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Matthew Henry: Concise Commentary on the Whole Bible - 1706
We have in this chapter an account of the conquest of the kings and kingdoms of the southern part of the land of Canaan, as, in the next chapter, of the reduction of the northern parts, which together completed the glorious successes of the wars of Canaan. In this chapter we have an account, I. Of the routing of their forces in the field, in which observe, 1. Their confederacy against the Gibeonites, ver. 1-5. 2. The Gibeonites' request to Joshua to assist them, ver. 6. 3. Joshua's speeds march under divine encouragement for their relief, ver. 7-9. 4. The defeat of the armies of these confederate kings, ver. 10, 11. 5. The miraculous prolonging of the day by the standing still of the sun in favour of the conquerors, ver. 12-14. II. Of the execution of the kings that escaped out of the battle, ver. 15-27. III. Of the taking of the particular cities, and the total destruction of all that were found in them. Makkedah, ver. 28. Libnah, ver. 29, 30. Lachish, ver. 31, 32, and the king of Gezer that attempted its rescue, ver. 33. Eglon, ver. 34, 35. Hebron, ver. 36, 37. Debir, ver. 38, 39. And the bringing of all that country into the hands of Israel, ver. 40-42. And, lastly, the return of the army to the head-quarters, ver. 43.
Adam Clarke: Commentary on the Bible - 1831
Adoni-zedec, king of Jerusalem, hearing of the capture of Ai, and that the Gibeonites had made peace with Israel, calls to his assistance four other kings to fight against Gibeon, Jos 10:1-4. They join forces, and encamp against Gibeon, Jos 10:5. The Gibeonites send to Joshua for succor, Jos 10:6, who immediately marches to their relief, receives encouragement from God, and falls suddenly on the confederate forces, Jos 10:7-9, and defeats them; they fly, and multitudes of them are slain by a miraculous shower of hail-stones, Jos 10:10, Jos 10:11. Joshua, finding that the day began to fail, prayed that the sun and moon might stand still, that they might have time to pursue and utterly destroy these confederate forces, Jos 10:12. The sun and moon stand still, and make that day as long as two, Jos 10:13, Jos 10:14. Joshua and the people return to their camp at Gilgal, Jos 10:15. The five kings having taken shelter in a cave at Makkedah, Joshua commanded the people to roll great stones against the mouth of the cave, and set a watch to keep it, while Israel were pursuing their enemies, Jos 10:16-19. The Israelites return to Makkedah, bring forth the five kings, then slay and hang them on five trees, Jos 10:20-27. The Israelites take and destroy Makkedah, Jos 10:28, and Libnah, Jos 10:29, Jos 10:30, and Lachish, Jos 10:31, Jos 10:32, and defeat Horam king of Gezer, Jos 10:33, and take Eglon, Jos 10:34, Jos 10:35, and Hebron, Jos 10:36, Jos 10:37, and Debir, Jos 10:38, Jos 10:39, and all the country of the hills, south, vale, and springs, and the whole country from Kadesh-Barnea to Gibeon, Jos 10:40-42. They return to Gilgal, Jos 10:43.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Jos 10:1, Five kings war against Gibeon; Jos 10:6, Joshua rescues it; Jos 10:10, God fights against them with hailstones; Jos 10:12, The sun and moon stand still at the word of Joshua; Jos 10:16, The five kings are mured in a cave; Jos 10:22, They are brought forth; Jos 10:24, scornfully used; Jos 10:26, and hanged; Jos 10:28, Seven kings more are conquered; Jos 10:43, Joshua returns to Gilgal.
John Gill
INTRODUCTION TO JOSHUA 10
This chapter treats of the combination of five kings against the Gibeonites, Josh 10:1; and of the application of the Gibeonites to Joshua, for assistance, in virtue of the league between them, which was granted, Josh 10:6; of the slaughter of the army by the kings of Israel, and chiefly by hailstones from heaven, Josh 10:10; and of the standing still of the sun, and of the moon, while vengeance was taken on them, Josh 10:12; and of the five kings being hid in a cave, and of the usage of them when taken, Josh 10:15; and of the taking of Makkedah, Libnah, Lachish, Eglon, Hebron, and Debir, Josh 10:28; which finished the conquest of the southern part of the land, Josh 10:40.
10:110:1: Եւ իբրեւ լուաւ Ադոնիբեզեկ թագաւորն Երուսաղէմի, թէ ա՛ռ Յեսու զԳայի, եւ սատակեա՛ց զնա. զոր օրինակ արար ընդ Երիքով եւ ընդ թագաւորն նորա, նոյնպէս արար ընդ Գայի եւ ընդ թագաւոր նորա. եւ զի անձնատո՛ւրք եղեն բնակիչք Գաբաւոնի առ Յեսու եւ առ Իսրայէլ՝ եւ եղեն ՚ի մէջ նոցա[2226]. [2226] Այլք. Եւ եղեն ՚ի միջի նոցա։
1. Երբ Երուսաղէմի թագաւոր Ադոնիբեզեկը լսեց, որ Յեսուն գրաւել է Գային ու կործանել այն, եւ ինչպէս Երիքովի ու նրա թագաւորի հետ էր վարուել, այդպէս էլ վարուել է Գայիի ու նրա թագաւորի հետ, եւ թէ Գաբաւոնի բնակիչներն անձնատուր են եղել Յեսուին ու իսրայէլացիներին եւ նրանց մէջ մնացել,
10 Երբ Երուսաղէմի Ադոնիսեդեկ թագաւորը լսեց թէ Յեսու Գային առաւ ու զանիկա բոլորովին կործանեց եւ թէ ինչ որ Երիքովի ու անոր թագաւորին ըրաւ, Գայիի ու անոր թագաւորին ալ այնպէս ըրաւ եւ թէ Գաբաւոնի բնակիչները Իսրայելացիներու հետ հաշտութիւն կնքած են ու անոնց մէջ մնացած,
Եւ իբրեւ լուաւ [148]Ադոնիբեզեկ թագաւորն Երուսաղեմի, թէ առ Յեսու զԳայի եւ սատակեաց զնա. զոր օրինակ արար ընդ Երիքով եւ ընդ թագաւոր նորա, նոյնպէս արար ընդ Գայի եւ ընդ թագաւոր նորա, եւ զի անձնատուրք եղեն բնակիչք Գաբաւոնի [149]առ Յեսու եւ`` առ Իսրայէլ եւ եղեն ի միջի նոցա:

10:1: Եւ իբրեւ լուաւ Ադոնիբեզեկ թագաւորն Երուսաղէմի, թէ ա՛ռ Յեսու զԳայի, եւ սատակեա՛ց զնա. զոր օրինակ արար ընդ Երիքով եւ ընդ թագաւորն նորա, նոյնպէս արար ընդ Գայի եւ ընդ թագաւոր նորա. եւ զի անձնատո՛ւրք եղեն բնակիչք Գաբաւոնի առ Յեսու եւ առ Իսրայէլ՝ եւ եղեն ՚ի մէջ նոցա[2226].
[2226] Այլք. Եւ եղեն ՚ի միջի նոցա։
1. Երբ Երուսաղէմի թագաւոր Ադոնիբեզեկը լսեց, որ Յեսուն գրաւել է Գային ու կործանել այն, եւ ինչպէս Երիքովի ու նրա թագաւորի հետ էր վարուել, այդպէս էլ վարուել է Գայիի ու նրա թագաւորի հետ, եւ թէ Գաբաւոնի բնակիչներն անձնատուր են եղել Յեսուին ու իսրայէլացիներին եւ նրանց մէջ մնացել,
10 Երբ Երուսաղէմի Ադոնիսեդեկ թագաւորը լսեց թէ Յեսու Գային առաւ ու զանիկա բոլորովին կործանեց եւ թէ ինչ որ Երիքովի ու անոր թագաւորին ըրաւ, Գայիի ու անոր թագաւորին ալ այնպէս ըրաւ եւ թէ Գաբաւոնի բնակիչները Իսրայելացիներու հետ հաշտութիւն կնքած են ու անոնց մէջ մնացած,
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10:11: Когда Адониседек, царь Иерусалимский, услышал, что Иисус взял Гай и предал его заклятию, и что так же поступил с Гаем и царем его, как поступил с Иерихоном и царем его, и что жители Гаваона заключили мир с Израилем и остались среди их,
10:1 ὡς ως.1 as; how δὲ δε though; while ἤκουσεν ακουω hear Αδωνιβεζεκ αδωνιβεζεκ monarch; king Ιερουσαλημ ιερουσαλημ Jerusalem ὅτι οτι since; that ἔλαβεν λαμβανω take; get Ἰησοῦς ιησους Iēsous; Iisus τὴν ο the Γαι γαι and; even ἐξωλέθρευσεν εξολοθρευω utterly ruin αὐτήν αυτος he; him ὃν ος who; what τρόπον τροπος manner; by means ἐποίησαν ποιεω do; make τὴν ο the Ιεριχω ιεριχω Hierichō; Ierikho καὶ και and; even τὸν ο the βασιλέα βασιλευς monarch; king αὐτῆς αυτος he; him οὕτως ουτως so; this way ἐποίησαν ποιεω do; make τὴν ο the Γαι γαι and; even τὸν ο the βασιλέα βασιλευς monarch; king αὐτῆς αυτος he; him καὶ και and; even ὅτι οτι since; that αὐτομόλησαν αυτομολεω the κατοικοῦντες κατοικεω settle Γαβαων γαβαων to; toward Ἰησοῦν ιησους Iēsous; Iisus καὶ και and; even πρὸς προς to; toward Ισραηλ ισραηλ.1 Israel
10:1 וַ wa וְ and יְהִי֩ yᵊhˌî היה be כִ ḵi כְּ as שְׁמֹ֨עַ šᵊmˌōₐʕ שׁמע hear אֲדֹֽנִי־צֶ֜דֶק ʔᵃḏˈōnî-ṣˈeḏeq אֲדֹנִי צֶדֶק Adoni-Zedek מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king יְרוּשָׁלִַ֗ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem כִּֽי־ kˈî- כִּי that לָכַ֨ד lāḵˌaḏ לכד seize יְהֹושֻׁ֣עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עַי֮ ʕay עַי Ai וַ wa וְ and יַּחֲרִימָהּ֒ yyaḥᵃrîmˌāh חרם consecrate כַּ ka כְּ as אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] עָשָׂ֤ה ʕāśˈā עשׂה make לִֽ lˈi לְ to ירִיחֹו֙ yrîḥˌô יְרִיחֹוֿ יְרִחֹו Jericho וּ û וְ and לְ lᵊ לְ to מַלְכָּ֔הּ malkˈāh מֶלֶךְ king כֵּן־ kēn- כֵּן thus עָשָׂ֥ה ʕāśˌā עשׂה make לָ lā לְ to † הַ the עַ֖י ʕˌay עַי Ai וּ û וְ and לְ lᵊ לְ to מַלְכָּ֑הּ malkˈāh מֶלֶךְ king וְ wᵊ וְ and כִ֨י ḵˌî כִּי that הִשְׁלִ֜ימוּ hišlˈîmû שׁלם be complete יֹשְׁבֵ֤י yōšᵊvˈê ישׁב sit גִבְעֹון֙ ḡivʕôn גִּבְעֹון Gibeon אֶת־ ʔeṯ- אֵת together with יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel וַ wa וְ and יִּֽהְי֖וּ yyˈihyˌû היה be בְּ bᵊ בְּ in קִרְבָּֽם׃ qirbˈām קֶרֶב interior
10:1. quae cum audisset Adonisedec rex Hierusalem quod scilicet cepisset Iosue Ahi et subvertisset eam sicut enim fecerat Hiericho et regi eius sic fecit Ahi et regi illius et quod transfugissent Gabaonitae ad Israhel et essent foederati eorumWhen Adonisedec, king of Jerusalem, had heard these things, to wit, that Josue had taken Hai, and had destroyed it, (for as he had done to Jericho and the king thereof, so did he to Hai and its king) and that the Gabaonites were gone over to Israel, and were their confederates,
1. Now it came to pass, when Adoni-zedek king of Jerusalem heard how Joshua had taken Ai, and had utterly destroyed it; as he had done to Jericho and her king, so he had done to Ai and her king; and how the inhabitants of Gibeon had made peace with Israel, and were among them;
10:1. When Adonizedek, the king of Jerusalem, had heard these things, specifically, that Joshua had seized Ai, and had overthrown it, (for just as he had done to Jericho and its king, so did he do to Ai and its king,) and that the Gibeonites had fled over to Israel, and were now their confederates,
10:1. Now it came to pass, when Adonizedek king of Jerusalem had heard how Joshua had taken Ai, and had utterly destroyed it; as he had done to Jericho and her king, so he had done to Ai and her king; and how the inhabitants of Gibeon had made peace with Israel, and were among them;
Now it came to pass, when Adoni- zedek king of Jerusalem had heard how Joshua had taken Ai, and had utterly destroyed it; as he had done to Jericho and her king, so he had done to Ai and her king; and how the inhabitants of Gibeon had made peace with Israel, and were among them:

1: Когда Адониседек, царь Иерусалимский, услышал, что Иисус взял Гай и предал его заклятию, и что так же поступил с Гаем и царем его, как поступил с Иерихоном и царем его, и что жители Гаваона заключили мир с Израилем и остались среди их,
10:1
ὡς ως.1 as; how
δὲ δε though; while
ἤκουσεν ακουω hear
Αδωνιβεζεκ αδωνιβεζεκ monarch; king
Ιερουσαλημ ιερουσαλημ Jerusalem
ὅτι οτι since; that
ἔλαβεν λαμβανω take; get
Ἰησοῦς ιησους Iēsous; Iisus
τὴν ο the
Γαι γαι and; even
ἐξωλέθρευσεν εξολοθρευω utterly ruin
αὐτήν αυτος he; him
ὃν ος who; what
τρόπον τροπος manner; by means
ἐποίησαν ποιεω do; make
τὴν ο the
Ιεριχω ιεριχω Hierichō; Ierikho
καὶ και and; even
τὸν ο the
βασιλέα βασιλευς monarch; king
αὐτῆς αυτος he; him
οὕτως ουτως so; this way
ἐποίησαν ποιεω do; make
τὴν ο the
Γαι γαι and; even
τὸν ο the
βασιλέα βασιλευς monarch; king
αὐτῆς αυτος he; him
καὶ και and; even
ὅτι οτι since; that
αὐτομόλησαν αυτομολεω the
κατοικοῦντες κατοικεω settle
Γαβαων γαβαων to; toward
Ἰησοῦν ιησους Iēsous; Iisus
καὶ και and; even
πρὸς προς to; toward
Ισραηλ ισραηλ.1 Israel
10:1
וַ wa וְ and
יְהִי֩ yᵊhˌî היה be
כִ ḵi כְּ as
שְׁמֹ֨עַ šᵊmˌōₐʕ שׁמע hear
אֲדֹֽנִי־צֶ֜דֶק ʔᵃḏˈōnî-ṣˈeḏeq אֲדֹנִי צֶדֶק Adoni-Zedek
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
יְרוּשָׁלִַ֗ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem
כִּֽי־ kˈî- כִּי that
לָכַ֨ד lāḵˌaḏ לכד seize
יְהֹושֻׁ֣עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עַי֮ ʕay עַי Ai
וַ wa וְ and
יַּחֲרִימָהּ֒ yyaḥᵃrîmˌāh חרם consecrate
כַּ ka כְּ as
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
עָשָׂ֤ה ʕāśˈā עשׂה make
לִֽ lˈi לְ to
ירִיחֹו֙ yrîḥˌô יְרִיחֹוֿ יְרִחֹו Jericho
וּ û וְ and
לְ lᵊ לְ to
מַלְכָּ֔הּ malkˈāh מֶלֶךְ king
כֵּן־ kēn- כֵּן thus
עָשָׂ֥ה ʕāśˌā עשׂה make
לָ לְ to
הַ the
עַ֖י ʕˌay עַי Ai
וּ û וְ and
לְ lᵊ לְ to
מַלְכָּ֑הּ malkˈāh מֶלֶךְ king
וְ wᵊ וְ and
כִ֨י ḵˌî כִּי that
הִשְׁלִ֜ימוּ hišlˈîmû שׁלם be complete
יֹשְׁבֵ֤י yōšᵊvˈê ישׁב sit
גִבְעֹון֙ ḡivʕôn גִּבְעֹון Gibeon
אֶת־ ʔeṯ- אֵת together with
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וַ wa וְ and
יִּֽהְי֖וּ yyˈihyˌû היה be
בְּ bᵊ בְּ in
קִרְבָּֽם׃ qirbˈām קֶרֶב interior
10:1. quae cum audisset Adonisedec rex Hierusalem quod scilicet cepisset Iosue Ahi et subvertisset eam sicut enim fecerat Hiericho et regi eius sic fecit Ahi et regi illius et quod transfugissent Gabaonitae ad Israhel et essent foederati eorum
When Adonisedec, king of Jerusalem, had heard these things, to wit, that Josue had taken Hai, and had destroyed it, (for as he had done to Jericho and the king thereof, so did he to Hai and its king) and that the Gabaonites were gone over to Israel, and were their confederates,
10:1. When Adonizedek, the king of Jerusalem, had heard these things, specifically, that Joshua had seized Ai, and had overthrown it, (for just as he had done to Jericho and its king, so did he do to Ai and its king,) and that the Gibeonites had fled over to Israel, and were now their confederates,
10:1. Now it came to pass, when Adonizedek king of Jerusalem had heard how Joshua had taken Ai, and had utterly destroyed it; as he had done to Jericho and her king, so he had done to Ai and her king; and how the inhabitants of Gibeon had made peace with Israel, and were among them;
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-5: Воинственное движение против израильтян, охватившее ханаанских царей (IX:1), еще более усилилось вследствие известия о переходе на сторону первых Гаваона, который открывал им вход в самую середину страны. Угрожающую опасность прежде других почувствовал ближайший к Гаваону Адониседек, царь Иерусалима, который обратился за помощью к царям Хеврона, Иармуфа, Лахиса и Еглона для завоевания Гаваона. Иерусалим, тождественный с Салимом (см. к Быт XIV:18), в древние времена носил еще название «Иевус» (XV:8; XVIII:28) от жившего в нем ханаанского племени, а со времени Давида носил его имя (2: Цар V:6). О Хевроне см. к Быт XIII:18. Иармуф, в настоящее время деревня Ярмук с остатками стен древнего города, находился на западной стороне Иудейских гор верстах в 14: на запад от Вифлеема, впоследствии он принадлежал Иудину колену (XV:35). Лахис, находившийся потом также в уделе Иудина колена (XV:39), был укрепленным городом во времена Иисуса Навина, который взял его только на другой день после приступа к нему (X:32), чего не сказано о завоевании других городов. Он находился к северо-востоку от Газа в равнине (Шефела), на холме Умм Лакис, покрытом теперь развалинами. Раскопки, произведенные немецким ученым Петри в 1890: г., показали большую древность этого города, который в начале своего исторического существования восемь раз был разрушаем и восстановляем из своих развалин. Начало города относится к 1700: г. до Р. X. Еглон находился недалеко от Лахиса, к востоку от него. Невысокий холм среди равнины, на котором он был расположен, носит название Аджлюн.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Combination Against Gibeon. B. C. 1450.

