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jg▾ kad▾ tr▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706This chapter settles the militia, and establishes the laws and ordinances of war, I. Relating to the soldiers. 1. Those must be encouraged that were drawn up to battle, ver. 1-4. 2. Those must be dismissed and sent back again whose private affairs called for their attendance at home (ver. 5-7), or whose weakness and timidity unfitted them for service in the field, ver. 8, 9. II. Relating to the enemies they made war with. 1. The treaties they must make with the cities that were far off, ver. 10-15. 2. The destruction they must make of the people into whose land they were going, ver. 16-18. 3. The care they must take, in besieging cities, not to destroy the fruit-trees, ver. 19, 20.Adam Clarke: Commentary on the Bible - 1831Directions concerning campaigns, Deu 20:1. The priest shall encourage the people with the assurance that God will accompany and fight for them, Deu 20:2-4. The officers shalt dismiss from the army all who had just built a new house, but had not dedicated it, Deu 20:5. All who had planted a vineyard, but had not yet eaten of its fruits, Deu 20:6. All who had betrothed a wife, but had not brought her home, Deu 20:7. And all who were timid and faint-hearted, Deu 20:8. The commanders to be chosen after the timid, etc., had retired, Deu 20:9. No city to be attacked till they had proclaimed conditions of peace to it, provided it be a city beyond the bounds of the seven Canaanitish nations; if it submitted, it was to become tributary; if not, it was to be besieged, sacked, and all the males put to the sword; the women, children, and cattle to be taken as booty, Deu 20:10-15. No such offers to be made to the cities of the Canaanites; of them nothing shall be preserved, and the reason, Deu 20:16-18. In besieging a city no trees to be cut down but those which do not bear fruit, Deu 20:19, Deu 20:20.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880Deu 20:1, The priest's exhortation to encourage the people to battle; Deu 20:5, The officers' proclamation of who are to be dismissed from the war; Deu 20:10, How to use the cities that accept or refuse the proclamation of peace; Deu 20:16, What cities must be devoted; Deu 20:19, Trees of man's meat must not be destroyed in the siege.Carl Friedrich Keil and Franz DelitzschInstructions for Future Wars - Deuteronomy 20 The instructions in this chapter have reference to the wars which Israel might wage in future against non-Canaanitish nations (Deut 20:15.), and enjoin it as a duty upon the people of God to spare as much as possible the lives of their own soldiers and also of their enemies. All wars against their enemies, even though they were superior to them in resources, were to be entered upon by them without fear in reliance upon the might of their God; and they were therefore to exempt from military service not only those who had just entered into new social relations, and had not enjoyed the pleasures of them, but also the timid and fainthearted (Deut 20:1-9). Moreover, whenever they besieged hostile towns, they were to offer peace to their enemies, excepting only the Canaanites; and even if it were not accepted, they were to let the defenceless (viz., women and children) live, and not to destroy the fruit-trees before the fortifications (Deut 20:10-20). John GillINTRODUCTION TO DEUTERONOMY 20In this chapter rules are given to be observed in times of war. When a battle was near, a priest was to address the soldiers, and encourage them to fight, Deut 20:1, then the officers were to declare who might return home, Deut 20:5 when an enemy's city was approached, peace was to be proclaimed on certain conditions, which, if accepted of, the inhabitants were to be tributaries and servants, but if not, when taken, all were to be put to the sword, excepting women, children, and cattle, Deut 20:10, but those of the seven nations were to be utterly destroyed, Deut 20:16, and, during a siege, no trees bearing fruit fit for food were to be cut down, Deut 20:19. |
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20:120:1: Եւ եթէ ելանիցես ՚ի պատերազմ ՚ի վերայ թշնամեաց քոց. եւ տեսանիցես երիվա՛րս եւ հեծեալս, եւ ա՛զգ բազում քան զքեզ. մի՛ երկնչիցիս ՚ի նոցանէ, զի Տէր Աստուած քո ընդ քե՛զ է՝ որ եհա՛ն զքեզ յերկրէն Եգիպտացւոց[1905]։ [1905] Ոմանք. Եւ ազգք բազում քան զքեզ։ Եւ եթէ ելանիցես ի պատերազմ ի վերայ թշնամեաց քոց, եւ տեսանիցես երիվարս եւ հեծեալս եւ ազգ բազում քան զքեզ, մի՛ երկնչիցիս ի նոցանէ, զի Տէր Աստուած քո ընդ քեզ է որ եհան զքեզ յերկրէն Եգիպտացւոց:1 «Եթէ պատերազմի ելնես քո թշնամիների դէմ եւ տեսնես, որ նրանց նժոյգները, հեծեալներն ու ռազմի դաշտ եկած ժողովուրդը թուով քեզանից շատ են, մի՛ վախեցիր նրանցից, որովհետեւ Եգիպտացիների երկրից քեզ դուրս բերած քո Տէր Աստուածը քեզ հետ է: 20 «Երբ քու թշնամիներուդ դէմ պատերազմելու ելլես ու ձիեր եւ կառքեր ու քեզմէ շատուոր ժողովուրդ տեսնես, անոնցմէ մի՛ վախնար. վասն զի քեզ Եգիպտացիներուն երկրէն հանող քու Տէր Աստուածդ քեզի հետ է։ 20:1: Եւ եթէ ելանիցես ՚ի պատերազմ ՚ի վերայ թշնամեաց քոց. եւ տեսանիցես երիվա՛րս եւ հեծեալս, եւ ա՛զգ բազում քան զքեզ. մի՛ երկնչիցիս ՚ի նոցանէ, զի Տէր Աստուած քո ընդ քե՛զ է՝ որ եհա՛ն զքեզ յերկրէն Եգիպտացւոց[1905]։ [1905] Ոմանք. Եւ ազգք բազում քան զքեզ։ 1 «Եթէ պատերազմի ելնես քո թշնամիների դէմ եւ տեսնես, որ նրանց նժոյգները, հեծեալներն ու ռազմի դաշտ եկած ժողովուրդը թուով քեզանից շատ են, մի՛ վախեցիր նրանցից, որովհետեւ Եգիպտացիների երկրից քեզ դուրս բերած քո Տէր Աստուածը քեզ հետ է: 20 «Երբ քու թշնամիներուդ դէմ պատերազմելու ելլես ու ձիեր եւ կառքեր ու քեզմէ շատուոր ժողովուրդ տեսնես, անոնցմէ մի՛ վախնար. վասն զի քեզ Եգիպտացիներուն երկրէն հանող քու Տէր Աստուածդ քեզի հետ է։ zohrab-1805▾ eastern-1994▾ western am▾ |
20:11: Когда ты выйдешь на войну против врага твоего и увидишь коней и колесницы [и] народа более, нежели у тебя, то не бойся их, ибо с тобою Господь Бог твой, Который вывел тебя из земли Египетской. When thou goest out to battle against thine enemies, and seest horses, and chariots, [and] a people more than thou, be not afraid of them: for the LORD thy God [is] with thee, which brought thee up out of the land of Egypt:20:1 ἐὰν εαν and if; unless δὲ δε though; while ἐξέλθῃς εξερχομαι come out; go out εἰς εις into; for πόλεμον πολεμος battle ἐπὶ επι in; on τοὺς ο the ἐχθρούς εχθρος hostile; enemy σου σου of you; your καὶ και and; even ἴδῃς οραω view; see ἵππον ιππος horse καὶ και and; even ἀναβάτην αναβατης and; even λαὸν λαος populace; population πλείονά πολυς much; many σου σου of you; your οὐ ου not φοβηθήσῃ φοβεω afraid; fear ἀπ᾿ απο from; away αὐτῶν αυτος he; him ὅτι οτι since; that κύριος κυριος lord; master ὁ ο the θεός θεος God σου σου of you; your μετὰ μετα with; amid σοῦ σου of you; your ὁ ο the ἀναβιβάσας αναβιβαζω pull up; mount σε σε.1 you ἐκ εκ from; out of γῆς γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos 20:1 כִּֽי־ kˈî- כִּי that תֵצֵ֨א ṯēṣˌē יצא go out לַ la לְ to † הַ the מִּלְחָמָ֜ה mmilḥāmˈā מִלְחָמָה war עַל־ ʕal- עַל upon אֹיְבֶ֗יךָ ʔōyᵊvˈeʸḵā איב be hostile וְֽ wᵊˈ וְ and רָאִ֜יתָ rāʔˈîṯā ראה see ס֤וּס sˈûs סוּס horse וָ wā וְ and רֶ֨כֶב֙ rˈeḵev רֶכֶב chariot עַ֚ם ˈʕam עַם people רַ֣ב rˈav רַב much מִמְּךָ֔ mimmᵊḵˈā מִן from לֹ֥א lˌō לֹא not תִירָ֖א ṯîrˌā ירא fear מֵהֶ֑ם mēhˈem מִן from כִּֽי־ kˈî- כִּי that יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֶ֨יךָ֙ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) עִמָּ֔ךְ ʕimmˈāḵ עִם with הַ ha הַ the מַּֽעַלְךָ֖ mmˈaʕalᵊḵˌā עלה ascend מֵ mē מִן from אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt 20:1. si exieris ad bellum contra hostes tuos et videris equitatum et currus et maiorem quam tu habes adversarii exercitus multitudinem non timebis eos quia Dominus Deus tuus tecum est qui eduxit te de terra AegyptiIf thou go out to war against thy enemies, and see horsemen and chariots, and the numbers of the enemy's army greater than thine, thou shalt not fear them: because the Lord thy God is with thee, who brought thee out of the land of Egypt. 1. When thou goest forth to battle against thine enemies, and seest horses, and chariots, a people more than thou, thou shalt not be afraid of them: for the LORD thy God is with thee, which brought thee up out of the land of Egypt. 1: Когда ты выйдешь на войну против врага твоего и увидишь коней и колесницы [и] народа более, нежели у тебя, то не бойся их, ибо с тобою Господь Бог твой, Который вывел тебя из земли Египетской. 20:1 ἐὰν εαν and if; unless δὲ δε though; while ἐξέλθῃς εξερχομαι come out; go out εἰς εις into; for πόλεμον πολεμος battle ἐπὶ επι in; on τοὺς ο the ἐχθρούς εχθρος hostile; enemy σου σου of you; your καὶ και and; even ἴδῃς οραω view; see ἵππον ιππος horse καὶ και and; even ἀναβάτην αναβατης and; even λαὸν λαος populace; population πλείονά πολυς much; many σου σου of you; your οὐ ου not φοβηθήσῃ φοβεω afraid; fear ἀπ᾿ απο from; away αὐτῶν αυτος he; him ὅτι οτι since; that κύριος κυριος lord; master ὁ ο the θεός θεος God σου σου of you; your μετὰ μετα with; amid σοῦ σου of you; your ὁ ο the ἀναβιβάσας αναβιβαζω pull up; mount σε σε.1 you ἐκ εκ from; out of γῆς γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos 20:1 כִּֽי־ kˈî- כִּי that תֵצֵ֨א ṯēṣˌē יצא go out לַ la לְ to † הַ the מִּלְחָמָ֜ה mmilḥāmˈā מִלְחָמָה war עַל־ ʕal- עַל upon אֹיְבֶ֗יךָ ʔōyᵊvˈeʸḵā איב be hostile וְֽ wᵊˈ וְ and רָאִ֜יתָ rāʔˈîṯā ראה see ס֤וּס sˈûs סוּס horse וָ wā וְ and רֶ֨כֶב֙ rˈeḵev רֶכֶב chariot עַ֚ם ˈʕam עַם people רַ֣ב rˈav רַב much מִמְּךָ֔ mimmᵊḵˈā מִן from לֹ֥א lˌō לֹא not תִירָ֖א ṯîrˌā ירא fear מֵהֶ֑ם mēhˈem מִן from כִּֽי־ kˈî- כִּי that יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֶ֨יךָ֙ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) עִמָּ֔ךְ ʕimmˈāḵ עִם with הַ ha הַ the מַּֽעַלְךָ֖ mmˈaʕalᵊḵˌā עלה ascend מֵ mē מִן from אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt 20:1. si exieris ad bellum contra hostes tuos et videris equitatum et currus et maiorem quam tu habes adversarii exercitus multitudinem non timebis eos quia Dominus Deus tuus tecum est qui eduxit te de terra Aegypti ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ If thou go out to war against thy enemies, and see horsemen and chariots, and the numbers of the enemy's army greater than thine, thou shalt not fear them: because the Lord thy God is with thee, who brought thee out of the land of Egypt. |
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 17061: Directions Concerning War; Persons Excused from War.B. C. 1451.1 When thou goest out to battle against thine enemies, and seest horses, and chariots, and a people more than thou, be not afraid of them: for the LORD thy God is with thee, which brought thee up out of the land of Egypt. 2 And it shall be, when ye are come nigh unto the battle, that the priest shall approach and speak unto the people, 3 And shall say unto them, Hear, O Israel, ye approach this day unto battle against your enemies: let not your hearts faint, fear not, and do not tremble, neither be ye terrified because of them; 4 For the LORD your God is he that goeth with you, to fight for you against your enemies, to save you. 5 And the officers shall speak unto the people, saying, What man is there that hath built a new house, and hath not dedicated it? let him go and return to his house, lest he die in the battle, and another man dedicate it. 6 And what man is he that hath planted a vineyard, and hath not yet eaten of it? let him also go and return unto his house, lest he die in the battle, and another man eat of it. 7 And what man is there that hath betrothed a wife, and hath not taken her? let him go and return unto his house, lest he die in the battle, and another man take her. 8 And the officers shall speak further unto the people, and they shall say, What man is there that is fearful and fainthearted? let him go and return unto his house, lest his brethren's heart faint as well as his heart. 9 And it shall be, when the officers have made an end of speaking unto the people, that they shall make captains of the armies to lead the people. Israel was at this time to be considered rather as a camp than as a kingdom, entering upon an enemy's country, and not yet settled in a country of their own; and, besides the war they were now entering upon in order to their settlement, even after their settlement they could neither protect nor enlarge their coast without hearing the alarms of war. It was therefore needful that they should have directions given them in their military affairs; and in these verses they are directed in managing, marshalling, and drawing up their own forces. And it is observable that the discipline of war here prescribed is so far from having any thing in it harsh or severe, as is usual in martial law, that the intent of the whole is, on the contrary, to encourage the soldiers, and to make their service easy to them. I. Those that were disposed to fight must be encouraged and animated against their fears. 1. Moses here gives a general encouragement, which the leaders and commanders in the war must take to themselves: "Be not afraid of them, v. 1. Though the enemy have ever so much the advantage by their numbers (being more than thou), and by their cavalry (their armies being much made up of horses and chariots, which thou art not allowed to multiply), yet decline not coming to a battle with them, dread not the issue, nor doubt of success." Two things they must encourage themselves with in their wars, provided they kept close to their God and their religion, otherwise they forfeited these encouragements:-- (1.) The presence of God with them: "The Lord thy God is with thee, and therefore thou art not in danger, nor needest thou be afraid." See Isa. xli. 10. (2.) The experience they and their fathers had had of God's power and goodness in bringing them out of the land of Egypt, in defiance of Pharaoh and all his hosts, which was not only in general a proof of the divine omnipotence, but to them in particular a pledge of what God would do further for them. He that saved them from those greater enemies would not suffer them to be run down by those that were every way less considerable, and thus to have all he had done for them undone again. 2. This encouragement must be particularly addressed to the common soldiers by a priest appointed, and, the Jews say, anointed, for that purpose, whom they call the anointed of the war, a very proper title for our anointed Redeemer, the captain of our salvation: This priest, in God's name, was to animate the people; and who so fit to do that as he whose office it was as priest to pray for them? For the best encouragements arise from the precious promises made to the prayer of faith. This priest must, (1.) Charge them not to be afraid (v. 3), for nothing weakens the hands so much as that which makes the heart tremble, v. 3. There is need of precept upon precept to this purport, as there is here: Let not your hearts be tender (so the word is), to receive all the impressions of fear, but let a believing confidence in the power and promise of God harden them. Fear not, and do not make haste (so the word is), for he that believeth doth not make more haste than good speed. "Do not make haste either rashly to anticipate your advantages or basely to fly off upon every disadvantage." (2.) He must assure them of the presence of God with them, to own and plead their righteous cause, and not only to save them from their enemies, but to give them victory over them, v. 4. Note, Those have no reason to fear that have God with them. The giving of this encouragement by a priest, one of the Lord's ministers, intimates, [1.] That it is very fit that armies should have chaplains, not only to pray for them, but to preach to them, both to reprove that which would hinder their success and to raise their hopes of it. [2.] That it is the work of Christ's ministers to encourage his good soldiers in their spiritual conflict with the world and the flesh, and to assure them of a conquest, yea, more than a conquest, through Christ that loved us. II. Those that were indisposed to fight must be discharged, whether the indisposition did arise, 1. From the circumstances of a man's outward condition; as, (1.) If he had lately built or purchased a new house, and had not taken possession of it, had not dedicated it (v. 5), that is, made a solemn festival for the entertainment of his friends, that came to him to welcome him to his house; let him go home and take the comfort of that which God had blessed him with, till, by enjoying it for some time, he become less fond of it, and consequently less disturbed in the war by the thoughts of it, and more willing to lie and leave it. For this is the nature of all our worldly enjoyments, that they please us best at first; after a while we see the vanity of them. Some think that this dedication of their houses was a religious act, and that they took possession of them with prayers and praises, with a solemn devoting of themselves and all their enjoyments to the service and honour of God. David penned the 30th Psalm on such an occasion, as appears by the title. Note, He that has a house of his own should dedicate it to God by setting up and keeping up the fear and worship of God in it, that he may have a church in his house; and nothing should be suffered to divert a man from this. Or, (2.) If a man had been at a great expense to plant a vineyard, and longed to eat of the fruit of it, which for the first three years he was forbidden to do by the law (Lev. xix. 23, &c.), let him go home, if he has a mind, and gratify his own humour with the fruits of it, v. 6. See how indulgent God is to his people in innocent things, and how far from being a hard Master. Since we naturally covet to eat the labour of our hands, rather than an Israelite should be crossed therein, his service in war shall be dispensed with., Or, (3.) If a man had made up his mind to be married, and the marriage were not solemnized, he was at liberty to return (v. 7), as also to tarry at home for one year after marriage (ch. xxiv. 5), for the terrors of war would be disagreeable to a man who had just welcomed the soft scene of domestic attachment. And God would not be served in his wars by pressed men, that were forced into the army against their will, but they must all be perfectly volunteers. Ps. cx. 3, Thy people shall be willing. In running the Christian race, and fighting the good fight of faith, we must lay aside every weight, and all that which would clog and divert our minds and make us unwilling. The Jewish writers agree that this liberty to return was allowed only in those wars which they made voluntarily (as bishop Patrick expresses it), not those which were made by the divine command against Amalek and the Canaanites, in which every man was bound to fight. 2. If a man's indisposition to fight arose from the weakness and timidity of his own spirit, he had leave to return from the war, v. 8. This proclamation Gideon made to his army, and it detached above two-thirds of them, Judg. vii. 3. Some make the fearfulness and faintheartedness here supposed to arise from the terrors of an evil conscience, which would make a man afraid to look death and danger in the face. It was then thought that men of loose and profligate lives would not be good soldiers, but must needs be both cowards in an army and curses to it, the shame and trouble of the camp; and therefore those who were conscious to themselves of notorious guilt were shaken off. But it seems rather to be meant of a natural fearfulness. It was partly in kindness to them that they had their discharge (for, though shamed, they were eased); but much more in kindness to the rest of the army, who were hereby freed from the incumbrance of such as were useless and unserviceable, while the danger of infection from their cowardice and flight was prevented. This is the reason here given: Lest his brethren's heart fail as well as his heart. Fear is catching, and in an army is of most pernicious consequence. We must take heed that we fear not the fear of those that are afraid, Isa. viii. 12. III. It is here ordered that, when all the cowards were dismissed, then captains should be nominated (v. 9), for it was in a special manner necessary that the leaders and commanders should be men of courage. That reform therefore must be made when the army was first mustered and marshalled. The soldiers of Christ have need of courage, that they may quit themselves like men, and endure hardness like good soldiers, especially the officers of his army. Adam Clarke: Commentary on the Bible - 183120:1: When thou goest out to battle - This refers chiefly to the battles they were to have with the Canaanites, in order to get possession of the promised land; for it cannot be considered to apply to any wars which they might have with the surrounding nations for political reasons, as the Divine assistance could not be expected in wars which were not undertaken by the Divine command.Albert Barnes: Notes on the Bible - 183420:1: Horses, and chariots - The most formidable elements of an Oriental host, which the Canaanites possessed in great numbers; compare Jos 17:16; Jdg 4:3; Sa1 13:5. Israel could not match these with corresponding forces (compare Deu 17:16 note and references), but, having the God of battles on its side, was not to be dismayed by them; the assumption being that the war had the sanction of God, and was consequently just.