˌîhā נתן give לְ lᵊ לְ to עַבְדֶּֽךָ׃ ʕavdˈeḵā עֶבֶד servant
11:11. dixit itaque Dominus Salomoni quia habuisti hoc apud te et non custodisti pactum meum et praecepta mea quae mandavi tibi disrumpens scindam regnum tuum et dabo illud servo tuoThe Lord therefore said to Solomon: Because thou hast done this, and hast not kept my covenant, and my precepts, which I have commanded thee, I will divide and rend thy kingdom, and will give it to thy servant.
11. Wherefore the LORD said unto Solomon, Forasmuch as this is done of thee, and thou hast not kept my covenant and my statutes, which I have commanded thee, I will surely rend the kingdom from thee, and will give it to thy servant.
Wherefore the LORD said unto Solomon, Forasmuch as this is done of thee, and thou hast not kept my covenant and my statutes, which I have commanded thee, I will surely rend the kingdom from thee, and will give it to thy servant:

11:11 И сказал Господь Соломону: за то, что так у тебя делается, и ты не сохранил завета Моего и уставов Моих, которые Я заповедал тебе, Я отторгну от тебя царство и отдам его рабу твоему;
11:12
πλὴν πλην besides; only
ἐν εν in
ταῖς ο the
ἡμέραις ημερα day
σου σου of you; your
οὐ ου not
ποιήσω ποιεω do; make
αὐτὰ αυτος he; him
διὰ δια through; because of
Δαυιδ δαβιδ Dabid; Thavith
τὸν ο the
πατέρα πατηρ father
σου σου of you; your
ἐκ εκ from; out of
χειρὸς χειρ hand
υἱοῦ υιος son
σου σου of you; your
λήμψομαι λαμβανω take; get
αὐτήν αυτος he; him
11:11
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
לִ li לְ to
שְׁלֹמֹ֗ה šᵊlōmˈō שְׁלֹמֹה Solomon
יַ֚עַן ˈyaʕan יַעַן motive
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
הָֽיְתָה־ hˈāyᵊṯā- היה be
זֹּ֣את zzˈōṯ זֹאת this
עִמָּ֔ךְ ʕimmˈāḵ עִם with
וְ wᵊ וְ and
לֹ֤א lˈō לֹא not
שָׁמַ֨רְתָּ֙ šāmˈartā שׁמר keep
בְּרִיתִ֣י bᵊrîṯˈî בְּרִית covenant
וְ wᵊ וְ and
חֻקֹּתַ֔י ḥuqqōṯˈay חֻקָּה regulation
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
צִוִּ֖יתִי ṣiwwˌîṯî צוה command
עָלֶ֑יךָ ʕālˈeʸḵā עַל upon
קָרֹ֨עַ qārˌōₐʕ קרע tear
אֶקְרַ֤ע ʔeqrˈaʕ קרע tear
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מַּמְלָכָה֙ mmamlāḵˌā מַמְלָכָה kingdom
מֵֽ mˈē מִן from
עָלֶ֔יךָ ʕālˈeʸḵā עַל upon
וּ û וְ and
נְתַתִּ֖יהָ nᵊṯattˌîhā נתן give
לְ lᵊ לְ to
עַבְדֶּֽךָ׃ ʕavdˈeḵā עֶבֶד servant
11:11. dixit itaque Dominus Salomoni quia habuisti hoc apud te et non custodisti pactum meum et praecepta mea quae mandavi tibi disrumpens scindam regnum tuum et dabo illud servo tuo
The Lord therefore said to Solomon: Because thou hast done this, and hast not kept my covenant, and my precepts, which I have commanded thee, I will divide and rend thy kingdom, and will give it to thy servant.
11. Wherefore the LORD said unto Solomon, Forasmuch as this is done of thee, and thou hast not kept my covenant and my statutes, which I have commanded thee, I will surely rend the kingdom from thee, and will give it to thy servant.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:11: Forasmuch as this is done of thee - Was not this another warning from the Lord? And might not Solomon have yet recovered himself? Was there not mercy in this message which he might have sought and found?
3 Kings (1 Kings) 11:13
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:11: is done of thee: Heb. is with thee
thou hast not: Isa 29:13, Isa 29:14
I will surely: Kg1 11:31, Kg1 12:15, Kg1 12:16, Kg1 12:20; Num 14:23, Num 14:35; Sa1 2:30-32, Sa1 13:13, Sa1 13:14, Sa1 15:26-28; Sa2 12:9-12
Geneva 1599
Wherefore the LORD said unto Solomon, Forasmuch as (f) this is done of thee, and thou hast not kept my covenant and my statutes, which I have commanded thee, I will surely rend the kingdom from thee, and will give it to thy servant.
(f) That you have forsaken me and worshipped idols.
John Gill
Wherefore the Lord said unto Solomon,.... Not in a vision, as before, but by a prophet; the Jews say (n), Ahijah the Shilonite, which is probable, see 3Kings 11:29.
forasmuch as this is done of thee, that thou hast not kept my covenant and my statutes which I have commanded thee; but broke them by his idolatry:
I will surely rend the kingdom from thee, and I will give it to thy servant; meaning Jeroboam, who was not only a subject, but in office under him, 3Kings 11:26.
(n) Seder Olam Rabba, c. 20. p. 53. Kimchi in loc.
11:1211:12: Բայց ՚ի քո՛ աւուրս ո՛չ արարից զայն վասն Դաւթի հօր քոյ, այլ ՚ի ձեռանէ որդւոյ քոյ առի՛ց զդա։
12 Բայց, յանուն քո հայր Դաւթի, քո կենդանութեան ժամանակ չեմ անի դա, այլ որդո՛ւդ ձեռքից կը խլեմ թագաւորութիւնը:
12 Միայն թէ այս բանը քու օրերուդ մէջ չեմ ըներ՝ քու հօրդ Դաւիթին համար, բայց զանիկա քու որդիիդ ձեռքէն պիտի պատռեմ։
Բայց ի քո աւուրս ոչ արարից զայն վասն Դաւթի հօր քո, այլ ի ձեռանէ որդւոյ քո առից զդա:

11:12: Բայց ՚ի քո՛ աւուրս ո՛չ արարից զայն վասն Դաւթի հօր քոյ, այլ ՚ի ձեռանէ որդւոյ քոյ առի՛ց զդա։
12 Բայց, յանուն քո հայր Դաւթի, քո կենդանութեան ժամանակ չեմ անի դա, այլ որդո՛ւդ ձեռքից կը խլեմ թագաւորութիւնը:
12 Միայն թէ այս բանը քու օրերուդ մէջ չեմ ըներ՝ քու հօրդ Դաւիթին համար, բայց զանիկա քու որդիիդ ձեռքէն պիտի պատռեմ։
zohrab-1805▾ eastern-1994▾ western am▾
11:1211:12 но во дни твои Я не сделаю сего ради Давида, отца твоего; из руки сына твоего исторгну его;
11:13 πλὴν πλην besides; only ὅλην ολος whole; wholly τὴν ο the βασιλείαν βασιλεια realm; kingdom οὐ ου not μὴ μη not λάβω λαμβανω take; get σκῆπτρον σκηπτρον one; unit δώσω διδωμι give; deposit τῷ ο the υἱῷ υιος son σου σου of you; your διὰ δια through; because of Δαυιδ δαβιδ Dabid; Thavith τὸν ο the δοῦλόν δουλος subject μου μου of me; mine καὶ και and; even διὰ δια through; because of Ιερουσαλημ ιερουσαλημ Jerusalem τὴν ο the πόλιν πολις city ἣν ος who; what ἐξελεξάμην εκλεγω select; choose
11:12 אַךְ־ ʔaḵ- אַךְ only בְּ bᵊ בְּ in יָמֶ֨יךָ֙ yāmˈeʸḵā יֹום day לֹ֣א lˈō לֹא not אֶעֱשֶׂ֔נָּה ʔeʕᵉśˈennā עשׂה make לְמַ֖עַן lᵊmˌaʕan לְמַעַן because of דָּוִ֣ד dāwˈiḏ דָּוִד David אָבִ֑יךָ ʔāvˈîḵā אָב father מִ mi מִן from יַּ֥ד yyˌaḏ יָד hand בִּנְךָ֖ binᵊḵˌā בֵּן son אֶקְרָעֶֽנָּה׃ ʔeqrāʕˈennā קרע tear
11:12. verumtamen in diebus tuis non faciam propter David patrem tuum de manu filii tui scindam illudNevertheless, in thy days I will not do it, for David thy father's sake: but I will rend it out of the hand of thy son.
12. Notwithstanding in thy days I will not do it, for David thy father’s sake: but I will rend it out of the hand of thy son.
Notwithstanding in thy days I will not do it for David thy father' s sake: [but] I will rend it out of the hand of thy son:

11:12 но во дни твои Я не сделаю сего ради Давида, отца твоего; из руки сына твоего исторгну его;
11:13
πλὴν πλην besides; only
ὅλην ολος whole; wholly
τὴν ο the
βασιλείαν βασιλεια realm; kingdom
οὐ ου not
μὴ μη not
λάβω λαμβανω take; get
σκῆπτρον σκηπτρον one; unit
δώσω διδωμι give; deposit
τῷ ο the
υἱῷ υιος son
σου σου of you; your
διὰ δια through; because of
Δαυιδ δαβιδ Dabid; Thavith
τὸν ο the
δοῦλόν δουλος subject
μου μου of me; mine
καὶ και and; even
διὰ δια through; because of
Ιερουσαλημ ιερουσαλημ Jerusalem
τὴν ο the
πόλιν πολις city
ἣν ος who; what
ἐξελεξάμην εκλεγω select; choose
11:12
אַךְ־ ʔaḵ- אַךְ only
בְּ bᵊ בְּ in
יָמֶ֨יךָ֙ yāmˈeʸḵā יֹום day
לֹ֣א lˈō לֹא not
אֶעֱשֶׂ֔נָּה ʔeʕᵉśˈennā עשׂה make
לְמַ֖עַן lᵊmˌaʕan לְמַעַן because of
דָּוִ֣ד dāwˈiḏ דָּוִד David
אָבִ֑יךָ ʔāvˈîḵā אָב father
מִ mi מִן from
יַּ֥ד yyˌaḏ יָד hand
בִּנְךָ֖ binᵊḵˌā בֵּן son
אֶקְרָעֶֽנָּה׃ ʔeqrāʕˈennā קרע tear
11:12. verumtamen in diebus tuis non faciam propter David patrem tuum de manu filii tui scindam illud
Nevertheless, in thy days I will not do it, for David thy father's sake: but I will rend it out of the hand of thy son.
12. Notwithstanding in thy days I will not do it, for David thy father’s sake: but I will rend it out of the hand of thy son.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:12: in thy days: Kg1 21:29; Kg2 20:17, Kg2 20:19, Kg2 22:19, Kg2 22:20
for David: Sa1 9:4, Sa1 9:5; Gen 12:2, Gen 19:29
I will rend it out: Exo 20:5
John Gill
Notwithstanding in thy days I will not do it for David thy father's sake,.... Not for the merits of David, but the promises made to him, 2Kings 7:12,
but I will rend it out of the hand of thy son; and immediate successor, Rehoboam.
John Wesley
Fathers sake - For my promise made to him, 2Kings 7:12-15.
11:1311:13: Սակայն զամենայն թագաւորութիւնդ ո՛չ առից. գաւազա՛ն մի տաց որդւոյ քում վասն Դաւթի ծառայի իմոյ, եւ վասն Երուսաղեմի քաղաքի զոր ընտրեցի։
13 Ամբողջ թագաւորութիւնը չեմ խլի, այլ, յանուն իմ ծառայ Դաւթի եւ իմ ընտրած Երուսաղէմ քաղաքի, մէ՛կ ցեղ կը յանձնեմ քո որդուն»:
13 Սակայն բոլոր թագաւորութիւնը պիտի չպատռեմ, հապա իմ ծառայիս Դաւիթին համար ու իմ ընտրած Երուսաղէմիս համար քու որդիիդ ցեղ մը պիտի պահեմ»։
Սակայն զամենայն թագաւորութիւնդ ոչ առից. գաւազան մի տաց որդւոյ քում վասն Դաւթի ծառայի իմոյ եւ վասն Երուսաղեմի քաղաքի զոր ընտրեցի:

11:13: Սակայն զամենայն թագաւորութիւնդ ո՛չ առից. գաւազա՛ն մի տաց որդւոյ քում վասն Դաւթի ծառայի իմոյ, եւ վասն Երուսաղեմի քաղաքի զոր ընտրեցի։
13 Ամբողջ թագաւորութիւնը չեմ խլի, այլ, յանուն իմ ծառայ Դաւթի եւ իմ ընտրած Երուսաղէմ քաղաքի, մէ՛կ ցեղ կը յանձնեմ քո որդուն»:
13 Սակայն բոլոր թագաւորութիւնը պիտի չպատռեմ, հապա իմ ծառայիս Դաւիթին համար ու իմ ընտրած Երուսաղէմիս համար քու որդիիդ ցեղ մը պիտի պահեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
11:1311:13 и не все царство исторгну; одно колено дам сыну твоему ради Давида, раба Моего, и ради Иерусалима, который Я избрал.
11:14 καὶ και and; even ἤγειρεν εγειρω rise; arise κύριος κυριος lord; master σαταν σαταν Satan τῷ ο the Σαλωμων σαλωμων the Αδερ αδερ the Ιδουμαῖον ιδουμαιος and; even τὸν ο the Εσρωμ εσρωμ Esrōm; Ezrom υἱὸν υιος son Ελιαδαε ελιαδαε the ἐν εν in Ραεμμαθ ραεμμαθ monarch; king Σουβα σουβα lord; master αὐτοῦ αυτος he; him καὶ και and; even συνηθροίσθησαν συναθροιζω congregate; collect ἐπ᾿ επι in; on αὐτὸν αυτος he; him ἄνδρες ανηρ man; husband καὶ και and; even ἦν ειμι be ἄρχων αρχων ruling; ruler συστρέμματος συστρεμμα and; even προκατελάβετο προκαταλαμβανω the Δαμασεκ δαμασεκ and; even ἦσαν ειμι be σαταν σαταν Satan τῷ ο the Ισραηλ ισραηλ.1 Israel πάσας πας all; every τὰς ο the ἡμέρας ημερα day Σαλωμων σαλωμων and; even Αδερ αδερ the Ιδουμαῖος ιδουμαιος from; out of τοῦ ο the σπέρματος σπερμα seed τῆς ο the βασιλείας βασιλεια realm; kingdom ἐν εν in Ιδουμαίᾳ ιδουμαια Idoumaia; Ithumea
11:13 רַ֤ק rˈaq רַק only אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole הַ ha הַ the מַּמְלָכָה֙ mmamlāḵˌā מַמְלָכָה kingdom לֹ֣א lˈō לֹא not אֶקְרָ֔ע ʔeqrˈāʕ קרע tear שֵׁ֥בֶט šˌēveṭ שֵׁבֶט rod אֶחָ֖ד ʔeḥˌāḏ אֶחָד one אֶתֵּ֣ן ʔettˈēn נתן give לִ li לְ to בְנֶ֑ךָ vᵊnˈeḵā בֵּן son לְמַ֨עַן֙ lᵊmˈaʕan לְמַעַן because of דָּוִ֣ד dāwˈiḏ דָּוִד David עַבְדִּ֔י ʕavdˈî עֶבֶד servant וּ û וְ and לְמַ֥עַן lᵊmˌaʕan לְמַעַן because of יְרוּשָׁלִַ֖ם yᵊrûšālˌaim יְרוּשָׁלִַם Jerusalem אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] בָּחָֽרְתִּי׃ bāḥˈārᵊttî בחר examine
11:13. nec totum regnum auferam sed tribum unam dabo filio tuo propter David servum meum et Hierusalem quam elegiNeither will I take away the whole kingdom; but I will give one tribe to thy son, for the sake of David, my servant, and Jerusalem, which I have chosen.
13. Howbeit I will not rend away all the kingdom; but I will give one tribe to thy son, for David my servant’s sake, and for Jerusalem’s sake which I have chosen.
Howbeit I will not rend away all the kingdom; [but] will give one tribe to thy son for David my servant' s sake, and for Jerusalem' s sake which I have chosen:

11:13 и не все царство исторгну; одно колено дам сыну твоему ради Давида, раба Моего, и ради Иерусалима, который Я избрал.
11:14
καὶ και and; even
ἤγειρεν εγειρω rise; arise
κύριος κυριος lord; master
σαταν σαταν Satan
τῷ ο the
Σαλωμων σαλωμων the
Αδερ αδερ the
Ιδουμαῖον ιδουμαιος and; even
τὸν ο the
Εσρωμ εσρωμ Esrōm; Ezrom
υἱὸν υιος son
Ελιαδαε ελιαδαε the
ἐν εν in
Ραεμμαθ ραεμμαθ monarch; king
Σουβα σουβα lord; master
αὐτοῦ αυτος he; him
καὶ και and; even
συνηθροίσθησαν συναθροιζω congregate; collect
ἐπ᾿ επι in; on
αὐτὸν αυτος he; him
ἄνδρες ανηρ man; husband
καὶ και and; even
ἦν ειμι be
ἄρχων αρχων ruling; ruler
συστρέμματος συστρεμμα and; even
προκατελάβετο προκαταλαμβανω the
Δαμασεκ δαμασεκ and; even
ἦσαν ειμι be
σαταν σαταν Satan
τῷ ο the
Ισραηλ ισραηλ.1 Israel
πάσας πας all; every
τὰς ο the
ἡμέρας ημερα day
Σαλωμων σαλωμων and; even
Αδερ αδερ the
Ιδουμαῖος ιδουμαιος from; out of
τοῦ ο the
σπέρματος σπερμα seed
τῆς ο the
βασιλείας βασιλεια realm; kingdom
ἐν εν in
Ιδουμαίᾳ ιδουμαια Idoumaia; Ithumea
11:13
רַ֤ק rˈaq רַק only
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
הַ ha הַ the
מַּמְלָכָה֙ mmamlāḵˌā מַמְלָכָה kingdom
לֹ֣א lˈō לֹא not
אֶקְרָ֔ע ʔeqrˈāʕ קרע tear
שֵׁ֥בֶט šˌēveṭ שֵׁבֶט rod
אֶחָ֖ד ʔeḥˌāḏ אֶחָד one
אֶתֵּ֣ן ʔettˈēn נתן give
לִ li לְ to
בְנֶ֑ךָ vᵊnˈeḵā בֵּן son
לְמַ֨עַן֙ lᵊmˈaʕan לְמַעַן because of
דָּוִ֣ד dāwˈiḏ דָּוִד David
עַבְדִּ֔י ʕavdˈî עֶבֶד servant
וּ û וְ and
לְמַ֥עַן lᵊmˌaʕan לְמַעַן because of
יְרוּשָׁלִַ֖ם yᵊrûšālˌaim יְרוּשָׁלִַם Jerusalem
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
בָּחָֽרְתִּי׃ bāḥˈārᵊttî בחר examine
11:13. nec totum regnum auferam sed tribum unam dabo filio tuo propter David servum meum et Hierusalem quam elegi
Neither will I take away the whole kingdom; but I will give one tribe to thy son, for the sake of David, my servant, and Jerusalem, which I have chosen.
13. Howbeit I will not rend away all the kingdom; but I will give one tribe to thy son, for David my servant’s sake, and for Jerusalem’s sake which I have chosen.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:13: Will give one tribe - for David my servant's sake - The line of the Messiah must be preserved. The prevailing lion must come out of the tribe of Judah: not only the tribe must be preserved, but the regal line and the regal right. All this must be done for the true David's sake: and this was undoubtedly what God had in view by thus miraculously preserving the tribe of Judah and the royal line, in the midst of so general a defection.
And for Jerusalem's sake - As David was a type of the Messiah, so was Jerusalem a type of the true Church: therefore the Old Jerusalem must be preserved in the hands of the tribe of Judah, till the true David should establish the New Jerusalem in the same land, and in the same city. And what a series of providences did it require to do all these things!
3 Kings (1 Kings) 11:14
Albert Barnes: Notes on the Bible - 1834
11:13: One tribe - i. e., (marginal reference) the tribe of Judah. Benjamin was looked upon as absorbed in Judah, so as not to be really a tribe in the same sense as the others. Still, in memory of the fact that the existing tribe of Judah was a double one Kg1 12:2 l, the prophet Ahijah tore his garment into twelve parts, and kept back two from Jeroboam Kg1 11:30-31.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:13: Howbeit: Kg1 11:39; Sa2 7:15, Sa2 7:16; Ch1 17:13, Ch1 17:14; Psa 89:33-37
one tribe: Kg1 11:35, Kg1 11:36, Kg1 12:20
for David: Kg1 11:11, Kg1 11:12, Kg1 11:32; Deu 9:5; Kg2 13:23, Kg2 19:34; Psa 89:49, Psa 132:1, Psa 132:17; Isa 9:7; Jer 33:17-26; Luk 1:32, Luk 1:33
for Jerusalem's: Deu 12:5, Deu 12:11; Kg2 21:4, Kg2 23:27; Psa 132:13, Psa 132:14; Isa 14:32, Isa 62:1, Isa 62:7; Jer 33:15, Jer 33:16
Geneva 1599
Howbeit I will not rend away all the kingdom; [but] will give one (g) tribe to thy son for David my servant's sake, and for Jerusalem's sake which I have chosen.
(g) Because the tribes of Judah and Benjamin had their possessions mixed, they are here taken as one tribe.
John Gill
Howbeit, I will not rend away all the kingdom,.... The whole kingdom of Israel:
but will give one tribe to thy son; but it seems he had both Benjamin and Judah, and only ten tribes were rent from him; the reason of this mode of expression may be, either because he gave him one of the tribes of Israel, besides that of Judah, which was his own tribe; or only the tribe of Judah is meant, the whole tribe of Benjamin not being his, since Bethel, and some other places in that tribe, were in the possession of Jeroboam; or rather both these are called but one, because their inheritances lay together, and were mixed with one another; and particularly both had a share in the city of Jerusalem, and the kingdom always after the division went by the name of Judah only: and this tribe was given
for David my servant's sake; because of the promise to him, that there should not want one of his seed to sit on his throne, 3Kings 9:5.
and for Jerusalem's sake, whom I have chosen; to have the house of his sanctuary and worship in, and therefore thought fit to have one rule there, that, would have a regard to his service in it.
John Wesley
One tribe - Benjamin was not entirely his, but part of it adhered to Jeroboam, as Bethel, 3Kings 12:29, and Hephron, 2Chron 13:19, both which were towns of Benjamin.
Robert Jamieson, A. R. Fausset and David Brown
I will give one tribe to thy son--There were left to Rehoboam the tribes of Judah, Benjamin, and Levi (2Chron 11:12-13); and multitudes of Israelites, who, after the schism of the kingdom, established their residence within the territory of Judah to enjoy the privileges of the true religion (3Kings 12:17). These are all reckoned as one tribe.
11:1411:14: Եւ յարո՛յց Տէր սատա՛ն Սողոմոնի զԱդեր զԵդոմայեցի ՚ի զաւակէ թագաւորութեանն Եդովմայեցւոց։
14 Եւ Տէրը մի թշնամի յարուցեց Սողոմոնի դէմ՝ եդոմայեցիների թագաւորական սերնդից եդոմայեցի Ադերին:
14 Տէրը Սողոմոնին դէմ թշնամի մը հանեց, այսինքն Եդովմի թագաւորին սերունդէն Եդովմայեցի Ադադը.
Եւ յարոյց Տէր սատան Սողոմոնի [275]զԱդեր զԵդոմայեցի ի զաւակէ թագաւորութեանն Եդովմայեցւոց:

11:14: Եւ յարո՛յց Տէր սատա՛ն Սողոմոնի զԱդեր զԵդոմայեցի ՚ի զաւակէ թագաւորութեանն Եդովմայեցւոց։
14 Եւ Տէրը մի թշնամի յարուցեց Սողոմոնի դէմ՝ եդոմայեցիների թագաւորական սերնդից եդոմայեցի Ադերին:
14 Տէրը Սողոմոնին դէմ թշնամի մը հանեց, այսինքն Եդովմի թագաւորին սերունդէն Եդովմայեցի Ադադը.
zohrab-1805▾ eastern-1994▾ western am▾
11:1411:14 И воздвиг Господь противника на Соломона, Адера Идумеянина, из царского Идумейского рода.
11:15 καὶ και and; even ἐγένετο γινομαι happen; become ἐν εν in τῷ ο the ἐξολεθρεῦσαι εξολοθρευω utterly ruin Δαυιδ δαβιδ Dabid; Thavith τὸν ο the Εδωμ εδωμ in τῷ ο the πορευθῆναι πορευομαι travel; go Ιωαβ ιωαβ ruling; ruler τῆς ο the στρατιᾶς στρατια army θάπτειν θαπτω bury; have a funeral for τοὺς ο the τραυματίας τραυματιας cut; mourn πᾶν πας all; every ἀρσενικὸν αρσενικος in τῇ ο the Ιδουμαίᾳ ιδουμαια Idoumaia; Ithumea
11:14 וַ wa וְ and יָּ֨קֶם yyˌāqem קום arise יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH שָׂטָן֙ śāṭˌān שָׂטָן adversary לִ li לְ to שְׁלֹמֹ֔ה šᵊlōmˈō שְׁלֹמֹה Solomon אֵ֖ת ʔˌēṯ אֵת [object marker] הֲדַ֣ד hᵃḏˈaḏ הֲדַד Hadad הָ hā הַ the אֲדֹמִ֑י ʔᵃḏōmˈî אֲדֹמִי Edomite מִ mi מִן from זֶּ֧רַע zzˈeraʕ זֶרַע seed הַ ha הַ the מֶּ֛לֶךְ mmˈeleḵ מֶלֶךְ king ה֖וּא hˌû הוּא he בֶּ be בְּ in אֱדֹֽום׃ ʔᵉḏˈôm אֱדֹום Edom
11:14. suscitavit autem Dominus adversarium Salomoni Adad Idumeum de semine regio qui erat in EdomAnd the Lord raised up an adversary to Solomon, Adad, the Edomite, of the king's seed, in Edom.
14. And the LORD raised up an adversary unto Solomon, Hadad the Edomite: he was of the king’s seed in Edom.
And the LORD stirred up an adversary unto Solomon, Hadad the Edomite: he [was] of the king' s seed in Edom:

11:14 И воздвиг Господь противника на Соломона, Адера Идумеянина, из царского Идумейского рода.
11:15
καὶ και and; even
ἐγένετο γινομαι happen; become
ἐν εν in
τῷ ο the
ἐξολεθρεῦσαι εξολοθρευω utterly ruin
Δαυιδ δαβιδ Dabid; Thavith
τὸν ο the
Εδωμ εδωμ in
τῷ ο the
πορευθῆναι πορευομαι travel; go
Ιωαβ ιωαβ ruling; ruler
τῆς ο the
στρατιᾶς στρατια army
θάπτειν θαπτω bury; have a funeral for
τοὺς ο the
τραυματίας τραυματιας cut; mourn
πᾶν πας all; every
ἀρσενικὸν αρσενικος in
τῇ ο the
Ιδουμαίᾳ ιδουμαια Idoumaia; Ithumea
11:14
וַ wa וְ and
יָּ֨קֶם yyˌāqem קום arise
יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH
שָׂטָן֙ śāṭˌān שָׂטָן adversary
לִ li לְ to
שְׁלֹמֹ֔ה šᵊlōmˈō שְׁלֹמֹה Solomon
אֵ֖ת ʔˌēṯ אֵת [object marker]
הֲדַ֣ד hᵃḏˈaḏ הֲדַד Hadad
הָ hā הַ the
אֲדֹמִ֑י ʔᵃḏōmˈî אֲדֹמִי Edomite
מִ mi מִן from
זֶּ֧רַע zzˈeraʕ זֶרַע seed
הַ ha הַ the
מֶּ֛לֶךְ mmˈeleḵ מֶלֶךְ king
ה֖וּא hˌû הוּא he
בֶּ be בְּ in
אֱדֹֽום׃ ʔᵉḏˈôm אֱדֹום Edom
11:14. suscitavit autem Dominus adversarium Salomoni Adad Idumeum de semine regio qui erat in Edom
And the Lord raised up an adversary to Solomon, Adad, the Edomite, of the king's seed, in Edom.
14. And the LORD raised up an adversary unto Solomon, Hadad the Edomite: he was of the king’s seed in Edom.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14-22: Отложение идумейского царевича Адера (евр. Гадая Vulg.: Adad, LXX: Αδέρ), в свое время бежавшего в Египет после покорения Давидом Идумеи, 2: Цар. VIII:13-14, причем здесь, ст. 15-17: восполняют краткое сообщение 2: Цар. новыми подробностями. Принятый в Египте приветливо фараоном, - вероятно, предшественником тестя Соломонова, - Адер, несмотря даже на родственные связи с царствующим домом Египта, вернулся на родину в Идумею вскоре после смерти Давида и Иоава (ст. 21, ср. 3: Цар. II:10, 34), т. е. в начале царствования Соломона; но враждебные действия против Соломона (за которые назван, ст. 14, сатан - "отступник, мятежник, противник", ср. блаж. Феодорит, вопр. 37) были уже во второй половине его царствования, когда пороки царя ослабили его энергию, а продолжительный мир расслабляюще подействовал и на народ его. LXX слав. в ст. 22: есть прибавка против евр.: καί ανέστρεψεν Αδερ εις τήν γήν αυτου̃, и возвратися Адер в землю свою, - предложение, требуемое смыслом всей речи ст. 14-22: и, вероятно, принадлежавшее к первоначальному тексту. Из данного раздела следует, что Идумея еще задолго до смерти Соломона отложилась от него, и только Елаф с Ецион-Гавером оставались в руках его.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Solomon's Adversaries. B. C. 980.

14 And the LORD stirred up an adversary unto Solomon, Hadad the Edomite: he was of the king's seed in Edom. 15 For it came to pass, when David was in Edom, and Joab the captain of the host was gone up to bury the slain, after he had smitten every male in Edom; 16 (For six months did Joab remain there with all Israel, until he had cut off every male in Edom:) 17 That Hadad fled, he and certain Edomites of his father's servants with him, to go into Egypt; Hadad being yet a little child. 18 And they arose out of Midian, and came to Paran: and they took men with them out of Paran, and they came to Egypt, unto Pharaoh king of Egypt; which gave him a house, and appointed him victuals, and gave him land. 19 And Hadad found great favour in the sight of Pharaoh, so that he gave him to wife the sister of his own wife, the sister of Tahpenes the queen. 20 And the sister of Tahpenes bare him Genubath his son, whom Tahpenes weaned in Pharaoh's house: and Genubath was in Pharaoh's household among the sons of Pharaoh. 21 And when Hadad heard in Egypt that David slept with his fathers, and that Joab the captain of the host was dead, Hadad said to Pharaoh, Let me depart, that I may go to mine own country. 22 Then Pharaoh said unto him, But what hast thou lacked with me, that, behold, thou seekest to go to thine own country? And he answered, Nothing: howbeit let me go in any wise. 23 And God stirred him up another adversary, Rezon the son of Eliadah, which fled from his lord Hadadezer king of Zobah: 24 And he gathered men unto him, and became captain over a band, when David slew them of Zobah: and they went to Damascus, and dwelt therein, and reigned in Damascus. 25 And he was an adversary to Israel all the days of Solomon, beside the mischief that Hadad did: and he abhorred Israel, and reigned over Syria.
While Solomon kept closely to God and to his duty there was no adversary nor evil occurrent (ch. v. 4), nothing to create him any disturbance or uneasiness in the least; but here we have an account of two adversaries that appeared against him, inconsiderable, and that could not have done any thing worth taking notice of if Solomon had not first made God his enemy. What hurt could Hadad or Rezon have done to so great and powerful a king as Solomon was if he had not, by sin, made himself mean and weak? And then those little people menace and insult him. If God be on our side, we need not fear the greatest adversary; but, if he be against us, he can made us fear the least, and the very grasshopper shall be a burden. Observe,
I. Both these adversaries God stirred up, v. 14, 23. Though they themselves were moved by principles of ambition or revenge, God made use of them to serve his design of correcting Solomon. The principal judgment threatened was deferred, namely, the rending of the kingdom from him, but he himself was made to fee the smart of the rod, for his greater humiliation. Note, Whoever are, in any way, adversaries to us, we must take notice of the hand of God stirring them up to be so, as he bade Shimei curse David; we must look through the instruments of our trouble to the author of it and hear the Lord's controversy in it.
II. Both these adversaries had the origin of their enmity to Solomon and Israel laid in David's time, and in his conquests of their respective countries, v. 15, 24. Solomon had the benefit and advantage of his father's successes both in the enlargement of his dominion and the increase of his treasure, and would never have known any thing but the benefit of them if he had kept closely to God; but now he finds evils to balance the advantages, and that David had made himself enemies, who were thorns in his sides. Those that are too free in giving provocation ought to consider that perhaps it may be remembered in time to come and returned with interest to theirs after them; having so few friends in this world, it is our wisdom not to make ourselves more enemies than we needs must.
1. Hadad, an Edomite, was an adversary to Solomon. We are not told what he did against him, nor which way he gave him disturbance, only, in general, that he was an adversary to him: but we are told, (1.) What induced him to bear Solomon a grudge. David had conquered Edom, 2 Sam. viii. 14. Joab put all the males to the sword, v. 15, 16. A terrible execution he made, avenging on Edom their old enmity to Israel, yet perhaps with too great a severity. From this general slaughter, while Joab was burying the slain (for he left not any alive of their own people to bury them, and buried they must be, or they would be an annoyance to the country, Ezek. xxxix. 12), Hadad, a branch of the royal family, then a little child, was taken and preserved by some of the king's servants, and conveyed to Egypt, v. 17. They halted by the way, in Midian first, and then in Paran, where they furnished themselves with men, not to fight for them or force their passage, but to attend them, that their young master might go into Egypt with an equipage agreeable to his quality. There he was kindly sheltered and entertained by Pharaoh, as a distressed prince, as well provided for, and so recommended himself that, in process of time, he married the queen's sister (v. 19), and by her had a child, which the queen herself conceived such a kindness for that she brought him up in Pharaoh's house, among the king's children. (2.) What enabled him to do Solomon a mischief. Upon the death of David and Joab, he returned to his own country, in which, it should seem, he settled and remained quiet while Solomon continued wise and watchful for the public good, but from which he had opportunity of making inroads upon Israel when Solomon, having sinned away his wisdom as Samson did his strength (and in the same way), grew careless of public affairs, was off his guard himself, and had forfeited the divine protection. What vexation Hadad gave to Solomon we are not here told, but only how loth Pharaoh was to part with him and how earnestly he solicited his stay (v. 22): What hast thou lacked with me? "Nothing," says Hadad; "but let me go to my own country, my native air, my native soil." Peter Martyr has a pious reflection upon this: "Heaven is our home, and we ought to keep up a holy affection to that, and desire towards it, even when the world, the place of our banishment, smiles most upon us." Does it ask, What have you lacked, that you are so willing to be gone? We may answer, "Nothing that the world can do for us; but still let us go thither, where our hope, and honour, and treasure are."
2. Rezon, a Syrian, was another adversary to Solomon. When David conquered the Syrians, he headed the remains, lived at large by spoil and rapine, till Solomon grew careless, and then he got possession of Damascus, reigned there (v. 24) and over the country about (v. 25), and he created troubles to Israel, probably in conjunction with Hadad, all the days of Solomon (namely, after his apostasy), or he was an enemy to Israel during all Solomon's reign, and upon all occasions vented his then impotent malice against them, but till Solomon's revolt, when his defence had departed from him, he could not do them any mischief. It is said of him that he abhorred Israel. Other princes loved and admired Israel and Solomon, and courted their friendship, but here was one that abhorred them. The greatest and best of princes and people, however much they may in general be respected, will yet perhaps be hated and abhorred by some.
Adam Clarke: Commentary on the Bible - 1831
11:14: The Lord stirred up an adversary - A satan, שטן. When he sent to Hiram to assist him in building the temple of the Lord, he could say, There was no satan, see Kg1 5:4; and all his kingdom was in peace and security, - every man dwelt under his vine, and under his fig tree, Kg1 4:25 : but now that he had turned away from God, three satans rise up against him at once, Hadad, Rezon, and Jeroboam.
3 Kings (1 Kings) 11:15
Albert Barnes: Notes on the Bible - 1834
11:14: The writer has reserved for this place the various troubles of Solomon's reign, not allowing them to interrupt his pRev_ious narrative. He has, consequently, not followed chronological order. Hadad's Kg1 11:23 and Rezon's opposition belong to the early years of Solomon's reign.
Hadad was a royal title (perhaps, the Syriac name for "the Sun") both in Syria and in Idumaea (compare Gen 36:35; Ch1 1:51).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:14: the Lord: Kg1 12:15; Sa1 26:19; Sa2 24:1; Ch1 5:26; Isa 10:5, Isa 10:26, Isa 13:17
an adversary: Sa2 7:14; Psa 89:30-34
Carl Friedrich Keil and Franz Delitzsch