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188020:1: goest out: Deu 3:21, Deu 3:22, Deu 7:1horses: Jos 10:5-8, Jos 11:4-6, Jos 11:9; Jdg 4:3-9; Ch2 14:11, Ch2 20:12; Psa 20:7; Psa 33:16, Psa 33:17; Isa 31:1, Isa 37:24, Isa 37:25 the Lord: Deu 2:7, Deu 31:6, Deu 31:8; Gen 26:3; Num 23:21; Jos 1:5, Jos 1:9; Jdg 6:12; Ch2 32:7, Ch2 32:8; Psa 46:7, Psa 46:11, Psa 118:6; Isa 7:14, Isa 8:9, Isa 8:10, Isa 43:2; Rom 8:31 Carl Friedrich Keil and Franz Delitzsch20:1Instructions Relating to Military Service. - If the Israelites went out to battle against their foes, and saw horses and chariots, a people more numerous than they were, they were not to be afraid, because Jehovah their God was with them. Horses and chariots constituted the principal strength of the enemies round about Israel; not of the Egyptians only (Ex 14:7), and of the Canaanites and Philistines (Josh 17:16; Judg 4:3; 1Kings 13:5), but of the Syrians also (2Kings 8:4; 1Chron 18:4; 1Chron 19:18; cf. Ps 20:8). Deut 20:2-4 If they were thus drawing near to war, i.e., arranging themselves for war for the purpose of being mustered and marching in order into the battle (not just as the battle was commencing), the priest was to address the warriors, and infuse courage into them by pointing to the help of the Lord. "The priest" is not the high priest, but the priest who accompanied the army, like Phinehas in the war against the Midianites (Num 31:6; cf. 1Kings 4:4, 1Kings 4:11; 2Chron 13:12), whom the Rabbins call המלחמה משׁיח (the anointed of the battle), and raise to the highest dignity next to the high priest, no doubt simply upon the ground of Num 31:6 (see Lundius, jd. Heiligth. p. 523). Deut 20:5-7 Moreover, the shoterim, whose duty it was, as the keepers of the genealogical tables, to appoint the men who were bound to serve, were to release such of the men who had been summoned to the war as had entered into domestic relations, which would make it a harder thing for them to be exposed to death than for any of the others: for example, any man who had built a new house and had not yet consecrated it, or had planted a vineyard and not yet eaten any of the fruit of it, or was betrothed to a wife and had not yet married her, - that such persons might not die before they had enjoyed the fruits of what they had done. "Who is the man, who," i.e., whoever, every man who. "Consecrated the house," viz., by taking possession and dwelling in it; entrance into the house was probably connected with a hospitable entertainment. According to Josephus (Ant. iv. 8, 41), the enjoyment of them was to last a year (according to the analogy of Deut 24:5). The Rabbins elaborated special ceremonies, among which Jonathan in his Targum describes the fastening of slips with sentences out of the law written upon them to the door-posts, as being the most important (see at Deut 6:9 : for further details, see Selden, de Synedriis l. iii. c. 14, 15). Cerem is hardly to be restricted to vineyards, but applied to olive-plantations as well (see at Lev 19:10). חלּל, to make common, is to be explained from the fact, that when fruit-trees were planted (Lev 19:23.), or vines set (Judg 19:24), the fruit was not to be eaten for the first three years, and that of the fourth year was to be consecrated to the Lord; and it was only the fruit that was gathered in the fifth year which could be applied by the owner to his own use, - in other words, could be made common. The command to send away from the army to his own home a man who was betrothed but had not yet taken his wife, is extended still further in Deut 24:5, where it is stated that a newly married man was to be exempt for a whole year from military service and other public burdens. The intention of these instructions was neither to send away all persons who were unwilling to go into the war, and thus avoid the danger of their interfering with the readiness and courage of the rest of the army in prospect of the battle, nor to spare the lives of those persons to whom life was especially dear; but rather to avoid depriving any member of the covenant nation of his enjoyment of the good things of this life bestowed upon him by the Lord. Deut 20:8 The first intention only existed in the case of the timid (the soft-hearted or despondent). ימּס ולא, that the heart of thy brethren "may not flow away," i.e., may not become despondent (as in Gen 17:15, etc.). Deut 20:9 When this was finished, the shoterim were to appoint captains at the head of the people (of war). פּקד, to inspect, to muster, then to give the oversight, to set a person over anything (Num 3:10; Num 4:27). The meaning "to lead the command" (Schultz) cannot be sustained; and if "captains of the armies" were the subject, and reference were made to the commanders in the war, the article would not be omitted. If the shoterim had to raise men for the war and organize the army, the division of the men into hosts (Zebaoth) and the appointment of the leaders would also form part of the duties of their office. Geneva 159920:1 When (a) thou goest out to battle against thine enemies, and seest horses, and chariots, [and] a people more than thou, be not afraid of them: for the LORD thy God [is] with thee, which brought thee up out of the land of Egypt.(a) Meaning, upon just occasion: for God does not permit his people to fight every time it seems good to them. John Gill20:1 When thou goest out to battle against thine enemies,.... There were two sorts of war the Israelites were engaged in, one commanded and another permitted, as Maimonides (c) distinguishes; one was by the order and appointment of God, as against the seven nations of Canaan; the other was voluntary and arbitrary, which was left to their own discretion and will, as they saw fit, when they were provoked or distressed, or were invaded by their enemies, or they saw reason to go out against them, and either act the offensive or defensive part, or both; and of each of these some things are said in this chapter:and seest horses and chariots, and a people more than thou; the Israelites had no horses, and so no chariots, their armies were all infantry; but their neighbouring nations that made war with them had a large cavalry, and multitudes of chariots, which made them very formidable; thus Shishak, king of Egypt, in the times of Rehoboam, came against Jerusalem with 1200 chariots and 60,000, horsemen, and people without number; and Zerah the Ethiopian, in the times of Asa, came against him with an host of 100,000 men, and three hundred chariots, 2Chron 12:2. be not afraid of them; because of the strength of their cavalry, the terrible approaches of their chariots, and the number of their men: for the Lord thy God is with thee; hence, as Hezekiah says, more would be with them than with their enemies, with whom was an arm of flesh, but with them the Lord their God, 2Chron 32:7 and so the Targum of Jonathan,"for all of them shall be reckoned as one horse and one chariot before the Lord your God;''with whom numbers are nothing; and which adds,"for his Word shall be your help;''the eternal Logos, or Word of God; so Onkelos; and if God and his Word, his only begotten Son, are on the side of his people, they have nothing to fear from enemies, though ever so many and mighty: which brought thee out of the land of Egypt; which is observed for the encouragement of their faith and confidence in him; for he that did that for them, what is it he cannot or will not do? (c) Hilchot Melachim, c. 7. sect. 1. Robert Jamieson, A. R. Fausset and David Brown20:1 THE PRIESTS' EXHORTATION TO ENCOURAGE THE PEOPLE TO BATTLE. (Deu. 20:1-20)When thou goest out to battle against thine enemies--In the approaching invasion of Canaan, or in any just and defensive war, the Israelites had reason to expect the presence and favor of God. |
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20:220:2: Եւ եղիցի յորժամ մերձենայցես ՚ի պատերազմ. մատուցեալ քահանայն խօսեսցի ընդ ազգին[1906]. [1906] Ոմանք. Ընդ ազգիդ. (3) եւ ասասցէ ցդոսա. Լո՛ւր։ Եւ եղիցի յորժամ մերձենայցես ի պատերազմ, մատուցեալ քահանայն խօսեսցի ընդ ազգին:2 Երբ հասնի պատերազմելու ժամը, քահանան մօտ գալով՝ թող խօսի ժողովրդի հետ 2 Երբ ստիպուիս պատերազմիլ, քահանան ներկայանալով՝ ժողովուրդին պիտի խօսի 20:2: Եւ եղիցի յորժամ մերձենայցես ՚ի պատերազմ. մատուցեալ քահանայն խօսեսցի ընդ ազգին[1906]. [1906] Ոմանք. Ընդ ազգիդ. (3) եւ ասասցէ ցդոսա. Լո՛ւր։ 2 Երբ հասնի պատերազմելու ժամը, քահանան մօտ գալով՝ թող խօսի ժողովրդի հետ 2 Երբ ստիպուիս պատերազմիլ, քահանան ներկայանալով՝ ժողովուրդին պիտի խօսի zohrab-1805▾ eastern-1994▾ western am▾ |
20:22: Когда же приступаете к сражению, тогда пусть подойдет священник, и говорит народу, And it shall be, when ye are come nigh unto the battle, that the priest shall approach and speak unto the people:20:2 καὶ και and; even ἔσται ειμι be ὅταν οταν when; once ἐγγίσῃς εγγιζω get close; near τῷ ο the πολέμῳ πολεμος battle καὶ και and; even προσεγγίσας προσεγγιζω get close to ὁ ο the ἱερεὺς ιερευς priest λαλήσει λαλεω talk; speak τῷ ο the λαῷ λαος populace; population 20:2 וְ wᵊ וְ and הָיָ֕ה hāyˈā היה be כְּ kᵊ כְּ as קָֽרָבְכֶ֖ם qˈārāvᵊḵˌem קרב approach אֶל־ ʔel- אֶל to הַ ha הַ the מִּלְחָמָ֑ה mmilḥāmˈā מִלְחָמָה war וְ wᵊ וְ and נִגַּ֥שׁ niggˌaš נגשׁ approach הַ ha הַ the כֹּהֵ֖ן kkōhˌēn כֹּהֵן priest וְ wᵊ וְ and דִבֶּ֥ר ḏibbˌer דבר speak אֶל־ ʔel- אֶל to הָ hā הַ the עָֽם׃ ʕˈām עַם people 20:2. adpropinquante autem iam proelio stabit sacerdos ante aciem et sic loquetur ad populumAnd when the battle is now at hand, the priest shall stand before the army, and shall speak to the people in this manner: 2. And it shall be, when ye draw nigh unto the battle, that the priest shall approach and speak unto the people, 2: Когда же приступаете к сражению, тогда пусть подойдет священник, и говорит народу, 20:2 καὶ και and; even ἔσται ειμι be ὅταν οταν when; once ἐγγίσῃς εγγιζω get close; near τῷ ο the πολέμῳ πολεμος battle καὶ και and; even προσεγγίσας προσεγγιζω get close to ὁ ο the ἱερεὺς ιερευς priest λαλήσει λαλεω talk; speak τῷ ο the λαῷ λαος populace; population 20:2 וְ wᵊ וְ and הָיָ֕ה hāyˈā היה be כְּ kᵊ כְּ as קָֽרָבְכֶ֖ם qˈārāvᵊḵˌem קרב approach אֶל־ ʔel- אֶל to הַ ha הַ the מִּלְחָמָ֑ה mmilḥāmˈā מִלְחָמָה war וְ wᵊ וְ and נִגַּ֥שׁ niggˌaš נגשׁ approach הַ ha הַ the כֹּהֵ֖ן kkōhˌēn כֹּהֵן priest וְ wᵊ וְ and דִבֶּ֥ר ḏibbˌer דבר speak אֶל־ ʔel- אֶל to הָ hā הַ the עָֽם׃ ʕˈām עַם people 20:2. adpropinquante autem iam proelio stabit sacerdos ante aciem et sic loquetur ad populum ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And when the battle is now at hand, the priest shall stand before the army, and shall speak to the people in this manner: |
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183120:2: The priest shall approach, and speak unto the people - The priest on these occasions was the representative of that God whose servant he was, and whose worship he conducted. It is remarkable that almost all ancient nations took their priests with them to battle, as they did not expect success without having the object of their adoration with them, and they supposed they secured his presence by having that of his representative.Albert Barnes: Notes on the Bible - 183420:2: The priest - Not the high priest, but one appointed for the purpose, and called, according to the rabbis, "the anointed of the war": hence, perhaps the expression of Jer 6:4, etc. "prepare ye" (literally consecrate) "war." Thus, Phinehas went with the warriors to fight against Midian (Num 31:6; compare Sa1 4:4, Sa1 4:11; Ch2 13:12).R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188020:2: Num 10:8, Num 10:9, Num 31:6; Jdg 20:27, Jdg 20:28; Sa1 14:18, Sa1 30:7, Sa1 30:8; Ch2 13:12John Gill20:2 When all things are preparing for it, and it seems unavoidable:that the priest shall approach and speak unto the people; not any priest, but one appointed for this service; who is called the anointed of war, as Jarchi and Aben Ezra observe, and concerning whom Maimonides (d) is more particular; he says,"they appoint a priest to speak to the people at the time of war, and they anoint him with the anointing oil, and he is called the anointed of war; twice the anointed of war speaks unto the people, once in a book at the time they go forth, before they set in battle array, he says to the people, "what man is there", &c. and when he has caused his words to be heard, he returns; at another time, when they are set in array, he says, "fear not", &c.''this man seems to be an emblem of Gospel ministers, who are anointed with the gifts and graces of the Spirit of God, and whose business it is to encourage the people of God to fight the Lord's battles against sin, Satan, and the world, and not to be afraid of their spiritual enemies; directing them to take to them the whole armour of God, and to endure hardness as good soldiers of Christ, to follow him the captain of their salvation, assuring them of victory through him who makes them more than conquerors, and that their warfare is or shortly will be accomplished. (d) Hilchot Melachim, c. 7. sect. 1, 2. John Wesley20:2 Speak unto the people - Probably to one regiment of the army after another.Robert Jamieson, A. R. Fausset and David Brown20:2 when ye are come nigh unto the battle, that the priest shall approach and speak unto the people--Jewish writers say that there was a war priest appointed by a special ceremonial to attend the army. It was natural that the solemn objects and motives of religion should have been applied to animate patriotism, and so give additional impulse to valor; other people have done this. But in the case of Israel, the regular attendance of a priest on the battlefield was in accordance with their theocratic government, in which everything was done directly by God through His delegated ministers. It was the province of this priest to sound the trumpets (Num 10:9; Num 31:6), and he had others under him who repeated at the head of each battalion the exhortations which he addressed to the warriors in general. The speech (Deut 20:3-4) is marked by a brevity and expressiveness admirably suited to the occasion, namely, when the men were drawn up in line. |
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20:320:3: եւ ասասցէ ցնոսա. Լո՛ւր Իսրայէլ, դուք դիմեալ երթայք այսօր ՚ի պատերազմ աւադիկ ՚ի վերայ թշնամեաց ձերոց. մի՛ լքանիցին սիրտք ձեր, եւ մի՛ երկնչիցիք. եւ մի՛ զարհուրիցիք, եւ մի՛ խուսիցէք յերեսաց նոցա[1907]. [1907] Ոմանք. Եւ մի՛ խռովիցիք յերեսաց նոցա։ եւ ասասցէ ցնոսա. Լուր, Իսրայէլ. դուք դիմեալ երթայք այսօր ի պատերազմ աւադիկ ի վերայ թշնամեաց ձերոց, մի՛ լքանիցին սիրտք ձեր, եւ մի՛ երկնչիցիք եւ մի՛ զարհուրիցիք, եւ մի՛ խուսիցէք յերեսաց նոցա:3 եւ ասի նրանց. “Լսեցէ՛ք, իսրայէլացինե՜ր, ահաւասիկ դուք այսօր պատերազմի էք ելնում ձեր թշնամիների դէմ: Ձեր սրտերը թող չթուլանան, մի՛ վախեցէք, մի՛ զարհուրէք ու նրանցից խոյս մի՛ տուէք, 3 Ու անոնց ըսէ. ‘Ո՛վ Իսրայէլ, մտիկ ըրէ։ Այսօր դուք ձեր թշնամիներուն դէմ պատերազմելու կը ստիպուիք։ Սրտերնիդ թող չթուլնայ։ Մի՛ վախնաք, մի՛ զարհուրիք ու անոնց երեսէն մի՛ դողաք. 20:3: եւ ասասցէ ցնոսա. Լո՛ւր Իսրայէլ, դուք դիմեալ երթայք այսօր ՚ի պատերազմ աւադիկ ՚ի վերայ թշնամեաց ձերոց. մի՛ լքանիցին սիրտք ձեր, եւ մի՛ երկնչիցիք. եւ մի՛ զարհուրիցիք, եւ մի՛ խուսիցէք յերեսաց նոցա[1907]. [1907] Ոմանք. Եւ մի՛ խռովիցիք յերեսաց նոցա։ 3 եւ ասի նրանց. “Լսեցէ՛ք, իսրայէլացինե՜ր, ահաւասիկ դուք այսօր պատերազմի էք ելնում ձեր թշնամիների դէմ: Ձեր սրտերը թող չթուլանան, մի՛ վախեցէք, մի՛ զարհուրէք ու նրանցից խոյս մի՛ տուէք, 3 Ու անոնց ըսէ. ‘Ո՛վ Իսրայէլ, մտիկ ըրէ։ Այսօր դուք ձեր թշնամիներուն դէմ պատերազմելու կը ստիպուիք։ Սրտերնիդ թող չթուլնայ։ Մի՛ վախնաք, մի՛ զարհուրիք ու անոնց երեսէն մի՛ դողաք. zohrab-1805▾ eastern-1994▾ western am▾ |
20:33: и скажет ему: слушай, Израиль! вы сегодня вступаете в сражение с врагами вашими, да не ослабеет сердце ваше, не бойтесь, не смущайтесь и не ужасайтесь их, And shall say unto them, Hear, O Israel, ye approach this day unto battle against your enemies: let not your hearts faint, fear not, and do not tremble, neither be ye terrified because of them:20:3 καὶ και and; even ἐρεῖ ερεω.1 state; mentioned πρὸς προς to; toward αὐτούς αυτος he; him ἄκουε ακουω hear Ισραηλ ισραηλ.1 Israel ὑμεῖς υμεις you προσπορεύεσθε προσπορευομαι travel near; approach σήμερον σημερον today; present εἰς εις into; for πόλεμον πολεμος battle ἐπὶ επι in; on τοὺς ο the ἐχθροὺς εχθρος hostile; enemy ὑμῶν υμων your μὴ μη not ἐκλυέσθω εκλυω faint; let loose ἡ ο the καρδία καρδια heart ὑμῶν υμων your μὴ μη not φοβεῖσθε φοβεω afraid; fear μηδὲ μηδε while not; nor θραύεσθε θραυω crush μηδὲ μηδε while not; nor ἐκκλίνητε εκκλινω deviate; avoid ἀπὸ απο from; away προσώπου προσωπον face; ahead of αὐτῶν αυτος he; him 20:3 וְ wᵊ וְ and אָמַ֤ר ʔāmˈar אמר say אֲלֵהֶם֙ ʔᵃlēhˌem אֶל to שְׁמַ֣ע šᵊmˈaʕ שׁמע hear יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel אַתֶּ֨ם ʔattˌem אַתֶּם you קְרֵבִ֥ים qᵊrēvˌîm קָרֵב approaching הַ ha הַ the יֹּ֛ום yyˈôm יֹום day לַ la לְ to † הַ the מִּלְחָמָ֖ה mmilḥāmˌā מִלְחָמָה war עַל־ ʕal- עַל upon אֹיְבֵיכֶ֑ם ʔōyᵊvêḵˈem איב be hostile אַל־ ʔal- אַל not יֵרַ֣ךְ yērˈaḵ רכך be tender לְבַבְכֶ֗ם lᵊvavᵊḵˈem לֵבָב heart אַל־ ʔal- אַל not תִּֽירְא֧וּ tˈîrᵊʔˈû ירא fear וְ wᵊ וְ and אַֽל־ ʔˈal- אַל not תַּחְפְּז֛וּ taḥpᵊzˈû חפז hurry וְ wᵊ וְ and אַל־ ʔal- אַל not תַּֽעַרְצ֖וּ tˈaʕarṣˌû ערץ tremble מִ mi מִן from פְּנֵיהֶֽם׃ ppᵊnêhˈem פָּנֶה face 20:3. audi Israhel vos hodie contra inimicos vestros pugnam committitis non pertimescat cor vestrum nolite metuere nolite cedere nec formidetis eosHear, O Israel, you join battle this day against your enemies, let not your heart be dismayed, be not afraid, do not give back, fear ye them not: 3. and shall say unto them, Hear, O Israel, ye draw nigh this day unto battle against your enemies: let not your heart faint; fear not, nor tremble, neither be ye affrighted at them; 3: и скажет ему: слушай, Израиль! вы сегодня вступаете в сражение с врагами вашими, да не ослабеет сердце ваше, не бойтесь, не смущайтесь и не ужасайтесь их, 20:3 καὶ και and; even ἐρεῖ ερεω.1 state; mentioned πρὸς προς to; toward αὐτούς αυτος he; him ἄκουε ακουω hear Ισραηλ ισραηλ.1 Israel ὑμεῖς υμεις you προσπορεύεσθε προσπορευομαι travel near; approach σήμερον σημερον today; present εἰς εις into; for πόλεμον πολεμος battle ἐπὶ επι in; on τοὺς ο the ἐχθροὺς εχθρος hostile; enemy ὑμῶν υμων your μὴ μη not ἐκλυέσθω εκλυω faint; let loose ἡ ο the καρδία καρδια heart ὑμῶν υμων your μὴ μη not φοβεῖσθε φοβεω afraid; fear μηδὲ μηδε while not; nor θραύεσθε θραυω crush μηδὲ μηδε while not; nor ἐκκλίνητε εκκλινω deviate; avoid ἀπὸ απο from; away προσώπου προσωπον face; ahead of αὐτῶν αυτος he; him 20:3 וְ wᵊ וְ and אָמַ֤ר ʔāmˈar אמר say אֲלֵהֶם֙ ʔᵃlēhˌem אֶל to שְׁמַ֣ע šᵊmˈaʕ שׁמע hear יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel אַתֶּ֨ם ʔattˌem אַתֶּם you קְרֵבִ֥ים qᵊrēvˌîm קָרֵב approaching הַ ha הַ the יֹּ֛ום yyˈôm יֹום day לַ la לְ to † הַ the מִּלְחָמָ֖ה mmilḥāmˌā מִלְחָמָה war עַל־ ʕal- עַל upon אֹיְבֵיכֶ֑ם ʔōyᵊvêḵˈem איב be hostile אַל־ ʔal- אַל not יֵרַ֣ךְ yērˈaḵ רכך be tender לְבַבְכֶ֗ם lᵊvavᵊḵˈem לֵבָב heart אַל־ ʔal- אַל not תִּֽירְא֧וּ tˈîrᵊʔˈû ירא fear וְ wᵊ וְ and אַֽל־ ʔˈal- אַל not תַּחְפְּז֛וּ taḥpᵊzˈû חפז hurry וְ wᵊ וְ and אַל־ ʔal- אַל not תַּֽעַרְצ֖וּ tˈaʕarṣˌû ערץ tremble מִ mi מִן from פְּנֵיהֶֽם׃ ppᵊnêhˈem פָּנֶה face 20:3. audi Israhel vos hodie contra inimicos vestros pugnam committitis non pertimescat cor vestrum nolite metuere nolite cedere nec formidetis eos ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ Hear, O Israel, you join battle this day against your enemies, let not your heart be dismayed, be not afraid, do not give back, fear ye them not: |
jg▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188020:3: let not: Psa 27:1-3; Isa 35:3, Isa 35:4, Isa 41:10-14; Mat 10:16, Mat 10:28, Mat 10:31; Eph 6:11-18; Th1 5:15; Heb 12:12, Heb 12:13; Rev 2:10faint: Heb. be tender tremble: Heb. make haste, Isa 28:16 be ye terrified: Psa 3:6; Isa 8:12, Isa 8:13, Isa 57:7, Isa 57:8; Mat 8:26; Mar 16:6, Mar 16:18; Act 18:9, Act 18:10, Act 27:24; Ti1 6:12; Heb 13:6 John Gill20:3 And shall say unto them, hear, O Israel,.... Exciting their attention to what he was about to say, and which, as Jarchi observes, was spoken in the holy tongue, or in the Hebrew language:you approach this day unto battle against your enemies; were marching or ready to march, preparing to engage with them, and a battle seemed near at hand: let not your hearts faint, fear not, and do not tremble, neither be ye terrified because of them; many words are made use of to animate them against those fears which the strength, number, and appearance of their enemies, would be apt to cause in them. Jarchi observes, that here are four exhortations, answerable to four things which the kings of the nations do (in order to inject terror into their enemies); they shake their shields, to clash them one against another, that hearing their noise they may be afraid of them and flee; they prance their horses, and make them neigh, to cause the noise of the hoofs of their horses to be heard; they shout with their voices, and blow with their trumpets: and accordingly these several clauses are so interpreted in the Misnah (e)""and let not your hearts faint"; at the neighing of the horses, and the brightness of swords: "fear not"; at the clashing of shields: "and do not tremble"; at the sound of trumpets: "neither be ye terrified" at the voice of shouting;''and no doubt but it takes in everything that has a tendency to cause fear, faintness, and dismay, which they are cautioned against. (e) Misn. Sotah, c. 8. sect. 1. |
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20:420:4: զի Տէր Աստուած մեր երթայ առաջի ձեր ընդ ձե՛զ, տա՛լ պատերազմ վասն ձե՛ր ընդ թշնամիս ձեր, ապրեցուցանել զձեզ։ զի Տէր Աստուած [314]մեր երթայ առաջի ձեր ընդ ձեզ` տալ պատերազմ վասն ձեր ընդ թշնամիս ձեր, ապրեցուցանել զձեզ:4 որովհետեւ մեր Տէր Աստուածը ձեզ հետ գնում է ձեր առջեւից, որպէսզի ձեզ հետ պատերազմելով ձեր թշնամիների դէմ՝ փրկի ձեզ”: 4 Վասն զի ձեր Տէր Աստուածը ձեզի հետ պիտի երթայ, ձեզի համար՝ ձեր թշնամիներուն դէմ պատերազմելու եւ ձեզ ազատելու’։ 20:4: զի Տէր Աստուած մեր երթայ առաջի ձեր ընդ ձե՛զ, տա՛լ պատերազմ վասն ձե՛ր ընդ թշնամիս ձեր, ապրեցուցանել զձեզ։ 4 որովհետեւ մեր Տէր Աստուածը ձեզ հետ գնում է ձեր առջեւից, որպէսզի ձեզ հետ պատերազմելով ձեր թշնամիների դէմ՝ փրկի ձեզ”: 4 Վասն զի ձեր Տէր Աստուածը ձեզի հետ պիտի երթայ, ձեզի համար՝ ձեր թշնամիներուն դէմ պատերազմելու եւ ձեզ ազատելու’։ zohrab-1805▾ eastern-1994▾ western am▾ |