Solomon's Opponents. - Although the punishment with which Solomon was threatened for his apostasy was not to be inflicted till after his death, the Lord raised up several adversaries even during his lifetime, who endangered the peace of his kingdom, and were to serve as constant reminders that he owed his throne and his peaceable rule over the whole of the kingdom inherited from his father solely to the mercy, the fidelity, and the long-suffering of God. - The rising up of Hadad and Rezon took place even before the commencement of Solomon's idolatry, but it is brought by יהוה ויּקם (3Kings 11:14) into logical connection with the punishment with which he is threatened in consequence of that idolatry, because it was not till a later period that it produced any perceptible effect upon his government, yet it ought from the very first to have preserved him from self-security.
3Kings 11:14-22
The first adversary was Hadad the Edomite, a man of royal birth. The name הדד (אדד in 3Kings 11:17, according to an interchange of ה and א which is by no means rare) was also borne by a prae-Mosaic king of Edom (Gen 36:35), from which we may see that it was not an uncommon name in the royal family of the Edomites. But the conjecture of Ewald and Thenius, that our Hadad was a grandson of Hadar, the last of the kings mentioned there, is quite a groundless one, since it rests upon the false assumption that Hadar (called Hadad in the Chronicles by mistake) reigned in the time of David (see the Comm. on Gen 36:31.). הוּא before בּאדום stands in the place of the relative אשׁר: "of royal seed he = who was of the royal seed in Edom" (cf. Ewald, 332, a.).
3Kings 11:15-17
When David had to do with the Edomites, ... Hadad fled. את היה is analogous to עם היה, to have to do with any one, though in a hostile sense, as in the phrase to go to war with (את) a person, whereas עם היה generally means to be upon the side of any one. The correctness of the reading בּהיוה is confirmed by all the ancient versions, which have simply paraphrased the meaning in different ways. For Bttcher has already shown that the lxx did not read בּהכּות, as Thenius supposes. The words from בּעלות to the end of 3Kings 11:16 form explanatory circumstantial clauses. On the circumstance itself, compare 2Kings 8:13-14, with the explanation given there. "The slain," whom Joab went to bury, were probably not the Israelites who had fallen in the battle in the Salt valley (2Kings 8:13), but those who had been slain on the invasion of the land by the Edomites, and still remained unburied. After their burial Joab defeated the Edomites in the valley of Salt, and remained six months in Edom till he had cut off every male. "All Israel" is the whole of the Israelitish army. "Every male" is of course only the men capable of bearing arms, who fell into the hands of the Israelites; for "Hadad and others fled, and the whole of the Idumaean race was not extinct" (Clericus). Then Hadad fled, while yet a little boy, with some of his father's Edomitish servants, to go to Egypt, going first of all to Midian and thence to Paran. The country of Midian cannot be more precisely defined, inasmuch as we meet with Midianites sometimes in the peninsula of Sinai on the eastern side of the Elanitic Gulf, where Edrisi and Abulfeda mention a city of Madian (see at Ex 2:15), and sometimes on the east of the Moabitish territory (see at Num 22:4 and Judg 6:1). Here, at any rate, we must think of the neighbourhood of the Elanitic Gulf, though not necessarily of the city of Madian, five days' journey to the south of Aela; and probably of the country to which Moses fled from Egypt. Paran is the desert of that name between the mountains of Sinai and the south of Canaan (see at Num 10:12), through which the Haj route from Egypt by Elath to Mecca still runs. Hadad would be obliged to take the road by Elath in order to go to Egypt, even if he had taken refuge with the Midianites on the east of Moab and Edom.
3Kings 11:18-20
From Paran they took men with them as guides through the desert. Thus Hadad came to Egypt, where Pharaoh received him hospitably, and gave them a house and maintenance (לחם), and also assigned him land (ארץ) to cultivate for the support of the fugitives who had come with him, and eventually, as he found great favour in his eyes, gave him for a wife the sister of his own wife, queen Tachpenes, who bare him a son, Genubath. This son was weaned by Tachpenes in the royal palace, and then brought up among (with) the children of Pharaoh, the royal princes. According to Rosellini and Wilkinson (Ges. Thes. p. 1500), Tachpenes was also the name of a female deity of Egypt. The wife of Pharaoh is called הגּבירה, i.e., the mistress among the king's wives, as being the principal consort. In the case of the kings of Judah this title is given to the king's mother, probably as the president in the harem, whose place was taken by the reigning queen after her death. The weaning, probably a family festival as among the Hebrews (Gen 21:8) and other ancient nations (vid., Dougtaei Analecta ss . i. 22f.), was carried out by the queen in the palace, because the boy was to be thereby adopted among the royal children, to be brought up with them.
3Kings 11:21-22
When Hadad heard in Egypt of the death of David and Joab, he asked permission of Pharaoh to return to his own country. Pharaoh replied, "What is there lacking to thee with me?" This answer was a pure expression of love and attachment to Hadad, and involved the request that he would remain. But Hadad answered, "No, but let me go." We are not told that Pharaoh then let him go, but this must be supplied; just as in Num 10:32 we are not told what Hobab eventually did in consequence of Moses' request, but it has to be supplied from the context. The return of Hadad to his native land is clearly to be inferred from the fact that, according to 3Kings 11:14, 3Kings 11:25, he rose up as an adversary of Solomon.
(Note: The lxx have supplied what is missing e conjectura: καὶ ἀνέστρεψεν Ἄδερ (i.e., Hadad) εἰς τὴν γῆν αὐτοῦ· αὑτὴ ἡ κακία ἥν ἐποίησεν Ἄδερ· καὶ ἐβαρυθύμησεν Ἰσραήλ, καὶ ἐβασίλευσεν ἐν γῇ Ἐδώμ. Thenius proposes to alter the Hebrew text accordingly, and draws this conclusion, that "shortly after the accession of Solomon, Hadad, having returned from Egypt, wrested from the power of the Israelites the greatest part of Edom, probably the true mountain-land of Edom, so that certain places situated in the plain, particularly Ezion-geber, remained in the hands of the Israelites, and intercourse could be maintained with that port through the Arabah, even though not quite without disturbance." This conclusion, which is described as "historical," is indeed at variance with 3Kings 22:48, according to which Edom had no king even in the time of Jehoshaphat, but only a vicegerent, and also with 4Kings 8:20, according to which it was not till the reign of Jehoshaphat's son Joram that Edom fell away from Judah. But this discrepancy Thenius sets aside by the remark at 3Kings 22:48, that in Jehoshaphat's time the family of Hadad had probably died out, and Jehoshaphat prudently availed himself of the disputes which arose concerning the succession to enforce Judah's right of supremacy over Edom, and to appoint first a vicegerent and then a new king, though perhaps one not absolutely dependent upon him. But this conjecture as to the relation in which Jehoshaphat stood to Edom is proved to be an imaginary fiction by the fact that, although this history does indeed mention a revolt of the Edomites from Judah (2 Chron 20; see at 3Kings 22:48), it not only says nothing whatever about the dying out of the royal family of Hadad or about disputes concerning the succession, but it does not even hint at them. - But with regard to the additions made to this passage by the lxx, to which even Ewald (Gesch. iii. p. 276) attributes historical worth, though without building upon them such confident historical combinations as Thenius, we may easily convince ourselves of their critical worthlessness, if we only pass our eye over the whole section (3Kings 11:14-25), instead of merely singling out those readings of the lxx which support our preconceived opinions, and overlooking all the rest, after the thoroughly unscientific mode of criticism adopted by a Thenius or Bttcher. For example, the lxx have connected together the two accounts respecting the adversaries Hadad and Rezon who rose up against Solomon (3Kings 11:14 and 3Kings 11:23), which are separated in the Hebrew text, and have interpolated what is sated concerning Rezon in 3Kings 11:23 and 3Kings 11:24 after האדמי in 3Kings 11:14, and consequently have been obliged to alter וגו שׂטן ויהי in 3Kings 11:25 into καὶ ἦσαν Σατάν, because they had previously cited Hadad and Rezon as adversaries, whereas in the Hebrew text these words apply to Rezon alone. But the rest of 3Kings 11:25, namely the words from ואת־רעה onwards, they have not given till the close of 3Kings 11:22 (lxx); and in order to connect this with what precedes, they have interpolated the words καὶ ἀνέστρεψεν Ἄδερ εἰς τὴν γῆν αὐτοῦ. The Alexandrians were induced to resort to this intertwining of the accounts concerning Hadad and Rezon, which are kept separate in the Hebrew text, partly by the fact that Hadad and Rezon are introduced as adversaries of Solomon with the very same words (3Kings 11:14 and 3Kings 11:23), but more especially by the fact that in 3Kings 11:25 of the Hebrew text the injury done to Solomon by Hadad is merely referred to in a supplementary manner in connection with Rezon's enterprise, and indeed is inserted parenthetically within the account of the latter. The Alexandrian translators did not know what to make of this, because they did not understand ואת־הרעה and took ואת for זאת, αὕτη ἡ κακία. With this reading ויּקץ which follows was necessarily understood as referring to Hadad; and as Hadad was an Edomite, על־ארם ויּמלך had to be altered into ἐβασίλευσεν ἐν γῇ Ἐδώμ. Consequently all the alterations of the lxx in this section are simply the result of an arbitrary treatment of the Hebrew text, which they did not really understand, and consist of a collocation of all that is homogeneous, as every reader of this translation who is acquainted with the original text must see so clearly even at the very beginning of the chapter, where the number of Solomon's wives is taken from 3Kings 11:3 of the Hebrew text and interpolated into 3Kings 11:1, that, as Thenius observes, "the true state of the case can only be overlooked from superficiality of observation or from preconceived opinion.")
3Kings 11:23-25
A second adversary of Solomon was Rezon, the son of Eliadah (for the name see at 3Kings 15:18), who had fled from his lord Hadadezer, king of Zobah, and who became the captain of a warlike troop (גּדוּד), when David smote them (אתם), i.e., the troops of his lord (2Kings 8:3-4). Rezon probably fled from his lord for some reason which is not assigned, when the latter was engaged in war with David, before his complete overthrow, and collected together a company from the fugitives, with which he afterwards marched to Damascus, and having taken possession of that city, made himself king over it. This probably did not take place till towards the close of David's reign, or even after his death, though it was at the very beginning of Solomon's reign; for "he became an adversary to Israel all the days of Solomon (i.e., during the whole of his reign), and that with (beside) the mischief which Hadad did, and he abhorred Israel (i.e., became disgusted with the Israelitish rule), and became king over Aram." הדד אשׁר is an abbreviated expression, to which עשׂה may easily be supplied, as it has been by the lxx (vid., Ewald, 292, b., Anm.). It is impossible to gather from these few words in what the mischief done by Hadad to Solomon consisted.
(Note: What Josephus (Ant. viii. 7, 6) relates concerning an alliance between Hadad and Rezon for the purpose of making hostile attacks upon Israel, is merely an inference drawn from the text of the lxx, and utterly worthless.)
Rezon, on the other hand, really obtained possession of the rule over Damascus. Whether at the beginning or not till the end of Solomon's reign cannot be determined, since all that is clearly stated is that he was Solomon's adversary during the whole of his reign, and attempted to revolt from him from the very beginning. If, however, he made himself king of Damascus in the earliest years of his reign, he cannot have maintained his sway very long, since Solomon afterwards built or fortified Tadmor in the desert, which he could not have done if he had not been lord over Damascus, as the caravan road from Gilead to Tadmor (Palmyra) went past Damascus.
(Note: Compare Ewald, Gesch. iii. p. 276. It is true that more could be inferred from 2Chron 8:3, if the conquest of the city of Hamath by Solomon were really recorded in that passage, as Bertheau supposes. But although על הזק is used to signify the conquest of tribes or countries, we cannot infer the conquest of the city of Hamath from the words, "Solomon went to Hamath Zobah עליה ויּחזק and built Tadmor," etc., since all that עליה יחזק distinctly expresses is the establishment of his power over the land of Hamath Zobah. And this Solomon could have done by placing fortifications in that province, because he was afraid of rebellion, even if Hamath Zobah had not actually fallen away from his power.)
3Kings 11:26-28
Attempted rebellion of Jeroboam the Ephraimite. - Hadad and Rezon are simply described as adversaries (שׂטן) of Solomon; but in the case of Jeroboam it is stated that "he lifted up his hand against the king," i.e., he stirred up a tumult or rebellion. בּ יד נשׂא is synonymous with בּ יד נשׂא in 2Kings 18:28; 2Kings 20:21. It is not on account of this rebellion, which was quickly suppressed by Solomon, but on account of the later enterprise of Jeroboam, that his personal history is so minutely detailed. Jeroboam was an Ephraimite (אפרתי, as in 1Kings 1:1; Judg 12:5) of Zereda, i.e., Zarthan, in the Jordan valley (see 3Kings 7:46), son of a widow, and עבד, i.e., not a subject (Then.), but an officer, of Solomon. All that is related of his rebellion against the king is the circumstances under which it took place. אשׁר הדּבר יד, this is how it stands with, as in Josh 5:4. Solomon built Millo (3Kings 9:15), and closed the rent (the defile?) in the city of David. פּרץ, ruptura, cannot be a rent or breach in the wall of the city of David, inasmuch as חומה is not added, and since the fortification of the city by David (2Kings 5:9) no hostile attack had ever been made upon Jerusalem; but in all probability it denotes the ravine which separated Zion from Moriah and Ophel, the future Tyropoeon, through the closing of which the temple mountain was brought within the city wall, and the fortification of the city of David was completed (Thenius, Ewald, Gesch. iii. p. 330). Compare מפרץ, a gap in the coast, a bay. On the occasion of this building, Jeroboam proved himself a חיל גּבּור, i.e., a very able and energetic man; so that when Solomon saw the young man, that he was doing work, i.e., urging it forward, he committed to him the oversight over all the heavy work of the house of Joseph. It must have been while occupying this post that he attempted a rebellion against Solomon. This is indicated by וגו הדּבר יד in v. 27. According to 3Kings 12:4, the reason for the rebellion is to be sought for in the appointment of the Ephraimites to heavy works. This awakened afresh the old antipathy of that tribe to Judah, and Jeroboam availed himself of this to instigate a rebellion.
3Kings 11:29-36
At that time the prophet Ahijah met him in the field and disclosed to him the word of the Lord, that he should become king over Israel. ההיא בּעת: at that time, viz., the time when Jeroboam had become overseer over the heavy works, and not after he had already stirred up the rebellion. For the whole of the account in 3Kings 11:29-39 forms part of the explanation of בּמּלך יד הרים which commences with 3Kings 11:27, so that ההיא בּעת ויהי is closely connected with אתו ויּפקד in 3Kings 11:28, and there is no such gap in the history as is supposed by Thenius, who builds upon this opinion most untenable conjectures as to the intertwining of different sources. At that time, as Jeroboam was one day going out of Jerusalem, the prophet Ahijah of Shilo (Seilun) met him by the way (בּדּרך), with a new upper garment wrapped around him; and when they were alone, he rent the new garment, that is to say, his own, not Jeroboam's, as Ewald (Gesch. iii. p. 388) erroneously supposes, into twelve pieces, and said to Jeroboam, "Take thee ten pieces, for Jehovah saith, I will rend the kingdom out of the hand of Solomon, and give thee ten tribes; and one tribe shall remain to him (Solomon) for David's sake," etc. The new שׂלמה wen ehT . was probably only a large four-cornered cloth, which was thrown over the shoulders like the Heik of the Arabs, and enveloped the whole of the upper portion of the body (see my bibl. Archol. ii. pp. 36, 37). By the tearing of the new garment into twelve pieces, of which Jeroboam was to take ten for himself, the prophetic announcement was symbolized in a very emphatic manner. This symbolical action made the promise a completed fact. "As the garment as torn in pieces and lay before the eyes of Jeroboam, so had the division of the kingdom already taken place in the counsel of God" (O. v. Gerlach). There was something significant also in the circumstance that it was a new garment, which is stated twice, and indicates the newness, i.e., the still young and vigorous condition, of the kingdom (Thenius).
In the word of God explaining the action it is striking that Jeroboam was to receive ten tribes, and the one tribe was to remain to Solomon (3Kings 11:31, 3Kings 11:32, 3Kings 11:35, 3Kings 11:36, as in 3Kings 11:13). The nation consisted of twelve tribes, and Ahijah had torn his garment into twelve pieces, of which Jeroboam was to take ten; so that there were two remaining. It is evident at once from this, that the numbers are intended to be understood symbolically and not arithmetically. Ten as the number of completeness and totality is placed in contrast with one, to indicate that all Israel was to be torn away from the house of David, as is stated in 3Kings 12:20, "they made Jeroboam king over all Israel," and only one single fragment was to be left to the house of Solomon out of divine compassion. This one tribe, however, is not Benjamin, the one tribe beside Judah, as Hupfeld (on Ps 80), C. a Lap., Mich., and others suppose, but, according to the distinct statement in 3Kings 12:20, "the tribe of Judah only." Nevertheless Benjamin belonged to Judah; for, according to 3Kings 12:21, Rehoboam gathered together the whole house of Judah and the tribe of Benjamin to fight against the house of Israel (which had fallen away), and to bring the kingdom again to himself. And so also in 2Chron 11:3 and 2Chron 11:23 Judah and Benjamin are reckoned as belonging to the kingdom of Rehoboam. This distinct prominence given to Benjamin by the side of Judah overthrows the explanation suggested by Seb. Schmidt and others, namely, that the description of the portion left to Rehoboam as one tribe is to be explained from the fact that Judah and Benjamin, on the border of which Jerusalem was situated, were regarded in a certain sense as one, and that the little Benjamin was hardly taken into consideration at all by the side of the great Judah. For if Ahijah had regarded Benjamin as one with Judah, he would not have torn his garment into twelve pieces, inasmuch as if Benjamin was to be merged in Judah, or was not to be counted along with it as a distinct tribe, the whole nation could only be reckoned as eleven tribes. Moreover the twelve tribes did not so divide themselves, that Jeroboam really received ten tribes and Rehoboam only one or only two. In reality there were three tribes that fell to the kingdom of Judah, and only nine to the kingdom of Israel, Ephraim and Manasseh being reckoned as two tribes, since the tribe of Levi was not counted in the political classification. The kingdom of Judah included, beside the tribe of Judah, both the tribe of Benjamin and also the tribe of Simeon, the territory of which, according to Josh 19:1-9, was within the tribe-territory of Judah and completely surrounded by it, so that the Simeonites would have been obliged to emigrate and give up their tribe-land altogether, if they desired to attach themselves to the kingdom of Israel. But it cannot be inferred from 2Chron 15:9 and 2Chron 34:6 that an emigration of the whole tribe had taken place (see also at 3Kings 12:17). On the other hand, whilst the northern border of the tribe of Benjamin, with the cities of Bethel, Ramah, and Jericho, fell to the kingdom of Jeroboam (3Kings 12:29; 3Kings 15:17, 3Kings 15:21; 3Kings 16:34), several of the cities of the tribe of Dan were included in the kingdom of Judah, namely, Ziklag, which Achish had presented to David, and also Zorea and Ajalon (2Chron 11:10; 2Chron 28:18), in which Judah obtained compensation for the cities of Benjamin of which it had been deprived.
(Note: On the other hand, the fact that in Ps 80:2 Benjamin is placed between Ephraim and Manasseh is no proof that it belonged to the kingdom of Israel; for can this be inferred from the fact that Benjamin, as the tribe to which Saul belonged, at the earlier split among the tribes took the side of those which were opposed to David, and that at a still later period a rebellion originated with Benjamin. For in Ps 80:2 the exposition is disputed, and the jealousy of Benjamin towards Judah appears to have become extinct with the dying out of the royal house of Saul. Again, the explanation suggested by Oehler (Herzog's Cycl.) of the repeated statement that the house of David was to receive only one tribe, namely, that there was not a single whole tribe belonging to the southern kingdom beside Judah, is by no means satisfactory. For it cannot be proved that any portion of the tribe of Simeon ever belonged to the kingdom of Israel, although the number ten was not complete without it. And it cannot be inferred from 2Chron 15:9 that Simeonites had settled outside their tribe-territory. And, as a rule, single families or households that may have emigrated cannot be taken into consideration as having any bearing upon the question before us, since, according to the very same passage of the Chronicles, many members of the tribes of Ephraim and Manasseh had emigrated to the kingdom of Judah.)
Consequently there only remained nine tribes for the northern kingdom. For וגו עבדּי למען see at 3Kings 11:13. For 3Kings 11:33 compare 3Kings 11:4-8. The plurals עזבוּני, ישׁתּחווּ, and הלכוּ are not open to critical objection, but are used in accordance with the fact, since Solomon did not practise idolatry alone, but many in the nation forsook the Lord along with him. צדנין, with a Chaldaic ending (see Ges. 87, 1, a.). In 3Kings 11:34-36 there follows a more precise explanation: Solomon himself is not to lose the kingdom, but to remain prince all his life, and his son is to retain one tribe; both out of regard to David (vid., 3Kings 11:12, 3Kings 11:13). אשׁתנּוּ נשׂיא כּי, "but I will set him for prince," inasmuch as leaving him upon the throne was not merely a divine permission, but a divine act. "That there may be a light to my servant David always before me in Jerusalem." This phrase, which is repeated in 3Kings 15:4; 4Kings 8:19; 2Chron 21:7, is to be explained from 2Kings 21:17, where David's regal rule is called the light which God's grace had kindled for Israel, and affirms that David was never to want a successor upon the throne.
3Kings 11:37-39
The condition on which the kingdom of Jeroboam was to last was the same as that on which Solomon had also been promised the continuance of his throne in 3Kings 3:14; 3Kings 6:12; 3Kings 9:4, namely, faithful observance of the commandments of God. The expression, "be king over all that thy soul desireth," is explained in what follows by "all Israel." It is evident from this that Jeroboam had aspired after the throne. On the condition named, the Lord would build him a lasting house, as He had done for David (see at 2Kings 7:16). In the case of Jeroboam, however, there is no allusion to a lasting duration of the ממלכה (kingdom) such as had been ensured to David; for the division of the kingdom was not to last for ever, but the seed of David was simply to be chastised. זאת למען, for this, i.e., because of the apostasy already mentioned; "only not all the days," i.e., not for ever. ואענּה is explanatory so far as the sense is concerned: "for I will humble." Jeroboam did not fulfil this condition, and therefore his house was extirpated at the death of his son (3Kings 15:28.).
3Kings 11:40
3Kings 11:40 is a continuation of בּמּלך יד ויּרם in 3Kings 11:26; for 3Kings 11:27-39 contain simply an explanation of Jeroboam's lifting up his hand against Solomon. It is obvious from this that Jeroboam had organized a rebellion against Solomon; and also, as 3Kings 11:29 is closely connected with 3Kings 11:28, that this did not take place till after the prophet had foretold his reigning over ten tribes after Solomon's death. But this did not justify Jeroboam's attempt; nor was Ahijah's announcement an inducement or authority to rebel. Ahijah's conduct as perfectly analogous to that of Samuel in the case of Saul, and is no more to be attributed to selfish motives than his was, as though the prophetic order desired to exalt itself above the human sovereign (Ewald; see, on the other hand, Oehler's article in Herzog's Cycl.). For Ahijah expressly declared to Jeroboam that Jehovah would let Solomon remain prince over Israel during the remainder of his life. This deprived Jeroboam of every pretext for rebellion. Moreover the prophet's announcement, even without this restriction, gave him no right to seize with his own hand and by means of rebellion upon that throne which God intended to give to him. Jeroboam might have learned how he ought to act under these circumstances from the example of David, who had far more ground, according to human opinion, for rebelling against Saul, his persecutor and mortal foe, and who nevertheless, even when God had delivered his enemy into his hand, so that he might have slain him, did not venture to lay his hand upon the anointed of the Lord, but waited in pious submission to the leadings of his God, till the Lord opened the way to the throne through the death of Saul. By the side of David's behaviour towards Saul the attempt of Jeroboam has all the appearance of a criminal rebellion, so that Solomon would have been perfectly justified in putting him to death, if Jeroboam had not escaped from his hands by a flight into Egypt. - On Shishak see at 3Kings 14:25.
Geneva 1599
And the LORD stirred up an adversary unto Solomon, Hadad the Edomite: he [was] of the king's (h) seed in Edom.
(h) Of the king of Edom's stock.
John Gill
And the Lord stirred up an adversary unto Solomon, Hadad the Edomite,.... Though he did not take his kingdom from him for his sin, he chastised him with the rod of men, as he said he would; suffering one, and then another, to rise up and disturb his peace in his old age, see 2Kings 7:14.
he was of the king's seed in Edom; of the blood royal.
Robert Jamieson, A. R. Fausset and David Brown
SOLOMON'S ADVERSARIES. (1Ki. 11:14-40)
the Lord stirred up an adversary--that is, permitted him, through the impulse of his own ambition, or revenge, to attack Israel. During the war of extermination, which Joab carried on in Edom (2Kings 8:13), this Hadad, of the royal family, a mere boy when rescued from the sword of the ruthless conqueror, was carried into Egypt, hospitably entertained, and became allied with the house of the Egyptian king. In after years, the thought of his native land and his lost kingdom taking possession of his mind, he, on learning the death of David and Joab, renounced the ease, possessions, and glory of his Egyptian residence, to return to Edom and attempt the recovery of his ancestral throne. The movements of this prince seem to have given much annoyance to the Hebrew government; but as he was defeated by the numerous and strong garrisons planted throughout the Edomite territory, Hadad seems to have offered his services to Rezon, another of Solomon's adversaries (3Kings 11:23-25). This man, who had been general of Hadadezer and, on the defeat of that great king, had successfully withdrawn a large force, went into the wilderness, led a predatory life, like Jephthah, David, and others, on the borders of the Syrian and Arabian deserts. Then, having acquired great power, he at length became king in Damascus, threw off the yoke, and was "the adversary of Israel all the days of Solomon." He was succeeded by Hadad, whose successors took the official title of Ben-hadad from him, the illustrious founder of the powerful kingdom of Damascene-Syria. These hostile neighbors, who had been long kept in check by the traditional fame of David's victories, took courage; and breaking out towards the latter end of Solomon's reign, they must have not only disturbed his kingdom by their inroads, but greatly crippled his revenue by stopping his lucrative traffic with Tadmor and the Euphrates.
11:1511:15: Եւ եղեւ ՚ի սատակե՛լ Դաւթի զԵդոմ, յերթա՛լ Յովաբայ իշխանի զօրուն թաղե՛լ զվիրաւորսն. զի կոտորեցին զամենայն արու յԵդոմ[3582]. [3582] Ոմանք. Թաղելով զվիրաւորսն։ Յօրինակին ՚ի բնաբանի դատարկ տեղի թողեալ՝ ՚ի լուս՛՛. նշանակի չակերտիւ ՚ի մէջ բերել՝. զի. եւ առնել՝ զի կոտորեցին. համաձայն այլոց ՚ի բնաբ՛՛։
15 Երբ Դաւիթը կոտորում էր Եդոմը, զօրագլուխ Յովաբը գնացել էր սպանուածներին թաղելու եւ կոտորելու Եդոմի բոլոր արու ծնունդներին:
15 Վասն զի Դաւիթ Եդովմի մէջ եղած ատենը, երբ Յովաբ զօրագլուխը մեռցուածները թաղելու համար ելաւ ու Եդովմի մէջ բոլոր արուները մեռցուց,
Եւ եղեւ [276]ի սատակել Դաւթի զԵդոմ``, յերթալ Յովաբայ իշխանի զօրուն թաղել զվիրաւորսն, զի կոտորեցին զամենայն արու յԵդոմ:

11:15: Եւ եղեւ ՚ի սատակե՛լ Դաւթի զԵդոմ, յերթա՛լ Յովաբայ իշխանի զօրուն թաղե՛լ զվիրաւորսն. զի կոտորեցին զամենայն արու յԵդոմ[3582].
[3582] Ոմանք. Թաղելով զվիրաւորսն։ Յօրինակին ՚ի բնաբանի դատարկ տեղի թողեալ՝ ՚ի լուս՛՛. նշանակի չակերտիւ ՚ի մէջ բերել՝. զի. եւ առնել՝ զի կոտորեցին. համաձայն այլոց ՚ի բնաբ՛՛։
15 Երբ Դաւիթը կոտորում էր Եդոմը, զօրագլուխ Յովաբը գնացել էր սպանուածներին թաղելու եւ կոտորելու Եդոմի բոլոր արու ծնունդներին:
15 Վասն զի Դաւիթ Եդովմի մէջ եղած ատենը, երբ Յովաբ զօրագլուխը մեռցուածները թաղելու համար ելաւ ու Եդովմի մէջ բոլոր արուները մեռցուց,
zohrab-1805▾ eastern-1994▾ western am▾
11:1511:15 Когда Давид был в Идумее, и военачальник Иоав пришел для погребения убитых и избил весь мужеский пол в Идумее,~---
11:16 ὅτι οτι since; that ἓξ εξ six μῆνας μην.1 month ἐνεκάθητο εγκαθημαι there Ιωαβ ιωαβ and; even πᾶς πας all; every Ισραηλ ισραηλ.1 Israel ἐν εν in τῇ ο the Ιδουμαίᾳ ιδουμαια Idoumaia; Ithumea ἕως εως till; until ὅτου οστις who; that ἐξωλέθρευσεν εξολοθρευω utterly ruin πᾶν πας all; every ἀρσενικὸν αρσενικος from; out of τῆς ο the Ιδουμαίας ιδουμαια Idoumaia; Ithumea
11:15 וַ wa וְ and יְהִ֗י yᵊhˈî היה be בִּֽ bˈi בְּ in הְיֹ֤ות hᵊyˈôṯ היה be דָּוִד֙ dāwˌiḏ דָּוִד David אֶת־ ʔeṯ- אֵת together with אֱדֹ֔ום ʔᵉḏˈôm אֱדֹום Edom בַּ ba בְּ in עֲלֹ֗ות ʕᵃlˈôṯ עלה ascend יֹואָב֙ yôʔˌāv יֹואָב Joab שַׂ֣ר śˈar שַׂר chief הַ ha הַ the צָּבָ֔א ṣṣāvˈā צָבָא service לְ lᵊ לְ to קַבֵּ֖ר qabbˌēr קבר bury אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the חֲלָלִ֑ים ḥᵃlālˈîm חָלָל pierced וַ wa וְ and יַּ֥ךְ yyˌaḵ נכה strike כָּל־ kol- כֹּל whole זָכָ֖ר zāḵˌār זָכָר male בֶּ be בְּ in אֱדֹֽום׃ ʔᵉḏˈôm אֱדֹום Edom
11:15. cum enim esset David in Idumea et ascendisset Ioab princeps militiae ad sepeliendos eos qui fuerant interfecti et occidisset omne masculinum in IdumeaFor when David was in Edom, and Joab, the general of the army, was gone up to bury them that were slain, and had killed every male in Edom,
15. For it came to pass, when David was in Edom, and Joab the captain of the host was gone up to bury the slain, and had smitten every male in Edom;
For it came to pass, when David was in Edom, and Joab the captain of the host was gone up to bury the slain, after he had smitten every male in Edom:

11:15 Когда Давид был в Идумее, и военачальник Иоав пришел для погребения убитых и избил весь мужеский пол в Идумее,~---
11:16
ὅτι οτι since; that
ἓξ εξ six
μῆνας μην.1 month
ἐνεκάθητο εγκαθημαι there
Ιωαβ ιωαβ and; even
πᾶς πας all; every
Ισραηλ ισραηλ.1 Israel
ἐν εν in
τῇ ο the
Ιδουμαίᾳ ιδουμαια Idoumaia; Ithumea
ἕως εως till; until
ὅτου οστις who; that
ἐξωλέθρευσεν εξολοθρευω utterly ruin
πᾶν πας all; every
ἀρσενικὸν αρσενικος from; out of
τῆς ο the
Ιδουμαίας ιδουμαια Idoumaia; Ithumea
11:15
וַ wa וְ and
יְהִ֗י yᵊhˈî היה be
בִּֽ bˈi בְּ in
הְיֹ֤ות hᵊyˈôṯ היה be
דָּוִד֙ dāwˌiḏ דָּוִד David
אֶת־ ʔeṯ- אֵת together with
אֱדֹ֔ום ʔᵉḏˈôm אֱדֹום Edom
בַּ ba בְּ in
עֲלֹ֗ות ʕᵃlˈôṯ עלה ascend
יֹואָב֙ yôʔˌāv יֹואָב Joab
שַׂ֣ר śˈar שַׂר chief
הַ ha הַ the
צָּבָ֔א ṣṣāvˈā צָבָא service
לְ lᵊ לְ to
קַבֵּ֖ר qabbˌēr קבר bury
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
חֲלָלִ֑ים ḥᵃlālˈîm חָלָל pierced
וַ wa וְ and
יַּ֥ךְ yyˌaḵ נכה strike
כָּל־ kol- כֹּל whole
זָכָ֖ר zāḵˌār זָכָר male
בֶּ be בְּ in
אֱדֹֽום׃ ʔᵉḏˈôm אֱדֹום Edom
11:15. cum enim esset David in Idumea et ascendisset Ioab princeps militiae ad sepeliendos eos qui fuerant interfecti et occidisset omne masculinum in Idumea
For when David was in Edom, and Joab, the general of the army, was gone up to bury them that were slain, and had killed every male in Edom,
15. For it came to pass, when David was in Edom, and Joab the captain of the host was gone up to bury the slain, and had smitten every male in Edom;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:15: Was gone up to bury the slain - The slain Edomites; for Joab had in the course of six months exterminated all the males, except Hadad and his servants, who escaped to Egypt. Instead of bury the slain, the Targum has to take the spoils of the slain.
3 Kings (1 Kings) 11:17
Albert Barnes: Notes on the Bible - 1834
11:15: The verse gives certain additional particulars of David's conquest of Edom (marginal references). Joab was left, or sent, to complete the subjugation of the country, with orders to exterminate all the grown male inhabitants. It was not very often that David acted with any extreme severity in his wars; but he may have considered himself justified by policy, as he certainly was by the letter of the Law Deu 20:13, in adopting this fierce course against Edom.
Was in Edom - Or, according to another reading, "smote" Edom.
The slain - Probably the Israelites who had fallen in the strnggle. Translate, "when ... Joab was gone up to bury the slain, and had smitten every male," etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:15: when David: Sa2 8:14; Ch1 18:12, Ch1 18:13; Psa 60:1 *title Psa 108:10
after he had: Gen 25:23, Gen 27:40; Num 24:18, Num 24:19; Deu 20:13; Mal 1:2, Mal 1:3
every male: Num 31:17
Geneva 1599
For it came to pass, when David was in Edom, and Joab the captain of the host was gone up to bury the (i) slain, after he had smitten every male in Edom;
(i) Of the Edomites.
John Gill
For it came to pass, when David was in Edom,.... Fighting with the Edomites, and subduing them, and putting garrisons in the land, 2Kings 8:14.
and Joab the captain of the host was gone up to bury the slain: the Israelites that fell in battle, or whom the Edomites afterwards, through stratagem and surprise, fell upon in their garrisons and destroyed, and which caused Joab to go thither to bury them, and take vengeance on the Edomites for it; or these were the Edomites slain by David and Joab; and it has been always reckoned a piece of humanity to bury the dead of an enemy, and is to the honour of the conqueror, see Ezek 39:12 or to suffer the enemy to bury them themselves: it is said (o), that Hercules was the first that brought up this practice, and that before they were left on the field, to be devoured by dogs; so they were in the times of the Trojan war, as appears by the writings of Homer; but burying them, in later times, was used by the Romans (p) and Greeks; and Josephus (q) delivers it as a law of Moses to bury enemies, and not suffer any dead to lie without partaking of the earth, nor to pass by or overlook any unburied; but from whence he took it, or grounds it upon, is not very evident; this is the first mention of it; though the Targum is,
"to strip the slain:''
after he had smitten every male in Edom; as he thought, intending to root out the name of them; being enraged at their falling upon the garrisons, if that was the case.
(o) Aelian. Var. Hist. l. 12. c. 27. (p) Liv. Hist. l. 39. c. 21. Vid. Kirchman. Append. ad. lib. de Funer. Roman. c. 3, 4, & 5. (q) Antiqu. l. 4. c. 8. sect. 24. contr. Apion. l. 2. c. 29.
John Wesley
In Edom - By his army, to war against it. To bury - The Israelites who were slain in the battle, 2Kings 8:13-14, whom he honourably interred in some certain place, to which he is said to go up for that end. And this gave Hadad the opportunity of making his escape, whilst Joab and his men were employed in that solemnity. Had smitten - Or, and he smote, as it is in the Hebrew: which is here noted as the cause of Hadad's flight; he understood what Joab had done in part, and intended farther to do, even to kill all the males and therefore fled for his life.
11:1611:16: զի զվե՛ց ամիս նստաւ անդ Յովաբ, եւ ամենայն Իսրայէլ յԵդովմ, մինչեւ սատակեաց զամենայն արու Եդովմայեցւոց։
16 Յովաբը եւ բոլոր իսրայէլացիները վեց ամիս մնացին Եդոմում, մինչեւ որ կոտորեցին եդոմացի բոլոր արու ծնունդներին:
16 (Որովհետեւ Յովաբ բոլոր Իսրայէլի հետ հոն վեց ամիս նստաւ, մինչեւ որ Եդովմայեցիներուն բոլոր արուները մեռցուց,)
զի զվեց ամիս նստաւ անդ Յովաբ եւ ամենայն Իսրայէլ [277]յԵդոմ, մինչեւ սատակեաց զամենայն արու Եդովմայեցւոց:

11:16: զի զվե՛ց ամիս նստաւ անդ Յովաբ, եւ ամենայն Իսրայէլ յԵդովմ, մինչեւ սատակեաց զամենայն արու Եդովմայեցւոց։
16 Յովաբը եւ բոլոր իսրայէլացիները վեց ամիս մնացին Եդոմում, մինչեւ որ կոտորեցին եդոմացի բոլոր արու ծնունդներին:
16 (Որովհետեւ Յովաբ բոլոր Իսրայէլի հետ հոն վեց ամիս նստաւ, մինչեւ որ Եդովմայեցիներուն բոլոր արուները մեռցուց,)
zohrab-1805▾ eastern-1994▾ western am▾
11:1611:16 ибо шесть месяцев прожил там Иоав и все Израильтяне, доколе не истребили всего мужеского пола в Идумее,~---
11:17 καὶ και and; even ἀπέδρα αποδιδρασκω he; him καὶ και and; even πάντες πας all; every ἄνδρες ανηρ man; husband Ιδουμαῖοι ιδουμαιος the παίδων παις child; boy τοῦ ο the πατρὸς πατηρ father αὐτοῦ αυτος he; him μετ᾿ μετα with; amid αὐτοῦ αυτος he; him καὶ και and; even εἰσῆλθον εισερχομαι enter; go in εἰς εις into; for Αἴγυπτον αιγυπτος Aigyptos; Eyiptos καὶ και and; even Αδερ αδερ little boy μικρόν μικρος little; small
11:16 כִּ֣י kˈî כִּי that שֵׁ֧שֶׁת šˈēšeṯ שֵׁשׁ six חֳדָשִׁ֛ים ḥᵒḏāšˈîm חֹדֶשׁ month יָֽשַׁב־ yˈāšav- ישׁב sit שָׁ֥ם šˌām שָׁם there יֹואָ֖ב yôʔˌāv יֹואָב Joab וְ wᵊ וְ and כָל־ ḵol- כֹּל whole יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel עַד־ ʕaḏ- עַד unto הִכְרִ֥ית hiḵrˌîṯ כרת cut כָּל־ kol- כֹּל whole זָכָ֖ר zāḵˌār זָכָר male בֶּ be בְּ in אֱדֹֽום׃ ʔᵉḏˈôm אֱדֹום Edom
11:16. sex enim mensibus ibi moratus est Ioab et omnis Israhel donec interimerent omne masculinum in Idumea(For Joab remained there six months with all Israel, till he had slain every male in Edom,)
16. ( for Joab and all Israel remained there six months, until he had cut off every male in Edom;)
For six months did Joab remain there with all Israel, until he had cut off every male in Edom:

11:16 ибо шесть месяцев прожил там Иоав и все Израильтяне, доколе не истребили всего мужеского пола в Идумее,~---
11:17
καὶ και and; even
ἀπέδρα αποδιδρασκω he; him
καὶ και and; even
πάντες πας all; every
ἄνδρες ανηρ man; husband
Ιδουμαῖοι ιδουμαιος the
παίδων παις child; boy
τοῦ ο the
πατρὸς πατηρ father
αὐτοῦ αυτος he; him
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
καὶ και and; even
εἰσῆλθον εισερχομαι enter; go in
εἰς εις into; for
Αἴγυπτον αιγυπτος Aigyptos; Eyiptos
καὶ και and; even
Αδερ αδερ little boy
μικρόν μικρος little; small
11:16
כִּ֣י kˈî כִּי that
שֵׁ֧שֶׁת šˈēšeṯ שֵׁשׁ six
חֳדָשִׁ֛ים ḥᵒḏāšˈîm חֹדֶשׁ month
יָֽשַׁב־ yˈāšav- ישׁב sit
שָׁ֥ם šˌām שָׁם there
יֹואָ֖ב yôʔˌāv יֹואָב Joab
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
עַד־ ʕaḏ- עַד unto
הִכְרִ֥ית hiḵrˌîṯ כרת cut
כָּל־ kol- כֹּל whole
זָכָ֖ר zāḵˌār זָכָר male
בֶּ be בְּ in
אֱדֹֽום׃ ʔᵉḏˈôm אֱדֹום Edom
11:16. sex enim mensibus ibi moratus est Ioab et omnis Israhel donec interimerent omne masculinum in Idumea
(For Joab remained there six months with all Israel, till he had slain every male in Edom,)
16. ( for Joab and all Israel remained there six months, until he had cut off every male in Edom;)
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
11:16: Every male in Edom - i. e., every male whom he could find. As did Hadad and his company Kg1 11:17, so others would escape in various directions. The Edomite nation was not destroyed on the occasion.
John Gill
For six months did Joab remain with all Israel,.... With the whole army:
until he had cut off every male in Edom; as he supposed; for it was not fact, since after this they increased again, and became a powerful people, and had a king over them, and revolted from Judah, 4Kings 8:20.
11:1711:17: Եւ փախեա՛ւ Ադեր՝ ինքն եւ ամենայն արք Եդովմայեցիք ՚ի ծառայից հօր նորա՝ եւ մտին յԵգիպտոս. եւ Ադեր՝ մանուկ փո՛քր էր.
17 Այդ ժամանակ Ադերն ինքը եւ իր հօր բոլոր ծառաները փախել-գնացել էին Եգիպտոս: Ադերն այդ ժամանակ մանուկ էր:
17 Այն ատեն Ադադ իր հօրը քանի մը Եդովմայեցի ծառաներու հետ փախաւ, որպէս զի Եգիպտոս երթայ։ Ադադ դեռ պզտիկ տղայ էր։
եւ փախեաւ [278]Ադեր ինքն եւ ամենայն արք Եդովմայեցիք ի ծառայից հօր նորա եւ մտին յԵգիպտոս. եւ [279]Ադեր մանուկ փոքր էր:

11:17: Եւ փախեա՛ւ Ադեր՝ ինքն եւ ամենայն արք Եդովմայեցիք ՚ի ծառայից հօր նորա՝ եւ մտին յԵգիպտոս. եւ Ադեր՝ մանուկ փո՛քր էր.
17 Այդ ժամանակ Ադերն ինքը եւ իր հօր բոլոր ծառաները փախել-գնացել էին Եգիպտոս: Ադերն այդ ժամանակ մանուկ էր:
17 Այն ատեն Ադադ իր հօրը քանի մը Եդովմայեցի ծառաներու հետ փախաւ, որպէս զի Եգիպտոս երթայ։ Ադադ դեռ պզտիկ տղայ էր։
zohrab-1805▾ eastern-1994▾ western am▾
11:1711:17 тогда сей Адер убежал в Египет и с ним несколько Идумеян, служивших при отце его; Адер {был тогда} малым ребенком.
11:18 καὶ και and; even ἀνίστανται ανιστημι stand up; resurrect ἄνδρες ανηρ man; husband ἐκ εκ from; out of τῆς ο the πόλεως πολις city Μαδιαμ μαδιαν Madian; Mathian καὶ και and; even ἔρχονται ερχομαι come; go εἰς εις into; for Φαραν φαραν and; even λαμβάνουσιν λαμβανω take; get ἄνδρας ανηρ man; husband μετ᾿ μετα with; amid αὐτῶν αυτος he; him καὶ και and; even ἔρχονται ερχομαι come; go πρὸς προς to; toward Φαραω φαραω Pharaō; Farao βασιλέα βασιλευς monarch; king Αἰγύπτου αιγυπτος Aigyptos; Eyiptos καὶ και and; even εἰσῆλθεν εισερχομαι enter; go in Αδερ αδερ to; toward Φαραω φαραω Pharaō; Farao καὶ και and; even ἔδωκεν διδωμι give; deposit αὐτῷ αυτος he; him οἶκον οικος home; household καὶ και and; even ἄρτους αρτος bread; loaves διέταξεν διατασσω give orders; ordain αὐτῷ αυτος he; him
11:17 וַ wa וְ and יִּבְרַ֣ח yyivrˈaḥ ברח run away אֲדַ֡ד ʔᵃḏˈaḏ אֲדַד Hadad הוּא֩ hû הוּא he וַ wa וְ and אֲנָשִׁ֨ים ʔᵃnāšˌîm אִישׁ man אֲדֹמִיִּ֜ים ʔᵃḏōmiyyˈîm אֲדֹמִי Edomite מֵ mē מִן from עַבְדֵ֥י ʕavᵊḏˌê עֶבֶד servant אָבִ֛יו ʔāvˈiʸw אָב father אִתֹּ֖ו ʔittˌô אֵת together with לָ lā לְ to בֹ֣וא vˈô בוא come מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt וַ wa וְ and הֲדַ֖ד hᵃḏˌaḏ הֲדַד Hadad נַ֥עַר nˌaʕar נַעַר boy קָטָֽן׃ qāṭˈān קָטָן small
11:17. fugit Adad ipse et viri idumei de servis patris eius cum eo ut ingrederetur Aegyptum erat autem Adad puer parvulusThen Adad fled, he and certain Edomites of his father's servants, with him, to go into Egypt: and Adad was then a Iittle boy.
17. that Hadad fled, he and certain Edomites of his father’s servants with him, to go into Egypt; Hadad being yet a little child.
That Hadad fled, he and certain Edomites of his father' s servants with him, to go into Egypt; Hadad [being] yet a little child:

11:17 тогда сей Адер убежал в Египет и с ним несколько Идумеян, служивших при отце его; Адер {был тогда} малым ребенком.
11:18
καὶ και and; even
ἀνίστανται ανιστημι stand up; resurrect
ἄνδρες ανηρ man; husband
ἐκ εκ from; out of
τῆς ο the
πόλεως πολις city
Μαδιαμ μαδιαν Madian; Mathian
καὶ και and; even
ἔρχονται ερχομαι come; go
εἰς εις into; for
Φαραν φαραν and; even
λαμβάνουσιν λαμβανω take; get
ἄνδρας ανηρ man; husband
μετ᾿ μετα with; amid
αὐτῶν αυτος he; him
καὶ και and; even
ἔρχονται ερχομαι come; go
πρὸς προς to; toward
Φαραω φαραω Pharaō; Farao
βασιλέα βασιλευς monarch; king
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
καὶ και and; even
εἰσῆλθεν εισερχομαι enter; go in
Αδερ αδερ to; toward
Φαραω φαραω Pharaō; Farao
καὶ και and; even
ἔδωκεν διδωμι give; deposit
αὐτῷ αυτος he; him
οἶκον οικος home; household
καὶ και and; even
ἄρτους αρτος bread; loaves
διέταξεν διατασσω give orders; ordain
αὐτῷ αυτος he; him
11:17
וַ wa וְ and
יִּבְרַ֣ח yyivrˈaḥ ברח run away
אֲדַ֡ד ʔᵃḏˈaḏ אֲדַד Hadad
הוּא֩ hû הוּא he
וַ wa וְ and
אֲנָשִׁ֨ים ʔᵃnāšˌîm אִישׁ man
אֲדֹמִיִּ֜ים ʔᵃḏōmiyyˈîm אֲדֹמִי Edomite
מֵ mē מִן from
עַבְדֵ֥י ʕavᵊḏˌê עֶבֶד servant
אָבִ֛יו ʔāvˈiʸw אָב father
אִתֹּ֖ו ʔittˌô אֵת together with
לָ lā לְ to
בֹ֣וא vˈô בוא come
מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt
וַ wa וְ and
הֲדַ֖ד hᵃḏˌaḏ הֲדַד Hadad
נַ֥עַר nˌaʕar נַעַר boy
קָטָֽן׃ qāṭˈān קָטָן small
11:17. fugit Adad ipse et viri idumei de servis patris eius cum eo ut ingrederetur Aegyptum erat autem Adad puer parvulus
Then Adad fled, he and certain Edomites of his father's servants, with him, to go into Egypt: and Adad was then a Iittle boy.
17. that Hadad fled, he and certain Edomites of his father’s servants with him, to go into Egypt; Hadad being yet a little child.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:17: Hadad being yet a little child - נער קטן naar katan, a little boy; one who was apprehensive of his danger, and could, with his father's servants, make his escape: not an infant.
3 Kings (1 Kings) 11:18
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:17: Hadad: Exo 2:1-10; Sa2 4:4; Kg2 11:2; Mat 2:13, Mat 2:14
a little child: Naar katon, rather, "a little boy:" one who was apprehensive of his danger, and could, with his father's servants, make his escape.
Geneva 1599
That Hadad (k) fled, he and certain Edomites of his father's servants with him, to go into Egypt; Hadad [being] yet a little child.
(k) Thus God reserved this idolater as scourge to punish his people's sins.
John Gill
That Hadad fled,.... While Joab was burying the slain:
he and certain Edomites of his father's servants with him; who either was a king, and these some of his officers and courtiers; or however was of the royal family, and had an equipage, and these some of them:
to go into Egypt; that was their view at first setting out, where they might hope for help, at least shelter:
Hadad being yet a little child; whom his father's servants hid, while Joab was making the slaughter he did, and took the opportunity of fleeing with him while he was burying the dead.
11:1811:18: եւ յարեան արքն ՚ի քաղաքէ անտի Մադիամու եւ եկին ՚ի Փարան, եւ առին ընդ իւրեանս արս ՚ի Փարանէ եւ եկին յԵգիպտոս առ փարաւոն արքա՛յ Եգիպտացւոց, եւ եմո՛ւտ Ադեր առ փարաւոն, եւ ե՛տ նմա տուն, եւ կարգեաց նմա հաց, եւ ետ նմա գետին։
18 Նրանք Մադիամ քաղաքից եկել էին Փարան, Փարանից իրենց հետ վերցրել մարդկանց ու եկել Եգիպտոս՝ եգիպտացիների արքայ փարաւոնի մօտ: Ադերը եկել էր փարաւոնի մօտ, սա նրան տուն էր տուել, ուտելիք յատկացրել ու հող տրամադրել:
18 Անոնք Մադիամէն ելան ու Փառան գացին Փառանէն իրենց հետ մարդիկ առին ու Եգիպտոս գացին Եգիպտոսի Փարաւոն թագաւորին, որ անոր տուն տուաւ ու անոր ռոճիկ կապեց ու անոր հող տուաւ։
Եւ յարեան [280]արքն ի քաղաքէ անտի Մադիամու`` եւ եկին ի Փարան, եւ առին ընդ իւրեանս արս ի Փարանէ եւ եկին յԵգիպտոս առ փարաւոն արքայ Եգիպտացւոց, [281]եւ եմուտ Ադեր առ փարաւոն.`` եւ ետ նմա տուն եւ կարգեաց նմա հաց, եւ ետ նմա գետին:

11:18: եւ յարեան արքն ՚ի քաղաքէ անտի Մադիամու եւ եկին ՚ի Փարան, եւ առին ընդ իւրեանս արս ՚ի Փարանէ եւ եկին յԵգիպտոս առ փարաւոն արքա՛յ Եգիպտացւոց, եւ եմո՛ւտ Ադեր առ փարաւոն, եւ ե՛տ նմա տուն, եւ կարգեաց նմա հաց, եւ ետ նմա գետին։
18 Նրանք Մադիամ քաղաքից եկել էին Փարան, Փարանից իրենց հետ վերցրել մարդկանց ու եկել Եգիպտոս՝ եգիպտացիների արքայ փարաւոնի մօտ: Ադերը եկել էր փարաւոնի մօտ, սա նրան տուն էր տուել, ուտելիք յատկացրել ու հող տրամադրել:
18 Անոնք Մադիամէն ելան ու Փառան գացին Փառանէն իրենց հետ մարդիկ առին ու Եգիպտոս գացին Եգիպտոսի Փարաւոն թագաւորին, որ անոր տուն տուաւ ու անոր ռոճիկ կապեց ու անոր հող տուաւ։
zohrab-1805▾ eastern-1994▾ western am▾
11:1811:18 Отправившись из Мадиама, они пришли в Фаран и взяли с собою людей из Фарана и пришли в Египет к фараону, царю Египетскому. [Адер вошел к фараону, и] он дал ему дом, и назначил ему содержание, и дал ему землю.
11:19 καὶ και and; even εὗρεν ευρισκω find Αδερ αδερ grace; regards ἐναντίον εναντιον next to; before Φαραω φαραω Pharaō; Farao σφόδρα σφοδρα vehemently; tremendously καὶ και and; even ἔδωκεν διδωμι give; deposit αὐτῷ αυτος he; him γυναῖκα γυνη woman; wife ἀδελφὴν αδελφη sister τῆς ο the γυναικὸς γυνη woman; wife αὐτοῦ αυτος he; him ἀδελφὴν αδελφη sister Θεκεμινας θεκεμινα the μείζω μεγας great; loud
11:18 וַ wa וְ and יָּקֻ֨מוּ֙ yyāqˈumû קום arise מִ mi מִן from מִּדְיָ֔ן mmiḏyˈān מִדְיָן Midian וַ wa וְ and יָּבֹ֖אוּ yyāvˌōʔû בוא come פָּארָ֑ן pārˈān פָּארָן Paran וַ wa וְ and יִּקְחוּ֩ yyiqḥˌû לקח take אֲנָשִׁ֨ים ʔᵃnāšˌîm אִישׁ man עִמָּ֜ם ʕimmˈām עִם with מִ mi מִן from פָּארָ֗ן ppārˈān פָּארָן Paran וַ wa וְ and יָּבֹ֤אוּ yyāvˈōʔû בוא come מִצְרַ֨יִם֙ miṣrˈayim מִצְרַיִם Egypt אֶל־ ʔel- אֶל to פַּרְעֹ֣ה parʕˈō פַּרְעֹה pharaoh מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt וַ wa וְ and יִּתֶּן־ yyitten- נתן give לֹ֣ו lˈô לְ to בַ֗יִת vˈayiṯ בַּיִת house וְ wᵊ וְ and לֶ֨חֶם֙ lˈeḥem לֶחֶם bread אָ֣מַר ʔˈāmar אמר say לֹ֔ו lˈô לְ to וְ wᵊ וְ and אֶ֖רֶץ ʔˌereṣ אֶרֶץ earth נָ֥תַן nˌāṯan נתן give לֹֽו׃ lˈô לְ to
11:18. cumque surrexissent de Madian venerunt in Pharan tuleruntque secum viros de Pharan et introierunt Aegyptum ad Pharaonem regem Aegypti qui dedit ei domum et cibos constituit et terram delegavitAnd they arose out of Madian, and came into Pharan, and they took men with them from Pharan, and went into Egypt, to Pharao, the king of Egypt: who gave him a house, and appointed him victuals, and assigned him land.
18. And they arose out of Midian, and came to Paran: and they took men with them out of Paran, and they came to Egypt unto Pharaoh king of Egypt; which gave him an house, and appointed him victuals, and gave him land.
And they arose out of Midian, and came to Paran: and they took men with them out of Paran, and they came to Egypt, unto Pharaoh king of Egypt; which gave him an house, and appointed him victuals, and gave him land:

11:18 Отправившись из Мадиама, они пришли в Фаран и взяли с собою людей из Фарана и пришли в Египет к фараону, царю Египетскому. [Адер вошел к фараону, и] он дал ему дом, и назначил ему содержание, и дал ему землю.
11:19
καὶ και and; even
εὗρεν ευρισκω find
Αδερ αδερ grace; regards
ἐναντίον εναντιον next to; before
Φαραω φαραω Pharaō; Farao
σφόδρα σφοδρα vehemently; tremendously
καὶ και and; even
ἔδωκεν διδωμι give; deposit
αὐτῷ αυτος he; him
γυναῖκα γυνη woman; wife
ἀδελφὴν αδελφη sister
τῆς ο the
γυναικὸς γυνη woman; wife
αὐτοῦ αυτος he; him
ἀδελφὴν αδελφη sister
Θεκεμινας θεκεμινα the
μείζω μεγας great; loud
11:18
וַ wa וְ and
יָּקֻ֨מוּ֙ yyāqˈumû קום arise
מִ mi מִן from
מִּדְיָ֔ן mmiḏyˈān מִדְיָן Midian
וַ wa וְ and
יָּבֹ֖אוּ yyāvˌōʔû בוא come
פָּארָ֑ן pārˈān פָּארָן Paran
וַ wa וְ and
יִּקְחוּ֩ yyiqḥˌû לקח take
אֲנָשִׁ֨ים ʔᵃnāšˌîm אִישׁ man
עִמָּ֜ם ʕimmˈām עִם with
מִ mi מִן from
פָּארָ֗ן ppārˈān פָּארָן Paran
וַ wa וְ and
יָּבֹ֤אוּ yyāvˈōʔû בוא come
מִצְרַ֨יִם֙ miṣrˈayim מִצְרַיִם Egypt
אֶל־ ʔel- אֶל to
פַּרְעֹ֣ה parʕˈō פַּרְעֹה pharaoh
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt
וַ wa וְ and
יִּתֶּן־ yyitten- נתן give
לֹ֣ו lˈô לְ to
בַ֗יִת vˈayiṯ בַּיִת house
וְ wᵊ וְ and
לֶ֨חֶם֙ lˈeḥem לֶחֶם bread
אָ֣מַר ʔˈāmar אמר say
לֹ֔ו lˈô לְ to
וְ wᵊ וְ and
אֶ֖רֶץ ʔˌereṣ אֶרֶץ earth
נָ֥תַן nˌāṯan נתן give
לֹֽו׃ lˈô לְ to
11:18. cumque surrexissent de Madian venerunt in Pharan tuleruntque secum viros de Pharan et introierunt Aegyptum ad Pharaonem regem Aegypti qui dedit ei domum et cibos constituit et terram delegavit
And they arose out of Madian, and came into Pharan, and they took men with them from Pharan, and went into Egypt, to Pharao, the king of Egypt: who gave him a house, and appointed him victuals, and assigned him land.
18. And they arose out of Midian, and came to Paran: and they took men with them out of Paran, and they came to Egypt unto Pharaoh king of Egypt; which gave him an house, and appointed him victuals, and gave him land.
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Adam Clarke: Commentary on the Bible - 1831
11:18: These arose out of Midian - They at first retired to Midian, which lay to the southwest of the Dead Sea. Not supposing themselves in safety there, they went afterwards to Paran in the south of Idumea, and getting a number of persons to join them in Paran, they went straight to Egypt, where we find Hadad became a favourite with Pharaoh, who gave him his sister-in-law to wife; and incorporated him and his family with his own.
3 Kings (1 Kings) 11:22
Albert Barnes: Notes on the Bible - 1834
11:18: Midian - A town in the south of Judah. Paran is the desert tract immediately to the south of Judaea, the modern desert of et-Tih.
Pharaoh - King of the twenty-first (Tanite) dynasty; probably he was Psusennes I, Manetho's second king. It appears to have been the policy of the Pharaohs about this time to make friends and contract alliances with their eastern neighbors.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:18: Midian: Probably not the Midian east of the Red Sea, to which Moses fled (Exo 2:15, etc.) but the Midian east of the Dead Sea, and south of Moab. These Midianites, whose daughters seduced the Israelites to commit idolatry (Num 22:4, Num 22:7; Num 25:15; Num 31:2, etc.) were descendants of Midian, son of Abraham (Gen 25:2). Their capital city was called Midian, and its remains were to be seen in the time of Eusebius and Jerome. it was situated on the Arnon, south of the city Ar, or Areopolis. Gen 25:2, Gen 25:4; Num 22:4, Num 25:6, Num 25:14, Num 25:18
Paran: Probably the city of Paran, or the district around it, situated in the south of Idumea, and according to Eusebius, three days' journey east from Elah or Elath, at the head of the eastern branch, or Elamitic gulf of the Red Sea. Gen 14:6, Gen 21:21; Num 10:12; Deu 1:1, Deu 33:2; Hab 3:3
John Gill
And they arose out of Midian,.... A country which lay in their way to Egypt, and where it seems they made some stay, and then departed:
and came to Paran; near to which was a wilderness of the same name, in which the Israelites wandered when they came out of Egypt, and which lay between Edom and Egypt:
and they took men with them out of Paran; either as guides and guards through the wilderness, or to make the better appearance before Pharaoh, and that they might meet with the better reception:
and they came to Egypt, unto Pharaoh king of Egypt; and told their case, and informed him who Hadad was: who, pitying an unfortunate young prince,
gave him an house; for him and his servants to dwell in:
and appointed him victuals; a daily provision for him and his men:
and gave him land; for his servants to cultivate, and from thence to raise a revenue for his support; the Jewish writers say he gave him cities to rule over; but as he was but a little child when he came, it cannot be thought that was done, at least directly.
John Wesley
Midian - He fled at first with an intent to go into Egypt, but took Midian, a neighbouring country, in his way, and staid there a while, possibly 'till he had by some of his servants tried Pharaoh's mind, and prepared the way for his reception. Paran - Another country in the road from Edom to Egypt, where he hired men to attend him, that making his entrance there something like a prince, he might find more favour from that king and people. Land - To support himself and his followers out of the profits of it.
11:1911:19: Եւ եգիտ Ադեր շնորհս առաջի փարաւոնի յոյժ, եւ ետ նմա կին զքոյր կնոջ իւրոյ՝ զքոյր Թեկեմինայ զերէց։
19 Ադերը փարաւոնի առաջ մեծ շնորհ էր գտել, եւ փարաւոնը նրան կնութեան էր տուել իր «Մեծ տիկնոջ»՝ Թեկեմինայի քրոջը:
19 Ադադ Փարաւոնին առջեւ շատ շնորհք գտաւ ու Փարաւոն իր կնոջ քոյրը, Թահփենէս թագուհիին քոյրը, անոր կնութեան տուաւ։
Եւ եգիտ [282]Ադեր շնորհս առաջի փարաւոնի յոյժ, եւ ետ նմա կին զքոյր կնոջ իւրոյ` զքոյր [283]Թեկեմինայ զերէց:

11:19: Եւ եգիտ Ադեր շնորհս առաջի փարաւոնի յոյժ, եւ ետ նմա կին զքոյր կնոջ իւրոյ՝ զքոյր Թեկեմինայ զերէց։
19 Ադերը փարաւոնի առաջ մեծ շնորհ էր գտել, եւ փարաւոնը նրան կնութեան էր տուել իր «Մեծ տիկնոջ»՝ Թեկեմինայի քրոջը:
19 Ադադ Փարաւոնին առջեւ շատ շնորհք գտաւ ու Փարաւոն իր կնոջ քոյրը, Թահփենէս թագուհիին քոյրը, անոր կնութեան տուաւ։
zohrab-1805▾ eastern-1994▾ western am▾
11:1911:19 Адер снискал у фараона большую милость, так что он дал ему в жену сестру своей жены, сестру царицы Тахпенесы.
11:20 καὶ και and; even ἔτεκεν τικτω give birth; produce αὐτῷ αυτος he; him ἡ ο the ἀδελφὴ αδελφη sister Θεκεμινας θεκεμινα the Αδερ αδερ the Γανηβαθ γανηβαθ son αὐτῆς αυτος he; him καὶ και and; even ἐξέθρεψεν εκτρεφω cherish; nourish αὐτὸν αυτος he; him Θεκεμινα θεκεμινα in μέσῳ μεσος in the midst; in the middle υἱῶν υιος son Φαραω φαραω Pharaō; Farao καὶ και and; even ἦν ειμι be Γανηβαθ γανηβαθ in μέσῳ μεσος in the midst; in the middle υἱῶν υιος son Φαραω φαραω Pharaō; Farao
11:19 וַ wa וְ and יִּמְצָא֙ yyimṣˌā מצא find הֲדַ֥ד hᵃḏˌaḏ הֲדַד Hadad חֵ֛ן ḥˈēn חֵן grace בְּ bᵊ בְּ in עֵינֵ֥י ʕênˌê עַיִן eye פַרְעֹ֖ה farʕˌō פַּרְעֹה pharaoh מְאֹ֑ד mᵊʔˈōḏ מְאֹד might וַ wa וְ and יִּתֶּן־ yyitten- נתן give לֹ֤ו lˈô לְ to אִשָּׁה֙ ʔiššˌā אִשָּׁה woman אֶת־ ʔeṯ- אֵת [object marker] אֲחֹ֣ות ʔᵃḥˈôṯ אָחֹות sister אִשְׁתֹּ֔ו ʔištˈô אִשָּׁה woman אֲחֹ֖ות ʔᵃḥˌôṯ אָחֹות sister תַּחְפְּנֵ֥יס taḥpᵊnˌês תַּחְפְּנֵיס Tahpenes הַ ha הַ the גְּבִירָֽה׃ ggᵊvîrˈā גְּבִירָה mistress
11:19. et invenit Adad gratiam coram Pharao valde in tantum ut daret ei uxorem sororem uxoris suae germanam Tafnes reginaeAnd Adad found great favour before Pharao, insomuch that he gave him to wife the own sister of his wife, Taphnes, the queen.
19. And Hadad found great favour in the sight of Pharaoh, so that he gave him to wife the sister of his own wife, the sister of Tahpenes the queen,
And Hadad found great favour in the sight of Pharaoh, so that he gave him to wife the sister of his own wife, the sister of Tahpenes the queen:

11:19 Адер снискал у фараона большую милость, так что он дал ему в жену сестру своей жены, сестру царицы Тахпенесы.
11:20
καὶ και and; even
ἔτεκεν τικτω give birth; produce
αὐτῷ αυτος he; him
ἡ ο the
ἀδελφὴ αδελφη sister
Θεκεμινας θεκεμινα the
Αδερ αδερ the
Γανηβαθ γανηβαθ son
αὐτῆς αυτος he; him
καὶ και and; even
ἐξέθρεψεν εκτρεφω cherish; nourish
αὐτὸν αυτος he; him
Θεκεμινα θεκεμινα in
μέσῳ μεσος in the midst; in the middle
υἱῶν υιος son
Φαραω φαραω Pharaō; Farao
καὶ και and; even
ἦν ειμι be
Γανηβαθ γανηβαθ in
μέσῳ μεσος in the midst; in the middle
υἱῶν υιος son
Φαραω φαραω Pharaō; Farao
11:19
וַ wa וְ and
יִּמְצָא֙ yyimṣˌā מצא find
הֲדַ֥ד hᵃḏˌaḏ הֲדַד Hadad
חֵ֛ן ḥˈēn חֵן grace
בְּ bᵊ בְּ in
עֵינֵ֥י ʕênˌê עַיִן eye
פַרְעֹ֖ה farʕˌō פַּרְעֹה pharaoh
מְאֹ֑ד mᵊʔˈōḏ מְאֹד might
וַ wa וְ and
יִּתֶּן־ yyitten- נתן give
לֹ֤ו lˈô לְ to
אִשָּׁה֙ ʔiššˌā אִשָּׁה woman
אֶת־ ʔeṯ- אֵת [object marker]
אֲחֹ֣ות ʔᵃḥˈôṯ אָחֹות sister
אִשְׁתֹּ֔ו ʔištˈô אִשָּׁה woman
אֲחֹ֖ות ʔᵃḥˌôṯ אָחֹות sister
תַּחְפְּנֵ֥יס taḥpᵊnˌês תַּחְפְּנֵיס Tahpenes
הַ ha הַ the
גְּבִירָֽה׃ ggᵊvîrˈā גְּבִירָה mistress
11:19. et invenit Adad gratiam coram Pharao valde in tantum ut daret ei uxorem sororem uxoris suae germanam Tafnes reginae
And Adad found great favour before Pharao, insomuch that he gave him to wife the own sister of his wife, Taphnes, the queen.
19. And Hadad found great favour in the sight of Pharaoh, so that he gave him to wife the sister of his own wife, the sister of Tahpenes the queen,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:19: found: Gen 39:4, Gen 39:21; Act 7:10, Act 7:21
that he gave: Gen 41:45
Tahpenes: Jer 43:7-9
Geneva 1599
And Hadad (l) found great favour in the sight of Pharaoh, so that he gave him to wife the sister of his own wife, the sister of Tahpenes the queen.
(l) God brought him honour, that his power might be more able to compass his enterprises against Solomon's house.
John Gill
And Hadad found great favour in the sight of Pharaoh,.... Perhaps for his comely personage, princely qualities, and good behaviour, as he grew up:
so that he gave him to wife the sister of his own wife, the sister of Tahpenes the queen; it seems the kings of Egypt used to marry their favourites to great personages; see Gen 41:45.
John Wesley
Found favour - God so disposing his heart, that Hadad might be a scourge to Solomon for his impieties.
11:2011:20: Եւ ծնաւ քոյրն Թեկեմինայ Ադերայ զԳանեբաթ զորդի նորա, եւ սնոյց զնա Թեկեմինա ՚ի մէջ որդւոցն փարաւոնի. եւ էր Գանեբաթ ՚ի տա՛ն փարաւոնի ՚ի մէջ որդւոցն փարաւոնի։
20 Թեկեմինայի քոյրը Ադերի համար ծնել էր մի որդի՝ Գանեբաթին: Թեկեմինան նրան մեծացրել էր փարաւոնի որդիների հետ եւ այսպիսով Գանեբաթը փարաւոնի տան մէջ, նրա որդիների հետ էր դաստիարակուել:
20 Թահփենէսի քոյրը Ադադին որդի մը ծնաւ, որ Գանեբաթ կոչուեցաւ ու Թահփենէս զանիկա Փարաւոնին տանը մէջ մեծցուց։ Գանեբաթ Փարաւոնին տունը Փարաւոնին որդիներուն մէջ էր։
Եւ ծնաւ քոյրն Թեկեմինայ Ադերայ`` զԳանեբաթ զորդի նորա, եւ սնոյց զնա [284]Թեկեմինա ի մէջ որդւոցն փարաւոնի. եւ էր Գանեբաթ ի տան փարաւոնի ի մէջ որդւոցն փարաւոնի:

11:20: Եւ ծնաւ քոյրն Թեկեմինայ Ադերայ զԳանեբաթ զորդի նորա, եւ սնոյց զնա Թեկեմինա ՚ի մէջ որդւոցն փարաւոնի. եւ էր Գանեբաթ ՚ի տա՛ն փարաւոնի ՚ի մէջ որդւոցն փարաւոնի։
20 Թեկեմինայի քոյրը Ադերի համար ծնել էր մի որդի՝ Գանեբաթին: Թեկեմինան նրան մեծացրել էր փարաւոնի որդիների հետ եւ այսպիսով Գանեբաթը փարաւոնի տան մէջ, նրա որդիների հետ էր դաստիարակուել:
20 Թահփենէսի քոյրը Ադադին որդի մը ծնաւ, որ Գանեբաթ կոչուեցաւ ու Թահփենէս զանիկա Փարաւոնին տանը մէջ մեծցուց։ Գանեբաթ Փարաւոնին տունը Փարաւոնին որդիներուն մէջ էր։
zohrab-1805▾ eastern-1994▾ western am▾
11:2011:20 И родила ему сестра Тахпенесы сына Генувата. Тахпенеса воспитывала его в доме фараоновом; и жил Генуват в доме фараоновом вместе с сыновьями фараоновыми.
11:21 καὶ και and; even Αδερ αδερ hear ἐν εν in Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos ὅτι οτι since; that κεκοίμηται κοιμαω doze; fall asleep Δαυιδ δαβιδ Dabid; Thavith μετὰ μετα with; amid τῶν ο the πατέρων πατηρ father αὐτοῦ αυτος he; him καὶ και and; even ὅτι οτι since; that τέθνηκεν θνησκω die; departed Ιωαβ ιωαβ the ἄρχων αρχων ruling; ruler τῆς ο the στρατιᾶς στρατια army καὶ και and; even εἶπεν επω say; speak Αδερ αδερ to; toward Φαραω φαραω Pharaō; Farao ἐξαπόστειλόν εξαποστελλω send forth με με me καὶ και and; even ἀποστρέψω αποστρεφω turn away; alienate εἰς εις into; for τὴν ο the γῆν γη earth; land μου μου of me; mine
11:20 וַ wa וְ and תֵּ֨לֶד ttˌēleḏ ילד bear לֹ֜ו lˈô לְ to אֲחֹ֣ות ʔᵃḥˈôṯ אָחֹות sister תַּחְפְּנֵ֗יס taḥpᵊnˈês תַּחְפְּנֵיס Tahpenes אֵ֚ת ˈʔēṯ אֵת [object marker] גְּנֻבַ֣ת gᵊnuvˈaṯ גְּנֻבַת Genubath בְּנֹ֔ו bᵊnˈô בֵּן son וַ wa וְ and תִּגְמְלֵ֣הוּ ttiḡmᵊlˈēhû גמל deal fully תַחְפְּנֵ֔ס ṯaḥpᵊnˈēs תַּחְפְּנֵיס Tahpenes בְּ bᵊ בְּ in תֹ֖וךְ ṯˌôḵ תָּוֶךְ midst בֵּ֣ית bˈêṯ בַּיִת house פַּרְעֹ֑ה parʕˈō פַּרְעֹה pharaoh וַ wa וְ and יְהִ֤י yᵊhˈî היה be גְנֻבַת֙ ḡᵊnuvˌaṯ גְּנֻבַת Genubath בֵּ֣ית bˈêṯ בַּיִת house פַּרְעֹ֔ה parʕˈō פַּרְעֹה pharaoh בְּ bᵊ בְּ in תֹ֖וךְ ṯˌôḵ תָּוֶךְ midst בְּנֵ֥י bᵊnˌê בֵּן son פַרְעֹֽה׃ farʕˈō פַּרְעֹה pharaoh
11:20. genuitque ei soror Tafnes Genebath filium et nutrivit eum Tafnes in domo Pharaonis eratque Genebath habitans apud Pharaonem cum filiis eiusAnd the sister of Taphnes bore him his son, Genubath; and Taphnes brought him up in the house of Pharao: and Genubath dwelt with Pharao among his children.
20. And the sister of Tahpenes bare him Genubath his son, whom Tahpenes weaned in Pharaoh’s house: and Genubath was in Pharaoh’s house among the sons of Pharaoh.
And the sister of Tahpenes bare him Genubath his son, whom Tahpenes weaned in Pharaoh' s house: and Genubath was in Pharaoh' s household among the sons of Pharaoh:

11:20 И родила ему сестра Тахпенесы сына Генувата. Тахпенеса воспитывала его в доме фараоновом; и жил Генуват в доме фараоновом вместе с сыновьями фараоновыми.
11:21
καὶ και and; even
Αδερ αδερ hear
ἐν εν in
Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos
ὅτι οτι since; that
κεκοίμηται κοιμαω doze; fall asleep
Δαυιδ δαβιδ Dabid; Thavith
μετὰ μετα with; amid
τῶν ο the
πατέρων πατηρ father
αὐτοῦ αυτος he; him
καὶ και and; even
ὅτι οτι since; that
τέθνηκεν θνησκω die; departed
Ιωαβ ιωαβ the
ἄρχων αρχων ruling; ruler
τῆς ο the
στρατιᾶς στρατια army
καὶ και and; even
εἶπεν επω say; speak
Αδερ αδερ to; toward
Φαραω φαραω Pharaō; Farao
ἐξαπόστειλόν εξαποστελλω send forth
με με me
καὶ και and; even
ἀποστρέψω αποστρεφω turn away; alienate
εἰς εις into; for
τὴν ο the
γῆν γη earth; land
μου μου of me; mine
11:20
וַ wa וְ and
תֵּ֨לֶד ttˌēleḏ ילד bear
לֹ֜ו lˈô לְ to
אֲחֹ֣ות ʔᵃḥˈôṯ אָחֹות sister
תַּחְפְּנֵ֗יס taḥpᵊnˈês תַּחְפְּנֵיס Tahpenes
אֵ֚ת ˈʔēṯ אֵת [object marker]
גְּנֻבַ֣ת gᵊnuvˈaṯ גְּנֻבַת Genubath
בְּנֹ֔ו bᵊnˈô בֵּן son
וַ wa וְ and
תִּגְמְלֵ֣הוּ ttiḡmᵊlˈēhû גמל deal fully
תַחְפְּנֵ֔ס ṯaḥpᵊnˈēs תַּחְפְּנֵיס Tahpenes
בְּ bᵊ בְּ in
תֹ֖וךְ ṯˌôḵ תָּוֶךְ midst
בֵּ֣ית bˈêṯ בַּיִת house
פַּרְעֹ֑ה parʕˈō פַּרְעֹה pharaoh
וַ wa וְ and
יְהִ֤י yᵊhˈî היה be
גְנֻבַת֙ ḡᵊnuvˌaṯ גְּנֻבַת Genubath
בֵּ֣ית bˈêṯ בַּיִת house
פַּרְעֹ֔ה parʕˈō פַּרְעֹה pharaoh
בְּ bᵊ בְּ in
תֹ֖וךְ ṯˌôḵ תָּוֶךְ midst
בְּנֵ֥י bᵊnˌê בֵּן son
פַרְעֹֽה׃ farʕˈō פַּרְעֹה pharaoh
11:20. genuitque ei soror Tafnes Genebath filium et nutrivit eum Tafnes in domo Pharaonis eratque Genebath habitans apud Pharaonem cum filiis eius
And the sister of Taphnes bore him his son, Genubath; and Taphnes brought him up in the house of Pharao: and Genubath dwelt with Pharao among his children.
20. And the sister of Tahpenes bare him Genubath his son, whom Tahpenes weaned in Pharaoh’s house: and Genubath was in Pharaoh’s house among the sons of Pharaoh.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:20: weaned: Gen 21:7; Sa1 1:24
John Gill
And the sister of Tahpenes bore him Genubath his son,.... Which signifies "stealth", and the name might be given in memory of himself being carried away by stealth from his own land:
whom Tahpenes weaned in Pharaoh's house: who was so fond of the child, that she took it, and weaned it for her in the king's palace:
and Genubath was in Pharaoh's household among the sons of Pharaoh; brought up among them, as if he was one of them.
11:2111:21: Եւ լուաւ Ադեր յԵգիպտոս եթէ ննջեա՛ց Դաւիթ ընդ հարս իւր, եւ թէ մեռաւ Յովաբ իշխան զօրուն. եւ ասէ Ադեր ցփարաւոն. Արձակեա՛ զիս եւ դարձա՛յց յերկիր իմ։
21 Երբ Ադերը Եգիպտոսում լսեց, թէ Դաւիթը վախճանուել է, եւ թէ զօրագլուխ Յովաբը մահացել է, ասաց փարաւոնին. «Արձակի՛ր ինձ, որ վերադառնամ իմ երկիրը»:
21 Երբ Ադադ Եգիպտոսի մէջ լսեց թէ Դաւիթ իր հայրերուն հետ քնացեր է ու Յովաբ զօրապետը մեռեր է, Ադադ Փարաւոնին ըսաւ. «Արձակէ՛ զիս, որպէս զի իմ երկիրս երթամ»։
Եւ լուաւ [285]Ադեր յԵգիպտոս եթէ ննջեաց Դաւիթ ընդ հարս իւր, եւ եթէ մեռաւ Յովաբ իշխան զօրուն. եւ ասէ [286]Ադեր ցփարաւոն. Արձակեա զիս եւ դարձայց յերկիր իմ:

11:21: Եւ լուաւ Ադեր յԵգիպտոս եթէ ննջեա՛ց Դաւիթ ընդ հարս իւր, եւ թէ մեռաւ Յովաբ իշխան զօրուն. եւ ասէ Ադեր ցփարաւոն. Արձակեա՛ զիս եւ դարձա՛յց յերկիր իմ։
21 Երբ Ադերը Եգիպտոսում լսեց, թէ Դաւիթը վախճանուել է, եւ թէ զօրագլուխ Յովաբը մահացել է, ասաց փարաւոնին. «Արձակի՛ր ինձ, որ վերադառնամ իմ երկիրը»:
21 Երբ Ադադ Եգիպտոսի մէջ լսեց թէ Դաւիթ իր հայրերուն հետ քնացեր է ու Յովաբ զօրապետը մեռեր է, Ադադ Փարաւոնին ըսաւ. «Արձակէ՛ զիս, որպէս զի իմ երկիրս երթամ»։
zohrab-1805▾ eastern-1994▾ western am▾
11:2111:21 Когда Адер услышал, что Давид почил с отцами своими и что военачальник Иоав умер, то сказал фараону: отпусти меня, я пойду в свою землю.
11:22 καὶ και and; even εἶπεν επω say; speak Φαραω φαραω Pharaō; Farao τῷ ο the Αδερ αδερ who?; what? σὺ συ you ἐλαττονῇ ελαττονεω diminish μετ᾿ μετα with; amid ἐμοῦ εμου my καὶ και and; even ἰδοὺ ιδου see!; here I am σὺ συ you ζητεῖς ζητεω seek; desire ἀπελθεῖν απερχομαι go off; go away εἰς εις into; for τὴν ο the γῆν γη earth; land σου σου of you; your καὶ και and; even εἶπεν επω say; speak αὐτῷ αυτος he; him Αδερ αδερ since; that ἐξαποστέλλων εξαποστελλω send forth ἐξαποστελεῖς εξαποστελλω send forth με με me καὶ και and; even ἀνέστρεψεν αναστρεφω overturn; turn up / back Αδερ αδερ into; for τὴν ο the γῆν γη earth; land αὐτοῦ αυτος he; him
11:21 וַ wa וְ and הֲדַ֞ד hᵃḏˈaḏ הֲדַד Hadad שָׁמַ֣ע šāmˈaʕ שׁמע hear בְּ bᵊ בְּ in מִצְרַ֗יִם miṣrˈayim מִצְרַיִם Egypt כִּֽי־ kˈî- כִּי that שָׁכַ֤ב šāḵˈav שׁכב lie down דָּוִד֙ dāwˌiḏ דָּוִד David עִם־ ʕim- עִם with אֲבֹתָ֔יו ʔᵃvōṯˈāʸw אָב father וְ wᵊ וְ and כִי־ ḵî- כִּי that מֵ֖ת mˌēṯ מות die יֹואָ֣ב yôʔˈāv יֹואָב Joab שַֽׂר־ śˈar- שַׂר chief הַ ha הַ the צָּבָ֑א ṣṣāvˈā צָבָא service וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say הֲדַד֙ hᵃḏˌaḏ הֲדַד Hadad אֶל־ ʔel- אֶל to פַּרְעֹ֔ה parʕˈō פַּרְעֹה pharaoh שַׁלְּחֵ֖נִי šallᵊḥˌēnî שׁלח send וְ wᵊ וְ and אֵלֵ֥ךְ ʔēlˌēḵ הלך walk אֶל־ ʔel- אֶל to אַרְצִֽי׃ ʔarṣˈî אֶרֶץ earth
11:21. cumque audisset Adad in Aegypto dormisse David cum patribus suis et mortuum esse Ioab principem militiae dixit Pharaoni dimitte me ut vadam in terram meamAnd when Adad heard in Egypt that David slept with his fathers, and that Joab, the general of the army, was dead, he said to Pharao: Let me depart, that I may go to my own country.
21. And when Hadad heard in Egypt that David slept with his fathers, and that Joab the captain of the host was dead, Hadad said to Pharaoh, Let me depart, that I may go to mine own country.
And when Hadad heard in Egypt that David slept with his fathers, and that Joab the captain of the host was dead, Hadad said to Pharaoh, Let me depart, that I may go to mine own country:

11:21 Когда Адер услышал, что Давид почил с отцами своими и что военачальник Иоав умер, то сказал фараону: отпусти меня, я пойду в свою землю.
11:22
καὶ και and; even
εἶπεν επω say; speak
Φαραω φαραω Pharaō; Farao
τῷ ο the
Αδερ αδερ who?; what?
σὺ συ you
ἐλαττονῇ ελαττονεω diminish
μετ᾿ μετα with; amid
ἐμοῦ εμου my
καὶ και and; even
ἰδοὺ ιδου see!; here I am
σὺ συ you
ζητεῖς ζητεω seek; desire
ἀπελθεῖν απερχομαι go off; go away
εἰς εις into; for
τὴν ο the
γῆν γη earth; land
σου σου of you; your
καὶ και and; even
εἶπεν επω say; speak
αὐτῷ αυτος he; him
Αδερ αδερ since; that
ἐξαποστέλλων εξαποστελλω send forth
ἐξαποστελεῖς εξαποστελλω send forth
με με me
καὶ και and; even
ἀνέστρεψεν αναστρεφω overturn; turn up / back
Αδερ αδερ into; for
τὴν ο the
γῆν γη earth; land
αὐτοῦ αυτος he; him
11:21
וַ wa וְ and
הֲדַ֞ד hᵃḏˈaḏ הֲדַד Hadad
שָׁמַ֣ע šāmˈaʕ שׁמע hear
בְּ bᵊ בְּ in
מִצְרַ֗יִם miṣrˈayim מִצְרַיִם Egypt
כִּֽי־ kˈî- כִּי that
שָׁכַ֤ב šāḵˈav שׁכב lie down
דָּוִד֙ dāwˌiḏ דָּוִד David
עִם־ ʕim- עִם with
אֲבֹתָ֔יו ʔᵃvōṯˈāʸw אָב father
וְ wᵊ וְ and
כִי־ ḵî- כִּי that
מֵ֖ת mˌēṯ מות die
יֹואָ֣ב yôʔˈāv יֹואָב Joab
שַֽׂר־ śˈar- שַׂר chief
הַ ha הַ the
צָּבָ֑א ṣṣāvˈā צָבָא service
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
הֲדַד֙ hᵃḏˌaḏ הֲדַד Hadad
אֶל־ ʔel- אֶל to
פַּרְעֹ֔ה parʕˈō פַּרְעֹה pharaoh
שַׁלְּחֵ֖נִי šallᵊḥˌēnî שׁלח send
וְ wᵊ וְ and
אֵלֵ֥ךְ ʔēlˌēḵ הלך walk
אֶל־ ʔel- אֶל to
אַרְצִֽי׃ ʔarṣˈî אֶרֶץ earth
11:21. cumque audisset Adad in Aegypto dormisse David cum patribus suis et mortuum esse Ioab principem militiae dixit Pharaoni dimitte me ut vadam in terram meam
And when Adad heard in Egypt that David slept with his fathers, and that Joab, the general of the army, was dead, he said to Pharao: Let me depart, that I may go to my own country.
21. And when Hadad heard in Egypt that David slept with his fathers, and that Joab the captain of the host was dead, Hadad said to Pharaoh, Let me depart, that I may go to mine own country.
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Albert Barnes: Notes on the Bible - 1834
11:21: That Hadad should wait for the death of Joab before requesting leave to return to Idumaea shows how terrible an impression had been made by the severe measures which that commander had carried out twenty-five or thirty years pRev_iously Kg1 11:16. The inability of refugees to depart from an Oriental court without the king's leave, and his unwillingness ordinarily to grant leave, are illustrated by many passages in the history of Persia.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:21: Hadad: Kg1 2:10, Kg1 2:34; Exo 4:19; Mat 2:20
Let me depart: Heb. Send me away, Gen 45:24; Jos 2:21; Sa1 9:26; Sa2 3:21
John Gill
And when Hadad heard in Egypt that David slept with his fathers,.... Was dead and buried, as the death of princes is soon known in other countries, and especially a king of such fame as David:
and that Joab the captain of the host was dead: whose name might be terrible to Hadad, because of the slaughter of men he had made in his country:
Hadad said unto Pharaoh, let me depart, that I may go to mine own country; with a view and an hope to recover it, now David and Joab were dead.
John Wesley
Joab - Whom he feared as much as David himself. Own country - Whither accordingly he came; and was there, even from the beginning of Solomon's reign. And it is probable, by the near relation which was between his wife and Solomon's; and, by Pharaoh's intercession, he obtained his kingdom with condition of subjection and tribute to be paid by him to Solomon; which condition he kept 'till Solomon fell from God, and then began to be troublesome, and dangerous to his house and kingdom.
11:2211:22: Եւ ասէ փարաւոն ցԱդեր. Զի՞նչ պակա՛ս է քեզ առ իս՝ զի խնդրես երթալ յերկիր քո։ Եւ ասէ ցնա Ադեր. Զի արձակելո՛վ արձակեսցես զիս. եւ դարձա՛ւ Ադեր յերկիր իւր։
22 Փարաւոնն ասաց Ադերին. «Ի՞նչդ է պակաս ինձ մօտ, որ ուզում ես գնալ քո երկիրը»: Ադերը նրան ասաց. «Անպայմա՛ն արձակիր ինձ»: Եւ Ադերը վերադարձաւ իր երկիրը:
22 Փարաւոն անոր ըսաւ. «Իմ քովս քու ի՞նչդ պակաս է, որ քու երկիրդ երթալ կ’ուզես»։ Անիկա ըսաւ. «Ո՛չ, բանի մը կարօտութիւն չունիմ, բայց անպատճառ արձակէ՛ զիս»։
Եւ ասէ փարաւոն [287]ցԱդեր. Զի՞նչ պակաս է քեզ առ իս զի խնդրես երթալ յերկիր քո: Եւ ասէ [288]ցնա Ադեր. Զի`` արձակելով արձակեսցես զիս. [289]եւ դարձաւ Ադեր յերկիր իւր:

11:22: Եւ ասէ փարաւոն ցԱդեր. Զի՞նչ պակա՛ս է քեզ առ իս՝ զի խնդրես երթալ յերկիր քո։ Եւ ասէ ցնա Ադեր. Զի արձակելո՛վ արձակեսցես զիս. եւ դարձա՛ւ Ադեր յերկիր իւր։
22 Փարաւոնն ասաց Ադերին. «Ի՞նչդ է պակաս ինձ մօտ, որ ուզում ես գնալ քո երկիրը»: Ադերը նրան ասաց. «Անպայմա՛ն արձակիր ինձ»: Եւ Ադերը վերադարձաւ իր երկիրը:
22 Փարաւոն անոր ըսաւ. «Իմ քովս քու ի՞նչդ պակաս է, որ քու երկիրդ երթալ կ’ուզես»։ Անիկա ըսաւ. «Ո՛չ, բանի մը կարօտութիւն չունիմ, բայց անպատճառ արձակէ՛ զիս»։
zohrab-1805▾ eastern-1994▾ western am▾
11:2211:22 И сказал ему фараон: разве ты нуждаешься в чем у меня, что хочешь идти в свою землю? Он отвечал: нет, но отпусти меня. [И возвратился Адер в землю свою.]
11:25 αὕτη ουτος this; he ἡ ο the κακία κακια badness; vice ἣν ος who; what ἐποίησεν ποιεω do; make Αδερ αδερ and; even ἐβαρυθύμησεν βαρυθυμεω in Ισραηλ ισραηλ.1 Israel καὶ και and; even ἐβασίλευσεν βασιλευω reign ἐν εν in γῇ γη earth; land Εδωμ εδωμ Edōm; Ethom
11:22 וַ wa וְ and יֹּ֧אמֶר yyˈōmer אמר say לֹ֣ו lˈô לְ to פַרְעֹ֗ה farʕˈō פַּרְעֹה pharaoh כִּ֠י kˌî כִּי that מָה־ mā- מָה what אַתָּ֤ה ʔattˈā אַתָּה you חָסֵר֙ ḥāsˌēr חסר diminish עִמִּ֔י ʕimmˈî עִם with וְ wᵊ וְ and הִנְּךָ֥ hinnᵊḵˌā הִנֵּה behold מְבַקֵּ֖שׁ mᵊvaqqˌēš בקשׁ seek לָ lā לְ to לֶ֣כֶת lˈeḵeṯ הלך walk אֶל־ ʔel- אֶל to אַרְצֶ֑ךָ ʔarṣˈeḵā אֶרֶץ earth וַ wa וְ and יֹּ֣אמֶר׀ yyˈōmer אמר say לֹ֔א lˈō לֹא not כִּ֥י kˌî כִּי that שַׁלֵּ֖חַ šallˌēₐḥ שׁלח send תְּשַׁלְּחֵֽנִי׃ tᵊšallᵊḥˈēnî שׁלח send
11:22. dixitque ei Pharao qua enim re apud me indiges ut quaeras ire ad terram tuam at ille respondit nulla sed obsecro ut dimittas meAnd Pharao said to him: Why, what is wanting to thee with me, that thou seekest to go to thy own country? But he answered: Nothing; yet I beseech thee to let me go.
22. Then Pharaoh said unto him, But what hast thou lacked with me, that, behold, thou seekest to go to thine own country? And he answered, Nothing: howbeit let me depart in any wise.
Then Pharaoh said unto him, But what hast thou lacked with me, that, behold, thou seekest to go to thine own country? And he answered, Nothing: howbeit let me go in any wise:

11:22 И сказал ему фараон: разве ты нуждаешься в чем у меня, что хочешь идти в свою землю? Он отвечал: нет, но отпусти меня. [И возвратился Адер в землю свою.]
11:25
αὕτη ουτος this; he
ἡ ο the
κακία κακια badness; vice
ἣν ος who; what
ἐποίησεν ποιεω do; make
Αδερ αδερ and; even
ἐβαρυθύμησεν βαρυθυμεω in
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
ἐβασίλευσεν βασιλευω reign
ἐν εν in
γῇ γη earth; land
Εδωμ εδωμ Edōm; Ethom
11:22
וַ wa וְ and
יֹּ֧אמֶר yyˈōmer אמר say
לֹ֣ו lˈô לְ to
פַרְעֹ֗ה farʕˈō פַּרְעֹה pharaoh
כִּ֠י kˌî כִּי that
מָה־ mā- מָה what
אַתָּ֤ה ʔattˈā אַתָּה you
חָסֵר֙ ḥāsˌēr חסר diminish
עִמִּ֔י ʕimmˈî עִם with
וְ wᵊ וְ and
הִנְּךָ֥ hinnᵊḵˌā הִנֵּה behold
מְבַקֵּ֖שׁ mᵊvaqqˌēš בקשׁ seek
לָ lā לְ to
לֶ֣כֶת lˈeḵeṯ הלך walk
אֶל־ ʔel- אֶל to
אַרְצֶ֑ךָ ʔarṣˈeḵā אֶרֶץ earth
וַ wa וְ and
יֹּ֣אמֶר׀ yyˈōmer אמר say
לֹ֔א lˈō לֹא not
כִּ֥י kˌî כִּי that
שַׁלֵּ֖חַ šallˌēₐḥ שׁלח send
תְּשַׁלְּחֵֽנִי׃ tᵊšallᵊḥˈēnî שׁלח send
11:22. dixitque ei Pharao qua enim re apud me indiges ut quaeras ire ad terram tuam at ille respondit nulla sed obsecro ut dimittas me
And Pharao said to him: Why, what is wanting to thee with me, that thou seekest to go to thy own country? But he answered: Nothing; yet I beseech thee to let me go.
22. Then Pharaoh said unto him, But what hast thou lacked with me, that, behold, thou seekest to go to thine own country? And he answered, Nothing: howbeit let me depart in any wise.
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Adam Clarke: Commentary on the Bible - 1831
11:22: Let me go in any wise - It does not appear that he avowed his real intention to Pharaoh; for at this time there must have been peace between Israel and Egypt, Solomon having married the daughter of Pharaoh.
3 Kings (1 Kings) 11:23
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:22: But: Jer 2:31; Luk 22:35
Nothing: Heb. Not
let me go: Sa2 18:22, Sa2 18:23; Psa 37:8; Mar 14:31
John Gill
Then Pharaoh said unto him, but what hast thou lacked with me,.... Either of an equipage suitable to his birth and marriage, or of provisions for his household, or of honour and respect, or of any favour from him:
that, behold, thou seekest to go into thine own country? as if not well used where he was, or would be better provided for there:
and he answered, nothing; he wanted nothing at all, had all he could wish for:
howbeit, let me go in any wise: he had such an extreme desire to go, that he begged it might not be denied him on any account; whether he acquainted Pharaoh with his view in this request is not said, but it is probable he did, and it is certain Pharaoh gave him leave to go, see 3Kings 11:25.
11:2311:23: Եւ յարոյց Տէր սատա՛ն Սողոմոնի զՌազոն զորդի Եղ՚իադայ, որ փախեաւ յԱդրիազարա՛յ արքայէ Սուբայ ՚ի տեառնէ իւրմէ[3583]։ [3583] Ոմանք. ՅԱդրաազարայ արքայէ։
23 Տէրը Սողոմոնի դէմ հանեց Եղիադայի որդի Ռազոնին, որը փախել էր իր տիրոջից՝ Սուբայի արքայ Ադրաազարից:
23 Աստուած անոր դէմ ուրիշ թշնամի մըն ալ հանեց, այսինքն Եղիադայի որդին Ռազոնը, որ իր տիրոջը Սուբայի Ադրազար թագաւորին քովէն փախեր էր։
Եւ յարոյց [290]Տէր սատան Սողոմոնի զՌազոն զորդի Եղիադայ, որ փախեաւ յԱդրաազարայ արքայէ Սուբայ ի տեառնէ իւրմէ:

11:23: Եւ յարոյց Տէր սատա՛ն Սողոմոնի զՌազոն զորդի Եղ՚իադայ, որ փախեաւ յԱդրիազարա՛յ արքայէ Սուբայ ՚ի տեառնէ իւրմէ[3583]։
[3583] Ոմանք. ՅԱդրաազարայ արքայէ։
23 Տէրը Սողոմոնի դէմ հանեց Եղիադայի որդի Ռազոնին, որը փախել էր իր տիրոջից՝ Սուբայի արքայ Ադրաազարից:
23 Աստուած անոր դէմ ուրիշ թշնամի մըն ալ հանեց, այսինքն Եղիադայի որդին Ռազոնը, որ իր տիրոջը Սուբայի Ադրազար թագաւորին քովէն փախեր էր։
zohrab-1805▾ eastern-1994▾ western am▾
11:2311:23 И воздвиг Бог против Соломона еще противника, Разона, сына Елиады, который убежал от государя своего Адраазара, царя Сувского,
11:26 καὶ και and; even Ιεροβοαμ ιεροβοαμ son Ναβατ ναβατ the Εφραθι εφραθι from; out of τῆς ο the Σαριρα σαριρα son γυναικὸς γυνη woman; wife χήρας χηρα widow δοῦλος δουλος subject Σαλωμων σαλωμων Salōmōn; Salomon
11:23 וַ wa וְ and יָּ֨קֶם yyˌāqem קום arise אֱלֹהִ֥ים ʔᵉlōhˌîm אֱלֹהִים god(s) לֹו֙ lˌô לְ to שָׂטָ֔ן śāṭˈān שָׂטָן adversary אֶת־ ʔeṯ- אֵת [object marker] רְזֹ֖ון rᵊzˌôn רְזֹון Rezon בֶּן־ ben- בֵּן son אֶלְיָדָ֑ע ʔelyāḏˈāʕ אֶלְיָדָע Eliada אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] בָּרַ֗ח bārˈaḥ ברח run away מֵ mē מִן from אֵ֛ת ʔˈēṯ אֵת together with הֲדַדְעֶ֥זֶר hᵃḏaḏʕˌezer הֲדַדְעֶזֶר Hadadezer מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king צֹובָ֖ה ṣôvˌā צֹובָא Zobah אֲדֹנָֽיו׃ ʔᵃḏōnˈāʸw אָדֹון lord
11:23. suscitavit quoque ei Deus adversarium Razon filium Heliada qui fugerat Adadezer regem Soba dominum suumGod also raised up against him an adversary, Razon, the son of Eliada, who had fled from his master, Adarezer, the king of Soba.
23. And God raised up adversary unto him, Rezon the son of Eliada, which had fled from his lord Hadadezer king of Zobah:
And God stirred him up [another] adversary, Rezon the son of Eliadah, which fled from his lord Hadadezer king of Zobah:

11:23 И воздвиг Бог против Соломона еще противника, Разона, сына Елиады, который убежал от государя своего Адраазара, царя Сувского,
11:26
καὶ και and; even
Ιεροβοαμ ιεροβοαμ son
Ναβατ ναβατ the
Εφραθι εφραθι from; out of
τῆς ο the
Σαριρα σαριρα son
γυναικὸς γυνη woman; wife
χήρας χηρα widow
δοῦλος δουλος subject
Σαλωμων σαλωμων Salōmōn; Salomon
11:23
וַ wa וְ and
יָּ֨קֶם yyˌāqem קום arise
אֱלֹהִ֥ים ʔᵉlōhˌîm אֱלֹהִים god(s)
לֹו֙ lˌô לְ to
שָׂטָ֔ן śāṭˈān שָׂטָן adversary
אֶת־ ʔeṯ- אֵת [object marker]
רְזֹ֖ון rᵊzˌôn רְזֹון Rezon
בֶּן־ ben- בֵּן son
אֶלְיָדָ֑ע ʔelyāḏˈāʕ אֶלְיָדָע Eliada
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
בָּרַ֗ח bārˈaḥ ברח run away
מֵ mē מִן from
אֵ֛ת ʔˈēṯ אֵת together with
הֲדַדְעֶ֥זֶר hᵃḏaḏʕˌezer הֲדַדְעֶזֶר Hadadezer
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
צֹובָ֖ה ṣôvˌā צֹובָא Zobah
אֲדֹנָֽיו׃ ʔᵃḏōnˈāʸw אָדֹון lord
11:23. suscitavit quoque ei Deus adversarium Razon filium Heliada qui fugerat Adadezer regem Soba dominum suum
God also raised up against him an adversary, Razon, the son of Eliada, who had fled from his master, Adarezer, the king of Soba.
23. And God raised up adversary unto him, Rezon the son of Eliada, which had fled from his lord Hadadezer king of Zobah:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23-25: Подобное же противодействие встретил Соломон и на северной, сирийской границе, в завоеванной Давидом провинции (2: Цар. VIII:3-10), со стороны некоего Разона, который, по предположению И. Флавия, действовал против Соломона совместно с Адером Идумейским (ср. ст. 25).
Adam Clarke: Commentary on the Bible - 1831
11:23: Rezon the son of Eliadah - Thus God fulfilled his threatening by the prophet Nathan: If he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men; Sa2 7:14.
3 Kings (1 Kings) 11:24
Albert Barnes: Notes on the Bible - 1834
11:23: Rezon - Possibly the same as the Hezion of Kg1 15:18; but probably one who interrupted the royal line of the Damascene Hadads, which was restored after his death. We may arrange the Damascus-kings of this period as follows:
RE-DO THE NEXT PARAGRAPH!
Hadadezer (or Hadad I), about 1040 B. C. (conquered by David).
Rezon (usurper) was contemporary with Solomon.
Hezion (Hadad II) was contemporary with Rehoboam.
Tabrimon (Hadad III) was contemporary with Abijam.
Ben-hadad (Hadad IV) was contemporary with Asa.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:23: God: Kg1 11:14; Sa2 16:11; Ezr 1:1; Isa 13:17, Isa 37:26, Isa 45:5; Eze 38:16
Hadadezer: Sa2 8:3, Sa2 10:8, Sa2 10:15-18; Ch1 18:3-9, Ch1 19:6, Ch1 19:16-19, Hadarezer, Psa 60:1 *title
Geneva 1599
And God stirred him up [another] adversary, Rezon the son of Eliadah, which (m) fled from his lord Hadadezer king of Zobah:
(m) When David had defeated Hadadezer and his army.
John Gill
And God stirred him up another adversary,.... One from the north, as the other was from the south:
Rezon, the son of Eliadah, which fled from his lord Hadadezer king of Zobah: when David fought with him; and this man seeing the battle go against his master, and that he was like to be worsted, deserted him and fled, see 2Kings 8:3.
John Wesley
Who fled - When David had defeated him. Zobah - A part of Syria, between Damascus and Euphrates.
11:2411:24: Եւ ժողովեցան առ նա արք, եւ էր իշխան գնդին, ՚ի կոտորե՛լ զնոսա Դաւթի. եւ գնա՛ց ՚ի Դամասկոս՝ եւ նստա՛ն ՚ի նմա. եւ թագաւորեաց ՚ի Դամասկոս[3584]։ [3584] Այլք. Եւ գնացին ՚ի Դամասկոս։
24 Երբ Դաւիթը նրանց կոտորում էր, Ռազոնի մօտ մարդիկ էին հաւաքուել, եւ նա գնդի հրամանատար էր եղել: Նրանք գնացին Դամասկոս եւ հաստատուեցին այնտեղ: Նա թագաւորեց Դամասկոսում
24 Անիկա իր քով մարդիկ հաւաքեց եւ գնդապետ եղաւ ու երբ Դաւիթ զանոնք կոտորեց, Դամասկոս գացին ու հոն բնակեցան ու Դամասկոսի մէջ զինք թագաւոր ըրին։
Եւ ժողովեցան առ նա արք, եւ էր իշխան գնդին ի կոտորել զնոսա Դաւթի. եւ գնացին ի Դամասկոս եւ նստան ի նմա. եւ [291]թագաւորեաց ի Դամասկոս:

11:24: Եւ ժողովեցան առ նա արք, եւ էր իշխան գնդին, ՚ի կոտորե՛լ զնոսա Դաւթի. եւ գնա՛ց ՚ի Դամասկոս՝ եւ նստա՛ն ՚ի նմա. եւ թագաւորեաց ՚ի Դամասկոս[3584]։
[3584] Այլք. Եւ գնացին ՚ի Դամասկոս։
24 Երբ Դաւիթը նրանց կոտորում էր, Ռազոնի մօտ մարդիկ էին հաւաքուել, եւ նա գնդի հրամանատար էր եղել: Նրանք գնացին Դամասկոս եւ հաստատուեցին այնտեղ: Նա թագաւորեց Դամասկոսում
24 Անիկա իր քով մարդիկ հաւաքեց եւ գնդապետ եղաւ ու երբ Դաւիթ զանոնք կոտորեց, Դամասկոս գացին ու հոն բնակեցան ու Դամասկոսի մէջ զինք թագաւոր ըրին։
zohrab-1805▾ eastern-1994▾ western am▾
11:2411:24 и, собрав около себя людей, сделался начальником шайки, после того, как Давид разбил {Адраазара}; и пошли они в Дамаск, и водворились там, и владычествовали в Дамаске.
11:27 καὶ και and; even τοῦτο ουτος this; he τὸ ο the πρᾶγμα πραγμα act; matter ὡς ως.1 as; how ἐπήρατο επαιρω lift up; rear up χεῖρας χειρ hand ἐπὶ επι in; on βασιλέα βασιλευς monarch; king Σαλωμων σαλωμων build τὴν ο the ἄκραν ακρος confine; catch τὸν ο the φραγμὸν φραγμος fence; fencing τῆς ο the πόλεως πολις city Δαυιδ δαβιδ Dabid; Thavith τοῦ ο the πατρὸς πατηρ father αὐτοῦ αυτος he; him
11:24 וַ wa וְ and יִּקְבֹּ֤ץ yyiqbˈōṣ קבץ collect עָלָיו֙ ʕālāʸw עַל upon אֲנָשִׁ֔ים ʔᵃnāšˈîm אִישׁ man וַ wa וְ and יְהִ֣י yᵊhˈî היה be שַׂר־ śar- שַׂר chief גְּד֔וּד gᵊḏˈûḏ גְּדוּד band בַּ ba בְּ in הֲרֹ֥ג hᵃrˌōḡ הרג kill דָּוִ֖ד dāwˌiḏ דָּוִד David אֹתָ֑ם ʔōṯˈām אֵת [object marker] וַ wa וְ and יֵּלְכ֤וּ yyēlᵊḵˈû הלך walk דַמֶּ֨שֶׂק֙ ḏammˈeśeq דַּמֶּשֶׂק Damascus וַ wa וְ and יֵּ֣שְׁבוּ yyˈēšᵊvû ישׁב sit בָ֔הּ vˈāh בְּ in וַֽ wˈa וְ and יִּמְלְכ֖וּ yyimlᵊḵˌû מלך be king בְּ bᵊ בְּ in דַמָּֽשֶׂק׃ ḏammˈāśeq דַּמֶּשֶׂק Damascus
11:24. et congregavit contra eum viros et factus est princeps latronum cum interficeret eos David abieruntque Damascum et habitaverunt ibi et constituerunt eum regem in DamascoAnd he gathered men against him, and he became a captain of robbers, when David slew them of Soba: and they went to Damascus, and dwelt there, and they made him king in Damascus.
24. And he gathered men unto him, and became captain over a troop, when David slew them : and they went to Damascus, and dwelt therein, and reigned in Damascus.
And he gathered men unto him, and became captain over a band, when David slew them [of Zobah]: and they went to Damascus, and dwelt therein, and reigned in Damascus:

11:24 и, собрав около себя людей, сделался начальником шайки, после того, как Давид разбил {Адраазара}; и пошли они в Дамаск, и водворились там, и владычествовали в Дамаске.
11:27
καὶ και and; even
τοῦτο ουτος this; he
τὸ ο the
πρᾶγμα πραγμα act; matter
ὡς ως.1 as; how
ἐπήρατο επαιρω lift up; rear up
χεῖρας χειρ hand
ἐπὶ επι in; on
βασιλέα βασιλευς monarch; king
Σαλωμων σαλωμων build
τὴν ο the
ἄκραν ακρος confine; catch
τὸν ο the
φραγμὸν φραγμος fence; fencing
τῆς ο the
πόλεως πολις city
Δαυιδ δαβιδ Dabid; Thavith
τοῦ ο the
πατρὸς πατηρ father
αὐτοῦ αυτος he; him
11:24
וַ wa וְ and
יִּקְבֹּ֤ץ yyiqbˈōṣ קבץ collect
עָלָיו֙ ʕālāʸw עַל upon
אֲנָשִׁ֔ים ʔᵃnāšˈîm אִישׁ man
וַ wa וְ and
יְהִ֣י yᵊhˈî היה be
שַׂר־ śar- שַׂר chief
גְּד֔וּד gᵊḏˈûḏ גְּדוּד band
בַּ ba בְּ in
הֲרֹ֥ג hᵃrˌōḡ הרג kill
דָּוִ֖ד dāwˌiḏ דָּוִד David
אֹתָ֑ם ʔōṯˈām אֵת [object marker]
וַ wa וְ and
יֵּלְכ֤וּ yyēlᵊḵˈû הלך walk
דַמֶּ֨שֶׂק֙ ḏammˈeśeq דַּמֶּשֶׂק Damascus
וַ wa וְ and
יֵּ֣שְׁבוּ yyˈēšᵊvû ישׁב sit
בָ֔הּ vˈāh בְּ in
וַֽ wˈa וְ and
יִּמְלְכ֖וּ yyimlᵊḵˌû מלך be king
בְּ bᵊ בְּ in
דַמָּֽשֶׂק׃ ḏammˈāśeq דַּמֶּשֶׂק Damascus
11:24. et congregavit contra eum viros et factus est princeps latronum cum interficeret eos David abieruntque Damascum et habitaverunt ibi et constituerunt eum regem in Damasco
And he gathered men against him, and he became a captain of robbers, when David slew them of Soba: and they went to Damascus, and dwelt there, and they made him king in Damascus.
24. And he gathered men unto him, and became captain over a troop, when David slew them : and they went to Damascus, and dwelt therein, and reigned in Damascus.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:24: And reigned in Damascus - Rezon was one of the captains of Hadadezer, whom David defeated. It seems that at this time Rezon escaped with his men; and; having lived, as is supposed, some time by plunder, he seized on Damascus, and reigned there till David took Damascus, when he subdued Syria, and drove out Rezon. But after Solomon's defection from God, Rezon, finding that God had departed from Israel, recovered Damascus; and joining with Hadad, harassed Solomon during the remaining part of his reign. But some think that Hadad and Rezon were the same person.
3 Kings (1 Kings) 11:26
Albert Barnes: Notes on the Bible - 1834
11:24: And (they) reigned - A very slight emendation gives the sense, "they made him king at Damascus."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:24: to Damascus: Kg1 19:15, Kg1 20:34; Gen 14:15; Act 9:2
in Damascus: Damascus, called also Damesk, but generally El Sham, by the Arabs, is situated in a delightful plain, well watered by the Barrada, at the eastern foot of Antilibanus, being surrounded by the hills in the form of a triumphal arch, 136 miles n of Jerusalem, 195 s of Antioch, and 276 ssw of Diarbekir. It is a city of the highest antiquity, being at least as ancient as the time of Abraham. it has been often captured, and several times demolished, but has always risen to splendour and dignity. The modern town is described by Maundrell as of a long, straight figure, it ends pointing nearly ne and sw It is very slender in the middle, but swells bigger at each end, especially at that to the ne According to Niebuhr, the walls are something less than a league and half in circumference; and the population is estimated at from 100, 000 to 150, 000.
Geneva 1599
And he gathered men unto him, and became captain over a band, when David slew them [of Zobah]: and they went to Damascus, and dwelt therein, (n) and reigned in Damascus.
(n) That is, the men whom he had gathered to him.
John Gill
And he gathered men unto him,.... Perhaps some of the scattered forces of his master:
and became captain over a band, when David slew them of Zobah; some that escaped enlisted under this man, and lived by plunder the remainder of David's reign, and so in the reign of Solomon unto his old age, when his heart was turned away from God to idols, by his wives:
and they went to Damascus, and dwelt therein, and reigned in Damascus; Rezon and his men went thither, not in David's time, for he put a garrison there, 2Kings 8:6 but towards the close of Solomon's days, and when Hadad set up in Edom, which gave him the hint to do the same at Damascus, of which he became king, and was the founder of that kingdom; after him there was a long race of kings there.
John Wesley
A band - Of soldiers, who fled upon that defeat, 2Kings 10:18, and others who readily joined them, and lived by robbery; as many Arabians did. Damascus - And took it, whilst Solomon was wallowing in luxury.
11:2511:25: Եւ եղեւ հակառա՛կ Իսրայէլի զամենայն աւուրս Սողոմոնի. ա՛յս է չարութիւն Ադերայ. եւ ծանրացասումն եղեւ Իսրայէլի, եւ թագաւորեաց յերկիրն Եդոմայ[3585]։[3585] Այլք. Եւ թագաւորեաց յերկրին Եդո՛՛։
25 եւ Իսրայէլի թշնամին դարձաւ Սողոմոնի թագաւորութեան ամբողջ ընթացքում: Խժդժութիւններ անելուց բացի, Ադերը ոխ ունէր Իսրայէլի դէմ: Նա թագաւորում էր Եդոմի երկրում:
25 Ուստի Ռազոն Սողոմոնին բոլոր օրերուն մէջ Իսրայէլին թշնամի եղաւ։ Ադադին ըրած չարութեան պէս Իսրայէլին նեղութիւն կու տար եւ Ասորիներուն վրայ կը թագաւորէր։
Եւ եղեւ հակառակ Իսրայելի զամենայն աւուրս Սողոմոնի. [292]այս է չարութիւն Ադերայ``. եւ ծանրացասումն եղեւ Իսրայելի, եւ թագաւորեաց յերկրին [293]Եդոմայ:

11:25: Եւ եղեւ հակառա՛կ Իսրայէլի զամենայն աւուրս Սողոմոնի. ա՛յս է չարութիւն Ադերայ. եւ ծանրացասումն եղեւ Իսրայէլի, եւ թագաւորեաց յերկիրն Եդոմայ[3585]։
[3585] Այլք. Եւ թագաւորեաց յերկրին Եդո՛՛։
25 եւ Իսրայէլի թշնամին դարձաւ Սողոմոնի թագաւորութեան ամբողջ ընթացքում: Խժդժութիւններ անելուց բացի, Ադերը ոխ ունէր Իսրայէլի դէմ: Նա թագաւորում էր Եդոմի երկրում:
25 Ուստի Ռազոն Սողոմոնին բոլոր օրերուն մէջ Իսրայէլին թշնամի եղաւ։ Ադադին ըրած չարութեան պէս Իսրայէլին նեղութիւն կու տար եւ Ասորիներուն վրայ կը թագաւորէր։
zohrab-1805▾ eastern-1994▾ western am▾
11:2511:25 И был он противником Израиля во все дни Соломона. Кроме зла, {причиненного} Адером, он всегда вредил Израилю и сделался царем Сирии.
11:28 καὶ και and; even ὁ ο the ἄνθρωπος ανθρωπος person; human Ιεροβοαμ ιεροβοαμ forceful; severe δυνάμει δυναμις power; ability καὶ και and; even εἶδεν οραω view; see Σαλωμων σαλωμων the παιδάριον παιδαριον little boy ὅτι οτι since; that ἀνὴρ ανηρ man; husband ἔργων εργον work ἐστίν ειμι be καὶ και and; even κατέστησεν καθιστημι establish; appoint αὐτὸν αυτος he; him ἐπὶ επι in; on τὰς ο the ἄρσεις αρσις home; household Ιωσηφ ιωσηφ Iōsēph; Iosif
11:25 וַ wa וְ and יְהִ֨י yᵊhˌî היה be שָׂטָ֤ן śāṭˈān שָׂטָן adversary לְ lᵊ לְ to יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel כָּל־ kol- כֹּל whole יְמֵ֣י yᵊmˈê יֹום day שְׁלֹמֹ֔ה šᵊlōmˈō שְׁלֹמֹה Solomon וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת together with הָ hā הַ the רָעָ֖ה rāʕˌā רָעָה evil אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] הֲדָ֑ד hᵃḏˈāḏ הֲדַד Hadad וַ wa וְ and יָּ֨קָץ֙ yyˈāqoṣ קוץ loath בְּ bᵊ בְּ in יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel וַ wa וְ and יִּמְלֹ֖ךְ yyimlˌōḵ מלך be king עַל־ ʕal- עַל upon אֲרָֽם׃ פ ʔᵃrˈām . f אֲרָם Aram
11:25. eratque adversarius Israhel cunctis diebus Salomonis et hoc est malum Adad et odium contra Israhel regnavitque in SyriaAnd he was an adversary to Israel all the days of Solomon: and this is the evil of Adad, and his hatred against Israel; and he reigned in Syria.
25. And he was an adversary to Israel all the days of Solomon, beside the mischief that Hadad : and he abhorred Israel, and reigned over Syria.
And he was an adversary to Israel all the days of Solomon, beside the mischief that Hadad [did]: and he abhorred Israel, and reigned over Syria:

11:25 И был он противником Израиля во все дни Соломона. Кроме зла, {причиненного} Адером, он всегда вредил Израилю и сделался царем Сирии.
11:28
καὶ και and; even
ὁ ο the
ἄνθρωπος ανθρωπος person; human
Ιεροβοαμ ιεροβοαμ forceful; severe
δυνάμει δυναμις power; ability
καὶ και and; even
εἶδεν οραω view; see
Σαλωμων σαλωμων the
παιδάριον παιδαριον little boy
ὅτι οτι since; that
ἀνὴρ ανηρ man; husband
ἔργων εργον work
ἐστίν ειμι be
καὶ και and; even
κατέστησεν καθιστημι establish; appoint
αὐτὸν αυτος he; him
ἐπὶ επι in; on
τὰς ο the
ἄρσεις αρσις home; household
Ιωσηφ ιωσηφ Iōsēph; Iosif
11:25
וַ wa וְ and
יְהִ֨י yᵊhˌî היה be
שָׂטָ֤ן śāṭˈān שָׂטָן adversary
לְ lᵊ לְ to
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
כָּל־ kol- כֹּל whole
יְמֵ֣י yᵊmˈê יֹום day
שְׁלֹמֹ֔ה šᵊlōmˈō שְׁלֹמֹה Solomon
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת together with
הָ hā הַ the
רָעָ֖ה rāʕˌā רָעָה evil
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
הֲדָ֑ד hᵃḏˈāḏ הֲדַד Hadad
וַ wa וְ and
יָּ֨קָץ֙ yyˈāqoṣ קוץ loath
בְּ bᵊ בְּ in
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וַ wa וְ and
יִּמְלֹ֖ךְ yyimlˌōḵ מלך be king
עַל־ ʕal- עַל upon
אֲרָֽם׃ פ ʔᵃrˈām . f אֲרָם Aram
11:25. eratque adversarius Israhel cunctis diebus Salomonis et hoc est malum Adad et odium contra Israhel regnavitque in Syria
And he was an adversary to Israel all the days of Solomon: and this is the evil of Adad, and his hatred against Israel; and he reigned in Syria.
25. And he was an adversary to Israel all the days of Solomon, beside the mischief that Hadad : and he abhorred Israel, and reigned over Syria.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:25: all the days: Kg1 5:4; Ch2 15:2
abhorred: Gen 34:30; Deu 23:7; Sa2 16:21; Psa 106:40; Zac 11:8
John Gill
And he was an adversary to Israel all the days of Solomon,.... Not all the days of his life, see 3Kings 5:4, but all his days, from his first going into idolatry, to the end of his life:
beside the mischief that Hadad did; and which, whatever it was, was not done till this time; for either, when he got leave from Pharaoh to go into his country, he lay hid there, waiting an opportunity to seize upon it; or by means of Pharaoh he got himself to be king of it, through the permission of Solomon, paying a tribute to him; but when Solomon was grown old, he revolted and refused to pay it, and rebelled against him, and gave him much trouble:
and he abhorred Israel, and reigned over Syria; not Hadad, but Rezon; he had an aversion to them, was a thorn in their side, and gave them much trouble, as well as had them in contempt, and bid them defiance, having made himself not only master of Damascus, but of all Syria.
John Wesley
All adversity - He was a secret enemy, all that time; and when Solomon had forsaken God, he shewed himself openly. Beside - This infelicity was added to the former; whilst Hadad molested him in the south, Rezon threatened him in the north. But what hurt could Hadad or Rezon have done, to so powerful a king as Solomon, if he had not by sin made himself mean and weak? If God be on our side, we need not fear the greatest adversary. But if he be against us, he can make us fear the least: yea, the grasshopper shall be a burden. Syria - Over all that part of Syria, enlarging his empire the more, and thereby laying a foundation for much misery to Solomon's kingdom.
11:2611:26: Եւ Յերոբովամ որդի Նաբատայ Եփրաթացի ՚ի Սարիրայ, եւ անուն մօր նորա Սարուա կի՛ն այրի, եւ նա էր որդի կնոջ այրւոյ՝ ծառայ Սողոմոնի. եւ ամբարձ զձեռն իւր յարքայ[3586]։ [3586] Ոմանք. Եփրաթացի ՚ի Սամիրայ։
26 Իր արքայի դէմ ձեռք բարձրացրեց նաեւ Սարիրայում ապրող եփրաթացի Նաբադի որդի Յերոբովամը, որի մօր անունը Սարուա էր՝ մի որբեւայրի կին: Նա Սողոմոնի մի ծառայի այրի կնոջ որդին էր: Ահա թէ ինչ պարագաներում նա ձեռք բարձրացրեց Սողոմոն արքայի դէմ:
26 Սողոմոնին ծառան՝ Սարեդայէ Եփրաթացի Նաբատի որդին Յերոբովամն ալ՝ որուն մայրը որբեւայրի կին մըն էր Սարուա անունով, թագաւորին դէմ ելաւ։
Եւ Յերոբովամ որդի Նաբատայ Եփրաթացի ի Սարիրայ, եւ անուն մօր նորա Սարուա կին այրի, [294]եւ նա էր որդի կնոջ այրւոյ`` ծառայ Սողոմոնի. եւ ամբարձ զձեռն իւր յարքայ:

11:26: Եւ Յերոբովամ որդի Նաբատայ Եփրաթացի ՚ի Սարիրայ, եւ անուն մօր նորա Սարուա կի՛ն այրի, եւ նա էր որդի կնոջ այրւոյ՝ ծառայ Սողոմոնի. եւ ամբարձ զձեռն իւր յարքայ[3586]։
[3586] Ոմանք. Եփրաթացի ՚ի Սամիրայ։
26 Իր արքայի դէմ ձեռք բարձրացրեց նաեւ Սարիրայում ապրող եփրաթացի Նաբադի որդի Յերոբովամը, որի մօր անունը Սարուա էր՝ մի որբեւայրի կին: Նա Սողոմոնի մի ծառայի այրի կնոջ որդին էր: Ահա թէ ինչ պարագաներում նա ձեռք բարձրացրեց Սողոմոն արքայի դէմ:
26 Սողոմոնին ծառան՝ Սարեդայէ Եփրաթացի Նաբատի որդին Յերոբովամն ալ՝ որուն մայրը որբեւայրի կին մըն էր Սարուա անունով, թագաւորին դէմ ելաւ։
zohrab-1805▾ eastern-1994▾ western am▾
11:2611:26 И Иеровоам, сын Наватов, Ефремлянин из Цареды,~--- имя матери его вдовы: Церуа,~--- раб Соломонов, поднял руку на царя.
11:29 καὶ και and; even ἐγενήθη γινομαι happen; become ἐν εν in τῷ ο the καιρῷ καιρος season; opportunity ἐκείνῳ εκεινος that καὶ και and; even Ιεροβοαμ ιεροβοαμ come out; go out ἐξ εκ from; out of Ιερουσαλημ ιερουσαλημ Jerusalem καὶ και and; even εὗρεν ευρισκω find αὐτὸν αυτος he; him Αχιας αχιας the Σηλωνίτης σηλωνιτης the προφήτης προφητης prophet ἐν εν in τῇ ο the ὁδῷ οδος way; journey καὶ και and; even ἀπέστησεν αφιστημι distance; keep distance αὐτὸν αυτος he; him ἐκ εκ from; out of τῆς ο the ὁδοῦ οδος way; journey καὶ και and; even ὁ ο the Αχιας αχιας drape; clothe ἱματίῳ ιματιον clothing; clothes καινῷ καινος innovative; fresh καὶ και and; even ἀμφότεροι αμφοτερος both ἐν εν in τῷ ο the πεδίῳ πεδιον plain
11:26 וְ wᵊ וְ and יָרָבְעָם֩ yārovʕˌām יָרָבְעָם Jeroboam בֶּן־ ben- בֵּן son נְבָ֨ט nᵊvˌāṭ נְבָט Nebat אֶפְרָתִ֜י ʔefrāṯˈî אֶפְרָתִי Ephrathite מִן־ min- מִן from הַ ha הַ the צְּרֵדָ֗ה ṣṣᵊrēḏˈā צְרֵדָה Zeredah וְ wᵊ וְ and שֵׁ֤ם šˈēm שֵׁם name אִמֹּו֙ ʔimmˌô אֵם mother צְרוּעָה֙ ṣᵊrûʕˌā צְרוּעָה Zeruah אִשָּׁ֣ה ʔiššˈā אִשָּׁה woman אַלְמָנָ֔ה ʔalmānˈā אַלְמָנָה widow עֶ֖בֶד ʕˌeveḏ עֶבֶד servant לִ li לְ to שְׁלֹמֹ֑ה šᵊlōmˈō שְׁלֹמֹה Solomon וַ wa וְ and יָּ֥רֶם yyˌārem רום be high יָ֖ד yˌāḏ יָד hand בַּ ba בְּ in † הַ the מֶּֽלֶךְ׃ mmˈeleḵ מֶלֶךְ king
11:26. Hieroboam quoque filius Nabath Ephratheus de Sareda cuius mater erat nomine Sarva mulier vidua servus Salomonis levavit manum contra regemJeroboam also, the son of Nabat, an Ephrathite, of Sareda, a servant of Solomon, whose mother was named Sarua, a widow woman, lifted up his hand against the king.
26. And Jeroboam the son of Nebat, an Ephraimite of Zeredah, a servant of Solomon, whose mother’s name was Zeruah, a widow woman, he also lifted up his hand against the king.
And Jeroboam the son of Nebat, an Ephrathite of Zereda, Solomon' s servant, whose mother' s name [was] Zeruah, a widow woman, even he lifted up [his] hand against the king:

11:26 И Иеровоам, сын Наватов, Ефремлянин из Цареды,~--- имя матери его вдовы: Церуа,~--- раб Соломонов, поднял руку на царя.
11:29
καὶ και and; even
ἐγενήθη γινομαι happen; become
ἐν εν in
τῷ ο the
καιρῷ καιρος season; opportunity
ἐκείνῳ εκεινος that
καὶ και and; even
Ιεροβοαμ ιεροβοαμ come out; go out
ἐξ εκ from; out of
Ιερουσαλημ ιερουσαλημ Jerusalem
καὶ και and; even
εὗρεν ευρισκω find
αὐτὸν αυτος he; him
Αχιας αχιας the
Σηλωνίτης σηλωνιτης the
προφήτης προφητης prophet
ἐν εν in
τῇ ο the
ὁδῷ οδος way; journey
καὶ και and; even
ἀπέστησεν αφιστημι distance; keep distance
αὐτὸν αυτος he; him
ἐκ εκ from; out of
τῆς ο the
ὁδοῦ οδος way; journey
καὶ και and; even
ὁ ο the
Αχιας αχιας drape; clothe
ἱματίῳ ιματιον clothing; clothes
καινῷ καινος innovative; fresh
καὶ και and; even
ἀμφότεροι αμφοτερος both
ἐν εν in
τῷ ο the
πεδίῳ πεδιον plain
11:26
וְ wᵊ וְ and
יָרָבְעָם֩ yārovʕˌām יָרָבְעָם Jeroboam
בֶּן־ ben- בֵּן son
נְבָ֨ט nᵊvˌāṭ נְבָט Nebat
אֶפְרָתִ֜י ʔefrāṯˈî אֶפְרָתִי Ephrathite
מִן־ min- מִן from
הַ ha הַ the
צְּרֵדָ֗ה ṣṣᵊrēḏˈā צְרֵדָה Zeredah
וְ wᵊ וְ and
שֵׁ֤ם šˈēm שֵׁם name
אִמֹּו֙ ʔimmˌô אֵם mother
צְרוּעָה֙ ṣᵊrûʕˌā צְרוּעָה Zeruah
אִשָּׁ֣ה ʔiššˈā אִשָּׁה woman
אַלְמָנָ֔ה ʔalmānˈā אַלְמָנָה widow
עֶ֖בֶד ʕˌeveḏ עֶבֶד servant
לִ li לְ to
שְׁלֹמֹ֑ה šᵊlōmˈō שְׁלֹמֹה Solomon
וַ wa וְ and
יָּ֥רֶם yyˌārem רום be high
יָ֖ד yˌāḏ יָד hand
בַּ ba בְּ in
† הַ the
מֶּֽלֶךְ׃ mmˈeleḵ מֶלֶךְ king
11:26. Hieroboam quoque filius Nabath Ephratheus de Sareda cuius mater erat nomine Sarva mulier vidua servus Salomonis levavit manum contra regem
Jeroboam also, the son of Nabat, an Ephrathite, of Sareda, a servant of Solomon, whose mother was named Sarua, a widow woman, lifted up his hand against the king.
26. And Jeroboam the son of Nebat, an Ephraimite of Zeredah, a servant of Solomon, whose mother’s name was Zeruah, a widow woman, he also lifted up his hand against the king.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26-28: Но наибольшая, притом внутренняя опасность для Соломона и всей его династии возникла со стороны неизвестного дотоле Иеровома - ефремлянина (евр. Ефрати, ст. 26, иногда означает: жители Ефрафы или Вифлеема, Руфь I:1; 1: Цap XVII:12; иногда, как здесь, в Суд. XII:5; 1: Цар. I:1: ефремлянин). Ефремово колено издавна тяготилось властью царя из колена Иудина, да и все прочие колена, в отличие от Иудина колена именовавшие себя Израилем, очень неохотно несли бремя власти царя иного колена (ср. 2: Цар. XIX:41-43). В данном же случае ефремлянин Иеровоам быль поставлен (23: ст.) надсмотрщиком над рабочими из родного ему "дома Иосифова", т. е. из колена Ефремова и Манассиина (Нав. XVII:17; XVIII:5; Суд. I:22, 35), на работах по реставрации крепости и других зданий Иерусалима (27: ст.) , и эта рабская работа (ср. IX:23) могла влить последнюю каплю в чашу давно копившихся чувств ревности и обид ефремлян в отношении Соломона; Иеровоам по своему личному честолюбию явился лишь подходящим выразителем недовольства своего колена династией Давида и стремления обособиться в самостоятельное царство (см. у проф. Ф. Я. Покровского. Разделение Еврейского царства, с. 280-281).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Jeroboam's Promotion Foretold. B. C. 977.

26 And Jeroboam the son of Nebat, an Ephrathite of Zereda, Solomon's servant, whose mother's name was Zeruah, a widow woman, even he lifted up his hand against the king. 27 And this was the cause that he lifted up his hand against the king: Solomon built Millo, and repaired the breaches of the city of David his father. 28 And the man Jeroboam was a mighty man of valour: and Solomon seeing the young man that he was industrious, he made him ruler over all the charge of the house of Joseph. 29 And it came to pass at that time when Jeroboam went out of Jerusalem, that the prophet Ahijah the Shilonite found him in the way; and he had clad himself with a new garment; and they two were alone in the field: 30 And Ahijah caught the new garment that was on him, and rent it in twelve pieces: 31 And he said to Jeroboam, Take thee ten pieces: for thus saith the LORD, the God of Israel, Behold, I will rend the kingdom out of the hand of Solomon, and will give ten tribes to thee: 32 (But he shall have one tribe for my servant David's sake, and for Jerusalem's sake, the city which I have chosen out of all the tribes of Israel:) 33 Because that they have forsaken me, and have worshipped Ashtoreth the goddess of the Zidonians, Chemosh the god of the Moabites, and Milcom the god of the children of Ammon, and have not walked in my ways, to do that which is right in mine eyes, and to keep my statutes and my judgments, as did David his father. 34 Howbeit I will not take the whole kingdom out of his hand: but I will make him prince all the days of his life for David my servant's sake, whom I chose, because he kept my commandments and my statutes: 35 But I will take the kingdom out of his son's hand, and will give it unto thee, even ten tribes. 36 And unto his son will I give one tribe, that David my servant may have a light alway before me in Jerusalem, the city which I have chosen me to put my name there. 37 And I will take thee, and thou shalt reign according to all that thy soul desireth, and shalt be king over Israel. 38 And it shall be, if thou wilt hearken unto all that I command thee, and wilt walk in my ways, and do that is right in my sight, to keep my statutes and my commandments, as David my servant did; that I will be with thee, and build thee a sure house, as I built for David, and will give Israel unto thee. 39 And I will for this afflict the seed of David, but not for ever. 40 Solomon sought therefore to kill Jeroboam. And Jeroboam arose, and fled into Egypt, unto Shishak king of Egypt, and was in Egypt until the death of Solomon.
We have here the first mention of that infamous name Jeroboam the son of Nebat, that made Israel to sin; he is here brought upon the stage as an adversary to Solomon, whom God had expressly told (v. 11) that he would give the greatest part of his kingdom to his servant, and Jeroboam was the man. We have here an account,
I. Of his extraction, v. 26. He was of the tribe of Ephraim, he next in honour to Judah. His mother was a widow, to whom Providence had made up the loss of a husband in a son that was active and ingenious, and (we may suppose) a great support and comfort to her.
II. Of his elevation. It was Solomon's wisdom, when he had work to do, to employ proper persons in it. He observed Jeroboam to be a very industrious young man, one that minded his business, took a pleasure in it, and did it with all his might, and therefore he gradually advanced him, till at length he made him receiver-general for the two tribes of Ephraim and Manasseh, or perhaps put him into an office equivalent to that of lord-lieutenant of those two counties, for he was ruler of the burden, or tribute, that is, either of the taxes or of the militia of the house of Joseph. Note, Industry is the way to preferment. Seest thou a man diligent in his business, that will take care and pains, and go through with it? he shall stand before kings, and not always be on the level with mean men. Observe a difference between David, and both his predecessor and his successor: when Saul saw a valiant man he took him to himself (1 Sam. xiv. 52); when Solomon saw an industrious man he preferred him; but David's eyes were upon the faithful in the land, that they might dwell with him: if he saw a godly man, he preferred him, for he was a man after God's own heart, whose countenance beholds the upright.
III. Of his designation to the government of the ten tribes after the death of Solomon. Some think he was himself plotting against Solomon, and contriving to rise to the throne, that he was turbulent and aspiring. The Jews say that when he was employed by Solomon in building Millo he took opportunities of reflecting upon Solomon as oppressive to his people, and suggesting that which would alienate them from his government. It is not indeed probable that he should say much to that purport, for Solomon would have got notice of it, and it would have hindered his preferment; but it is plainly intimated that he had it in his thoughts, for the prophet tells him (v. 37), Thou shalt reign according to all that thy soul desireth. But this was the cause, or rather this was the story, of the lifting up of his hand against the king: Solomon made him ruler over the tribes of Joseph, and, as he was going to take possession of his government, he was told by a prophet in God's name that he should be king, which emboldened him to aim high, and in some instances to oppose the king and give him vexation. 1. The prophet by whom this message was sent was Ahijah of Shiloh; we shall read of him again, ch. xiv. 2. It seems, Shiloh was not so perfectly forsaken and forgotten of God but that, in remembrance of the former days, it was blessed with a prophet. He delivered his message to Jeroboam in the way, his servants being probably ordered to retire, as in a like case (1 Sam. ix. 27), when Samuel delivered his message to Saul. God's word was not the less sacred and sure for being delivered to him thus obscurely, under a hedge it may be. 2. The sign by which it was represented to him was the rending of a garment into twelve pieces, and giving him ten, v. 30, 31. It is not certain whether the garment was Jeroboam's, as is commonly taken for granted, or Ahijah's, which is more probable: He (that is, the prophet) had clad himself with a new garment, on purpose that he might with it give him a sign. The rending of the kingdom from Saul was signified by the rending of Samuel's mantle, not Saul's, 1 Sam. xv. 27, 28. And it was more significant to give Jeroboam ten pieces of that which was not his own before than of that which was. The prophets, both true and false, used such signs, even in the New Testament, as Agabus, Acts xxi. 10, 11. 3. The message itself, which is very particular, (1.) He assures him that he shall be king over ten of the twelve tribes of Israel, v. 31. The meanness of his extraction and employment shall be no hindrance to his advancement, when the God of Israel says (by whom kings reign), I will give ten tribes unto thee. (2.) He tells him the reason; not for his good character or deserts, but for the chastising of Solomon's apostasy: "Because he, and his family, and many of his people with him, have forsaken me, and worshipped other gods," v. 33. It was because they had done ill, not because he was likely to do much better. Thus Israel must know that it is not for their righteousness that they are made masters of Canaan, but for the wickedness of the Canaanites, Deut. ix. 4. Jeroboam did not deserve so good a post, but Israel deserved so bad a prince. In telling him that the reason why he rent the kingdom from the house of Solomon was because they had forsaken God, he warns him to take heed of sinning away his preferment in like manner. (3.) He limits his expectations to the ten tribes only, and to them in reversion after the death of Solomon, lest he should aim at the whole and give immediate disturbance to Solomon's government. He is here told, [1.] That two tribes (called here one tribe, because little Benjamin was in a manner lost in the thousands of Judah) should remain sure to the house of David, and he must never make any attempt upon them: He shall have one tribe (v. 32), and again (v. 36), That David may have a lamp, that is, a shining name and memory (Ps. cxxxii. 17), and his family, as a royal family, may not be extinct. He must not think that David was rejected, as Saul was. No, God would not take his loving-kindness from him, as he did from Saul. The house of David must be supported and kept in reputation, for all this, because out of it the Messiah must arise. Destroy it not, for that blessing is in it. [2.] That Solomon must keep possession during his life, v. 34, 35. Jeroboam therefore must not offer to dethrone him, but wait with patience till his day shall come to fall. Solomon shall be prince, all the days of his life, not for his own sake (he had forfeited his crown to the justice of God), but for David my servant's sake, because he kept my commandments. Children that do not tread in their parents' steps yet often fare the better in this world for their good parents' piety. (4.) He gives him to understand that he will be upon his good behaviour. The grant of the crown must run quamdiu se bene gesserit--during good behaviour. "If thou wilt do what is right in my sight, I will build thee a sure house, and not otherwise" (v. 38), intimating that, if he forsook God, even his advancement to the throne would in time lay his family in the dust; whereas the seed of David, though afflicted, should not be afflicted for ever (v. 39), but should flourish again, as it did in many of the illustrious kings of Judah, who reigned in glory when Jeroboam's family was extirpated.
IV. Jeroboam's flight into Egypt, v. 40. In some way or other Solomon came to know of all this, probably from Jeroboam's own talk of it; he could not conceal it as Saul did, nor keep his own counsel; if he had, he might have staid in his country, and been preparing there for his future advancement; but letting it be known, 1. Solomon foolishly sought to kill his successor. Had not he taught others that, whatever devices are in men's hearts, the counsel of the Lord shall stand? And yet does he himself think to defeat that counsel? 2. Jeroboam prudently withdrew into Egypt. Though God's promise would have secured him any where, yet he would use means for his own preservation, and was content to live in exile and obscurity for a while, being sure of a kingdom at last. And shall not we be so, who have a better kingdom in reserve?
Adam Clarke: Commentary on the Bible - 1831
11:26: Jeroboam the son of Nebat - From the context we learn that Jeroboam while a young man was employed by Solomon to superintend the improvements and buildings at Millo, and had so distinguished himself there by his industry and good conduct as to attract general notice, and to induce Solomon to set him over all the laborers employed in that work, belonging to the tribes of Ephraim and Manasseh, called here the house of Joseph. At first it appears that Solomon employed none of the Israelites in any drudgery; but it is likely that, as he grew profane, he grew tyrannical and oppressive: and at the works of Millo he changed his conduct; and there, in all probability, were the seeds of disaffection sown. And Jeroboam, being a clever and enterprising man, knew well how to avail himself of the general discontent.
3 Kings (1 Kings) 11:29
Albert Barnes: Notes on the Bible - 1834
11:26: Zereda - See Jdg 7:22.
Lifted up his hand against the king - i. e., "he rebelled." Compare marginal reference.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:26: Jeroboam: Kg1 11:11, Kg1 11:28, Kg1 12:2, Kg1 12:20-24, Kg1 13:1-10, Kg1 14:16, Kg1 15:30, Kg1 16:3, Kg1 21:22
an Ephrathite: Gen 35:16; Rut 1:2; Sa1 1:1, Sa1 17:12; Ch1 2:19
Solomon's servant: Kg1 9:22; Ch2 13:6
John Gill
And Jeroboam the son of Nebat,.... According to some Jewish writers (r), this was Sheba the son of Bichri; but, as Kimchi observes, he was of the tribe of Benjamin, this of Ephraim; and besides, his head was cut off, and thrown over the wall to Joab, 2Kings 20:1,
an Ephrathite of Zereda; some where in the tribe of Ephraim, but nowhere else mentioned. There was a famous Jewish doctor, before the times of Christ, of this place, as it seems, who was called Jose ben Joezer, a man of Zereda (s):
Solomon's servant; not only his subject, but one that had been advanced by him to an office, and served under him, 3Kings 11:28,
whose mother's name was Zeruah, a widow woman; who very probably was supported by this her son, an industrious and ingenious man:
even he lifted up his hand against the king; either against Solomon, by reproaching and reproving him for some things he did; or rather against Rehoboam his son, which was very ungrateful.
(r) Shalshalet Hakabala, p. 11. (s) Pirke Abot, c. 1. sect. 4.
Robert Jamieson, A. R. Fausset and David Brown
Jeroboam--This was an internal enemy of a still more formidable character. He was a young man of talent and energy, who, having been appointed by Solomon superintendent of the engineering works projected around Jerusalem, had risen into public notice, and on being informed by a very significant act of the prophet Ahijah of the royal destiny which, by divine appointment, awaited him, his mind took a new turn.
11:2711:27: Եւ ա՛յն իրք էին զի վերացոյց զձեռն իւր յարքայ Սողոմոն։ Եւ արքայ Սողոմոն շինեաց զբարձաւանդակն, եւ եխի՛ց զխրամ քաղաքին Դաւթի հօր իւրոյ[3587]. [3587] Ոմանք. Զի եւ արքայ Սողոմոն։
27 Սողոմոն արքան կառուցել էր միջնաբերդը եւ լցրել իր հօր՝ Դաւթի քաղաքի խրամատը:
27 Թագաւորին դէմ ելլելուն պատճառը այս էր։ Սողոմոն Մելօնը շինեց եւ իր հօրը Դաւիթին քաղաքին փլած տեղը գոցեց։
Եւ այն իրք էին զի վերացոյց զձեռն իւր յարքայ [295]Սողոմոն. արքայ`` Սողոմոն շինեաց [296]զբարձաւանդակն, եւ եխից զխրամ քաղաքին Դաւթի հօր իւրոյ:

11:27: Եւ ա՛յն իրք էին զի վերացոյց զձեռն իւր յարքայ Սողոմոն։ Եւ արքայ Սողոմոն շինեաց զբարձաւանդակն, եւ եխի՛ց զխրամ քաղաքին Դաւթի հօր իւրոյ[3587].
[3587] Ոմանք. Զի եւ արքայ Սողոմոն։
27 Սողոմոն արքան կառուցել էր միջնաբերդը եւ լցրել իր հօր՝ Դաւթի քաղաքի խրամատը:
27 Թագաւորին դէմ ելլելուն պատճառը այս էր։ Սողոմոն Մելօնը շինեց եւ իր հօրը Դաւիթին քաղաքին փլած տեղը գոցեց։
zohrab-1805▾ eastern-1994▾ western am▾
11:2711:27 И вот обстоятельство, по которому он поднял руку на царя: Соломон строил Милло, починивал повреждения в городе Давида, отца своего.
11:30 καὶ και and; even ἐπελάβετο επιλαμβανομαι take hold / after Αχια αχια the ἱματίου ιματιον clothing; clothes αὐτοῦ αυτος he; him τοῦ ο the καινοῦ καινος innovative; fresh τοῦ ο the ἐπ᾿ επι in; on αὐτῷ αυτος he; him καὶ και and; even διέρρηξεν διαρρηγνυμι rend; tear αὐτὸ αυτος he; him δώδεκα δωδεκα twelve ῥήγματα ρηγμα ruin
11:27 וְ wᵊ וְ and זֶ֣ה zˈeh זֶה this הַ ha הַ the דָּבָ֔ר ddāvˈār דָּבָר word אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] הֵרִ֥ים hērˌîm רום be high יָ֖ד yˌāḏ יָד hand בַּ ba בְּ in † הַ the מֶּ֑לֶךְ mmˈeleḵ מֶלֶךְ king שְׁלֹמֹה֙ šᵊlōmˌō שְׁלֹמֹה Solomon בָּנָ֣ה bānˈā בנה build אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מִּלֹּ֔וא mmillˈô מִלֹּוא mound סָגַ֕ר sāḡˈar סגר close אֶת־ ʔeṯ- אֵת [object marker] פֶּ֕רֶץ pˈereṣ פֶּרֶץ breach עִ֖יר ʕˌîr עִיר town דָּוִ֥ד dāwˌiḏ דָּוִד David אָבִֽיו׃ ʔāvˈiʸw אָב father
11:27. et haec causa rebellionis adversus eum quia Salomon aedificavit Mello et coaequavit voraginem civitatis David patris suiAnd this is the cause of his rebellion against him; for Solomon built Mello, and filled up the breach of the city of David, his father.
27. And this was the cause that he lifted up his hand against the king: Solomon built Millo, and repaired the breach of the city of David his father.
And this [was] the cause that he lifted up [his] hand against the king: Solomon built Millo, [and] repaired the breaches of the city of David his father:

11:27 И вот обстоятельство, по которому он поднял руку на царя: Соломон строил Милло, починивал повреждения в городе Давида, отца своего.
11:30
καὶ και and; even
ἐπελάβετο επιλαμβανομαι take hold / after
Αχια αχια the
ἱματίου ιματιον clothing; clothes
αὐτοῦ αυτος he; him
τοῦ ο the
καινοῦ καινος innovative; fresh
τοῦ ο the
ἐπ᾿ επι in; on
αὐτῷ αυτος he; him
καὶ και and; even
διέρρηξεν διαρρηγνυμι rend; tear
αὐτὸ αυτος he; him
δώδεκα δωδεκα twelve
ῥήγματα ρηγμα ruin
11:27
וְ wᵊ וְ and
זֶ֣ה zˈeh זֶה this
הַ ha הַ the
דָּבָ֔ר ddāvˈār דָּבָר word
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
הֵרִ֥ים hērˌîm רום be high
יָ֖ד yˌāḏ יָד hand
בַּ ba בְּ in
† הַ the
מֶּ֑לֶךְ mmˈeleḵ מֶלֶךְ king
שְׁלֹמֹה֙ šᵊlōmˌō שְׁלֹמֹה Solomon
בָּנָ֣ה bānˈā בנה build
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מִּלֹּ֔וא mmillˈô מִלֹּוא mound
סָגַ֕ר sāḡˈar סגר close
אֶת־ ʔeṯ- אֵת [object marker]
פֶּ֕רֶץ pˈereṣ פֶּרֶץ breach
עִ֖יר ʕˌîr עִיר town
דָּוִ֥ד dāwˌiḏ דָּוִד David
אָבִֽיו׃ ʔāvˈiʸw אָב father
11:27. et haec causa rebellionis adversus eum quia Salomon aedificavit Mello et coaequavit voraginem civitatis David patris sui
And this is the cause of his rebellion against him; for Solomon built Mello, and filled up the breach of the city of David, his father.
27. And this was the cause that he lifted up his hand against the king: Solomon built Millo, and repaired the breach of the city of David his father.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
11:27: Millo was probably fortified in Solomon's twenty-fourth or twenty-fifth year.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:27: lifted up: Sa2 20:21; Pro 30:32; Isa 26:11
Solomon: Kg1 9:15, Kg1 9:24
repaired: Heb. closed, Amo 9:11
the breaches: Neh 4:7; Psa 60:2; Isa 22:9; Eze 13:5
the city: Sa2 5:7
John Gill
And this was the cause that he lifted up his hand against the king,.... The occasion of it, his being advanced to some posts under Solomon, which elated him, and what passed between him and the prophet Ahijah, after related:
Solomon built Millo, and repaired the breaches of the city of David his father: in the oversight of which, it is supposed by the Jews, he employed this man, who reproached him for doing these works; building an house in Millo for Pharaoh's daughter, and stopping up the passage to the city of David, and the people's access thither upon occasion.
11:2811:28: եւ ա՛յրն Յերոբովամ հզօր զօրութեամբ. իբրեւ ետես Սողոմոն զպատանեակն եթէ այր գործո՛յ է, կացոյց զնա ՚ի վերայ հարկաց բեռնակրաց տանն Յովսեփայ։
28 Յերոբովամը մի քաջարի մարդ էր, եւ երբ Սողոմոնը տեսաւ, որ նա գործունեայ երիտասարդ է, նրան նշանակեց Յովսէփի տան բեռնակիրների վերակացու:
28 Յերոբովամ խիստ ուժեղ մարդ մըն էր։ Սողոմոն տեսնելով որ անիկա գործունեայ կտրիճ մըն է, զանիկա Յովսէփին տանը բոլոր գործաւորներուն վրայ դրաւ։
եւ այրն Յերոբովամ հզօր զօրութեամբ. իբրեւ ետես Սողոմոն զպատանեակն եթէ այր գործոյ է, կացոյց զնա ի վերայ հարկաց բեռնակրաց տանն Յովսեփայ:

11:28: եւ ա՛յրն Յերոբովամ հզօր զօրութեամբ. իբրեւ ետես Սողոմոն զպատանեակն եթէ այր գործո՛յ է, կացոյց զնա ՚ի վերայ հարկաց բեռնակրաց տանն Յովսեփայ։
28 Յերոբովամը մի քաջարի մարդ էր, եւ երբ Սողոմոնը տեսաւ, որ նա գործունեայ երիտասարդ է, նրան նշանակեց Յովսէփի տան բեռնակիրների վերակացու:
28 Յերոբովամ խիստ ուժեղ մարդ մըն էր։ Սողոմոն տեսնելով որ անիկա գործունեայ կտրիճ մըն է, զանիկա Յովսէփին տանը բոլոր գործաւորներուն վրայ դրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
11:2811:28 Иеровоам был человек мужественный. Соломон, заметив, что этот молодой человек умеет делать дело, поставил его смотрителем над оброчными из дома Иосифова.
11:31 καὶ και and; even εἶπεν επω say; speak τῷ ο the Ιεροβοαμ ιεροβοαμ take; get σεαυτῷ σεαυτου of yourself δέκα δεκα ten ῥήγματα ρηγμα ruin ὅτι οτι since; that τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ὁ ο the θεὸς θεος God Ισραηλ ισραηλ.1 Israel ἰδοὺ ιδου see!; here I am ἐγὼ εγω I ῥήσσω ρηγνυμι gore; burst τὴν ο the βασιλείαν βασιλεια realm; kingdom ἐκ εκ from; out of χειρὸς χειρ hand Σαλωμων σαλωμων and; even δώσω διδωμι give; deposit σοι σοι you δέκα δεκα ten σκῆπτρα σκηπτρον staff
11:28 וְ wᵊ וְ and הָ hā הַ the אִ֥ישׁ ʔˌîš אִישׁ man יָרָבְעָ֖ם yārovʕˌām יָרָבְעָם Jeroboam גִּבֹּ֣ור gibbˈôr גִּבֹּור vigorous חָ֑יִל ḥˈāyil חַיִל power וַ wa וְ and יַּ֨רְא yyˌar ראה see שְׁלֹמֹ֜ה šᵊlōmˈō שְׁלֹמֹה Solomon אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the נַּ֗עַר nnˈaʕar נַעַר boy כִּֽי־ kˈî- כִּי that עֹשֵׂ֤ה ʕōśˈē עשׂה make מְלָאכָה֙ mᵊlāḵˌā מְלָאכָה work ה֔וּא hˈû הוּא he וַ wa וְ and יַּפְקֵ֣ד yyafqˈēḏ פקד miss אֹתֹ֔ו ʔōṯˈô אֵת [object marker] לְ lᵊ לְ to כָל־ ḵol- כֹּל whole סֵ֖בֶל sˌēvel סֵבֶל load בֵּ֥ית bˌêṯ בַּיִת house יֹוסֵֽף׃ ס yôsˈēf . s יֹוסֵף Joseph
11:28. erat autem Hieroboam vir fortis et potens vidensque Salomon adulescentem bonae indolis et industrium constituerat eum praefectum super tributa universae domus IosephAnd Jeroboam was a valiant and mighty man: and Solomon seeing him a young man ingenious and industrious, made him chief over the tributes of all the house of Joseph.
28. And the man Jeroboam was a mighty man of valour: and Solomon saw the young man that he was industrious, and he gave him charge over all the labour of the house of Joseph.
And the man Jeroboam [was] a mighty man of valour: and Solomon seeing the young man that he was industrious, he made him ruler over all the charge of the house of Joseph:

11:28 Иеровоам был человек мужественный. Соломон, заметив, что этот молодой человек умеет делать дело, поставил его смотрителем над оброчными из дома Иосифова.
11:31
καὶ και and; even
εἶπεν επω say; speak
τῷ ο the
Ιεροβοαμ ιεροβοαμ take; get
σεαυτῷ σεαυτου of yourself
δέκα δεκα ten
ῥήγματα ρηγμα ruin
ὅτι οτι since; that
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
ὁ ο the
θεὸς θεος God
Ισραηλ ισραηλ.1 Israel
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
ῥήσσω ρηγνυμι gore; burst
τὴν ο the
βασιλείαν βασιλεια realm; kingdom
ἐκ εκ from; out of
χειρὸς χειρ hand
Σαλωμων σαλωμων and; even
δώσω διδωμι give; deposit
σοι σοι you
δέκα δεκα ten
σκῆπτρα σκηπτρον staff
11:28
וְ wᵊ וְ and
הָ hā הַ the
אִ֥ישׁ ʔˌîš אִישׁ man
יָרָבְעָ֖ם yārovʕˌām יָרָבְעָם Jeroboam
גִּבֹּ֣ור gibbˈôr גִּבֹּור vigorous
חָ֑יִל ḥˈāyil חַיִל power
וַ wa וְ and
יַּ֨רְא yyˌar ראה see
שְׁלֹמֹ֜ה šᵊlōmˈō שְׁלֹמֹה Solomon
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
נַּ֗עַר nnˈaʕar נַעַר boy
כִּֽי־ kˈî- כִּי that
עֹשֵׂ֤ה ʕōśˈē עשׂה make
מְלָאכָה֙ mᵊlāḵˌā מְלָאכָה work
ה֔וּא hˈû הוּא he
וַ wa וְ and
יַּפְקֵ֣ד yyafqˈēḏ פקד miss
אֹתֹ֔ו ʔōṯˈô אֵת [object marker]
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
סֵ֖בֶל sˌēvel סֵבֶל load
בֵּ֥ית bˌêṯ בַּיִת house
יֹוסֵֽף׃ ס yôsˈēf . s יֹוסֵף Joseph
11:28. erat autem Hieroboam vir fortis et potens vidensque Salomon adulescentem bonae indolis et industrium constituerat eum praefectum super tributa universae domus Ioseph
And Jeroboam was a valiant and mighty man: and Solomon seeing him a young man ingenious and industrious, made him chief over the tributes of all the house of Joseph.
28. And the man Jeroboam was a mighty man of valour: and Solomon saw the young man that he was industrious, and he gave him charge over all the labour of the house of Joseph.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
11:28: A mighty man of valor - Here "a man of strength and activity." It is a vague term of commendation, the exact force of which must be fixed by the context. See Rut 2:1; Sa1 9:1, etc.
Solomon made Jeroboam superintendent of all the forced labor ("the charge") exacted from his tribe - the tribe of Ephraim - during the time that he was building Millo and fortifying the city of Jerusalem Kg1 9:15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:28: was industrious: Heb. did work, Pro 22:29
he made: Kg1 5:16
charge: Heb. burden, Deu 1:12; Isa 14:25; Mat 11:30
the house: Jos 18:5; Jdg 1:22, Jdg 1:23; Sa2 19:20; Amo 5:6; Zac 10:6
Geneva 1599
And the man Jeroboam [was] a mighty man of valour: and Solomon seeing the young man that he was industrious, he made him (o) ruler over all the charge of the house of Joseph.
(o) He was overseer of Solomon's works for the tribe of Ephraim and Manasseh.
John Gill
And the man Jeroboam was a mighty man of valour,.... A man of great strength of body, and fortitude of mind:
and Solomon seeing the young man that he was industrious; in what he was set about in the above buildings and repairs:
he made him ruler over all the charge of the house of Joseph; the tribes of Ephraim and Manasseh, to be a prince or a deputy governor of them; or rather to collect the king's tax from them, or the revenues of that part of the country, see Prov 22:29.
John Wesley
Charge - The taxes and tributes.
11:2911:29: Եւ եղեւ ՚ի ժամանակին յայնմիկ ե՛լ Յերոբովամ յԵրուսաղեմէ, եւ եգիտ զնա Աքիա Սիլոնացի մարգարէ ՚ի ճանապարհի, եւ մեկուսացո՛յց զնա ՚ի ճանապարհէն. եւ Աքիա զգեցեա՛լ էր հանդերձ նոր. եւ երկոքեան ՚ի դաշտին։
29 Այդ ժամանակ էր, որ Յերոբովամը ելաւ Երուսաղէմից, եւ ճանապարհին նրան հանդիպեց սիլոնացի Աքիա մարգարէն ու ճանապարհից մի կողմ քաշեց նրան: Աքիան նոր զգեստ էր հագել, եւ դաշտում նրանք երկուսով էին:
29 Այն ժամանակ երբ Յերոբովամ Երուսաղէմէն դուրս ելաւ ու ճամբուն մէջ Սիլօնացի Աքիա մարգարէն անոր հանդիպեցաւ, անիկա նոր վերարկու մը հագեր էր։ Դաշտին մէջ երկուքը մինակ էին։
Եւ եղեւ ի ժամանակին յայնմիկ եւ ել Յերոբովամ յԵրուսաղեմէ, եւ եգիտ զնա Աքիա Սիլովնացի մարգարէ ի ճանապարհի [297]եւ մեկուսացոյց զնա ի ճանապարհէն``. եւ Աքիա զգեցեալ էր հանդերձ նոր. եւ երկոքեան ի դաշտին:

11:29: Եւ եղեւ ՚ի ժամանակին յայնմիկ ե՛լ Յերոբովամ յԵրուսաղեմէ, եւ եգիտ զնա Աքիա Սիլոնացի մարգարէ ՚ի ճանապարհի, եւ մեկուսացո՛յց զնա ՚ի ճանապարհէն. եւ Աքիա զգեցեա՛լ էր հանդերձ նոր. եւ երկոքեան ՚ի դաշտին։
29 Այդ ժամանակ էր, որ Յերոբովամը ելաւ Երուսաղէմից, եւ ճանապարհին նրան հանդիպեց սիլոնացի Աքիա մարգարէն ու ճանապարհից մի կողմ քաշեց նրան: Աքիան նոր զգեստ էր հագել, եւ դաշտում նրանք երկուսով էին:
29 Այն ժամանակ երբ Յերոբովամ Երուսաղէմէն դուրս ելաւ ու ճամբուն մէջ Սիլօնացի Աքիա մարգարէն անոր հանդիպեցաւ, անիկա նոր վերարկու մը հագեր էր։ Դաշտին մէջ երկուքը մինակ էին։
zohrab-1805▾ eastern-1994▾ western am▾
11:2911:29 В то время случилось Иеровоаму выйти из Иерусалима; и встретил его на дороге пророк Ахия Силомлянин, и на нем была новая одежда. На поле их было только двое.
11:32 καὶ και and; even δύο δυο two σκῆπτρα σκηπτρον be αὐτῷ αυτος he; him διὰ δια through; because of τὸν ο the δοῦλόν δουλος subject μου μου of me; mine Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even διὰ δια through; because of Ιερουσαλημ ιερουσαλημ Jerusalem τὴν ο the πόλιν πολις city ἣν ος who; what ἐξελεξάμην εκλεγω select; choose ἐν εν in αὐτῇ αυτος he; him ἐκ εκ from; out of πασῶν πας all; every φυλῶν φυλη tribe Ισραηλ ισραηλ.1 Israel
11:29 וַֽ wˈa וְ and יְהִי֙ yᵊhˌî היה be בָּ bā בְּ in † הַ the עֵ֣ת ʕˈēṯ עֵת time הַ ha הַ the הִ֔יא hˈî הִיא she וְ wᵊ וְ and יָֽרָבְעָ֖ם yˈārovʕˌām יָרָבְעָם Jeroboam יָצָ֣א yāṣˈā יצא go out מִ mi מִן from ירוּשָׁלִָ֑ם yrûšālˈāim יְרוּשָׁלִַם Jerusalem וַ wa וְ and יִּמְצָ֣א yyimṣˈā מצא find אֹתֹ֡ו ʔōṯˈô אֵת [object marker] אֲחִיָּה֩ ʔᵃḥiyyˌā אֲחִיָּה Ahijah הַ ha הַ the שִּׁילֹנִ֨י ššîlōnˌî שִׁילֹנִי Shilonite הַ ha הַ the נָּבִ֜יא nnāvˈî נָבִיא prophet בַּ ba בְּ in † הַ the דֶּ֗רֶךְ ddˈereḵ דֶּרֶךְ way וְ wᵊ וְ and ה֤וּא hˈû הוּא he מִתְכַּסֶּה֙ miṯkassˌeh כסה cover בְּ bᵊ בְּ in שַׂלְמָ֣ה śalmˈā שַׂלְמָה wrapper חֲדָשָׁ֔ה ḥᵃḏāšˈā חָדָשׁ new וּ û וְ and שְׁנֵיהֶ֥ם šᵊnêhˌem שְׁנַיִם two לְ lᵊ לְ to בַדָּ֖ם vaddˌām בַּד linen, part, stave בַּ ba בְּ in † הַ the שָּׂדֶֽה׃ śśāḏˈeh שָׂדֶה open field
11:29. factum est igitur in tempore illo ut Hieroboam egrederetur de Hierusalem et inveniret eum Ahias Silonites propheta in via opertus pallio novo erant autem duo tantum in agroSo it came to pass at that time, that Jeroboam went out of Jerusalem, and the prophet Ahias, the Silonite, clad with a new garment, found him in the way: and they two were alone in the field.
29. And it came to pass at that time, when Jeroboam went out of Jerusalem, that the prophet Ahijah the Shilonite found him in the way; now had clad himself with a new garment; and they two were alone in the field.
And it came to pass at that time when Jeroboam went out of Jerusalem, that the prophet Ahijah the Shilonite found him in the way; and he had clad himself with a new garment; and they two [were] alone in the field:

11:29 В то время случилось Иеровоаму выйти из Иерусалима; и встретил его на дороге пророк Ахия Силомлянин, и на нем была новая одежда. На поле их было только двое.
11:32
καὶ και and; even
δύο δυο two
σκῆπτρα σκηπτρον be
αὐτῷ αυτος he; him
διὰ δια through; because of
τὸν ο the
δοῦλόν δουλος subject
μου μου of me; mine
Δαυιδ δαβιδ Dabid; Thavith
καὶ και and; even
διὰ δια through; because of
Ιερουσαλημ ιερουσαλημ Jerusalem
τὴν ο the
πόλιν πολις city
ἣν ος who; what
ἐξελεξάμην εκλεγω select; choose
ἐν εν in
αὐτῇ αυτος he; him
ἐκ εκ from; out of
πασῶν πας all; every
φυλῶν φυλη tribe
Ισραηλ ισραηλ.1 Israel
11:29
וַֽ wˈa וְ and
יְהִי֙ yᵊhˌî היה be
בָּ bā בְּ in
† הַ the
עֵ֣ת ʕˈēṯ עֵת time
הַ ha הַ the
הִ֔יא hˈî הִיא she
וְ wᵊ וְ and
יָֽרָבְעָ֖ם yˈārovʕˌām יָרָבְעָם Jeroboam
יָצָ֣א yāṣˈā יצא go out
מִ mi מִן from
ירוּשָׁלִָ֑ם yrûšālˈāim יְרוּשָׁלִַם Jerusalem
וַ wa וְ and
יִּמְצָ֣א yyimṣˈā מצא find
אֹתֹ֡ו ʔōṯˈô אֵת [object marker]
אֲחִיָּה֩ ʔᵃḥiyyˌā אֲחִיָּה Ahijah
הַ ha הַ the
שִּׁילֹנִ֨י ššîlōnˌî שִׁילֹנִי Shilonite
הַ ha הַ the
נָּבִ֜יא nnāvˈî נָבִיא prophet
בַּ ba בְּ in
† הַ the
דֶּ֗רֶךְ ddˈereḵ דֶּרֶךְ way
וְ wᵊ וְ and
ה֤וּא hˈû הוּא he
מִתְכַּסֶּה֙ miṯkassˌeh כסה cover
בְּ bᵊ בְּ in
שַׂלְמָ֣ה śalmˈā שַׂלְמָה wrapper
חֲדָשָׁ֔ה ḥᵃḏāšˈā חָדָשׁ new
וּ û וְ and
שְׁנֵיהֶ֥ם šᵊnêhˌem שְׁנַיִם two
לְ lᵊ לְ to
בַדָּ֖ם vaddˌām בַּד linen, part, stave
בַּ ba בְּ in
† הַ the
שָּׂדֶֽה׃ śśāḏˈeh שָׂדֶה open field
11:29. factum est igitur in tempore illo ut Hieroboam egrederetur de Hierusalem et inveniret eum Ahias Silonites propheta in via opertus pallio novo erant autem duo tantum in agro
So it came to pass at that time, that Jeroboam went out of Jerusalem, and the prophet Ahias, the Silonite, clad with a new garment, found him in the way: and they two were alone in the field.
29. And it came to pass at that time, when Jeroboam went out of Jerusalem, that the prophet Ahijah the Shilonite found him in the way; now had clad himself with a new garment; and they two were alone in the field.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29-39: Если причина возмущения Иеровоама против Соломона состояла в указанном недовольстве им целого колена, то поводом к обнаружению честолюбивых притязаний Иеровоама (ст. 40) могло послужить предсказание ему пророком Ахией царствования над 10-ю коленами; менее всего в этом предсказании можно видеть агитацию со стороны пророка Ахии (как полагают толкователи критического, отрицательного направления); равным образом нет оснований считать пророка и Иеровоама издавна знакомыми между собою и даже вступившими в соглашение, известно только, что оба они были из колена Ефремова (Силом, евр. Шило, LXX: Σηλώ, Σηλώμ, откуда был родом пророк Ахия, находился в Ефремовом колене, к северу от Вефиля, Суд. XXI:19; Оnomast. 870).

Символическое действие разодрания новой одежды пророком имело цель нагляднее выразить определение суда Божия о царстве Еврейском и запечатлеть это в уме и сердце Иеровоама. Новая одежда, по-видимому, символ крепости и юношеской силы неразделенного Еврейского царства, так еще недавно начавшего свое политическое бытие. 12: частей пророческой одежды, по собственному объяснению пророка, означают 12: колен израилевых, из которых 10: имели отойти под скипетр Иеровоама, что выражается и передачей ему 10: частей пророческой одежды (31). За домом же Давида имеет остаться одно колено - Иудино с присоединением Вениаминова, ст. 32, 36: (по LXX, слав.: δύο σκη̃πτρα, две хоругви) - "дабы оставался светильник Давида" (ст. 36, ср. XV:4; 4: Цар. VIII:19) - потомство вообще, затем лучшие его представители, наконец, величайший потомок Давида - Мессия (ст. 39, ср. Лк. I:32-33).

Иеровоаму имеет быть дано царство только под условием верности теократическим началам (ст. 38), которыми, как известно, он впоследствии пренебрег с самого начала (3: Цар. XII:26-30).
Adam Clarke: Commentary on the Bible - 1831
11:29: When Jeroboam went out of Jerusalem - On what errand he was going out of Jerusalem, we know not.
Ahijah the Shilonite - He was one of those who wrote the history of the reign of Solomon, as we find from Ch2 9:29, and it is supposed that it was by him God spake twice to Solomon; and particularly delivered the message which we find in this chapter, Kg1 11:11-13.
3 Kings (1 Kings) 11:31
Albert Barnes: Notes on the Bible - 1834
11:29: At that time - Probably after Jeroboam's return from Egypt (see Kg1 11:40).
The Shilonite - An inhabitant of Shiloh in Mount Ephraim, the earliest and most sacred of the Hebrew sanctuaries (Jos 18:10; Jdg 18:31; Sa1 4:3, etc.)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:29: Ahijah: Kg1 12:15, Kg1 14:2; Ch2 9:29
Shilonite: Jos 18:1
and they two: Gen 4:8; Sa2 14:6
John Gill
And it came to pass at that time, when Jeroboam went out of Jerusalem,.... Either to enter upon his new office: or having been with Solomon to pay in the revenues, and to make up his accounts with him was going back to the country to do the duty of his office:
that the prophet Ahijah the Shilonite found him in the way; not accidentally, but purposely was in the way to meet him, and converse with him; this prophet was of the city of Shiloh, and where was now his abode, see 3Kings 14:2.
and he had clad himself with a new garment; not Jeroboam, but the prophet, and that by the direction of the Lord, for the following purpose:
and they two were alone in the field: it is possible Jeroboam might have some servants with him; but Ahijah desiring some private conversation with him, he sent them onwards, or bid them stay at some distance; who yet might be capable of observing what was done, though not of hearing what was said; or otherwise how should Solomon come to the knowledge of it? 3Kings 11:40.
John Wesley
Went - Probably to execute his charge. Were alone - Having gone aside for private conference; for otherwise it is most likely that he had servants attending him, who, though they hear not the words, yet might see the action, and the rending of Jeroboam's coat; and thus it came to Solomon's ears, who being so wise, could easily understand the thing by what he heard of the action, especially when a prophet did it.
Robert Jamieson, A. R. Fausset and David Brown
clad--rather, "wrapped up." The meaning is, "Ahijah, the Shilonite, the prophet, went and took a fit station in the way; and, in order that he might not be known, he wrapped himself up, so as closely to conceal himself, in a new garment, a surtout, which he afterwards tore in twelve pieces." Notwithstanding this privacy, the story, and the prediction connected with it [3Kings 11:30-39], probably reached the king's ears; and Jeroboam became a marked man [3Kings 11:40]. His aspiring ambition, impatient for the death of Solomon, led him to form plots and conspiracies, in consequence of which he was compelled to flee to Egypt. Though chosen of God, he would not wait the course of God's providence, and therefore incurred the penalty of death by his criminal rebellion. The heavy exactions and compulsory labor (3Kings 11:28) which Solomon latterly imposed upon his subjects, when his foreign resources began to fail, had prepared the greater part of the kingdom for a revolt under so popular a demagogue as Jeroboam.
11:3011:30: Եւ բո՛ւռն եհար Աքիա զհանդերձէն իւրմէ զնորոյ որ ՚ի վերայ իւր, եւ պատառեաց զնա յերկոտասա՛ն կապերտս[3588]. [3588] Ոմանք. Եւ պատառեաց զայն եր՛՛։
30 Աքիան իր նոր զգեստը բռնեց ու պատառոտեց տասներկու կտոր անելով:
30 Աքիա անոր վրայի նոր վերարկուն բռնեց, զանիկա պատռեց տասներկու կտոր ըրաւ։
Եւ բուռն եհար Աքիա զհանդերձէն իւրմէ զնորոյ որ ի վերայ իւր, եւ պատառեաց զնա յերկոտասան կապերտս:

11:30: Եւ բո՛ւռն եհար Աքիա զհանդերձէն իւրմէ զնորոյ որ ՚ի վերայ իւր, եւ պատառեաց զնա յերկոտասա՛ն կապերտս[3588].
[3588] Ոմանք. Եւ պատառեաց զայն եր՛՛։
30 Աքիան իր նոր զգեստը բռնեց ու պատառոտեց տասներկու կտոր անելով:
30 Աքիա անոր վրայի նոր վերարկուն բռնեց, զանիկա պատռեց տասներկու կտոր ըրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
11:3011:30 И взял Ахия новую одежду, которая была на нем, и разодрал ее на двенадцать частей,
11:33 ἀνθ᾿ αντι against; instead of ὧν ος who; what κατέλιπέν καταλειπω leave behind; remain με με me καὶ και and; even ἐποίησεν ποιεω do; make τῇ ο the Ἀστάρτῃ ασταρτη abomination Σιδωνίων σιδωνιος Sidōnios; Sithonios καὶ και and; even τῷ ο the Χαμως χαμως and; even τοῖς ο the εἰδώλοις ειδωλον idol Μωαβ μωαβ and; even τῷ ο the βασιλεῖ βασιλευς monarch; king αὐτῶν αυτος he; him προσοχθίσματι προσοχθισμα son Αμμων αμμων and; even οὐκ ου not ἐπορεύθη πορευομαι travel; go ἐν εν in ταῖς ο the ὁδοῖς οδος way; journey μου μου of me; mine τοῦ ο the ποιῆσαι ποιεω do; make τὸ ο the εὐθὲς ευθης in the face; facing ἐμοῦ εμου my ὡς ως.1 as; how Δαυιδ δαβιδ Dabid; Thavith ὁ ο the πατὴρ πατηρ father αὐτοῦ αυτος he; him
11:30 וַ wa וְ and יִּתְפֹּ֣שׂ yyiṯpˈōś תפשׂ seize אֲחִיָּ֔ה ʔᵃḥiyyˈā אֲחִיָּה Ahijah בַּ ba בְּ in † הַ the שַּׂלְמָ֥ה śśalmˌā שַׂלְמָה wrapper הַ ha הַ the חֲדָשָׁ֖ה ḥᵃḏāšˌā חָדָשׁ new אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עָלָ֑יו ʕālˈāʸw עַל upon וַ wa וְ and יִּ֨קְרָעֶ֔הָ yyˌiqrāʕˈehā קרע tear שְׁנֵ֥ים šᵊnˌêm שְׁנַיִם two עָשָׂ֖ר ʕāśˌār עָשָׂר -teen קְרָעִֽים׃ qᵊrāʕˈîm קְרָעִים rags
11:30. adprehendensque Ahia pallium suum novum quo opertus erat scidit in duodecim partesAnd Ahias taking his new garment, wherewith he was clad, divided it into twelve parts:
30. And Ahijah laid hold of the new garment that was on him, and rent it in twelve pieces.
And Ahijah caught the new garment that [was] on him, and rent it [in] twelve pieces:

11:30 И взял Ахия новую одежду, которая была на нем, и разодрал ее на двенадцать частей,
11:33
ἀνθ᾿ αντι against; instead of
ὧν ος who; what
κατέλιπέν καταλειπω leave behind; remain
με με me
καὶ και and; even
ἐποίησεν ποιεω do; make
τῇ ο the
Ἀστάρτῃ ασταρτη abomination
Σιδωνίων σιδωνιος Sidōnios; Sithonios
καὶ και and; even
τῷ ο the
Χαμως χαμως and; even
τοῖς ο the
εἰδώλοις ειδωλον idol
Μωαβ μωαβ and; even
τῷ ο the
βασιλεῖ βασιλευς monarch; king
αὐτῶν αυτος he; him
προσοχθίσματι προσοχθισμα son
Αμμων αμμων and; even
οὐκ ου not
ἐπορεύθη πορευομαι travel; go
ἐν εν in
ταῖς ο the
ὁδοῖς οδος way; journey
μου μου of me; mine
τοῦ ο the
ποιῆσαι ποιεω do; make
τὸ ο the
εὐθὲς ευθης in the face; facing
ἐμοῦ εμου my
ὡς ως.1 as; how
Δαυιδ δαβιδ Dabid; Thavith
ὁ ο the
πατὴρ πατηρ father
αὐτοῦ αυτος he; him
11:30
וַ wa וְ and
יִּתְפֹּ֣שׂ yyiṯpˈōś תפשׂ seize
אֲחִיָּ֔ה ʔᵃḥiyyˈā אֲחִיָּה Ahijah
בַּ ba בְּ in
† הַ the
שַּׂלְמָ֥ה śśalmˌā שַׂלְמָה wrapper
הַ ha הַ the
חֲדָשָׁ֖ה ḥᵃḏāšˌā חָדָשׁ new
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
עָלָ֑יו ʕālˈāʸw עַל upon
וַ wa וְ and
יִּ֨קְרָעֶ֔הָ yyˌiqrāʕˈehā קרע tear
שְׁנֵ֥ים šᵊnˌêm שְׁנַיִם two
עָשָׂ֖ר ʕāśˌār עָשָׂר -teen
קְרָעִֽים׃ qᵊrāʕˈîm קְרָעִים rags
11:30. adprehendensque Ahia pallium suum novum quo opertus erat scidit in duodecim partes
And Ahias taking his new garment, wherewith he was clad, divided it into twelve parts:
30. And Ahijah laid hold of the new garment that was on him, and rent it in twelve pieces.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
11:30: The first instance of the "acted parable." Generally this mode was adopted upon express divine command (see Jer 13:1-11; Eze 3:1-3). A connection may be traced between the type selected and the words of the announcement to Solomon (Kg1 11:11-13. Compare Sa1 15:26-28).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:30: rent it: Sa1 15:27, Sa1 15:28, Sa1 24:4, Sa1 24:5
Geneva 1599
And Ahijah caught the new garment that [was] on him, and (p) rent it [in] twelve pieces:
(p) By these visible signs the prophets would more deeply print their message into the hearts of those to whom they were sent.
John Gill
And Ahijah caught the new garment that was on him,.... This looks as if it was Jeroboam's garment, having got a new one to appear before the king in; though the sense may be this, that the prophet took hold of his own garment that was upon himself:
and rent it in twelve pieces; as symbolical of the twelve tribes of Israel.
11:3111:31: եւ ասէ ցՅերոբովամ. Ա՛ռ դու քեզ զտասն կապերտսդ։ Զի ա՛յսպէս ասէ Տէր Աստուած Իսրայէլի. Ահա ես պատառեցից զթագաւորութիւնն ՚ի ձեռաց Սողոմոնի, եւ տա՛ց քեզ զտասն գաւազանսն.
31 Նա ասաց Յերոբովամին. «Ա՛ռ քեզ տասը կտոր, քանզի Իսրայէլի Տէր Աստուածը այսպէս է ասում. “Ահա ես Սողոմոնի թագաւորութիւնը ձեռքից խլելով՝ պիտի պատառոտեմ եւ քեզ պիտի յանձնեմ տասը ցեղ,
31 Եւ Յերոբովամին ըսաւ. «Տասը կտորը քեզի առ. քանզի Իսրայէլի Տէր Աստուածը այսպէս կ’ըսէ. ‘Ահա Սողոմոնին ձեռքէն թագաւորութիւնը պիտի պատռեմ ու տասը ցեղը քեզի պիտի տամ
Եւ ասէ ցՅերոբովամ. Առ դու քեզ զտասն կապերտսդ. զի այսպէս ասէ Տէր Աստուած Իսրայելի. Ահա ես պատառեցից զթագաւորութիւնն ի ձեռաց Սողոմոնի, եւ տաց քեզ զտասն գաւազանսն:

11:31: եւ ասէ ցՅերոբովամ. Ա՛ռ դու քեզ զտասն կապերտսդ։ Զի ա՛յսպէս ասէ Տէր Աստուած Իսրայէլի. Ահա ես պատառեցից զթագաւորութիւնն ՚ի ձեռաց Սողոմոնի, եւ տա՛ց քեզ զտասն գաւազանսն.
31 Նա ասաց Յերոբովամին. «Ա՛ռ քեզ տասը կտոր, քանզի Իսրայէլի Տէր Աստուածը այսպէս է ասում. “Ահա ես Սողոմոնի թագաւորութիւնը ձեռքից խլելով՝ պիտի պատառոտեմ եւ քեզ պիտի յանձնեմ տասը ցեղ,
31 Եւ Յերոբովամին ըսաւ. «Տասը կտորը քեզի առ. քանզի Իսրայէլի Տէր Աստուածը այսպէս կ’ըսէ. ‘Ահա Սողոմոնին ձեռքէն թագաւորութիւնը պիտի պատռեմ ու տասը ցեղը քեզի պիտի տամ
zohrab-1805▾ eastern-1994▾ western am▾
11:3111:31 и сказал Иеровоаму: возьми себе десять частей, ибо так говорит Господь Бог Израилев: вот, Я исторгаю царство из руки Соломоновой и даю тебе десять колен,
11:34 καὶ και and; even οὐ ου not μὴ μη not λάβω λαμβανω take; get ὅλην ολος whole; wholly τὴν ο the βασιλείαν βασιλεια realm; kingdom ἐκ εκ from; out of χειρὸς χειρ hand αὐτοῦ αυτος he; him διότι διοτι because; that ἀντιτασσόμενος αντιτασσω range against; oppose ἀντιτάξομαι αντιτασσω range against; oppose αὐτῷ αυτος he; him πάσας πας all; every τὰς ο the ἡμέρας ημερα day τῆς ο the ζωῆς ζωη life; vitality αὐτοῦ αυτος he; him διὰ δια through; because of Δαυιδ δαβιδ Dabid; Thavith τὸν ο the δοῦλόν δουλος subject μου μου of me; mine ὃν ος who; what ἐξελεξάμην εκλεγω select; choose αὐτόν αυτος he; him
11:31 וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say לְ lᵊ לְ to יָֽרָבְעָ֔ם yˈārovʕˈām יָרָבְעָם Jeroboam קַח־ qaḥ- לקח take לְךָ֖ lᵊḵˌā לְ to עֲשָׂרָ֣ה ʕᵃśārˈā עֲשָׂרָה ten קְרָעִ֑ים qᵊrāʕˈîm קְרָעִים rags כִּ֣י kˈî כִּי that כֹה֩ ḵˌō כֹּה thus אָמַ֨ר ʔāmˌar אמר say יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel הִנְנִ֨י hinnˌî הִנֵּה behold קֹרֵ֤עַ qōrˈēₐʕ קרע tear אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מַּמְלָכָה֙ mmamlāḵˌā מַמְלָכָה kingdom מִ mi מִן from יַּ֣ד yyˈaḏ יָד hand שְׁלֹמֹ֔ה šᵊlōmˈō שְׁלֹמֹה Solomon וְ wᵊ וְ and נָתַתִּ֣י nāṯattˈî נתן give לְךָ֔ lᵊḵˈā לְ to אֵ֖ת ʔˌēṯ אֵת [object marker] עֲשָׂרָ֥ה ʕᵃśārˌā עֲשָׂרָה ten הַ ha הַ the שְּׁבָטִֽים׃ ššᵊvāṭˈîm שֵׁבֶט rod
11:31. et ait ad Hieroboam tolle tibi decem scissuras haec enim dicit Dominus Deus Israhel ecce ego scindam regnum de manu Salomonis et dabo tibi decem tribusAnd he said to Jeroboam: Take to thee ten pieces: for thus saith the Lord, the God of Israel: Behold, I will rend the kingdom out of the hand of Solomon, and will give thee ten tribes.
31. And he said to Jeroboam, Take thee ten pieces: for thus saith the LORD, the God of Israel, Behold, I will rend the kingdom out of the hand of Solomon, and will give ten tribes to thee:
And he said to Jeroboam, Take thee ten pieces: for thus saith the LORD, the God of Israel, Behold, I will rend the kingdom out of the hand of Solomon, and will give ten tribes to thee:

11:31 и сказал Иеровоаму: возьми себе десять частей, ибо так говорит Господь Бог Израилев: вот, Я исторгаю царство из руки Соломоновой и даю тебе десять колен,
11:34
καὶ και and; even
οὐ ου not
μὴ μη not
λάβω λαμβανω take; get
ὅλην ολος whole; wholly
τὴν ο the
βασιλείαν βασιλεια realm; kingdom
ἐκ εκ from; out of
χειρὸς χειρ hand
αὐτοῦ αυτος he; him
διότι διοτι because; that
ἀντιτασσόμενος αντιτασσω range against; oppose
ἀντιτάξομαι αντιτασσω range against; oppose
αὐτῷ αυτος he; him
πάσας πας all; every
τὰς ο the
ἡμέρας ημερα day
τῆς ο the
ζωῆς ζωη life; vitality
αὐτοῦ αυτος he; him
διὰ δια through; because of
Δαυιδ δαβιδ Dabid; Thavith
τὸν ο the
δοῦλόν δουλος subject
μου μου of me; mine
ὃν ος who; what
ἐξελεξάμην εκλεγω select; choose
αὐτόν αυτος he; him
11:31
וַ wa וְ and
יֹּ֨אמֶר֙ yyˈōmer אמר say
לְ lᵊ לְ to
יָֽרָבְעָ֔ם yˈārovʕˈām יָרָבְעָם Jeroboam
קַח־ qaḥ- לקח take
לְךָ֖ lᵊḵˌā לְ to
עֲשָׂרָ֣ה ʕᵃśārˈā עֲשָׂרָה ten
קְרָעִ֑ים qᵊrāʕˈîm קְרָעִים rags
כִּ֣י kˈî כִּי that
כֹה֩ ḵˌō כֹּה thus
אָמַ֨ר ʔāmˌar אמר say
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel
הִנְנִ֨י hinnˌî הִנֵּה behold
קֹרֵ֤עַ qōrˈēₐʕ קרע tear
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מַּמְלָכָה֙ mmamlāḵˌā מַמְלָכָה kingdom
מִ mi מִן from
יַּ֣ד yyˈaḏ יָד hand
שְׁלֹמֹ֔ה šᵊlōmˈō שְׁלֹמֹה Solomon
וְ wᵊ וְ and
נָתַתִּ֣י nāṯattˈî נתן give
לְךָ֔ lᵊḵˈā לְ to
אֵ֖ת ʔˌēṯ אֵת [object marker]
עֲשָׂרָ֥ה ʕᵃśārˌā עֲשָׂרָה ten
הַ ha הַ the
שְּׁבָטִֽים׃ ššᵊvāṭˈîm שֵׁבֶט rod
11:31. et ait ad Hieroboam tolle tibi decem scissuras haec enim dicit Dominus Deus Israhel ecce ego scindam regnum de manu Salomonis et dabo tibi decem tribus
And he said to Jeroboam: Take to thee ten pieces: for thus saith the Lord, the God of Israel: Behold, I will rend the kingdom out of the hand of Solomon, and will give thee ten tribes.
31. And he said to Jeroboam, Take thee ten pieces: for thus saith the LORD, the God of Israel, Behold, I will rend the kingdom out of the hand of Solomon, and will give ten tribes to thee:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:31: Take thee ten pieces - The garment was the symbol of the kingdom of Israel; the twelve pieces the symbol of the twelve tribes; the ten pieces given to Jeroboam, of the ten tribes which should be given to him, and afterwards form the kingdom of Israel, ruling in Samaria, to distinguish it from the kingdom of Judah, ruling in Jerusalem.
3 Kings (1 Kings) 11:36
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:31: thus saith: Kg1 11:11, Kg1 11:12
John Gill
And he said to Jeroboam, take thee ten pieces,.... Of the twelve, an emblem of the ten tribes he was to have:
for thus saith the Lord God of Israel, behold, I will rend the kingdom out of the hand of Solomon; that is, out of his family:
and will give ten tribes unto thee; to rule over.
11:3211:32: եւ երկու գաւազանքն եղիցին նորա՝ վասն Դաւթի ծառայի իմոյ, եւ վասն Երուսաղեմի քաղաքի զոր ընտրեցի յամենայն ցեղիցն Իսրայէլի.
32 իսկ երկու ցեղը թող նրան մնայ յանուն իմ ծառայ Դաւթի եւ յանուն Երուսաղէմ քաղաքի, որն ընտրեցի Իսրայէլի բոլոր ցեղերին պատկանող քաղաքների միջից: Եւ սա այն բանի փոխարէն,
32 Եւ իմ ծառայիս Դաւիթին համար ու Իսրայէլի բոլոր ցեղերէն ընտրուած Երուսաղէմ քաղաքին համար, ցեղ մը անոր ըլլայ,
Եւ [298]երկու գաւազանքն եղիցին`` նորա վասն Դաւթի ծառայի իմոյ, եւ վասն Երուսաղեմի քաղաքի զոր ընտրեցի յամենայն ցեղիցն Իսրայելի:

11:32: եւ երկու գաւազանքն եղիցին նորա՝ վասն Դաւթի ծառայի իմոյ, եւ վասն Երուսաղեմի քաղաքի զոր ընտրեցի յամենայն ցեղիցն Իսրայէլի.
32 իսկ երկու ցեղը թող նրան մնայ յանուն իմ ծառայ Դաւթի եւ յանուն Երուսաղէմ քաղաքի, որն ընտրեցի Իսրայէլի բոլոր ցեղերին պատկանող քաղաքների միջից: Եւ սա այն բանի փոխարէն,
32 Եւ իմ ծառայիս Դաւիթին համար ու Իսրայէլի բոլոր ցեղերէն ընտրուած Երուսաղէմ քաղաքին համար, ցեղ մը անոր ըլլայ,
zohrab-1805▾ eastern-1994▾ western am▾
11:3211:32 а одно колено ns{В греческом переводе: два колена.} останется за ним ради раба Моего Давида и ради города Иерусалима, который Я избрал из всех колен Израилевых.
11:35 καὶ και and; even λήμψομαι λαμβανω take; get τὴν ο the βασιλείαν βασιλεια realm; kingdom ἐκ εκ from; out of χειρὸς χειρ hand τοῦ ο the υἱοῦ υιος son αὐτοῦ αυτος he; him καὶ και and; even δώσω διδωμι give; deposit σοι σοι you τὰ ο the δέκα δεκα ten σκῆπτρα σκηπτρον staff
11:32 וְ wᵊ וְ and הַ ha הַ the שֵּׁ֥בֶט ššˌēveṭ שֵׁבֶט rod הָ hā הַ the אֶחָ֖ד ʔeḥˌāḏ אֶחָד one יִֽהְיֶה־ yˈihyeh- היה be לֹּ֑ו llˈô לְ to לְמַ֣עַן׀ lᵊmˈaʕan לְמַעַן because of עַבְדִּ֣י ʕavdˈî עֶבֶד servant דָוִ֗ד ḏāwˈiḏ דָּוִד David וּ û וְ and לְמַ֨עַן֙ lᵊmˈaʕan לְמַעַן because of יְר֣וּשָׁלִַ֔ם yᵊrˈûšālˈaim יְרוּשָׁלִַם Jerusalem הָ hā הַ the עִיר֙ ʕîr עִיר town אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] בָּחַ֣רְתִּי bāḥˈartî בחר examine בָ֔הּ vˈāh בְּ in מִ mi מִן from כֹּ֖ל kkˌōl כֹּל whole שִׁבְטֵ֥י šivṭˌê שֵׁבֶט rod יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
11:32. porro una tribus remanebit ei propter servum meum David et Hierusalem civitatem quam elegi ex omnibus tribubus IsrahelBut one tribe shall remain to him for the sake of my servant, David, and Jerusalem, the city which I have chosen out of all the tribes of Israel:
32. ( but he shall have one tribe, for my servant David’s sake, and for Jerusalem’s sake, the city which I have chosen out of all the tribes of Israel:)
But he shall have one tribe for my servant David' s sake, and for Jerusalem' s sake, the city which I have chosen out of all the tribes of Israel:

11:32 а одно колено ns{В греческом переводе: два колена.} останется за ним ради раба Моего Давида и ради города Иерусалима, который Я избрал из всех колен Израилевых.
11:35
καὶ και and; even
λήμψομαι λαμβανω take; get
τὴν ο the
βασιλείαν βασιλεια realm; kingdom
ἐκ εκ from; out of
χειρὸς χειρ hand
τοῦ ο the
υἱοῦ υιος son
αὐτοῦ αυτος he; him
καὶ και and; even
δώσω διδωμι give; deposit
σοι σοι you
τὰ ο the
δέκα δεκα ten
σκῆπτρα σκηπτρον staff
11:32
וְ wᵊ וְ and
הַ ha הַ the
שֵּׁ֥בֶט ššˌēveṭ שֵׁבֶט rod
הָ hā הַ the
אֶחָ֖ד ʔeḥˌāḏ אֶחָד one
יִֽהְיֶה־ yˈihyeh- היה be
לֹּ֑ו llˈô לְ to
לְמַ֣עַן׀ lᵊmˈaʕan לְמַעַן because of
עַבְדִּ֣י ʕavdˈî עֶבֶד servant
דָוִ֗ד ḏāwˈiḏ דָּוִד David
וּ û וְ and
לְמַ֨עַן֙ lᵊmˈaʕan לְמַעַן because of
יְר֣וּשָׁלִַ֔ם yᵊrˈûšālˈaim יְרוּשָׁלִַם Jerusalem
הָ hā הַ the
עִיר֙ ʕîr עִיר town
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
בָּחַ֣רְתִּי bāḥˈartî בחר examine
בָ֔הּ vˈāh בְּ in
מִ mi מִן from
כֹּ֖ל kkˌōl כֹּל whole
שִׁבְטֵ֥י šivṭˌê שֵׁבֶט rod
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
11:32. porro una tribus remanebit ei propter servum meum David et Hierusalem civitatem quam elegi ex omnibus tribubus Israhel
But one tribe shall remain to him for the sake of my servant, David, and Jerusalem, the city which I have chosen out of all the tribes of Israel:
32. ( but he shall have one tribe, for my servant David’s sake, and for Jerusalem’s sake, the city which I have chosen out of all the tribes of Israel:)
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:32: he shall: Kg1 12:20
for Jerusalem's sake: Kg1 11:13
John Gill
But he shall have one tribe for my servant David's sake,.... See Gill on 3Kings 11:13.
11:3311:33: փոխանակ զի եթող զիս, եւ երկի՛ր եպագ Աստարտայ գարշելւոյ Սիդոնացւոց, եւ Քամովսայ կռոց Մովաբայ, եւ Մող՚քովմայ զազրոտւոյ որդւոցն Ամոնայ. եւ ո՛չ գնաց ՚ի ճանապարհս իմ առնել ուղղութիւն առաջի իմ, զճշմարտութիւնս եւ զդատաստանս իմ իբրեւ զԴաւիթ զհայր իւր[3589]։ [3589] Ոմանք. Եւ զճշմարտութիւնս իմ, եւ։
33 որ նա ինձ լքեց եւ երկրպագեց սիդոնացիների գարշելի կուռք Աստարտին, Մովաբի կուռք Քամոսին եւ ամոնացիների զազրելի կուռք Մեղքոմին ու չընթացաւ իմ ճանապարհով, չարեց այն, ինչ հաճելի է ինձ, չկատարեց իմ ճշմարիտ օրէնքներն ու պատուիրանները, ինչպէս արել էր իր հայր Դաւիթը:
33 Որովհետեւ զիս թողուցին ու Սիդոնացիներուն աստուծոյն Աստարովթին եւ Մովաբացիներու աստուծոյն Քամովսին երկրպագութիւն ըրին եւ իմ ճամբաներուս մէջ չքալեցին, որ իր հօրը Դաւիթին պէս իմ առջեւս ուղիղ եղածն ու իմ կանոններս ու պատուիրանքներս գործադրեն։
փոխանակ զի [299]եթող զիս, եւ երկիր եպագ Աստարտայ գարշելւոյ`` Սիդոնացւոց, եւ Քամովսայ կռոց Մովաբայ, եւ Մողքովմայ [300]զազրոտւոյ որդւոցն Ամոնայ. եւ ոչ [301]գնաց ի ճանապարհս իմ առնել ուղղութիւն առաջի իմ, եւ զճշմարտութիւնս եւ զդատաստանս իմ իբրեւ զԴաւիթ զհայր իւր:

11:33: փոխանակ զի եթող զիս, եւ երկի՛ր եպագ Աստարտայ գարշելւոյ Սիդոնացւոց, եւ Քամովսայ կռոց Մովաբայ, եւ Մող՚քովմայ զազրոտւոյ որդւոցն Ամոնայ. եւ ո՛չ գնաց ՚ի ճանապարհս իմ առնել ուղղութիւն առաջի իմ, զճշմարտութիւնս եւ զդատաստանս իմ իբրեւ զԴաւիթ զհայր իւր[3589]։
[3589] Ոմանք. Եւ զճշմարտութիւնս իմ, եւ։
33 որ նա ինձ լքեց եւ երկրպագեց սիդոնացիների գարշելի կուռք Աստարտին, Մովաբի կուռք Քամոսին եւ ամոնացիների զազրելի կուռք Մեղքոմին ու չընթացաւ իմ ճանապարհով, չարեց այն, ինչ հաճելի է ինձ, չկատարեց իմ ճշմարիտ օրէնքներն ու պատուիրանները, ինչպէս արել էր իր հայր Դաւիթը:
33 Որովհետեւ զիս թողուցին ու Սիդոնացիներուն աստուծոյն Աստարովթին եւ Մովաբացիներու աստուծոյն Քամովսին երկրպագութիւն ըրին եւ իմ ճամբաներուս մէջ չքալեցին, որ իր հօրը Դաւիթին պէս իմ առջեւս ուղիղ եղածն ու իմ կանոններս ու պատուիրանքներս գործադրեն։
zohrab-1805▾ eastern-1994▾ western am▾
11:3311:33 Это за то, что они оставили Меня и стали поклоняться Астарте, божеству Сидонскому, и Хамосу, богу Моавитскому, и Милхому, богу Аммонитскому, и не пошли путями Моими, чтобы делать угодное пред очами Моими и {соблюдать} уставы Мои и заповеди Мои, подобно Давиду, отцу его.
11:36 τῷ ο the δὲ δε though; while υἱῷ υιος son αὐτοῦ αυτος he; him δώσω διδωμι give; deposit τὰ ο the δύο δυο two σκῆπτρα σκηπτρον that way; how ᾖ ειμι be θέσις θεσις the δούλῳ δουλος subject μου μου of me; mine Δαυιδ δαβιδ Dabid; Thavith πάσας πας all; every τὰς ο the ἡμέρας ημερα day ἐνώπιον ενωπιος in the face; facing ἐμοῦ εμου my ἐν εν in Ιερουσαλημ ιερουσαλημ Jerusalem τῇ ο the πόλει πολις city ἣν ος who; what ἐξελεξάμην εκλεγω select; choose ἐμαυτῷ εμαυτου myself τοῦ ο the θέσθαι τιθημι put; make ὄνομά ονομα name; notable μου μου of me; mine ἐκεῖ εκει there
11:33 יַ֣עַן׀ yˈaʕan יַעַן motive אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עֲזָב֗וּנִי ʕᵃzāvˈûnî עזב leave וַ wa וְ and יִּֽשְׁתַּחֲווּ֮ yyˈištaḥᵃwˈû חוה bow down לְ lᵊ לְ to עַשְׁתֹּרֶת֮ ʕaštōreṯ עַשְׁתֹּרֶת Astarte אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) צִֽדֹנִין֒ ṣˈiḏōnîn צִידֹנִי Sidonian לִ li לְ to כְמֹושׁ֙ ḵᵊmôš כְּמֹושׁ Chemosh אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) מֹואָ֔ב môʔˈāv מֹואָב Moab וּ û וְ and לְ lᵊ לְ to מִלְכֹּ֖ם milkˌōm מִלְכֹּם Milcom אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) בְנֵֽי־ vᵊnˈê- בֵּן son עַמֹּ֑ון ʕammˈôn עַמֹּון Ammon וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not הָלְכ֣וּ hālᵊḵˈû הלך walk בִ vi בְּ in דְרָכַ֗י ḏᵊrāḵˈay דֶּרֶךְ way לַ la לְ to עֲשֹׂ֨ות ʕᵃśˌôṯ עשׂה make הַ ha הַ the יָּשָׁ֧ר yyāšˈār יָשָׁר right בְּ bᵊ בְּ in עֵינַ֛י ʕênˈay עַיִן eye וְ wᵊ וְ and חֻקֹּתַ֥י ḥuqqōṯˌay חֻקָּה regulation וּ û וְ and מִשְׁפָּטַ֖י mišpāṭˌay מִשְׁפָּט justice כְּ kᵊ כְּ as דָוִ֥ד ḏāwˌiḏ דָּוִד David אָבִֽיו׃ ʔāvˈiʸw אָב father
11:33. eo quod dereliquerint me et adoraverint Astharoth deam Sidoniorum et Chamos deum Moab et Melchom deum filiorum Ammon et non ambulaverint in viis meis ut facerent iustitiam coram me et praecepta mea et iudicia sicut David pater eiusBecause he hath forsaken me, and hath adored Astarthe, the goddess of the Sidonians, and Chamos, the god of Moab, and Moloch, the god of the children of Ammon: and hath not walked in my ways, to do justice before me, and to keep my precepts, and judgments, as did David, his father.
33. because that they have forsaken me, and have worshipped Ashtoreth the goddess of the Zidonians, Chemosh the god of Moab, and Milcom the god of the children of Ammon; and they have not walked in my ways, to do that which is right in mine eyes, and my statutes and my judgments, as did David his father.
Because that they have forsaken me, and have worshipped Ashtoreth the goddess of the Zidonians, Chemosh the god of the Moabites, and Milcom the god of the children of Ammon, and have not walked in my ways, to do [that which is] right in mine eyes, and [to keep] my statutes and my judgments, as [did] David his father:

11:33 Это за то, что они оставили Меня и стали поклоняться Астарте, божеству Сидонскому, и Хамосу, богу Моавитскому, и Милхому, богу Аммонитскому, и не пошли путями Моими, чтобы делать угодное пред очами Моими и {соблюдать} уставы Мои и заповеди Мои, подобно Давиду, отцу его.
11:36
τῷ ο the
δὲ δε though; while
υἱῷ υιος son
αὐτοῦ αυτος he; him
δώσω διδωμι give; deposit
τὰ ο the
δύο δυο two
σκῆπτρα σκηπτρον that way; how
ᾖ ειμι be
θέσις θεσις the
δούλῳ δουλος subject
μου μου of me; mine
Δαυιδ δαβιδ Dabid; Thavith
πάσας πας all; every
τὰς ο the
ἡμέρας ημερα day
ἐνώπιον ενωπιος in the face; facing
ἐμοῦ εμου my
ἐν εν in
Ιερουσαλημ ιερουσαλημ Jerusalem
τῇ ο the
πόλει πολις city
ἣν ος who; what
ἐξελεξάμην εκλεγω select; choose
ἐμαυτῷ εμαυτου myself
τοῦ ο the
θέσθαι τιθημι put; make
ὄνομά ονομα name; notable
μου μου of me; mine
ἐκεῖ εκει there
11:33
יַ֣עַן׀ yˈaʕan יַעַן motive
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
עֲזָב֗וּנִי ʕᵃzāvˈûnî עזב leave
וַ wa וְ and
יִּֽשְׁתַּחֲווּ֮ yyˈištaḥᵃwˈû חוה bow down
לְ lᵊ לְ to
עַשְׁתֹּרֶת֮ ʕaštōreṯ עַשְׁתֹּרֶת Astarte
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
צִֽדֹנִין֒ ṣˈiḏōnîn צִידֹנִי Sidonian
לִ li לְ to
כְמֹושׁ֙ ḵᵊmôš כְּמֹושׁ Chemosh
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
מֹואָ֔ב môʔˈāv מֹואָב Moab
וּ û וְ and
לְ lᵊ לְ to
מִלְכֹּ֖ם milkˌōm מִלְכֹּם Milcom
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
בְנֵֽי־ vᵊnˈê- בֵּן son
עַמֹּ֑ון ʕammˈôn עַמֹּון Ammon
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
הָלְכ֣וּ hālᵊḵˈû הלך walk
בִ vi בְּ in
דְרָכַ֗י ḏᵊrāḵˈay דֶּרֶךְ way
לַ la לְ to
עֲשֹׂ֨ות ʕᵃśˌôṯ עשׂה make
הַ ha הַ the
יָּשָׁ֧ר yyāšˈār יָשָׁר right
בְּ bᵊ בְּ in
עֵינַ֛י ʕênˈay עַיִן eye
וְ wᵊ וְ and
חֻקֹּתַ֥י ḥuqqōṯˌay חֻקָּה regulation
וּ û וְ and
מִשְׁפָּטַ֖י mišpāṭˌay מִשְׁפָּט justice
כְּ kᵊ כְּ as
דָוִ֥ד ḏāwˌiḏ דָּוִד David
אָבִֽיו׃ ʔāvˈiʸw אָב father
11:33. eo quod dereliquerint me et adoraverint Astharoth deam Sidoniorum et Chamos deum Moab et Melchom deum filiorum Ammon et non ambulaverint in viis meis ut facerent iustitiam coram me et praecepta mea et iudicia sicut David pater eius
Because he hath forsaken me, and hath adored Astarthe, the goddess of the Sidonians, and Chamos, the god of Moab, and Moloch, the god of the children of Ammon: and hath not walked in my ways, to do justice before me, and to keep my precepts, and judgments, as did David, his father.
33. because that they have forsaken me, and have worshipped Ashtoreth the goddess of the Zidonians, Chemosh the god of Moab, and Milcom the god of the children of Ammon; and they have not walked in my ways, to do that which is right in mine eyes, and my statutes and my judgments, as did David his father.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:33: they have forsaken: Kg1 11:9, Kg1 3:14, Kg1 6:12, Kg1 6:13, Kg1 9:5-7; Ch1 28:9; Ch2 15:2; Jer 2:13; Hos 4:17
Ashtoreth: Kg1 11:5-8
John Gill
Because that they have forsaken me,.... My worship, as the Targum; both Solomon and the children of Israel following his example; which is not to be wondered at, considering how prone they always were to idolatry:
and have worshipped Ashtoreth the goddess of the Zidonians, Chemosh the god of the Moabites, and Milcom the god of the children of Ammon; of which deities; see Gill on 3Kings 11:5, 3Kings 11:7.
and have not walked in my ways, to do that which is right in mine eyes, and to keep my statutes and my judgments, as did David his father; the several laws of God relating to religious worship especially, which David was a strict observer of; and therefore Solomon, having such a pattern before him, was the more blameworthy.
11:3411:34: Եւ ո՛չ առի զամենայն թագաւորութիւնն ՚ի ձեռանէ նորա. զի հակառակութեամբ կացից հակառակ նմա զամենայն աւուրս կենաց նորա. վասն Դաւթի ծառայի իմոյ զոր ընտրեցի, որ պահեաց զպատուիրանս իմ եւ զճշմարտութիւնս[3590]։ [3590] Ոսկան. Եւ ո՛չ առից զամենայն թագաւորութիւնն։
34 Բայց ես ամբողջ թագաւորութիւնը չխլեցի նրա ձեռքից (որպէսզի իր թագաւորութեան բոլոր օրերում հակառակութեամբ հատուցեմ իր հակառակութեան դիմաց) յանուն իմ ծառայ Դաւթի, որին ընտրել եմ, եւ որը պահեց իմ պատուիրաններն ու իմ օրէնքները:
34 Սակայն անոր ձեռքէն բոլոր թագաւորութիւնը պիտի չառնեմ ու զանիկա իր կեանքին բոլոր օրերուն մէջ իշխան պիտի թողում՝ իմ պատուիրանքներս ու կանոններս պահող իմ ընտրած ծառայիս Դաւիթին համար։
Եւ ոչ առից զամենայն թագաւորութիւնն ի ձեռանէ նորա, [302]զի հակառակութեամբ կացից հակառակ նմա`` զամենայն աւուրս կենաց նորա, վասն Դաւթի ծառայի իմոյ զոր ընտրեցի, որ պահեաց զպատուիրանս իմ եւ զճշմարտութիւնս:

11:34: Եւ ո՛չ առի զամենայն թագաւորութիւնն ՚ի ձեռանէ նորա. զի հակառակութեամբ կացից հակառակ նմա զամենայն աւուրս կենաց նորա. վասն Դաւթի ծառայի իմոյ զոր ընտրեցի, որ պահեաց զպատուիրանս իմ եւ զճշմարտութիւնս[3590]։
[3590] Ոսկան. Եւ ո՛չ առից զամենայն թագաւորութիւնն։
34 Բայց ես ամբողջ թագաւորութիւնը չխլեցի նրա ձեռքից (որպէսզի իր թագաւորութեան բոլոր օրերում հակառակութեամբ հատուցեմ իր հակառակութեան դիմաց) յանուն իմ ծառայ Դաւթի, որին ընտրել եմ, եւ որը պահեց իմ պատուիրաններն ու իմ օրէնքները:
34 Սակայն անոր ձեռքէն բոլոր թագաւորութիւնը պիտի չառնեմ ու զանիկա իր կեանքին բոլոր օրերուն մէջ իշխան պիտի թողում՝ իմ պատուիրանքներս ու կանոններս պահող իմ ընտրած ծառայիս Դաւիթին համար։
zohrab-1805▾ eastern-1994▾ western am▾
11:3411:34 Я не беру всего царства из руки его, но Я оставляю его владыкою на все дни жизни его ради Давида, раба Моего, которого Я избрал, который соблюдал заповеди Мои и уставы Мои;
11:37 καὶ και and; even σὲ σε.1 you λήμψομαι λαμβανω take; get καὶ και and; even βασιλεύσεις βασιλευω reign ἐν εν in οἷς ος who; what ἐπιθυμεῖ επιθυμεω long for; aspire ἡ ο the ψυχή ψυχη soul σου σου of you; your καὶ και and; even σὺ συ you ἔσῃ ειμι be βασιλεὺς βασιλευς monarch; king ἐπὶ επι in; on τὸν ο the Ισραηλ ισραηλ.1 Israel
11:34 וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not אֶקַּ֥ח ʔeqqˌaḥ לקח take אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole הַ ha הַ the מַּמְלָכָ֖ה mmamlāḵˌā מַמְלָכָה kingdom מִ mi מִן from יָּדֹ֑ו yyāḏˈô יָד hand כִּ֣י׀ kˈî כִּי that נָשִׂ֣יא nāśˈî נָשִׂיא chief אֲשִׁתֶ֗נּוּ ʔᵃšiṯˈennû שׁית put כֹּ֚ל ˈkōl כֹּל whole יְמֵ֣י yᵊmˈê יֹום day חַיָּ֔יו ḥayyˈāʸw חַיִּים life לְמַ֨עַן lᵊmˌaʕan לְמַעַן because of דָּוִ֤ד dāwˈiḏ דָּוִד David עַבְדִּי֙ ʕavdˌî עֶבֶד servant אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] בָּחַ֣רְתִּי bāḥˈartî בחר examine אֹתֹ֔ו ʔōṯˈô אֵת [object marker] אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] שָׁמַ֖ר šāmˌar שׁמר keep מִצְוֹתַ֥י miṣwōṯˌay מִצְוָה commandment וְ wᵊ וְ and חֻקֹּתָֽי׃ ḥuqqōṯˈāy חֻקָּה regulation
11:34. nec auferam omne regnum de manu eius sed ducem ponam eum cunctis diebus vitae suae propter David servum meum quem elegi qui custodivit mandata mea et praecepta meaYet I will not take away all the kingdom out of his hand, but I will make him prince all the days of his life, for David my servant's sake, whom I chose, who kept my commandments, and my precepts.
34. Howbeit I will not take the whole kingdom out of his hand: but I will make him prince all the days of his life, for David my servant’s sake, whom I chose, because he kept my commandments and my statutes:
Howbeit I will not take the whole kingdom out of his hand: but I will make him prince all the days of his life for David my servant' s sake, whom I chose, because he kept my commandments and my statutes:

11:34 Я не беру всего царства из руки его, но Я оставляю его владыкою на все дни жизни его ради Давида, раба Моего, которого Я избрал, который соблюдал заповеди Мои и уставы Мои;
11:37
καὶ και and; even
σὲ σε.1 you
λήμψομαι λαμβανω take; get
καὶ και and; even
βασιλεύσεις βασιλευω reign
ἐν εν in
οἷς ος who; what
ἐπιθυμεῖ επιθυμεω long for; aspire
ἡ ο the
ψυχή ψυχη soul
σου σου of you; your
καὶ και and; even
σὺ συ you
ἔσῃ ειμι be
βασιλεὺς βασιλευς monarch; king
ἐπὶ επι in; on
τὸν ο the
Ισραηλ ισραηλ.1 Israel
11:34
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
אֶקַּ֥ח ʔeqqˌaḥ לקח take
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
הַ ha הַ the
מַּמְלָכָ֖ה mmamlāḵˌā מַמְלָכָה kingdom
מִ mi מִן from
יָּדֹ֑ו yyāḏˈô יָד hand
כִּ֣י׀ kˈî כִּי that
נָשִׂ֣יא nāśˈî נָשִׂיא chief
אֲשִׁתֶ֗נּוּ ʔᵃšiṯˈennû שׁית put
כֹּ֚ל ˈkōl כֹּל whole
יְמֵ֣י yᵊmˈê יֹום day
חַיָּ֔יו ḥayyˈāʸw חַיִּים life
לְמַ֨עַן lᵊmˌaʕan לְמַעַן because of
דָּוִ֤ד dāwˈiḏ דָּוִד David
עַבְדִּי֙ ʕavdˌî עֶבֶד servant
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
בָּחַ֣רְתִּי bāḥˈartî בחר examine
אֹתֹ֔ו ʔōṯˈô אֵת [object marker]
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
שָׁמַ֖ר šāmˌar שׁמר keep
מִצְוֹתַ֥י miṣwōṯˌay מִצְוָה commandment
וְ wᵊ וְ and
חֻקֹּתָֽי׃ ḥuqqōṯˈāy חֻקָּה regulation
11:34. nec auferam omne regnum de manu eius sed ducem ponam eum cunctis diebus vitae suae propter David servum meum quem elegi qui custodivit mandata mea et praecepta mea
Yet I will not take away all the kingdom out of his hand, but I will make him prince all the days of his life, for David my servant's sake, whom I chose, who kept my commandments, and my precepts.
34. Howbeit I will not take the whole kingdom out of his hand: but I will make him prince all the days of his life, for David my servant’s sake, whom I chose, because he kept my commandments and my statutes:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
11:34: Translate - "Howbeit I will not take ought of the kingdom out of his hand." The context requires this sense.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:34: Howbeit: Kg1 11:12, Kg1 11:13, Kg1 11:31; Job 11:6; Psa 103:10; Hab 3:2
for David: Isa 55:3
John Gill
Howbeit, I will not take the kingdom out of his hand,.... Not any part of it, 3Kings 11:12,
but I will make him prince all the days of his life; that is, he shall continue to hold the government of all the tribes so long as he lives:
for David my servant's sake, whom I chose, because he kept my commandments and my statutes; see 3Kings 11:12, or was well pleased with, as the Targum; for keeping the commands of God from right principles, and with right views, is well pleasing to him.
11:3511:35: Եւ առի՛ց զթագաւորութիւնն ՚ի ձեռանէ նորա, եւ տա՛ց քեզ զտասն գաւազանսն.
35 Թագաւորութիւնը խլելու եմ նրա ձեռքից եւ քեզ եմ յանձնելու տասը ցեղ,
35 Բայց անոր որդիին ձեռքէն թագաւորութիւնը պիտի առնեմ ու տասը ցեղը քեզի պիտի տամ։
Եւ առից զթագաւորութիւնն ի ձեռանէ [303]նորա, եւ տաց քեզ զտասն գաւազանսն:

11:35: Եւ առի՛ց զթագաւորութիւնն ՚ի ձեռանէ նորա, եւ տա՛ց քեզ զտասն գաւազանսն.
35 Թագաւորութիւնը խլելու եմ նրա ձեռքից եւ քեզ եմ յանձնելու տասը ցեղ,
35 Բայց անոր որդիին ձեռքէն թագաւորութիւնը պիտի առնեմ ու տասը ցեղը քեզի պիտի տամ։
zohrab-1805▾ eastern-1994▾ western am▾
11:3511:35 но возьму царство из руки сына его и дам тебе из него десять колен;
11:38 καὶ και and; even ἔσται ειμι be ἐὰν εαν and if; unless φυλάξῃς φυλασσω guard; keep πάντα πας all; every ὅσα οσος as much as; as many as ἂν αν perhaps; ever ἐντείλωμαί εντελλομαι direct; enjoin σοι σοι you καὶ και and; even πορευθῇς πορευομαι travel; go ἐν εν in ταῖς ο the ὁδοῖς οδος way; journey μου μου of me; mine καὶ και and; even ποιήσῃς ποιεω do; make τὸ ο the εὐθὲς ευθης in the face; facing ἐμοῦ εμου my τοῦ ο the φυλάξασθαι φυλασσω guard; keep τὰς ο the ἐντολάς εντολη direction; injunction μου μου of me; mine καὶ και and; even τὰ ο the προστάγματά προσταγμα of me; mine καθὼς καθως just as / like ἐποίησεν ποιεω do; make Δαυιδ δαβιδ Dabid; Thavith ὁ ο the δοῦλός δουλος subject μου μου of me; mine καὶ και and; even ἔσομαι ειμι be μετὰ μετα with; amid σοῦ σου of you; your καὶ και and; even οἰκοδομήσω οικοδομεω build σοι σοι you οἶκον οικος home; household πιστόν πιστος faithful καθὼς καθως just as / like ᾠκοδόμησα οικοδομεω build τῷ ο the Δαυιδ δαβιδ Dabid; Thavith
11:35 וְ wᵊ וְ and לָקַחְתִּ֥י lāqaḥtˌî לקח take הַ ha הַ the מְּלוּכָ֖ה mmᵊlûḵˌā מְלוּכָה kingship מִ mi מִן from יַּ֣ד yyˈaḏ יָד hand בְּנֹ֑ו bᵊnˈô בֵּן son וּ û וְ and נְתַתִּ֣יהָ nᵊṯattˈîhā נתן give לְּךָ֔ llᵊḵˈā לְ to אֵ֖ת ʔˌēṯ אֵת [object marker] עֲשֶׂ֥רֶת ʕᵃśˌereṯ עֲשָׂרָה ten הַ ha הַ the שְּׁבָטִֽים׃ ššᵊvāṭˈîm שֵׁבֶט rod
11:35. auferam autem regnum de manu filii eius et dabo tibi decem tribusBut I will take away the kingdom out of his son's hand, and will give thee ten tribes:
35. but I will take the kingdom out of his son’s hand, and will give it unto thee, even ten tribes.
But I will take the kingdom out of his son' s hand, and will give it unto thee, [even] ten tribes:

11:35 но возьму царство из руки сына его и дам тебе из него десять колен;
11:38
καὶ και and; even
ἔσται ειμι be
ἐὰν εαν and if; unless
φυλάξῃς φυλασσω guard; keep
πάντα πας all; every
ὅσα οσος as much as; as many as
ἂν αν perhaps; ever
ἐντείλωμαί εντελλομαι direct; enjoin
σοι σοι you
καὶ και and; even
πορευθῇς πορευομαι travel; go
ἐν εν in
ταῖς ο the
ὁδοῖς οδος way; journey
μου μου of me; mine
καὶ και and; even
ποιήσῃς ποιεω do; make
τὸ ο the
εὐθὲς ευθης in the face; facing
ἐμοῦ εμου my
τοῦ ο the
φυλάξασθαι φυλασσω guard; keep
τὰς ο the
ἐντολάς εντολη direction; injunction
μου μου of me; mine
καὶ και and; even
τὰ ο the
προστάγματά προσταγμα of me; mine
καθὼς καθως just as / like
ἐποίησεν ποιεω do; make
Δαυιδ δαβιδ Dabid; Thavith
ὁ ο the
δοῦλός δουλος subject
μου μου of me; mine
καὶ και and; even
ἔσομαι ειμι be
μετὰ μετα with; amid
σοῦ σου of you; your
καὶ και and; even
οἰκοδομήσω οικοδομεω build
σοι σοι you
οἶκον οικος home; household
πιστόν πιστος faithful
καθὼς καθως just as / like
ᾠκοδόμησα οικοδομεω build
τῷ ο the
Δαυιδ δαβιδ Dabid; Thavith
11:35
וְ wᵊ וְ and
לָקַחְתִּ֥י lāqaḥtˌî לקח take
הַ ha הַ the
מְּלוּכָ֖ה mmᵊlûḵˌā מְלוּכָה kingship
מִ mi מִן from
יַּ֣ד yyˈaḏ יָד hand
בְּנֹ֑ו bᵊnˈô בֵּן son
וּ û וְ and
נְתַתִּ֣יהָ nᵊṯattˈîhā נתן give
לְּךָ֔ llᵊḵˈā לְ to
אֵ֖ת ʔˌēṯ אֵת [object marker]
עֲשֶׂ֥רֶת ʕᵃśˌereṯ עֲשָׂרָה ten
הַ ha הַ the
שְּׁבָטִֽים׃ ššᵊvāṭˈîm שֵׁבֶט rod
11:35. auferam autem regnum de manu filii eius et dabo tibi decem tribus
But I will take away the kingdom out of his son's hand, and will give thee ten tribes:
35. but I will take the kingdom out of his son’s hand, and will give it unto thee, even ten tribes.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:35: I will take: Exo 20:5, Exo 20:6
will give: Kg1 12:15-17, Kg1 12:20; Ch2 10:15-17
John Gill
But I will take the kingdom out of his son's hand,.... All but the tribes of Judah and Benjamin:
and will give it unto thee, even ten tribes: signified by ten pieces of the rent garment he had given him, 3Kings 11:31.
11:3611:36: եւ որդւոյ նորա տա՛ց զերկուս գաւազանսն, վասն մնալոյ ճրագի ծառայի իմում Դաւթի զամենայն աւուրս առաջի իմ յԵրուսաղէմ քաղաքի զոր ընտրեցի դնել զանուն իմ անդ։
36 իսկ նրա որդուն պիտի տամ երկու ցեղ, որպէսզի իմ ծառայ Դաւթի ճրագը միշտ վառ մնայ իմ առջեւ՝ իմ Երուսաղէմ քաղաքում, որն ընտրել եմ իմ անունը յայտնի դարձնելու համար:
36 Եւ անոր որդիին ցեղ մը պիտի տամ, որպէս զի իմ ծառաս Դաւիթ իմ առջեւս միշտ ճրագ մը ունենայ Երուսաղէմ քաղաքին մէջ, որ ընտրեցի իմ անունս հոն դնելու համար։
եւ որդւոյ նորա տաց [304]զերկուս գաւազանսն``, վասն մնալոյ ճրագի ծառայի իմում Դաւթի զամենայն աւուրս առաջի իմ յԵրուսաղէմ քաղաքի զոր ընտրեցի դնել զանուն իմ անդ:

11:36: եւ որդւոյ նորա տա՛ց զերկուս գաւազանսն, վասն մնալոյ ճրագի ծառայի իմում Դաւթի զամենայն աւուրս առաջի իմ յԵրուսաղէմ քաղաքի զոր ընտրեցի դնել զանուն իմ անդ։
36 իսկ նրա որդուն պիտի տամ երկու ցեղ, որպէսզի իմ ծառայ Դաւթի ճրագը միշտ վառ մնայ իմ առջեւ՝ իմ Երուսաղէմ քաղաքում, որն ընտրել եմ իմ անունը յայտնի դարձնելու համար:
36 Եւ անոր որդիին ցեղ մը պիտի տամ, որպէս զի իմ ծառաս Դաւիթ իմ առջեւս միշտ ճրագ մը ունենայ Երուսաղէմ քաղաքին մէջ, որ ընտրեցի իմ անունս հոն դնելու համար։
zohrab-1805▾ eastern-1994▾ western am▾
11:3611:36 а сыну его дам одно колено, дабы оставался светильник Давида, раба Моего, во все дни пред лицем Моим, в городе Иерусалиме, который Я избрал Себе для пребывания там имени Моего.
11:40 καὶ και and; even ἐζήτησεν ζητεω seek; desire Σαλωμων σαλωμων put to death τὸν ο the Ιεροβοαμ ιεροβοαμ and; even ἀνέστη ανιστημι stand up; resurrect καὶ και and; even ἀπέδρα αποδιδρασκω into; for Αἴγυπτον αιγυπτος Aigyptos; Eyiptos πρὸς προς to; toward Σουσακιμ σουσακιμ monarch; king Αἰγύπτου αιγυπτος Aigyptos; Eyiptos καὶ και and; even ἦν ειμι be ἐν εν in Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos ἕως εως till; until οὗ ος who; what ἀπέθανεν αποθνησκω die Σαλωμων σαλωμων Salōmōn; Salomon
11:36 וְ wᵊ וְ and לִ li לְ to בְנֹ֖ו vᵊnˌô בֵּן son אֶתֵּ֣ן ʔettˈēn נתן give שֵֽׁבֶט־ šˈēveṭ- שֵׁבֶט rod אֶחָ֑ד ʔeḥˈāḏ אֶחָד one לְמַ֣עַן lᵊmˈaʕan לְמַעַן because of הֱיֹֽות־ hᵉʸˈôṯ- היה be נִ֣יר nˈîr נִיר lamp לְ lᵊ לְ to דָֽוִיד־ ḏˈāwîḏ- דָּוִד David עַ֠בְדִּי ʕavdˌî עֶבֶד servant כָּֽל־ kˈol- כֹּל whole הַ ha הַ the יָּמִ֤ים׀ yyāmˈîm יֹום day לְ lᵊ לְ to פָנַי֙ fānˌay פָּנֶה face בִּ bi בְּ in יר֣וּשָׁלִַ֔ם yrˈûšālˈaim יְרוּשָׁלִַם Jerusalem הָ hā הַ the עִיר֙ ʕîr עִיר town אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] בָּחַ֣רְתִּי bāḥˈartî בחר examine לִ֔י lˈî לְ to לָ lā לְ to שׂ֥וּם śˌûm שׂים put שְׁמִ֖י šᵊmˌî שֵׁם name שָֽׁם׃ šˈām שָׁם there
11:36. filio autem eius dabo tribum unam ut remaneat lucerna David servo meo cunctis diebus coram me in Hierusalem civitatem quam elegi ut esset nomen meum ibiAnd to his son I will give one tribe, that there may remain a lamp for my servant, David, before me always in Jerusalem, the city which I have chosen, that my name might be there.
36. And unto his son will I give one tribe, that David my servant may have a lamp alway before me in Jerusalem, the city which I have chosen me to put my name there.
And unto his son will I give one tribe, that David my servant may have a light alway before me in Jerusalem, the city which I have chosen me to put my name there:

11:36 а сыну его дам одно колено, дабы оставался светильник Давида, раба Моего, во все дни пред лицем Моим, в городе Иерусалиме, который Я избрал Себе для пребывания там имени Моего.
11:40
καὶ και and; even
ἐζήτησεν ζητεω seek; desire
Σαλωμων σαλωμων put to death
τὸν ο the
Ιεροβοαμ ιεροβοαμ and; even
ἀνέστη ανιστημι stand up; resurrect
καὶ και and; even
ἀπέδρα αποδιδρασκω into; for
Αἴγυπτον αιγυπτος Aigyptos; Eyiptos
πρὸς προς to; toward
Σουσακιμ σουσακιμ monarch; king
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
καὶ και and; even
ἦν ειμι be
ἐν εν in
Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos
ἕως εως till; until
οὗ ος who; what
ἀπέθανεν αποθνησκω die
Σαλωμων σαλωμων Salōmōn; Salomon
11:36
וְ wᵊ וְ and
לִ li לְ to
בְנֹ֖ו vᵊnˌô בֵּן son
אֶתֵּ֣ן ʔettˈēn נתן give
שֵֽׁבֶט־ šˈēveṭ- שֵׁבֶט rod
אֶחָ֑ד ʔeḥˈāḏ אֶחָד one
לְמַ֣עַן lᵊmˈaʕan לְמַעַן because of
הֱיֹֽות־ hᵉʸˈôṯ- היה be
נִ֣יר nˈîr נִיר lamp
לְ lᵊ לְ to
דָֽוִיד־ ḏˈāwîḏ- דָּוִד David
עַ֠בְדִּי ʕavdˌî עֶבֶד servant
כָּֽל־ kˈol- כֹּל whole
הַ ha הַ the
יָּמִ֤ים׀ yyāmˈîm יֹום day
לְ lᵊ לְ to
פָנַי֙ fānˌay פָּנֶה face
בִּ bi בְּ in
יר֣וּשָׁלִַ֔ם yrˈûšālˈaim יְרוּשָׁלִַם Jerusalem
הָ hā הַ the
עִיר֙ ʕîr עִיר town
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
בָּחַ֣רְתִּי bāḥˈartî בחר examine
לִ֔י lˈî לְ to
לָ lā לְ to
שׂ֥וּם śˌûm שׂים put
שְׁמִ֖י šᵊmˌî שֵׁם name
שָֽׁם׃ šˈām שָׁם there
11:36. filio autem eius dabo tribum unam ut remaneat lucerna David servo meo cunctis diebus coram me in Hierusalem civitatem quam elegi ut esset nomen meum ibi
And to his son I will give one tribe, that there may remain a lamp for my servant, David, before me always in Jerusalem, the city which I have chosen, that my name might be there.
36. And unto his son will I give one tribe, that David my servant may have a lamp alway before me in Jerusalem, the city which I have chosen me to put my name there.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:36: That David my servant may have a light alway - That his posterity may never fail, and the regal line never become extinct. This, as we have already seen, was in reference to the Messiah. He was not only David's light, but he was a light to enlighten the Gentiles.
3 Kings (1 Kings) 11:37
Albert Barnes: Notes on the Bible - 1834
11:36: That David may have a light - Compare the marginal references. The exact meaning of the expression is doubtful. Perhaps the best explanation is, that "light" here is taken as the essential feature of a continuing "home."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:36: David: Kg1 15:4; Sa2 7:16, Sa2 7:29, Sa2 21:17; Kg2 8:19; Ch2 21:7; Psa 132:17; Jer 33:17-21; Amo 9:11, Amo 9:12; Luk 1:69, Luk 1:70, Luk 1:78, Luk 1:79; Act 15:16, Act 15:17
light: Heb. lamp, or candle
the city: Kg1 11:13, Kg1 9:3; Gal 4:25, Gal 4:26; Heb 12:22; Rev 21:10
Geneva 1599
And unto his son will I give one tribe, that David my servant may have a (q) light alway before me in Jerusalem, the city which I have chosen me to put my name there.
(q) He refers to the Messiah, who would be the bright star that would shine through all the world.
John Gill
And unto his son will I give one tribe,.... Judah and Benjamin reckoned as one; See Gill on 3Kings 11:13, that David my servant may have a light always before me in Jerusalem, the city which I have chosen me to put my name there; or a kingdom, as the Targum; or an illustrious prince, a successor, shining in royal majesty and glory, to guide and direct, cheer and comfort, the people of Israel; be an honour to David's family, and a means of continuing the pure worship of God in the temple at Jerusalem; see 2Kings 21:17.
11:3711:37: Եւ զքեզ առից, եւ թագաւորեսցես որոց եւ ցանկասցի անձն քո. եւ դու եղիցես թագաւոր ՚ի վերայ Իսրայէլի։
37 Ես քեզ եմ ընտրում, դու կը թագաւորես այն ամենի վրայ, որ քո սիրտը կը կամենայ, թագաւոր կը լինես Իսրայէլի վրայ:
37 Քեզ պիտի առնեմ եւ սրտիդ բոլոր ուզածին պէս թագաւորութիւն պիտի ընես ու Իսրայէլի վրայ թագաւոր պիտի ըլլաս։
Եւ զքեզ առից եւ թագաւորեսցես որոց եւ ցանկասցի անձն քո. եւ դու եղիցես թագաւոր ի վերայ Իսրայելի:

11:37: Եւ զքեզ առից, եւ թագաւորեսցես որոց եւ ցանկասցի անձն քո. եւ դու եղիցես թագաւոր ՚ի վերայ Իսրայէլի։
37 Ես քեզ եմ ընտրում, դու կը թագաւորես այն ամենի վրայ, որ քո սիրտը կը կամենայ, թագաւոր կը լինես Իսրայէլի վրայ:
37 Քեզ պիտի առնեմ եւ սրտիդ բոլոր ուզածին պէս թագաւորութիւն պիտի ընես ու Իսրայէլի վրայ թագաւոր պիտի ըլլաս։
zohrab-1805▾ eastern-1994▾ western am▾
11:3711:37 Тебя Я избираю, и ты будешь владычествовать над всем, чего пожелает душа твоя, и будешь царем над Израилем;
11:41 καὶ και and; even τὰ ο the λοιπὰ λοιπος rest; remains τῶν ο the ῥημάτων ρημα statement; phrase Σαλωμων σαλωμων and; even πάντα πας all; every ὅσα οσος as much as; as many as ἐποίησεν ποιεω do; make καὶ και and; even πᾶσαν πας all; every τὴν ο the φρόνησιν φρονησις prudence; insight αὐτοῦ αυτος he; him οὐκ ου not ἰδοὺ ιδου see!; here I am ταῦτα ουτος this; he γέγραπται γραφω write ἐν εν in βιβλίῳ βιβλιον scroll ῥημάτων ρημα statement; phrase Σαλωμων σαλωμων Salōmōn; Salomon
11:37 וְ wᵊ וְ and אֹתְךָ֣ ʔōṯᵊḵˈā אֵת [object marker] אֶקַּ֔ח ʔeqqˈaḥ לקח take וּ û וְ and מָ֣לַכְתָּ֔ mˈālaḵtˈā מלך be king בְּ bᵊ בְּ in כֹ֥ל ḵˌōl כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] תְּאַוֶּ֖ה tᵊʔawwˌeh אוה wish נַפְשֶׁ֑ךָ nafšˈeḵā נֶפֶשׁ soul וְ wᵊ וְ and הָיִ֥יתָ hāyˌîṯā היה be מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king עַל־ ʕal- עַל upon יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
11:37. te autem adsumam et regnabis super omnia quae desiderat anima tua erisque rex super IsrahelAnd I will take thee, and thou shalt reign over all that thy soul desireth, and thou shalt be king over Israel.
37. And I will take thee, and thou shalt reign according to all that thy soul desireth, and shalt be king over Israel.
And I will take thee, and thou shalt reign according to all that thy soul desireth, and shalt be king over Israel:

11:37 Тебя Я избираю, и ты будешь владычествовать над всем, чего пожелает душа твоя, и будешь царем над Израилем;
11:41
καὶ και and; even
τὰ ο the
λοιπὰ λοιπος rest; remains
τῶν ο the
ῥημάτων ρημα statement; phrase
Σαλωμων σαλωμων and; even
πάντα πας all; every
ὅσα οσος as much as; as many as
ἐποίησεν ποιεω do; make
καὶ και and; even
πᾶσαν πας all; every
τὴν ο the
φρόνησιν φρονησις prudence; insight
αὐτοῦ αυτος he; him
οὐκ ου not
ἰδοὺ ιδου see!; here I am
ταῦτα ουτος this; he
γέγραπται γραφω write
ἐν εν in
βιβλίῳ βιβλιον scroll
ῥημάτων ρημα statement; phrase
Σαλωμων σαλωμων Salōmōn; Salomon
11:37
וְ wᵊ וְ and
אֹתְךָ֣ ʔōṯᵊḵˈā אֵת [object marker]
אֶקַּ֔ח ʔeqqˈaḥ לקח take
וּ û וְ and
מָ֣לַכְתָּ֔ mˈālaḵtˈā מלך be king
בְּ bᵊ בְּ in
כֹ֥ל ḵˌōl כֹּל whole
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
תְּאַוֶּ֖ה tᵊʔawwˌeh אוה wish
נַפְשֶׁ֑ךָ nafšˈeḵā נֶפֶשׁ soul
וְ wᵊ וְ and
הָיִ֥יתָ hāyˌîṯā היה be
מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king
עַל־ ʕal- עַל upon
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
11:37. te autem adsumam et regnabis super omnia quae desiderat anima tua erisque rex super Israhel
And I will take thee, and thou shalt reign over all that thy soul desireth, and thou shalt be king over Israel.
37. And I will take thee, and thou shalt reign according to all that thy soul desireth, and shalt be king over Israel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:37: According to all that thy soul desireth - It appears from this that Jeroboam had affected the kingdom, and was seeking for an opportunity to seize on the government. God now tells him, by his prophet, what he shall have, and what he shall not have, in order to prevent him from attempting to seize on the whole kingdom, to the prejudice of the spiritual seed of David.
3 Kings (1 Kings) 11:38
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:37: according: Kg1 11:26; Deu 14:26; Sa2 3:21
John Gill
And I will take thee,.... From the low estate in which he was, to be king:
and thou shall reign according to all that thy soul desireth; he being ambitious of the kingdom, and having already formed in his mind some designs upon it:
and shall be king over Israel; the ten tribes.
11:3811:38: Եւ եղիցի եթէ պահեսցես զամենայն ինչ զոր ես պատուիրեմ քեզ, եւ գնասցես ՚ի ճանապարհս իմ, եւ արասցես ուղղութիւն առաջի իմ, զգուշանա՛լ պատուիրանաց իմոց եւ հրամանաց իմոց՝ որպէս արար Դաւիթ ծառայ իմ. եւ եղէ՛ց ընդ քեզ, եւ շինեցից քեզ տո՛ւն հաւատարիմ որպէս շինեցի Դաւթի. եւ տա՛ց քեզ զԻսրայէլ։
38 Եթէ պահես այն ամէնն, ինչ քեզ պատուիրելու եմ, ընթանաս իմ ճանապարհով ու գործես այն, ինչ հաճելի է ինձ, հետեւես իմ պատուիրաններին ու հրամաններին, ինչպէս արեց իմ ծառայ Դաւիթը, ապա կը լինեմ քեզ հետ եւ քեզ համար հաստատուն տուն կը շինեմ, ինչպէս Դաւթի համար շինեցի,
38 Եթէ իմ բոլոր պատուիրածներուս հնազանդութիւն ընես ու իմ ճամբաներուս մէջ քալես եւ իմ ծառայիս Դաւիթին ըրածին պէս՝ իմ կանոններս ու պատուիրանքներս պահելով՝ իմ առջեւս ուղիղ եղածը ընես, այն ատեն ես քեզի հետ պիտի ըլլամ ու քեզի մնայուն տուն մը պիտի շինեմ, ինչպէս Դաւիթին շինեցի ու Իսրայէլը քեզի պիտի տամ։
Եւ եղիցի եթէ պահեսցես զամենայն ինչ զոր ես պատուիրեմ քեզ, եւ գնասցես ի ճանապարհս իմ եւ արասցես ուղղութիւն առաջի իմ, զգուշանալ պատուիրանաց իմոց եւ հրամանաց իմոց, որպէս արար Դաւիթ ծառայ իմ, եւ եղէց ընդ քեզ, եւ շինեցից քեզ տուն հաւատարիմ որպէս շինեցի Դաւթի. եւ տաց քեզ զԻսրայէլ:

11:38: Եւ եղիցի եթէ պահեսցես զամենայն ինչ զոր ես պատուիրեմ քեզ, եւ գնասցես ՚ի ճանապարհս իմ, եւ արասցես ուղղութիւն առաջի իմ, զգուշանա՛լ պատուիրանաց իմոց եւ հրամանաց իմոց՝ որպէս արար Դաւիթ ծառայ իմ. եւ եղէ՛ց ընդ քեզ, եւ շինեցից քեզ տո՛ւն հաւատարիմ որպէս շինեցի Դաւթի. եւ տա՛ց քեզ զԻսրայէլ։
38 Եթէ պահես այն ամէնն, ինչ քեզ պատուիրելու եմ, ընթանաս իմ ճանապարհով ու գործես այն, ինչ հաճելի է ինձ, հետեւես իմ պատուիրաններին ու հրամաններին, ինչպէս արեց իմ ծառայ Դաւիթը, ապա կը լինեմ քեզ հետ եւ քեզ համար հաստատուն տուն կը շինեմ, ինչպէս Դաւթի համար շինեցի,
38 Եթէ իմ բոլոր պատուիրածներուս հնազանդութիւն ընես ու իմ ճամբաներուս մէջ քալես եւ իմ ծառայիս Դաւիթին ըրածին պէս՝ իմ կանոններս ու պատուիրանքներս պահելով՝ իմ առջեւս ուղիղ եղածը ընես, այն ատեն ես քեզի հետ պիտի ըլլամ ու քեզի մնայուն տուն մը պիտի շինեմ, ինչպէս Դաւիթին շինեցի ու Իսրայէլը քեզի պիտի տամ։
zohrab-1805▾ eastern-1994▾ western am▾
11:3811:38 и если будешь соблюдать все, что Я заповедую тебе, и будешь ходить путями Моими и делать угодное пред очами Моими, соблюдая уставы Мои и заповеди Мои, как делал раб Мой Давид, то Я буду с тобою и устрою тебе дом твердый, как Я устроил Давиду, и отдам тебе Израиля;
11:42 καὶ και and; even αἱ ο the ἡμέραι ημερα day ἃς ος who; what ἐβασίλευσεν βασιλευω reign Σαλωμων σαλωμων in Ιερουσαλημ ιερουσαλημ Jerusalem τεσσαράκοντα τεσσαρακοντα forty ἔτη ετος year
11:38 וְ wᵊ וְ and הָיָ֗ה hāyˈā היה be אִם־ ʔim- אִם if תִּשְׁמַע֮ tišmaʕ שׁמע hear אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] אֲצַוֶּךָ֒ ʔᵃṣawweḵˌā צוה command וְ wᵊ וְ and הָלַכְתָּ֣ hālaḵtˈā הלך walk בִ vi בְּ in דְרָכַ֗י ḏᵊrāḵˈay דֶּרֶךְ way וְ wᵊ וְ and עָשִׂ֨יתָ ʕāśˌîṯā עשׂה make הַ ha הַ the יָּשָׁ֤ר yyāšˈār יָשָׁר right בְּ bᵊ בְּ in עֵינַי֙ ʕênˌay עַיִן eye לִ li לְ to שְׁמֹ֤ור šᵊmˈôr שׁמר keep חֻקֹּותַי֙ ḥuqqôṯˌay חֻקָּה regulation וּ û וְ and מִצְוֹתַ֔י miṣwōṯˈay מִצְוָה commandment כַּ ka כְּ as אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] עָשָׂ֖ה ʕāśˌā עשׂה make דָּוִ֣ד dāwˈiḏ דָּוִד David עַבְדִּ֑י ʕavdˈî עֶבֶד servant וְ wᵊ וְ and הָיִ֣יתִי hāyˈîṯî היה be עִמָּ֗ךְ ʕimmˈāḵ עִם with וּ û וְ and בָנִ֨יתִי vānˌîṯî בנה build לְךָ֤ lᵊḵˈā לְ to בַֽיִת־ vˈayiṯ- בַּיִת house נֶאֱמָן֙ neʔᵉmˌān אמן be firm כַּ ka כְּ as אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] בָּנִ֣יתִי bānˈîṯî בנה build לְ lᵊ לְ to דָוִ֔ד ḏāwˈiḏ דָּוִד David וְ wᵊ וְ and נָתַתִּ֥י nāṯattˌî נתן give לְךָ֖ lᵊḵˌā לְ to אֶת־ ʔeṯ- אֵת [object marker] יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
11:38. si igitur audieris omnia quae praecepero tibi et ambulaveris in viis meis et feceris quod rectum est coram me custodiens mandata mea et praecepta mea sicut fecit David servus meus ero tecum et aedificabo tibi domum fidelem quomodo aedificavi David et tradam tibi IsrahelIf then thou wilt hearken to all that I shall command thee, and wilt walk in my ways, and do what is right before me, keeping my commandments and my precepts, as David, my servant, did: I will be with thee, and will build thee up a faithful house, as I built a house for David, and I will deliver Israel to thee:
38. And it shall be, if thou wilt hearken unto all that I command thee, and wilt walk in my ways, and do that which is right in mine eyes, to keep my statutes and my commandments, as David my servant did; that I will be with thee, and will build thee a sure house, as I built for David, and will give Israel unto thee.
And it shall be, if thou wilt hearken unto all that I command thee, and wilt walk in my ways, and do [that is] right in my sight, to keep my statutes and my commandments, as David my servant did; that I will be with thee, and build thee a sure house, as I built for David, and will give Israel unto thee:

11:38 и если будешь соблюдать все, что Я заповедую тебе, и будешь ходить путями Моими и делать угодное пред очами Моими, соблюдая уставы Мои и заповеди Мои, как делал раб Мой Давид, то Я буду с тобою и устрою тебе дом твердый, как Я устроил Давиду, и отдам тебе Израиля;
11:42
καὶ και and; even
αἱ ο the
ἡμέραι ημερα day
ἃς ος who; what
ἐβασίλευσεν βασιλευω reign
Σαλωμων σαλωμων in
Ιερουσαλημ ιερουσαλημ Jerusalem
τεσσαράκοντα τεσσαρακοντα forty
ἔτη ετος year
11:38
וְ wᵊ וְ and
הָיָ֗ה hāyˈā היה be
אִם־ ʔim- אִם if
תִּשְׁמַע֮ tišmaʕ שׁמע hear
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
אֲצַוֶּךָ֒ ʔᵃṣawweḵˌā צוה command
וְ wᵊ וְ and
הָלַכְתָּ֣ hālaḵtˈā הלך walk
בִ vi בְּ in
דְרָכַ֗י ḏᵊrāḵˈay דֶּרֶךְ way
וְ wᵊ וְ and
עָשִׂ֨יתָ ʕāśˌîṯā עשׂה make
הַ ha הַ the
יָּשָׁ֤ר yyāšˈār יָשָׁר right
בְּ bᵊ בְּ in
עֵינַי֙ ʕênˌay עַיִן eye
לִ li לְ to
שְׁמֹ֤ור šᵊmˈôr שׁמר keep
חֻקֹּותַי֙ ḥuqqôṯˌay חֻקָּה regulation
וּ û וְ and
מִצְוֹתַ֔י miṣwōṯˈay מִצְוָה commandment
כַּ ka כְּ as
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
עָשָׂ֖ה ʕāśˌā עשׂה make
דָּוִ֣ד dāwˈiḏ דָּוִד David
עַבְדִּ֑י ʕavdˈî עֶבֶד servant
וְ wᵊ וְ and
הָיִ֣יתִי hāyˈîṯî היה be
עִמָּ֗ךְ ʕimmˈāḵ עִם with
וּ û וְ and
בָנִ֨יתִי vānˌîṯî בנה build
לְךָ֤ lᵊḵˈā לְ to
בַֽיִת־ vˈayiṯ- בַּיִת house
נֶאֱמָן֙ neʔᵉmˌān אמן be firm
כַּ ka כְּ as
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
בָּנִ֣יתִי bānˈîṯî בנה build
לְ lᵊ לְ to
דָוִ֔ד ḏāwˈiḏ דָּוִד David
וְ wᵊ וְ and
נָתַתִּ֥י nāṯattˌî נתן give
לְךָ֖ lᵊḵˌā לְ to
אֶת־ ʔeṯ- אֵת [object marker]
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
11:38. si igitur audieris omnia quae praecepero tibi et ambulaveris in viis meis et feceris quod rectum est coram me custodiens mandata mea et praecepta mea sicut fecit David servus meus ero tecum et aedificabo tibi domum fidelem quomodo aedificavi David et tradam tibi Israhel
If then thou wilt hearken to all that I shall command thee, and wilt walk in my ways, and do what is right before me, keeping my commandments and my precepts, as David, my servant, did: I will be with thee, and will build thee up a faithful house, as I built a house for David, and I will deliver Israel to thee:
38. And it shall be, if thou wilt hearken unto all that I command thee, and wilt walk in my ways, and do that which is right in mine eyes, to keep my statutes and my commandments, as David my servant did; that I will be with thee, and will build thee a sure house, as I built for David, and will give Israel unto thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:38: And build thee a sure house - He would have continued his posterity on the throne of Israel, had he not by his wickedness forfeited the promises of God, and thrown himself out of the protection of the Most High.
3 Kings (1 Kings) 11:39
Albert Barnes: Notes on the Bible - 1834
11:38: See the marginal references. To "build a sure house," or "give a house," is to give a continuity of offspring, and so secure the perpetuity of a family. The promise, it will be observed, is conditional; and as the condition was not complied with, it did not take effect (see Kg1 14:8-14). The entire house of Jeroboam was destroyed by Baasha Kg1 15:29.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:38: if thou wilt: Kg1 3:14, Kg1 6:12, Kg1 9:4, Kg1 9:5; Exo 19:5; Deu 15:5; Zac 3:7
that I will: Deu 31:8; Jos 1:5
build the: Kg1 14:7-14; Sa2 7:11, Sa2 7:16, Sa2 7:26-29; Ch1 17:10, Ch1 17:24-27
John Gill
And it shall be, if thou wilt hearken unto all that I command thee,.... And be obedient thereunto:
and wilt walk in my ways; directed to in the law of Moses:
and do that is right in my sight, to keep my statutes, and my commandments; those particularly respecting divine worship:
as David my servant did; who very diligently and constantly attended to the ordinances of religion:
that I will be with thee; to guide and direct, protect and defend, prosper and succeed:
and build thee a sure house, as I built for David; continue the succession of the kingdom in his posterity:
and will give Israel unto thee; to rule over them.
11:3911:39: Եւ չարչարեցից զզաւակն Դաւթի վասն այնորիկ. բայց ո՛չ զամենայն աւուրս։
39 եւ քեզ կը յանձնեմ Իսրայէլը: Այս պատճառով պիտի տանջեմ Դաւթի սերունդը, բայց ոչ ընդմիշտ”»:
39 Եւ ասոր համար Դաւիթին սերունդը պիտի չարչարեմ, բայց ոչ՝ միշտ’»։
Եւ չարչարեցից զզաւակն Դաւթի վասն այնորիկ. բայց ոչ զամենայն աւուրս:

11:39: Եւ չարչարեցից զզաւակն Դաւթի վասն այնորիկ. բայց ո՛չ զամենայն աւուրս։
39 եւ քեզ կը յանձնեմ Իսրայէլը: Այս պատճառով պիտի տանջեմ Դաւթի սերունդը, բայց ոչ ընդմիշտ”»:
39 Եւ ասոր համար Դաւիթին սերունդը պիտի չարչարեմ, բայց ոչ՝ միշտ’»։
zohrab-1805▾ eastern-1994▾ western am▾
11:3911:39 и смирю Я род Давидов за сие, но не на все дни.
11:43 καὶ και and; even ἐκοιμήθη κοιμαω doze; fall asleep Σαλωμων σαλωμων with; amid τῶν ο the πατέρων πατηρ father αὐτοῦ αυτος he; him καὶ και and; even ἔθαψαν θαπτω bury; have a funeral for αὐτὸν αυτος he; him ἐν εν in πόλει πολις city Δαυιδ δαβιδ Dabid; Thavith τοῦ ο the πατρὸς πατηρ father αὐτοῦ αυτος he; him καὶ και and; even ἐγενήθη γινομαι happen; become ὡς ως.1 as; how ἤκουσεν ακουω hear Ιεροβοαμ ιεροβοαμ son Ναβατ ναβατ and; even αὐτοῦ αυτος he; him ἔτι ετι yet; still ὄντος ειμι be ἐν εν in Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos ὡς ως.1 as; how ἔφυγεν φευγω flee ἐκ εκ from; out of προσώπου προσωπον face; ahead of Σαλωμων σαλωμων and; even ἐκάθητο καθημαι sit; settle ἐν εν in Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos κατευθύνει κατευθυνω straighten out; direct καὶ και and; even ἔρχεται ερχομαι come; go εἰς εις into; for τὴν ο the πόλιν πολις city αὐτοῦ αυτος he; him εἰς εις into; for τὴν ο the γῆν γη earth; land Σαριρα σαριρα the ἐν εν in ὄρει ορος mountain; mount Εφραιμ εφραιμ Ephraim; Efrem καὶ και and; even ὁ ο the βασιλεὺς βασιλευς monarch; king Σαλωμων σαλωμων doze; fall asleep μετὰ μετα with; amid τῶν ο the πατέρων πατηρ father αὐτοῦ αυτος he; him καὶ και and; even ἐβασίλευσεν βασιλευω reign Ροβοαμ ροβοαμ Rehoboam υἱὸς υιος son αὐτοῦ αυτος he; him ἀντ᾿ αντι against; instead of αὐτοῦ αυτος he; him
11:39 וַֽ wˈa וְ and אעַנֶּ֛ה ʔʕannˈeh ענה be lowly אֶת־ ʔeṯ- אֵת [object marker] זֶ֥רַע zˌeraʕ זֶרַע seed דָּוִ֖ד dāwˌiḏ דָּוִד David לְמַ֣עַן lᵊmˈaʕan לְמַעַן because of זֹ֑את zˈōṯ זֹאת this אַ֖ךְ ʔˌaḵ אַךְ only לֹ֥א lˌō לֹא not כָל־ ḵol- כֹּל whole הַ ha הַ the יָּמִֽים׃ ס yyāmˈîm . s יֹום day
11:39. et adfligam semen David super hoc verumtamen non cunctis diebusAnd I will for this afflict the seed of David, but yet not for ever.
39. And I will for this afflict the seed of David, but not for over.
And I will for this afflict the seed of David, but not for ever:

11:39 и смирю Я род Давидов за сие, но не на все дни.
11:43
καὶ και and; even
ἐκοιμήθη κοιμαω doze; fall asleep
Σαλωμων σαλωμων with; amid
τῶν ο the
πατέρων πατηρ father
αὐτοῦ αυτος he; him
καὶ και and; even
ἔθαψαν θαπτω bury; have a funeral for
αὐτὸν αυτος he; him
ἐν εν in
πόλει πολις city
Δαυιδ δαβιδ Dabid; Thavith
τοῦ ο the
πατρὸς πατηρ father
αὐτοῦ αυτος he; him
καὶ και and; even
ἐγενήθη γινομαι happen; become
ὡς ως.1 as; how
ἤκουσεν ακουω hear
Ιεροβοαμ ιεροβοαμ son
Ναβατ ναβατ and; even
αὐτοῦ αυτος he; him
ἔτι ετι yet; still
ὄντος ειμι be
ἐν εν in
Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos
ὡς ως.1 as; how
ἔφυγεν φευγω flee
ἐκ εκ from; out of
προσώπου προσωπον face; ahead of
Σαλωμων σαλωμων and; even
ἐκάθητο καθημαι sit; settle
ἐν εν in
Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos
κατευθύνει κατευθυνω straighten out; direct
καὶ και and; even
ἔρχεται ερχομαι come; go
εἰς εις into; for
τὴν ο the
πόλιν πολις city
αὐτοῦ αυτος he; him
εἰς εις into; for
τὴν ο the
γῆν γη earth; land
Σαριρα σαριρα the
ἐν εν in
ὄρει ορος mountain; mount
Εφραιμ εφραιμ Ephraim; Efrem
καὶ και and; even
ὁ ο the
βασιλεὺς βασιλευς monarch; king
Σαλωμων σαλωμων doze; fall asleep
μετὰ μετα with; amid
τῶν ο the
πατέρων πατηρ father
αὐτοῦ αυτος he; him
καὶ και and; even
ἐβασίλευσεν βασιλευω reign
Ροβοαμ ροβοαμ Rehoboam
υἱὸς υιος son
αὐτοῦ αυτος he; him
ἀντ᾿ αντι against; instead of
αὐτοῦ αυτος he; him
11:39
וַֽ wˈa וְ and
אעַנֶּ֛ה ʔʕannˈeh ענה be lowly
אֶת־ ʔeṯ- אֵת [object marker]
זֶ֥רַע zˌeraʕ זֶרַע seed
דָּוִ֖ד dāwˌiḏ דָּוִד David
לְמַ֣עַן lᵊmˈaʕan לְמַעַן because of
זֹ֑את zˈōṯ זֹאת this
אַ֖ךְ ʔˌaḵ אַךְ only
לֹ֥א lˌō לֹא not
כָל־ ḵol- כֹּל whole
הַ ha הַ the
יָּמִֽים׃ ס yyāmˈîm . s יֹום day
11:39. et adfligam semen David super hoc verumtamen non cunctis diebus
And I will for this afflict the seed of David, but yet not for ever.
39. And I will for this afflict the seed of David, but not for over.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:39: But not for ever - They shall be in affliction and distress till the Messiah come, who shall sit on the throne of David to order it and establish it in judgment and justice for ever. Jarchi says, on this verse,
"When the Messiah comes, the kingdom shall be restored to the house of David.
3 Kings (1 Kings) 11:40
Albert Barnes: Notes on the Bible - 1834
11:39: But not foRev_er - David had been distinctly promised that God should never fail his seed, whatever their shortcomings Psa 89:28-37. The fulfillment of these promises was seen, partly in the Providence which maintained David's family in a royal position until Zerubbabel, but mainly in the preservation of his seed to the time fixed for the coming of Christ, and in the birth of Christ - the Eternal King - from one of David's descendants.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:39: afflict: Kg1 12:16, Kg1 14:8, Kg1 14:25, Kg1 14:26; Psa 89:38-45, Psa 89:49-51
not for ever: Kg1 11:36; Psa 89:30-34; Isa 7:14, Isa 9:7, Isa 11:1-10; Jer 23:5, Jer 23:6; Lam 3:31, Lam 3:32; Luk 1:32, Luk 1:33, Luk 2:4, Luk 2:11
Geneva 1599
And I will (r) for this afflict the seed of David, (s) but not for ever.
(r) For this idolatry that Solomon has committed.
(s) For the whole spiritual kingdom was restored in the Messiah.
John Gill
And I will for this afflict the seed of David,.... For the idolatry Solomon had been guilty of, and connived at:
but not for ever; for when the ten tribes were carried captive, the kingdom of Judah flourished under Hezekiah, Josiah, &c. and though the tribe of Judah was carried captive, yet it returned after seventy years captivity, and had rulers over it of the seed of David; and especially to the Messiah has God given the throne of his father David, of whose kingdom there will he no end, Lk 1:32, and Jarchi's note on the text is,
"for in the days of the Messiah the kingdom shall return to it,''
the seed of David; and Abarbinel says, of a truth, at the coming of our Messiah, this prophecy will be fulfilled; but the true Messiah is come already, in whom it is fulfilled; see Kimchi and Abendana, who refer to Ezek 37:19.
John Wesley
For this - For this cause, which I mentioned 3Kings 11:33. Not for ever - There shall a time come when the seed of David shall not be molested by the kingdom of Israel, but that kingdom shall be destroyed, and the kings of the house of David shall be uppermost, as it was in the days of Asa, Hezekiah and Judah. And at last the Messiah shall come, who shall unite together the broken sticks of Judah and Joseph, and rule over all the Jews and Gentiles too.
11:4011:40: Եւ խնդրեաց Սողոմոն սպանանել զՅերոբովամ. եւ յարեաւ Յերոբովամ եւ փախեաւ յԵգիպտոս առ Սաւսակիմ արքայ Եգիպտացւոց. եւ է՛ր յԵգիպտոս մինչեւ մեռաւ Սողոմոն։
40 Սողոմոնը ուզում էր սպանել Յերոբովամին, բայց Յերոբովամը փախաւ-գնաց Եգիպտոս, եգիպտացիների Սաւսակիմ արքայի մօտ եւ մնաց Եգիպտոսում մինչեւ Սողոմոնի մահը:
40 Սողոմոն Յերոբովամը մեռցնել ուզեց, բայց Յերոբովամ Եգիպտոս փախաւ ու Եգիպտոսի Սիսակ թագաւորին քով գնաց ու մինչեւ Սողոմոնին մահը Եգիպտոս մնաց։
Եւ խնդրեաց Սողոմոն սպանանել զՅերոբովամ. եւ յարեաւ Յերոբովամ եւ փախեաւ յԵգիպտոս առ Սաւսակիմ արքայ Եգիպտացւոց. եւ էր յԵգիպտոս մինչեւ մեռաւ Սողոմոն:

11:40: Եւ խնդրեաց Սողոմոն սպանանել զՅերոբովամ. եւ յարեաւ Յերոբովամ եւ փախեաւ յԵգիպտոս առ Սաւսակիմ արքայ Եգիպտացւոց. եւ է՛ր յԵգիպտոս մինչեւ մեռաւ Սողոմոն։
40 Սողոմոնը ուզում էր սպանել Յերոբովամին, բայց Յերոբովամը փախաւ-գնաց Եգիպտոս, եգիպտացիների Սաւսակիմ արքայի մօտ եւ մնաց Եգիպտոսում մինչեւ Սողոմոնի մահը:
40 Սողոմոն Յերոբովամը մեռցնել ուզեց, բայց Յերոբովամ Եգիպտոս փախաւ ու Եգիպտոսի Սիսակ թագաւորին քով գնաց ու մինչեւ Սողոմոնին մահը Եգիպտոս մնաց։
zohrab-1805▾ eastern-1994▾ western am▾
11:4011:40 Соломон же хотел умертвить Иеровоама; но Иеровоам встал и убежал в Египет к Сусакиму, царю Египетскому, и жил в Египте до смерти Соломоновой.
11:40 וַ wa וְ and יְבַקֵּ֥שׁ yᵊvaqqˌēš בקשׁ seek שְׁלֹמֹ֖ה šᵊlōmˌō שְׁלֹמֹה Solomon לְ lᵊ לְ to הָמִ֣ית hāmˈîṯ מות die אֶת־ ʔeṯ- אֵת [object marker] יָרָבְעָ֑ם yārovʕˈām יָרָבְעָם Jeroboam וַ wa וְ and יָּ֣קָם yyˈāqom קום arise יָרָבְעָ֗ם yārovʕˈām יָרָבְעָם Jeroboam וַ wa וְ and יִּבְרַ֤ח yyivrˈaḥ ברח run away מִצְרַ֨יִם֙ miṣrˈayim מִצְרַיִם Egypt אֶל־ ʔel- אֶל to שִׁישַׁ֣ק šîšˈaq שִׁישָׁק Shishak מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt וַ wa וְ and יְהִ֥י yᵊhˌî היה be בְ vᵊ בְּ in מִצְרַ֖יִם miṣrˌayim מִצְרַיִם Egypt עַד־ ʕaḏ- עַד unto מֹ֥ות mˌôṯ מָוֶת death שְׁלֹמֹֽה׃ šᵊlōmˈō שְׁלֹמֹה Solomon
11:40. voluit ergo Salomon interficere Hieroboam qui surrexit et aufugit in Aegyptum ad Susac regem Aegypti et fuit in Aegypto usque ad mortem SalomonisSolomon, therefore, sought to kill Jeroboam: but he arose, and fled into Egypt, to Sesac, the king of Egypt, and was in Egypt till the death of Solomon.
40. Solomon sought therefore to kill Jeroboam: but Jeroboam arose, and fled into Egypt, unto Shishak king of Egypt, and was in Egypt until the death of Solomon.
Solomon sought therefore to kill Jeroboam. And Jeroboam arose, and fled into Egypt, unto Shishak king of Egypt, and was in Egypt until the death of Solomon:

11:40 Соломон же хотел умертвить Иеровоама; но Иеровоам встал и убежал в Египет к Сусакиму, царю Египетскому, и жил в Египте до смерти Соломоновой.
11:40
וַ wa וְ and
יְבַקֵּ֥שׁ yᵊvaqqˌēš בקשׁ seek
שְׁלֹמֹ֖ה šᵊlōmˌō שְׁלֹמֹה Solomon
לְ lᵊ לְ to
הָמִ֣ית hāmˈîṯ מות die
אֶת־ ʔeṯ- אֵת [object marker]
יָרָבְעָ֑ם yārovʕˈām יָרָבְעָם Jeroboam
וַ wa וְ and
יָּ֣קָם yyˈāqom קום arise
יָרָבְעָ֗ם yārovʕˈām יָרָבְעָם Jeroboam
וַ wa וְ and
יִּבְרַ֤ח yyivrˈaḥ ברח run away
מִצְרַ֨יִם֙ miṣrˈayim מִצְרַיִם Egypt
אֶל־ ʔel- אֶל to
שִׁישַׁ֣ק šîšˈaq שִׁישָׁק Shishak
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt
וַ wa וְ and
יְהִ֥י yᵊhˌî היה be
בְ vᵊ בְּ in
מִצְרַ֖יִם miṣrˌayim מִצְרַיִם Egypt
עַד־ ʕaḏ- עַד unto
מֹ֥ות mˌôṯ מָוֶת death
שְׁלֹמֹֽה׃ šᵊlōmˈō שְׁלֹמֹה Solomon
11:40. voluit ergo Salomon interficere Hieroboam qui surrexit et aufugit in Aegyptum ad Susac regem Aegypti et fuit in Aegypto usque ad mortem Salomonis
Solomon, therefore, sought to kill Jeroboam: but he arose, and fled into Egypt, to Sesac, the king of Egypt, and was in Egypt till the death of Solomon.
40. Solomon sought therefore to kill Jeroboam: but Jeroboam arose, and fled into Egypt, unto Shishak king of Egypt, and was in Egypt until the death of Solomon.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
40: Вероятно, Иеровоам, преисполненный чувства тщеславия, не хранил в тайне пророческого предсказания и этим возбудил преследование Соломона, от которого бежал в Египет к фараону Сусакиму, евр. Шишак. Этот египетский фараон (впервые в Библии здесь встречается собственное имя фараона) был родоначальником новой XXII египетской династии, так называемой Бубастийской. Имя его встречается в надписях колонн Карнакского храма. Он был несомненно враждебен династии Соломона (ср. нашествие его на Иерусалим при Ровоаме, XIV:25-26), почему, надо думать, охотно дал приют у себя мятежному подданому Соломона до самой смерти последнего.
Adam Clarke: Commentary on the Bible - 1831
11:40: Sought - to kill Jeroboam - He thought by this means to prevent the punishment due to his crimes.
Unto Shishak king of Egypt - This is the first time we meet with the proper name of an Egyptian king, Pharaoh being the common name for all the sovereigns of that country. Some suppose that this Shishak was the Sesostris so renowned for his wars and his conquests. But it is likely that this king lived long before Solomon's time.
3 Kings (1 Kings) 11:41
Albert Barnes: Notes on the Bible - 1834
11:40: Compare Kg1 11:26. The announcement of Ahijah was followed within a little while by rebellion on the part of Jeroboam. As Solomon's luster faded, as his oppression became greater and its objects more selfish, and as a prospect of deliverance arose from the personal qualities of Jeroboam Kg1 11:28, the tribe of Ephraim to which he belonged, again aspired after its old position (see Jos 17:14 note). Jeroboam, active, energetic, and ambitious, placed himself at their head. The step proved premature. The power of Solomon was too firmly fixed to be shaken; and the hopes of the Ephraimites had to be deferred until a fitter season.
The "exact" date of Jeroboam's flight into Egypt cannot be fixed. It was certainly not earlier than Solomon's twenty-fourth year, since it was after the building of Millo Kg1 11:27. But it may have been several years later.
Shishak - This king is the first Pharaoh mentioned in Scripture who can be certainly identified with any known Egyptian monarch. He is the Sheshonk (Sheshonk I) of the monuments, and the Sesonchosis of Manetho. The Egyptian date for his accession is 980 or 983 B. C., which synchronizes, according to the ordinary Hebrew reckoning, with Solomon's 32nd or 35th year. Sheshonk I has left a record of his expedition against Judah, which accords well with what is related of Shishak Kg1 14:25-26; Ch2 12:2-4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:40: Solomon sought: Ch2 16:10; Pro 21:30; Isa 14:24-27, Isa 46:10; Lam 3:37
Shishak: This is the first time we meet with the proper name of an Egyptian king in Scripture, Pharaoh being the general appellation for all the sovereigns of that country. Some are of opinion that Shishak is the same with the celebrated Sesostris of the Greek historians; but it is probable that this king lived long before Solomon's time. Usher thinks him to be Sesonchis, and places the beginning of his reign, am 3026, bc 978. Kg1 14:25, Kg1 14:26; Ch2 12:2-9
John Gill
Solomon sought therefore to kill Jeroboam,.... Which is another instance of his folly, to seek to detest the counsel of God, when he himself was assured by the Lord the kingdom should be rent, and given to his servant, 3Kings 11:11 and especially if he was informed of what passed between Ahijah and Jeroboam, as it should seem by this he was; either through Ahijah's making no secret of it, or through Jeroboam not being able to keep his own counsel, or through the report of the servants what they saw done, 3Kings 11:29, which Solomon would easily understand:
and Jeroboam arose and fled into Egypt; the common sanctuary of persons in distress in those days:
unto Shishak king of Egypt; either the father in law or the brother in law of Solomon, or one of another family, on whom the kingdom devolved; and who might not have any good respect for Solomon, and therefore Jeroboam thought himself safe with him: this is the only king of Egypt, in Scripture, that is called by his own name, and not Pharaoh; he is generally supposed to be the same with the Sesostris of Herodotus (t), and the Vexoris or Vexosis of Justin (u); and the rather he may be meant, since, according to Herodotus (w), he was the only king of Egypt that ruled over the Ethiopians: and Strabo says (x) he was the first that subdued Ethiopia and the country of the Troglodytes; also Diodorus Siculus affirms (y), that he fought with the Ethiopians dwelling to the south, and obliged them to pay tribute; out of which countries Shishak brought many with him in his expedition against Jerusalem, 2Chron 12:2.
and was in Egypt until the death of Solomon; not daring to return till that time, and then he did.
(t) Euterpe, sive, l. 2. c. 102. (u) E Trogo, l. 1. c. 1. (w) Ut supra, (Euterpe, sive, l. 2.) c. 110. (x) Geograph. l. 16. p. 529. (y) Bibliothec. l. 1. p. 50.
John Wesley
Solomon - To whose ears this had come. Shishak - Solomon's brother - in - law, who yet might be jealous of him, or alienated from him, because he had taken so many other wives to his sister, might cast a greedy eye upon the great riches which Solomon had amassed together, and upon which, presently after Solomon's death, he laid violent hands, 2Chron 12:9.
Robert Jamieson, A. R. Fausset and David Brown
Shishak--He harbored and encouraged the rebellious refugee, and was of a different dynasty from the father-in-law of Solomon.
11:4111:41: Եւ մնացորդք բանիցն Սողոմոնի, եւ ամենայն ինչ զոր արար, եւ ամենայն իմաստութիւն նորա, ո՞չ աւանիկ գրեալ է ՚ի գիրս բանից Սողոմոնի։
41 Սողոմոնի մնացած գործերը եւ ամէն ինչ, որ նա արել է, նրա իմաստնութիւնները չէ՞ որ գրի են առնուած Սողոմոնի գործերի գրքում:
41 Սողոմոնին մնացորդ պատմութիւնն ու անոր բոլոր ըրածներն ու անոր իմաստութիւնը՝ ահա Սողոմոնին պատմութեան գրքին մէջ գրուած են։
Եւ մնացորդք բանիցն Սողոմոնի եւ ամենայն ինչ զոր արար եւ ամենայն իմաստութիւն նորա ո՞չ աւանիկ գրեալ է ի գիրս բանից Սողոմոնի:

11:41: Եւ մնացորդք բանիցն Սողոմոնի, եւ ամենայն ինչ զոր արար, եւ ամենայն իմաստութիւն նորա, ո՞չ աւանիկ գրեալ է ՚ի գիրս բանից Սողոմոնի։
41 Սողոմոնի մնացած գործերը եւ ամէն ինչ, որ նա արել է, նրա իմաստնութիւնները չէ՞ որ գրի են առնուած Սողոմոնի գործերի գրքում:
41 Սողոմոնին մնացորդ պատմութիւնն ու անոր բոլոր ըրածներն ու անոր իմաստութիւնը՝ ահա Սողոմոնին պատմութեան գրքին մէջ գրուած են։
zohrab-1805▾ eastern-1994▾ western am▾
11:4111:41 Прочие события Соломоновы и все, что он делал, и мудрость его описаны в книге дел Соломоновых.
11:41 וְ wᵊ וְ and יֶ֨תֶר yˌeṯer יֶתֶר remainder דִּבְרֵ֧י divrˈê דָּבָר word שְׁלֹמֹ֛ה šᵊlōmˈō שְׁלֹמֹה Solomon וְ wᵊ וְ and כָל־ ḵol- כֹּל whole אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] עָשָׂ֖ה ʕāśˌā עשׂה make וְ wᵊ וְ and חָכְמָתֹ֑ו ḥoḵmāṯˈô חָכְמָה wisdom הֲ hᵃ הֲ [interrogative] לֹֽוא־ lˈô- לֹא not הֵ֣ם hˈēm הֵם they כְּתֻבִ֔ים kᵊṯuvˈîm כתב write עַל־ ʕal- עַל upon סֵ֖פֶר sˌēfer סֵפֶר letter דִּבְרֵ֥י divrˌê דָּבָר word שְׁלֹמֹֽה׃ šᵊlōmˈō שְׁלֹמֹה Solomon
11:41. reliquum autem verborum Salomonis et omnia quae fecit et sapientia eius ecce universa scripta sunt in libro verborum SalomonisAnd the rest of the words of Solomon, and all that he did and his wisdom: behold they are all written in the book of the words of the days of Solomon.
41. Now the rest of the acts of Solomon, and all that he did, and his wisdom, are they not written in the book of the acts of Solomon?
And the rest of the acts of Solomon, and all that he did, and his wisdom, [are] they not written in the book of the acts of Solomon:

11:41 Прочие события Соломоновы и все, что он делал, и мудрость его описаны в книге дел Соломоновых.
11:41
וְ wᵊ וְ and
יֶ֨תֶר yˌeṯer יֶתֶר remainder
דִּבְרֵ֧י divrˈê דָּבָר word
שְׁלֹמֹ֛ה šᵊlōmˈō שְׁלֹמֹה Solomon
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
עָשָׂ֖ה ʕāśˌā עשׂה make
וְ wᵊ וְ and
חָכְמָתֹ֑ו ḥoḵmāṯˈô חָכְמָה wisdom
הֲ hᵃ הֲ [interrogative]
לֹֽוא־ lˈô- לֹא not
הֵ֣ם hˈēm הֵם they
כְּתֻבִ֔ים kᵊṯuvˈîm כתב write
עַל־ ʕal- עַל upon
סֵ֖פֶר sˌēfer סֵפֶר letter
דִּבְרֵ֥י divrˌê דָּבָר word
שְׁלֹמֹֽה׃ šᵊlōmˈō שְׁלֹמֹה Solomon
11:41. reliquum autem verborum Salomonis et omnia quae fecit et sapientia eius ecce universa scripta sunt in libro verborum Salomonis
And the rest of the words of Solomon, and all that he did and his wisdom: behold they are all written in the book of the words of the days of Solomon.
41. Now the rest of the acts of Solomon, and all that he did, and his wisdom, are they not written in the book of the acts of Solomon?
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
41-42: "Книга дел Соломоновых" (41), как и ниже цитируемые "Летопись царей иудейских" (XIV:29; XV:7, 23: и др.) и "Летопись царей израильских" (3: Цар. XV:31; XVI:5, 14: и др.) , представляла, без сомнения, записи современников и, вернее всего, пророков: Нафана, Ахии, Иеддо (Иоиля) (2: Пар. IX:29-31). Ср. проф. П. А. Юнгерова, Происхождение и историчность 3-й и 4-й кн. Царств. "Правосл. Собеседн. ", 1905, июль-август, с. 415-419.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Death of Solomon. B. C. 975.