20:44: ибо Господь Бог ваш идет с вами, чтобы сразиться за вас с врагами вашими [и] спасти вас. For the LORD your God [is] he that goeth with you, to fight for you against your enemies, to save you:20:4 ὅτι οτι since; that κύριος κυριος lord; master ὁ ο the θεὸς θεος God ὑμῶν υμων your ὁ ο the προπορευόμενος προπορευομαι travel forth; travel before μεθ᾿ μετα with; amid ὑμῶν υμων your συνεκπολεμῆσαι συνεκπολεμεω you τοὺς ο the ἐχθροὺς εχθρος hostile; enemy ὑμῶν υμων your διασῶσαι διασωζω thoroughly save; bring safely through ὑμᾶς υμας you 20:4 כִּ֚י ˈkî כִּי that יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹֽהֵיכֶ֔ם ʔᵉlˈōhêḵˈem אֱלֹהִים god(s) הַ ha הַ the הֹלֵ֖ךְ hōlˌēḵ הלך walk עִמָּכֶ֑ם ʕimmāḵˈem עִם with לְ lᵊ לְ to הִלָּחֵ֥ם hillāḥˌēm לחם fight לָכֶ֛ם lāḵˈem לְ to עִם־ ʕim- עִם with אֹיְבֵיכֶ֖ם ʔōyᵊvêḵˌem איב be hostile לְ lᵊ לְ to הֹושִׁ֥יעַ hôšˌîₐʕ ישׁע help אֶתְכֶֽם׃ ʔeṯᵊḵˈem אֵת [object marker] 20:4. quia Dominus Deus vester in medio vestri est et pro vobis contra adversarios dimicabit ut eruat vos de periculoBecause the Lord your God is in the midst of you, and will fight for you against your enemies, to deliver you from danger. 4. for the LORD your God is he that goeth with you, to fight for you against your enemies, to save you. 4: ибо Господь Бог ваш идет с вами, чтобы сразиться за вас с врагами вашими [и] спасти вас. 20:4 ὅτι οτι since; that κύριος κυριος lord; master ὁ ο the θεὸς θεος God ὑμῶν υμων your ὁ ο the προπορευόμενος προπορευομαι travel forth; travel before μεθ᾿ μετα with; amid ὑμῶν υμων your συνεκπολεμῆσαι συνεκπολεμεω you τοὺς ο the ἐχθροὺς εχθρος hostile; enemy ὑμῶν υμων your διασῶσαι διασωζω thoroughly save; bring safely through ὑμᾶς υμας you 20:4 כִּ֚י ˈkî כִּי that יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹֽהֵיכֶ֔ם ʔᵉlˈōhêḵˈem אֱלֹהִים god(s) הַ ha הַ the הֹלֵ֖ךְ hōlˌēḵ הלך walk עִמָּכֶ֑ם ʕimmāḵˈem עִם with לְ lᵊ לְ to הִלָּחֵ֥ם hillāḥˌēm לחם fight לָכֶ֛ם lāḵˈem לְ to עִם־ ʕim- עִם with אֹיְבֵיכֶ֖ם ʔōyᵊvêḵˌem איב be hostile לְ lᵊ לְ to הֹושִׁ֥יעַ hôšˌîₐʕ ישׁע help אֶתְכֶֽם׃ ʔeṯᵊḵˈem אֵת [object marker] 20:4. quia Dominus Deus vester in medio vestri est et pro vobis contra adversarios dimicabit ut eruat vos de periculo ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ Because the Lord your God is in the midst of you, and will fight for you against your enemies, to deliver you from danger. |
jfb▾ jg▾ gnv▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188020:4: to fight: Deu 1:30, Deu 3:22, Deu 11:25, Deu 32:30; Exo 14:14; Jos 10:42, Jos 23:10; Ch2 13:12; Ch2 32:7, Ch2 32:8; Psa 144:1, Psa 144:2; Rom 8:37Geneva 159920:4 For the LORD your God [is] he that (b) goeth with you, to fight for you against your enemies, to save you.(b) Is present to defend you with his grace and power. John Gill20:4 For the Lord your God is he that goeth with you,.... To battle, and therefore they had no reason to fear and be dismayed, to be fainthearted, terrified, and tremble:fear not, I am with thee,.... Is 41:10, this, according to the Misnah (f), respects the ark, and so Jarchi, which was a symbol of the divine Presence, and went with them to battle; see Josh 6:4. to fight for you against your enemies, to save you; to annoy and destroy the one, and to protect and save the other; thus far the anointed priest addressed the people in an oration to this purpose: the account Maimonides gives of it is, that"when they have set their ranks, and are near to a battle, the anointed of war stands on an high place, and all the ranks before him, and says to them in the holy tongue, "hear, O Israel", &c. unto to save you; and then another priest under him causes it to be heard by all the people with an high voice (g);''he repeated what the anointed of war had said, and expressed it with a loud voice, that all might hear. (f) Ut supra. (Misn. Sotab, c. 8. sect. 1.) (g) Hilchot Melachim, c. 7. sect. 3. Robert Jamieson, A. R. Fausset and David Brown20:4 your God is he that goeth with you, to fight for you against your enemies, to save you--According to Jewish writers, the ark was always taken into the field of combat. But there is no evidence of this in the sacred history; and it must have been a sufficient ground of encouragement to be assured that God was on their side. |
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20:520:5: Եւ խօսեսցին դպիրքն ընդ ժողովրդեանն, եւ ասասցեն. Ա՛յր ոք՝ որոյ շինեալ իցէ տուն նորաշէն, եւ ո՛չ իցէ արարեալ նմա նաւակատիս, գնասցէ եւ դարձցի ՚ի տուն իւր. գուցէ՛ մեռանի ՚ի պատերազմի, եւ ա՛յլ այր առնիցէ նմա նաւակատիս[1908]։ [1908] Ոմանք. Որ շինեալ իցէ տուն։ Այլք. Գուցէ մեռանիցի ՚ի պատերազմի։ Եւ խօսեսցին դպիրքն ընդ ժողովրդեանն եւ ասասցեն. Այր ոք որոյ շինեալ իցէ տուն նորաշէն, եւ ոչ իցէ արարեալ նմա նաւակատիս, գնասցէ եւ դարձցի ի տուն իւր. գուցէ մեռանիցի ի պատերազմի, եւ այլ այր առնիցէ նմա նաւակատիս:5 Զօրահաւաք կազմակերպած սպաները թող խօսեն ժողովրդի հետ եւ ասեն. “Այն մարդը, որը նոր տուն է կառուցել, բայց բնակարանամուտ չի արել, թող վերադառնայ իր տունը. չլինի թէ պատերազմի ժամանակ նա սպանուի, եւ նրա փոխարէն մի ուրիշ մարդ բնակարանամուտ անի: 5 «Այն ատեն ոստիկանները ժողովուրդին խօսելով՝ պիտի ըսեն. ‘Ով որ նոր տուն շիներ է ու անոր նաւակատիքը չէ ըրեր, թող իր տունը դառնայ, չըլլայ թէ պատերազմին մէջ մեռնի եւ ուրիշ մէկը նաւակատիքը ընէ։ 20:5: Եւ խօսեսցին դպիրքն ընդ ժողովրդեանն, եւ ասասցեն. Ա՛յր ոք՝ որոյ շինեալ իցէ տուն նորաշէն, եւ ո՛չ իցէ արարեալ նմա նաւակատիս, գնասցէ եւ դարձցի ՚ի տուն իւր. գուցէ՛ մեռանի ՚ի պատերազմի, եւ ա՛յլ այր առնիցէ նմա նաւակատիս[1908]։ [1908] Ոմանք. Որ շինեալ իցէ տուն։ Այլք. Գուցէ մեռանիցի ՚ի պատերազմի։ 5 Զօրահաւաք կազմակերպած սպաները թող խօսեն ժողովրդի հետ եւ ասեն. “Այն մարդը, որը նոր տուն է կառուցել, բայց բնակարանամուտ չի արել, թող վերադառնայ իր տունը. չլինի թէ պատերազմի ժամանակ նա սպանուի, եւ նրա փոխարէն մի ուրիշ մարդ բնակարանամուտ անի: 5 «Այն ատեն ոստիկանները ժողովուրդին խօսելով՝ պիտի ըսեն. ‘Ով որ նոր տուն շիներ է ու անոր նաւակատիքը չէ ըրեր, թող իր տունը դառնայ, չըլլայ թէ պատերազմին մէջ մեռնի եւ ուրիշ մէկը նաւակատիքը ընէ։ zohrab-1805▾ eastern-1994▾ western am▾ |
20:55: Надзиратели же пусть объявят народу, говоря: кто построил новый дом и не обновил его, тот пусть идет и возвратится в дом свой, дабы не умер на сражении, и другой не обновил его; And the officers shall speak unto the people, saying, What man [is there] that hath built a new house, and hath not dedicated it? let him go and return to his house, lest he die in the battle, and another man dedicate it:20:5 καὶ και and; even λαλήσουσιν λαλεω talk; speak οἱ ο the γραμματεῖς γραμματευς scholar πρὸς προς to; toward τὸν ο the λαὸν λαος populace; population λέγοντες λεγω tell; declare τίς τις.1 who?; what? ὁ ο the ἄνθρωπος ανθρωπος person; human ὁ ο the οἰκοδομήσας οικοδομεω build οἰκίαν οικια house; household καινὴν καινος innovative; fresh καὶ και and; even οὐκ ου not ἐνεκαίνισεν εγκαινιζω dedicate αὐτήν αυτος he; him πορευέσθω πορευομαι travel; go καὶ και and; even ἀποστραφήτω αποστρεφω turn away; alienate εἰς εις into; for τὴν ο the οἰκίαν οικια house; household αὐτοῦ αυτος he; him μὴ μη not ἀποθάνῃ αποθνησκω die ἐν εν in τῷ ο the πολέμῳ πολεμος battle καὶ και and; even ἄνθρωπος ανθρωπος person; human ἕτερος ετερος different; alternate ἐγκαινιεῖ εγκαινιζω dedicate αὐτήν αυτος he; him 20:5 וְ wᵊ וְ and דִבְּר֣וּ ḏibbᵊrˈû דבר speak הַ ha הַ the שֹּֽׁטְרִים֮ ššˈōṭᵊrîm שׁטר register אֶל־ ʔel- אֶל to הָ hā הַ the עָ֣ם ʕˈām עַם people לֵ lē לְ to אמֹר֒ ʔmˌōr אמר say מִֽי־ mˈî- מִי who הָ hā הַ the אִ֞ישׁ ʔˈîš אִישׁ man אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] בָּנָ֤ה bānˈā בנה build בַֽיִת־ vˈayiṯ- בַּיִת house חָדָשׁ֙ ḥāḏˌāš חָדָשׁ new וְ wᵊ וְ and לֹ֣א lˈō לֹא not חֲנָכֹ֔ו ḥᵃnāḵˈô חנך dedicate יֵלֵ֖ךְ yēlˌēḵ הלך walk וְ wᵊ וְ and יָשֹׁ֣ב yāšˈōv שׁוב return לְ lᵊ לְ to בֵיתֹ֑ו vêṯˈô בַּיִת house פֶּן־ pen- פֶּן lest יָמוּת֙ yāmûṯ מות die בַּ ba בְּ in † הַ the מִּלְחָמָ֔ה mmilḥāmˈā מִלְחָמָה war וְ wᵊ וְ and אִ֥ישׁ ʔˌîš אִישׁ man אַחֵ֖ר ʔaḥˌēr אַחֵר other יַחְנְכֶֽנּוּ׃ yaḥnᵊḵˈennû חנך dedicate 20:5. duces quoque per singulas turmas audiente exercitu proclamabunt quis est homo qui aedificavit domum novam et non dedicavit eam vadat et revertatur in domum suam ne forte moriatur in bello et alius dedicet illamAnd the captains shall proclaim through every band in the hearing of the army: What man is there, that hath built a new house, and hath not dedicated it? let him go and return to his house, lest he die in the battle, and another man dedicate it. 5. And the officers shall speak unto the people, saying, What man is there that hath built a new house, and hath not dedicated it? let him go and return to his house, lest he die in the battle, and another man dedicate it. 5: Надзиратели же пусть объявят народу, говоря: кто построил новый дом и не обновил его, тот пусть идет и возвратится в дом свой, дабы не умер на сражении, и другой не обновил его; 20:5 καὶ και and; even λαλήσουσιν λαλεω talk; speak οἱ ο the γραμματεῖς γραμματευς scholar πρὸς προς to; toward τὸν ο the λαὸν λαος populace; population λέγοντες λεγω tell; declare τίς τις.1 who?; what? ὁ ο the ἄνθρωπος ανθρωπος person; human ὁ ο the οἰκοδομήσας οικοδομεω build οἰκίαν οικια house; household καινὴν καινος innovative; fresh καὶ και and; even οὐκ ου not ἐνεκαίνισεν εγκαινιζω dedicate αὐτήν αυτος he; him πορευέσθω πορευομαι travel; go καὶ και and; even ἀποστραφήτω αποστρεφω turn away; alienate εἰς εις into; for τὴν ο the οἰκίαν οικια house; household αὐτοῦ αυτος he; him μὴ μη not ἀποθάνῃ αποθνησκω die ἐν εν in τῷ ο the πολέμῳ πολεμος battle καὶ και and; even ἄνθρωπος ανθρωπος person; human ἕτερος ετερος different; alternate ἐγκαινιεῖ εγκαινιζω dedicate αὐτήν αυτος he; him 20:5 וְ wᵊ וְ and דִבְּר֣וּ ḏibbᵊrˈû דבר speak הַ ha הַ the שֹּֽׁטְרִים֮ ššˈōṭᵊrîm שׁטר register אֶל־ ʔel- אֶל to הָ hā הַ the עָ֣ם ʕˈām עַם people לֵ lē לְ to אמֹר֒ ʔmˌōr אמר say מִֽי־ mˈî- מִי who הָ hā הַ the אִ֞ישׁ ʔˈîš אִישׁ man אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] בָּנָ֤ה bānˈā בנה build בַֽיִת־ vˈayiṯ- בַּיִת house חָדָשׁ֙ ḥāḏˌāš חָדָשׁ new וְ wᵊ וְ and לֹ֣א lˈō לֹא not חֲנָכֹ֔ו ḥᵃnāḵˈô חנך dedicate יֵלֵ֖ךְ yēlˌēḵ הלך walk וְ wᵊ וְ and יָשֹׁ֣ב yāšˈōv שׁוב return לְ lᵊ לְ to בֵיתֹ֑ו vêṯˈô בַּיִת house פֶּן־ pen- פֶּן lest יָמוּת֙ yāmûṯ מות die בַּ ba בְּ in † הַ the מִּלְחָמָ֔ה mmilḥāmˈā מִלְחָמָה war וְ wᵊ וְ and אִ֥ישׁ ʔˌîš אִישׁ man אַחֵ֖ר ʔaḥˌēr אַחֵר other יַחְנְכֶֽנּוּ׃ yaḥnᵊḵˈennû חנך dedicate 20:5. duces quoque per singulas turmas audiente exercitu proclamabunt quis est homo qui aedificavit domum novam et non dedicavit eam vadat et revertatur in domum suam ne forte moriatur in bello et alius dedicet illam ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And the captains shall proclaim through every band in the hearing of the army: What man is there, that hath built a new house, and hath not dedicated it? let him go and return to his house, lest he die in the battle, and another man dedicate it. |
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183120:5: That hath built a new house, and hath not dedicated it? - From the title of Psa 30:1-12, - A Psalm or Song at the Dedication of the House of David - it is evident that it was a custom in Israel to dedicate a new house to God with prayer, praise, and thanksgiving; and this was done in order to secure the Divine presence and blessing, for no pious or sensible man could imagine he could dwell safely in a house that was not under the immediate protection of God. Hence it has been a custom in the most barbarous nations to consecrate a part of a new house to the deity they worshipped. The houses of the inhabitants of Bonny, in Africa, are generally divided into three apartments: one is a kind of state room or parlour; another serves for a common room, or kitchen; and the third is dedicated to the Juju, the serpent god, which they worship; for even those savages believe that in every house their god should have his temple! At the times of dedication among the Jews, besides prayer and praise, a feast was made, to which the relatives and neighbors were invited. Something of this custom is observed in some parts of our own country in what is called warming the house; but in these cases the feasting only is kept up - the prayer and praise forgotten! so that the dedication appears to be rather more to Bacchus than to Jehovah, the author of every good and perfect gift.Albert Barnes: Notes on the Bible - 183420:5: The officers dedicated it - See Exo 5:6 note.Compare the marginal references. The expression is appropriate, because various ceremonies of a religious kind were customary among the Jews on taking possession of a new house. The immunity conferred in this verse lasted, like that in Deu 20:7 (compare Deu 24:5), for one year. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188020:5: the officers: Deu 1:15, Deu 16:18; Num 31:14, Num 31:48; Sa1 17:18dedicated: Neh 12:27; Psa 30:1 *title Geneva 159920:5 And the officers shall speak unto the people, saying, What man [is there] that hath built a new house, and hath not (c) dedicated it? let him go and return to his house, lest he die in the battle, and another man dedicate it.(c) For when they first entered to dwell in a house, they gave thanks to God, acknowledging that they had that benefit by his grace. John Gill20:5 And the officers shall speak unto the people,.... What these officers were is not easy to say; they seem not to be officers of the army, for they are distinguished from captains of the armies, Deut 20:9, unless they can be thought to be general officers; but the word for them is the same that is used of such that attended the judges and were ministers to them, Deut 16:18, and perhaps they were a sort of heralds that published and proclaimed what the anointed of war had said; and so the above writer (h) affirms, that what here follows was first spoken by him, and after that (what is said, Deut 20:3) the anointed of war speaks, saying:what man is there,.... (to the end of Deut 20:7) thus far the anointed of war speaks, and then an officer causes all the people to hear it with an high voice, saying: what man is there that hath built a new house, and hath not dedicated it? or perfected it, as the Targum of Jonathan, not quite finished it, has not, as that paraphrast says, fixed in it the door posts, or rather perhaps he means the Mezuzah, or writing, which the Jews thought themselves obliged to fasten to the door posts of their houses; see Deut 11:20 until this was done, an house was not thought to be completed; though Jarchi interprets this of inhabitation; of a man's having built a house, but has not yet dwelt in it; see Deut 28:30, so Josephus (i) explains it, of its not having been used and enjoyed by a man a full year; but there seems to be something more than all this in dedication; for though it does not signify a consecration or dedication of it to holy uses, as the dedication of the tabernacle and temple, yet there was something done, some ceremony used at entrance into a new house; a good man entered into it, no doubt, with prayer and praise, as the thirtieth psalm was composed by David at the dedication of his house; see Neh 12:27 and perhaps it was usual to have their friends together, and make a cheerful entertainment on the occasion. Ben Melech on the place, assures us it was a custom to make a feast and merriment at eating the first meal in a new house: let him go and return to his house, lest he die in the battle, and another man dedicate it; or perfect it, as the above Targum, or dwell in it, as well as have the pleasure of entertaining his friends in it at the first opening of it; this was either a command, enjoining a man, in such a circumstance, to return, and so the rest that follow, or a permission to him, allowing him to do it if he thought fit. (h) Hilchot Melachim, c. 7. sect. 3. (i) Antiqu. l. 4. c. 8. sect. 41. John Wesley20:5 What man - This and the following exceptions are to be understood only of a war allowed by God, not in a war commanded by God, not in the approaching war with the Canaanites, from which even the bridegroom was not exempted, as the Jewish writers note.Robert Jamieson, A. R. Fausset and David Brown20:5 And the officers shall speak unto the people--literally, Shoterim, who are called "scribes" or "overseers" (Ex 5:6). They might be keepers of the muster-roll, or perhaps rather military heralds, whose duty it was to announce the orders of the generals (2Chron 26:11). This proclamation (Deut 20:5-8) must have been made previous to the priest's address, as great disorder and inconvenience must have been occasioned if the serried ranks were broken by the departure of those to whom the privilege was granted. Four grounds of exemption are expressly mentioned: (1) The dedication of a new house, which, as in all Oriental countries still, was an important event, and celebrated by festive and religious ceremonies (Neh 12:27); exemption for a year. (2) The planting of a vineyard. The fruit of the first three years being declared unfit for use, and the first-fruits producible on the fourth, the exemption in this case lasted at least four years. (3) The betrothal of a wife, which was always a considerable time before marriage. It was deemed a great hardship to leave a house unfinished, a new property half cultivated, and a recently contracted marriage; and the exemptions allowed in these cases were founded on the principle that a man's heart being deeply engrossed by something at a distance, he would not be very enthusiastic in the public service. (4) The ground of exemption was cowardice. From the composition of the Israelitish army, which was an irregular militia, all above twenty years being liable to serve, many totally unfit for war must have been called to the field; and it was therefore a prudential arrangement to rid the army of such unwarlike elements--persons who could render no efficient service, and the contagion of whose craven spirit might lead to panic and defeat. |
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20:620:6: Եւ այր ոք՝ որոյ տնկեալ իցէ այգի, եւ չիցէ՛ ուրախ լեալ ՚ի նմանէ, գնասցէ եւ դարձցի՛ անդրէն ՚ի տուն իւր. գուցէ մեռանիցի ՚ի պատերազմի, եւ ա՛յլ այր ուրախ լինիցի ՚ի նմանէ[1909]։ [1909] Ոմանք. Տնկեալ իցէ նմա այգի։ Եւ այր ոք որոյ տնկեալ իցէ այգի, եւ չիցէ ուրախ լեալ ի նմանէ, գնասցէ եւ դարձցի անդրէն ի տուն իւր. գուցէ մեռանիցի ի պատերազմի, եւ այլ այր ուրախ լինիցի ի նմանէ:6 Այն մարդը, որն այգի է տնկել, բայց դեռ դրա բերքը չի վայելել, թող գնայ ու վերադառնայ իր տունը. չլինի թէ պատերազմի ժամանակ սպանուի, եւ նրա փոխարէն մի ուրիշ մարդ դրա բերքը վայելի: 6 Ով որ այգի տնկեր է ու անոր պտուղէն դեռ չէ կերած, թող իր տունը դառնայ. չըլլայ թէ պատերազմին մէջ մեռնի ու անոր առաջին պտուղը ուրիշ մը ուտէ։ 20:6: Եւ այր ոք՝ որոյ տնկեալ իցէ այգի, եւ չիցէ՛ ուրախ լեալ ՚ի նմանէ, գնասցէ եւ դարձցի՛ անդրէն ՚ի տուն իւր. գուցէ մեռանիցի ՚ի պատերազմի, եւ ա՛յլ այր ուրախ լինիցի ՚ի նմանէ[1909]։ [1909] Ոմանք. Տնկեալ իցէ նմա այգի։ 6 Այն մարդը, որն այգի է տնկել, բայց դեռ դրա բերքը չի վայելել, թող գնայ ու վերադառնայ իր տունը. չլինի թէ պատերազմի ժամանակ սպանուի, եւ նրա փոխարէն մի ուրիշ մարդ դրա բերքը վայելի: 6 Ով որ այգի տնկեր է ու անոր պտուղէն դեռ չէ կերած, թող իր տունը դառնայ. չըլլայ թէ պատերազմին մէջ մեռնի ու անոր առաջին պտուղը ուրիշ մը ուտէ։ zohrab-1805▾ eastern-1994▾ western am▾ |
20:66: и кто насадил виноградник и не пользовался им, тот пусть идет и возвратится в дом свой, дабы не умер на сражении, и другой не воспользовался им; And what man [is he] that hath planted a vineyard, and hath not [yet] eaten of it? let him [also] go and return unto his house, lest he die in the battle, and another man eat of it:20:6 καὶ και and; even τίς τις.1 who?; what? ὁ ο the ἄνθρωπος ανθρωπος person; human ὅστις οστις who; that ἐφύτευσεν φυτευω plant ἀμπελῶνα αμπελων vineyard καὶ και and; even οὐκ ου not εὐφράνθη ευφραινω celebrate; cheer ἐξ εκ from; out of αὐτοῦ αυτος he; him πορευέσθω πορευομαι travel; go καὶ και and; even ἀποστραφήτω αποστρεφω turn away; alienate εἰς εις into; for τὴν ο the οἰκίαν οικια house; household αὐτοῦ αυτος he; him μὴ μη not ἀποθάνῃ αποθνησκω die ἐν εν in τῷ ο the πολέμῳ πολεμος battle καὶ και and; even ἄνθρωπος ανθρωπος person; human ἕτερος ετερος different; alternate εὐφρανθήσεται ευφραινω celebrate; cheer ἐξ εκ from; out of αὐτοῦ αυτος he; him 20:6 וּ û וְ and מִֽי־ mˈî- מִי who הָ hā הַ the אִ֞ישׁ ʔˈîš אִישׁ man אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] נָטַ֥ע nāṭˌaʕ נטע plant כֶּ֨רֶם֙ kˈerem כֶּרֶם vineyard וְ wᵊ וְ and לֹ֣א lˈō לֹא not חִלְּלֹ֔ו ḥillᵊlˈô חלל defile יֵלֵ֖ךְ yēlˌēḵ הלך walk וְ wᵊ וְ and יָשֹׁ֣ב yāšˈōv שׁוב return לְ lᵊ לְ to בֵיתֹ֑ו vêṯˈô בַּיִת house פֶּן־ pen- פֶּן lest יָמוּת֙ yāmûṯ מות die בַּ ba בְּ in † הַ the מִּלְחָמָ֔ה mmilḥāmˈā מִלְחָמָה war וְ wᵊ וְ and אִ֥ישׁ ʔˌîš אִישׁ man אַחֵ֖ר ʔaḥˌēr אַחֵר other יְחַלְּלֶֽנּוּ׃ yᵊḥallᵊlˈennû חלל defile 20:6. quis est homo qui plantavit vineam et necdum eam fecit esse communem et de qua vesci omnibus liceat vadat et revertatur in domum suam ne forte moriatur in bello et alius homo eius fungatur officioWhat man is there, that hath planted a vineyard, and hath not as yet made it to be common, whereof all men may eat? let him go, and return to his house, lest he die in the battle, and another man execute his office. 6. And what man is there that hath planted a vineyard, and hath not used the fruit thereof? let him go and return unto his house, lest he die in the battle, and another man use the fruit thereof. 6: и кто насадил виноградник и не пользовался им, тот пусть идет и возвратится в дом свой, дабы не умер на сражении, и другой не воспользовался им; 20:6 καὶ και and; even τίς τις.1 who?; what? ὁ ο the ἄνθρωπος ανθρωπος person; human ὅστις οστις who; that ἐφύτευσεν φυτευω plant ἀμπελῶνα αμπελων vineyard καὶ και and; even οὐκ ου not εὐφράνθη ευφραινω celebrate; cheer ἐξ εκ from; out of αὐτοῦ αυτος he; him πορευέσθω πορευομαι travel; go καὶ και and; even ἀποστραφήτω αποστρεφω turn away; alienate εἰς εις into; for τὴν ο the οἰκίαν οικια house; household αὐτοῦ αυτος he; him μὴ μη not ἀποθάνῃ αποθνησκω die ἐν εν in τῷ ο the πολέμῳ πολεμος battle καὶ και and; even ἄνθρωπος ανθρωπος person; human ἕτερος ετερος different; alternate εὐφρανθήσεται ευφραινω celebrate; cheer ἐξ εκ from; out of αὐτοῦ αυτος he; him 20:6 וּ û וְ and מִֽי־ mˈî- מִי who הָ hā הַ the אִ֞ישׁ ʔˈîš אִישׁ man אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] נָטַ֥ע nāṭˌaʕ נטע plant כֶּ֨רֶם֙ kˈerem כֶּרֶם vineyard וְ wᵊ וְ and לֹ֣א lˈō לֹא not חִלְּלֹ֔ו ḥillᵊlˈô חלל defile יֵלֵ֖ךְ yēlˌēḵ הלך walk וְ wᵊ וְ and יָשֹׁ֣ב yāšˈōv שׁוב return לְ lᵊ לְ to בֵיתֹ֑ו vêṯˈô בַּיִת house פֶּן־ pen- פֶּן lest יָמוּת֙ yāmûṯ מות die בַּ ba בְּ in † הַ the מִּלְחָמָ֔ה mmilḥāmˈā מִלְחָמָה war וְ wᵊ וְ and אִ֥ישׁ ʔˌîš אִישׁ man אַחֵ֖ר ʔaḥˌēr אַחֵר other יְחַלְּלֶֽנּוּ׃ yᵊḥallᵊlˈennû חלל defile 20:6. quis est homo qui plantavit vineam et necdum eam fecit esse communem et de qua vesci omnibus liceat vadat et revertatur in domum suam ne forte moriatur in bello et alius homo eius fungatur officio ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ What man is there, that hath planted a vineyard, and hath not as yet made it to be common, whereof all men may eat? let him go, and return to his house, lest he die in the battle, and another man execute his office. |
jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 183420:6: See the margin and references. The fruit of newly-planted trees was set apart from common uses for four years.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188020:6: eaten of it: Heb. made it common, Deut. 28:1-30:20; Lev 19:23-25; Jer 31:5lest he die: Isa 65:22; Zep 1:13 Geneva 159920:6 And what man [is he] that hath planted a vineyard, and hath not [yet] (d) eaten of it? let him [also] go and return unto his house, lest he die in the battle, and another man eat of it.(d) The Hebrew word signifies to make common or profane, (Lev 19:25) John Gill20:6 And what man is he that hath planted a vineyard, and hath not yet eaten of it?.... Which he has a right to do, and it is hard for him to be deprived of it, 1Cor 9:7 or "hath not made it common" (k); according to the law in Lev 19:23. Three years the fruit of trees, and so of vines, might not be eaten; in the fourth, they were devoted to the Lord, and might be redeemed from the priest, and so made common; and on the fifth year were eaten in course; so the Targums of Jerusalem, Jonathan, and Jarchi, interpret it: "let him also go and return unto his house, lest he die in the battle, and another man eat of it"; or make it common, according to the above law: Aben Ezra seems to have another sense of this passage, deriving the word from another, which signifies piping and dancing, and observes, that it was a custom to sing, pipe, and dance in vineyards; and the Septuagint version is, "hath not been made merry of it"; though that may signify not having drank of the wine of it, to be made merry with it.(k) "necdum fecit eam esse communem", V. L. "et non fecit eam communem", Vatablus, Fagius. John Wesley20:6 A vineyard - This and the former dispensation were generally convenient, but more necessary in the beginning of their settlement in Canaan, for the encouragement of those who should build houses or plant vineyards, which was chargeable to them, and beneficial to the common - wealth. Eaten of it - Heb. made it common, namely, for the use of himself and family and friends, which it was not, 'till the fifth year. |
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20:720:7: Եւ ա՛յր ոք՝ որոյ խօսեալ իցէ կին, եւ չիցէ՛ առեալ զնա, գնասցէ՛ եւ դարձցի ՚ի տուն իւր. գուցէ՛ մեռանիցի ՚ի պատերազմի, եւ ա՛յլ այր առնուցու զնա[1910]։ [1910] Ոմանք. Եւ դարձցի անդրէն ՚ի տուն իւր... եւ այլ այր առնիցէ զնա։ Եւ այր ոք որոյ խօսեալ իցէ կին, եւ չիցէ առեալ զնա, գնասցէ եւ դարձցի ի տուն իւր. գուցէ մեռանիցի ի պատերազմի, եւ այլ այր առնուցու զնա:7 Այն մարդը, որը մի աղջկայ հետ նշանուել է, բայց նրա հետ դեռ չի ամուսնացել, թող գնայ ու վերադառնայ իր տունը. չլինի թէ պատերազմի ժամանակ սպանուի, եւ նրա փոխարէն մի ուրիշ մարդ ամուսնանայ իր նշանածի հետ”: 7 Եւ ով որ կնոջ մը նշանուած է ու զանիկա չէ առած, թող իր տունը դառնայ, չըլլայ թէ պատերազմին մէջ մեռնի ու զանիկա ուրիշ մարդ մը առնէ’։ 20:7: Եւ ա՛յր ոք՝ որոյ խօսեալ իցէ կին, եւ չիցէ՛ առեալ զնա, գնասցէ՛ եւ դարձցի ՚ի տուն իւր. գուցէ՛ մեռանիցի ՚ի պատերազմի, եւ ա՛յլ այր առնուցու զնա[1910]։ [1910] Ոմանք. Եւ դարձցի անդրէն ՚ի տուն իւր... եւ այլ այր առնիցէ զնա։ 7 Այն մարդը, որը մի աղջկայ հետ նշանուել է, բայց նրա հետ դեռ չի ամուսնացել, թող գնայ ու վերադառնայ իր տունը. չլինի թէ պատերազմի ժամանակ սպանուի, եւ նրա փոխարէն մի ուրիշ մարդ ամուսնանայ իր նշանածի հետ”: 7 Եւ ով որ կնոջ մը նշանուած է ու զանիկա չէ առած, թող իր տունը դառնայ, չըլլայ թէ պատերազմին մէջ մեռնի ու զանիկա ուրիշ մարդ մը առնէ’։ zohrab-1805▾ eastern-1994▾ western am▾ |
20:77: и кто обручился с женою и не взял ее, тот пусть идет и возвратится в дом свой, дабы не умер на сражении, и другой не взял ее. And what man [is there] that hath betrothed a wife, and hath not taken her? let him go and return unto his house, lest he die in the battle, and another man take her:20:7 καὶ και and; even τίς τις.1 who?; what? ὁ ο the ἄνθρωπος ανθρωπος person; human ὅστις οστις who; that μεμνήστευται μνηστευω engaged γυναῖκα γυνη woman; wife καὶ και and; even οὐκ ου not ἔλαβεν λαμβανω take; get αὐτήν αυτος he; him πορευέσθω πορευομαι travel; go καὶ και and; even ἀποστραφήτω αποστρεφω turn away; alienate εἰς εις into; for τὴν ο the οἰκίαν οικια house; household αὐτοῦ αυτος he; him μὴ μη not ἀποθάνῃ αποθνησκω die ἐν εν in τῷ ο the πολέμῳ πολεμος battle καὶ και and; even ἄνθρωπος ανθρωπος person; human ἕτερος ετερος different; alternate λήμψεται λαμβανω take; get αὐτήν αυτος he; him 20:7 וּ û וְ and מִֽי־ mˈî- מִי who הָ hā הַ the אִ֞ישׁ ʔˈîš אִישׁ man אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] אֵרַ֤שׂ ʔērˈaś ארשׂ betroth אִשָּׁה֙ ʔiššˌā אִשָּׁה woman וְ wᵊ וְ and לֹ֣א lˈō לֹא not לְקָחָ֔הּ lᵊqāḥˈāh לקח take יֵלֵ֖ךְ yēlˌēḵ הלך walk וְ wᵊ וְ and יָשֹׁ֣ב yāšˈōv שׁוב return לְ lᵊ לְ to בֵיתֹ֑ו vêṯˈô בַּיִת house פֶּן־ pen- פֶּן lest יָמוּת֙ yāmûṯ מות die בַּ ba בְּ in † הַ the מִּלְחָמָ֔ה mmilḥāmˈā מִלְחָמָה war וְ wᵊ וְ and אִ֥ישׁ ʔˌîš אִישׁ man אַחֵ֖ר ʔaḥˌēr אַחֵר other יִקָּחֶֽנָּה׃ yiqqāḥˈennā לקח take 20:7. quis est homo qui despondit uxorem et non accepit eam vadat et revertatur in domum suam ne forte moriatur in bello et alius homo accipiat eamWhat man is there, that hath espoused a wife, and not taken her? let him go, and return to his house, lest he die in the war, and another man take her. 7. And what man is there that hath betrothed a wife, and hath not taken her? let him go and return unto his house, lest he die in the battle, and another man take her. 7: и кто обручился с женою и не взял ее, тот пусть идет и возвратится в дом свой, дабы не умер на сражении, и другой не взял ее. 20:7 καὶ και and; even τίς τις.1 who?; what? ὁ ο the ἄνθρωπος ανθρωπος person; human ὅστις οστις who; that μεμνήστευται μνηστευω engaged γυναῖκα γυνη woman; wife καὶ και and; even οὐκ ου not ἔλαβεν λαμβανω take; get αὐτήν αυτος he; him πορευέσθω πορευομαι travel; go καὶ και and; even ἀποστραφήτω αποστρεφω turn away; alienate εἰς εις into; for τὴν ο the οἰκίαν οικια house; household αὐτοῦ αυτος he; him μὴ μη not ἀποθάνῃ αποθνησκω die ἐν εν in τῷ ο the πολέμῳ πολεμος battle καὶ και and; even ἄνθρωπος ανθρωπος person; human ἕτερος ετερος different; alternate λήμψεται λαμβανω take; get αὐτήν αυτος he; him 20:7 וּ û וְ and מִֽי־ mˈî- מִי who הָ hā הַ the אִ֞ישׁ ʔˈîš אִישׁ man אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] אֵרַ֤שׂ ʔērˈaś ארשׂ betroth אִשָּׁה֙ ʔiššˌā אִשָּׁה woman וְ wᵊ וְ and לֹ֣א lˈō לֹא not לְקָחָ֔הּ lᵊqāḥˈāh לקח take יֵלֵ֖ךְ yēlˌēḵ הלך walk וְ wᵊ וְ and יָשֹׁ֣ב yāšˈōv שׁוב return לְ lᵊ לְ to בֵיתֹ֑ו vêṯˈô בַּיִת house פֶּן־ pen- פֶּן lest יָמוּת֙ yāmûṯ מות die בַּ ba בְּ in † הַ the מִּלְחָמָ֔ה mmilḥāmˈā מִלְחָמָה war וְ wᵊ וְ and אִ֥ישׁ ʔˌîš אִישׁ man אַחֵ֖ר ʔaḥˌēr אַחֵר other יִקָּחֶֽנָּה׃ yiqqāḥˈennā לקח take 20:7. quis est homo qui despondit uxorem et non accepit eam vadat et revertatur in domum suam ne forte moriatur in bello et alius homo accipiat eam ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ What man is there, that hath espoused a wife, and not taken her? let him go, and return to his house, lest he die in the war, and another man take her. |
jg▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183120:7: Betrothed a wife, and hath not taken her? - It was customary among the Jews to contract matrimony, espouse or betroth, and for some considerable time to leave the parties in the houses of their respective parents: when the bridegroom had made proper preparations, then the bride was brought home to his house, and thus the marriage was consummated. The provisions in this verse refer to a case of this kind; for it was deemed an excessive hardship for a person to be obliged to go to battle, where there was a probability of his being slain, who had left a new house unfinished; a newly purchased heritage half tilled; or a wife with whom he had just contracted marriage. Homer represents the case of Protesilaus as very afflicting, who was obliged to go to the Trojan war, leaving his wife in the deepest distress, and his house unfinished.Του δε και αμφιδρυφης αλοχος Φυλακῃ ελελειπτο, Και δομος ἡμιτελης· τον δ' εκτανε Δαρδανος ανηρ, Νηος αποθρωσκοντα πολυ πρωτιστον Αχαιων. Iliad, 1. ii., ver. 100. "A wife he left, To rend in Phylace her bleeding cheeks, And an unfinish'd mansion: first he died Of all the Greeks; for as he leap'd to land, Long ere the rest, a Dardan struck him dead." Cowper. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188020:7: betrothed a wife: It was customary among the Jews to contract matrimony, espouse, or betroth, and for a considerable time to leave the parties in the houses of the respective parents; and when the bridegroom had made proper preparations, then the bride was brought home to his house, and the marriage consummated. The provisions in this verse refer to a case of this kind; though the Jews extend it to him who had newly consummated his marriage, and even to him who had married his brother's wife. It was deemed a peculiar hardship for a person to be obliged to go to battle, who had left a house unfinished, newly purchased land half tilled, or a wife with whom he had just contracted marriage. Deu 22:23-25, Deu 24:5; Mat 1:18lest he die: Deu 28:30; Luk 14:18-20; Ti2 2:4 John Gill20:7 And what man is there that hath betrothed a wife, and hath not taken her?.... Home to his house and bedded with her; has only betrothed her, but is not properly married to her, the nuptials are not completed; this the Jews understand of anyone betrothed to him, whether a virgin or a widow, or the wife of a deceased brother (yea, they say, if his brother is dead in war, he returns and comes home), but not of a former wife divorced and received again (m):let him go and return unto his house, lest he die in battle, and another man take her; or marry her. (m) Misn. Sotah, ib. sect. 2. |
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20:820:8: Եւ յաւելցեն դպիրքն խօսել ընդ ժողովրդեանն՝ եւ ասասցեն. Ա՛յր ոք որ երկնչիցի, եւ վատասի՛րտ սրտիւ իցէ, գնասցէ՛ եւ դարձցի ՚ի տուն իւր. զի մի՛ զանգիտեցուսցէ զսիրտ եղբօր իւրոյ իբրեւ զիւրն[1911]։ [1911] Յօրինակին պակասէր. գնասցէեւ դարձ՛՛։ Ոմանք. Եւ դարձցի անդրէն ՚ի տուն։ Եւ յաւելցեն դպիրքն խօսել ընդ ժողովրդեանն եւ ասասցեն. Այր ոք որ երկնչիցի եւ վատասիրտ սրտիւ իցէ, գնասցէ եւ դարձցի ի տուն իւր. զի մի՛ զանգիտեցուսցէ զսիրտ եղբօր իւրոյ իբրեւ զիւրն:8 Սպաները դարձեալ թող խօսեն ժողովրդի հետ եւ ասեն. “Այն մարդը, որ վախենում է, թուլասիրտ է, թող գնայ ու վերադառնայ իր տունը, որպէսզի իր եղբօրն էլ իր նման վախկոտ չդարձնի”: 8 Ոստիկանները իրենց խօսքը շարունակելով պիտի ըսեն ժողովուրդին. ‘Ով որ վախկոտ ու թուլասիրտ է, թող իր տունը դառնայ. չըլլայ որ իր եղբայրներուն սիրտն ալ իր սրտին պէս թուլցնէ’։ 20:8: Եւ յաւելցեն դպիրքն խօսել ընդ ժողովրդեանն՝ եւ ասասցեն. Ա՛յր ոք որ երկնչիցի, եւ վատասի՛րտ սրտիւ իցէ, գնասցէ՛ եւ դարձցի ՚ի տուն իւր. զի մի՛ զանգիտեցուսցէ զսիրտ եղբօր իւրոյ իբրեւ զիւրն[1911]։ [1911] Յօրինակին պակասէր. գնասցէեւ դարձ՛՛։ Ոմանք. Եւ դարձցի անդրէն ՚ի տուն։ 8 Սպաները դարձեալ թող խօսեն ժողովրդի հետ եւ ասեն. “Այն մարդը, որ վախենում է, թուլասիրտ է, թող գնայ ու վերադառնայ իր տունը, որպէսզի իր եղբօրն էլ իր նման վախկոտ չդարձնի”: 8 Ոստիկանները իրենց խօսքը շարունակելով պիտի ըսեն ժողովուրդին. ‘Ով որ վախկոտ ու թուլասիրտ է, թող իր տունը դառնայ. չըլլայ որ իր եղբայրներուն սիրտն ալ իր սրտին պէս թուլցնէ’։ zohrab-1805▾ eastern-1994▾ western am▾ |
20:88: И еще объявят надзиратели народу, и скажут: кто боязлив и малодушен, тот пусть идет и возвратится в дом свой, дабы он не сделал робкими сердца братьев его, как его сердце. And the officers shall speak further unto the people, and they shall say, What man [is there that is] fearful and fainthearted? let him go and return unto his house, lest his brethren' s heart faint as well as his heart:20:8 καὶ και and; even προσθήσουσιν προστιθημι add; continue οἱ ο the γραμματεῖς γραμματευς scholar λαλῆσαι λαλεω talk; speak πρὸς προς to; toward τὸν ο the λαὸν λαος populace; population καὶ και and; even ἐροῦσιν ερεω.1 state; mentioned τίς τις.1 who?; what? ὁ ο the ἄνθρωπος ανθρωπος person; human ὁ ο the φοβούμενος φοβεω afraid; fear καὶ και and; even δειλὸς δειλος timid; intimidated τῇ ο the καρδίᾳ καρδια heart πορευέσθω πορευομαι travel; go καὶ και and; even ἀποστραφήτω αποστρεφω turn away; alienate εἰς εις into; for τὴν ο the οἰκίαν οικια house; household αὐτοῦ αυτος he; him ἵνα ινα so; that μὴ μη not δειλιάνῃ δειλιαινω the καρδίαν καρδια heart τοῦ ο the ἀδελφοῦ αδελφος brother αὐτοῦ αυτος he; him ὥσπερ ωσπερ just as ἡ ο the αὐτοῦ αυτος he; him 20:8 וְ wᵊ וְ and יָסְפ֣וּ yāsᵊfˈû יסף add הַ ha הַ the שֹּׁטְרִים֮ ššōṭᵊrîm שׁטר register לְ lᵊ לְ to דַבֵּ֣ר ḏabbˈēr דבר speak אֶל־ ʔel- אֶל to הָ hā הַ the עָם֒ ʕˌām עַם people וְ wᵊ וְ and אָמְר֗וּ ʔāmᵊrˈû אמר say מִי־ mî- מִי who הָ hā הַ the אִ֤ישׁ ʔˈîš אִישׁ man הַ ha הַ the יָּרֵא֙ yyārˌē יָרֵא afraid וְ wᵊ וְ and רַ֣ךְ rˈaḵ רַךְ tender הַ ha הַ the לֵּבָ֔ב llēvˈāv לֵבָב heart יֵלֵ֖ךְ yēlˌēḵ הלך walk וְ wᵊ וְ and יָשֹׁ֣ב yāšˈōv שׁוב return לְ lᵊ לְ to בֵיתֹ֑ו vêṯˈô בַּיִת house וְ wᵊ וְ and לֹ֥א lˌō לֹא not יִמַּ֛ס yimmˈas מסס melt אֶת־ ʔeṯ- אֵת [object marker] לְבַ֥ב lᵊvˌav לֵבָב heart אֶחָ֖יו ʔeḥˌāʸw אָח brother כִּ ki כְּ as לְבָבֹֽו׃ lᵊvāvˈô לֵבָב heart 20:8. his dictis addent reliqua et loquentur ad populum quis est homo formidolosus et corde pavido vadat et revertatur in domum suam ne pavere faciat corda fratrum suorum sicut ipse timore perterritus estAfter these things are declared they shall add the rest, and shall speak to the people: What man is there that is fearful, and faint hearted? let him go, and return to his house, lest he make the hearts of his brethren to fear, as he himself is possessed with fear. 8. And the officers shall speak further unto the people, and they shall say, What man is there that is fearful and fainthearted? let him go and return unto his house, lest his brethren’s heart melt as his heart. 8: И еще объявят надзиратели народу, и скажут: кто боязлив и малодушен, тот пусть идет и возвратится в дом свой, дабы он не сделал робкими сердца братьев его, как его сердце. 20:8 καὶ και and; even προσθήσουσιν προστιθημι add; continue οἱ ο the γραμματεῖς γραμματευς scholar λαλῆσαι λαλεω talk; speak πρὸς προς to; toward τὸν ο the λαὸν λαος populace; population καὶ και and; even ἐροῦσιν ερεω.1 state; mentioned τίς τις.1 who?; what? ὁ ο the ἄνθρωπος ανθρωπος person; human ὁ ο the φοβούμενος φοβεω afraid; fear καὶ και and; even δειλὸς δειλος timid; intimidated τῇ ο the καρδίᾳ καρδια heart πορευέσθω πορευομαι travel; go καὶ και and; even ἀποστραφήτω αποστρεφω turn away; alienate εἰς εις into; for τὴν ο the οἰκίαν οικια house; household αὐτοῦ αυτος he; him ἵνα ινα so; that μὴ μη not δειλιάνῃ δειλιαινω the καρδίαν καρδια heart τοῦ ο the ἀδελφοῦ αδελφος brother αὐτοῦ αυτος he; him ὥσπερ ωσπερ just as ἡ ο the αὐτοῦ αυτος he; him 20:8 וְ wᵊ וְ and יָסְפ֣וּ yāsᵊfˈû יסף add הַ ha הַ the שֹּׁטְרִים֮ ššōṭᵊrîm שׁטר register לְ lᵊ לְ to דַבֵּ֣ר ḏabbˈēr דבר speak אֶל־ ʔel- אֶל to הָ hā הַ the עָם֒ ʕˌām עַם people וְ wᵊ וְ and אָמְר֗וּ ʔāmᵊrˈû אמר say מִי־ mî- מִי who הָ hā הַ the אִ֤ישׁ ʔˈîš אִישׁ man הַ ha הַ the יָּרֵא֙ yyārˌē יָרֵא afraid וְ wᵊ וְ and רַ֣ךְ rˈaḵ רַךְ tender הַ ha הַ the לֵּבָ֔ב llēvˈāv לֵבָב heart יֵלֵ֖ךְ yēlˌēḵ הלך walk וְ wᵊ וְ and יָשֹׁ֣ב yāšˈōv שׁוב return לְ lᵊ לְ to בֵיתֹ֑ו vêṯˈô בַּיִת house וְ wᵊ וְ and לֹ֥א lˌō לֹא not יִמַּ֛ס yimmˈas מסס melt אֶת־ ʔeṯ- אֵת [object marker] לְבַ֥ב lᵊvˌav לֵבָב heart אֶחָ֖יו ʔeḥˌāʸw אָח brother כִּ ki כְּ as לְבָבֹֽו׃ lᵊvāvˈô לֵבָב heart 20:8. his dictis addent reliqua et loquentur ad populum quis est homo formidolosus et corde pavido vadat et revertatur in domum suam ne pavere faciat corda fratrum suorum sicut ipse timore perterritus est ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ After these things are declared they shall add the rest, and shall speak to the people: What man is there that is fearful, and faint hearted? let him go, and return to his house, lest he make the hearts of his brethren to fear, as he himself is possessed with fear. |
jg▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183120:8: What man is there that is fearful and faint - hearted? - The original רך rach, signifies tender or soft-hearted. And a soft heart the man must have who, in such a contest, after such a permission, could turn his back upon his enemies and his brethren. However, such were the troops commanded by Gideon in his war against the Midianites; for after he gave this permission, out of 32,000 men only 10,000 remained to fight! Jdg 7:3. There could be no deception in a business of this kind; for the departure of the 22,000 was the fullest proof of their dastardliness which they could possibly give.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188020:8: fearful: Deu 1:28, Deu 23:9; Jdg 7:3; Luk 9:62; Act 15:37, Act 15:38; Rev 3:16, Rev 21:8lest his brethren's: Num 13:31-33, Num 14:1-3, Num 32:9; Co1 15:33 faint: Heb. melt, Deu 1:28 *marg. Exo 15:15 John Gill20:8 And the officers shall speak further unto the people,.... According to Maimonides (n), the priest the anointed of war spoke to the end of Deut 20:7 and which the officers repeated after him to the people aloud, as before observed; and then after that an officer speaks of himself, or in his own words, and not in those of the priest, as follows:what man that is fearful, &c. and then another officer causes all the people to hear it: and they shall say, what man is there that is fearful and fainthearted? that has not courage to face his enemies, to whom the terrors of war, and especially of death, are dreadful; the Targum of Jonathan adds,"because of his sin;''whose sins stare him in the face, and lie heavy on his conscience; so that he is afraid he shall die in battle, and in his sins, and suffer divine vengeance; both these senses are observed in the Misnah (y). According to R. Akiba, a fearful and fainthearted man is one"that cannot stand in battle array, or behold a drawn sword; but R. Jose the Galilean says, he is one that is afraid of the transgressions he has committed; and therefore the law joins to this all those things for which a man may return;''as having built a new house, planted a vineyard, and betrothed a wife; that so it might be thought it was on account of one or other of these that he returned, and not through faintheartedness, either because of the terrors of war, or of his own conscience for his sins: let him go and return to his house, lest his brethren's heart faint as well as his heart; lest, by his pale looks and trembling joints, his fainting fits and swoons, he discourage the rest in the same company with him, and by his example make them unfit for war also. (n) Ut supra. (Hilchot Melachim, c. 7. sect. 3.) (y) Misn. Sotah, c. 8. sect. 5. |
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20:920:9: Եւ եղիցի յորժամ դադարեսցեն դպիրքն ՚ի խօսելոյ ընդ ժողովրդեանն, կացուսցեն իշխանս զօրուն առաջնո՛րդս ժողովրդեանն։ Եւ եղիցի յորժամ դադարեսցեն դպիրքն ի խօսելոյ ընդ ժողովրդեանն, կացուսցեն իշխանս զօրուն առաջնորդս ժողովրդեանն:9 Երբ սպաները վերջացնեն ժողովրդի հետ խօսելը, զօրքի հրամանատարներ թող նշանակուեն բանակն առաջնորդնելու համար: 9 Երբ ոստիկանները ժողովուրդին առջեւ իրենց խօսքը լմնցնեն, ժողովուրդին վրայ զօրապետներ թող կարգեն*։ 20:9: Եւ եղիցի յորժամ դադարեսցեն դպիրքն ՚ի խօսելոյ ընդ ժողովրդեանն, կացուսցեն իշխանս զօրուն առաջնո՛րդս ժողովրդեանն։ 9 Երբ սպաները վերջացնեն ժողովրդի հետ խօսելը, զօրքի հրամանատարներ թող նշանակուեն բանակն առաջնորդնելու համար: 9 Երբ ոստիկանները ժողովուրդին առջեւ իրենց խօսքը լմնցնեն, ժողովուրդին վրայ զօրապետներ թող կարգեն*։ zohrab-1805▾ eastern-1994▾ western am▾ |
20:99: Когда надзиратели скажут все это народу, тогда должно поставить военных начальников в вожди народу. And it shall be, when the officers have made an end of speaking unto the people, that they shall make captains of the armies to lead the people:20:9 καὶ και and; even ἔσται ειμι be ὅταν οταν when; once παύσωνται παυω stop οἱ ο the γραμματεῖς γραμματευς scholar λαλοῦντες λαλεω talk; speak πρὸς προς to; toward τὸν ο the λαόν λαος populace; population καὶ και and; even καταστήσουσιν καθιστημι establish; appoint ἄρχοντας αρχων ruling; ruler τῆς ο the στρατιᾶς στρατια army προηγουμένους προηγεομαι lead forth τοῦ ο the λαοῦ λαος populace; population 20:9 וְ wᵊ וְ and הָיָ֛ה hāyˈā היה be כְּ kᵊ כְּ as כַלֹּ֥ת ḵallˌōṯ כלה be complete הַ ha הַ the שֹּׁטְרִ֖ים ššōṭᵊrˌîm שׁטר register לְ lᵊ לְ to דַבֵּ֣ר ḏabbˈēr דבר speak אֶל־ ʔel- אֶל to הָ hā הַ the עָ֑ם ʕˈām עַם people וּ û וְ and פָֽקְד֛וּ fˈāqᵊḏˈû פקד miss שָׂרֵ֥י śārˌê שַׂר chief צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service בְּ bᵊ בְּ in רֹ֥אשׁ rˌōš רֹאשׁ head הָ hā הַ the עָֽם׃ ס ʕˈām . s עַם people 20:9. cumque siluerint exercitus duces et finem loquendi fecerint unusquisque suos ad bellandum cuneos praeparabitAnd when the captains of the army shall hold their peace, and have made an end of speaking, every man shall prepare their bands to fight. 9. And it shall be, when the officers have made an end of speaking unto the people, that they shall appoint captains of hosts at the head of the people. 9: Когда надзиратели скажут все это народу, тогда должно поставить военных начальников в вожди народу. 20:9 καὶ και and; even ἔσται ειμι be ὅταν οταν when; once παύσωνται παυω stop οἱ ο the γραμματεῖς γραμματευς scholar λαλοῦντες λαλεω talk; speak πρὸς προς to; toward τὸν ο the λαόν λαος populace; population καὶ και and; even καταστήσουσιν καθιστημι establish; appoint ἄρχοντας αρχων ruling; ruler τῆς ο the στρατιᾶς στρατια army προηγουμένους προηγεομαι lead forth τοῦ ο the λαοῦ λαος populace; population 20:9 וְ wᵊ וְ and הָיָ֛ה hāyˈā היה be כְּ kᵊ כְּ as כַלֹּ֥ת ḵallˌōṯ כלה be complete הַ ha הַ the שֹּׁטְרִ֖ים ššōṭᵊrˌîm שׁטר register לְ lᵊ לְ to דַבֵּ֣ר ḏabbˈēr דבר speak אֶל־ ʔel- אֶל to הָ hā הַ the עָ֑ם ʕˈām עַם people וּ û וְ and פָֽקְד֛וּ fˈāqᵊḏˈû פקד miss שָׂרֵ֥י śārˌê שַׂר chief צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service בְּ bᵊ בְּ in רֹ֥אשׁ rˌōš רֹאשׁ head הָ hā הַ the עָֽם׃ ס ʕˈām . s עַם people 20:9. cumque siluerint exercitus duces et finem loquendi fecerint unusquisque suos ad bellandum cuneos praeparabit ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And when the captains of the army shall hold their peace, and have made an end of speaking, every man shall prepare their bands to fight. |
jfb▾ jw▾ jg▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 183420:9: The meaning is that the "officers" should then subdivide the levies, and appoint leaders of the smaller divisions thus constituted.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188020:9: to lead the people: Heb. to be in the head of the people, Deu 20:9John Gill20:9 And it shall be, when the officers have made an end of speaking unto the people,.... By reciting what the anointed of war said unto them, and by speeches of their own framing, to encourage to the battle; and all were dismissed that had leave to depart, and chose to take it:that they shall make captains of armies to lead on the people; on to battle; that is, either the officers should do this, which may seem to confirm what has been hinted, that they might be generals of the army, who constituted captains under them, to lead the people on to battle: unless this is to be understood of the princes of Israel, or of the king when they had one, and his ministers; for it does not appear in any instance that the people chose their own officers over them, to go out before them, and lead them on to battle; or "to be at the head of them" (z); which the Jewish writers understand in a very different sense; not to head them, or be at the head of them, to direct and command them, but to keep them from deserting: their sense is, that the officers having dismissed persons in the circumstances before described, and set stout men before them, and others behind them (i.e. the army of the people), with iron hatchets in their hands, and every one that sought to return, they had power to cut off his legs; since flight is the beginning of falling before their enemies (a). (z) "in capite populi", Pagninus, Montanus. (a) Misn. ut supra (Sotah, c. 8.), sect. 6. John Wesley20:9 Make captains - Or rather, as the Hebrew hath it, they shall set or place the captains of the armies in the head or front of the people under their charge, that they may conduct them, and by their example encourage their soldiers. It is not likely they had their captains to make when they were just going to battle.Robert Jamieson, A. R. Fausset and David Brown20:9 they shall make captains of the armies to lead the people--When the exempted parties have withdrawn, the combatants shall be ranged in order of battle. |
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20:1020:10: Եւ եթէ մերձենայցես ՚ի քաղաք տալ պատերազմ ընդ նմա, կոչեսցես զնոսա ՚ի խաղաղութիւն։ Եւ եթէ մերձենայցես ի քաղաք տալ պատերազմ ընդ նմա, կոչեսցես զնոսա ի խաղաղութիւն:10 Եթէ մօտենաս մի քաղաքի, նախ նրա բնակիչներին խաղաղութեան կոչ կ’անես: 10 «Երբ քաղաքի մը մօտենաս անոր հետ պատերազմելու համար, անոր խաղաղութիւն առաջարկէ։ 20:10: Եւ եթէ մերձենայցես ՚ի քաղաք տալ պատերազմ ընդ նմա, կոչեսցես զնոսա ՚ի խաղաղութիւն։ 10 Եթէ մօտենաս մի քաղաքի, նախ նրա բնակիչներին խաղաղութեան կոչ կ’անես: 10 «Երբ քաղաքի մը մօտենաս անոր հետ պատերազմելու համար, անոր խաղաղութիւն առաջարկէ։ zohrab-1805▾ eastern-1994▾ western am▾ |
20:1010: Когда подойдешь к городу, чтобы завоевать его, предложи ему мир; When thou comest nigh unto a city to fight against it, then proclaim peace unto it:20:10 ἐὰν εαν and if; unless δὲ δε though; while προσέλθῃς προσερχομαι approach; go ahead πρὸς προς to; toward πόλιν πολις city ἐκπολεμῆσαι εκπολεμεω he; him καὶ και and; even ἐκκαλέσῃ εκκαλεω he; him μετ᾿ μετα with; amid εἰρήνης ειρηνη peace 20:10 כִּֽי־ kˈî- כִּי that תִקְרַ֣ב ṯiqrˈav קרב approach אֶל־ ʔel- אֶל to עִ֔יר ʕˈîr עִיר town לְ lᵊ לְ to הִלָּחֵ֖ם hillāḥˌēm לחם fight עָלֶ֑יהָ ʕālˈeʸhā עַל upon וְ wᵊ וְ and קָרָ֥אתָ qārˌāṯā קרא call אֵלֶ֖יהָ ʔēlˌeʸhā אֶל to לְ lᵊ לְ to שָׁלֹֽום׃ šālˈôm שָׁלֹום peace 20:10. si quando accesseris ad expugnandam civitatem offeres ei primum pacemIf at any time thou come to fight against a city, thou shalt first offer it peace. 10. When thou drawest nigh unto a city to fight against it, then proclaim peace unto it. 10: Когда подойдешь к городу, чтобы завоевать его, предложи ему мир; 20:10 ἐὰν εαν and if; unless δὲ δε though; while προσέλθῃς προσερχομαι approach; go ahead πρὸς προς to; toward πόλιν πολις city ἐκπολεμῆσαι εκπολεμεω he; him καὶ και and; even ἐκκαλέσῃ εκκαλεω he; him μετ᾿ μετα with; amid εἰρήνης ειρηνη peace 20:10 כִּֽי־ kˈî- כִּי that תִקְרַ֣ב ṯiqrˈav קרב approach אֶל־ ʔel- אֶל to עִ֔יר ʕˈîr עִיר town לְ lᵊ לְ to הִלָּחֵ֖ם hillāḥˌēm לחם fight עָלֶ֑יהָ ʕālˈeʸhā עַל upon וְ wᵊ וְ and קָרָ֥אתָ qārˌāṯā קרא call אֵלֶ֖יהָ ʔēlˌeʸhā אֶל to לְ lᵊ לְ to שָׁלֹֽום׃ šālˈôm שָׁלֹום peace 20:10. si quando accesseris ad expugnandam civitatem offeres ei primum pacem ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ If at any time thou come to fight against a city, thou shalt first offer it peace. |
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 170610:Proclamations of War; Directions Concerning War.B. C. 1451.10 When thou comest nigh unto a city to fight against it, then proclaim peace unto it. 11 And it shall be, if it make thee answer of peace, and open unto thee, then it shall be, that all the people that is found therein shall be tributaries unto thee, and they shall serve thee. 12 And if it will make no peace with thee, but will make war against thee, then thou shalt besiege it: 13 And when the LORD thy God hath delivered it into thine hands, thou shalt smite every male thereof with the edge of the sword: 14 But the women, and the little ones, and the cattle, and all that is in the city, even all the spoil thereof, shalt thou take unto thyself; and thou shalt eat the spoil of thine enemies, which the LORD thy God hath given thee. 15 Thus shalt thou do unto all the cities which are very far off from thee, which are not of the cities of these nations. 16 But of the cities of these people, which the LORD thy God doth give thee for an inheritance, thou shalt save alive nothing that breatheth: 17 But thou shalt utterly destroy them; namely, the Hittites, and the Amorites, the Canaanites, and the Perizzites, the Hivites, and the Jebusites; as the LORD thy God hath commanded thee: 18 That they teach you not to do after all their abominations, which they have done unto their gods; so should ye sin against the LORD your God. 19 When thou shalt besiege a city a long time, in making war against it to take it, thou shalt not destroy the trees thereof by forcing an axe against them: for thou mayest eat of them, and thou shalt not cut them down (for the tree of the field is man's life) to employ them in the siege: 20 Only the trees which thou knowest that they be not trees for meat, thou shalt destroy and cut them down; and thou shalt build bulwarks against the city that maketh war with thee, until it be subdued. They are here directed what method to take in dealing with the cities (these only are mentioned, v. 10, but doubtless the armies in the field, and the nations they had occasion to deal with, are likewise intended) upon which they made war. They must not make a descent upon any of their neighbours till they had first given them fair notice, by a public manifesto, or remonstrance, stating the ground of their quarrel with them. In dealing with the worst of enemies, the laws of justice and honour must be observed; and, as the sword must never be taken in hand without cause, so not without cause shown. War is an appeal, in which the merits of the cause must be set forth. I. Even to the proclamation of war must be subjoined a tender of peace, if they would accept of it upon reasonable terms. That is (say the Jewish writers), "upon condition that they renounce idolatry, worship the God of Israel, as proselytes of the gate that were not circumcised, pay to their new masters a yearly tribute, and submit to their government:" on these terms the process of war should be stayed, and their conquerors, upon this submission, were to be their protectors, v. 10, 11. Some think that even the seven nations of Canaan were to have this offer of peace made to them; and the offer was no jest or mockery, though it was of the Lord to harden their hearts that they should not accept it, Josh. xi. 20. Others think that they are excluded (v. 16) not only from the benefit of that law (v. 13) which confines military execution to the males only, but from the benefit of this also, which allows not to make war till peace was refused. And I see not how they could proclaim peace to those who by the law were to be utterly rooted out, and to whom they were to show no mercy, ch. vii. 2. But for any other nation which they made war upon, for the enlarging of their coast, the avenging of any wrong done, or the recovery of any right denied, they must first proclaim peace to the. Let this show, 1. God's grace in dealing with sinners: though he might most justly and easily destroy them, yet, having no pleasure in their ruin, he proclaims peace, and beseeches them to be reconciled; so that those who lie most obnoxious to his justice, and ready to fall as sacrifices to it, if they make him an answer of peace, and open to him, upon condition that they will be tributaries and servants to him, shall not only be saved from ruin, but incorporated with his Israel, as fellow-citizens with the saints. 2. Let it show us our duty in dealing with our brethren: if any quarrel happen, let us not only be ready to hearken to the proposals of peace, but forward to make such proposals. We should never make use of the law till we have first tried to accommodate matters in variance amicably, and without expense and vexation. We must be for peace, whoever are for war. II. If the offers of peace were not accepted, then they must proceed to push on the war. And let those to whom God offers peace know that if they reject the offer, and take not the benefit of it within the time limited, judgment will rejoice against mercy in the execution as much as now mercy rejoices against judgment in the reprieve. In this case, 1. There is a promise implied that they should be victorious. It is taken for granted that the Lord their God would deliver it into their hands, v. 13. Note, Those enterprises which we undertake by a divine warrant, and prosecute by divine direction, we may expect to succeed in. If we take God's method, we shall have his blessing. 2. They are ordered, in honour to the public justice, to put all the soldiers to the sword, for them I understand by every male (v. 13), all that bore arms (as all then did that were able); but the spoil they are allowed to take to themselves (v. 14), in which were reckoned the women and children. Note, A justifiable property is acquired in that which is won in lawful war. God himself owns the title: The Lord thy God gives it thee; and therefore he must be owned in it, Ps. xliv. 3. III. The nations of Canaan are excepted from the merciful provisions made by this law. Remnants might be left of the cities that were very far off (v. 15), because by them they were not in so much danger of being infected with idolatry, nor was their country so directly and immediately intended in the promise; but of the cities which were given to Israel for an inheritance no remnants must be left of their inhabitants (v. 16), for it put a slight upon the promise to admit Canaanites to share with them in the peculiar land of promise; and for another reason they must be utterly destroyed (v. 17), because, since it could not be expected that they should be cured of their idolatry, if they were left with that plague-sore upon them they would be in danger of infecting God's Israel, who were too apt to take the infection: They will teach you to do after their abominations (v. 18), to introduce their customs into the worship of the God of Israel, and by degrees to forsake him and to worship false gods; for those that dare violate the second commandment will not long keep to the first. Strange worships open the door to strange deities. IV. Care is here taken that in the besieging of cities there should not be any destruction made of fruit-trees, v. 19-20. In those times, when besiegers forced their way, not as now with bombs and cannon-ball, but with battering rams, they had occasion for much timber in carrying on their sieges: now because, in the heat of war, men are not apt to consider, as they ought, the public good, it is expressly provided that fruit-trees should not be used as timber-trees. That reason, for the tree of the field is man's (the word life we supply), all the ancient versions, the Septuagint, Targums, &c., read, For is the tree of the field a man? Or the tree of the field is not a man, that it should come against thee in the siege, or retire from thee into the bulwark. "Do not brutishly vent thy rage against the trees that can do thee no harm." But our translation seems most agreeable to the intent of the law, and it teaches us, 1. That God is a better friend to man than man is to himself; and God's law, which we are apt to complain of as a heavy yoke, consults our interest and comfort, while our own appetites and passions, of which we are so indulgent, are really enemies to our welfare. The intent of many of the divine precepts is to restrain us from destroying that which is our life and food. 2. That armies and their commanders are not allowed to make what desolation they please in the countries that are the seat of war. Military rage must always be checked and ruled with reason. War, though carried on with ever so much caution, is destructive enough, and should not be made more so than is absolutely necessary. Generous spirits will show themselves tender, not only of men's lives, but of their livelihoods; for, though the life is more than meat, yet it will soon be nothing without meat. 3. The Jews understand this as a prohibition of all wilful waste upon any account whatsoever. No fruit-tree is to be destroyed unless it be barren, and cumber the ground. "Nay," they maintain, "whoso wilfully breaks vessels, tears clothes, stops wells, pulls down buildings, or destroys meat, transgresses this law: Thou shalt not destroy." Christ took care that the broken meat should be gathered up, that nothing might be lost. Every creature of God is good, and, as nothing is to be refused, so nothing is to be abused. We may live to want what we carelessly waste. Adam Clarke: Commentary on the Bible - 183120:10: Proclaim peace unto it - Interpreters are greatly divided concerning the objects of this law. The text, taken in connection with the context, (see Deu 20:15-18), appears to state that this proclamation or offer of peace to a city is only to be understood of those cities which were situated beyond the limits of the seven anathematized nations, because these latter are commanded to be totally destroyed. Nothing can be clearer than this from the bare letter of the text, unless some of the words, taken separately, can be shown to have a different meaning. For the common interpretation, the following reasons are given.God, who knows all things, saw that they were incurable in their idolatry; that the cup of their iniquity was full; and as their Creator, Sovereign, and Judge, he determined to destroy them from off the face of the earth, "lest they should teach the Israelites to do after all their abominations," Deu 20:18. After all, many plausible arguments have been brought to prove that even these seven Canaanitish nations might be received into mercy, provided they, 1. Renounced their idolatry; 2. Became subject to the Jews; and, 3. Paid annual tribute: and that it was only in case these terms were rejected, that they were not to leave alive in such a city any thing that breathed, Deu 20:16. Albert Barnes: Notes on the Bible - 183420:10: Directions intended to pRev_ent wanton destruction of life and property in sieges.R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188020:10: then proclaim: Sa2 20:18-22; Isa 57:19; Zac 9:10; Luk 10:5, Luk 10:6; Act 10:36; Co2 5:18-21, Co2 6:1; Eph 2:17Carl Friedrich Keil and Franz Delitzsch20:10Instructions Concerning Sieges. - Deut 20:10, Deut 20:11. On advancing against a town to attack it, they were "to call to it for peace," i.e., to summon it to make a peaceable surrender and submission (cf. Judg 21:13). "If it answered peace," i.e., returned an answer conducing to peace, and "opened" (sc., its gates), the whole of its inhabitants were to become tributary to Israel, and serve it; consequently even those who were armed were not to be put to death, for Israel was not to shed blood unnecessarily. מס does not mean feudal service, but a feudal slave (see at Ex 1:11). John Gill20:10 When thou comest nigh unto a city to fight against it,.... This is to be understood of an arbitrary war, as Jarchi observes; which they engaged in of themselves, or were provoked to by their enemies; which was their own choice, and according to their own will and pleasure; and their conduct towards their enemies in it was different from that in a war with the seven nations, commanded by the Lord, and distinguished from it, Deut 20:15.then proclaim peace unto it; that is, offer them terms of peace; which were, that the inhabitants of it should renounce idolatry, and become their tributaries and servants. Robert Jamieson, A. R. Fausset and David Brown20:10 When thou comest nigh unto a city to fight against it, then proclaim peace unto it--An important principle is here introduced into the war law of Israel regarding the people they fought against and the cities they besieged. With "the cities of those people which God doth give thee" in Canaan, it was to be a war of utter extermination (Deut 20:17-18). But when on a just occasion, they went against other nations, they were first to make a proclamation of peace, which if allowed by a surrender, the people would become dependent [Deut 20:11], and in the relation of tributaries the conquered nations would receive the highest blessings from alliance with the chosen people; they would be brought to the knowledge of Israel's God and of Israel's worship, as well as a participation of Israel's privileges. But if the besieged city refused to capitulate and be taken, a universal massacre was to be made of the males while the women and children were to be preserved and kindly treated (Deut 20:13-14). By this means a provision was made for a friendly and useful connection being established between the captors and the captives; and Israel, even through her conquests, would prove a blessing to the nations. |
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20:1120:11: Եւ եղիցի եթէ տայցեն խաղաղութեան պատասխանի, եւ բացցե՛ն քեզ, եղիցի ամենայն ժողովուրդն որ գտանիցին ՚ի նմա հարկատո՛ւք եւ հնազանդեա՛լք քեզ[1912]։ [1912] Ոմանք. Որ գտանիցի ՚ի նմա... եւ հնազանդեալ քեզ։ Եւ եղիցի եթէ տայցեն խաղաղութեան պատասխանի եւ բացցեն քեզ, եղիցի ամենայն ժողովուրդն որ գտանիցին ի նմա հարկատուք եւ հնազանդեալք քեզ:11 Եթէ խաղաղութիւնն ընդունեն եւ քո առջեւ բաց անեն դարպասները, ապա այդ քաղաքի մէջ գտնուող ամբողջ ժողովուրդը հարկատու եւ հնազանդ թող լինի քեզ: 11 Եթէ խաղաղութիւնը ընդունի ու դռները քեզի բանայ, մէջը գտնուած բոլոր ժողովուրդը քեզի հարկատու ըլլան ու քեզի ծառայութիւն ընեն։ 20:11: Եւ եղիցի եթէ տայցեն խաղաղութեան պատասխանի, եւ բացցե՛ն քեզ, եղիցի ամենայն ժողովուրդն որ գտանիցին ՚ի նմա հարկատո՛ւք եւ հնազանդեա՛լք քեզ[1912]։ [1912] Ոմանք. Որ գտանիցի ՚ի նմա... եւ հնազանդեալ քեզ։ 11 Եթէ խաղաղութիւնն ընդունեն եւ քո առջեւ բաց անեն դարպասները, ապա այդ քաղաքի մէջ գտնուող ամբողջ ժողովուրդը հարկատու եւ հնազանդ թող լինի քեզ: 11 Եթէ խաղաղութիւնը ընդունի ու դռները քեզի բանայ, մէջը գտնուած բոլոր ժողովուրդը քեզի հարկատու ըլլան ու քեզի ծառայութիւն ընեն։ zohrab-1805▾ eastern-1994▾ western am▾ |
20:1111: если он согласится на мир с тобою и отворит тебе [ворота], то весь народ, который найдется в нем, будет платить тебе дань и служить тебе; And it shall be, if it make thee answer of peace, and open unto thee, then it shall be, [that] all the people [that is] found therein shall be tributaries unto thee, and they shall serve thee:20:11 ἐὰν εαν and if; unless μὲν μεν first of all εἰρηνικὰ ειρηνικος peaceful ἀποκριθῶσίν αποκρινομαι respond σοι σοι you καὶ και and; even ἀνοίξωσίν ανοιγω open up σοι σοι you ἔσται ειμι be πᾶς πας all; every ὁ ο the λαὸς λαος populace; population οἱ ο the εὑρεθέντες ευρισκω find ἐν εν in αὐτῇ αυτος he; him ἔσονταί ειμι be σοι σοι you φορολόγητοι φορολογητος and; even ὑπήκοοί υπηκοος listening; listener σου σου of you; your 20:11 וְ wᵊ וְ and הָיָה֙ hāyˌā היה be אִם־ ʔim- אִם if שָׁלֹ֣ום šālˈôm שָׁלֹום peace תַּֽעַנְךָ֔ tˈaʕanᵊḵˈā ענה answer וּ û וְ and פָתְחָ֖ה fāṯᵊḥˌā פתח open לָ֑ךְ lˈāḵ לְ to וְ wᵊ וְ and הָיָ֞ה hāyˈā היה be כָּל־ kol- כֹּל whole הָ hā הַ the עָ֣ם ʕˈām עַם people הַ ha הַ the נִּמְצָא־ nnimṣā- מצא find בָ֗הּ vˈāh בְּ in יִהְי֥וּ yihyˌû היה be לְךָ֛ lᵊḵˈā לְ to לָ lā לְ to מַ֖ס mˌas מַס forced labour וַ wa וְ and עֲבָדֽוּךָ׃ ʕᵃvāḏˈûḵā עבד work, serve 20:11. si receperit et aperuerit tibi portas cunctus populus qui in ea est salvabitur et serviet tibi sub tributoIf they receive it, and open the gates to thee, all the people that are therein, shall be saved, and shall serve thee paying tribute. 11. And it shall be, if it make thee answer of peace, and open unto thee, then it shall be, that all the people that is found therein shall become tributary unto thee, and shall serve thee. 11: если он согласится на мир с тобою и отворит тебе [ворота], то весь народ, который найдется в нем, будет платить тебе дань и служить тебе; 20:11 ἐὰν εαν and if; unless μὲν μεν first of all εἰρηνικὰ ειρηνικος peaceful ἀποκριθῶσίν αποκρινομαι respond σοι σοι you καὶ και and; even ἀνοίξωσίν ανοιγω open up σοι σοι you ἔσται ειμι be πᾶς πας all; every ὁ ο the λαὸς λαος populace; population οἱ ο the εὑρεθέντες ευρισκω find ἐν εν in αὐτῇ αυτος he; him ἔσονταί ειμι be σοι σοι you φορολόγητοι φορολογητος and; even ὑπήκοοί υπηκοος listening; listener σου σου of you; your 20:11 וְ wᵊ וְ and הָיָה֙ hāyˌā היה be אִם־ ʔim- אִם if שָׁלֹ֣ום šālˈôm שָׁלֹום peace תַּֽעַנְךָ֔ tˈaʕanᵊḵˈā ענה answer וּ û וְ and פָתְחָ֖ה fāṯᵊḥˌā פתח open לָ֑ךְ lˈāḵ לְ to וְ wᵊ וְ and הָיָ֞ה hāyˈā היה be כָּל־ kol- כֹּל whole הָ hā הַ the עָ֣ם ʕˈām עַם people הַ ha הַ the נִּמְצָא־ nnimṣā- מצא find בָ֗הּ vˈāh בְּ in יִהְי֥וּ yihyˌû היה be לְךָ֛ lᵊḵˈā לְ to לָ lā לְ to מַ֖ס mˌas מַס forced labour וַ wa וְ and עֲבָדֽוּךָ׃ ʕᵃvāḏˈûḵā עבד work, serve 20:11. si receperit et aperuerit tibi portas cunctus populus qui in ea est salvabitur et serviet tibi sub tributo ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ If they receive it, and open the gates to thee, all the people that are therein, shall be saved, and shall serve thee paying tribute. |