41 And the rest of the acts of Solomon, and all that he did, and his wisdom, are they not written in the book of the acts of Solomon? 42 And the time that Solomon reigned in Jerusalem over all Israel was forty years. 43 And Solomon slept with his fathers, and was buried in the city of David his father: and Rehoboam his son reigned in his stead.
We have here the conclusion of Solomon's story, and in it, 1. Reference is had to another history then extant, but (not being divinely inspired) since lost, the Book of the Acts of Solomon, v. 41. Probably this book was written by a chronologer or historiographer, whom Solomon employed to write his annals, out of which the sacred writer extracted what God saw fit to transmit to the church. 2. A summary of the years of his reign (v. 42): He reigned in Jerusalem (not, as his father, part of his time in Hebron and part in Jerusalem), over all Israel (not as his son, and his father in the beginning of his time, over Judah only), forty years. His reign was as long as his father's, but not his life. Sin shortened his days. 3. His death and burial, and his successor, v. 43. (1.) He followed his fathers to the grave, slept with them, and was buried in David's burying-place, with honour no doubt. (2.) His son followed him in the throne. Thus the graves are filling with the generations that go off, and houses are filling with those that are growing up. As the grave cries, "Give, give," so land is never lost for want of an heir.
Adam Clarke: Commentary on the Bible - 1831
11:41: The book of the acts of Solomon? - These acts were written by Nathan the prophet, Ahijah the Shilonite, and Iddo the seer; as we learn from Ch2 9:29. Probably from these were the Books of Kings and Chronicles composed; but the original documents are long since lost.
3 Kings (1 Kings) 11:42
Albert Barnes: Notes on the Bible - 1834
11:41: The book of the acts of Solomon - See the marginal reference and Introduction.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:41: rest: Ch2 9:29-31
acts: or, words, or things
Carl Friedrich Keil and Franz Delitzsch

Conclusion of the history of Solomon. - Notice of the original works, in which further information can be found concerning his acts and his wisdom (see the Introduction); the length of his reign, viz., forty years; his death, burial, and successor. Solomon did not live to a very great age, since he was not more than twenty years old when he ascended the throne. - Whether Solomon turned to the Lord again with all his heart, a question widely discussed by the older commentators (see Pfeifferi Dubia vex. p. 435; Buddei hist. eccl. ii. p. 273ff.), cannot be ascertained from the Scriptures. If the Preacher Koheleth) is traceable to Solomon so far as the leading thoughts are concerned, we should find in this fact an evidence of his conversion, or at least a proof that at the close of his life Solomon discovered the vanity of all earthly possessions and aims, and declared the fear of God to be the only abiding good, with which a man can stand before the judgment of God.
Geneva 1599
And the rest of the acts of Solomon, and all that he did, and his wisdom, [are] they not written in the (t) book of the acts of Solomon?
(t) Which it is thought was lost in their captivity.
John Gill
And the rest of the acts of Solomon, and all that he did, and his wisdom, are they not written in the book of the acts of Solomon? Either written by himself, as Kimchi suggests, though not in being; or by some chronologer or historiographer employed by him in writing the most memorable things that happened in his reign; or by several prophets, as in 2Chron 9:29 out of which the inspired writer of this book took what he was directed to by the Lord to be transmitted to future ages.
John Wesley
The book - In the publick records, where the lives and actions of kings were registered from time to time, so this was only a political, not a sacred book.
11:4211:42: Եւ աւուրք զորս թագաւորեաց Սողոմոն յԵրուսաղէմ ՚ի վերայ ամենայն Իսրայէլի ամք քառասուն[3591]։[3591] Ոմանք. Իսրայէլի ամս քառասուն։
42 Սողոմոնը Երուսաղէմի եւ ամբողջ Իսրայէլի վրայ թագաւորեց քառասուն տարի:
42 Սողոմոնին Երուսաղէմի մէջ բոլոր Իսրայէլի վրայ թագաւորութիւն ըրած օրերը քառասուն տարի եղան։
Եւ աւուրք զորս թագաւորեաց Սողոմոն յԵրուսաղէմ ի վերայ ամենայն Իսրայելի ամք քառասուն:

11:42: Եւ աւուրք զորս թագաւորեաց Սողոմոն յԵրուսաղէմ ՚ի վերայ ամենայն Իսրայէլի ամք քառասուն[3591]։
[3591] Ոմանք. Իսրայէլի ամս քառասուն։
42 Սողոմոնը Երուսաղէմի եւ ամբողջ Իսրայէլի վրայ թագաւորեց քառասուն տարի:
42 Սողոմոնին Երուսաղէմի մէջ բոլոր Իսրայէլի վրայ թագաւորութիւն ըրած օրերը քառասուն տարի եղան։
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11:4211:42 Времени царствования Соломонова в Иерусалиме над всем Израилем {было} сорок лет.
11:42 וְ wᵊ וְ and הַ ha הַ the יָּמִ֗ים yyāmˈîm יֹום day אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative] מָלַ֨ךְ mālˌaḵ מלך be king שְׁלֹמֹ֤ה šᵊlōmˈō שְׁלֹמֹה Solomon בִ vi בְּ in ירוּשָׁלִַ֨ם֙ yrûšālˈaim יְרוּשָׁלִַם Jerusalem עַל־ ʕal- עַל upon כָּל־ kol- כֹּל whole יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel אַרְבָּעִ֖ים ʔarbāʕˌîm אַרְבַּע four שָׁנָֽה׃ šānˈā שָׁנָה year
11:42. dies autem quos regnavit Salomon in Hierusalem super omnem Israhel quadraginta anni suntAnd the days that Solomon reigned in Jerusalem, over all Israel, were forty years.
42. And the time that Solomon reigned in Jerusalem over all Israel was forty years.
And the time that Solomon reigned in Jerusalem over all Israel [was] forty years:

11:42 Времени царствования Соломонова в Иерусалиме над всем Израилем {было} сорок лет.
11:42
וְ wᵊ וְ and
הַ ha הַ the
יָּמִ֗ים yyāmˈîm יֹום day
אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative]
מָלַ֨ךְ mālˌaḵ מלך be king
שְׁלֹמֹ֤ה šᵊlōmˈō שְׁלֹמֹה Solomon
בִ vi בְּ in
ירוּשָׁלִַ֨ם֙ yrûšālˈaim יְרוּשָׁלִַם Jerusalem
עַל־ ʕal- עַל upon
כָּל־ kol- כֹּל whole
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אַרְבָּעִ֖ים ʔarbāʕˌîm אַרְבַּע four
שָׁנָֽה׃ šānˈā שָׁנָה year
11:42. dies autem quos regnavit Salomon in Hierusalem super omnem Israhel quadraginta anni sunt
And the days that Solomon reigned in Jerusalem, over all Israel, were forty years.
42. And the time that Solomon reigned in Jerusalem over all Israel was forty years.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:42: Solomon reigned - forty years - Josephus says fourscore years, which is sufficiently absurd. Calmet supposes him to have been eighteen years old when he came to the throne, and that he died A.M. 3029, aged fifty-eight years; and, when we consider the excess in which he lived, and the criminal passions which he must have indulged among his thousand wives, and their idolatrous and impure worship, this life was as long as could be reasonably expected.

3 Kings (1 Kings) 11:43
Albert Barnes: Notes on the Bible - 1834
11:42: Josephus gave Solomon a reign of 80 years, either because he wished to increase the glory of his country's greatest king, or through his having a false reading in his copy of the Septuagint Version. It is, no doubt, remarkable that the three successive kings, Saul, David, and Solomon, should have each reigned forty years Act 13:21; Sa2 5:4-5; but such numerical coincidences occur from time to time in exact history.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:42: time: Heb. days
forty years: Josephus says fourscore years; which is sufficiently absurd. Calmet supposes him to have been 18 years old when he came to the throne, and 58 when he died. Kg1 2:11
John Gill
And the time that Solomon reigned in Jerusalem, over all Israel, was forty years. The same says Eupolemus (z), an Heathen writer, who makes him to live but fifty two years; which is the common tradition of the Jews, who suppose he was but twelve years of age when he began to reign; which is to be confuted from the age of his son Rehoboam, see 3Kings 14:21. Josephus (a), on the other hand, makes him to live to too great an age, who says that he reigned eighty years, and lived to ninety four.
(z) Apud Euseb. Praepar. Evangel. l. 9. c. 34. (a) Antiqu. l. 8. c. 7. sect. 8.
John Wesley
Forty years - His reign was as long as his father's, but not his life; sin shortened his days.
11:4311:43: Եւ ննջեա՛ց Սողոմոն ընդ հարս իւր, եւ թաղեցին զնա ՚ի քաղաքի Դաւթի հօր իւրոյ։ Եւ թագաւորեաց Ռոբովամ որդի նորա ընդ նորա։
43 Սողոմոնը գնաց իր նախնիների գիրկը, նրան թաղեցին իր հայր Դաւթի քաղաքում, ու նրա փոխարէն թագաւորեց նրա որդի Ռոբովամը:
43 Ու Սողոմոն իր հայրերուն հետ քնացաւ եւ իր հօրը Դաւիթին քաղաքին մէջ թաղուեցաւ։ Անոր որդին Ռոբովամ անոր տեղ թագաւոր եղաւ։
Եւ ննջեաց Սողոմոն ընդ հարս իւր, եւ թաղեցին զնա ի քաղաքի Դաւթի հօր իւրոյ եւ թագաւորեաց Ռոբովամ որդի նորա ընդ նորա:

11:43: Եւ ննջեա՛ց Սողոմոն ընդ հարս իւր, եւ թաղեցին զնա ՚ի քաղաքի Դաւթի հօր իւրոյ։ Եւ թագաւորեաց Ռոբովամ որդի նորա ընդ նորա։
43 Սողոմոնը գնաց իր նախնիների գիրկը, նրան թաղեցին իր հայր Դաւթի քաղաքում, ու նրա փոխարէն թագաւորեց նրա որդի Ռոբովամը:
43 Ու Սողոմոն իր հայրերուն հետ քնացաւ եւ իր հօրը Դաւիթին քաղաքին մէջ թաղուեցաւ։ Անոր որդին Ռոբովամ անոր տեղ թագաւոր եղաւ։
zohrab-1805▾ eastern-1994▾ western am▾
11:4311:43 И почил Соломон с отцами своими и погребен был в городе Давида, отца своего, и воцарился вместо него сын его Ровоам.
11:43 וַ wa וְ and יִּשְׁכַּ֤ב yyiškˈav שׁכב lie down שְׁלֹמֹה֙ šᵊlōmˌō שְׁלֹמֹה Solomon עִם־ ʕim- עִם with אֲבֹתָ֔יו ʔᵃvōṯˈāʸw אָב father וַ wa וְ and יִּ֨קָּבֵ֔ר yyˌiqqāvˈēr קבר bury בְּ bᵊ בְּ in עִ֖יר ʕˌîr עִיר town דָּוִ֣ד dāwˈiḏ דָּוִד David אָבִ֑יו ʔāvˈiʸw אָב father וַ wa וְ and יִּמְלֹ֛ךְ yyimlˈōḵ מלך be king רְחַבְעָ֥ם rᵊḥavʕˌām רְחַבְעָם Rehoboam בְּנֹ֖ו bᵊnˌô בֵּן son תַּחְתָּֽיו׃ ס taḥtˈāʸw . s תַּחַת under part
11:43. dormivitque Salomon cum patribus suis et sepultus est in civitate David patris sui regnavitque Roboam filius eius pro eoAnd Solomon slept with his fathers, and was buried in the city of David, his father; and Roboam, his son, reigned in his stead.
43. And Solomon slept with his fathers, and was buried in the city of David his father: and Rehoboam his son reigned in his stead.
And Solomon slept with his fathers, and was buried in the city of David his father: and Rehoboam his son reigned in his stead:

11:43 И почил Соломон с отцами своими и погребен был в городе Давида, отца своего, и воцарился вместо него сын его Ровоам.
11:43
וַ wa וְ and
יִּשְׁכַּ֤ב yyiškˈav שׁכב lie down
שְׁלֹמֹה֙ šᵊlōmˌō שְׁלֹמֹה Solomon
עִם־ ʕim- עִם with
אֲבֹתָ֔יו ʔᵃvōṯˈāʸw אָב father
וַ wa וְ and
יִּ֨קָּבֵ֔ר yyˌiqqāvˈēr קבר bury
בְּ bᵊ בְּ in
עִ֖יר ʕˌîr עִיר town
דָּוִ֣ד dāwˈiḏ דָּוִד David
אָבִ֑יו ʔāvˈiʸw אָב father
וַ wa וְ and
יִּמְלֹ֛ךְ yyimlˈōḵ מלך be king
רְחַבְעָ֥ם rᵊḥavʕˌām רְחַבְעָם Rehoboam
בְּנֹ֖ו bᵊnˌô בֵּן son
תַּחְתָּֽיו׃ ס taḥtˈāʸw . s תַּחַת under part
11:43. dormivitque Salomon cum patribus suis et sepultus est in civitate David patris sui regnavitque Roboam filius eius pro eo
And Solomon slept with his fathers, and was buried in the city of David, his father; and Roboam, his son, reigned in his stead.
43. And Solomon slept with his fathers, and was buried in the city of David his father: and Rehoboam his son reigned in his stead.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
43: Обратился ли Соломон пред смертью к Богу, покаялся ли он в грехах неверности Иегове и нравственной распущенности? "К сожалению, - скажем словами митр. Москов. Филарета, - обращение Соломона не столь достоверно, как его заблуждения. Однако Кирилл Иерусалимский, Епифаний, Иероним думают, что он предварил смерть покаянием... Книга Екклезиаст, по-видимому, есть памятник сего покаяния" (Начертание церковно-библейской истории, изд. 10-е, с. 230-231).
Adam Clarke: Commentary on the Bible - 1831
11:43: Solomon slept with his fathers - He died in almost the flower of his age, and, it appears unregretted. His government was no blessing to Israel; and laid, by its exactions and oppressions, the foundation of that schism which was so fatal to the unhappy people of Israel and Judah, and was the most powerful procuring cause of the miseries which have fallen upon the Jewish people from that time until now.
I. It may now be necessary to give a more distinct outline of the character of this king.
1. In his infancy and youth he had the high honor of being peculiarly loved by the Lord; and he had a name given him by the express authority of God himself, which to himself and others must ever call to remembrance this peculiar favor of the Most High.
There is little doubt that he was a most amiable youth, and his whole conduct appeared to justify the high expectations that were formed of him.
2. He ascended the Israelitish throne at a time the most favorable for the cultivation of those arts so necessary to the comfort and improvement of life. Among all the surrounding nations Israel had not one open enemy; there was neither adversary, nor evil occurrent, Kg1 5:4. He had rest on every side, and from the universal and profound peace which he enjoyed, the very important name Jedidiah, "beloved of the Lord" which was given him by Divine authority was changed to that of Solomon, the Peaceable, Sa2 12:24, Sa2 12:25, which at once indicated the state of the country, and the character of his own mild, pacific mind.
3. To the dying charge of his pious father relative to the building a temple for the Lord, he paid the most punctual attention. He was fond of architecture, as we may learn from the account that is given of his numerous buildings and improvements; and yet it does not appear that he at all excelled in architectural knowledge. Hiram, the amiable king of Tyre, and his excellent workmen, were the grand directors and executors of the whole. By his public buildings he doubtless rendered Jerusalem highly respectable; but his passion for such works was not on the whole an advantage to his subjects, as it obliged him to have recourse to a burdensome system of taxation, which at first oppressed and exasperated his people, and ultimately led to the fatal separation of Israel and Judah.
4. That he improved the trade and commerce of his country is sufficiently evident: by his public buildings vast multitudes were employed; and knowledge in the most beneficial arts must have been greatly increased, and the spirit of industry highly cultivated.
Commerce does not appear to have been much regarded, if even known, in Israel, previously to the days of Solomon. The most celebrated maritime power then in the world was that of the Tyrians. With great address and prudence he availed himself of their experience and commercial knowledge, sent his ships in company with theirs to make long and dangerous but lucrative voyages, and, by getting their sailors aboard of his own vessels, gained possession of their nautical skill, and also a knowledge of those safe ports in which they harboured, and of the rich countries with which they traded. His friendly alliance with the king of Tyre was a source of advantage to Israel, and might have been much more so had it been prudently managed. But after the time of Solomon we find it scarcely mentioned, and therefore it does not appear that the Jews continued to follow a track which had been so successfully opened to them; their endless contentions, and the ruinous wars of the two kingdoms, paralyzed all their commercial exertions: till at length all the maritime skill which they had acquired from the expert and industrious Tyrians, dwindled down to the puny art of managing a few boats on the internal lakes of their own country. Had it not been for the destructive feuds that reigned between the two kingdoms of Israel and Judah, that country might have become one of the best and richest maritime powers of either Asia or Europe. Their situation was grand and commanding, but their execrable jealousies deprived them of its advantages, exposed them to the aggressions of their enemies, and finally brought them to ruin.
5. I have intimated that Solomon was truly pious in his youth; of this there can be no doubt; it was on this account that the Lord loved him, and his zeal in the cause of true religion, and high respect for the honor of God, are strong indications of such a frame of mind. Had we no other proof of this than his prayer for wisdom, and his prayer at the dedication of the temple, it would put the matter for ever beyond dispute, independently of the direct testimonies we have from God himself on the subject. He loved the worship and ordinances of God, and was a pattern to his subjects of the strictest attention to religious duties. He even exceeded the requisitions of the law in the multitude of his sacrifices, and was a careful observer of those annual festivals so necessary to preserve the memory of the principal facts of the Israelitish history, and those miraculous interventions of God in the behalf of that people.
6. There can be no doubt that Solomon possessed the knowledge of governing well; of the importance of this knowledge he was duly aware, and this was the wisdom that he so particularly sought from God. "I am," said he, "but a little child; I know not how to go out or come in; and thy servant is in the midst of a great people that cannot be counted for multitude. Give therefore thy servant an understanding heart to judge thy people, and that I may discern between good and bad; for who is able to judge this thy so great a people? And the speech pleased the Lord that Solomon had asked this thing;" Kg1 3:8-10. This wisdom he did receive from God; and he is here a pattern to all kings, who, as they are the vicegerents of the Lord, should earnestly seek that wisdom which is from above, that they may be able to know how to govern the people intrusted to their care; because, in every civil government, there are a multitude of things on which a king may be called to decide, concerning which neither the laws, nor the commonly received political maxims by which, in particular cases, the conduct of a governor is to be regulated, can give any specific direction.
7. But the wisdom of Solomon was not confined to the art of government, he appears to have possessed a universal knowledge. The sages of the East were particularly distinguished by their accurate knowledge of human nature, from which they derived innumerable maxims for the regulation of man in every part of his moral conduct, and in all the relations in which he could possibly be placed. Hence their vast profusion of maxims, proverbs, instructive fables, apologues, enigmas, etc.; great collections of which still remain locked up in the languages of Asia, particularly the Sanscrit, Arabic, and Persian; besides those which, by the industry of learned men, have been translated and published in the languages of Europe. Much of this kind appears in the books of Wisdom and Ecclesiasticus in the Apocrypha, and in the very excellent collections of D'Herbelot, Visdelou, and Galand, in the Bibliotheque Orientale. That Solomon possessed this wisdom in a very high degree, the book of Proverbs bears ample testimony, leaving Ecclesiastes for the present out of the consideration.
8. As a poet, Solomon stands deservedly high, though of his one thousand and five poems not one, except the book of Song of Solomon, remains. This ode alone, taken in a literary point of view, is sufficient to raise any man to a high degree of poetic fame. It is a most interesting drama, where what Racine terms the genie createur, the creative genius, every where appears; in which the imagery, which is always borrowed from nature, is impressive and sublime; the characters accurately distinguished and defined, the strongest passion, in its purest and most vigorous workings, elegantly portrayed; and in which allusions the most delicate, to transactions of the tenderest complexion, while sufficiently described to make them intelligible, are nevertheless hidden from the eye of the gross vulgar by a tissue as light as a gossamer covering. Such is the nature of this inimitable ode, which, had it not been perverted by weak but well designing men to purposes to which it can never legitimately apply, would have ranked with the highest productions of the Epithalamian kind that ever came from the pen of man. But alas! for this exquisite poem, its true sense has been perverted; it has been forced to speak a language that was never intended, a language far from being honorable to the cause which it was brought to support, and subversive of the unity and simplicity of the ode itself. By a forced mode of interpretation it has been hackneyed to death, and allegorized to destruction. It is now little read, owing to the injudicious manner in which it has been interpreted.
It was scarcely to be expected that the son of such a father should not, independently of inspiration, have caught a portion of the pure poetic fire. Though the spirit of poetry, strictly speaking, is not transmissible by ordinary generation, yet most celebrated poets have had poetical parents; but in many cases the talent has degenerated into that of music, and the spirit of poetry in the sire has become a mere musical instrument in the hands of the son. This however was not the case with the son of David, for though vastly inferior to his father in this gift, he had nevertheless the spirit and powers of a first-rate poet.
9. His knowledge in natural history must have been very extensive; it is said, "He spake of trees, from the cedar that is in Lebanon even unto the hyssop that springeth out of the wall. He spake also of beasts, of fowls, of reptiles, and of fishes;" Kg1 4:33. All this knowledge has perished; his countrymen, the prophets excepted, were without taste, and took no pains to preserve what they did not relish. A man of such mental power and comprehension under the direction of Divine light must have spoken of things as they are. His doctrine therefore of generation and corruption, of nutrition, vegetation, production, aliments, tribes, classes, families, and habits, relative to the different subjects in botany, zoology, ornithology, entomology, and ichthyology, which are all evidently referred to here, must have been at once correct, instructive, and delightful. I have already lamented the labor it has cost our Rays, Tourneforts, Linnes, Buffons, Willoughbys, Swammerdams, and Bloschs, to regain those sciences which possibly were possessed in their highest degree by the Israelitish king, and which, alas! are all lost, except a few traces in the book of Ecclesiastes, if that work can be traced to so remote an age as that of Solomon.
10. As a moral philosopher the author of the book of Ecclesiastes occupies no mean rank. At present we may consider this work as a production of Solomon, though this is disputed, and the question shall be considered in its proper place. This book contains such a fund of wisdom, applied to the regulation of life, and all referred to the proper end, that it most deservedly occupies a high place in Biblical ethics, and deserves the closest attention of every reader.
11. The proofs of Solomon's vast wisdom, as brought into practical effect, lie in a very small compass, because his history in the Bible is short, his own writings in general lost, and the annals of his reign, as compiled by Nathan the prophet, Ahijah the Shilonite, and Iddo the seer, long since perished. The decision between the two harlots is almost the only instance.
Of his interesting interview with the queen of Sheba, and the discussions into which they entered, we have only the fact stated, without the least detail of particulars. Those who have read the Concessus of Harari, or the Heetopadesa, of Veeshnoo Sarma, will regret that the conversations of the wisest of men, with probably the most intelligent of women, should have been lost to the world, which may be reasonably concluded to have been as far superior to the excellent works above referred to, as they are beyond the maxims of Rochefoucault, and the sayings of Madame Maintenon.
12. The wisdom of the East has ever been celebrated; and if we may believe their own best writers, much of what they possess has been derived from Solomon. Encomiums of his wisdom are everywhere to be met with in the Asiatic writers; and his name is famous in every part of the East. Most of the oriental historians, poets, and philosophers, mention Soliman ben Daoud, "Solomon the son of David." They relate that he ascended the throne of Israel at the death of his father, when he was only twelve years of age, and that God subjected to his government, not only men, but good and evil spirits, the fowls of the air, and the winds of heaven. They agree with the sacred writers in stating that he employed seven years in building the temple at Jerusalem.
Solomon's seal, and Solomon's ring, are highly celebrated by them, and to these they attribute a great variety of magical effects. They state that without his ring he had not the science of government; and having once lost it, he did not remount his throne for forty days, as being destitute of that wisdom without which he could not decide according to truth and equity. But these things are probably spoken allegorically by their oldest writers. Of the throne of this prince they speak in terms of the most profound admiration. I have met with the most minute description of its magnificence, its ivory, gold, and jewels, and an estimate of its cost in lacs of rupees! According to those writers it had 12,000 seats of gold on the right hand for patriarchs and prophets, and as many on the left for the doctors of the law, who assisted him in the distribution of justice.
In various parts of the Koran Solomon is spoken of in terms of the highest respect, and is represented as a true believer; though, through the envy of demons, magic and sorcery were attributed to him. Mohammed speaks of this in the second surat of his Koran. The story, in sum, is this: The devils, by God's permission, having tempted Solomon without success, made use of the following stratagem to blast his reputation: they wrote several books of magic, and hid them under his throne; and, after his death, told the chief men that if they wished to know by what means Solomon had obtained absolute dominion over men, genii, and the winds, they should dig under his throne. This they did, and found the aforesaid books full of impious superstitions. The better sort would not learn these incantations; but the common people did, and published them as the genuine works of Solomon. From this imputation the Koran justifies him, by saying, Solomon was not an unbeliever, surat 2. From the wonder-working signet and ring of the Asiatics came the Clavicle of Solomon, so celebrated among the Jewish rabbins, and the Christian occult philosophers; for such things found in Cornelius Agrippa, and such like writers, are not late inventions, but have descended from a very remote antiquity, as the Koran and the various commentators on it sufficiently prove. See Calmet and Sale.
The oriental traditions concerning this prince have been embodied in the Soliman Nameh of Ferdusi, in Persian, and in the Soliman Nameh of Uscobi, in Turkish. D'Herbelot mentions one of these histories in Persian verse, containing 1571 couplets.
Indeed, the traditions concerning the wonderful knowledge of Solomon, which abound so much in the East, are at least an indirect proof that many things relative to this prince have been preserved among them which are not mentioned in our sacred books, but which they have blended so miserably with fables that it is impossible now to distinguish the precious from the vile.
Works attributed to Solomon have existed in different ages, from his time till the present. Eusebius states that Hezekiah, finding the Jews putting too much confidence in the books of Solomon, relative to cures and different occult arts, ordered them to be suppressed. Josephus positively says that Solomon did compose books of charms to cure diseases, and conjurations to expel demons, Antiq., lib. viii., cap. 2. He states farther, that a Jew named Eliezar cured several demoniacs in the presence of Vespasian, by reciting the charms which had been invented by Solomon. R. D. Kimchi speaks of a book of Solomon entitled The Cure of Diseases, which Genebrard supposes to be the same work of which Josephus speaks. And Origen speaks of conjurations which were used by the Jews in his time, and which they professed to derive from the books of Solomon.
There are still extant books of this kind attributed to Solomon, such as The Enchantments, The Clavicle, The Ring, The Hygromantia, The New Moons, and The Shadows of Ideas; but these, as they now stand, are the inventions of quacks and impostors, and entitled to no regard. If there were any books containing the wisdom of Solomon, they are either irrecoverably lost, or exist in mutilated fragments among the Asiatic sages; and are disfigured by being connected with improbable tales, and pretended mantras or charms.
II. Hitherto we have looked only at the bright side of Solomon's character: we must now take a much less satisfactory view of this singular man; one in whom every thing great, glorious, wise, and holy, and every thing little, mean, foolish and impious, predominated by turns. He forsook the God of his mercies in a great variety of ways.
1. Whatever may be thought of the step in a political point of view, he most assuredly went out of the way of God's providence, and acted contrary to his law, in making affinity with Pharaoh's daughter. The sacred writers frequently refer to this; and it is never mentioned with approbation: it is rather associated with circumstances that place it in a reprehensible point of view. She was doubtless an idolater; and the question of her becoming a proselyte is far from being satisfactorily settled. I believe she was the first means of drawing off his heart from the true God.
2. His expensive buildings obliging him to have recourse to a system of oppressive taxation, was another flaw in his character. Though with great zeal and honorable industry, and at great expense, he built a temple for the Lord, which he completed in seven years, yet the expense here was little in comparison of what was incurred by his own house, called the house of the forest of Lebanon, in which he spent incredible sums, and consumed nearly thirteen years; almost twice the time employed in building the temple at Jerusalem. This would have had no evil operation provided he had not been obliged to impose heavy taxes on his subjects, which produced an almost universal disaffection. Add to this, he had a most expensive household; one thousand women, part wives, part mistresses, would require immense riches to support their pomp and gratify their ambition. The people therefore justly complained of an establishment which, notwithstanding the riches brought into the country, must be both odious and oppressive.
3. He began his reign by an inauspicious act, the death of his brother Adonijah. This was a sin against God and nature: and no art of man can ever wash out its guilt. If state policy required it, which is very questionable, what had that to do with the feelings of humanity, and the love of God? On no pretense whatever is Solomon justified in this act.
4. His inordinate love of women. He had no doubt formed matrimonial alliances with all kingdoms and neighboring states, by taking their sisters and daughters to be his wives, to the fearful amount of no less than seven hundred! Politicians may endeavor to justify these acts by asserting, that in the Asiatic countries they were matters of a sound policy, rather than an argument of the prevalence of an irregular and unbridled passion. Let this stand for its value; but what can such apologists say for the additional three hundred concubines, for the taking of whom no such necessity can be pleaded? But even allowing that state policy might require such extensive alliances, what are we to say to the flagrant breaches of a most positive law of God? Most solemnly and most authoritatively had he said that his people should not give their daughters to the heathen, nor take the daughters of the heathen to be their wives; lest they should turn their hearts away from serving the Lord. In the face of this most positive declaration, Solomon took wives of the most idolatrous of the surrounding nations; who succeeded, according to what was foretold in turning his heart away from God.
5. He became an idolater. He worshipped "Ashtaroth, the Venus of the Sidonians; Milcom, the abomination of the Ammonites; Chemosh, the abomination of the Moabites; and Molech, the abomination of the children of Ammon." He did more: he built a temple to each of these; "and to all the gods of all his strange wives which burned incense, and sacrificed unto their gods," Kg1 11:5-8.
6. By this time we may suppose that the light of God had entirely departed from his mind. He who knew so well the true God, now served him not; or, if he did, it was in conjunction with those idols, thus bringing the Supreme Being on a level with demons, or the figments of impure hearts and disordered fancies. We need not wonder at the tale of the mighty Samson betraying his life's secret in the lap of Delilah; or of the unconquerable Hercules handling the distaff among the maids of Omphale, queen of Lydia; when we see the son of David, the once well-beloved of the Lord, the wisest of human beings, for the love of his millenary of wives and concubines, erecting temples to devils, and burning incense to them that were no gods; not considering that an idol is nothing in the world. To what an indescribable state of blindness and fatuity must this man have been brought, before he could have been capable of such acts as these! O Lucifer, son of the morning, how art thou fallen!
7. I have already hinted that Solomon's oppressive taxation laid the foundation of that discontent which shortly after his death produced the separation of Israel and Judah; also the long and ruinous wars which drenched these states in blood: and this was doubtless the cause that ten-twelfths of the Jewish people became idolaters; which crime was punished, by the just judgments of God, by the Babylonish captivity, which lasted seventy years; and by the carrying away of the ten Israelitish tribes by the Assyrians, who are lost from the map of the universe, and no longer numbered among the children of men!
8. What greatly aggravates the whole of this most dismal tale is, that this strange defection from God, truth, reason, and common sense, was persisted in to his old age; or that in his old age, meaning undoubtedly his latter days, his wives turned away his heart from God. But his idolatry must have been of many years' standing; he meddled with it in his connection with the princes of Egypt; each of his idolatrous wives in succession increased the propensity: to chastise him for this very idolatry the Lord stirred up an adversary unto him, Hadad, the Edomite, and Rezon, the son of Eliadah, who was an adversary to Israel all the days of Solomon, Kg1 11:14-25, which surely intimates that this idolatry was not the sin merely of his old age; as to chastise him for it Rezon was an adversary to Israel all his days. And as Solomon reigned forty years, we may fairly presume that a principal part of that time was spent in idolatrous practices.
9. This dismal account has a more dismal close still; for, in the same place in which we are informed of his apostasy, we are informed of his death, without the slightest intimation that he ever repented and turned to God. It is true that what is wanting in fact is supplied by conjecture; for it is firmly believed that "he did repent, and wrote the book of Ecclesiastes after his conversion, which is a decided proof of his repentance." I am sorry I cannot strengthen this opinion; of which I find not the shadow of a proof.
1. The book of Ecclesiastes, though it speaks much of the vanity of the creatures, yet speaks little or nothing of the vanity or sin of idolatry.
2. It is not the language of a man who was recovering from a state of the most awful backsliding. Is there any direct confession of sin in it? Is there any thing in it like the penitential confessions of his father, or like the lamentations of Jeremiah? Is there any where to be heard in it the sighing of a broken heart, or strong crying and tears to deprecate the justice and implore the mercy of a deeply offended God? Does it any where exhibit the language of a penitent, or expressions suitable to the state and circumstances of this supposed penitent king of Israel? Excellent as it is in its kind, is it any thing more than a valuable collection of experimental ethics, relative to the emptiness of the creature, and the folly of earthly pursuits and worldly anxieties?
3. Nor is it even past doubt that Solomon wrote this book: it certainly does in several places bear evidences of times posterior to those of Solomon. Eminent scholars have discerned a deterioration in the style from the pure classical Hebrew, with an admixture of exotic terms that did not exist in the Hebrew language previously to the Babylonish captivity. But supposing that they are mistaken here, I still contend that it is not the language of a penitent soul.
4. It has been supposed, that, as Solomon was a type of Christ, it is not likely that he has finally perished. To this I answer, (1). I know not that Solomon was a type of Christ. The reference to Sol 3:7; Sol 8:11, Sol 8:12, is to me no proof whatever of the point. (2). Were it even otherwise, this would be no proof of his repentance, when the Scriptures are silent on the subject. The brazen serpent was a type of Christ, Joh 3:14, and was held in great veneration for a considerable time among the Jews; but when it became an incitement to idolatry, it was called nehushtan, a brazen trifle, taken down, and destroyed; Kg2 18:4. Typical persons and typical things may perish as well as others; the antitype alone will infallibly remain.
5. Finally, there seems every evidence that he died in his sins. His crimes were greatly aggravated: he forsook the Lord, who had appeared to him twice; his wives turned away his heart in his old age: there is not a single testimony in the Old or New Testament that intimates he died in a safe state. That awful denunciation of Divine justice stands point blank in the way of all contrary suppositions: "If thou forsake the Lord, he will cast thee off for ever," Ch1 28:9. He did forsake the Lord; and he forsook him in his very last days; and there is no evidence that he ever again clave to him. Ergo.
Reader, let him that standeth take heed lest he fall; not only foully but finally. Certainly, unconditional final perseverance will find little support in the case of Solomon. He was once most incontrovertibly in grace. He lost that grace and sinned most grievously against God. He was found in this state in his old age. He died, as far as the Scripture informs us, without repentance. Even the doubtfulness in which the bare letter of the Scripture leaves the eternal state of this man, is a blast of lightning to the syren song of "Once in grace, and still in grace;" "Once a child, and a child for ever."
I shall close these observations with the account given by Abul Farage, an Arabic writer of the thirteenth century, in his work entitled The History of the Dynasties, p. 55. "But in this Solomon transgressed, because towards the end of his life he took other women of foreign nations besides the daughter of Pharaoh; nations with whom God had forbidden the children of Israel to form matrimonial alliances; but leaning towards their gods, he worshipped their idols. In the thirty-fourth year of his reign he built a house for idols in the mount which is opposite to Jerusalem; and the length of it was one hundred cubits, its breadth fifty, and its height thirty. He made also for himself golden shields, and a brazen sea, supported on the horns of brazen oxen. God reproved him for his infidelity, and gave him for punishment in this world that he took away from his son the greater part of the kingdom. Moreover, the duration of his reign was forty years; and he died without repentance, and was buried in the sepulcher of his father David."
For other particulars relative to the different transactions of this reign, the reader is referred to the notes in the order of their occurrence; and to those treatises which have been written on the probability that Solomon did or did not repent of his idolatry: and also to the notes on Ecclesiastes, where the subject will be again reviewed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:43: am 3029, bc 975
slept: Kg1 1:21, Kg1 14:20, Kg1 15:8, Kg1 15:24, Kg1 16:6; Deu 31:16; Kg2 16:20, Kg2 20:21, Kg2 21:18
buried: Kg1 2:10, Kg1 14:31; Kg2 21:18, Kg2 21:26; Ch2 21:20, Ch2 26:23, Ch2 28:27; Jer 22:19
Rehoboam: Ch1 3:10; Ch2 9:31, Ch2 13:7; Mat 1:5, Roboam
Next: 3 Kings (1 Kings) Chapter 12
John Gill
And Solomon slept with his fathers,.... Died as they did:
and was buried in the city of David his father; not in Bethlehem, but Zion, 3Kings 2:10.
and Rehoboam his son reigned in his stead; of whom more in the following chapter. Though nothing is said of Solomon's repentance, there is no doubt but he was a good man, repented of his sins, and was saved; as may be concluded from the commendations of him after his death, 2Chron 11:17 from the promise of God that he made, that his mercy should not depart from him, though he chastised him, 2Kings 7:14 from his being an inspired writer, who were all holy men, 2Pet 1:20, and especially from his writing the book of Ecclesiastes after his fall, which contains a full acknowledgment of all his evils, a recantation of them, and repentance for them. Abulpharagius (b), an Arabic writer, rashly asserts that he died without repentance.
(b) Hist. Dynast. Dyn. 3. p. 55.
John Wesley
Slept - This expression is promiscuously used concerning good and bad; and signifies only, that they died as their fathers did. But did he repent before he died? This seems to be put out of dispute by the book of Ecclesiastes; written after his fall; as is evident, not only from the unanimous testimony of the Hebrew writers, but also, from the whole strain of that book, which was written long after he had finished all his works, and after he had liberally drunk of all sorts of sensual pleasures, and sadly experienced the bitter effects of his love of women, Eccles 7:17, &c. which makes it more than probable, that as David writ Psa. 51:1-19. So Solomon wrote this book as a publick testimony and profession of his repentance.