jg▾ gnv▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188020:11: tributaries: Lev 25:42-46; Jos 9:22, Jos 9:23, Jos 9:27, Jos 11:19, Jos 11:20, Jos 16:10; Jdg 1:28, Jdg 1:30-35; Kg1 9:21, Kg1 9:22; Psa 120:7; Luk 19:14Geneva 159920:11 And it shall be, if it make thee answer of (e) peace, and open unto thee, then it shall be, [that] all the people [that is] found therein shall be tributaries unto thee, and they shall serve thee.(e) If it accept peace. John Gill20:11 And it shall be, if it make thee answer of peace,.... Comply with the terms of peace offered:and open unto thee; the gates of the city and its garrisons, and deliver all into their hands: then it shall be that all the people that is found therein; some having made their escape before the surrender of the city: shall be tributaries unto thee: pay a yearly tax imposed upon them, as the Moabites sometimes did, and which was paid in lambs and rams with the wool, 4Kings 3:4 and they shall serve thee; not as slaves, or be in continual bondage and servitude; but upon occasion be called out to any public service, as joining them against their enemies, rebuilding palaces and cities, or repairing walls of cities, and the like; and in general acknowledge their dominion over them, and their own subjection to them, by paying an annual tribute, or sending gifts unto them; thus the Moabites, Syrians, and Edomites, became the servants of David, 2Kings 8:2. |
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20:1220:12: Ապա թէ ո՛չ հնազանդեսցին քեզ, եւ արասցեն ընդ քեզ պատերազմ, պաշարեսցե՛ս զնա[1913]. [1913] Ոմանք. Պաշարեսցես զնոսա։ Ապա թէ ոչ [315]հնազանդեսցին քեզ, եւ արասցեն ընդ քեզ պատերազմ, պաշարեսցես զնա:12 Իսկ եթէ չհնազանդուեն քեզ եւ պատերազմեն քո դէմ, ապա կը պաշարես քաղաքը, 12 Բայց եթէ քեզի հետ խաղաղութիւն ընել չուզէ ու պատերազմ ընէ, այն ատեն զանիկա պաշարէ՛ 20:12: Ապա թէ ո՛չ հնազանդեսցին քեզ, եւ արասցեն ընդ քեզ պատերազմ, պաշարեսցե՛ս զնա[1913]. [1913] Ոմանք. Պաշարեսցես զնոսա։ 12 Իսկ եթէ չհնազանդուեն քեզ եւ պատերազմեն քո դէմ, ապա կը պաշարես քաղաքը, 12 Բայց եթէ քեզի հետ խաղաղութիւն ընել չուզէ ու պատերազմ ընէ, այն ատեն զանիկա պաշարէ՛ zohrab-1805▾ eastern-1994▾ western am▾ |
20:1212: если же он не согласится на мир с тобою и будет вести с тобою войну, то осади его, And if it will make no peace with thee, but will make war against thee, then thou shalt besiege it:20:12 ἐὰν εαν and if; unless δὲ δε though; while μὴ μη not ὑπακούσωσίν υπακουω listen to σοι σοι you καὶ και and; even ποιήσωσιν ποιεω do; make πρὸς προς to; toward σὲ σε.1 you πόλεμον πολεμος battle περικαθιεῖς περικαθιζω he; him 20:12 וְ wᵊ וְ and אִם־ ʔim- אִם if לֹ֤א lˈō לֹא not תַשְׁלִים֙ ṯašlîm שׁלם be complete עִמָּ֔ךְ ʕimmˈāḵ עִם with וְ wᵊ וְ and עָשְׂתָ֥ה ʕāśᵊṯˌā עשׂה make עִמְּךָ֖ ʕimmᵊḵˌā עִם with מִלְחָמָ֑ה milḥāmˈā מִלְחָמָה war וְ wᵊ וְ and צַרְתָּ֖ ṣartˌā צור bind עָלֶֽיהָ׃ ʕālˈeʸhā עַל upon 20:12. sin autem foedus inire noluerint et receperint contra te bellum obpugnabis eamBut if they will not make peace, and shall begin war against thee, thou shalt besiege it. 12. And if it will make no peace with thee, but will make war against thee, then thou shalt besiege it: 12: если же он не согласится на мир с тобою и будет вести с тобою войну, то осади его, 20:12 ἐὰν εαν and if; unless δὲ δε though; while μὴ μη not ὑπακούσωσίν υπακουω listen to σοι σοι you καὶ και and; even ποιήσωσιν ποιεω do; make πρὸς προς to; toward σὲ σε.1 you πόλεμον πολεμος battle περικαθιεῖς περικαθιζω he; him 20:12 וְ wᵊ וְ and אִם־ ʔim- אִם if לֹ֤א lˈō לֹא not תַשְׁלִים֙ ṯašlîm שׁלם be complete עִמָּ֔ךְ ʕimmˈāḵ עִם with וְ wᵊ וְ and עָשְׂתָ֥ה ʕāśᵊṯˌā עשׂה make עִמְּךָ֖ ʕimmᵊḵˌā עִם with מִלְחָמָ֑ה milḥāmˈā מִלְחָמָה war וְ wᵊ וְ and צַרְתָּ֖ ṣartˌā צור bind עָלֶֽיהָ׃ ʕālˈeʸhā עַל upon 20:12. sin autem foedus inire noluerint et receperint contra te bellum obpugnabis eam ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ But if they will not make peace, and shall begin war against thee, thou shalt besiege it. |
jg▾ kad▾ all ▾ Carl Friedrich Keil and Franz Delitzsch20:12If the hostile town, however, did not make peace, but prepared for war, the Israelites were to besiege it; and if Jehovah gave it into their hands, they were to slay all the men in it without reserve ("with the edge of the sword," see at Gen 34:26); but the women and children and all that was in the city, all its spoil, they were to take as prey for themselves, and to consume (eat) the spoil, i.e., to make use of it for their own maintenance. John Gill20:12 And if it will make no peace with thee,.... Will not accept of terms of peace offered:but will make war against thee; come out and fight, or prepare to defend themselves: then thou shall besiege it; surround and block it up on all sides with their forces; the Jews say only on three sides, leaving one for any to flee and make their escape if they thought fit; See Gill on Num 31:7. |
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20:1320:13: եւ մատնեսցէ՛ զնա Տէր Աստուած քո ՚ի ձեռս քո. եւ հարցե՛ս զամենայն արու նորա կոտորմամբ սրոյ[1914]. [1914] Յօրինակին պակասէր. Տէր Աստուածքո ՚ի ձեռս քո։ եւ մատնեսցէ զնա Տէր Աստուած քո ի ձեռս քո, եւ հարցես զամենայն արու նորա կոտորմամբ սրոյ:13 մինչեւ որ քո Տէր Աստուածը այն մատնի քո ձեռքը. եւ դու սրակոտոր կ’անես նրա բոլոր արական սեռի բնակիչներին, 13 Ու երբ քու Տէր Աստուածդ քու ձեռքդ մատնէ զանիկա, անոր բոլոր արուները սուրի բերնէ անցո՛ւր։ 20:13: եւ մատնեսցէ՛ զնա Տէր Աստուած քո ՚ի ձեռս քո. եւ հարցե՛ս զամենայն արու նորա կոտորմամբ սրոյ[1914]. [1914] Յօրինակին պակասէր. Տէր Աստուածքո ՚ի ձեռս քո։ 13 մինչեւ որ քո Տէր Աստուածը այն մատնի քո ձեռքը. եւ դու սրակոտոր կ’անես նրա բոլոր արական սեռի բնակիչներին, 13 Ու երբ քու Տէր Աստուածդ քու ձեռքդ մատնէ զանիկա, անոր բոլոր արուները սուրի բերնէ անցո՛ւր։ zohrab-1805▾ eastern-1994▾ western am▾ |
20:1313: и [когда] Господь Бог твой предаст его в руки твои, порази в нем весь мужеский пол острием меча; And when the LORD thy God hath delivered it into thine hands, thou shalt smite every male thereof with the edge of the sword:20:13 καὶ και and; even παραδώσει παραδιδωμι betray; give over αὐτὴν αυτος he; him κύριος κυριος lord; master ὁ ο the θεός θεος God σου σου of you; your εἰς εις into; for τὰς ο the χεῖράς χειρ hand σου σου of you; your καὶ και and; even πατάξεις πατασσω pat; impact πᾶν πας all; every ἀρσενικὸν αρσενικος he; him ἐν εν in φόνῳ φονος murder μαχαίρας μαχαιρα short sword 20:13 וּ û וְ and נְתָנָ֛הּ nᵊṯānˈāh נתן give יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֶ֖יךָ ʔᵉlōhˌeʸḵā אֱלֹהִים god(s) בְּ bᵊ בְּ in יָדֶ֑ךָ yāḏˈeḵā יָד hand וְ wᵊ וְ and הִכִּיתָ֥ hikkîṯˌā נכה strike אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole זְכוּרָ֖הּ zᵊḵûrˌāh זְכוּר male לְ lᵊ לְ to פִי־ fî- פֶּה mouth חָֽרֶב׃ ḥˈārev חֶרֶב dagger 20:13. cumque tradiderit Dominus Deus tuus illam in manu tua percuties omne quod in ea generis masculini est in ore gladiiAnd when the Lord thy God shall deliver it into thy hands, thou shalt slay all that are therein of the male sex, with the edge of the sword, 13. and when the LORD thy God delivereth it into thine hand, thou shalt smite every male thereof with the edge of the sword: 13: и [когда] Господь Бог твой предаст его в руки твои, порази в нем весь мужеский пол острием меча; 20:13 καὶ και and; even παραδώσει παραδιδωμι betray; give over αὐτὴν αυτος he; him κύριος κυριος lord; master ὁ ο the θεός θεος God σου σου of you; your εἰς εις into; for τὰς ο the χεῖράς χειρ hand σου σου of you; your καὶ και and; even πατάξεις πατασσω pat; impact πᾶν πας all; every ἀρσενικὸν αρσενικος he; him ἐν εν in φόνῳ φονος murder μαχαίρας μαχαιρα short sword 20:13 וּ û וְ and נְתָנָ֛הּ nᵊṯānˈāh נתן give יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֶ֖יךָ ʔᵉlōhˌeʸḵā אֱלֹהִים god(s) בְּ bᵊ בְּ in יָדֶ֑ךָ yāḏˈeḵā יָד hand וְ wᵊ וְ and הִכִּיתָ֥ hikkîṯˌā נכה strike אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole זְכוּרָ֖הּ zᵊḵûrˌāh זְכוּר male לְ lᵊ לְ to פִי־ fî- פֶּה mouth חָֽרֶב׃ ḥˈārev חֶרֶב dagger 20:13. cumque tradiderit Dominus Deus tuus illam in manu tua percuties omne quod in ea generis masculini est in ore gladii ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ And when the Lord thy God shall deliver it into thy hands, thou shalt slay all that are therein of the male sex, with the edge of the sword, |
jg▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188020:13: thou shalt smite: Num 31:7-9, Num 31:17, Num 31:18; Kg1 11:15, Kg1 11:16; Psa 2:6-12, Psa 21:8, Psa 21:9, Psa 110:1; Luk 19:27; Th2 1:7-9John Gill20:13 And when the Lord thy God hath delivered it into thine hands,.... When, what with pressures without, and calamities within, the city is obliged to surrender: this is not to be imputed to the methods and arts of war used in besieging, or to the courage and skill of the besiegers; but to the power and providence of God succeeding means used, and sending famine or pestilence among the besieged, and inclining their hearts to deliver up their city:thou shall smite every male thereof with the edge of the sword; the men in it, grown persons, as distinguished from little ones in the next verse; because it was owing to these it was not surrendered at once, when terms of peace were offered. |
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20:1420:14: բա՛ց ՚ի կանանց եւ ՚ի կահուէ եւ յամենայն անասնոյ. եւ զամենայն ինչ զինչ եւ գտանիցի ՚ի քաղաքին, եւ զամենայն աղխ՝ առցե՛ս քեզ յաւարի. եւ կերիցե՛ս զամենայն զաւար թշնամեաց քոց՝ զոր Տէր Աստուած քո տացէ քեզ։ բաց ի կանանց եւ [316]ի կահուէ եւ յամենայն անասնոյ. եւ զամենայն ինչ զինչ եւ գտանիցի ի քաղաքին, եւ զամենայն աղխ առցես քեզ յաւարի. եւ կերիցես զամենայն զաւար թշնամեաց քոց զոր Տէր Աստուած քո տացէ քեզ:14 կը խնայես կանանց, ապրանքներն[22] ու բոլոր անասունները: Քաղաքում գտնուող ամէն ինչ ու մնացած մարդկանց աւար կը վերցնես եւ կը սեփականացնես քո Տէր Աստծու՝ քեզ յանձնած թշնամիներիդ ամբողջ աւարը:[22] 22. Այլ բնագրերում՝ երեխաներին: 14 Բայց կիները, տղաքներն ու անասունները եւ ինչ որ կայ այն քաղաքին մէջ, անոր բոլոր աւարը, քեզի համար ա՛ռ եւ քու Տէր Աստուծոյդ քեզի մատնած քու թշնամիներուդ աւարը կե՛ր։ 20:14: բա՛ց ՚ի կանանց եւ ՚ի կահուէ եւ յամենայն անասնոյ. եւ զամենայն ինչ զինչ եւ գտանիցի ՚ի քաղաքին, եւ զամենայն աղխ՝ առցե՛ս քեզ յաւարի. եւ կերիցե՛ս զամենայն զաւար թշնամեաց քոց՝ զոր Տէր Աստուած քո տացէ քեզ։ 14 կը խնայես կանանց, ապրանքներն[22] ու բոլոր անասունները: Քաղաքում գտնուող ամէն ինչ ու մնացած մարդկանց աւար կը վերցնես եւ կը սեփականացնես քո Տէր Աստծու՝ քեզ յանձնած թշնամիներիդ ամբողջ աւարը: [22] 22. Այլ բնագրերում՝ երեխաներին: 14 Բայց կիները, տղաքներն ու անասունները եւ ինչ որ կայ այն քաղաքին մէջ, անոր բոլոր աւարը, քեզի համար ա՛ռ եւ քու Տէր Աստուծոյդ քեզի մատնած քու թշնամիներուդ աւարը կե՛ր։ zohrab-1805▾ eastern-1994▾ western am▾ |
20:1414: только жен и детей и скот и все, что в городе, всю добычу его возьми себе и пользуйся добычею врагов твоих, которых предал тебе Господь Бог твой; But the women, and the little ones, and the cattle, and all that is in the city, [even] all the spoil thereof, shalt thou take unto thyself; and thou shalt eat the spoil of thine enemies, which the LORD thy God hath given thee:20:14 πλὴν πλην besides; only τῶν ο the γυναικῶν γυνη woman; wife καὶ και and; even τῆς ο the ἀποσκευῆς αποσκευη and; even πάντα πας all; every τὰ ο the κτήνη κτηνος livestock; animal καὶ και and; even πάντα πας all; every ὅσα οσος as much as; as many as ἂν αν perhaps; ever ὑπάρχῃ υπαρχω happen to be; belong ἐν εν in τῇ ο the πόλει πολις city καὶ και and; even πᾶσαν πας all; every τὴν ο the ἀπαρτίαν απαρτια of yourself καὶ και and; even φάγῃ φαγω swallow; eat πᾶσαν πας all; every τὴν ο the προνομὴν προνομη the ἐχθρῶν εχθρος hostile; enemy σου σου of you; your ὧν ος who; what κύριος κυριος lord; master ὁ ο the θεός θεος God σου σου of you; your δίδωσίν διδωμι give; deposit σοι σοι you 20:14 רַ֣ק rˈaq רַק only הַ֠ ha הַ the נָּשִׁים nnāšîm אִשָּׁה woman וְ wᵊ וְ and הַ ha הַ the טַּ֨ף ṭṭˌaf טַף [those unable to march] וְ wᵊ וְ and הַ ha הַ the בְּהֵמָ֜ה bbᵊhēmˈā בְּהֵמָה cattle וְ wᵊ וְ and כֹל֩ ḵˌōl כֹּל whole אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] יִהְיֶ֥ה yihyˌeh היה be בָ vā בְּ in † הַ the עִ֛יר ʕˈîr עִיר town כָּל־ kol- כֹּל whole שְׁלָלָ֖הּ šᵊlālˌāh שָׁלָל plunder תָּבֹ֣ז tāvˈōz בזז spoil לָ֑ךְ lˈāḵ לְ to וְ wᵊ וְ and אָֽכַלְתָּ֙ ʔˈāḵaltā אכל eat אֶת־ ʔeṯ- אֵת [object marker] שְׁלַ֣ל šᵊlˈal שָׁלָל plunder אֹיְבֶ֔יךָ ʔōyᵊvˈeʸḵā איב be hostile אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] נָתַ֛ן nāṯˈan נתן give יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֶ֖יךָ ʔᵉlōhˌeʸḵā אֱלֹהִים god(s) לָֽךְ׃ lˈāḵ לְ to 20:14. absque mulieribus et infantibus iumentis et ceteris quae in civitate sunt omnem praedam exercitui divides et comedes de spoliis hostium tuorum quae Dominus Deus tuus dederit tibiExcepting women and children, cattle and other things, that are in the city. And thou shalt divide all the prey to the army, and thou shalt eat the spoils of thy enemies, which the Lord thy God shall give thee. 14. but the women, and the little ones, and the cattle, and all that is in the city, even all the spoil thereof, shalt thou take for a prey unto thyself; and thou shalt eat the spoil of thine enemies, which the LORD thy God hath given thee. 14: только жен и детей и скот и все, что в городе, всю добычу его возьми себе и пользуйся добычею врагов твоих, которых предал тебе Господь Бог твой; 20:14 πλὴν πλην besides; only τῶν ο the γυναικῶν γυνη woman; wife καὶ και and; even τῆς ο the ἀποσκευῆς αποσκευη and; even πάντα πας all; every τὰ ο the κτήνη κτηνος livestock; animal καὶ και and; even πάντα πας all; every ὅσα οσος as much as; as many as ἂν αν perhaps; ever ὑπάρχῃ υπαρχω happen to be; belong ἐν εν in τῇ ο the πόλει πολις city καὶ και and; even πᾶσαν πας all; every τὴν ο the ἀπαρτίαν απαρτια of yourself καὶ και and; even φάγῃ φαγω swallow; eat πᾶσαν πας all; every τὴν ο the προνομὴν προνομη the ἐχθρῶν εχθρος hostile; enemy σου σου of you; your ὧν ος who; what κύριος κυριος lord; master ὁ ο the θεός θεος God σου σου of you; your δίδωσίν διδωμι give; deposit σοι σοι you 20:14 רַ֣ק rˈaq רַק only הַ֠ ha הַ the נָּשִׁים nnāšîm אִשָּׁה woman וְ wᵊ וְ and הַ ha הַ the טַּ֨ף ṭṭˌaf טַף [those unable to march] וְ wᵊ וְ and הַ ha הַ the בְּהֵמָ֜ה bbᵊhēmˈā בְּהֵמָה cattle וְ wᵊ וְ and כֹל֩ ḵˌōl כֹּל whole אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] יִהְיֶ֥ה yihyˌeh היה be בָ vā בְּ in † הַ the עִ֛יר ʕˈîr עִיר town כָּל־ kol- כֹּל whole שְׁלָלָ֖הּ šᵊlālˌāh שָׁלָל plunder תָּבֹ֣ז tāvˈōz בזז spoil לָ֑ךְ lˈāḵ לְ to וְ wᵊ וְ and אָֽכַלְתָּ֙ ʔˈāḵaltā אכל eat אֶת־ ʔeṯ- אֵת [object marker] שְׁלַ֣ל šᵊlˈal שָׁלָל plunder אֹיְבֶ֔יךָ ʔōyᵊvˈeʸḵā איב be hostile אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] נָתַ֛ן nāṯˈan נתן give יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֶ֖יךָ ʔᵉlōhˌeʸḵā אֱלֹהִים god(s) לָֽךְ׃ lˈāḵ לְ to 20:14. absque mulieribus et infantibus iumentis et ceteris quae in civitate sunt omnem praedam exercitui divides et comedes de spoliis hostium tuorum quae Dominus Deus tuus dederit tibi ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ Excepting women and children, cattle and other things, that are in the city. And thou shalt divide all the prey to the army, and thou shalt eat the spoils of thy enemies, which the Lord thy God shall give thee. |
jg▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188020:14: the women: Num 31:9, Num 31:12, Num 31:18, Num 35-54; Jos 8:2, Jos 11:14; Ch2 14:13-15, Ch2 20:25; Psa 68:12; Rom 8:37take unto thyself: Heb. spoil thou shalt eat: Jos 22:8 John Gill20:14 But the women, the little ones, and the cattle,.... These were to be spared; women, because of the weakness of their sex, and subjection to their husbands; and little ones, which take in males as well as females, as Jarchi observes, because of their tender age; and cattle because of their insensibility; all these having had no concern in holding out the siege:and all that is in the city, even all the spoil thereof, shall thou take unto thyself; gold, silver, merchandise, household goods, utensils in trade, and whatever was of any worth and value to be found in their houses: and thou shall eat the spoil of thine enemies, which the Lord thy God hath given thee; that is, enjoy all their wealth and riches, estates and possessions; for this is not to be restrained to things eatable only. |
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20:1520:15: Նո՛յնպէս արասցես ընդ ամենայն քաղաքս ընդ յո՛յժ հեռաւորս, որ ո՛չ ՚ի քաղաքաց ազգացն այնոցիկ իցեն։ Նոյնպէս արասցես ընդ ամենայն քաղաքս ընդ յոյժ հեռաւորս, որք ոչ ի քաղաքաց ազգացն այնոցիկ իցեն:15 Նոյն կերպ կը վարուես քեզանից շատ հեռու գտնուող բոլոր քաղաքների հետ, որոնք այդ ազգերի քաղաքներից չեն: 15 Այսպէս ըրէ՛ քեզմէ խիստ հեռու եղող ամէն քաղաքի, որոնք այս ազգերուն քաղաքներէն չեն։ 20:15: Նո՛յնպէս արասցես ընդ ամենայն քաղաքս ընդ յո՛յժ հեռաւորս, որ ո՛չ ՚ի քաղաքաց ազգացն այնոցիկ իցեն։ 15 Նոյն կերպ կը վարուես քեզանից շատ հեռու գտնուող բոլոր քաղաքների հետ, որոնք այդ ազգերի քաղաքներից չեն: 15 Այսպէս ըրէ՛ քեզմէ խիստ հեռու եղող ամէն քաղաքի, որոնք այս ազգերուն քաղաքներէն չեն։ zohrab-1805▾ eastern-1994▾ western am▾ |
20:1515: так поступай со всеми городами, которые от тебя весьма далеко, которые не из [числа] городов народов сих. Thus shalt thou do unto all the cities [which are] very far off from thee, which [are] not of the cities of these nations:20:15 οὕτως ουτως so; this way ποιήσεις ποιεω do; make πάσας πας all; every τὰς ο the πόλεις πολις city τὰς ο the μακρὰν μακραν far away οὔσας ειμι be ἀπὸ απο from; away σοῦ σου of you; your σφόδρα σφοδρα vehemently; tremendously αἳ ος who; what οὐχὶ ουχι not; not actually ἐκ εκ from; out of τῶν ο the πόλεων πολις city τῶν ο the ἐθνῶν εθνος nation; caste τούτων ουτος this; he 20:15 כֵּ֤ן kˈēn כֵּן thus תַּעֲשֶׂה֙ taʕᵃśˌeh עשׂה make לְ lᵊ לְ to כָל־ ḵol- כֹּל whole הֶ֣ hˈe הַ the עָרִ֔ים ʕārˈîm עִיר town הָ hā הַ the רְחֹקֹ֥ת rᵊḥōqˌōṯ רָחֹוק remote מִמְּךָ֖ mimmᵊḵˌā מִן from מְאֹ֑ד mᵊʔˈōḏ מְאֹד might אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative] לֹא־ lō- לֹא not מֵ mē מִן from עָרֵ֥י ʕārˌê עִיר town הַ ha הַ the גֹּֽויִם־ ggˈôyim- גֹּוי people הָ hā הַ the אֵ֖לֶּה ʔˌēlleh אֵלֶּה these הֵֽנָּה׃ hˈēnnā הֵנָּה they 20:15. sic facies cunctis civitatibus quae a te procul valde sunt et non sunt de his urbibus quas in possessionem accepturus esSo shalt thou do to all cities that are at a great distance from thee, and are not of these cities which thou shalt receive in possession. 15. Thus shalt thou do unto all the cities which are very far off from thee, which are not of the cities of these nations. 15: так поступай со всеми городами, которые от тебя весьма далеко, которые не из [числа] городов народов сих. 20:15 οὕτως ουτως so; this way ποιήσεις ποιεω do; make πάσας πας all; every τὰς ο the πόλεις πολις city τὰς ο the μακρὰν μακραν far away οὔσας ειμι be ἀπὸ απο from; away σοῦ σου of you; your σφόδρα σφοδρα vehemently; tremendously αἳ ος who; what οὐχὶ ουχι not; not actually ἐκ εκ from; out of τῶν ο the πόλεων πολις city τῶν ο the ἐθνῶν εθνος nation; caste τούτων ουτος this; he 20:15 כֵּ֤ן kˈēn כֵּן thus תַּעֲשֶׂה֙ taʕᵃśˌeh עשׂה make לְ lᵊ לְ to כָל־ ḵol- כֹּל whole הֶ֣ hˈe הַ the עָרִ֔ים ʕārˈîm עִיר town הָ hā הַ the רְחֹקֹ֥ת rᵊḥōqˌōṯ רָחֹוק remote מִמְּךָ֖ mimmᵊḵˌā מִן from מְאֹ֑ד mᵊʔˈōḏ מְאֹד might אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative] לֹא־ lō- לֹא not מֵ mē מִן from עָרֵ֥י ʕārˌê עִיר town הַ ha הַ the גֹּֽויִם־ ggˈôyim- גֹּוי people הָ hā הַ the אֵ֖לֶּה ʔˌēlleh אֵלֶּה these הֵֽנָּה׃ hˈēnnā הֵנָּה they 20:15. sic facies cunctis civitatibus quae a te procul valde sunt et non sunt de his urbibus quas in possessionem accepturus es ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ So shalt thou do to all cities that are at a great distance from thee, and are not of these cities which thou shalt receive in possession. |
jg▾ gnv▾ kad▾ all ▾ Carl Friedrich Keil and Franz Delitzsch20:15Tit was in this way that Israel was to act with towns that were far off; but not with the towns of the Canaanites ("these nations"), which Jehovah gave them for an inheritance. In these no soul was to be left alive; but these nations were to be laid under the ban, i.e., altogether exterminated, that they might not teach the Israelites their abominations and sins (cf. Deut 7:1-4; Deut 12:31). כּל־נשׁמה, lit., every breath, i.e., everything living, by which, however, human beings alone are to be understood (comp. Josh 10:40; Josh 11:11, with Deut 11:14). Geneva 159920:15 Thus shalt thou do unto all the cities [which are] very far off from thee, which [are] not of the cities of these (f) nations.(f) For God had appointed the Canaanites to be destroyed, and made the Israelites the executers of his will, (Deut 7:1). John Gill20:15 Thus shalt thou do unto all the cities which are very far off from thee,.... As all such were reckoned that were without the land of Israel, even all in their neighbouring nations, the Moabites, Edomites, Ammonites, Syrians, &c. for the children of Israel never went to war with any very distant nations, unless they came unto them and invaded them; nor did they seek to carry their conquests to any great distance, when the most powerful and victorious, as in the days of David and Solomon:which are not of the cities of these nations; of these seven nations, as the Targum of Jonathan, the seven nations of the land of Canaan; all that were not of them were accounted foreign cities, and at a distance. |
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20:1620:16: Բայց ՚ի քաղաքաց ազգացն այնոցիկ՝ զոր Տէր Աստուած քո տացէ քեզ զերկիր նոցա ՚ի ժառանգութիւն, մի՛ ապրեցուցանիցէք ՚ի նոցանէ զամենայն շնչաւոր, Բայց ի քաղաքաց ազգացն այնոցիկ զոր Տէր Աստուած քո տացէ քեզ զերկիր նոցա ի ժառանգութիւն, մի՛ ապրեցուցանիցէք ի նոցանէ զամենայն շնչաւոր:16 Քո Տէր Աստծու քեզ իբրեւ սեփականութիւն տուած երկրի քաղաքների բնակիչներից ոչ մէկին կենդանի չթողնէք, 16 Սակայն քու Տէր Աստուծոյդ քեզի ժառանգութիւն տուած ազգերուն քաղաքներուն մէջ՝ բնաւ շունչ ունեցող մը ողջ մի՛ թողուր. 20:16: Բայց ՚ի քաղաքաց ազգացն այնոցիկ՝ զոր Տէր Աստուած քո տացէ քեզ զերկիր նոցա ՚ի ժառանգութիւն, մի՛ ապրեցուցանիցէք ՚ի նոցանէ զամենայն շնչաւոր, 16 Քո Տէր Աստծու քեզ իբրեւ սեփականութիւն տուած երկրի քաղաքների բնակիչներից ոչ մէկին կենդանի չթողնէք, 16 Սակայն քու Տէր Աստուծոյդ քեզի ժառանգութիւն տուած ազգերուն քաղաքներուն մէջ՝ բնաւ շունչ ունեցող մը ողջ մի՛ թողուր. zohrab-1805▾ eastern-1994▾ western am▾ |
20:1616: А в городах сих народов, которых Господь Бог твой дает тебе во владение, не оставляй в живых ни одной души, But of the cities of these people, which the LORD thy God doth give thee [for] an inheritance, thou shalt save alive nothing that breatheth:20:16 ἰδοὺ ιδου see!; here I am δὲ δε though; while ἀπὸ απο from; away τῶν ο the πόλεων πολις city τῶν ο the ἐθνῶν εθνος nation; caste τούτων ουτος this; he ὧν ος who; what κύριος κυριος lord; master ὁ ο the θεός θεος God σου σου of you; your δίδωσίν διδωμι give; deposit σοι σοι you κληρονομεῖν κληρονομεω inherit; heir τὴν ο the γῆν γη earth; land αὐτῶν αυτος he; him οὐ ου not ζωγρήσετε ζωγρεω capture ἀπ᾿ απο from; away αὐτῶν αυτος he; him πᾶν πας all; every ἐμπνέον εμπνεος breath; alive 20:16 רַ֗ק rˈaq רַק only מֵ mē מִן from עָרֵ֤י ʕārˈê עִיר town הָֽ hˈā הַ the עַמִּים֙ ʕammîm עַם people הָ hā הַ the אֵ֔לֶּה ʔˈēlleh אֵלֶּה these אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֶ֔יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) נֹתֵ֥ן nōṯˌēn נתן give לְךָ֖ lᵊḵˌā לְ to נַחֲלָ֑ה naḥᵃlˈā נַחֲלָה heritage לֹ֥א lˌō לֹא not תְחַיֶּ֖ה ṯᵊḥayyˌeh חיה be alive כָּל־ kol- כֹּל whole נְשָׁמָֽה׃ nᵊšāmˈā נְשָׁמָה breath 20:16. de his autem civitatibus quae dabuntur tibi nullum omnino permittes vivereBut of those cities that shall be given thee, thou shalt suffer none at all to live: 16. But of the cities of these peoples, which the LORD thy God giveth thee for an inheritance, thou shalt save alive nothing that breatheth: 16: А в городах сих народов, которых Господь Бог твой дает тебе во владение, не оставляй в живых ни одной души, 20:16 ἰδοὺ ιδου see!; here I am δὲ δε though; while ἀπὸ απο from; away τῶν ο the πόλεων πολις city τῶν ο the ἐθνῶν εθνος nation; caste τούτων ουτος this; he ὧν ος who; what κύριος κυριος lord; master ὁ ο the θεός θεος God σου σου of you; your δίδωσίν διδωμι give; deposit σοι σοι you κληρονομεῖν κληρονομεω inherit; heir τὴν ο the γῆν γη earth; land αὐτῶν αυτος he; him οὐ ου not ζωγρήσετε ζωγρεω capture ἀπ᾿ απο from; away αὐτῶν αυτος he; him πᾶν πας all; every ἐμπνέον εμπνεος breath; alive 20:16 רַ֗ק rˈaq רַק only מֵ mē מִן from עָרֵ֤י ʕārˈê עִיר town הָֽ hˈā הַ the עַמִּים֙ ʕammîm עַם people הָ hā הַ the אֵ֔לֶּה ʔˈēlleh אֵלֶּה these אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֶ֔יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) נֹתֵ֥ן nōṯˌēn נתן give לְךָ֖ lᵊḵˌā לְ to נַחֲלָ֑ה naḥᵃlˈā נַחֲלָה heritage לֹ֥א lˌō לֹא not תְחַיֶּ֖ה ṯᵊḥayyˌeh חיה be alive כָּל־ kol- כֹּל whole נְשָׁמָֽה׃ nᵊšāmˈā נְשָׁמָה breath 20:16. de his autem civitatibus quae dabuntur tibi nullum omnino permittes vivere ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ But of those cities that shall be given thee, thou shalt suffer none at all to live: |
jw▾ jg▾ tr▾ ab▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-191416-18: «Не оставляй в живых ни одной души», — во избежание соблазна идолопоклонством (18: ст.). Ср. Исх XXIII:32–33; Втор VII:2; IX:3; XII:2, 3.Albert Barnes: Notes on the Bible - 183420:16Forbearance, however, was not to be shown toward the Canaanite nations, which were to be utterly exterminated (compare Deu 7:1-4). The command did not apply to beasts as well as men (compare Jos 11:11, Jos 11:14). R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188020:16: Deu 7:1-4, Deu 7:16; Num 21:2, Num 21:3, Num 21:35, Num 33:52; Jos 6:17-21, Jos 9:24, Jos 9:27, Jos 10:28, Jos 10:40; Jos 11:11, Jos 11:12, Jos 11:14John Gill20:16 But of the cities of those people, which the Lord thy God doth give thee for an inheritance,.... The cities of the seven nations, six of which are mentioned by name in the next verse:thou shalt save alive nothing that breatheth; the reason of this severity was because of their wickedness, the capital crimes and gross abominations they were guilty of, and for which they deserved to die; and on account whereof they were reserved to this destruction, when the measure of their iniquities was full, such as idolatry, incest, witchcraft, soothsaying, necromancy, &c. see Lev 18:3. John Wesley20:16 Nothing - No man. For the beasts, some few excepted, were given them for a prey. |
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20:1720:17: այլ նզովելով նզովեսջի՛ք զնոսա. զՔետացին, եւ զԱմովրհացին, եւ զՔանանացին, եւ զՓերեզացին, եւ զԽեւացին, եւ զՅեբուսացին, եւ զԳերգեսացին. զոր օրինակ պատուիրեաց Տէր Աստուած քո[1915]. [1915] Ոմանք. Պատուիրեաց քեզ Տէր։ այլ նզովելով նզովեսջիք զնոսա, զՔետացին եւ զԱմովրհացին եւ զՔանանացին եւ զՓերեզացին եւ զԽեւացին եւ զՅեբուսացին [317]եւ զԳերգեսացին``, զոր օրինակ պատուիրեաց Տէր Աստուած քո:17 ամբողջապէս ոչնչացրէ՛ք նրանց՝ քետացիներին, ամորհացիներին, քանանացիներին, փերեզացիներին, խեւացիներին, յեբուսացիներին եւ գերգեսացիներին, ինչպէս պատուիրել է քո Տէր Աստուածը, 17 Քետացիները, Ամօրհացիները, Քանանացիները, Փերեզացիները, Խեւացիներն ու Յեբուսացիները բոլորովին կորսնցո՛ւր, ինչպէս քու Տէր Աստուածդ քեզի պատուիրեց. 20:17: այլ նզովելով նզովեսջի՛ք զնոսա. զՔետացին, եւ զԱմովրհացին, եւ զՔանանացին, եւ զՓերեզացին, եւ զԽեւացին, եւ զՅեբուսացին, եւ զԳերգեսացին. զոր օրինակ պատուիրեաց Տէր Աստուած քո[1915]. [1915] Ոմանք. Պատուիրեաց քեզ Տէր։ 17 ամբողջապէս ոչնչացրէ՛ք նրանց՝ քետացիներին, ամորհացիներին, քանանացիներին, փերեզացիներին, խեւացիներին, յեբուսացիներին եւ գերգեսացիներին, ինչպէս պատուիրել է քո Տէր Աստուածը, 17 Քետացիները, Ամօրհացիները, Քանանացիները, Փերեզացիները, Խեւացիներն ու Յեբուսացիները բոլորովին կորսնցո՛ւր, ինչպէս քու Տէր Աստուածդ քեզի պատուիրեց. zohrab-1805▾ eastern-1994▾ western am▾ |
20:1717: но предай их заклятию: Хеттеев и Аморреев, и Хананеев, и Ферезеев, и Евеев, и Иевусеев, как повелел тебе Господь Бог твой, But thou shalt utterly destroy them; [namely], the Hittites, and the Amorites, the Canaanites, and the Perizzites, the Hivites, and the Jebusites; as the LORD thy God hath commanded thee:20:17 ἀλλ᾿ αλλα but ἢ η or; than ἀναθέματι αναθεμα accursed ἀναθεματιεῖτε αναθεματιζω curse αὐτούς αυτος he; him τὸν ο the Χετταῖον χετταιος and; even Αμορραῖον αμορραιος and; even Χαναναῖον χαναναιος Chananaios; Khananeos καὶ και and; even Φερεζαῖον φερεζαιος and; even Ευαῖον ευαιος and; even Ιεβουσαῖον ιεβουσαιος and; even Γεργεσαῖον γεργεσαιος who; what τρόπον τροπος manner; by means ἐνετείλατό εντελλομαι direct; enjoin σοι σοι you κύριος κυριος lord; master ὁ ο the θεός θεος God σου σου of you; your 20:17 כִּֽי־ kˈî- כִּי that הַחֲרֵ֣ם haḥᵃrˈēm חרם consecrate תַּחֲרִימֵ֗ם taḥᵃrîmˈēm חרם consecrate הַ ha הַ the חִתִּ֤י ḥittˈî חִתִּי Hittite וְ wᵊ וְ and הָ hā הַ the אֱמֹרִי֙ ʔᵉmōrˌî אֱמֹרִי Amorite הַ ha הַ the כְּנַעֲנִ֣י kkᵊnaʕᵃnˈî כְּנַעֲנִי Canaanite וְ wᵊ וְ and הַ ha הַ the פְּרִזִּ֔י ppᵊrizzˈî פְּרִזִּי Perizzite הַ ha הַ the חִוִּ֖י ḥiwwˌî חִוִּי Hivite וְ wᵊ וְ and הַ ha הַ the יְבוּסִ֑י yᵊvûsˈî יְבוּסִי Jebusite כַּ ka כְּ as אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] צִוְּךָ֖ ṣiwwᵊḵˌā צוה command יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֶֽיךָ׃ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) 20:17. sed interficies in ore gladii Hettheum videlicet et Amorreum et Chananeum Ferezeum et Eveum et Iebuseum sicut praecepit tibi Dominus Deus tuusBut shalt kill them with the edge of the sword, to wit, the Hethite, and the Amorrhite, and the Chanaanite, the Pherezite, and the Hevite, and the Jebusite, as the Lord thy God hath commanded thee: 17. but thou shalt utterly destroy them; the Hittite, and the Amorite, the Canaanite, and the Perizzite, the Hivite, and the Jebusite; as the LORD thy God hath commanded thee: 17: но предай их заклятию: Хеттеев и Аморреев, и Хананеев, и Ферезеев, и Евеев, и Иевусеев, как повелел тебе Господь Бог твой, 20:17 ἀλλ᾿ αλλα but ἢ η or; than ἀναθέματι αναθεμα accursed ἀναθεματιεῖτε αναθεματιζω curse αὐτούς αυτος he; him τὸν ο the Χετταῖον χετταιος and; even Αμορραῖον αμορραιος and; even Χαναναῖον χαναναιος Chananaios; Khananeos καὶ και and; even Φερεζαῖον φερεζαιος and; even Ευαῖον ευαιος and; even Ιεβουσαῖον ιεβουσαιος and; even Γεργεσαῖον γεργεσαιος who; what τρόπον τροπος manner; by means ἐνετείλατό εντελλομαι direct; enjoin σοι σοι you κύριος κυριος lord; master ὁ ο the θεός θεος God σου σου of you; your 20:17 כִּֽי־ kˈî- כִּי that הַחֲרֵ֣ם haḥᵃrˈēm חרם consecrate תַּחֲרִימֵ֗ם taḥᵃrîmˈēm חרם consecrate הַ ha הַ the חִתִּ֤י ḥittˈî חִתִּי Hittite וְ wᵊ וְ and הָ hā הַ the אֱמֹרִי֙ ʔᵉmōrˌî אֱמֹרִי Amorite הַ ha הַ the כְּנַעֲנִ֣י kkᵊnaʕᵃnˈî כְּנַעֲנִי Canaanite וְ wᵊ וְ and הַ ha הַ the פְּרִזִּ֔י ppᵊrizzˈî פְּרִזִּי Perizzite הַ ha הַ the חִוִּ֖י ḥiwwˌî חִוִּי Hivite וְ wᵊ וְ and הַ ha הַ the יְבוּסִ֑י yᵊvûsˈî יְבוּסִי Jebusite כַּ ka כְּ as אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] צִוְּךָ֖ ṣiwwᵊḵˌā צוה command יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֶֽיךָ׃ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) 20:17. sed interficies in ore gladii Hettheum videlicet et Amorreum et Chananeum Ferezeum et Eveum et Iebuseum sicut praecepit tibi Dominus Deus tuus ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ But shalt kill them with the edge of the sword, to wit, the Hethite, and the Amorrhite, and the Chanaanite, the Pherezite, and the Hevite, and the Jebusite, as the Lord thy God hath commanded thee: |
jg▾ tr▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183120:17: But thou shalt utterly destroy them - The above reasoning will gain considerable strength, provided we could translate כי החרם תחרימם ki hacharem tacharimem, thou shalt utterly subdue them - slaying them if they resist, and thus leaving nothing alive that breathed; or totally expel them from the land, or reduce them to a state of slavery in it, that they might no longer exist as a people. This certainly made them an anathema as a nation, wholly destroying their political existence. Probably this was so understood by the Gibeonites, viz., that they either must be slain or utterly leave the land, which last was certainly in their power, and therefore, by a stratagem, they got the princes of Israel to make a league with them. When the deceit was discovered, the Israelites, though not bound by their oath, because they were deceived by the Gibeonites, and therefore were under no obligation to fulfill their part of the covenant; yet, though they had this command before their eyes, did not believe that they were bound to put even those deceivers to death; but they destroyed their political existence, by making them hewers of wood and drawers of water to the congregation; i. e., slaves to the Israelites. (See Joshua 9). Rahab and her household also were spared. So that it does not appear that the Israelites believed that they were bound to put every Canaanite to death. Their political existence was under the anathema, and this the Hebrews annihilated.That many of the Canaanites continued in the land even to the days of Solomon, we have the fullest proof; for we read, Ch2 8:7 : "All the people of the land that were left of the Hittites, Amorites, Perizzites, Hivites, and Jebusites, who were left in the land, whom the children of Israel consumed not, them did Solomon make to pay tribute to this day." Thus Solomon destroyed their political existence, but did not consider himself bound by the law of God to put them to death. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188020:17: thou shalt: Isa 34:5, Isa 34:6; Jer 48:10, Jer 50:35-40; Eze 38:21-23; Rev 19:18the Hittites: Deu 7:1 John Gill20:17 But thou shalt utterly destroy them,.... Men, women, and children: some think this is to be understood only of such cities which did not accept of terms of peace; for they are of opinion that Joshua made proclamation of peace to all the cities of Canaan; which being not complied with, he destroyed them as they fell into his hands; and they suppose that the Gibeonites had not heard of such a proclamation, and therefore were spared; and it is certain that there were many who were suffered to live among them, who it may be thought were allowed on their becoming proselytes, which was one of the terms of peace, as Rahab and her household did, and which is the sense of some of the Jewish writers. Jarchi on the following verse observes, that if they repented, and became proselytes, they might be received: namely:the Hittites and the Amorites, the Canaanites and the Perizzites, the Hivites and the Jebusites; one of the seven nations is here omitted, the Girgashites, as they are also in Ex 23:23. It is said (b), that"Joshua sent three letters into the land of Israel before they went into it; in the first, whoever would turn (and flee) might; in the second, whoever would make peace might; in the third, whoever would make war might: the Girgashites, believing God, went to Africa, according to Is 36:17, the land there is Africa; the Gibeonites made peace and dwelt in the land; thirty one kings made war, and fell:" as the Lord thy God hath commanded thee; Deut 7:1. (b) T. Hieros. Shebiith, fol. 37. 3. Debarim Rabba, sect. 5. fol. 241. 2. Vid. Maimon. Hilchot Melachim, c. 6. sect. 5. & Migdol Oz in ib. |
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20:1820:18: զի մի՛ ուսուցանիցեն ձեզ առնել զամենայն գարշելութիւնս իւրեանց, զոր արարին դիցն իւրեանց. եւ մեղանչիցէք առաջի Տեառն Աստուծոյ ձերոյ[1916]։ [1916] Ոմանք. Զամենայն գարշութիւնս իւրեանց... Տեառն Աստուծոյ մերոյ։ զի մի՛ ուսուցանիցեն ձեզ առնել զամենայն գարշութիւնս իւրեանց, զոր արարին դիցն իւրեանց, եւ մեղանչիցէք առաջի Տեառն Աստուծոյ ձերոյ:18 որպէսզի սրանք ձեզ չսովորեցնեն անել իրենց այն բոլոր գարշելի բաները, որ նրանք անում են իրենց չաստուածների համար: Դրանով դուք մեղանչած կը լինէք ձեր Տէր Աստծու առջեւ: 18 Որպէս զի ձեզի չսորվեցնեն իրենց բոլոր գարշելի գործերը, ինչպէս անոնք իրենց աստուածներուն կ’ընեն ու դուք Տէրոջը ձեր Աստուծոյն առջեւ մեղք չգործէք։ 20:18: զի մի՛ ուսուցանիցեն ձեզ առնել զամենայն գարշելութիւնս իւրեանց, զոր արարին դիցն իւրեանց. եւ մեղանչիցէք առաջի Տեառն Աստուծոյ ձերոյ[1916]։ [1916] Ոմանք. Զամենայն գարշութիւնս իւրեանց... Տեառն Աստուծոյ մերոյ։ 18 որպէսզի սրանք ձեզ չսովորեցնեն անել իրենց այն բոլոր գարշելի բաները, որ նրանք անում են իրենց չաստուածների համար: Դրանով դուք մեղանչած կը լինէք ձեր Տէր Աստծու առջեւ: 18 Որպէս զի ձեզի չսորվեցնեն իրենց բոլոր գարշելի գործերը, ինչպէս անոնք իրենց աստուածներուն կ’ընեն ու դուք Տէրոջը ձեր Աստուծոյն առջեւ մեղք չգործէք։ zohrab-1805▾ eastern-1994▾ western am▾ |
20:1818: дабы они не научили вас делать такие же мерзости, какие они делали для богов своих, и дабы вы не грешили пред Господом Богом вашим. That they teach you not to do after all their abominations, which they have done unto their gods; so should ye sin against the LORD your God:20:18 ἵνα ινα so; that μὴ μη not διδάξωσιν διδασκω teach ὑμᾶς υμας you ποιεῖν ποιεω do; make πάντα πας all; every τὰ ο the βδελύγματα βδελυγμα abomination αὐτῶν αυτος he; him ὅσα οσος as much as; as many as ἐποίησαν ποιεω do; make τοῖς ο the θεοῖς θεος God αὐτῶν αυτος he; him καὶ και and; even ἁμαρτήσεσθε αμαρτανω sin ἐναντίον εναντιον next to; before κυρίου κυριος lord; master τοῦ ο the θεοῦ θεος God ὑμῶν υμων your 20:18 לְמַ֗עַן lᵊmˈaʕan לְמַעַן because of אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] לֹֽא־ lˈō- לֹא not יְלַמְּד֤וּ yᵊlammᵊḏˈû למד learn אֶתְכֶם֙ ʔeṯᵊḵˌem אֵת [object marker] לַ la לְ to עֲשֹׂ֔ות ʕᵃśˈôṯ עשׂה make כְּ kᵊ כְּ as כֹל֙ ḵˌōl כֹּל whole תֹּֽועֲבֹתָ֔ם tˈôʕᵃvōṯˈām תֹּועֵבָה abomination אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] עָשׂ֖וּ ʕāśˌû עשׂה make לֵֽ lˈē לְ to אלֹהֵיהֶ֑ם ʔlōhêhˈem אֱלֹהִים god(s) וַ wa וְ and חֲטָאתֶ֖ם ḥᵃṭāṯˌem חטא miss לַ la לְ to יהוָ֥ה [yhwˌāh] יְהוָה YHWH אֱלֹהֵיכֶֽם׃ ס ʔᵉlōhêḵˈem . s אֱלֹהִים god(s) 20:18. ne forte doceant vos facere cunctas abominationes quas ipsi operati sunt diis suis et peccetis in Dominum Deum vestrumLest they teach you to do all the abominations which they have done to their gods: and you should sin against the Lord your God. 18. that they teach you not to do after all their abominations, which they have done unto their gods; so should ye sin against the LORD your God. 18: дабы они не научили вас делать такие же мерзости, какие они делали для богов своих, и дабы вы не грешили пред Господом Богом вашим. 20:18 ἵνα ινα so; that μὴ μη not διδάξωσιν διδασκω teach ὑμᾶς υμας you ποιεῖν ποιεω do; make πάντα πας all; every τὰ ο the βδελύγματα βδελυγμα abomination αὐτῶν αυτος he; him ὅσα οσος as much as; as many as ἐποίησαν ποιεω do; make τοῖς ο the θεοῖς θεος God αὐτῶν αυτος he; him καὶ και and; even ἁμαρτήσεσθε αμαρτανω sin ἐναντίον εναντιον next to; before κυρίου κυριος lord; master τοῦ ο the θεοῦ θεος God ὑμῶν υμων your 20:18 לְמַ֗עַן lᵊmˈaʕan לְמַעַן because of אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] לֹֽא־ lˈō- לֹא not יְלַמְּד֤וּ yᵊlammᵊḏˈû למד learn אֶתְכֶם֙ ʔeṯᵊḵˌem אֵת [object marker] לַ la לְ to עֲשֹׂ֔ות ʕᵃśˈôṯ עשׂה make כְּ kᵊ כְּ as כֹל֙ ḵˌōl כֹּל whole תֹּֽועֲבֹתָ֔ם tˈôʕᵃvōṯˈām תֹּועֵבָה abomination אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] עָשׂ֖וּ ʕāśˌû עשׂה make לֵֽ lˈē לְ to אלֹהֵיהֶ֑ם ʔlōhêhˈem אֱלֹהִים god(s) וַ wa וְ and חֲטָאתֶ֖ם ḥᵃṭāṯˌem חטא miss לַ la לְ to יהוָ֥ה [yhwˌāh] יְהוָה YHWH אֱלֹהֵיכֶֽם׃ ס ʔᵉlōhêḵˈem . s אֱלֹהִים god(s) 20:18. ne forte doceant vos facere cunctas abominationes quas ipsi operati sunt diis suis et peccetis in Dominum Deum vestrum ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ Lest they teach you to do all the abominations which they have done to their gods: and you should sin against the Lord your God. |
jg▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188020:18: Deu 7:4, Deu 7:5, Deu 12:30, Deu 12:31, Deu 18:19; Exo 23:33; Jos 23:13; Jdg 2:3; Psa 106:34-40; Co1 15:33; Co2 6:17; Eph 5:11; Th2 3:14; Ti1 6:5; Ti2 2:17, Ti2 2:18; Rev 18:3-5John Gill20:18 That they teach you not to do after all their abominations,.... This is another reason why they were to be utterly destroyed, not only because of the abominations which they committed, but to prevent the Israelites being taught by them to do the same; wherefore, as before observed from Jarchi, such as became proselytes were suffered to live among them, because there was no danger of idolatry from them, which even proselytes of the gate renounced; and though all other abominations are included, yet this is particularly respected, as appears from the following clause:which they have done unto their gods; to the honour of whom not only many superstitious rites and ceremonies were performed, and idolatrous actions committed, but acts of lewdness, and even unnatural uncleanness: so should ye sin against the Lord your God; a sin the most provoking to him, as the sin of idolatry was; and cause his anger to rise to such a degree, as to suffer them to be carried captive from the land he gave them to inherit; and which afterwards, was the case, and that through learning the manners and customs of these people; see Ps 106:34. |
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20:1920:19: Եւ եթէ նստեալ պաշարեսցես զքաղաք՝ աւուրս բազումս մարտնչել ընդ նմա յառնուլ զնա, մի՛ հարկանիցես զծառատունկ նորա արկանելով ՚ի նմա երկաթ. այլ կերիցե՛ս ՚ի նմանէ, եւ զնա մի՛ հարկանիցես. միթէ մա՞րդ իցէ ծառատունկն որ յանդի ա՛նդ իցէ՝ մտանել յերեսաց քոց ՚ի պատնէշ[1917]։ [1917] Ոմանք. Արկանելով ՚ի նա երկաթ։ Այլք. Միթէ մա՞րդ իցէ։ ՚Ի լուս՛՛. Մա՞րդ իցի ձեռատունկն. համաձայն բազմաց ՚ի բնաբ՛՛։ Եւ եթէ նստեալ պաշարեսցես զքաղաք աւուրս բազումս մարտնչել ընդ նմա յառնուլ զնա, մի՛ հարկանիցես զծառատունկ նորա արկանելով ի նմա երկաթ. այլ կերիցես ի նմանէ, եւ զնա մի՛ հարկանիցես. միթէ մա՞րդ իցէ ձեռատունկն որ յանդի անդ իցէ` մտանել յերեսաց քոց ի պատնէշ:19 Եթէ նստել պաշարել ես մի քաղաք, եւ այն գրաւելու համար պէտք լինի երկար ժամանակ պատերազմել նրա դէմ, ապա կացնահարելով նրա պտղատու ծառերը չկտրես. դրանց պտղից կե՛ր, բայց մի՛ կտրիր. ծառը միթէ դաշտում գտնուող մա՞րդ է, որ կարողանայ քեզանից հեռանալով՝ պաշարուածներին միանալ: 19 «Երբ քաղաքի մը հետ պատերազմիս ու զանիկա առնելու համար երկար ժամանակ պաշարելու ըլլաս, անոր ծառերուն տապար մի՛ զարներ ու զանոնք մի՛ կտրեր, վասն զի անոնցմէ պիտի ուտես, ուրեմն զանոնք մի՛ կտրեր. քանզի դաշտին ծառը մա՞րդ է, որ քեզ պաշարէ*։ 20:19: Եւ եթէ նստեալ պաշարեսցես զքաղաք՝ աւուրս բազումս մարտնչել ընդ նմա յառնուլ զնա, մի՛ հարկանիցես զծառատունկ նորա արկանելով ՚ի նմա երկաթ. այլ կերիցե՛ս ՚ի նմանէ, եւ զնա մի՛ հարկանիցես. միթէ մա՞րդ իցէ ծառատունկն որ յանդի ա՛նդ իցէ՝ մտանել յերեսաց քոց ՚ի պատնէշ[1917]։ [1917] Ոմանք. Արկանելով ՚ի նա երկաթ։ Այլք. Միթէ մա՞րդ իցէ։ ՚Ի լուս՛՛. Մա՞րդ իցի ձեռատունկն. համաձայն բազմաց ՚ի բնաբ՛՛։ 19 Եթէ նստել պաշարել ես մի քաղաք, եւ այն գրաւելու համար պէտք լինի երկար ժամանակ պատերազմել նրա դէմ, ապա կացնահարելով նրա պտղատու ծառերը չկտրես. դրանց պտղից կե՛ր, բայց մի՛ կտրիր. ծառը միթէ դաշտում գտնուող մա՞րդ է, որ կարողանայ քեզանից հեռանալով՝ պաշարուածներին միանալ: 19 «Երբ քաղաքի մը հետ պատերազմիս ու զանիկա առնելու համար երկար ժամանակ պաշարելու ըլլաս, անոր ծառերուն տապար մի՛ զարներ ու զանոնք մի՛ կտրեր, վասն զի անոնցմէ պիտի ուտես, ուրեմն զանոնք մի՛ կտրեր. քանզի դաշտին ծառը մա՞րդ է, որ քեզ պաշարէ*։ zohrab-1805▾ eastern-1994▾ western am▾ |
20:1919: Если долгое время будешь держать в осаде [какой-нибудь] город, чтобы завоевать его и взять его, то не порти дерев его, от которых можно питаться, и не опустошай окрестностей, ибо дерево на поле не человек, чтобы могло уйти от тебя в укрепление; When thou shalt besiege a city a long time, in making war against it to take it, thou shalt not destroy the trees thereof by forcing an axe against them: for thou mayest eat of them, and thou shalt not cut them down ( for the tree of the field [is] man' s [life]) to employ [them] in the siege:20:19 ἐὰν εαν and if; unless δὲ δε though; while περικαθίσῃς περικαθιζω about; around πόλιν πολις city ἡμέρας ημερα day πλείους πλειων more; majority ἐκπολεμῆσαι εκπολεμεω he; him εἰς εις into; for κατάλημψιν καταληψις he; him οὐχὶ ουχι not; not actually ἐξολεθρεύσεις εξολοθρευω utterly ruin τὰ ο the δένδρα δενδρον tree αὐτῆς αυτος he; him ἐπιβαλεῖν επιβαλλω impose; cast on ἐπ᾿ επι in; on αὐτὰ αυτος he; him σίδηρον σιδηρος iron ἀλλ᾿ αλλα but ἢ η or; than ἀπ᾿ απο from; away αὐτοῦ αυτος he; him φάγῃ φαγω swallow; eat αὐτὸ αυτος he; him δὲ δε though; while οὐκ ου not ἐκκόψεις εκκοπτω cut out; cut off μὴ μη not ἄνθρωπος ανθρωπος person; human τὸ ο the ξύλον ξυλον wood; timber τὸ ο the ἐν εν in τῷ ο the ἀγρῷ αγρος field εἰσελθεῖν εισερχομαι enter; go in ἀπὸ απο from; away προσώπου προσωπον face; ahead of σου σου of you; your εἰς εις into; for τὸν ο the χάρακα χαραξ palisade 20:19 כִּֽי־ kˈî- כִּי that תָצ֣וּר ṯāṣˈûr צור bind אֶל־ ʔel- אֶל to עִיר֩ ʕîr עִיר town יָמִ֨ים yāmˌîm יֹום day רַבִּ֜ים rabbˈîm רַב much לְֽ lᵊˈ לְ to הִלָּחֵ֧ם hillāḥˈēm לחם fight עָלֶ֣יהָ ʕālˈeʸhā עַל upon לְ lᵊ לְ to תָפְשָׂ֗הּ ṯofśˈāh תפשׂ seize לֹֽא־ lˈō- לֹא not תַשְׁחִ֤ית ṯašḥˈîṯ שׁחת destroy אֶת־ ʔeṯ- אֵת [object marker] עֵצָהּ֙ ʕēṣˌāh עֵץ tree לִ li לְ to נְדֹּ֤חַ nᵊddˈōₐḥ נדח wield עָלָיו֙ ʕālāʸw עַל upon גַּרְזֶ֔ן garzˈen גַּרְזֶן axe כִּ֚י ˈkî כִּי that מִמֶּ֣נּוּ mimmˈennû מִן from תֹאכֵ֔ל ṯōḵˈēl אכל eat וְ wᵊ וְ and אֹתֹ֖ו ʔōṯˌô אֵת [object marker] לֹ֣א lˈō לֹא not תִכְרֹ֑ת ṯiḵrˈōṯ כרת cut כִּ֤י kˈî כִּי that הָֽ hˈā הַ the אָדָם֙ ʔāḏˌām אָדָם human, mankind עֵ֣ץ ʕˈēṣ עֵץ tree הַ ha הַ the שָּׂדֶ֔ה śśāḏˈeh שָׂדֶה open field לָ lā לְ to בֹ֥א vˌō בוא come מִ mi מִן from פָּנֶ֖יךָ ppānˌeʸḵā פָּנֶה face בַּ ba בְּ in † הַ the מָּצֹֽור׃ mmāṣˈôr מָצֹור siege 20:19. quando obsederis civitatem multo tempore et munitionibus circumdederis ut expugnes eam non succides arbores de quibus vesci potest nec securibus per circuitum debes vastare regionem quoniam lignum est et non homo nec potest bellantium contra te augere numerumWhen thou hast besieged a city a long time, and hath compassed it with bulwarks, to take it, thou shalt not cut down the trees that may be eaten of, neither shalt thou spoil the country round about with axes: for it is a tree, and not a man, neither can it increase the number of them that fight against thee. 19. When thou shalt besiege a city a long time, in making war against it to take it, thou shalt not destroy the trees thereof by wielding an axe against them; for thou mayest eat of them, and thou shalt not cut them down; for is the tree of the field man, that it should be besieged of thee? 19: Если долгое время будешь держать в осаде [какой-нибудь] город, чтобы завоевать его и взять его, то не порти дерев его, от которых можно питаться, и не опустошай окрестностей, ибо дерево на поле не человек, чтобы могло уйти от тебя в укрепление; 20:19 ἐὰν εαν and if; unless δὲ δε though; while περικαθίσῃς περικαθιζω about; around πόλιν πολις city ἡμέρας ημερα day πλείους πλειων more; majority ἐκπολεμῆσαι εκπολεμεω he; him εἰς εις into; for κατάλημψιν καταληψις he; him οὐχὶ ουχι not; not actually ἐξολεθρεύσεις εξολοθρευω utterly ruin τὰ ο the δένδρα δενδρον tree αὐτῆς αυτος he; him ἐπιβαλεῖν επιβαλλω impose; cast on ἐπ᾿ επι in; on αὐτὰ αυτος he; him σίδηρον σιδηρος iron ἀλλ᾿ αλλα but ἢ η or; than ἀπ᾿ απο from; away αὐτοῦ αυτος he; him φάγῃ φαγω swallow; eat αὐτὸ αυτος he; him δὲ δε though; while οὐκ ου not ἐκκόψεις εκκοπτω cut out; cut off μὴ μη not ἄνθρωπος ανθρωπος person; human τὸ ο the ξύλον ξυλον wood; timber τὸ ο the ἐν εν in τῷ ο the ἀγρῷ αγρος field εἰσελθεῖν εισερχομαι enter; go in ἀπὸ απο from; away προσώπου προσωπον face; ahead of σου σου of you; your εἰς εις into; for τὸν ο the χάρακα χαραξ palisade 20:19 כִּֽי־ kˈî- כִּי that תָצ֣וּר ṯāṣˈûr צור bind אֶל־ ʔel- אֶל to עִיר֩ ʕîr עִיר town יָמִ֨ים yāmˌîm יֹום day רַבִּ֜ים rabbˈîm רַב much לְֽ lᵊˈ לְ to הִלָּחֵ֧ם hillāḥˈēm לחם fight עָלֶ֣יהָ ʕālˈeʸhā עַל upon לְ lᵊ לְ to תָפְשָׂ֗הּ ṯofśˈāh תפשׂ seize לֹֽא־ lˈō- לֹא not תַשְׁחִ֤ית ṯašḥˈîṯ שׁחת destroy אֶת־ ʔeṯ- אֵת [object marker] עֵצָהּ֙ ʕēṣˌāh עֵץ tree לִ li לְ to נְדֹּ֤חַ nᵊddˈōₐḥ נדח wield עָלָיו֙ ʕālāʸw עַל upon גַּרְזֶ֔ן garzˈen גַּרְזֶן axe כִּ֚י ˈkî כִּי that מִמֶּ֣נּוּ mimmˈennû מִן from תֹאכֵ֔ל ṯōḵˈēl אכל eat וְ wᵊ וְ and אֹתֹ֖ו ʔōṯˌô אֵת [object marker] לֹ֣א lˈō לֹא not תִכְרֹ֑ת ṯiḵrˈōṯ כרת cut כִּ֤י kˈî כִּי that הָֽ hˈā הַ the אָדָם֙ ʔāḏˌām אָדָם human, mankind עֵ֣ץ ʕˈēṣ עֵץ tree הַ ha הַ the שָּׂדֶ֔ה śśāḏˈeh שָׂדֶה open field לָ lā לְ to בֹ֥א vˌō בוא come מִ mi מִן from פָּנֶ֖יךָ ppānˌeʸḵā פָּנֶה face בַּ ba בְּ in † הַ the מָּצֹֽור׃ mmāṣˈôr מָצֹור siege 20:19. quando obsederis civitatem multo tempore et munitionibus circumdederis ut expugnes eam non succides arbores de quibus vesci potest nec securibus per circuitum debes vastare regionem quoniam lignum est et non homo nec potest bellantium contra te augere numerum ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ When thou hast besieged a city a long time, and hath compassed it with bulwarks, to take it, thou shalt not cut down the trees that may be eaten of, neither shalt thou spoil the country round about with axes: for it is a tree, and not a man, neither can it increase the number of them that fight against thee. |
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 183120:19: (For the tree of the field is man's life) to employ them in the siege - The original is exceedingly obscure, and has been variously translated, כי האדם עץ השדה לבא מפניך במצור ki haadam ets hassadeh labo mippaneycha bammatsor. The following are the chief versions: For, O man, the trees of the field are for thee to employ Them in the siege - or, For it is man, and the tree of the field, that must go before thee for a bulwark - or, For it is a tree, and not men, to increase the number of those who come against thee to the siege - or, lastly, The tree of the field (is as) a man, to go before thy face for a bulwark. The sense is sufficiently clear, though the strict grammatical meaning of the words cannot be easily ascertained: it was a merciful provision to spare all fruit-bearing trees, because they yielded the fruit which supported man's life; and it was sound policy also, for even the conquerors must perish if the means of life were cut off.It is diabolic cruelty to add to the miseries of war the horrors of famine; and this is done where the trees of the field are cut down, the dykes broken to drown the land, the villages burnt, and the crops wilfully spoiled. O execrable war! subversive of all the charities of life! There are several curious particulars in these verses: 1. The people had the most positive assurances from God that their enemies should not be able to prevail against them by strength, numbers, nor stratagem, because God should go with them to lead and direct them, and should fight for them; and against his might none could prevail. 2. All such interferences were standing proofs of the being of God, of his especial providence, and of the truth of their religion. 3. Though God promised them such protection, yet they were to expect it in the diligent use of their own prudence and industry. The priests, the officers, and the people, had their respective parts to act in this business; if they did their duty respectively, God would take care that they should be successful. Those who will not help themselves with the strength which God has already given them, shall not have any farther assistance from him. In all such cases, the parable of the talents affords an accurate rule. 4. Their going to war against their enemies must not deprive them of mercy and tenderness towards their brethren. He who had built a house and had not yet dwelt in it, who had planted a vineyard and had not eaten of its fruits, who had betrothed a wife and had not yet taken her to his house, was not obliged to go to battle, lest he should fall in the war, and the fruits of his industry and affection be enjoyed by others. He who was faint-hearted was also permitted to return, lest he should give way in the heat of battle, and his example have a fatal influence on others. Albert Barnes: Notes on the Bible - 183420:19The parenthesis may he more literally rendered "for man is a tree of the field," i. e., has his life from the tree of the field, is supported in life by it (compare Deu 24:6). The Egyptians seem invariably to have cut down the fruit-trees in war. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188020:19: thou shalt not: Mat 3:10, Mat 7:15-20, Mat 21:19; Luk 13:7-9; Joh 15:2-8for the tree: etc. or, for, O man, the tree of the field is to be employed in the siege, The original is exceedingly difficult. The LXX has it, "Is the tree in the field a man, to enter the trench before thee?" The Latin Vulgate: "For it is a tree, and not a man, neither can it increase the number of those who war against thee;" Onkelos, "For the tree of the field is not as a man, that it should come against thee in the siege;" and to the same purpose the Arabic, Philo, and Josephus who say, "If trees could speak, they would cry out, that it is unjust that they, who were no cause of the war, should suffer the miseries of it." However rendered, the sense is sufficiently clear, and it is a merciful provision to spare all the fruit trees for the support of both the besieged and besiegers. Deu 26:6 to employ: etc. Heb. to go from before thee Carl Friedrich Keil and Franz Delitzsch20:19When they besieged a town a long time to conquer it, they were not to destroy its trees, to swing the axe upon them. That we are to understand by עצהּ the fruit-trees in the environs and gardens of the town, is evident from the motive appended: "for of them (ממּנּוּ refers to עץ as a collective) thou eatest, and thou shalt not hew them down." The meaning is: thou mayest suppress and destroy the men, but not the trees which supply thee with food. "For is the tree of the field a man, that it should come into siege before thee?" This is evidently the only suitable interpretation of the difficult words השּׂדה עץ האדם כּי, and the one which has been expressed by all the older commentators, though in different ways. But it is one which can only be sustained grammatically by adopting the view propounded by Clericus and others: viz., by pointing the noun האדם with ה interrog., instead of האדם, and taking אדם as the object, which its position in the sentence fully warrants (cf. Ewald, 324, b. and 306, b.). The Masoretic punctuation is founded upon the explanation given by Aben Ezra, "Man is a tree of the field, i.e., lives upon and is fed by the fruits of the trees," which Schultz expresses in this way, "Man is bound up with the tree of the field, i.e., has his life in, or from, the tree of the field," - an explanation, however, which cannot be defended by appealing to Deut 24:6; Eccles 12:13; Ezek 12:10, as these three passages are of a different kind. In no way whatever can האדם be taken as the subject of the sentence, as this would not give any rational meaning. And if it were rendered as the object, in such sense as this, The tree of the field is a thing or affair of man, it would hardly have the article. Deut 20:20 "Only the trees which thou knowest that they are not trees of eating (i.e., do not bear edible fruits), mayest thou hew down, and build a rampart against the town till it come down," i.e., fall down from its eminence. For ירד as applied to the falling or sinking of lofty fortifications, see Deut 28:52; Is 32:19. מצור, compressing or forcing down; hence, as applied to towns, במּצור בּוא, to come into siege, i.e., to be besieged (Deut 20:19; 4Kings 24:10; 4Kings 25:2). In Deut 20:20 it is used to denote the object, viz., the means of hemming in a town, i.e., the besieging rampart (cf. Ezek 4:2). Geneva 159920:19 When thou shalt besiege a city a long time, in making war against it to take it, thou shalt not destroy the trees thereof by forcing an axe against them: for thou mayest eat of them, and thou shalt not cut them down (for the (g) tree of the field [is] man's [life]) to employ [them] in the siege:(g) Some read: For man shall be instead of the tree of the field, to come out in the siege against you. John Gill20:19 When thou shalt besiege a city a long time, in making war against it to take it,.... Before it will surrender; it holding out the siege a considerable time: the Hebrew text says, "many days" (c); which the Targum of Jonathan interprets of all the seven days, to make war against it, in order to subdue it on the sabbath day. Jarchi observes, that "days" signify two, and "many" three; hence it is said, they do not besiege cities of the Gentiles less than three days before the sabbath; and he also says it teaches that peace is opened or proclaimed two or three days first:thou shall not destroy the trees thereof by forcing an axe against them; that is, not cut them down with an axe, such trees as were without the city, and in the power of the besiegers: what sort of trees are meant appears by what follows: for thou mayest eat of them; the fruit of them, which shows them to be fruit trees, and gives a reason for not cutting them down, since they would be useful in supplying them with what was agreeable to eat: and thou shalt not cut them down to employ them in the siege; in building bulwarks and batteries, and making of machines to cast out stones, and the like, to the annoyance of the besieged; which might as well or better be made of other trees, as in the next verse: for the tree of the field is man's life; by the fruit of which, among other things, his life is supported and maintained: but some give a different version and sense of this clause, for the tree of the field is man (d), or is man's; it is his property; but this is not a sufficient reason why it should not be cut down, whether the property of the besieger, in whose hand it is, or of the besieged, to whom it belonged: or, "for, is the tree of the field a man" (e)? that has given any reason of being thus used? no; it is no cause of the war, nor of the holding out of the siege; and had it a voice, as Josephus (f) observes, it would complain of injury done it, and apologize for itself. Some supply the negative, "for the tree of the field is not a man"; so the Targum of Onkelos, as well as makes it a comparative form of speech;"for not as a man is the tree of the field, to come out against thee in a siege;''the Targum of Jonathan is, "for not as a man is the tree of the field, to be hid from you in a siege;''or, as some in Aben Ezra express it,"it is not as a man, that it should flee from before thee;''it can neither annoy thee, nor get out of thy way; and therefore to lift up an axe against it, to cut it down, as if it was a man, and an enemy that stood in the way, is ridiculous and weak; though the sense of the said writer himself is the same with that of our version; but what seems best is to read the words, "for, O man, of the trees of the field" (there is enough of them) to bring "before thee for a bulwark" (g); to make use of, without cutting down fruit trees: though some understand it metaphorically, that as the tree of the field is, so is man, or should be, bring forth fruit, that he may not be cut down; see Mt 3:10. Plutarch (h) relates, that it was forbidden the worshippers of Osiris to destroy garden trees. (c) "diebus multis", Pagninus, Montanus, Tigurine version, &c. (d) "quia homo lignum agri", Montanus; "quoniam homo est arbor agri", Drusius. (e) "An putas lignum agri esse hominem?" Munster; "num enim homo est arbor?" Fagius. (f) Antiqu. l. 4. c. 8. sect. 42. (g) Vid. Reinbeck de Accent. Heb. p. 326. (h) De lside, p. 365. John Wesley20:19 Thou shalt not destroy - Which is to be understood of a general destruction of them, not of the cutting down some few of them, as the conveniency of the siege might require. Man's life - The sustenance or support of his life.Robert Jamieson, A. R. Fausset and David Brown20:19 thou shalt not destroy the trees thereof by forcing an axe against them--In a protracted siege, wood would be required for various purposes, both for military works and for fuel. But fruit-bearing trees were to be carefully spared; and, indeed, in warm countries like India, where the people live much more on fruit than we do, the destruction of a fruit tree is considered a sort of sacrilege. |
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20:2020:20: Այլ զփայտ զոր գիտիցես թէ չիցէ՛ պտղաբեր, զա՛յն հարցես եւ կոտորեսցես. եւ շինեսցես պատնէշ շուրջ զքաղաքաւն որ տա՛յցէ ընդ քեզ պատերա՛զմ մինչեւ մատնեսցի։ Այլ զփայտ զոր գիտիցես թէ չիցէ պտղաբեր, զայն հարցես եւ կոտորեսցես, եւ շինեսցես պատնէշ շուրջ զքաղաքաւն որ տայցէ ընդ քեզ պատերազմ, մինչեւ մատնեսցի:20 Կտրի՛ր ու կոտորի՛ր այն ծառը, որ գիտես, թէ պտղատու չէ, այն կտրի՛ր ու կտրատի՛ր եւ դրանով քո դէմ պատերազմող քաղաքի շուրջը պատնէշ կառուցի՛ր, մինչեւ որ այդ քաղաքը յանձնուի»: 20 Բայց այն ծառերը, որոնք գիտես թէ ուտուելու պտուղ չեն բերեր, զանոնք աւերէ ու կտրէ եւ քեզի հետ պատերազմող քաղաքին առջեւ անոնցմով պատնէշներ շինէ՛, մինչեւ որ զայն նուաճես»։ 20:20: Այլ զփայտ զոր գիտիցես թէ չիցէ՛ պտղաբեր, զա՛յն հարցես եւ կոտորեսցես. եւ շինեսցես պատնէշ շուրջ զքաղաքաւն որ տա՛յցէ ընդ քեզ պատերա՛զմ մինչեւ մատնեսցի։ 20 Կտրի՛ր ու կոտորի՛ր այն ծառը, որ գիտես, թէ պտղատու չէ, այն կտրի՛ր ու կտրատի՛ր եւ դրանով քո դէմ պատերազմող քաղաքի շուրջը պատնէշ կառուցի՛ր, մինչեւ որ այդ քաղաքը յանձնուի»: 20 Բայց այն ծառերը, որոնք գիտես թէ ուտուելու պտուղ չեն բերեր, զանոնք աւերէ ու կտրէ եւ քեզի հետ պատերազմող քաղաքին առջեւ անոնցմով պատնէշներ շինէ՛, մինչեւ որ զայն նուաճես»։ zohrab-1805▾ eastern-1994▾ western am▾ |
20:2020: только те дерева, о которых ты знаешь, что они ничего не приносят в пищу, можешь портить и рубить, и строить укрепление против города, который ведет с тобою войну, доколе не покоришь его. Only the trees which thou knowest that they [be] not trees for meat, thou shalt destroy and cut them down; and thou shalt build bulwarks against the city that maketh war with thee, until it be subdued:20:20 ἀλλὰ αλλα but ξύλον ξυλον wood; timber ὃ ος who; what ἐπίστασαι επισταμαι well aware; stand over ὅτι οτι since; that οὐ ου not καρπόβρωτόν καρποβρωτος be τοῦτο ουτος this; he ἐξολεθρεύσεις εξολοθρευω utterly ruin καὶ και and; even ἐκκόψεις εκκοπτω cut out; cut off καὶ και and; even οἰκοδομήσεις οικοδομεω build χαράκωσιν χαρακωσις in; on τὴν ο the πόλιν πολις city ἥτις οστις who; that ποιεῖ ποιεω do; make πρὸς προς to; toward σὲ σε.1 you τὸν ο the πόλεμον πολεμος battle ἕως εως till; until ἂν αν perhaps; ever παραδοθῇ παραδιδωμι betray; give over 20:20 רַ֞ק rˈaq רַק only עֵ֣ץ ʕˈēṣ עֵץ tree אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] תֵּדַ֗ע tēḏˈaʕ ידע know כִּֽי־ kˈî- כִּי that לֹא־ lō- לֹא not עֵ֤ץ ʕˈēṣ עֵץ tree מַאֲכָל֙ maʔᵃḵˌāl מַאֲכָל food ה֔וּא hˈû הוּא he אֹתֹ֥ו ʔōṯˌô אֵת [object marker] תַשְׁחִ֖ית ṯašḥˌîṯ שׁחת destroy וְ wᵊ וְ and כָרָ֑תָּ ḵārˈāttā כרת cut וּ û וְ and בָנִ֣יתָ vānˈîṯā בנה build מָצֹ֗ור māṣˈôr מָצֹור siege עַל־ ʕal- עַל upon הָ hā הַ the עִיר֙ ʕîr עִיר town אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] הִ֨וא hˌiw הִיא she עֹשָׂ֧ה ʕōśˈā עשׂה make עִמְּךָ֛ ʕimmᵊḵˈā עִם with מִלְחָמָ֖ה milḥāmˌā מִלְחָמָה war עַ֥ד ʕˌaḏ עַד unto רִדְתָּֽהּ׃ פ riḏtˈāh . f ירד descend 20:20. si qua autem ligna non sunt pomifera sed agrestia et in ceteros apta usus succide et extrue machinas donec capias civitatem quae contra te dimicatBut if there be any trees that are not fruitful, but wild, and fit for other uses, cut them down, and make engines, until thou take the city, which fighteth against thee. 20. Only the trees which thou knowest that they be not trees for meat, thou shalt destroy and cut them down; and thou shalt build bulwarks against the city that maketh war with thee, until it fall. 20: только те дерева, о которых ты знаешь, что они ничего не приносят в пищу, можешь портить и рубить, и строить укрепление против города, который ведет с тобою войну, доколе не покоришь его. 20:20 ἀλλὰ αλλα but ξύλον ξυλον wood; timber ὃ ος who; what ἐπίστασαι επισταμαι well aware; stand over ὅτι οτι since; that οὐ ου not καρπόβρωτόν καρποβρωτος be τοῦτο ουτος this; he ἐξολεθρεύσεις εξολοθρευω utterly ruin καὶ και and; even ἐκκόψεις εκκοπτω cut out; cut off καὶ και and; even οἰκοδομήσεις οικοδομεω build χαράκωσιν χαρακωσις in; on τὴν ο the πόλιν πολις city ἥτις οστις who; that ποιεῖ ποιεω do; make πρὸς προς to; toward σὲ σε.1 you τὸν ο the πόλεμον πολεμος battle ἕως εως till; until ἂν αν perhaps; ever παραδοθῇ παραδιδωμι betray; give over 20:20 רַ֞ק rˈaq רַק only עֵ֣ץ ʕˈēṣ עֵץ tree אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] תֵּדַ֗ע tēḏˈaʕ ידע know כִּֽי־ kˈî- כִּי that לֹא־ lō- לֹא not עֵ֤ץ ʕˈēṣ עֵץ tree מַאֲכָל֙ maʔᵃḵˌāl מַאֲכָל food ה֔וּא hˈû הוּא he אֹתֹ֥ו ʔōṯˌô אֵת [object marker] תַשְׁחִ֖ית ṯašḥˌîṯ שׁחת destroy וְ wᵊ וְ and כָרָ֑תָּ ḵārˈāttā כרת cut וּ û וְ and בָנִ֣יתָ vānˈîṯā בנה build מָצֹ֗ור māṣˈôr מָצֹור siege עַל־ ʕal- עַל upon הָ hā הַ the עִיר֙ ʕîr עִיר town אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] הִ֨וא hˌiw הִיא she עֹשָׂ֧ה ʕōśˈā עשׂה make עִמְּךָ֛ ʕimmᵊḵˈā עִם with מִלְחָמָ֖ה milḥāmˌā מִלְחָמָה war עַ֥ד ʕˌaḏ עַד unto רִדְתָּֽהּ׃ פ riḏtˈāh . f ירד descend 20:20. si qua autem ligna non sunt pomifera sed agrestia et in ceteros apta usus succide et extrue machinas donec capias civitatem quae contra te dimicat ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ But if there be any trees that are not fruitful, but wild, and fit for other uses, cut them down, and make engines, until thou take the city, which fighteth against thee. |
jfb▾ jg▾ tr▾ all ▾ R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 188020:20: thou shalt build: Deu 1:28; Ch2 26:15; Ecc 9:14; Isa 37:33; Jer 6:6, Jer 33:4; Eze 17:17be subdued: Heb. come down John Gill20:20 Only the trees which thou knowest that they be not trees for meat,.... Which might be known not only by their not having fruit upon them, but by other tokens, and even at a time of year when there was no fruit on any, which might be sometimes the season of a siege:thou shalt destroy and cut them down; if so to do was of any disservice to the enemy, or of any service to them, as follows; they had a liberty to destroy them if they would: and thou shall build bulwarks against the city that maketh war, until it be subdued; build bulwarks of the trees cut down, and raise batteries with them, or make machines and engines of the wood of them, to cast stones into the city to annoy the inhabitants of it, in order to make them surrender, and until they do it. All this may be an emblem of the axe being to be laid to fruitless trees in a moral and spiritual sense; and of trees of righteousness, laden with the fruits of righteousness, the planting of the Lord, being preserved and never to be cut down or rooted up; see Mt 3:10. Robert Jamieson, A. R. Fausset and David Brown20:20 thou shalt build bulwarks against the city that maketh war with thee--It is evident that some sort of military engines were intended; and accordingly we know, that in Egypt, where the Israelites learned their military tactics, the method of conducting a siege was by throwing up banks, and making advances with movable towers, or with the testudo [WILKINSON]. |
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