1 Now it came to pass, when Adoni-zedec king of Jerusalem had heard how Joshua had taken Ai, and had utterly destroyed it; as he had done to Jericho and her king, so he had done to Ai and her king; and how the inhabitants of Gibeon had made peace with Israel, and were among them; 2 That they feared greatly, because Gibeon was a great city, as one of the royal cities, and because it was greater than Ai, and all the men thereof were mighty. 3 Wherefore Adoni-zedec king of Jerusalem sent unto Hoham king of Hebron, and unto Piram king of Jarmuth, and unto Japhia king of Lachish, and unto Debir king of Eglon, saying, 4 Come up unto me, and help me, that we may smite Gibeon: for it hath made peace with Joshua and with the children of Israel. 5 Therefore the five kings of the Amorites, the king of Jerusalem, the king of Hebron, the king of Jarmuth, the king of Lachish, the king of Eglon, gathered themselves together, and went up, they and all their hosts, and encamped before Gibeon, and made war against it. 6 And the men of Gibeon sent unto Joshua to the camp to Gilgal, saying, Slack not thy hand from thy servants; come up to us quickly, and save us, and help us: for all the kings of the Amorites that dwell in the mountains are gathered together against us.
Joshua and the hosts of Israel had now been a good while in the land of Canaan, and no great matters were effected; they were made masters of Jericho by a miracle, of Ai by stratagem, and of Gibeon by surrender, and that was all; hitherto the progress of their victories had not seemed proportionable to the magnificence of their entry and the glory of their beginnings. Those among them that were impatient of delays, it is probable, complained of Joshua's slowness, and asked why they did not immediately penetrate into the heart of the country, before the enemy could rally their forces to make head against them, why they stood trifling, while they were so confident both of their title and of their success. Thus Joshua's prudence, perhaps, was censured as slothfulness, cowardice, and want of spirit. But, 1. Canaan was not to be conquered in a day. God had said that by little and little he would drive out the Canaanites, Exod. xxiii. 30. He that believeth will not make haste, or conclude that the promise will never be performed because it is not performed so soon as he expected. 2. Joshua waited for the Canaanites to be the aggressors; let them first make an onset upon Israel, or the allies of Israel, and then their destruction will be, or at least will appear to be, the more just and more justifiable. Joshua had warrant sufficient to set upon them, yet he stays till they strike the first stroke, that he might provide for honest things in the sight, not only of God, but of men; and they would be the more inexcusable in their resistance, now that they had seen what favour the Gibeonites found with Israel. 3. It was for the advantage of Israel to sit still awhile, that the forces of these little kings might unite in one body, and so might the more easily be cut off at one blow. This God had in his eye when he put it into their hearts to combine against Israel; though they designed thereby to strengthen one another, that which he intended was to gather them as sheaves into the floor, to fall together under the flail, Mic. iv. 12. Thus oftentimes that seeming paradox proves wholesome counsel, Stay awhile, and we shall have done the sooner.
After Israel had waited awhile for an occasion to make war upon the Canaanites, a fair one offers itself. 1. Five kings combine against the Gibeonites. Adoni-zedec king of Jerusalem was the first mover and ring-leader of this confederacy. He had a good name (it signifies lord of righteousness), being a descendant perhaps from Melchizedek, king of righteousness; but, notwithstanding the goodness of his name and family, it seems he was a bad man, and an implacable enemy to the posterity of that Abraham to whom his predecessor, Melchizedek, was such a faithful friend. He called upon his neighbours to join against Israel either because he was the most honourable prince, and had the precedency among these kings (perhaps they had some dependence upon him, at least they paid a deference to him, as the most public, powerful, and active man they had among them), or because he was first or most apprehensive of the danger his country was in, not only by the conquest of Jericho and Ai, but the surrender of Gibeon, which, it seems, was the chief thing that alarmed him, it being one of the most considerable frontier towns they had. Against Gibeon therefore all the force he would raise must be leveled. Come, says he, and help me, that we may smite Gibeon. This he resolves to do, either, (1.) In policy, that he might retake the city, because it was a strong city, and of great consequence to this country in whose hands it was; or, (2.) In passion, that he might chastise the citizens for making peace with Joshua, pretending that they had perfidiously betrayed their country and strengthened the common enemy, whereas they had really done the greatest kindness imaginable to their country, by setting them a good example, if they would have followed it. Thus Satan and his instruments make war upon those that make peace with God. Marvel not if the world hate you, and treat those as deserters who are converts to Christ. 2. The Gibeonites send notice to Joshua of the distress and danger they are in, v. 6. Now they expect benefit from the league they had made with Israel, because, though it was obtained by deceit, it was afterwards confirmed when the truth came out. They think Joshua obliged to help them, (1.) In conscience, because they were his servants; not in compliment, as they had said in their first address (ch. ix. 8), We are thy servants, but in reality made servants to the congregation; and it is the duty of masters to take care of the poorest and meanest of their servants, and not to see them wronged when it is in the power of their hand to right them. Those that pay allegiance may reasonably expect protection. Thus David pleads with God (Ps. cxix. 94), I am thine, save me; and so may we, if indeed we be his. (2.) In honour, because the ground of their enemies' quarrel with them was the respect they had shown to Israel, and the confidence they had in a covenant with them. Joshua cannot refuse to help them when it is for their affection to him, and to the name of his God, that they are attacked. David thinks it a good plea with God (Ps. lxix. 7), For thy sake I have borne reproach. When our spiritual enemies set themselves in array against us, and threaten to swallow us up, let us, by faith and prayer, apply to Christ, our Joshua, for strength and succour, as Paul did, and we shall receive the same answer of peace, My grace is sufficient for thee, 2 Cor. xii. 8, 9.
Adam Clarke: Commentary on the Bible - 1831
10:1: Adoni-zedec - This name signifies the Lord of justice or righteousness; and it has been conjectured that the Canaanitish kings assumed this name in imitation of that of the ancient patriarchal king of this city, Melchizedek, whose name signifies king of righteousness, or my righteous king: a supposition that is not improbable, when the celebrity of Melchizedek is considered.
Jerusalem - ירושלם Yerushalam. This word has been variously explained; if it be compounded of שלם shalam, peace, perfection, etc., and ראה raah, he saw, it may signify the vision of peace - or, he shall see peace or perfection.
Albert Barnes: Notes on the Bible - 1834
10:1: Adoni-zedec - i. e "Lord of righteousness" (compare Melchizedek, "King of righteousness"); probably an official title of the Jebusite kings.
Jerusalem - i. e. "foundation of peace," compare Gen 14:18. The city belonged to the inheritance of Benjamin Jos 18:28, but was on the very edge of the territory of Judah Jos 15:8. Hence, it was the strong and war-like tribe of Judah which eventually captured the lower part of the city, most likely in the days of Joshua's later conquests Jdg 1:8, and after the warlike strength of the Jebusites had been weakened by the defeat in the open field, recorded in this chapter. The upper town, more especially the fortified hill of Zion, remained in the hands of the Jebusites, who accordingly kept a footing in the place, along with the men of Judah and Benjamin, even after the conquest Jos 15:63; Jdg 1:21; and would seem, indeed, to have so far, and no doubt gradually, regained possession of the whole, that Jerusalem was spoken of in the days of the Judges as a Jebusite city. David finally stormed "the stronghold of Zion," and called it "the City of David" Sa2 5:6-9. It was, probably, only after this conquest and the adoption by David of the city as the religious and political metropolis of the whole nation, that the name Jerusalem came into use Sa2 5:5 in substitution for Jehus.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:1: Adoni-zedec, Gen 14:18; Heb 7:1
as he had: Jos 6:21, Jos 8:2, Jos 8:22-29
how the: Jos 9:15-27, Jos 11:19, Jos 11:20
Carl Friedrich Keil and Franz Delitzsch
10:1
The report that Joshua had taken Ai, and put it, like Jericho, under the ban, and that the Gibeonites had concluded a treaty with Israel, filled Adonizedek the king of Jerusalem with alarm, as Gibeon was a large town, like one of the king's towns, even larger than Ai, and its inhabitants were brave men. He therefore joined with the kings of Hebron, Jarmuth, Lachish, and Eglon, to make a common attack upon Gibeon, and punish it for its alliance with the Israelites, and at the same time to put a check upon the further conquests of Israel. Adonizedek, i.e., lord of righteousness, is synonymous with Melchizedek (king of righteousness), and was a title of the Jebusite kings, as Pharaoh was of the Egyptian. Jerusalem, i.e., the founding or possession of peace, called Salem in the time of Abraham (Gen 14:18), was the proper name of the town, which was also frequently called by the name of its Canaanitish inhabitants Jebus (Judg 19:10-11; 1Chron 11:4), or "city of the Jebusite" (Ir-Jebusi, Judg 19:11), sometimes also in a contracted form, Jebusi (היבוּסי, Josh 18:16, Josh 18:28; Josh 15:8; 2Kings 5:8).
(Note: In our English version, we have the Hebrew word itself simply transposed in Josh 18:16, Josh 18:28; whilst it is rendered "the Jebusite" in Josh 15:8, and "the Jebusites" in 2Kings 5:8. - Tr.)
On the division of the land it was allotted to the tribe of Benjamin (Josh 18:28); but being situated upon the border of Judah (Josh 15:8), it was conquered, and burned by the sons of Judah after the death of Joshua (Judg 1:8). It was very soon taken again and rebuilt by the Jebusites, whom the sons of Judah were unable to destroy (Josh 15:63; Judg 19:10-12), so that both Benjaminites and Judahites lived there along with the Jebusites (Judg 1:21; Josh 15:63); and the upper town especially, upon the summit of Mount Zion, remained as a fortification in the possession of the Jebusites, until David conquered it (2Kings 5:6.), made it the capital of his kingdom, and called it by his own name, "the city of David," after which the old name of Jebus fell into disuse. Hebron, the town of Arba the Anakite (Josh 14:15, etc.; see at Gen 23:2), was twenty-two Roman miles south of Jerusalem, in a deep and narrow valley upon the mountains of Judah, a town of the greatest antiquity (Num 13:22), now called el Khalil, i.e., the friend (of God), with reference to Abraham's sojourn there. The ruins of an ancient heathen temple are still to be seen there, as well as the Haram, built of colossal blocks, which contains, according to Mohammedan tradition, the burial-place of the patriarchs (see at Gen 23:17). Jarmuth, in the lowlands of Judah (Josh 15:35; Neh 11:29), according to the Onom. (s. v. Jermus) a hamlet, Jermucha (Ἰερμοχωῶς), ten Roman miles from Eleutheropolis, on the road to Jerusalem, is the modern Jarmuk, a village on a lofty hill, with the remains of walls and cisterns of a very ancient date, the name of which, according to Van de Velde (Mem. pp. 115-6), is pronounced Tell 'Armuth by the Arabs (see Rob. Pal. ii. p. 344). Lachish, in the lowlands of Judah (Josh 15:39), was fortified by Rehoboam (2Chron 11:9), and besieged by Sennacherib and Nebuchadnezzar (4Kings 18:14; 4Kings 19:8; Jer 34:7), and was still inhabited by Jews after the return from the captivity (Neh 11:30). It is probably to be found in Um Lakis, an old place upon a low round hill, covered with heaps of small round stones thrown together in great confusion, containing relics of marble columns; it is about an hour and a quarter to the west of Ajlun, and seven hours to the west of Eleutheropolis.
(Note: It is true that Robinson dispute the identity of Um Lakis with the ancient Lachish (Pal. ii. p. 388), but "not on any reasonable ground" (Van de Velde, Mem. p. 320). The statement in the Onom. (s. v. Lochis), that it was seven Roman miles to the south of Eleutheropolis, cannot prove much, as it may easily contain an error in the number, and Robinson does not admit its authority even in the case of Eglon (Pal. ii. p. 392). Still less can Knobel's conjecture be correct, that it is to be found in the old place called Sukkarijeh, two hours and a half to the south-west of Beit Jibrin (Eleutheropolis), as Sukkarijeh is on the east of Ajlun, whereas, according to Josh 10:31-36, Lachish is to be sought for on the west of Eglon.)
Eglon: also in the lowlands of Judah (Josh 15:39). The present name is Ajln, a heap of ruins, about three-quarters of an hour to the east of Um Lakis (see Rob. Pal. ii. p. 392, and Van de Velde, Mem. p. 308). In the Onom. (s. v. Eglon) it is erroneously identified with Odollam; whereas the situation of Agla, "at the tenth stone, as you go from Eleutheropolis to Gaza" (Onom. s. v. Βηθαλαΐ́μ, Bethagla), suits Eglon exactly.
John Gill
10:1 Now it came to pass, when Adonizedek king of Jerusalem,.... So called, perhaps by anticipation, Jerusalem, since it seems to have had this name given it by the Israelites, when they had got possession of it: and Jerusalem signifies "the possession of Salem" (w), and in memory of this its ancient name, the Jews say (x), they do not put "jod" in Jerusalem between "lamed" and "mem"; though some make the signification of it, "they shall see peace" (y); and others, nearer to its old name, and with respect to it, "fear Salem", O ye enemies. Now the king of this place
had heard how Joshua had taken Ai, and had utterly destroyed it; which, being nearer to him than Jericho, the more alarmed him:
as he had done to Jericho and her king, so he had done to Ai and her king; burnt the one, and slew the other; and this terrified him, lest he and his city should undergo the same fate:
and how the inhabitants of Gibeon had made peace with Israel, and were among them; which as it weakened the interest of the kings of Canaan, might set an example to other places to do the like. Abarbinel suggests, that the Gibeonites making peace with Israel secretly, without the knowledge of their king, as he supposes, made Adonizedek fearful, lest his subjects should do the like; the Jewish chronologers say (z), that these three acts respecting Jericho, Ai, and Gibeon, were all finished within three months.
(w) Reland, p. 833. (x) Gloss. in T. Bab. Taanith, fol. 16. 1. (y) Vid. Stockium, p. 480. (z) Seder Olam Rabba, c. 11. p. 31.
John Wesley
10:1 Among them - That is, were conversant with them, had submitted to their laws, and mingled interests with them.
Robert Jamieson, A. R. Fausset and David Brown
10:1 FIVE KINGS WAR AGAINST GIBEON. (Josh 10:1-5)
Adoni-zedek--"lord of righteousness"--nearly synonymous with Melchizedek, "king of righteousness." These names were common titles of the Jebusite kings.
Jerusalem--The original name, "Salem" (Gen 14:18; Ps 76:2), was superseded by that here given, which signifies "a peaceful possession," or "a vision of peace," in allusion, as some think, to the strikingly symbolic scene (Gen 22:14) represented on the mount whereon that city was afterwards built.
inhabitants of Gibeon had made peace with Israel, and were among them--that is, the Israelites; had made an alliance with that people, and acknowledging their supremacy, were living on terms of friendly intercourse with them.
10:210:2: զարհուրեցա՛ն յանձինս իւրեանց յոյժ. քանզի գիտէին թէ քաղաք մե՛ծ է Գաբաւոն որպէս զմի ՚ի մայրաքաղաքաց թագաւորացն. քանզի նա մե՛ծ էր քան զԳայի, եւ ամենայն արք նորա զօրաւորք[2227]։ [2227] Ոմանք. Եւ զարհուրեցան։
2. խիստ զարհուրեցին ինքն ու իր ժողովուրդը, որովհետեւ գիտէին, որ Գաբաւոնը մեծ քաղաք է, ինչպէս որեւէ թագաւորանիստ մայրաքաղաք: Դա Գայիից մեծ էր, եւ նրա բոլոր մարդիկ զօրաւոր էին:
2 Շատ վախցան ինք ու իր ժողովուրդը. քանզի Գաբաւոն թագաւորանիստ քաղաքի մը պէս մեծ քաղաք մըն էր ու անիկա Գայիէն մեծ էր եւ անոր բոլոր մարդիկը զօրաւոր էին։
զարհուրեցան յանձինս իւրեանց յոյժ, քանզի գիտէին թէ քաղաք մեծ է Գաբաւոն որպէս զմի ի մայրաքաղաքաց թագաւորացն. քանզի նա մեծ էր քան զԳայի, եւ ամենայն արք նորա զօրաւորք:

10:2: զարհուրեցա՛ն յանձինս իւրեանց յոյժ. քանզի գիտէին թէ քաղաք մե՛ծ է Գաբաւոն որպէս զմի ՚ի մայրաքաղաքաց թագաւորացն. քանզի նա մե՛ծ էր քան զԳայի, եւ ամենայն արք նորա զօրաւորք[2227]։
[2227] Ոմանք. Եւ զարհուրեցան։
2. խիստ զարհուրեցին ինքն ու իր ժողովուրդը, որովհետեւ գիտէին, որ Գաբաւոնը մեծ քաղաք է, ինչպէս որեւէ թագաւորանիստ մայրաքաղաք: Դա Գայիից մեծ էր, եւ նրա բոլոր մարդիկ զօրաւոր էին:
2 Շատ վախցան ինք ու իր ժողովուրդը. քանզի Գաբաւոն թագաւորանիստ քաղաքի մը պէս մեծ քաղաք մըն էր ու անիկա Գայիէն մեծ էր եւ անոր բոլոր մարդիկը զօրաւոր էին։
zohrab-1805▾ eastern-1994▾ western am▾
10:22: тогда он весьма испугался, потому что Гаваон [был] город большой, как один из царских городов, и больше Гая, и все жители его люди храбрые.
10:2 καὶ και and; even ἐφοβήθησαν φοβεω afraid; fear ἐν εν in αὐτοῖς αυτος he; him σφόδρα σφοδρα vehemently; tremendously ᾔδει οιδα aware γὰρ γαρ for ὅτι οτι since; that μεγάλη μεγας great; loud πόλις πολις city Γαβαων γαβαων as if; about μία εις.1 one; unit τῶν ο the μητροπόλεων μητροπολις metropolis καὶ και and; even πάντες πας all; every οἱ ο the ἄνδρες ανηρ man; husband αὐτῆς αυτος he; him ἰσχυροί ισχυρος forceful; severe
10:2 וַ wa וְ and יִּֽירְא֣וּ yyˈîrᵊʔˈû ירא fear מְאֹ֔ד mᵊʔˈōḏ מְאֹד might כִּ֣י kˈî כִּי that עִ֤יר ʕˈîr עִיר town גְּדֹולָה֙ gᵊḏôlˌā גָּדֹול great גִּבְעֹ֔ון givʕˈôn גִּבְעֹון Gibeon כְּ kᵊ כְּ as אַחַ֖ת ʔaḥˌaṯ אֶחָד one עָרֵ֣י ʕārˈê עִיר town הַ ha הַ the מַּמְלָכָ֑ה mmamlāḵˈā מַמְלָכָה kingdom וְ wᵊ וְ and כִ֨י ḵˌî כִּי that הִ֤יא hˈî הִיא she גְדֹולָה֙ ḡᵊḏôlˌā גָּדֹול great מִן־ min- מִן from הָ hā הַ the עַ֔י ʕˈay עַי Ai וְ wᵊ וְ and כָל־ ḵol- כֹּל whole אֲנָשֶׁ֖יהָ ʔᵃnāšˌeʸhā אִישׁ man גִּבֹּרִֽים׃ gibbōrˈîm גִּבֹּור vigorous
10:2. timuit valde urbs enim magna erat Gabaon et una regalium civitatum et maior oppido Ahi omnesque bellatores eius fortissimiHe was exceedingly afraid. For Gabaon was a great city, and one of the royal cities, and greater than the town of Hai, and all its fighting men were most valiant.
2. that they feared greatly, because Gibeon was a great city, as one of the royal cities, and because it was greater than Ai, and all the men thereof were mighty.
10:2. he was very afraid. For Gibeon was a great city, and was one of the royal cities, and was greater than the town of Ai, and all its warriors were very strong.
10:2. That they feared greatly, because Gibeon [was] a great city, as one of the royal cities, and because it [was] greater than Ai, and all the men thereof [were] mighty.
That they feared greatly, because Gibeon [was] a great city, as one of the royal cities, and because it [was] greater than Ai, and all the men thereof [were] mighty:

2: тогда он весьма испугался, потому что Гаваон [был] город большой, как один из царских городов, и больше Гая, и все жители его люди храбрые.
10:2
καὶ και and; even
ἐφοβήθησαν φοβεω afraid; fear
ἐν εν in
αὐτοῖς αυτος he; him
σφόδρα σφοδρα vehemently; tremendously
ᾔδει οιδα aware
γὰρ γαρ for
ὅτι οτι since; that
μεγάλη μεγας great; loud
πόλις πολις city
Γαβαων γαβαων as if; about
μία εις.1 one; unit
τῶν ο the
μητροπόλεων μητροπολις metropolis
καὶ και and; even
πάντες πας all; every
οἱ ο the
ἄνδρες ανηρ man; husband
αὐτῆς αυτος he; him
ἰσχυροί ισχυρος forceful; severe
10:2
וַ wa וְ and
יִּֽירְא֣וּ yyˈîrᵊʔˈû ירא fear
מְאֹ֔ד mᵊʔˈōḏ מְאֹד might
כִּ֣י kˈî כִּי that
עִ֤יר ʕˈîr עִיר town
גְּדֹולָה֙ gᵊḏôlˌā גָּדֹול great
גִּבְעֹ֔ון givʕˈôn גִּבְעֹון Gibeon
כְּ kᵊ כְּ as
אַחַ֖ת ʔaḥˌaṯ אֶחָד one
עָרֵ֣י ʕārˈê עִיר town
הַ ha הַ the
מַּמְלָכָ֑ה mmamlāḵˈā מַמְלָכָה kingdom
וְ wᵊ וְ and
כִ֨י ḵˌî כִּי that
הִ֤יא hˈî הִיא she
גְדֹולָה֙ ḡᵊḏôlˌā גָּדֹול great
מִן־ min- מִן from
הָ הַ the
עַ֔י ʕˈay עַי Ai
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
אֲנָשֶׁ֖יהָ ʔᵃnāšˌeʸhā אִישׁ man
גִּבֹּרִֽים׃ gibbōrˈîm גִּבֹּור vigorous
10:2. timuit valde urbs enim magna erat Gabaon et una regalium civitatum et maior oppido Ahi omnesque bellatores eius fortissimi
He was exceedingly afraid. For Gabaon was a great city, and one of the royal cities, and greater than the town of Hai, and all its fighting men were most valiant.
10:2. he was very afraid. For Gibeon was a great city, and was one of the royal cities, and was greater than the town of Ai, and all its warriors were very strong.
10:2. That they feared greatly, because Gibeon [was] a great city, as one of the royal cities, and because it [was] greater than Ai, and all the men thereof [were] mighty.
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Adam Clarke: Commentary on the Bible - 1831
10:2: As one of the royal cities - Not a regal city, but great, well inhabited and well fortified, as those cities which served for the royal residence generally were. It does not appear that the Gibeonites had any king - they seem to have been a small but powerful republic, all the men thereof were mighty, merely governed by their elders: for in their address to Joshua, Jos 9:11, they mention no king, but simply state that they were sent by their elders and the inhabitants of their country; nor do we any where read of their king; and therefore we may naturally suppose that they had none.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:2: they feared: Jos 2:9-13, Jos 2:24; Exo 15:14-16; Deu 11:25, Deu 28:10; Psa 48:4-6; Pro 1:26, Pro 1:27; Pro 10:24; Heb 10:27, Heb 10:31; Rev 6:15-17
Gibeon: Gibeon was situated on an eminence, as its name imports, 40 furlongs north from Jerusalem, according to Josephus.
the royal cities: Heb. cities of the kingdom, Sa1 27:5; Sa2 12:26
John Gill
10:2 That they feared greatly,.... The king of Jerusalem and his people, lest they should fall into the hands of the Israelites, and be used as Jericho and Ai, and the kings and inhabitants of them were, and that they would be the next that should fall a sacrifice to them; for Gibeon was fifty furlongs from Jerusalem, as Josephus says (a); and in another place he says (b) but forty, which were but five miles; and if fifty, but little more than six miles; according to Bunting (c), it was but four miles: and what added to their terror was:
because Gibeon was a great city; being a metropolitan city, and having others subject to it; therefore the surrender of that to the Israelites might intimidate other cities, and lead them by example to do the like, and so of bad consequence:
as one of the royal cities; the Vulgate Latin version omits the note of similitude, and reads, "and one of the royal cities"; and sometimes "caph" or "as" is not a note of likeness, but of reality; yet as we nowhere read of a king of Gibeon, the sense may be, that though it was not a royal seat, it was equal to those that were, and like one, being a metropolitan city: and
because it was greater than Ai: had more inhabitants in it, and perhaps better fortified:
and all the men thereof were mighty; men of strength, courage, and valour, warlike men, and therefore for such a city to yield so easily, and in such a base, mean, and cowardly way, was setting a very bad example.
(a) De Bello Jud. l. 2. c. 19. sect. 1. (b) Antiqu. l. 7. c. 11. sect. 7. (c) Travels of the Patriarchs, &c. p. 98.
John Wesley
10:2 Thy - That is, he and his people, the king being spoken of Josh 10:1, as a publick person representing all his people. Royal cities - Either really a royal city, or equal to one of the royal cities, though it had no king, but seems to have been governed by elders, Josh 9:11.
Robert Jamieson, A. R. Fausset and David Brown
10:2 they feared greatly--The dread inspired by the rapid conquests of the Israelites had been immensely increased by the fact of a state so populous and so strong as Gibeon having found it expedient to submit to the power and the terms of the invaders.
as one of the royal cities--Although itself a republic (Josh 9:3), it was large and well-fortified, like those places in which the chiefs of the country usually established their residence.
10:310:3: Եւ առաքեաց Ադոնիբեզեկ արքայ Երուսաղէմի առ Ելամ արքայ Քեբրոնի, եւ առ Քերամ արքայ Յերիմութայ, եւ առ Յեփիէ արքայ Լաքիսայ, եւ առ Դաբիր արքայ Ոդողոմայ, եւ ասէ[2228]. [2228] Ոմանք. Եւ առ Փերիմ արքայ Յերիմութայ... եւ առ Գաբիր արքայ Եգղովայ։
3. Երուսաղէմի թագաւոր Ադոնիբեզեկը մարդ ուղարկեց Քեբրոնի թագաւոր Ելամի, Յերիմութի թագաւոր Քերամի, Լաքիսի թագաւոր Յեփիէի եւ Օդողոմի թագաւոր Դաբիրի մօտ ու ասաց.
3 Ասոր համար Երուսաղէմի Ադոնիսեդեկ թագաւորը Քեբրոնի Հօհամ թագաւորին, Յերիմութի Փիրամ թագաւորին ու Լաքիսի Յափիէ թագաւորին ու Էգղոնի Դաբիր թագաւորին մարդ ղրկեց, ըսելով.
Եւ առաքեաց [150]Ադոնիբեզեկ արքայ Երուսաղեմի առ Ելամ արքայ Քեբրոնի, եւ առ Բիրիմ արքայ Յերիմութայ, եւ առ Յեփիէ արքայ Լաքիսայ, եւ առ Դաբիր արքայ Եգղոնայ, եւ ասէ:

10:3: Եւ առաքեաց Ադոնիբեզեկ արքայ Երուսաղէմի առ Ելամ արքայ Քեբրոնի, եւ առ Քերամ արքայ Յերիմութայ, եւ առ Յեփիէ արքայ Լաքիսայ, եւ առ Դաբիր արքայ Ոդողոմայ, եւ ասէ[2228].
[2228] Ոմանք. Եւ առ Փերիմ արքայ Յերիմութայ... եւ առ Գաբիր արքայ Եգղովայ։
3. Երուսաղէմի թագաւոր Ադոնիբեզեկը մարդ ուղարկեց Քեբրոնի թագաւոր Ելամի, Յերիմութի թագաւոր Քերամի, Լաքիսի թագաւոր Յեփիէի եւ Օդողոմի թագաւոր Դաբիրի մօտ ու ասաց.
3 Ասոր համար Երուսաղէմի Ադոնիսեդեկ թագաւորը Քեբրոնի Հօհամ թագաւորին, Յերիմութի Փիրամ թագաւորին ու Լաքիսի Յափիէ թագաւորին ու Էգղոնի Դաբիր թագաւորին մարդ ղրկեց, ըսելով.
zohrab-1805▾ eastern-1994▾ western am▾
10:33: Посему Адониседек, царь Иерусалимский, послал к Гогаму, царю Хевронскому, и к Фираму, царю Иармуфскому, и к Яфию, царю Лахисскому, и к Девиру, царю Еглонскому, чтобы сказать:
10:3 καὶ και and; even ἀπέστειλεν αποστελλω send off / away Αδωνιβεζεκ αδωνιβεζεκ monarch; king Ιερουσαλημ ιερουσαλημ Jerusalem πρὸς προς to; toward Αιλαμ αιλαμ monarch; king Χεβρων χεβρων and; even πρὸς προς to; toward Φιδων φιδων monarch; king Ιεριμουθ ιεριμουθ and; even πρὸς προς to; toward Ιεφθα ιεφθα monarch; king Λαχις λαχις and; even πρὸς προς to; toward Δαβιρ δαβιρ monarch; king Οδολλαμ οδολλαμ tell; declare
10:3 וַ wa וְ and יִּשְׁלַ֨ח yyišlˌaḥ שׁלח send אֲדֹנִי־צֶ֜דֶק ʔᵃḏōnî-ṣˈeḏeq אֲדֹנִי צֶדֶק Adoni-Zedek מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king יְרוּשָׁלִַ֗ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem אֶל־ ʔel- אֶל to הֹוהָ֣ם hôhˈām הֹוהָם Hoham מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king חֶ֠בְרֹון ḥevrôn חֶבְרֹון Hebron וְ wᵊ וְ and אֶל־ ʔel- אֶל to פִּרְאָ֨ם pirʔˌām פִּרְאָם Piram מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king יַרְמ֜וּת yarmˈûṯ יַרְמוּת Jarmuth וְ wᵊ וְ and אֶל־ ʔel- אֶל to יָפִ֧יעַ yāfˈîₐʕ יָפִיעַ Japhia מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king לָכִ֛ישׁ lāḵˈîš לָכִישׁ Lachish וְ wᵊ וְ and אֶל־ ʔel- אֶל to דְּבִ֥יר dᵊvˌîr דְּבִיר Debir מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king עֶגְלֹ֖ון ʕeḡlˌôn עֶגְלֹון Eglon לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say
10:3. misit ergo Adonisedec rex Hierusalem ad Oham regem Hebron et ad Pharam regem Hieremoth ad Iaphie quoque regem Lachis et ad Dabir regem Eglon dicensTherefore Adonisedec, king of Jerusalem, sent to Oham, king of Hebron, and to Pharam, king of Jerimoth, and to Japhia, king of Lachis, and to Dabir, king of Eglon, saying:
3. Wherefore Adoni-zedek king of Jerusalem sent unto Hoham king of Hebron, and unto Piram king of Jarmuth, and unto Japhia king of Lachish, and unto Debir king of Eglon, saying,
10:3. Therefore, Adonizedek, the king of Jerusalem, sent to Hoham, the king of Hebron, and to Piram, the king of Jarmuth, and also to Japhia, the king of Lachish, and to Debir, the king of Eglon, saying:
10:3. Wherefore Adonizedek king of Jerusalem sent unto Hoham king of Hebron, and unto Piram king of Jarmuth, and unto Japhia king of Lachish, and unto Debir king of Eglon, saying,
Wherefore Adoni- zedek king of Jerusalem sent unto Hoham king of Hebron, and unto Piram king of Jarmuth, and unto Japhia king of Lachish, and unto Debir king of Eglon, saying:

3: Посему Адониседек, царь Иерусалимский, послал к Гогаму, царю Хевронскому, и к Фираму, царю Иармуфскому, и к Яфию, царю Лахисскому, и к Девиру, царю Еглонскому, чтобы сказать:
10:3
καὶ και and; even
ἀπέστειλεν αποστελλω send off / away
Αδωνιβεζεκ αδωνιβεζεκ monarch; king
Ιερουσαλημ ιερουσαλημ Jerusalem
πρὸς προς to; toward
Αιλαμ αιλαμ monarch; king
Χεβρων χεβρων and; even
πρὸς προς to; toward
Φιδων φιδων monarch; king
Ιεριμουθ ιεριμουθ and; even
πρὸς προς to; toward
Ιεφθα ιεφθα monarch; king
Λαχις λαχις and; even
πρὸς προς to; toward
Δαβιρ δαβιρ monarch; king
Οδολλαμ οδολλαμ tell; declare
10:3
וַ wa וְ and
יִּשְׁלַ֨ח yyišlˌaḥ שׁלח send
אֲדֹנִי־צֶ֜דֶק ʔᵃḏōnî-ṣˈeḏeq אֲדֹנִי צֶדֶק Adoni-Zedek
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
יְרוּשָׁלִַ֗ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem
אֶל־ ʔel- אֶל to
הֹוהָ֣ם hôhˈām הֹוהָם Hoham
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
חֶ֠בְרֹון ḥevrôn חֶבְרֹון Hebron
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
פִּרְאָ֨ם pirʔˌām פִּרְאָם Piram
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
יַרְמ֜וּת yarmˈûṯ יַרְמוּת Jarmuth
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
יָפִ֧יעַ yāfˈîₐʕ יָפִיעַ Japhia
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
לָכִ֛ישׁ lāḵˈîš לָכִישׁ Lachish
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
דְּבִ֥יר dᵊvˌîr דְּבִיר Debir
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
עֶגְלֹ֖ון ʕeḡlˌôn עֶגְלֹון Eglon
לֵ לְ to
אמֹֽר׃ ʔmˈōr אמר say
10:3. misit ergo Adonisedec rex Hierusalem ad Oham regem Hebron et ad Pharam regem Hieremoth ad Iaphie quoque regem Lachis et ad Dabir regem Eglon dicens
Therefore Adonisedec, king of Jerusalem, sent to Oham, king of Hebron, and to Pharam, king of Jerimoth, and to Japhia, king of Lachis, and to Dabir, king of Eglon, saying:
10:3. Therefore, Adonizedek, the king of Jerusalem, sent to Hoham, the king of Hebron, and to Piram, the king of Jarmuth, and also to Japhia, the king of Lachish, and to Debir, the king of Eglon, saying:
10:3. Wherefore Adonizedek king of Jerusalem sent unto Hoham king of Hebron, and unto Piram king of Jarmuth, and unto Japhia king of Lachish, and unto Debir king of Eglon, saying,
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Adam Clarke: Commentary on the Bible - 1831
10:3: Hoham king of Hebron - This city was situated in the mountains, southward of Jerusalem, from which it was about thirty miles distant. It fell to the tribe of Judah.
Piram king of Jarmuth - There were two cities of this name; one belonged to the tribe of Issachar, see Jos 21:29; that mentioned here fell to the tribe of Judah, see Jos 15:35; it is supposed to have been about eighteen miles distant from Jerusalem.
Japhia king of Lachish - This city is celebrated in Scripture; in that city Amaziah was slain by conspirators, Kg2 14:19. It was besieged by Sennacherib, Kg2 18:14, Kg2 18:17; and without effect by the king of Assyria, as we learn from Isa 37:8 : it was also besieged by the army of Nebuchadnezzar, see Jer 34:7; it also fell to the lot of Judah, Jos 15:39.
Debir king of Eglon - Where this city was situated is very uncertain; but we learn from Jos 15:39, that it fell to the lot of the tribe of Judah.
Albert Barnes: Notes on the Bible - 1834
10:3: For Hebron, see Gen 13:18. Jarmuth, afterward one of the cities of Judah Jos 15:35, is probably identified with the modern Yarmuk. Lachish was also a city of Judah Jos 15:39, and, like Jarmuth, occupied by Jews after the captivity, Neh. 11:39. It was fortified by Rehoboam after the Rev_olt of the Ten tribes Ch2 11:9, and seems to have been regarded as one of the safest places of refuge Kg2 14:19. Through Lachish the idolatry of Israel was imported into Judah Mic 1:13, and of this sin the capture of the city by Sennacherib was the punishment Kg2 18:14-17; Kg2 19:8. Lachish is by most authorities identified with Um Lakis, lying some twenty miles west of Eleutheropolis, on the road to Gaza (and by Conder with El Hesy).
Eglon is the modern Ajlan.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:3: king of Jerusalem: Jos 10:1, Jos 10:5, Jos 12:10-13, Jos 15:35-39, Jos 15:54, Jos 15:63, Jos 18:28
Hebron: Hebron was situated on an eminence, 20 miles south of Jerusalem, and the same distance north of Beersheba. It is now called El Khalil, "the well-beloved," the usual epithet which the Turks and Arabs apply to Abraham, whose sepulchral cave they still shew; over which St. Helena built a magnificent church Its original site was on an eminence, at the southern foot of which the present village is pleasantly situated, on which are the remains of an ancient castle, its sole defence. Jos 14:15; Gen 23:2, Gen 37:14; Num 13:22; Sa2 2:11
Lachish: Kg2 18:14, Kg2 18:17; Ch2 11:9; Mic 1:13
Geneva 1599
10:3 Wherefore (a) Adonizedek king of Jerusalem sent unto Hoham king of Hebron, and unto Piram king of Jarmuth, and unto Japhia king of Lachish, and unto Debir king of Eglon, saying,
(a) That is, "Lord of justice", so tyrants take for themselves glorious names, when indeed they are the very enemies of God and all justice.
John Gill
10:3 Wherefore Adonizedek king of Jerusalem sent to Hoham king of Hebron,.... Which, according to Jerom (d) was twenty two miles from Jerusalem; it was an ancient city built seven years before Zoan in Egypt; See Gill on Gen 13:18 and See Gill on Num 13:22,
and unto Piram king of Jarmuth; a city which fell to the lot of Judah, as did Hebron, Josh 15:35; according to Jerom (e), it was four miles distant from Eleutheropolis; according to Procopius (f) fourteen, about the village Eshtaol, near to which Samson was buried, Judg 16:31; but Jerom (g) speaks of a city called Jermus, in the tribe of Judah, which seems to be the same with this; and which he says in his day was a village, that went by the name of Jermucha, ten miles from Eleutheropolis, as you go to Aelia or Jerusalem; and as Eleutheropolis lay twenty miles from Jerusalem, this place must be ten miles from it, lying between them both:
and unto Japhia king of Lachish; which the above writer says (h) was a city in the tribe of Judah, and in his time a village, seven miles from Eleutheropolis, as you go to Daroma, or the south; and, according to Bunting (i), it lay between Eleutheropolis and Hebron, and was twenty miles from Jerusalem towards the southwest:
and unto Debir king of Eglon; which the Septuagint version calls Odollam or Adullam; and Jerom, following this version, makes Eglon the same with Adullam, when it is certain they were different places, and had distinct kings over them, Josh 12:12; and which he says (k) in his time was a very large village, twelve miles from Eleutheropolis to the east; and, according to Bunting (l) it was twelve miles from Jerusalem southward. To these four kings the king of Jerusalem sent:
saying; as follows.
(d) De loc. Heb. fol. 87. E. (e) lb. fol. 92. H. (f) Apud Reland. Palestin. Illustrat. l. 2. p. 505. (g) Ut supra, (De loc. Heb. fol. 92.) I. (h) Ib. M. (i) Travels, p. 99. (k) De loc. Heb. fol. 91. A. (l) Travels, p. 92.
John Wesley
10:3 Adoni - zedek sent - Either because he was superior to them, or because he was nearest the danger, and most forward in the work.
Robert Jamieson, A. R. Fausset and David Brown
10:3 Wherefore Adoni-zedek . . . sent, . . . saying, Come up unto me, and help me--A combined attack was meditated on Gibeon, with a view not only to punish its people for their desertion of the native cause, but by its overthrow to interpose a barrier to the farther inroads of the Israelites. This confederacy among the mountaineers of Southern Palestine was formed and headed by the king of Jerusalem, because his territory was most exposed to danger, Gibeon being only six miles distant, and because he evidently possessed some degree of pre-eminence over his royal neighbors.
10:410:4: Եկա՛յք ելէ՛ք առ իս եւ օգնեցէ՛ք ինձ. եւ տացուք պատերա՛զմ ընդ Գաբաւոնի. զի անձնատո՛ւրք եղեն առ Յեսու եւ առ որդիսն Իսրայէլի։
4. «Բարձրացէք եկէ՛ք ինձ մօտ եւ օգնեցէ՛ք ինձ, որ պատերազմենք Գաբաւոնի դէմ, որովհետեւ անձնատուր են եղել Յեսուին եւ իսրայէլացիներին:
4 «Ինծի եկէ՛ք ու ինծի օգնութիւն ըրէք, որպէս զի Գաբաւոնը զարնենք. քանզի Յեսուի հետ ու Իսրայէլի որդիներուն հետ հաշտութիւն ըրաւ»։
Եկայք ելէք առ իս եւ օգնեցէք ինձ, եւ տացուք պատերազմ ընդ Գաբաւոնի. զի անձնատուրք եղեն առ Յեսու եւ առ որդիսն Իսրայելի:

10:4: Եկա՛յք ելէ՛ք առ իս եւ օգնեցէ՛ք ինձ. եւ տացուք պատերա՛զմ ընդ Գաբաւոնի. զի անձնատո՛ւրք եղեն առ Յեսու եւ առ որդիսն Իսրայէլի։
4. «Բարձրացէք եկէ՛ք ինձ մօտ եւ օգնեցէ՛ք ինձ, որ պատերազմենք Գաբաւոնի դէմ, որովհետեւ անձնատուր են եղել Յեսուին եւ իսրայէլացիներին:
4 «Ինծի եկէ՛ք ու ինծի օգնութիւն ըրէք, որպէս զի Գաբաւոնը զարնենք. քանզի Յեսուի հետ ու Իսրայէլի որդիներուն հետ հաշտութիւն ըրաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
10:44: придите ко мне и помогите мне поразить Гаваон за то, что он заключил мир с Иисусом и сынами Израилевыми.
10:4 δεῦτε δευτε come on ἀνάβητε αναβαινω step up; ascend πρός προς to; toward με με me καὶ και and; even βοηθήσατέ βοηθεω help μοι μοι me καὶ και and; even ἐκπολεμήσωμεν εκπολεμεω for πρὸς προς to; toward Ἰησοῦν ιησους Iēsous; Iisus καὶ και and; even πρὸς προς to; toward τοὺς ο the υἱοὺς υιος son Ισραηλ ισραηλ.1 Israel
10:4 עֲלֽוּ־ ʕᵃlˈû- עלה ascend אֵלַ֣י ʔēlˈay אֶל to וְ wᵊ וְ and עִזְרֻ֔נִי ʕizrˈunî עזר help וְ wᵊ וְ and נַכֶּ֖ה nakkˌeh נכה strike אֶת־ ʔeṯ- אֵת [object marker] גִּבְעֹ֑ון givʕˈôn גִּבְעֹון Gibeon כִּֽי־ kˈî- כִּי that הִשְׁלִ֥ימָה hišlˌîmā שׁלם be complete אֶת־ ʔeṯ- אֵת together with יְהֹושֻׁ֖עַ yᵊhôšˌuₐʕ יְהֹושֻׁעַ Joshua וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת together with בְּנֵ֥י bᵊnˌê בֵּן son יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
10:4. ascendite ad me et ferte praesidium ut expugnemus Gabaon quare transfugerit ad Iosue et filios IsrahelCome up to me, and bring help, that we may take Gabaon, because it hath gone over to Josue, and to the children of Israel.
4. Come up unto me, and help me, and let us smite Gibeon: for it hath made peace with Joshua and with the children of Israel.
10:4. “Ascend to me, and bring troops, so that we may fight against Gibeon. For it has fled over to Joshua and the sons of Israel.”
10:4. Come up unto me, and help me, that we may smite Gibeon: for it hath made peace with Joshua and with the children of Israel.
Come up unto me, and help me, that we may smite Gibeon: for it hath made peace with Joshua and with the children of Israel:

4: придите ко мне и помогите мне поразить Гаваон за то, что он заключил мир с Иисусом и сынами Израилевыми.
10:4
δεῦτε δευτε come on
ἀνάβητε αναβαινω step up; ascend
πρός προς to; toward
με με me
καὶ και and; even
βοηθήσατέ βοηθεω help
μοι μοι me
καὶ και and; even
ἐκπολεμήσωμεν εκπολεμεω for
πρὸς προς to; toward
Ἰησοῦν ιησους Iēsous; Iisus
καὶ και and; even
πρὸς προς to; toward
τοὺς ο the
υἱοὺς υιος son
Ισραηλ ισραηλ.1 Israel
10:4
עֲלֽוּ־ ʕᵃlˈû- עלה ascend
אֵלַ֣י ʔēlˈay אֶל to
וְ wᵊ וְ and
עִזְרֻ֔נִי ʕizrˈunî עזר help
וְ wᵊ וְ and
נַכֶּ֖ה nakkˌeh נכה strike
אֶת־ ʔeṯ- אֵת [object marker]
גִּבְעֹ֑ון givʕˈôn גִּבְעֹון Gibeon
כִּֽי־ kˈî- כִּי that
הִשְׁלִ֥ימָה hišlˌîmā שׁלם be complete
אֶת־ ʔeṯ- אֵת together with
יְהֹושֻׁ֖עַ yᵊhôšˌuₐʕ יְהֹושֻׁעַ Joshua
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת together with
בְּנֵ֥י bᵊnˌê בֵּן son
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
10:4. ascendite ad me et ferte praesidium ut expugnemus Gabaon quare transfugerit ad Iosue et filios Israhel
Come up to me, and bring help, that we may take Gabaon, because it hath gone over to Josue, and to the children of Israel.
10:4. “Ascend to me, and bring troops, so that we may fight against Gibeon. For it has fled over to Joshua and the sons of Israel.”
10:4. Come up unto me, and help me, that we may smite Gibeon: for it hath made peace with Joshua and with the children of Israel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:4: and help: Isa 8:9, Isa 8:10, Isa 41:5-7; Act 9:24-27, Act 21:28; Rev 16:14, Rev 20:8-10
we may: Jos 10:1, Jos 9:15; Mat 16:24; Joh 15:19, Joh 16:2, Joh 16:3; Act 9:23; Ti2 3:12; Jam 4:4; Pe1 4:4
John Gill
10:4 Come up unto me, and help me, that we may smite Gibeon,.... For which he thought himself not a match, not only because it was a great city, and full of mighty men, and had other cities subject to it, but because he might reasonably judge that Joshua would come to their assistance if possible, being in league with him; he sends to these kings in an authoritative manner, as if they were in some respects subject to him; and he proposes Jerusalem as the place of their rendezvous, and which it seems lay higher than their cities, though they were in the mountainous part of the country:
for it hath made peace with Joshua, and with the children of Israel; their avowed enemies, and so had separated themselves from their countrymen, and from their common interest; and therefore it was thought proper to make an example of them, that others might fear to do the same.
10:510:5: Եւ գումարեցան եւ ելին հինգ թագաւորքն Յեբուսացւոց. թագաւորն Երուսաղէմի, եւ թագաւորն Քեբրոնի, եւ թագաւորն Յերիմութայ, եւ թագաւորն Ղաքիսայ, եւ թագաւորն Ոդողոմայ. ինքեա՛նք եւ ամենայն ժողովուրդ նոցա, եւ նստան զԳաբաւոնիւ եւ պաշարեցի՛ն զնա[2229]։ [2229] Ոմանք. Եւ նստան ընդ Գաբաւոնիւ եւ պա՛՛։
5. Եւ յեբուսացիների հինգ թագաւորները՝ Երուսաղէմի թագաւորը, Քեբրոնի թագաւորը, Յերիմութի թագաւորը, Լաքիսի թագաւորը եւ Օդողոմի թագաւորն իրենց ամբողջ ժողովրդով հաւաքուեցին եկան, բանակ դրին Գաբաւոնի շուրջը եւ պաշարեցին այն:
5 Ուստի Ամօրհացիներու հինգ թագաւորները, Երուսաղէմի թագաւորը, Քեբրոնի թագաւորը, Յերիմութի թագաւորը, Լաքիսի թագաւորն ու Էգղոնի թագաւորը, հաւաքուեցան եւ իրենք ու իրենց բոլոր բանակները եկան եւ Գաբաւոնի քով բանակ դրին ու անոր դէմ պատերազմեցան։
Եւ գումարեցան եւ ելին հինգ թագաւորքն [151]Յեբուսացւոց, թագաւորն Երուսաղեմի եւ թագաւորն Քեբրոնի եւ թագաւորն Յերիմութայ եւ թագաւորն Լաքիսայ եւ թագաւորն Եգղոնայ, ինքեանք եւ ամենայն ժողովուրդ նոցա, եւ նստան զԳաբաւոնիւ եւ պաշարեցին զնա:

10:5: Եւ գումարեցան եւ ելին հինգ թագաւորքն Յեբուսացւոց. թագաւորն Երուսաղէմի, եւ թագաւորն Քեբրոնի, եւ թագաւորն Յերիմութայ, եւ թագաւորն Ղաքիսայ, եւ թագաւորն Ոդողոմայ. ինքեա՛նք եւ ամենայն ժողովուրդ նոցա, եւ նստան զԳաբաւոնիւ եւ պաշարեցի՛ն զնա[2229]։
[2229] Ոմանք. Եւ նստան ընդ Գաբաւոնիւ եւ պա՛՛։
5. Եւ յեբուսացիների հինգ թագաւորները՝ Երուսաղէմի թագաւորը, Քեբրոնի թագաւորը, Յերիմութի թագաւորը, Լաքիսի թագաւորը եւ Օդողոմի թագաւորն իրենց ամբողջ ժողովրդով հաւաքուեցին եկան, բանակ դրին Գաբաւոնի շուրջը եւ պաշարեցին այն:
5 Ուստի Ամօրհացիներու հինգ թագաւորները, Երուսաղէմի թագաւորը, Քեբրոնի թագաւորը, Յերիմութի թագաւորը, Լաքիսի թագաւորն ու Էգղոնի թագաւորը, հաւաքուեցան եւ իրենք ու իրենց բոլոր բանակները եկան եւ Գաբաւոնի քով բանակ դրին ու անոր դէմ պատերազմեցան։
zohrab-1805▾ eastern-1994▾ western am▾
10:55: Они собрались, и пошли пять царей Аморрейских: царь Иерусалимский, царь Хевронский, царь Иармуфский, царь Лахисский, царь Еглонский, они и все ополчение их, и расположились станом подле Гаваона, чтобы воевать против него.
10:5 καὶ και and; even ἀνέβησαν αναβαινω step up; ascend οἱ ο the πέντε πεντε five βασιλεῖς βασιλευς monarch; king τῶν ο the Ιεβουσαίων ιεβουσαιος monarch; king Ιερουσαλημ ιερουσαλημ Jerusalem καὶ και and; even βασιλεὺς βασιλευς monarch; king Χεβρων χεβρων and; even βασιλεὺς βασιλευς monarch; king Ιεριμουθ ιεριμουθ and; even βασιλεὺς βασιλευς monarch; king Λαχις λαχις and; even βασιλεὺς βασιλευς monarch; king Οδολλαμ οδολλαμ he; him καὶ και and; even πᾶς πας all; every ὁ ο the λαὸς λαος populace; population αὐτῶν αυτος he; him καὶ και and; even περιεκάθισαν περικαθιζω the Γαβαων γαβαων and; even ἐξεπολιόρκουν εκπολιορκεω he; him
10:5 וַ wa וְ and יֵּאָסְפ֨וּ yyēʔāsᵊfˌû אסף gather וַֽ wˈa וְ and יַּעֲל֜וּ yyaʕᵃlˈû עלה ascend חֲמֵ֣שֶׁת׀ ḥᵃmˈēšeṯ חָמֵשׁ five מַלְכֵ֣י malᵊḵˈê מֶלֶךְ king הָ hā הַ the אֱמֹרִ֗י ʔᵉmōrˈî אֱמֹרִי Amorite מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king יְרוּשָׁלִַ֜ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king חֶבְרֹ֤ון ḥevrˈôn חֶבְרֹון Hebron מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king יַרְמוּת֙ yarmûṯ יַרְמוּת Jarmuth מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king לָכִ֣ישׁ lāḵˈîš לָכִישׁ Lachish מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king עֶגְלֹ֔ון ʕeḡlˈôn עֶגְלֹון Eglon הֵ֖ם hˌēm הֵם they וְ wᵊ וְ and כָל־ ḵol- כֹּל whole מַֽחֲנֵיהֶ֑ם mˈaḥᵃnêhˈem מַחֲנֶה camp וַֽ wˈa וְ and יַּחֲנוּ֙ yyaḥᵃnˌû חנה encamp עַל־ ʕal- עַל upon גִּבְעֹ֔ון givʕˈôn גִּבְעֹון Gibeon וַ wa וְ and יִּֽלָּחֲמ֖וּ yyˈillāḥᵃmˌû לחם fight עָלֶֽיהָ׃ ʕālˈeʸhā עַל upon
10:5. congregati igitur ascenderunt quinque reges Amorreorum rex Hierusalem rex Hebron rex Hieremoth rex Lachis rex Eglon simul cum exercitibus suis et castrametati sunt circa Gabaon obpugnantes eamSo the five kings of the Amorrhites being assembled together, went up: the king of Jerusalem, the king of Hebron, the king of Jerimoth, the king of Lachis, the king of Eglon, they and their armies, and camped about Gabaon, laying siege to it.
5. Therefore the five kings of the Amorites, the king of Jerusalem, the king of Hebron, the king of Jarmuth, the king of Lachish, the king of Eglon, gathered themselves together, and went up, they and all their hosts, and encamped against Gibeon, and made war against it.
10:5. And so, having assembled, the five kings of the Amorites, the king of Jerusalem, the king of Hebron, the king of Jarmuth, the king of Lachish, the king of Eglon, together with their armies, went up and encamped around Gibeon, laying siege to it.
10:5. Therefore the five kings of the Amorites, the king of Jerusalem, the king of Hebron, the king of Jarmuth, the king of Lachish, the king of Eglon, gathered themselves together, and went up, they and all their hosts, and encamped before Gibeon, and made war against it.
Therefore the five kings of the Amorites, the king of Jerusalem, the king of Hebron, the king of Jarmuth, the king of Lachish, the king of Eglon, gathered themselves together, and went up, they and all their hosts, and encamped before Gibeon, and made war against it:

5: Они собрались, и пошли пять царей Аморрейских: царь Иерусалимский, царь Хевронский, царь Иармуфский, царь Лахисский, царь Еглонский, они и все ополчение их, и расположились станом подле Гаваона, чтобы воевать против него.
10:5
καὶ και and; even
ἀνέβησαν αναβαινω step up; ascend
οἱ ο the
πέντε πεντε five
βασιλεῖς βασιλευς monarch; king
τῶν ο the
Ιεβουσαίων ιεβουσαιος monarch; king
Ιερουσαλημ ιερουσαλημ Jerusalem
καὶ και and; even
βασιλεὺς βασιλευς monarch; king
Χεβρων χεβρων and; even
βασιλεὺς βασιλευς monarch; king
Ιεριμουθ ιεριμουθ and; even
βασιλεὺς βασιλευς monarch; king
Λαχις λαχις and; even
βασιλεὺς βασιλευς monarch; king
Οδολλαμ οδολλαμ he; him
καὶ και and; even
πᾶς πας all; every
ο the
λαὸς λαος populace; population
αὐτῶν αυτος he; him
καὶ και and; even
περιεκάθισαν περικαθιζω the
Γαβαων γαβαων and; even
ἐξεπολιόρκουν εκπολιορκεω he; him
10:5
וַ wa וְ and
יֵּאָסְפ֨וּ yyēʔāsᵊfˌû אסף gather
וַֽ wˈa וְ and
יַּעֲל֜וּ yyaʕᵃlˈû עלה ascend
חֲמֵ֣שֶׁת׀ ḥᵃmˈēšeṯ חָמֵשׁ five
מַלְכֵ֣י malᵊḵˈê מֶלֶךְ king
הָ הַ the
אֱמֹרִ֗י ʔᵉmōrˈî אֱמֹרִי Amorite
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
יְרוּשָׁלִַ֜ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
חֶבְרֹ֤ון ḥevrˈôn חֶבְרֹון Hebron
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
יַרְמוּת֙ yarmûṯ יַרְמוּת Jarmuth
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
לָכִ֣ישׁ lāḵˈîš לָכִישׁ Lachish
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
עֶגְלֹ֔ון ʕeḡlˈôn עֶגְלֹון Eglon
הֵ֖ם hˌēm הֵם they
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
מַֽחֲנֵיהֶ֑ם mˈaḥᵃnêhˈem מַחֲנֶה camp
וַֽ wˈa וְ and
יַּחֲנוּ֙ yyaḥᵃnˌû חנה encamp
עַל־ ʕal- עַל upon
גִּבְעֹ֔ון givʕˈôn גִּבְעֹון Gibeon
וַ wa וְ and
יִּֽלָּחֲמ֖וּ yyˈillāḥᵃmˌû לחם fight
עָלֶֽיהָ׃ ʕālˈeʸhā עַל upon
10:5. congregati igitur ascenderunt quinque reges Amorreorum rex Hierusalem rex Hebron rex Hieremoth rex Lachis rex Eglon simul cum exercitibus suis et castrametati sunt circa Gabaon obpugnantes eam
So the five kings of the Amorrhites being assembled together, went up: the king of Jerusalem, the king of Hebron, the king of Jerimoth, the king of Lachis, the king of Eglon, they and their armies, and camped about Gabaon, laying siege to it.
10:5. And so, having assembled, the five kings of the Amorites, the king of Jerusalem, the king of Hebron, the king of Jarmuth, the king of Lachish, the king of Eglon, together with their armies, went up and encamped around Gibeon, laying siege to it.
10:5. Therefore the five kings of the Amorites, the king of Jerusalem, the king of Hebron, the king of Jarmuth, the king of Lachish, the king of Eglon, gathered themselves together, and went up, they and all their hosts, and encamped before Gibeon, and made war against it.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:5: The five kings of the Amorites - This is a general name for the inhabitants of Canaan, otherwise called Canaanites; and it is very likely that they had this appellation because the Amorites were the most powerful tribe or nation in that country. The inhabitants of Jerusalem were Jebusites, Jos 15:63; those of Hebron were Hittites, Gen 23:2, Gen 23:3; Gen 25:9, Gen 25:10; and the Gibeonites were Hivites, Jos 9:7; and yet all these are called Amorites occasionally, probably for the reason already mentioned, viz., because that tribe was most numerous and powerful.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:5: Jos 10:6, Jos 9:1, Jos 9:2; Gen 15:16; Isa 8:9, Isa 8:10
Carl Friedrich Keil and Franz Delitzsch
10:5
These five kings marched against Gibeon and besieged the town. The king of Jerusalem headed the expedition, as his town was so near to Gibeon that he was the first to fear an attack from the Israelites.
Geneva 1599
10:5 Therefore the five kings of the Amorites, the king of Jerusalem, the king of Hebron, the king of Jarmuth, the king of Lachish, the king of Eglon, gathered themselves together, and went up, they and all their hosts, and encamped before Gibeon, and made (b) war against it.
(b) So envious the wicked are, when any depart from their hand.
John Gill
10:5 Therefore the five kings of the Amorites,.... For though they were chiefly Hittites that dwelt in Hebron, and Jebusites who inhabited Jerusalem; yet as the Amorites were the most powerful people in the land, and had dispersed themselves in the several parts of it, and seem to have the greatest authority in it, they were all called Amorites, and perhaps the kings of those cities were of them, and set over them by them; so we find that the Gibeonites, who were Hivites, are said to be of the remnant of the Amorite, 2Kings 21:2,
the king of Jerusalem, the king of Hebron, the king of Jarmuth, the king of Lachish, the king of Eglon, gathered themselves together, and went up, they, and all their hosts; that is, to Jerusalem, the place of their rendezvous, and from thence they marched:
and encamped before Gibeon, and made war against it: by besieging it, and attacking it in some of its forts.
John Wesley
10:5 Of the Amorites - This name being here taken largely for any of the Canaanites, as is frequent; for, to speak strictly, the citizens of Hebron here mentioned, Josh 10:3, were Hittites. It is reasonably supposed, that the Amorites being numerous and victorious beyond Jordan poured forth colonies into the land of Canaan, subdued divers places, and so communicated their name to all the rest.
Robert Jamieson, A. R. Fausset and David Brown
10:5 the five kings of the Amorites--The settlement of this powerful and warlike tribe lay within the confines of Moab; but having also acquired extensive possessions on the southwest of the Jordan, their name, as the ruling power, seems to have been given to the region generally (2Kings 21:2), although Hebron was inhabited by Hittites or Hivites (Josh 11:19), and Jerusalem by Jebusites (Josh 15:63).
10:610:6: Եւ առաքեցին բնակիչք Գաբաւոնի առ Յեսու ՚ի բանակն Իսրայէլի ՚ի Գաղգաղա՝ եւ ասեն. Մի՛ թողացուսցես զձեռն քո ՚ի ծառայից քոց, ե՛լ առ մեզ վաղվաղակի եւ ապրեցո՛ զմեզ, եւ օգնեա՛ մեզ. զի ժողովեա՛լ են ՚ի վերայ մեր ամենայն թագաւորք Ամովրհացւոց որ բնակեալ են ՚ի լեռնակողմանն։
6. Գաբաւոնի բնակիչները մարդ ուղարկեցին Յեսուի մօտ Իսրայէլի բանակատեղի, Գաղգաղա եւ ասացին. «Մի՛ լքիր քո ծառաներին, շուտ մեզ մօտ ե՛կ, մեզ ազատի՛ր եւ մեզ օգնի՛ր, որովհետեւ ամորհացիների բոլոր թագաւորները, որ բնակւում են լեռնակողմում, կուտակուել են մեր դէմ»:
6 Գաբաւոնի բնակիչները Գաղգաղա մարդ ղրկեցին Յեսուին՝ ըսելով. «Քու ծառաներէդ ձեռքդ մի՛ քաշեր, շուտով մեզի եկուր, մեզի օգնէ ու մեզ ազատէ. քանզի լեռնաբնակ Ամօրհացիներուն բոլոր թագաւորները մեր վրայ յարձակեցան»։
Եւ առաքեցին բնակիչք Գաբաւոնի առ Յեսու ի բանակն [152]Իսրայելի ի Գաղգաղա` եւ ասեն. Մի՛ թողացուսցես զձեռն քո ի ծառայից քոց, ել առ մեզ վաղվաղակի եւ ապրեցո զմեզ, եւ օգնեա մեզ. զի ժողովեալ են ի վերայ մեր ամենայն թագաւորք Ամովրհացւոց որ բնակեալ են ի լեռնակողմանն:

10:6: Եւ առաքեցին բնակիչք Գաբաւոնի առ Յեսու ՚ի բանակն Իսրայէլի ՚ի Գաղգաղա՝ եւ ասեն. Մի՛ թողացուսցես զձեռն քո ՚ի ծառայից քոց, ե՛լ առ մեզ վաղվաղակի եւ ապրեցո՛ զմեզ, եւ օգնեա՛ մեզ. զի ժողովեա՛լ են ՚ի վերայ մեր ամենայն թագաւորք Ամովրհացւոց որ բնակեալ են ՚ի լեռնակողմանն։
6. Գաբաւոնի բնակիչները մարդ ուղարկեցին Յեսուի մօտ Իսրայէլի բանակատեղի, Գաղգաղա եւ ասացին. «Մի՛ լքիր քո ծառաներին, շուտ մեզ մօտ ե՛կ, մեզ ազատի՛ր եւ մեզ օգնի՛ր, որովհետեւ ամորհացիների բոլոր թագաւորները, որ բնակւում են լեռնակողմում, կուտակուել են մեր դէմ»:
6 Գաբաւոնի բնակիչները Գաղգաղա մարդ ղրկեցին Յեսուին՝ ըսելով. «Քու ծառաներէդ ձեռքդ մի՛ քաշեր, շուտով մեզի եկուր, մեզի օգնէ ու մեզ ազատէ. քանզի լեռնաբնակ Ամօրհացիներուն բոլոր թագաւորները մեր վրայ յարձակեցան»։
zohrab-1805▾ eastern-1994▾ western am▾
10:66: Жители Гаваона послали к Иисусу в стан [Израильский], в Галгал, сказать: не отними руки твоей от рабов твоих; приди к нам скорее, спаси нас и подай нам помощь; ибо собрались против нас все цари Аморрейские, живущие на горах.
10:6 καὶ και and; even ἀπέστειλαν αποστελλω send off / away οἱ ο the κατοικοῦντες κατοικεω settle Γαβαων γαβαων to; toward Ἰησοῦν ιησους Iēsous; Iisus εἰς εις into; for τὴν ο the παρεμβολὴν παρεμβολη encampment; barracks Ισραηλ ισραηλ.1 Israel εἰς εις into; for Γαλγαλα γαλγαλα tell; declare μὴ μη not ἐκλύσῃς εκλυω faint; let loose τὰς ο the χεῖράς χειρ hand σου σου of you; your ἀπὸ απο from; away τῶν ο the παίδων παις child; boy σου σου of you; your ἀνάβηθι αναβαινω step up; ascend πρὸς προς to; toward ἡμᾶς ημας us τὸ ο the τάχος ταχος quickness καὶ και and; even ἐξελοῦ εξαιρεω extract; take out ἡμᾶς ημας us καὶ και and; even βοήθησον βοηθεω help ἡμῖν ημιν us ὅτι οτι since; that συνηγμένοι συναγω gather εἰσὶν ειμι be ἐφ᾿ επι in; on ἡμᾶς ημας us πάντες πας all; every οἱ ο the βασιλεῖς βασιλευς monarch; king τῶν ο the Αμορραίων αμορραιος the κατοικοῦντες κατοικεω settle τὴν ο the ὀρεινήν ορεινη mountainous; hill-country
10:6 וַ wa וְ and יִּשְׁלְח֣וּ yyišlᵊḥˈû שׁלח send אַנְשֵׁי֩ ʔanšˌê אִישׁ man גִבְעֹ֨ון ḡivʕˌôn גִּבְעֹון Gibeon אֶל־ ʔel- אֶל to יְהֹושֻׁ֤עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua אֶל־ ʔel- אֶל to הַֽ hˈa הַ the מַּחֲנֶה֙ mmaḥᵃnˌeh מַחֲנֶה camp הַ ha הַ the גִּלְגָּ֣לָה ggilgˈālā גִּלְגָּל Gilgal לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say אַל־ ʔal- אַל not תֶּ֥רֶף tˌeref רפה be slack יָדֶ֖יךָ yāḏˌeʸḵā יָד hand מֵֽ mˈē מִן from עֲבָדֶ֑יךָ ʕᵃvāḏˈeʸḵā עֶבֶד servant עֲלֵ֧ה ʕᵃlˈē עלה ascend אֵלֵ֣ינוּ ʔēlˈênû אֶל to מְהֵרָ֗ה mᵊhērˈā מְהֵרָה haste וְ wᵊ וְ and הֹושִׁ֤יעָה hôšˈîʕā ישׁע help לָּ֨נוּ֙ llˈānû לְ to וְ wᵊ וְ and עָזְרֵ֔נוּ ʕozrˈēnû עזר help כִּ֚י ˈkî כִּי that נִקְבְּצ֣וּ niqbᵊṣˈû קבץ collect אֵלֵ֔ינוּ ʔēlˈênû אֶל to כָּל־ kol- כֹּל whole מַלְכֵ֥י malᵊḵˌê מֶלֶךְ king הָ hā הַ the אֱמֹרִ֖י ʔᵉmōrˌî אֱמֹרִי Amorite יֹשְׁבֵ֥י yōšᵊvˌê ישׁב sit הָ hā הַ the הָֽר׃ hˈār הַר mountain
10:6. habitatores autem Gabaon urbis obsessae miserunt ad Iosue qui tunc morabatur in castris apud Galgalam et dixerunt ei ne retrahas manus tuas ab auxilio servorum tuorum ascende cito et libera nos ferque praesidium convenerunt enim adversum nos omnes reges Amorreorum qui habitant in montanisBut the inhabitants of the city of Gabaon, which was besieged, sent to Josue, who then abode in the camp at Galgal, and said to him: Withdraw not thy hands from helping thy servants: come up quickly, and save us, and bring us succour: for all the kings of the Amorrhites, who dwell in the mountains, are gathered together against us.
6. And the men of Gibeon sent unto Joshua to the camp to Gilgal, saying, Slack not thy hand from thy servants; come up to us quickly, and save us, and help us: for all the kings of the Amorites that dwell in the hill country are gathered together against us.
10:6. But the inhabitants of the city of Gibeon, when it was besieged, sent to Joshua, who was then staying in the camp at Gilgal. And they said to him: “May you not draw back your hands from helping your servants. Come quickly, and free us, and bring troops. For all the kings of the Amorites, who live in the mountains, have gathered together against us.”
10:6. And the men of Gibeon sent unto Joshua to the camp to Gilgal, saying, Slack not thy hand from thy servants; come up to us quickly, and save us, and help us: for all the kings of the Amorites that dwell in the mountains are gathered together against us.
And the men of Gibeon sent unto Joshua to the camp to Gilgal, saying, Slack not thy hand from thy servants; come up to us quickly, and save us, and help us: for all the kings of the Amorites that dwell in the mountains are gathered together against us:

6: Жители Гаваона послали к Иисусу в стан [Израильский], в Галгал, сказать: не отними руки твоей от рабов твоих; приди к нам скорее, спаси нас и подай нам помощь; ибо собрались против нас все цари Аморрейские, живущие на горах.
10:6
καὶ και and; even
ἀπέστειλαν αποστελλω send off / away
οἱ ο the
κατοικοῦντες κατοικεω settle
Γαβαων γαβαων to; toward
Ἰησοῦν ιησους Iēsous; Iisus
εἰς εις into; for
τὴν ο the
παρεμβολὴν παρεμβολη encampment; barracks
Ισραηλ ισραηλ.1 Israel
εἰς εις into; for
Γαλγαλα γαλγαλα tell; declare
μὴ μη not
ἐκλύσῃς εκλυω faint; let loose
τὰς ο the
χεῖράς χειρ hand
σου σου of you; your
ἀπὸ απο from; away
τῶν ο the
παίδων παις child; boy
σου σου of you; your
ἀνάβηθι αναβαινω step up; ascend
πρὸς προς to; toward
ἡμᾶς ημας us
τὸ ο the
τάχος ταχος quickness
καὶ και and; even
ἐξελοῦ εξαιρεω extract; take out
ἡμᾶς ημας us
καὶ και and; even
βοήθησον βοηθεω help
ἡμῖν ημιν us
ὅτι οτι since; that
συνηγμένοι συναγω gather
εἰσὶν ειμι be
ἐφ᾿ επι in; on
ἡμᾶς ημας us
πάντες πας all; every
οἱ ο the
βασιλεῖς βασιλευς monarch; king
τῶν ο the
Αμορραίων αμορραιος the
κατοικοῦντες κατοικεω settle
τὴν ο the
ὀρεινήν ορεινη mountainous; hill-country
10:6
וַ wa וְ and
יִּשְׁלְח֣וּ yyišlᵊḥˈû שׁלח send
אַנְשֵׁי֩ ʔanšˌê אִישׁ man
גִבְעֹ֨ון ḡivʕˌôn גִּבְעֹון Gibeon
אֶל־ ʔel- אֶל to
יְהֹושֻׁ֤עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua
אֶל־ ʔel- אֶל to
הַֽ hˈa הַ the
מַּחֲנֶה֙ mmaḥᵃnˌeh מַחֲנֶה camp
הַ ha הַ the
גִּלְגָּ֣לָה ggilgˈālā גִּלְגָּל Gilgal
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
אַל־ ʔal- אַל not
תֶּ֥רֶף tˌeref רפה be slack
יָדֶ֖יךָ yāḏˌeʸḵā יָד hand
מֵֽ mˈē מִן from
עֲבָדֶ֑יךָ ʕᵃvāḏˈeʸḵā עֶבֶד servant
עֲלֵ֧ה ʕᵃlˈē עלה ascend
אֵלֵ֣ינוּ ʔēlˈênû אֶל to
מְהֵרָ֗ה mᵊhērˈā מְהֵרָה haste
וְ wᵊ וְ and
הֹושִׁ֤יעָה hôšˈîʕā ישׁע help
לָּ֨נוּ֙ llˈānû לְ to
וְ wᵊ וְ and
עָזְרֵ֔נוּ ʕozrˈēnû עזר help
כִּ֚י ˈkî כִּי that
נִקְבְּצ֣וּ niqbᵊṣˈû קבץ collect
אֵלֵ֔ינוּ ʔēlˈênû אֶל to
כָּל־ kol- כֹּל whole
מַלְכֵ֥י malᵊḵˌê מֶלֶךְ king
הָ הַ the
אֱמֹרִ֖י ʔᵉmōrˌî אֱמֹרִי Amorite
יֹשְׁבֵ֥י yōšᵊvˌê ישׁב sit
הָ הַ the
הָֽר׃ hˈār הַר mountain
10:6. habitatores autem Gabaon urbis obsessae miserunt ad Iosue qui tunc morabatur in castris apud Galgalam et dixerunt ei ne retrahas manus tuas ab auxilio servorum tuorum ascende cito et libera nos ferque praesidium convenerunt enim adversum nos omnes reges Amorreorum qui habitant in montanis
But the inhabitants of the city of Gabaon, which was besieged, sent to Josue, who then abode in the camp at Galgal, and said to him: Withdraw not thy hands from helping thy servants: come up quickly, and save us, and bring us succour: for all the kings of the Amorrhites, who dwell in the mountains, are gathered together against us.
10:6. But the inhabitants of the city of Gibeon, when it was besieged, sent to Joshua, who was then staying in the camp at Gilgal. And they said to him: “May you not draw back your hands from helping your servants. Come quickly, and free us, and bring troops. For all the kings of the Amorites, who live in the mountains, have gathered together against us.”
10:6. And the men of Gibeon sent unto Joshua to the camp to Gilgal, saying, Slack not thy hand from thy servants; come up to us quickly, and save us, and help us: for all the kings of the Amorites that dwell in the mountains are gathered together against us.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-9: Сил Гаваона и трех союзных с ним городов было недостаточно для успешной борьбы с царями южного Ханаана, владевшими укрепленными городами и имевшими войско, приученное к войне, что выразили гаваонитяне, посылая сказать Иисусу Навину, что против них собрались все цари Аморрейские, живущие на горах. Защита союзных городов требовала от израильтян полного напряжения их сил; в первый раз приходилось им вступать в сражение с соединенными силами ханаанских царей, от исхода которого зависело решение вопроса об их положении в Ханаанской земле. Иисус Навин вполне понял важное значение предстоящей битвы, которая справедливо причисляется к величайшим битвам в истории человечества [А. Stanley. Sectures of the Jewish Church, I:204; Cook, Commentary, II:49], и потому он двинул против врагов все свои силы, весь народ, способный к войне, и всех мужей храбрых. Господь через особое откровение ободрил израильского вождя обещанием всесильной Своей помощи, в надежде на которую Иисус Навин быстро, в течение одной ночи (ср. IX:17) совершил во главе своего войска трудный переход из Галгала к Гаваону (около 17: верст 2: пути) с подъемом на горы, указанием на что служит употребленный об этом пути (всю ночь шел) в еврейском тексте глагол «ала», значащий собственно: «восходил». Благодаря этому быстрому переходу израильское войско напало на врага внезапно.
Albert Barnes: Notes on the Bible - 1834
10:6: The language reflects the urgency of the crisis. Accordingly Joshua made a forced march, accompanied only by his soldiers Jos 10:7, and accomplished in a single night the distance from Gilgal to Gibeon (about 15 miles in a direct line), which on a former occasion had been a three days' journey Jos 9:17.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:6: to the camp: Jos 5:10, Jos 9:6
Slack: Kg2 4:24
from thy: Jos 9:15, Jos 9:24, Jos 9:25; Isa 33:22
mountains: Jos 21:11; Deu 1:15; Psa 125:2; Luk 1:39
Carl Friedrich Keil and Franz Delitzsch
10:6
The Gibeonites then sent to Joshua to the camp at Gilgal, and entreated him to come to his help as speedily as possible. "Slack not thy hand from thy servants," i.e., withhold not thy help from us. The definition appended to "the kings of the Amorites" ("that dwelt in the mountains") is to be understood a potiori, and does not warrant us in drawing the conclusion, that all the towns mentioned in Josh 10:3 were in the mountains of Judah. The Amorites who dwelt in the mountains were the strongest of all the Canaanites.
Josh 10:7
In accordance with this petition Joshua advanced from Gilgal (ויּעל, not went up) with all the people of war, even (vav expl.) all the men of valour.
Josh 10:8
The Lord then renewed the assurance of His help in this particular war, in which Joshua was about to fight for the first time with several allied kings of Canaan (cf. Josh 2:24; Josh 6:2; Josh 8:1, Josh 8:18).
Josh 10:9
Joshua came suddenly upon them (the enemy), as he had marched the whole night from Gilgal, i.e., had accomplished the entire distance in a night. Jiljilia is fully fifteen miles from el-Jib.
Josh 10:10
"Jehovah threw them into confusion," as He had promised in Ex 23:27, and in all probability, judging from Josh 10:11, by dreadful thunder and lightning (vid., 1Kings 7:10; Ps 18:15; Ps 144:6 : it is different in Ex 14:24). "Israel smote them in a great slaughter at Gibeon, and pursued them by the way of the ascent of Bethhoron," i.e., Upper Bethhoron (Beit Ur, el-Foka), which was nearest to Gibeon, only four hours distant on the north-west, on a lofty promontory between two valleys, one on the north, the other on the south, and was separated from Lower Bethhoron, which lies further west, by a long steep pass, from which the ascent to Upper Bethhoron is very steep and rocky, though the rock has been cut away in many places now, and a path made by means of steps (see Rob. Pal. iii. p. 59). This pass between the two places leads downwards from Gibeon towards the western plain, and was called sometimes the ascent, or going up to Bethhoron, and sometimes the descent, or going down from it (Josh 10:11), ἀνάβασις καὶ κατάβασις Βαιθωρῶν (1 Macc. 3:16, 24). Israel smote the enemy still further, "to Azekah and Makkedah:" so far were they pursued and beaten after the battle (cf. Josh 10:16, Josh 10:21). If we compare Josh 10:11, according to which the enemy was smitten, from Bethhoron to Azekah, by a violent fall of hail, it is very evident that the two places were on the west of Bethhoron. And it is in perfect harmony with this that we find both places described as being in the lowland; Azekah in the hill-country between the mountains and the plain (Josh 15:35), Makkedah in the plain itself (Josh 15:41). Azekah, which was fortified by Rehoboam (2Chron 11:9), besieged by Nebuchadnezzar (Jer 34:7), and still inhabited after the captivity (Neh 11:30), was not far from Socoh, according to Josh 15:35; whilst sideways between the two was Ephes-dammim (1Kings 17:1). Van de Velde has discovered the latter in the ruins of Damm, about an hour's journey east by south from Beit Nettif (Mem. p. 290), and consequently imagines that Azekah is to be found in the village of Ahbek, which stands upon a lofty mountain-top a mile and a half to the north of Damm, and about four of five miles N.N.E. of Shuweikeh, supposing this to be Aphek. The statement in the Onom. (s. v. Ἀζηκά), ἀνάμεσον Ἐλευθεροπολεως καὶ Αἰλίας, agrees with this. Makkedah is described in the Onom. as being eight Roman miles to the east of Eleutheropolis, and hence Knobel supposes it to have been near Terkumieh, or Morak; but he is wrong in his supposition, as in that case it would have been in the hill-country or upon the mountains, whereas it was one of the towns in the plain (Josh 15:41). Van de Velde's conjecture (p. 332) is a much more probable one, viz., that it is to be found in Summeil, a considerable village on an eminence in the plain, with a large public well 110 feet deep and 11 feet in diameter, with strongly built walls of hewn stones, where there is also part of an old wall, which to all appearance must formerly have belonged to a large square castle built of uncemented stones, resembling in some respects the oldest foundation wall of Beit Jibrin (Rob. Pal. ii. p. 368). It is two hours and a half to the north-west of Beit Jibrin, and there Van de Velde discovered the large cave (see at Josh 10:16), which Robinson has not observed (see his Journey through Syria and Palestine).
Josh 10:11
The large stones which the Lord threw upon the flying foe at the slope of Bethhoron were hail-stones (see Is 30:30), not stone-hail, or a shower of stones, but a terrible hail-storm, in which hail fell upon the foe in pieces as large as stones (see Wis. 46:6), and slew a greater number of them than the swords of the Israelites. This phenomenon, which resembled the terrible hail in Egypt (Ex 9:24), was manifestly a miraculous occurrence produced by the omnipotent power of God, inasmuch as the hail-stones slew the enemy without injuring the Israelites, who were pursuing them. By this the Israelites were to be made to see that it was not their own power, but the supernatural help of their God, which had given them the victory; whilst the enemy discovered that it was not only the people of Israel, but the God of Israel, that had devoted them to destruction.
John Gill
10:6 And the men of Gibeon sent unto Joshua to the camp to Gilgal,.... Which some think they did when besieged, and not before, which showed their faith in the power of God, whom they now professed; but it is not likely that they should defer sending for help so long, since it is reasonable to suppose they might have heard of the design of the five kings against them; or that they should be able to send out messengers when surrounded on all sides; it may be better therefore to render the words, "had sent" (m), which they did as soon as they heard of the preparations made by the five kings to war with them, and of their rendezvous at Jerusalem, and especially as soon as they had information of their march towards them:
saying, slack not thine hands from thy servants; they entreat that he would not neglect them, be indifferent to them, and delay to assist them, since they were his subjects; and were entitled to his protection:
come up to us quickly, and save us, and help us; they did not doubt, if he made haste and helped them, but they should be saved by him:
for all the kings of the Amorites that dwell in the mountains are gathered together against us. Jerusalem lay among mountains, and Hebron was in the hill country in Judea, see Ps 125:2; and the other cities were doubtless in a like situation.
(m) "sed miserant", Piscator; so Pool and Patrick.
John Wesley
10:6 Slack not thy hand - Do not neglect or delay to help us. Whom thou art obliged to protect both in duty as thou art our master; and by thy owns interest, we being part of thy possessions; and in ingenuity, because we have given ourselves to thee, and put ourselves under thy protection. In the mountains - ln the mountainous country.
Robert Jamieson, A. R. Fausset and David Brown
10:6 JOSHUA RESCUES IT. (Josh 10:6-9)
the men of Gibeon sent unto Joshua--Their appeal was urgent and their claim to protection irresistible, on the ground, not only of kindness and sympathy, but of justice. In attacking the Canaanites, Joshua had received from God a general assurance of success (Josh 1:5). But the intelligence of so formidable a combination among the native princes seems to have depressed his mind with the anxious and dispiriting idea that it was a chastisement for the hasty and inconsiderate alliance entered into with the Gibeonites. It was evidently to be a struggle of life and death, not only to Gibeon, but to the Israelites. And in this view the divine communication that was made to him was seasonable and animating. He seems to have asked the counsel of God and received an answer, before setting out on the expedition.
10:710:7: Եւ ել Յեսու ՚ի Գաղգաղայ, ինքն եւ ամենայն զօրն պատերազմօղ ընդ նմա. եւ ամենայն որ կարող էր զօրութեամբ։
7. Յեսուն իր ամբողջ պատերազմող զօրքի ու բոլոր նրանց հետ, ովքեր զօրաւոր էին, ելաւ Գաղգաղայից:
7 Յեսու ինք ու իրեն հետ բոլոր պատերազմիկները եւ զօրքին բոլոր զօրաւորները Գաղգաղայէն ելան։
Եւ ել Յեսու ի Գաղգաղայ, ինքն եւ ամենայն զօրն պատերազմօղ ընդ նմա, եւ ամենայն որ կարող էր զօրութեամբ:

10:7: Եւ ել Յեսու ՚ի Գաղգաղայ, ինքն եւ ամենայն զօրն պատերազմօղ ընդ նմա. եւ ամենայն որ կարող էր զօրութեամբ։
7. Յեսուն իր ամբողջ պատերազմող զօրքի ու բոլոր նրանց հետ, ովքեր զօրաւոր էին, ելաւ Գաղգաղայից:
7 Յեսու ինք ու իրեն հետ բոլոր պատերազմիկները եւ զօրքին բոլոր զօրաւորները Գաղգաղայէն ելան։
zohrab-1805▾ eastern-1994▾ western am▾
10:77: Иисус пошел из Галгала сам, и с ним весь народ, способный к войне, и все мужи храбрые.
10:7 καὶ και and; even ἀνέβη αναβαινω step up; ascend Ἰησοῦς ιησους Iēsous; Iisus ἐκ εκ from; out of Γαλγαλων γαλγαλα he; him καὶ και and; even πᾶς πας all; every ὁ ο the λαὸς λαος populace; population ὁ ο the πολεμιστὴς πολεμιστης with; amid αὐτοῦ αυτος he; him πᾶς πας all; every δυνατὸς δυνατος possible; able ἐν εν in ἰσχύι ισχυς force
10:7 וַ wa וְ and יַּ֨עַל yyˌaʕal עלה ascend יְהֹושֻׁ֜עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua מִן־ min- מִן from הַ ha הַ the גִּלְגָּ֗ל ggilgˈāl גִּלְגָּל Gilgal ה֚וּא ˈhû הוּא he וְ wᵊ וְ and כָל־ ḵol- כֹּל whole עַ֤ם ʕˈam עַם people הַ ha הַ the מִּלְחָמָה֙ mmilḥāmˌā מִלְחָמָה war עִמֹּ֔ו ʕimmˈô עִם with וְ wᵊ וְ and כֹ֖ל ḵˌōl כֹּל whole גִּבֹּורֵ֥י gibbôrˌê גִּבֹּור vigorous הֶ he הַ the חָֽיִל׃ פ ḥˈāyil . f חַיִל power
10:7. ascenditque Iosue de Galgalis et omnis exercitus bellatorum cum eo viri fortissimiAnd Josue went up from Galgal, and all the army of the warriors with him, most valiant men.
7. So Joshua went up from Gilgal, he, and all the people of war with him, and all the mighty men of valour.
10:7. And Joshua ascended from Gilgal, and the entire army of warriors with him, very strong men.
10:7. So Joshua ascended from Gilgal, he, and all the people of war with him, and all the mighty men of valour.
So Joshua ascended from Gilgal, he, and all the people of war with him, and all the mighty men of valour:

7: Иисус пошел из Галгала сам, и с ним весь народ, способный к войне, и все мужи храбрые.
10:7
καὶ και and; even
ἀνέβη αναβαινω step up; ascend
Ἰησοῦς ιησους Iēsous; Iisus
ἐκ εκ from; out of
Γαλγαλων γαλγαλα he; him
καὶ και and; even
πᾶς πας all; every
ο the
λαὸς λαος populace; population
ο the
πολεμιστὴς πολεμιστης with; amid
αὐτοῦ αυτος he; him
πᾶς πας all; every
δυνατὸς δυνατος possible; able
ἐν εν in
ἰσχύι ισχυς force
10:7
וַ wa וְ and
יַּ֨עַל yyˌaʕal עלה ascend
יְהֹושֻׁ֜עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua
מִן־ min- מִן from
הַ ha הַ the
גִּלְגָּ֗ל ggilgˈāl גִּלְגָּל Gilgal
ה֚וּא ˈhû הוּא he
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
עַ֤ם ʕˈam עַם people
הַ ha הַ the
מִּלְחָמָה֙ mmilḥāmˌā מִלְחָמָה war
עִמֹּ֔ו ʕimmˈô עִם with
וְ wᵊ וְ and
כֹ֖ל ḵˌōl כֹּל whole
גִּבֹּורֵ֥י gibbôrˌê גִּבֹּור vigorous
הֶ he הַ the
חָֽיִל׃ פ ḥˈāyil . f חַיִל power
10:7. ascenditque Iosue de Galgalis et omnis exercitus bellatorum cum eo viri fortissimi
And Josue went up from Galgal, and all the army of the warriors with him, most valiant men.
10:7. And Joshua ascended from Gilgal, and the entire army of warriors with him, very strong men.
10:7. So Joshua ascended from Gilgal, he, and all the people of war with him, and all the mighty men of valour.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Sun and Moon Stand Still. B. C. 1450.

7 So Joshua ascended from Gilgal, he, and all the people of war with him, and all the mighty men of valour. 8 And the LORD said unto Joshua, Fear them not: for I have delivered them into thine hand; there shall not a man of them stand before thee. 9 Joshua therefore came unto them suddenly, and went up from Gilgal all night. 10 And the LORD discomfited them before Israel, and slew them with a great slaughter at Gibeon, and chased them along the way that goeth up to Beth-horon, and smote them to Azekah, and unto Makkedah. 11 And it came to pass, as they fled from before Israel, and were in the going down to Beth-horon, that the LORD cast down great stones from heaven upon them unto Azekah, and they died: they were more which died with hailstones than they whom the children of Israel slew with the sword. 12 Then spake Joshua to the LORD in the day when the LORD delivered up the Amorites before the children of Israel, and he said in the sight of Israel, Sun, stand thou still upon Gibeon; and thou, Moon, in the valley of Ajalon. 13 And the sun stood still, and the moon stayed, until the people had avenged themselves upon their enemies. Is not this written in the book of Jasher? So the sun stood still in the midst of heaven, and hasted not to go down about a whole day. 14 And there was no day like that before it or after it, that the LORD hearkened unto the voice of a man: for the LORD fought for Israel.
Here, I. Joshua resolves to assist the Gibeonites, and God encourages him in this resolve. 1. He ascended from Gilgal (v. 7), that is, he designed, determined, and prepared for, this expedition to relieve Gibeon, for it is probable it was before he stirred a step that God spoke to him to encourage him. It was generous and just in Joshua to help his new allies, though perhaps the king of Jerusalem, when he attacked them, little thought that Joshua would be so ready to help them, but expected he would abandon them as Canaanites, the rather because they had obtained their league with him by fraud; therefore he speaks with assurance (v. 4) of smiting Gibeon. But Joshua knew that his promise to let them live obliged him, not only not to slay them himself, but not to stand by and see them slain when it was in the power of his hand to prevent it, Prov. xxiv. 11, 12. He knew that when they embraced the faith and worship of the God of Israel they came to trust under the shadow of his wings (Ruth ii. 12), and therefore, as his servants, he was bound to protect them. 2. God animated him for his undertaking, (v. 8): Fear not, that is, (1.) "Doubt not of the goodness of thy cause and the clearness of thy call; though it be to assist Gibeonites, thou art in the way of duty, and God is with thee of a truth." (2.) "Dread not the power of the enemy; though so many kings are confederate against thee, and are resolved to make their utmost efforts for the reduction of Gibeon, and it may be will fight desperately in a desperate cause, yet let not this discourage thee, I have delivered them into thy hand;" and those can make neither resistance nor escape whom God has marked for destruction.
II. Joshua applies himself to execute this resolve, and God assists him in the execution. Here we have,
1. The great industry of Joshua, and the power of God working with it for the defeat of the enemy. In this action, (1.) Joshua showed his good-will in the haste he made for the relief of Gibeon (v. 9): He came unto them suddenly, for the extremity was such as would not admit delay. If one of the tribes of Israel had been in danger, he could not have shown more care or zeal for its relief than here for Gibeon, remembering in this, as in other cases, there must be one law for the stranger that was proselyted and for him that was born in the land. Scarcely had the confederate princes got their forces together, and sat down before Gibeon, when Joshua was upon them, the surprise of which would put them into the greatest confusion. Now that the enemy were actually drawn up into a body, which had all as it were but one neck, despatch was as serviceable to his cause as before delay was, while he waited for this general rendezvous; and now that things were ripe for execution no man more expeditious than Joshua, who before had seemed slow. Now it shall never be said, He left that to be done to-morrow which he could do to-day. When Joshua found he could not reach Gibeon in a day, lest he should lose any real advantages against the enemy, or so much as seem to come short or to neglect his new allies, he marched all night, resolving not to give sleep to his eyes, nor slumber to his eye-lids, till he had accomplished this enterprise. It was well the forces he took with him were mighty men of valour, not only able-bodied men, but men of spirit and resolution, and hearty in the cause, else they neither could nor would have borne this fatigue, but would have murmured at their leader and would have asked, "Is this the rest we were promised in Canaan?" But they well considered that the present toil was in order to a happy settlement, and therefore were reconciled to it. Let the good soldiers of Jesus Christ learn hence to endure hardness, in following the Lamb whithersoever he goes, and not think themselves undone if their religion lose them now and then a night's sleep; it will be enough to rest when we come to heaven. But why needed Joshua to put himself and his men so much to the stretch? Had not God promised him that without fail he would deliver the enemies into his hand? It is true he had; but God's promises are intended, not to slacken and supersede, but to quicken and encourage our endeavours. He that believeth doth not make haste to anticipate providence, but doth make haste to attend it, with a diligent, not a distrustful, speed. (2.) God showed his great power in defeating the enemies whom Joshua so vigorously attacked, v. 10, 11. Joshua had a very numerous and powerful army with him, hands enough to despatch a dispirited enemy, so that the enemy might have been scattered by the ordinary fate of war; but God himself would appear in this great and decisive battle, and draw up the artillery of heaven against the Canaanites, to demonstrate to this people that they got not this land in possession by their own sword, neither did their own arm save them, but God's right hand and his arm, Ps. xliv. 3. The Lord discomfited them before Israel. Israel did what they could, and yet God did all. [1.] It must needs be a very great terror and confusion to the enemy to perceive that heaven itself fought against them; for who can contest with, flee from, or fence against, the powers of heaven? They had affronted the true God and robbed him of his honour by worshipping the host of heaven, giving that worship to the creature which is due to the Creator only; and now the host of heaven fights against them, and even that part of the creation which they had idolized is at war with them, and even triumphs in their ruin, Jer. viii. 2. There is no way of making any creature propitious to us, no, not by sacrifice nor offering, but only by making our peace with God and keeping ourselves in his love. This had been enough to make them an easy prey to the victorious Israelites, yet this was not all. [2.] Besides the terror struck upon them, there was a great slaughter made of them by hail-stones, which were so large, and came down with such a force, that more were killed by the hail-stones than by the sword of the Israelites, though no doubt they were busy. God himself speaks to Job of treasures, or magazines, of snow and hail, which he has reserved for the day of battle and war (Job xxxviii. 22, 23), and here they are made use of to destroy the Canaanites. Here was hail, shot from God's great ordnance, that, against whomsoever it was directed, was sure to hit (and never glanced upon the Israelites mixed with them), and wherever it hit was sure to kill. See here how miserable those are that have God for their enemy, and how sure to perish; it is a fearful thing to fall into his hands, for there is no fleeing out of them. Some observe that Beth-horon lay north of Gibeon, Azekah and Makkedah lay south, so that they fled each way but, which way soever they fled, the hail-stones pursued them, and met them at every turn.
2. The great faith of Joshua, and the power of God crowning it with the miraculous arrest of the sun, that the day of Israel's victories might be prolonged, and so the enemy totally defeated. The hail-stones had their rise no higher than the clouds, but, to show that Israel's help came from above the clouds, the sun itself, who by his constant motion serves the whole earth, by halting when there was occasion served the Israelites, and did them a kindness. The sun and moon stood still in their habitation, at the light of thy arrows which gave the signal, Hab. iii. 11.
(1.) Here is the prayer of Joshua that the sun might stand still. I call it his prayer, because it is said (v. 12) he spoke to the Lord; as Elijah, though we read (1 Kings xvii. 1) only of his prophesying of the drought, yet is said (James v. 17) to pray for it. Observe, [1.] An instance of Joshua's unwearied activity in the service of God and Israel, that though he had marched all night and fought all day, and, one might expect, would be inclined to repose himself and get a little sleep, and give his army some time to rest--that, like the hireling, he would earnestly desire the shadow, and bid the night welcome, when he had done such a good day's work--yet, instead of this, he wishes for nothing so much as the prolonging of the day. Note, Those that wait on the Lord and work for him shall renew their strength, shall run and not be weary, shall walk and not faint, Isa. xl. 31. [2.] An instance of his great faith in the almighty power of God, as above the power of nature, and able to control and alter the usual course of it. No doubt Joshua had an extraordinary impulse or impression upon his spirit, which he knew to be of divine origin, prompting him to desire that this miracle might be wrought upon this occasion, else it would have been presumption in him to desire or expect; the prayer would not have been granted by the divine power, if it had not been dictated by the divine grace. God wrought this faith in him, and then said, "According to thy faith, and thy prayer of faith, be it unto thee." It cannot be imagined, however, that such a thing as this should have entered into his mind if God had not put it there; a man would have had a thousand projects in his head for the completing of the victory before he would have thought of desiring the sun to stand still; but even in the Old-Testament saints the Spirit made intercession according to the will of God. What God will give he inclines the hearts of his praying people to ask, and for what he will do he will be enquired of, Ezek. xxxvi. 37. Now, First, It looked great for Joshua to say, Sun, stand thou still. His ancestor Joseph had indeed dreamed that the sun and moon did homage to him; but who would have thought that, after it had been fulfilled in the figure, it should be again fulfilled in the letter to one of his posterity? The prayer is thus expressed with authority, because it was not an ordinary prayer, such as is directed and supported only by God's common providence or promise, but the prayer of a prophet at this time divinely inspired for this purpose; and yet it intimates to us the prevalency of prayer in general, so far as it is regulated by the word of God, and may remind us of that honour put upon prayer (Isa. xlv. 11), Concerning the work of my hands command you me. He bids the sun stand still upon Gibeon, the place of action and the seat of war, intimating that what he designed in this request was the advantage of Israel against their enemies; it is probable that the sun was now declining, and that he did not call for the lengthening out of the day until he observed it hastening towards it period. He does likewise, in the name of the King of kings, arrest the moon, perhaps because it was requisite for the preserving of the harmony and good order of the spheres that the course of the rest of the heavenly bodies should be stayed likewise, otherwise, while the sun shone, he needed not the moon; and here he mentions the valley of Ajalon, which was near to Gibeon, because there he was at that time. Secondly, It was bold indeed to say so before Israel, and argues a very strong assurance of faith. If the event had not answered the demand, nothing could have been a greater slur upon him; the Israelites would have concluded he was certainly going mad, or he would never have talked so extravagantly. But he knew very well God would own and answer a petition which he himself directed to be drawn up and presented, and therefore was not afraid to say before all Israel, calling them to observe this work of wonder, Sun, stand thou still, for he was confident in him whom he had trusted. He believed the almighty power of God, else he could not have expected that the sun, going on in its strength, driving in a full career, and rejoicing as a strong man to run a race, should be stopped in an instant. He believed the sovereignty of God in the kingdom of nature, else he could not have expected that the established law and course of nature should be changed and interrupted, the ordinances of heaven, and the constant usage according to these ordinances, broken in upon. And he believed God's particular favour to Israel above all people under the sun, else he could not have expected that, to favour them upon an emergency with a double day, he should (which must follow of course) amaze and terrify so great a part of the terrestrial globe with a double night at the same time. It is true, he causeth the sun to shine upon the just and the unjust; but for this once the unjust shall wait for it beyond the usual time, while, in favour to righteous Israel, it stands still.
(2.) The wonderful answer to this prayer. No sooner said than done (v. 13): The sun stood still, and the moon staid. Notwithstanding the vast distance between the earth and the sun, at the word of Joshua the sun stopped immediately; for the same God that rules in heaven above rules at the same time on this earth, and, when he pleases, even the heavens shall hear the earth, as here. Concerning this great miracle it is here said, [1.] That it continued a whole day, that is, the sun continued as long again above the horizon as otherwise it would have done. It is commonly supposed to have been about the middle of summer that this happened, when, in that country, it was about fourteen hours between sun and sun, so that this day was about twenty-eight hours long; yet, if we suppose it to have been at that time of the year when the days are at the shortest, it will be the more probable that Joshua should desire and pray for the prolonging of the day. [2.] That hereby the people had full time to avenge themselves of their enemies, and to give them a total defeat. We often read in history of battles which the night put an end to, the shadows of which favoured the retreat of the conquered; to prevent this advantage to the enemy in their flight, the day was doubled, that the hand of Israel might find out all their enemies; but the eye and hand of God can find them out without the help of the sun's light, for to him the night shineth as the day, Ps. cxxxix. 12. Note, Sometimes God completes a great salvation in a little time, and makes but one day's work of it. Perhaps this miracle is alluded to Zech. xiv. 6, 7, where the day of God's fighting against the nations is said to be one day, and that at evening time it shall be light, as here. And, [3.] That there was never any day like it, before or since, in which God put such an honour upon faith and prayer, and upon Israel's cause; never did he so wonderfully comply with the request of a man, nor so wonderfully fight for his people. [4.] This is said to be written in the book of Jasher, a collection of state-poems, in which the poem made upon this occasion was preserved among the rest; probably the same with that book of the wars of the Lord (Num. xxi. 14), which afterwards was continued and carried on by one Jasher. Those words, Sun, stand thou still upon Gibeon, and thou moon in the valley of Ajalon, sounding metrical, are supposed to be taken from the narrative of this event as it was found in the book of Jasher. Not that the divine testimony of the book of Joshua needed confirmation from the book of Jasher, a human composition; but to those who had that book in their hands it would be of use to compare this history with it, which warrants the appeals the learned make to profane history for corroborating the proofs of the truth of sacred history. [5.] But surely this stupendous miracle of the standing still of the sun was intended for something more than merely to give Israel so much the more time to find out and kill their enemies, which, without this, might have been done the next day. First, God would hereby magnify Joshua (ch. iii. 7), as a particular favourite, and one whom he did delight to honour, being a type of him who has all power both in heaven and in earth and whom the winds and the seas obey. Secondly, He would hereby notify to all the world what he was doing for his people Israel here in Canaan; the sun, the eye of the world, must be fixed for some hours upon Gibeon and the valley of Ajalon, as if to contemplate the great works of God there for Israel, and so to engage the children of men to look that way, and to enquire of this wonder done in the land, 2 Chron. xxxii. 31. Proclamation was hereby made to all the neighbouring nations. Come, behold the works of the Lord (Ps. xlvi. 8), and say, What nation is there so great as Israel is, who has God so nigh unto them? One would have supposed that this would bring such real ambassadors as the Gibeonites pretended to be from a very far country, to court the friendship of Israel because of the name of the Lord their God. Thirdly, He would hereby convince and confound those idolaters that worshipped the sun and moon and gave divine honours to them, by demonstrating that they were subject to the command of the God of Israel, and that, as high as they were, he was above them; and thus he would fortify his people against temptations to this idolatry, which he foresaw they would be addicted to (Deut. iv. 19), and which, notwithstanding this, they afterwards corrupted themselves with. Fourthly, This miracle signified (it is the learned bishop Pierson's notion) that in the latter days, when the light of the world was tending towards a light of darkness, the Sun of righteousness, even our Joshua, should arise (Mal. iv. 2), give check to the approaching night, and be the true light. To which let me add that when Christ conquered our spiritual enemies upon the cross the miracle wrought on the sun was the reverse of this; it was then darkened as if it had gone down at noon, for Christ needed not the light of the sun to carry on his victories: he then made darkness his pavilion. And, Lastly, The arresting of the sun and moon in this day of battle prefigured the turning of the sun into darkness, and the moon into blood, in the last great and terrible day of the Lord.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:7: Isa 8:12, Isa 8:14
John Gill
10:7 So Joshua ascended from Gilgal,.... Which lay low in the plains of Jericho:
he and all the men of war with him; which must not be understood of the whole camp of Israel, which consisted of five hundred thousand fighting men at least; since such a number was unnecessary for this expedition, and could not have proceeded with that haste the case required; nor would it have been prudent and advisable to have left the unarmed people, old men, women, and children, defenceless; but these were a select company of able men, fit for travel as well as war:
and all the mighty men of valour; or "even all", as many as were picked out for the purpose, being men of strength, activity, and courage.
John Wesley
10:7 Joshua ascended - Having no doubt asked advice of God first, which is implied by the answer God gives him, Josh 10:8. All the mighty men - That is, an army of the most valiant men picked out from the rest; for it is not probable, either that he would take so many hundred thousands with him, which would have hindered one another, or that he would leave the camp without an army to defend it.
10:810:8: Եւ ասէ Տէր ցՅեսու. Մի՛ երկնչիցիս ՚ի նոցանէն, զի ՚ի ձե՛ռս քո մատնեցից զնոսա. եւ ո՛չ ժուժկալեսցէ ՚ի նոցանէ եւ ո՛չ մի ոք առաջի ձեր[2230]։ [2230] Ոմանք. ՚Ի նոցանէ, զի ՚ի ձեռս քո մատնեցի զնոսա։
8. Տէրը Յեսուին ասաց. «Չվախենաս նրանցից, որովհետեւ նրանց քո ձեռքն եմ մատնելու, եւ նրանցից ոչ մէկը չի դիմանայ ձեր առաջ»:
8 Տէրը Յեսուին ըսաւ. «Անոնցմէ մի՛ վախնար, քանզի զանոնք քու ձեռքդ տուի. անոնցմէ ոեւէ մէկը պիտի չկարենայ քու առջեւդ կայնիլ»։
Եւ ասէ Տէր ցՅեսու. Մի՛ երկնչիցես ի նոցանէ, զի ի ձեռս քո մատնեցից զնոսա. եւ ոչ ժուժկալեսցէ ի նոցանէ եւ ոչ մի ոք առաջի [153]ձեր:

10:8: Եւ ասէ Տէր ցՅեսու. Մի՛ երկնչիցիս ՚ի նոցանէն, զի ՚ի ձե՛ռս քո մատնեցից զնոսա. եւ ո՛չ ժուժկալեսցէ ՚ի նոցանէ եւ ո՛չ մի ոք առաջի ձեր[2230]։
[2230] Ոմանք. ՚Ի նոցանէ, զի ՚ի ձեռս քո մատնեցի զնոսա։
8. Տէրը Յեսուին ասաց. «Չվախենաս նրանցից, որովհետեւ նրանց քո ձեռքն եմ մատնելու, եւ նրանցից ոչ մէկը չի դիմանայ ձեր առաջ»:
8 Տէրը Յեսուին ըսաւ. «Անոնցմէ մի՛ վախնար, քանզի զանոնք քու ձեռքդ տուի. անոնցմէ ոեւէ մէկը պիտի չկարենայ քու առջեւդ կայնիլ»։
zohrab-1805▾ eastern-1994▾ western am▾
10:88: И сказал Господь Иисусу: не бойся их, ибо Я предал их в руки твои: никто из них не устоит пред лицем твоим.
10:8 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master πρὸς προς to; toward Ἰησοῦν ιησους Iēsous; Iisus μὴ μη not φοβηθῇς φοβεω afraid; fear αὐτούς αυτος he; him εἰς εις into; for γὰρ γαρ for τὰς ο the χεῖράς χειρ hand σου σου of you; your παραδέδωκα παραδιδωμι betray; give over αὐτούς αυτος he; him οὐχ ου not ὑπολειφθήσεται υπολειπω leave below / behind ἐξ εκ from; out of αὐτῶν αυτος he; him οὐθεὶς ουδεις no one; not one ἐνώπιον ενωπιος in the face; facing ὑμῶν υμων your
10:8 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH אֶל־ ʔel- אֶל to יְהֹושֻׁ֨עַ֙ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua אַל־ ʔal- אַל not תִּירָ֣א tîrˈā ירא fear מֵהֶ֔ם mēhˈem מִן from כִּ֥י kˌî כִּי that בְ vᵊ בְּ in יָדְךָ֖ yāḏᵊḵˌā יָד hand נְתַתִּ֑ים nᵊṯattˈîm נתן give לֹֽא־ lˈō- לֹא not יַעֲמֹ֥ד yaʕᵃmˌōḏ עמד stand אִ֛ישׁ ʔˈîš אִישׁ man מֵהֶ֖ם mēhˌem מִן from בְּ bᵊ בְּ in פָנֶֽיךָ׃ fānˈeʸḵā פָּנֶה face
10:8. dixitque Dominus ad Iosue ne timeas eos in manus enim tuas tradidi illos nullus tibi ex eis resistere poteritBut the Lord said to Josue: Fear them not: for I have delivered them into thy hands: none of them shall be able to stand against thee.
8. And the LORD said unto Joshua, Fear them not: for I have delivered them into thine hands; there shall not a man of them stand before thee.
10:8. And the Lord said to Joshua: “You should not fear them. For I have delivered them into your hands. None of them will be able to withstand you.”
10:8. And the LORD said unto Joshua, Fear them not: for I have delivered them into thine hand; there shall not a man of them stand before thee.
And the LORD said unto Joshua, Fear them not: for I have delivered them into thine hand; there shall not a man of them stand before thee:

8: И сказал Господь Иисусу: не бойся их, ибо Я предал их в руки твои: никто из них не устоит пред лицем твоим.
10:8
καὶ και and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
πρὸς προς to; toward
Ἰησοῦν ιησους Iēsous; Iisus
μὴ μη not
φοβηθῇς φοβεω afraid; fear
αὐτούς αυτος he; him
εἰς εις into; for
γὰρ γαρ for
τὰς ο the
χεῖράς χειρ hand
σου σου of you; your
παραδέδωκα παραδιδωμι betray; give over
αὐτούς αυτος he; him
οὐχ ου not
ὑπολειφθήσεται υπολειπω leave below / behind
ἐξ εκ from; out of
αὐτῶν αυτος he; him
οὐθεὶς ουδεις no one; not one
ἐνώπιον ενωπιος in the face; facing
ὑμῶν υμων your
10:8
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
יְהֹושֻׁ֨עַ֙ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua
אַל־ ʔal- אַל not
תִּירָ֣א tîrˈā ירא fear
מֵהֶ֔ם mēhˈem מִן from
כִּ֥י kˌî כִּי that
בְ vᵊ בְּ in
יָדְךָ֖ yāḏᵊḵˌā יָד hand
נְתַתִּ֑ים nᵊṯattˈîm נתן give
לֹֽא־ lˈō- לֹא not
יַעֲמֹ֥ד yaʕᵃmˌōḏ עמד stand
אִ֛ישׁ ʔˈîš אִישׁ man
מֵהֶ֖ם mēhˌem מִן from
בְּ bᵊ בְּ in
פָנֶֽיךָ׃ fānˈeʸḵā פָּנֶה face
10:8. dixitque Dominus ad Iosue ne timeas eos in manus enim tuas tradidi illos nullus tibi ex eis resistere poterit
But the Lord said to Josue: Fear them not: for I have delivered them into thy hands: none of them shall be able to stand against thee.
10:8. And the Lord said to Joshua: “You should not fear them. For I have delivered them into your hands. None of them will be able to withstand you.”
10:8. And the LORD said unto Joshua, Fear them not: for I have delivered them into thine hand; there shall not a man of them stand before thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:8: Jos 1:5-9, Jos 8:1, Jos 11:6; Deu 3:2, Deu 20:1-4; Jdg 4:14, Jdg 4:15; Psa 27:1, Psa 27:2; Isa 41:10-15; Rom 8:31
Geneva 1599
10:8 And the LORD said unto Joshua, (c) Fear them not: for I have delivered them into thine hand; there shall not a man of them stand before thee.
(c) Lest Joshua should have thought that God had sent this great power against him for his unlawful league with the Gibeonites, the Lord here strengthens him.
John Gill
10:8 And the Lord said unto Joshua,.... Either when upon the march, and while he was proceeding on in his journey to the assistance of the Gibeonites, or rather before he set out; and it is highly probable he consulted the Lord on this occasion, having, it may be, some doubt on his mind, whether he should go to their assistance, since the league between them was obtained by fraud; and the words may be rendered, "and the Lord hath said" (n): before he set forward with his men of war:
fear them not; the five kings, and their combined army:
for I have delivered them into thine hand; had determined to do it, and which was as certain as if it had been actually done:
there shall not a man of them stand before thee; but be either cut off, or obliged to flee.
(n) "et dixerat", Masius, Drusius, Junius & Tremellius, Piscator.
10:910:9: Եւ եհաս ՚ի վերայ նոցա Յեսու յանկարծակի՛ զցայգն ամենայն՝ եկեալ ՚ի Գաղգաղայ։
9. Ամբողջ գիշերը Գաղգաղայից գալով՝ Յեսուն յանկարծակի յարձակուեց նրանց վրայ:
9 Յեսու Գաղգաղայէն բոլոր գիշերը քալելով*՝ յանկարծակի անոնց վրայ հասաւ։
Եւ եհաս ի վերայ նոցա Յեսու յանկարծակի զցայգն ամենայն եկեալ ի Գաղգաղայ:

10:9: Եւ եհաս ՚ի վերայ նոցա Յեսու յանկարծակի՛ զցայգն ամենայն՝ եկեալ ՚ի Գաղգաղայ։
9. Ամբողջ գիշերը Գաղգաղայից գալով՝ Յեսուն յանկարծակի յարձակուեց նրանց վրայ:
9 Յեսու Գաղգաղայէն բոլոր գիշերը քալելով*՝ յանկարծակի անոնց վրայ հասաւ։
zohrab-1805▾ eastern-1994▾ western am▾
10:99: И пришел на них Иисус внезапно, [потому что] всю ночь шел он из Галгала.
10:9 καὶ και and; even ἐπιπαρεγένετο επιπαραγινομαι in; on αὐτοὺς αυτος he; him Ἰησοῦς ιησους Iēsous; Iisus ἄφνω αφνω abruptly ὅλην ολος whole; wholly τὴν ο the νύκτα νυξ night εἰσεπορεύθη εισπορευομαι intrude; travel into ἐκ εκ from; out of Γαλγαλων γαλγαλα Galgala
10:9 וַ wa וְ and יָּבֹ֧א yyāvˈō בוא come אֲלֵיהֶ֛ם ʔᵃlêhˈem אֶל to יְהֹושֻׁ֖עַ yᵊhôšˌuₐʕ יְהֹושֻׁעַ Joshua פִּתְאֹ֑ם piṯʔˈōm פִּתְאֹם suddenly כָּל־ kol- כֹּל whole הַ ha הַ the לַּ֕יְלָה llˈaylā לַיְלָה night עָלָ֖ה ʕālˌā עלה ascend מִן־ min- מִן from הַ ha הַ the גִּלְגָּֽל׃ ggilgˈāl גִּלְגָּל Gilgal
10:9. inruit itaque Iosue super eos repente tota ascendens nocte de GalgalisSo Josue going up from Galgal all the night, came upon them suddenly.
9. Joshua therefore came upon them suddenly; he went up from Gilgal all the night.
10:9. And so Joshua, ascending from Gilgal throughout the night, rushed upon them suddenly.
10:9. Joshua therefore came unto them suddenly, [and] went up from Gilgal all night.
Joshua therefore came unto them suddenly, [and] went up from Gilgal all night:

9: И пришел на них Иисус внезапно, [потому что] всю ночь шел он из Галгала.
10:9
καὶ και and; even
ἐπιπαρεγένετο επιπαραγινομαι in; on
αὐτοὺς αυτος he; him
Ἰησοῦς ιησους Iēsous; Iisus
ἄφνω αφνω abruptly
ὅλην ολος whole; wholly
τὴν ο the
νύκτα νυξ night
εἰσεπορεύθη εισπορευομαι intrude; travel into
ἐκ εκ from; out of
Γαλγαλων γαλγαλα Galgala
10:9
וַ wa וְ and
יָּבֹ֧א yyāvˈō בוא come
אֲלֵיהֶ֛ם ʔᵃlêhˈem אֶל to
יְהֹושֻׁ֖עַ yᵊhôšˌuₐʕ יְהֹושֻׁעַ Joshua
פִּתְאֹ֑ם piṯʔˈōm פִּתְאֹם suddenly
כָּל־ kol- כֹּל whole
הַ ha הַ the
לַּ֕יְלָה llˈaylā לַיְלָה night
עָלָ֖ה ʕālˌā עלה ascend
מִן־ min- מִן from
הַ ha הַ the
גִּלְגָּֽל׃ ggilgˈāl גִּלְגָּל Gilgal
10:9. inruit itaque Iosue super eos repente tota ascendens nocte de Galgalis
So Josue going up from Galgal all the night, came upon them suddenly.
10:9. And so Joshua, ascending from Gilgal throughout the night, rushed upon them suddenly.
10:9. Joshua therefore came unto them suddenly, [and] went up from Gilgal all night.
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Adam Clarke: Commentary on the Bible - 1831
10:9: Joshua - came unto them suddenly - This he did by a forced march during the night, for he went up from Gilgal all night; from Gilgal to Gibeon was about eighteen or twenty miles; and, having fallen so unexpectedly on these confederate kings, they were immediately thrown into confusion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:9: all night: Sa1 11:9-11; Pro 22:29, Pro 24:11, Pro 24:12; Ecc 9:10; Ti2 2:3, Ti2 4:2
John Gill
10:9 Joshua therefore came unto them suddenly,.... Which no doubt threw them into consternation and confusion:
and went up from Gilgal all night; he chose the night for secrecy and surprise, and that he might be the sooner with the enemy, and to the assistance and relief of Gibeon; and as it was about nine or ten miles from Gilgal to Gibeon, it was easily performed in a night's march; See Gill on Josh 9:6.
John Wesley
10:9 Came suddenly - Though assured by God of the victory, yet he uses all prudent means. All night - It is not said, that he went from Gilgal to Gibeon in a night's space; but only that he travelled all night; unto which you may add part either of the foregoing or of the following day. It is true, God had promised, that he would without fail deliver the enemies into his hand. But God's promises are intended, not to slacken, but to quicken our endeavours. He that believeth doth not make haste, to anticipate providence; but doth make haste to attend it, with a diligent, not a distrustful speed.
Robert Jamieson, A. R. Fausset and David Brown
10:9 Joshua therefore came upon them suddenly--This is explained in the following clause, where he is described as having accomplished, by a forced march of picked men, in one night, a distance of twenty-six miles, which, according to the slow pace of Eastern armies and caravans, had formerly been a three days' journey (Josh 9:17).
10:1010:10: Եւ զարհուրեցո՛յց զնոսա Տէր յերեսաց Իսրայէլի. եւ եբե՛կ զնոսա բեկումն մեծ ՚ի Գաբաւոն. եւ հալածեցին զնոսա ընդ ճանապարհ զառիվայրին Բեթորոնայ, եւ կոտորեցին զնոսա մինչեւ յԱզեկայ եւ ցՄակետայ[2231]։ [2231] Յօրինակին. Բեթրոնայ։
10. Տէրը իսրայէլացիների ահը գցեց նրանց մէջ եւ Գաբաւոնում մեծ ջարդ տուեց նրանց. նրանց հալածեցին Բեթորոնի զառիվայրի ճանապարհին եւ կոտորեցին նրանց մինչեւ Ազեկա եւ Մակեդա:
10 Տէրը խռովեցուց զանոնք Իսրայէլի առջեւ եւ զանոնք Գաբաւոնի մօտ մեծ կոտորածով մը կոտորեց ու զանոնք Բեթորոն ելլելու ճամբուն վրայ հալածեց եւ զանոնք մինչեւ Ազեկա ու Մակեդա զարկաւ։
Եւ զարհուրեցոյց զնոսա Տէր յերեսաց Իսրայելի, եւ եբեկ զնոսա բեկումն մեծ ի Գաբաւոն. եւ [154]հալածեցին զնոսա ընդ ճանապարհ զառիվայրին Բեթորոնայ, եւ [155]կոտորեցին զնոսա մինչեւ յԱզեկա եւ ցՄակեդա:

10:10: Եւ զարհուրեցո՛յց զնոսա Տէր յերեսաց Իսրայէլի. եւ եբե՛կ զնոսա բեկումն մեծ ՚ի Գաբաւոն. եւ հալածեցին զնոսա ընդ ճանապարհ զառիվայրին Բեթորոնայ, եւ կոտորեցին զնոսա մինչեւ յԱզեկայ եւ ցՄակետայ[2231]։
[2231] Յօրինակին. Բեթրոնայ։
10. Տէրը իսրայէլացիների ահը գցեց նրանց մէջ եւ Գաբաւոնում մեծ ջարդ տուեց նրանց. նրանց հալածեցին Բեթորոնի զառիվայրի ճանապարհին եւ կոտորեցին նրանց մինչեւ Ազեկա եւ Մակեդա:
10 Տէրը խռովեցուց զանոնք Իսրայէլի առջեւ եւ զանոնք Գաբաւոնի մօտ մեծ կոտորածով մը կոտորեց ու զանոնք Բեթորոն ելլելու ճամբուն վրայ հալածեց եւ զանոնք մինչեւ Ազեկա ու Մակեդա զարկաւ։
zohrab-1805▾ eastern-1994▾ western am▾
10:1010: Господь привел их в смятение при виде Израильтян, и они поразили их в Гаваоне сильным поражением, и преследовали их по дороге к возвышенности Вефорона, и поражали их до Азека и до Македа.
10:10 καὶ και and; even ἐξέστησεν εξιστημι astonish; beside yourself αὐτοὺς αυτος he; him κύριος κυριος lord; master ἀπὸ απο from; away προσώπου προσωπον face; ahead of τῶν ο the υἱῶν υιος son Ισραηλ ισραηλ.1 Israel καὶ και and; even συνέτριψεν συντριβω fracture; smash αὐτοὺς αυτος he; him κύριος κυριος lord; master σύντριψιν συντριψις great; loud ἐν εν in Γαβαων γαβαων and; even κατεδίωξαν καταδιωκω hunt down; drive hard αὐτοὺς αυτος he; him ὁδὸν οδος way; journey ἀναβάσεως αναβασις and; even κατέκοπτον κατακοπτω cut down / up αὐτοὺς αυτος he; him ἕως εως till; until Αζηκα αζηκα and; even ἕως εως till; until Μακηδα μακηδα Makēda; Makitha
10:10 וַ wa וְ and יְהֻמֵּ֤ם yᵊhummˈēm המם confuse יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel וַ wa וְ and יַּכֵּ֥ם yyakkˌēm נכה strike מַכָּֽה־ makkˈā- מַכָּה blow גְדֹולָ֖ה ḡᵊḏôlˌā גָּדֹול great בְּ bᵊ בְּ in גִבְעֹ֑ון ḡivʕˈôn גִּבְעֹון Gibeon וַֽ wˈa וְ and יִּרְדְּפֵ֗ם yyirdᵊfˈēm רדף pursue דֶּ֚רֶךְ ˈdereḵ דֶּרֶךְ way מַעֲלֵ֣ה maʕᵃlˈē מַעֲלֶה ascent בֵית־חֹורֹ֔ן vêṯ-ḥôrˈōn בֵּית חֹורֹון Beth Horon וַ wa וְ and יַּכֵּ֥ם yyakkˌēm נכה strike עַד־ ʕaḏ- עַד unto עֲזֵקָ֖ה ʕᵃzēqˌā עֲזֵקָה Azekah וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto מַקֵּדָֽה׃ maqqēḏˈā מַקֵּדָה Makkedah
10:10. et conturbavit eos Dominus a facie Israhel contrivitque plaga magna in Gabaon ac persecutus est per viam ascensus Bethoron et percussit usque Azeca et MacedaAnd the Lord troubled them, at the sight of Israel: and he slew them with a great slaughter, in Gabaon, and pursued them by the way of the ascent to Bethoron, and cut them off all the way to Azeca and Maceda.
10. And the LORD discomfited them before Israel, and he slew them with a great slaughter at Gibeon, and chased them by the way of the ascent of Beth-horon, and smote them to Azekah, and unto Makkedah.
10:10. And the Lord set them in disarray before the face of Israel. And he crushed them in a great defeat at Gibeon, and he pursued them along the way of the ascent to Beth-horon, and he struck them down, even as far as Azekah and Makkedah.
10:10. And the LORD discomfited them before Israel, and slew them with a great slaughter at Gibeon, and chased them along the way that goeth up to Bethhoron, and smote them to Azekah, and unto Makkedah.
And the LORD discomfited them before Israel, and slew them with a great slaughter at Gibeon, and chased them along the way that goeth up to Beth- horon, and smote them to Azekah, and unto Makkedah:

10: Господь привел их в смятение при виде Израильтян, и они поразили их в Гаваоне сильным поражением, и преследовали их по дороге к возвышенности Вефорона, и поражали их до Азека и до Македа.
10:10
καὶ και and; even
ἐξέστησεν εξιστημι astonish; beside yourself
αὐτοὺς αυτος he; him
κύριος κυριος lord; master
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
τῶν ο the
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
συνέτριψεν συντριβω fracture; smash
αὐτοὺς αυτος he; him
κύριος κυριος lord; master
σύντριψιν συντριψις great; loud
ἐν εν in
Γαβαων γαβαων and; even
κατεδίωξαν καταδιωκω hunt down; drive hard
αὐτοὺς αυτος he; him
ὁδὸν οδος way; journey
ἀναβάσεως αναβασις and; even
κατέκοπτον κατακοπτω cut down / up
αὐτοὺς αυτος he; him
ἕως εως till; until
Αζηκα αζηκα and; even
ἕως εως till; until
Μακηδα μακηδα Makēda; Makitha
10:10
וַ wa וְ and
יְהֻמֵּ֤ם yᵊhummˈēm המם confuse
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וַ wa וְ and
יַּכֵּ֥ם yyakkˌēm נכה strike
מַכָּֽה־ makkˈā- מַכָּה blow
גְדֹולָ֖ה ḡᵊḏôlˌā גָּדֹול great
בְּ bᵊ בְּ in
גִבְעֹ֑ון ḡivʕˈôn גִּבְעֹון Gibeon
וַֽ wˈa וְ and
יִּרְדְּפֵ֗ם yyirdᵊfˈēm רדף pursue
דֶּ֚רֶךְ ˈdereḵ דֶּרֶךְ way
מַעֲלֵ֣ה maʕᵃlˈē מַעֲלֶה ascent
בֵית־חֹורֹ֔ן vêṯ-ḥôrˈōn בֵּית חֹורֹון Beth Horon
וַ wa וְ and
יַּכֵּ֥ם yyakkˌēm נכה strike
עַד־ ʕaḏ- עַד unto
עֲזֵקָ֖ה ʕᵃzēqˌā עֲזֵקָה Azekah
וְ wᵊ וְ and
עַד־ ʕaḏ- עַד unto
מַקֵּדָֽה׃ maqqēḏˈā מַקֵּדָה Makkedah
10:10. et conturbavit eos Dominus a facie Israhel contrivitque plaga magna in Gabaon ac persecutus est per viam ascensus Bethoron et percussit usque Azeca et Maceda
And the Lord troubled them, at the sight of Israel: and he slew them with a great slaughter, in Gabaon, and pursued them by the way of the ascent to Bethoron, and cut them off all the way to Azeca and Maceda.
10:10. And the Lord set them in disarray before the face of Israel. And he crushed them in a great defeat at Gibeon, and he pursued them along the way of the ascent to Beth-horon, and he struck them down, even as far as Azekah and Makkedah.
10:10. And the LORD discomfited them before Israel, and slew them with a great slaughter at Gibeon, and chased them along the way that goeth up to Bethhoron, and smote them to Azekah, and unto Makkedah.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: Неожиданное нападение в самое глубокое утро (см. объяснение к 12: ст.) со стороны израильтян, уверенных в божественной помощи, произвело на войска союзников поразительное действие, они не выдержали удара и потерпели сильное поражение под стенами Гаваона. Эту победу библейский писатель, выражая, конечно, воззрение участников сражения, всецело приписывает Господу. Господь привел их в смятение при виде Израильтян (буквально с еврейского: пред Израилем) и поразил [Глагол «поразить» поставлен здесь в единственном числе в еврейском тексте и у 70-ти: suneireyen, после чего в некоторых из греческих списков следует даже KurioV; с этими списками согласуется древний рукописный (В. Лебедев, стр. 227) и нынешний славянский перевод: сокруши я Господь. По еврейскому тексту тоже подлежащее, т. е. Господь подразумевается и при следующих затем глаголах «преследовать» и «поражать», как это видно из латинского перевода: persecutus est… percussit — «преследовал, поразил») и нескольких позднейших греческих списков (Parsons), в которых читается: katediwxen, katekopten. Вместо этого в древнейших (Ватиканском, Александрийском и Лукиановских) списках читается, однако, katediwxan, katekopton, согласно с чем в древнем славянском переводе («прогнаша», см. В. К. Лебедев, с. 214) и в нынешнем читается: погнаша… сечаху, т. е. израильтяне. Из этих несходных между собою греко-славянских переводов преимущество изначальной точности принадлежит еврейскому тексту и согласным с ним латинскому переводу и позднейшим греческим спискам, в чтениях по которым выражено то воззрение библейского писателя, что Гаваонской победой израильский народ всецело обязан был Господу Богу Израилеву.] их в Гаваоне сильным поражением.
Adam Clarke: Commentary on the Bible - 1831
10:10: Slew them with a great slaughter at Gibeon - Multitudes of them fell in the onset; after which they fled, and the Israelites pursued them by the way of Beth-horon. There were two cities of this name, the upper and lower, both in the tribe of Ephraim, and built by Sherah, the daughter of Ephraim, Ch1 7:24. The situation of these two cities is not exactly known.
To Azekah, and unto Makkedah - These two cities were in the tribe of Judah, Jos 15:35-41.
Albert Barnes: Notes on the Bible - 1834
10:10: Beth-horon - The two places of this name, the upper and the lower Beth-horon (marginal reference), are identified with the villages Beit-ur el Foka (the upper) and Beit-ur et Tahta (the lower): Beit-ur being probably a corruption of Beth-horon. The name itself ("house of caves") points to the exceedingly rocky character of the district. Upper Beth-horon was between six and seven miles west of Gibeon; and "the way that goeth up to Beth-horon" must accordingly be the hilly road which leads from Gibeon to it. Between the two Beth-horons is a steep pass, "the going down to Beth-horon" Jos 10:11; and here the Amorites were crushed by the hailstones. The main road from Jerusalem and the Jordan valley to the seacoast lay through the pass of Beth-horon; and, accordingly, both the Beth-horons were secured by Solomon with strong fortifications Ch2 8:5. It was in this pass that Judas Maccabaeus routed the Syrians under Seron (1 Macc. 3:13ff). and here also, according to Jewish traditions, the destruction of the host of Sennacherib took place Kg2 19:35.
Azekah, which has not been as yet certainly identified, was in the hill country, between the mountains around Gibeon and the plain (see the marginal reference). It was fortified by Rehoboam Ch2 11:9 and besieged by the Babylonians Jer 34:7 shortly before the captivity. It was an inhabited city after the return from the exile Neh 11:30.
Makkedah - The exact site of this town is uncertain. It was situated in the plain between the mountains and the line of seacoast which the Philistines held Jos 15:41, and no great way northeast of Libnab Jos 12:15-16. (Warren (Conder) identifies it with the modern el Mughhar, a village on the south side of the valley of Torek.)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:10: the Lord: Jos 11:8; Jdg 4:15; Sa1 7:10-12; Ch2 14:12; Psa 18:14, Psa 44:3, Psa 78:55
at Gibeon: Isa 28:21
Bethhoron: Jos 16:3, Jos 16:5, Jos 21:22; Sa1 13:18
Azekah: Jos 10:11, Jos 15:35; Jer 34:7
Makkedah: Jos 10:28, Jos 12:16, Jos 15:41
John Gill
10:10 And the Lord discomfited them before Israel,.... Disturbed, troubled, and frightened them, at the appearance and presence of the people of Israel; they were thrown into terror and confusion upon their approach, being so sudden and unexpected:
and slew them with a great slaughter at Gibeon; by the Israelites, who came upon them suddenly:
and chased them along the way that goeth up to Bethhoron; there were two places of this name, the upper and the nether, both built by Sherah, the daughter or granddaughter of Ephraim, 1Chron 7:24; therefore here so called by anticipation. It was about an hundred furlongs, or twelve miles and a half, according to Josephus (o), from Jerusalem, which agrees with Eusebius and Jerom; and from Gibeon thither, it was fifty furlongs, or six miles and a quarter; so far the kings were pursued by Joshua and his army, at least unto the ascent of it; for being built on a hill, it had an ascent on one side, and a descent on the other, after mentioned, and both were very narrow passages; of the former it is said in the Talmud (p), that if two camels go up the ascent to Bethhoron, they both fall; upon which the gloss says, it is a narrow place, and there is no way to turn to the right hand, or the left:
and smote them to Azekah, and unto Makkedah; the former of which is placed by Jerom (q) between Eleutheropolis and Jerusalem, and was a village in his days, and the other eight miles from Eleutheropolis, and both in the tribe of Judah, see Josh 15:35; according to Bunting (r), they were both eight miles from Jerusalem towards the west.
(o) Antiqu. l. 20. c. 4. sect. 4. (p) T. Bab. Sanhedrin, fol. 32. 2. (q) De loc. Heb. fol. 88. A. & 93. C. (r) Travels, &c. p. 98.
John Wesley
10:10 At Gibeon - Heb. in Gibeon, not in the city, but in the territory belonging to it.
Robert Jamieson, A. R. Fausset and David Brown
10:10 GOD FIGHTS AGAINST THEM WITH HAILSTONES. (Josh 10:10-11)
the Lord discomfited them--Hebrew, "terrified," confounded the Amorite allies, probably by a fearful storm of lightning and thunder. So the word is usually employed (1Kings 7:10; Ps 18:13; Ps 144:6).
and slew them with a great slaughter at Gibeon--This refers to the attack of the Israelites upon the besiegers. It is evident that there had been much hard fighting around the heights of Gibeon, for the day was far spent before the enemy took to flight.
chased them along the way that goeth up to Beth-horon--that is, "the House of Caves," of which there are still traces existing. There were two contiguous villages of that name, upper and nether. Upper Beth-horon was nearest Gibeon--about ten miles distant, and approached by a gradual ascent through a long and precipitous ravine. This was the first stage of the flight. The fugitives had crossed the high ridge of Upper Beth-horon, and were in full flight down the descent to Beth-horon the Nether. The road between the two places is so rocky and rugged that there is a path made by means of steps cut in the rock [ROBINSON]. Down this pass Joshua continued his victorious rout. Here it was that the Lord interposed, assisting His people by means of a storm, which, having been probably gathering all day, burst with such irresistible fury, that "they were more which died with hailstones than they whom the children of Israel slew with the sword." The Oriental hailstorm is a terrific agent; the hailstones are masses of ice, large as walnuts, and sometimes as two fists; their prodigious size, and the violence with which they fall, make them always very injurious to property, and often fatal to life. The miraculous feature of this tempest, which fell on the Amorite army, was the entire preservation of the Israelites from its destructive ravages.
10:1110:11: Եւ ՚ի փախչելն նոցա յերեսաց որդւոցն Իսրայէլի ընդ զառիվայրն Բեթորոնայ, Եւ Տէր արկ ՚ի վերայ նոցա քարինս կարկտի յերկնից մինչեւ ցՅազեկայ. եւ եղեն բազումք այնոքիկ որ մեռան ՚ի քարանց կարկտին, քան զայնոսիկ զորս կոտորեցին որդիքն Իսրայէլի սրով պատերազմի[2232]։[2232] Յօրինակին. Բեթրոնայ։
11. Երբ նրանք Բեթորոնի զառիվայրով փախչում էին իսրայէլացիների առաջից, Տէրը նրանց վրայ երկնքից կարկտի քարեր թափեց մինչեւ Ազեկա: Կարկտի քարերից մեռածներն աւելի շատ էին, քան նրանք, որոնց իսրայէլացիները պատերազմում սրով կոտորեցին:
11 Երբ անոնք Իսրայէլի առջեւէն կը փախչէին ու Բեթորոնէ վար կ’իջնէին, Տէրը անոնց վրայ երկնքէն կարկուտի պէս մեծ քարեր թափեց մինչեւ Ազեկա ու մեռան։ Կարկուտին քարերէն մեռնողները Իսրայէլի որդիներուն սրով մեռցուցածներէն շատ էին։
Եւ ի փախչելն նոցա յերեսաց որդւոցն Իսրայելի ընդ զառիվայրն Բեթորոնայ, եւ Տէր արկ ի վերայ նոցա քարինս [156]կարկտի յերկնից մինչեւ ցԱզեկա``. եւ եղեն բազումք այնոքիկ որ մեռան ի քարանց կարկտին, քան զայնոսիկ զորս կոտորեցին որդիքն Իսրայելի սրով պատերազմի:

10:11: Եւ ՚ի փախչելն նոցա յերեսաց որդւոցն Իսրայէլի ընդ զառիվայրն Բեթորոնայ, Եւ Տէր արկ ՚ի վերայ նոցա քարինս կարկտի յերկնից մինչեւ ցՅազեկայ. եւ եղեն բազումք այնոքիկ որ մեռան ՚ի քարանց կարկտին, քան զայնոսիկ զորս կոտորեցին որդիքն Իսրայէլի սրով պատերազմի[2232]։
[2232] Յօրինակին. Բեթրոնայ։
11. Երբ նրանք Բեթորոնի զառիվայրով փախչում էին իսրայէլացիների առաջից, Տէրը նրանց վրայ երկնքից կարկտի քարեր թափեց մինչեւ Ազեկա: Կարկտի քարերից մեռածներն աւելի շատ էին, քան նրանք, որոնց իսրայէլացիները պատերազմում սրով կոտորեցին:
11 Երբ անոնք Իսրայէլի առջեւէն կը փախչէին ու Բեթորոնէ վար կ’իջնէին, Տէրը անոնց վրայ երկնքէն կարկուտի պէս մեծ քարեր թափեց մինչեւ Ազեկա ու մեռան։ Կարկուտին քարերէն մեռնողները Իսրայէլի որդիներուն սրով մեռցուցածներէն շատ էին։
zohrab-1805▾ eastern-1994▾ western am▾
10:1111: Когда же они бежали от Израильтян по скату горы Вефоронской, Господь бросал на них с небес большие камни до самого Азека, и они умирали; больше было тех, которые умерли от камней града, нежели тех, которых умертвили сыны Израилевы мечом.
10:11 ἐν εν in τῷ ο the δὲ δε though; while φεύγειν φευγω flee αὐτοὺς αυτος he; him ἀπὸ απο from; away προσώπου προσωπον face; ahead of τῶν ο the υἱῶν υιος son Ισραηλ ισραηλ.1 Israel ἐπὶ επι in; on τῆς ο the καταβάσεως καταβασις descent Ωρωνιν ωρωνιν and; even κύριος κυριος lord; master ἐπέρριψεν επιρριπτω fling on αὐτοῖς αυτος he; him λίθους λιθος stone χαλάζης χαλαζα.1 hail ἐκ εκ from; out of τοῦ ο the οὐρανοῦ ουρανος sky; heaven ἕως εως till; until Αζηκα αζηκα and; even ἐγένοντο γινομαι happen; become πλείους πλειων more; majority οἱ ο the ἀποθανόντες αποθνησκω die διὰ δια through; because of τοὺς ο the λίθους λιθος stone τῆς ο the χαλάζης χαλαζα.1 hail ἢ η or; than οὓς ος who; what ἀπέκτειναν αποκτεινω kill οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel μαχαίρᾳ μαχαιρα short sword ἐν εν in τῷ ο the πολέμῳ πολεμος battle
10:11 וַ wa וְ and יְהִ֞י yᵊhˈî היה be בְּ bᵊ בְּ in נֻסָ֣ם׀ nusˈām נוס flee מִ mi מִן from פְּנֵ֣י ppᵊnˈê פָּנֶה face יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel הֵ֞ם hˈēm הֵם they בְּ bᵊ בְּ in מֹורַ֤ד môrˈaḏ מֹורָד descent בֵּית־חֹורֹן֙ bêṯ-ḥôrˌōn בֵּית חֹורֹון Beth Horon וַֽ wˈa וְ and יהוָ֡ה [yhwˈāh] יְהוָה YHWH הִשְׁלִ֣יךְ hišlˈîḵ שׁלך throw עֲלֵיהֶם֩ ʕᵃlêhˌem עַל upon אֲבָנִ֨ים ʔᵃvānˌîm אֶבֶן stone גְּדֹלֹ֧ות gᵊḏōlˈôṯ גָּדֹול great מִן־ min- מִן from הַ ha הַ the שָּׁמַ֛יִם ššāmˈayim שָׁמַיִם heavens עַד־ ʕaḏ- עַד unto עֲזֵקָ֖ה ʕᵃzēqˌā עֲזֵקָה Azekah וַ wa וְ and יָּמֻ֑תוּ yyāmˈuṯû מות die רַבִּ֗ים rabbˈîm רַב much אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] מֵ֨תוּ֙ mˈēṯû מות die בְּ bᵊ בְּ in אַבְנֵ֣י ʔavnˈê אֶבֶן stone הַ ha הַ the בָּרָ֔ד bbārˈāḏ בָּרָד hail מֵ mē מִן from אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] הָרְג֛וּ hārᵊḡˈû הרג kill בְּנֵ֥י bᵊnˌê בֵּן son יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel בֶּ be בְּ in † הַ the חָֽרֶב׃ ס ḥˈārev . s חֶרֶב dagger
10:11. cumque fugerent filios Israhel et essent in descensu Bethoron Dominus misit super eos lapides magnos de caelo usque Azeca et mortui sunt multo plures lapidibus grandinis quam quos gladio percusserant filii IsrahelAnd when they were fleeing from the children of Israel, and were in the descent of Bethoron, the Lord cast down upon them great stones from heaven, as far as Azeca: and many more were killed with the hailstones, than were slain by the swords of the children of Israel,
11. And it came to pass, as they fled from before Israel, while they were in the going down of Beth-horon, that the LORD cast down great stones from heaven upon them unto Azekah, and they died: they were more which died with the hailstones than they whom the children of Israel slew with the sword.
10:11. And while they were fleeing from the sons of Israel, and were on the descent of Beth-horon, the Lord cast great stones from heaven upon them, as far as Azekah. And many more were killed by the hailstones, than were struck down by the swords of the sons of Israel.
10:11. And it came to pass, as they fled from before Israel, [and] were in the going down to Bethhoron, that the LORD cast down great stones from heaven upon them unto Azekah, and they died: [they were] more which died with hailstones than [they] whom the children of Israel slew with the sword.
And it came to pass, as they fled from before Israel, [and] were in the going down to Beth- horon, that the LORD cast down great stones from heaven upon them unto Azekah, and they died: [they were] more which died with hailstones than [they] whom the children of Israel slew with the sword:

11: Когда же они бежали от Израильтян по скату горы Вефоронской, Господь бросал на них с небес большие камни до самого Азека, и они умирали; больше было тех, которые умерли от камней града, нежели тех, которых умертвили сыны Израилевы мечом.
10:11
ἐν εν in
τῷ ο the
δὲ δε though; while
φεύγειν φευγω flee
αὐτοὺς αυτος he; him
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
τῶν ο the
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
ἐπὶ επι in; on
τῆς ο the
καταβάσεως καταβασις descent
Ωρωνιν ωρωνιν and; even
κύριος κυριος lord; master
ἐπέρριψεν επιρριπτω fling on
αὐτοῖς αυτος he; him
λίθους λιθος stone
χαλάζης χαλαζα.1 hail
ἐκ εκ from; out of
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
ἕως εως till; until
Αζηκα αζηκα and; even
ἐγένοντο γινομαι happen; become
πλείους πλειων more; majority
οἱ ο the
ἀποθανόντες αποθνησκω die
διὰ δια through; because of
τοὺς ο the
λίθους λιθος stone
τῆς ο the
χαλάζης χαλαζα.1 hail
η or; than
οὓς ος who; what
ἀπέκτειναν αποκτεινω kill
οἱ ο the
υἱοὶ υιος son
Ισραηλ ισραηλ.1 Israel
μαχαίρᾳ μαχαιρα short sword
ἐν εν in
τῷ ο the
πολέμῳ πολεμος battle
10:11
וַ wa וְ and
יְהִ֞י yᵊhˈî היה be
בְּ bᵊ בְּ in
נֻסָ֣ם׀ nusˈām נוס flee
מִ mi מִן from
פְּנֵ֣י ppᵊnˈê פָּנֶה face
יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel
הֵ֞ם hˈēm הֵם they
בְּ bᵊ בְּ in
מֹורַ֤ד môrˈaḏ מֹורָד descent
בֵּית־חֹורֹן֙ bêṯ-ḥôrˌōn בֵּית חֹורֹון Beth Horon
וַֽ wˈa וְ and
יהוָ֡ה [yhwˈāh] יְהוָה YHWH
הִשְׁלִ֣יךְ hišlˈîḵ שׁלך throw
עֲלֵיהֶם֩ ʕᵃlêhˌem עַל upon
אֲבָנִ֨ים ʔᵃvānˌîm אֶבֶן stone
גְּדֹלֹ֧ות gᵊḏōlˈôṯ גָּדֹול great
מִן־ min- מִן from
הַ ha הַ the
שָּׁמַ֛יִם ššāmˈayim שָׁמַיִם heavens
עַד־ ʕaḏ- עַד unto
עֲזֵקָ֖ה ʕᵃzēqˌā עֲזֵקָה Azekah
וַ wa וְ and
יָּמֻ֑תוּ yyāmˈuṯû מות die
רַבִּ֗ים rabbˈîm רַב much
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
מֵ֨תוּ֙ mˈēṯû מות die
בְּ bᵊ בְּ in
אַבְנֵ֣י ʔavnˈê אֶבֶן stone
הַ ha הַ the
בָּרָ֔ד bbārˈāḏ בָּרָד hail
מֵ מִן from
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
הָרְג֛וּ hārᵊḡˈû הרג kill
בְּנֵ֥י bᵊnˌê בֵּן son
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
בֶּ be בְּ in
הַ the
חָֽרֶב׃ ס ḥˈārev . s חֶרֶב dagger
10:11. cumque fugerent filios Israhel et essent in descensu Bethoron Dominus misit super eos lapides magnos de caelo usque Azeca et mortui sunt multo plures lapidibus grandinis quam quos gladio percusserant filii Israhel
And when they were fleeing from the children of Israel, and were in the descent of Bethoron, the Lord cast down upon them great stones from heaven, as far as Azeca: and many more were killed with the hailstones, than were slain by the swords of the children of Israel,
10:11. And while they were fleeing from the sons of Israel, and were on the descent of Beth-horon, the Lord cast great stones from heaven upon them, as far as Azekah. And many more were killed by the hailstones, than were struck down by the swords of the sons of Israel.
10:11. And it came to pass, as they fled from before Israel, [and] were in the going down to Bethhoron, that the LORD cast down great stones from heaven upon them unto Azekah, and they died: [they were] more which died with hailstones than [they] whom the children of Israel slew with the sword.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: Здесь библейский писатель объясняет то, как Господь преследовал и поражал ханаанских воинов, когда они, после поражения в Гаваоне, обратились в бегство и направились по дороге, проходившей около Гаваона, на запад к известному Вефоронскому подъему (по-еврейски — маалэ, у 70-ти anabasiV — восход), находящемуся между верхним (XVI:5) и нижним (3) Беф-Ороном. Положение обоих этих городов вполне известно: первый находился на месте нынешней деревни Бет Урель-Фока, второй — Бет Урет-табта; первый расположен был на высоком выступе горы, между двумя долинами на запад от Гаваона верстах в 10: (в 2-х часах пути). Между верхним и нижним Беф-Ороном находится крутой, неровный, на час пути, подъем (или спуск) между нависшими горами. Когда воины ханаанских царей устремились по этому спуску в долину. Господь бросал на них с небес большие камни. Последние у 70-ти и в книге Сираха (XLVI:7) поняты в смысле больших градин (liqoi calazhV — камни града), падавших из грозовой тучи, которая служила орудием для поражения ханаанского войска. Выпадение такого необычайно крупного града, причинявшего увечья и смерть, само по себе не составляет, конечно, чего-либо исключительного, неповторимого. Приводимые при этом из ближайшего к настоящему времени примеры этого явления [У западных и отечественных библеистов (см. А. П. Лопухин, Библейская история Ветхого завета, т. I:883) указывается на сильную грозу в 1859: г. во время битвы австрийцев при Сольферино и на сильный град в 1831: г. на Босфоре, причинявший людям увечья и смерть.] показывают только непреувеличенность сказанного библейским писателем о больших камнях, падавших с неба. А то, что этот необыкновенный град падал именно на ханаанских воинов, искавших спасения в бегстве, служит указанием на высшую помощь, которую Господь посылал своему народу в его борьбе с врагами. Градобитная туча наносила смертельные удары ханаанскому войску и по выходе его из Вефоронского ущелья до Азека и Македа. Оба эти города, принадлежавшее потом Иудину колену (XIX:35, 41), находились на равнине между берегом Средиземного моря и горами Иудина колена (XV:33), но самое место их с точностью не определено: Азека, на основании 1: Цар XVII:1, находилась в недалеком расстоянии от г. Сохо или Сокхофа (о месте последнего см. XV:35), причем место ее некоторые [Tristram. Bible places, 45.] указывают в Деир-ель-Аашек, верстах в 10: (8: английских миль) на север от Сохо. Маккеда находилась, по мнению одних, на месте нынешней деревни Суммейль в 2: 1/2: часах пути на северо-запад от Елевферополиса [Keil. Iosua, 79, на основании исследований van de Velde. О месте Елевферополиса см. X:29.], по другим — на мосте деревни Ель Мугар (что значит «пещера»), верстах в 3-х (2: английские мили) на юго-восток от Екрона (об Вероне см. XIII:3), около которой находятся пещеры (ст. 16), остающиеся, однако, неисследованными [Tristram. Там же, с. 42.]. Во всяком случае названные города полагаются к юго-западу от Беф-Орона; в этом же направлении, ближе к последнему, лежала и обширная Аиалонская долина, которая с юга от города Аиалона (XIX:42), на месте нынешней деревни Иало, тянется на северо-восток, в направлении к Беф-Орону.
Adam Clarke: Commentary on the Bible - 1831
10:11: The Lord cast down great stones from heaven upon them - Some have contended that stones, in the common acceptation of the word, are intended here; and that the term hail-stones is only used to point out the celerity of their fall, and their quantity. That stones have fallen from the clouds, if not from a greater height, is a most incontestable fact. That these have fallen in different parts of the world is also true; the East Indies, America, France, Germany, England, Ireland, etc., have all witnessed this phenomenon: of such stones I possess and have seen several fragments; some considerable pieces may be seen in the British Museum. That God might have cast down such stones as these on the Canaanites, there can be no doubt, because his power is unlimited; and the whole account proves that here there was a miraculous interference. But it is more likely that hail-stones, in the proper sense of the word, are meant as well as expressed in the text. That God on other occasions has made use of hail-stones to destroy both men and cattle, we have ample proof in the plague of hail that fell on the Egyptians. See the note on Exo 9:18. There is now before me a square of glass, taken out of a south window in the house of Mr. Ball of Crockerton, in the parish of Longbridge Deverell, county of Wilts., through which a hail-stone passed in a shower that fell there June 1, 1780, at two o'clock, P.M. The hole is an obtuse ellipsis or oval, and is cut as true as if it had been done with a diamond: it is three inches and a half in diameter; a proof that the stone that pierced it, which was about eleven inches in circumference, came with inconceivable velocity, else the glass must have been shivered to pieces. I have known a cannon ball go through a square of glass in the cabin window of a ship, and make precisely the same kind of hole, without either shattering or even starring the glass. It is needless to add that this hail-shower did great damage, breaking even trees in pieces, and destroying the vegetation through the whole of its extent. But allowing that extraordinary showers of hail have fallen in England or France, is it likely that such showers ever fell in the promised land or its vicinity? They certainly have. Albertus Aquensis, one of the writers in the collection Gesta Dei per Francos, in describing the expedition of Baldwin I. in the Holy Land, observes that, when he and his army were in the Arabian mountains, in the vicinity of the Dead Sea, they suffered incredibly from horrible hail, terrible frost, and indescribable rain and snow, so that thirty of his men perished by them. His words are: "Sexta vero die montanis permensis, in extremo illorum cacumine maxima pertulerunt pericula, in Grandine horribili, in Glacie terribili, in Pluvia et Nive inaudita, quorum immanitate, et horrore ingruente ad triginta homines pedites prae frigore mortui sunt." - Hist. Hieros., p. 307. I conclude, therefore, that a shower of hail-stones may be meant; and that this shower, though natural in itself, was supernaturally employed on this occasion, and miraculously directed to fall where it did, and do the execution described. But I am ready to grant, notwithstanding, that as a most stupendous miracle was in this instance wrought, in causing the sun and moon to stand still; there can be no doubt that the shower of stones, which was also miraculous, might have been of real stones as well as hail-stones. Of late, this subject of the fall of real stones from the clouds has been very closely investigated, and not only the possibility of the fall of such stones from the clouds, or from much higher regions, but the certainty of the case has been fully demonstrated. These substances are now, in philosophical language denominated aeroliths or air-stones; and the following table constructed by M. Izarn, a foreign chemist, exhibits a variety of facts of this kind, and shows the places and times in which these substances fell, and the testimony by which these facts are supported. As it is as possible that God might have projected a shower of stones on these idolaters, even from the moon, as to arrest that planet in her course, I give the table, and leave the reader to decide, in the present case, for aeroliths or hail-stones, as may seem to him most congruous to the fact here related.
Historical Record of Large Hail Stones Substances Places Where They Fell Period of Their Fall Testimony Shower of stones At Rome Under Tullus Hostilius Livy Shower of stones At Rome Consuls, C. Martius and M. Torquatus J. Obsequens A very large stone Near the river Negos, Thrace Second year of the 78th Olympiad Pliny Three large stones In Thrace Year before J.C., 452 Ch. of Count Marcellin Stone of 72 lbs Near Larissa, Macedonia January, 1706 Paul Lucas About 1,200 stones; one 120 lbs. Near Padua in Italy In 1510 Carden, Varcit Another of 60 lbs Near Padua in Italy In 1510 Carden, Varcit Another of 59 lbs On Mount Vasier, Provence November 27, 1627 Gassendi Two large stones weighing 20 lbs Liponas, in Bresse September, 1753 De La Lande A stony mass Niort, Normandy In 1750 De La Lande A stone of 7 1/2 lbs At Luce, in Le Maine September 13, 1768 Bachelay A stone At Aire, in Artois In 1768 Gurson de Boyaval A stone In Le Cotentin In 1768 Morand Extensive shower of stones Environs of Agen July 24, 1790 St. Amand, Baudin, etc About 12 stones Sienna, Tuscany July, 1794 Earl of Bristol A large stone of 56 lbs Wold Cottage, Yorkshire December 13, 1795 Captain Topham A stone of 10 lbs In Portugal February 19, 1796 Southey A stone of about 120 lbs Sal, department of the Rhone March 17, 1798 Le Lievre and De Dre Shower of stones Benares, East Indies December 19, 1798 J. Lloyd Williams, Esq. Shower of stones At Plann, near Tabor, Bohemia July 3, 1753 B. de Born Mass of iron, 70 cubic feet America April 5, 1800 Philosophical Magazine Mass of iron, 14 quintals Abakauk, Siberia Very old Pallas, Chladni, etc Shower of stones Barboutan, near Roquefort July, 1789 Darcet, jun., Lomet, etc Large stone, 260 lbs Ensisheim, Upper Rhine November 7, 1492 Butenschoen Two stones, 200 and 300 lbs Near Verona In 1762 Acad. de Bourd A stone of 20 lbs Sales, near Ville Franche March 12, 1798 De Dre Several stones from 10 to 17 lbs Near L'Aigle, Normandy April 26, 1803 Fourcroy
These stones generally appear luminous in their descent, moving in oblique directions with very great velocities, and commonly with a hissing noise. They are frequently heard to explode or burst, and seem to fly in pieces, the larger parts falling first. They often strike the earth with such force as to sink several inches below the surface. They are always different from the surrounding bodies, but in every case are similar to one another, being semi-metallic, coated with a thin black incrustation. They bear strong marks of recent fusion. Chemists have found on examining these stones that they very nearly agree in their nature and composition, and in the proportions of their component parts. The stone which fell at Ensisheim in Alsace, in 1492, and those which fell at L'Aigle in France, in 1803, yielded, by the Analysis of Fourcroy and Vanquelin, as in this table: -
Their specific gravities are generally about three of four times that of water, being heavier than common stones. From the above account it is reasonable to conclude that they have all the same origin. To account for this phenomenon, various hypotheses have appeared; we shall mention three:
1. That they are little planets, which, circulating in space, fall into the atmosphere, which, by its friction, diminishes the velocity, so that they fall by their weight.
2. That they are concretions formed in the atmosphere.
3. That they are projected from lunar volcanoes. These are the most probable conjectures we can meet with, and of these the two former possess a very small degree of probability, but there are very strong reasons in favor of the last. Among the reasons we may notice the following:
1. Volcanoes in the moon have been observed by means of the telescope.
2. The lunar volcanoes are very high, and the surface of that globe suffers frequent changes, as appears by the late observations of Schroeter.
3. If a body be projected from the moon to a distance greater than that of the point of equilibrium between the attraction of the earth and moon, it will, on the known principle of gravitation, fall to the earth.
4. That a body may be projected from the lunar volcanoes beyond the moon's influence, is not only possible but very probable; for on calculation it is found that four times the force usually given to a twelve pounder, will be quite sufficient for this purpose; it is to be observed that the point of equilibrium is much nearer the moon, and that a projectile from the moon will not be so much retarded as one from the earth, both on account of the moon's rarer atmosphere, and its less attractive force. On this subject, see Mr. Haward's valuable paper in the Philosophical Transactions for 1802, and Dr. Hutton's dissertation in the new abridgment, part xxi. It is highly probable that the ancile, or sacred shield, that fell from heaven in the reign of Numa Pompilius, was a stone of this sort. The description of its fall, as given by Ovid, Fast. lib. iii., bears a striking resemblance to recent accounts of stones falling from the atmosphere, particularly in the luminous appearance and hissing noise with which it was accompanied.
Dum loquitur, totum jam sol emerserat orbem,
Et gravis aethereo venit ab axe fragor.
Ter tonuit sine nube Deus, tria fulgura misit:
Credite dicenti; mira, sed acta, loquor.
A media coelum regione dehiscere coepit:
Summisere oculos cum duce turba suos.
Ecce levi scutum versatum leniter aura
Decidit, a pupulo clamor ad astra venit.
Tolit humo munus -
Idque ancile vocat, quod ab omni parte recisum est.
It is very possible that the Palladium of Troy, and the Image of the Ephesian Diana, were stones which really fell from the atmosphere, bearing some rude resemblance to the human form. See the Imperial Encyclopedia, article Aerolith. I believe it is generally agreed among philosophers,
1. That all these aerial stones, chemically analyzed, show the same properties;
2. That no stone found on our earth possesses exactly the same properties, nor in the same proportions. This is an extraordinary circumstance, and deserves particular notice.
Albert Barnes: Notes on the Bible - 1834
10:11: Compare Ecclesiasticus 46:6. Frightful storms occasionally sweep over the hills of Judaea; but this was evidently a miraculous occurrence, like the hail which smote Egypt Exo 9:24 and the tempest which fell on the Philistines at Ebenezer Sa1 7:10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:11: the Lord: Gen 19:24; Exo 9:22-26; Jdg 5:20; Psa 11:6, Psa 18:12-14, Psa 77:17, Psa 77:18; Isa 28:2, Isa 30:30; Eze 13:11; Rev 11:19, Rev 16:21
Geneva 1599
10:11 And it came to pass, as they fled from before Israel, [and] were in the going down to Bethhoron, that the LORD cast down great stones from heaven upon them unto Azekah, and they died: [they were] more which died with (d) hailstones than [they] whom the children of Israel slew with the sword.
(d) So we see that all things serve to execute God's vengeance against the wicked.
John Gill
10:11 And it came to pass, as they fled before Israel, and were in the going down to Bethhoron,.... The descent of it on that side towards Azekah, and which was also a very narrow passage, of which Josephus (s) makes mention. The Jews say (t), that the going down of Bethhoron was the place where the army of Sennacherib fell:
that the Lord cast down great stones from heaven upon them unto Azekah, and they died; the Septuagint version calls them hailstones; and so they are called in the next clause; and that such sometimes have fallen as to kill men and cattle, is certain from the plague of hail in Egypt, Ex 9:19; and some in very late times (u) have been known to fall, which were from eight, nine, and twelve inches about, some bigger than the eggs of turkeys, and some half a pound weight; see Gill on Rev_ 16:21; but these seem to be proper stones, such as did not melt away as hailstones do; though so called, because they fell from heaven, as they do, but remained, and still remain, according to the notion the Jews have of them; for they say (w) whoever sees these great stones, in the going down to Bethhoron, is bound to bless; and frequent mention is made by historians of showers of stones being rained. Livy (x) speaks of such a shower when King Tullus conquered the Sabines; and of another (y), when Scipio succeeded at Carthage; and Pomponius Mela (z) relates, that when Hercules fought with the sons of Neptune, and darts failed him, he obtained of Jupiter to rains shower of stones, which lay spread in great abundance; and some (a) think it refers to this fact in Joshua's time, who is supposed to be the same with the Tyrian Hercules (b), from hence also called Saxanus (c); and in memory of this there are stony camps in various places, called by his name (d):
they were more which died with hailstones than they whom the children of Israel slew with the sword; but what was the number of each of them is not said; it was doubtless very great, since there was an utter destruction and consumption of them, Josh 10:20.
(s) De Bello Jud. l. 2. c. 19. sect. 7, 8. (t) Gloss. in T. Bab. Beracot, fol. 54. 2. (u) Vid. Louthorp. Abridg. Philosoph. vol. 2. p. 144, 146. (w) T. Bab. Betacot, fol. 54. 1. (x) L. 1. p. 17. (y) L. 30. c. 30. (z) De Orbis Situ, l. 2. c. 5. (a) Vossius de Origin. Idol. c. 1. sect. 16. (b) See Gale's Court of the Gentiles, l. 2. c. 5. (c) Dickins. Delph. Phoenic. c. 4. p. 42. (d) Sanford de Descens. Christi, l. 1. sect. 20. p. 35.
John Wesley
10:11 Great stones - That is, hailstones of extraordinary greatness, cast down with that certainty, as to hit the Canaanites and not their pursuers the Israelites. Josephus affirms, that thunder and lightning were mixed with the hail, which may seem probable from Hab 3:11. They had robbed the true God of his honour, by worshipping the host of heaven, and now the hosts of heaven fights against them, and triumphs in their ruin. Beth - horon lay north of Gibeon, Azekah and Makkedah, south, so that they fled each way. But which way soever they fled, the hailstones pursued them. There is no fleeing out of the hands of God!
10:1210:12: Յայնժամ խօսեցաւ Յեսու ընդ Տեառն՝ յաւուր յորում մատնեա՛ց Տէր Աստուած զԱմովրհացին ընդ ձեռամբ որդւոցն Իսրայէլի. ՚ի ժամանակին յորում խորտակեաց զնոսա ՚ի Գաբաւոն, եւ խորտակեցան յերեսաց Իսրայէլի։ Եւ ասէ Յեսու. Կացցէ՛ արեգակն հանդէպ Գաբաւոնի եւ լուսին հանդէպ ձորոյն Եղոնայ[2233]։ [2233] Ոմանք. Յաւուր յայնմիկ յորում մատնեաց։
12. Այն օրը, երբ Տէր Աստուածը ամորհացիներին մատնեց իսրայէլացիների ձեռքը, երբ նրանց կոտորեց Գաբաւոնում, եւ նրանք ջախջախուեցին Իսրայէլի առաջ, Յեսուն խօսեց Տիրոջ հետ եւ ասաց. «Թող արեգակը կանգնի Գաբաւոնի դիմաց, իսկ լուսինը՝ Ելոնի ձորի դիմաց»:
12 Այն ատեն Յեսու Տէրոջը հետ խօսեցաւ, այն օրը որ Տէրը Ամօրհացիները Իսրայէլի որդիներուն ձեռքը տուաւ ու Իսրայէլի առջեւ ըսաւ. «Արե՛ւ, դուն Գաբաւոնի դէմը կայնէ՛. Լուսի՛ն, դուն ալ Այեղոնի ձորին դէմը կայնէ՛»։
Յայնժամ խօսեցաւ Յեսու ընդ Տեառն յաւուր յորում մատնեաց Տէր [157]Աստուած զԱմովրհացին ընդ ձեռամբ որդւոցն Իսրայելի, [158]ի ժամանակին յորում խորտակեաց զնոսա ի Գաբաւոն, եւ խորտակեցան յերեսաց Իսրայելի, եւ ասէ Յեսու``. Կացցէ արեգակն հանդէպ Գաբաւոնի եւ լուսին հանդէպ ձորոյն Ելովնայ:

10:12: Յայնժամ խօսեցաւ Յեսու ընդ Տեառն՝ յաւուր յորում մատնեա՛ց Տէր Աստուած զԱմովրհացին ընդ ձեռամբ որդւոցն Իսրայէլի. ՚ի ժամանակին յորում խորտակեաց զնոսա ՚ի Գաբաւոն, եւ խորտակեցան յերեսաց Իսրայէլի։ Եւ ասէ Յեսու. Կացցէ՛ արեգակն հանդէպ Գաբաւոնի եւ լուսին հանդէպ ձորոյն Եղոնայ[2233]։
[2233] Ոմանք. Յաւուր յայնմիկ յորում մատնեաց։
12. Այն օրը, երբ Տէր Աստուածը ամորհացիներին մատնեց իսրայէլացիների ձեռքը, երբ նրանց կոտորեց Գաբաւոնում, եւ նրանք ջախջախուեցին Իսրայէլի առաջ, Յեսուն խօսեց Տիրոջ հետ եւ ասաց. «Թող արեգակը կանգնի Գաբաւոնի դիմաց, իսկ լուսինը՝ Ելոնի ձորի դիմաց»:
12 Այն ատեն Յեսու Տէրոջը հետ խօսեցաւ, այն օրը որ Տէրը Ամօրհացիները Իսրայէլի որդիներուն ձեռքը տուաւ ու Իսրայէլի առջեւ ըսաւ. «Արե՛ւ, դուն Գաբաւոնի դէմը կայնէ՛. Լուսի՛ն, դուն ալ Այեղոնի ձորին դէմը կայնէ՛»։
zohrab-1805▾ eastern-1994▾ western am▾
10:1212: Иисус воззвал к Господу в тот день, в который предал Господь Аморрея в руки Израилю, когда побил их в Гаваоне, и они побиты были пред лицем сынов Израилевых, и сказал пред Израильтянами: стой, солнце, над Гаваоном, и луна, над долиною Аиалонскою!
10:12 τότε τοτε at that ἐλάλησεν λαλεω talk; speak Ἰησοῦς ιησους Iēsous; Iisus πρὸς προς to; toward κύριον κυριος lord; master ᾗ ος who; what ἡμέρᾳ ημερα day παρέδωκεν παραδιδωμι betray; give over ὁ ο the θεὸς θεος God τὸν ο the Αμορραῖον αμορραιος Israel ἡνίκα ηνικα whenever; when συνέτριψεν συντριβω fracture; smash αὐτοὺς αυτος he; him ἐν εν in Γαβαων γαβαων and; even συνετρίβησαν συντριβω fracture; smash ἀπὸ απο from; away προσώπου προσωπον face; ahead of υἱῶν υιος son Ισραηλ ισραηλ.1 Israel καὶ και and; even εἶπεν επω say; speak Ἰησοῦς ιησους Iēsous; Iisus στήτω ιστημι stand; establish ὁ ο the ἥλιος ηλιος sun κατὰ κατα down; by Γαβαων γαβαων and; even ἡ ο the σελήνη σεληνη moon κατὰ κατα down; by φάραγγα φαραγξ gorge Αιλων αιλων Ailōn; Elon
10:12 אָ֣ז ʔˈāz אָז then יְדַבֵּ֤ר yᵊḏabbˈēr דבר speak יְהֹושֻׁעַ֙ yᵊhôšˌuₐʕ יְהֹושֻׁעַ Joshua לַֽ lˈa לְ to יהוָ֔ה [yhwˈāh] יְהוָה YHWH בְּ bᵊ בְּ in יֹ֗ום yˈôm יֹום day תֵּ֤ת tˈēṯ נתן give יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] הָ֣ hˈā הַ the אֱמֹרִ֔י ʔᵉmōrˈî אֱמֹרִי Amorite לִ li לְ to פְנֵ֖י fᵊnˌê פָּנֶה face בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וַ wa וְ and יֹּ֣אמֶר׀ yyˈōmer אמר say לְ lᵊ לְ to עֵינֵ֣י ʕênˈê עַיִן eye יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel שֶׁ֚מֶשׁ ˈšemeš שֶׁמֶשׁ sun בְּ bᵊ בְּ in גִבְעֹ֣ון ḡivʕˈôn גִּבְעֹון Gibeon דֹּ֔ום dˈôm דמם rest וְ wᵊ וְ and יָרֵ֖חַ yārˌēₐḥ יָרֵחַ moon בְּ bᵊ בְּ in עֵ֥מֶק ʕˌēmeq עֵמֶק valley אַיָּלֹֽון׃ ʔayyālˈôn אַיָּלֹון Aijalon
10:12. tunc locutus est Iosue Domino in die qua tradidit Amorreum in conspectu filiorum Israhel dixitque coram eis sol contra Gabaon ne movearis et luna contra vallem AhialonThen Josue spoke to the Lord, in the day that he delivered the Amorrhite in the sight of the children of Israel, and he said before them: Move not, O sun, toward Gabaon, nor thou, O moon, toward the valley of Ajalon.
12. Then spake Joshua to the LORD in the day when the LORD delivered up the Amorites before the children of Israel; and he said in the sight of Israel, Sun, stand thou still upon Gibeon; and thou, Moon, in the valley of Aijalon.
10:12. Then Joshua spoke to the Lord, on the day that he handed over the Amorite in the sight of the sons of Israel, and he said before them: “O sun, you shall not move toward Gibeon! O moon, you shall not move toward the valley of Aijalon!”
10:12. Then spake Joshua to the LORD in the day when the LORD delivered up the Amorites before the children of Israel, and he said in the sight of Israel, Sun, stand thou still upon Gibeon; and thou, Moon, in the valley of Ajalon.
Then spake Joshua to the LORD in the day when the LORD delivered up the Amorites before the children of Israel, and he said in the sight of Israel, Sun, stand thou still upon Gibeon; and thou, Moon, in the valley of Ajalon:

12: Иисус воззвал к Господу в тот день, в который предал Господь Аморрея в руки Израилю, когда побил их в Гаваоне, и они побиты были пред лицем сынов Израилевых, и сказал пред Израильтянами: стой, солнце, над Гаваоном, и луна, над долиною Аиалонскою!
10:12
τότε τοτε at that
ἐλάλησεν λαλεω talk; speak
Ἰησοῦς ιησους Iēsous; Iisus
πρὸς προς to; toward
κύριον κυριος lord; master
ος who; what
ἡμέρᾳ ημερα day
παρέδωκεν παραδιδωμι betray; give over
ο the
θεὸς θεος God
τὸν ο the
Αμορραῖον αμορραιος Israel
ἡνίκα ηνικα whenever; when
συνέτριψεν συντριβω fracture; smash
αὐτοὺς αυτος he; him
ἐν εν in
Γαβαων γαβαων and; even
συνετρίβησαν συντριβω fracture; smash
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
εἶπεν επω say; speak
Ἰησοῦς ιησους Iēsous; Iisus
στήτω ιστημι stand; establish
ο the
ἥλιος ηλιος sun
κατὰ κατα down; by
Γαβαων γαβαων and; even
ο the
σελήνη σεληνη moon
κατὰ κατα down; by
φάραγγα φαραγξ gorge
Αιλων αιλων Ailōn; Elon
10:12
אָ֣ז ʔˈāz אָז then
יְדַבֵּ֤ר yᵊḏabbˈēr דבר speak
יְהֹושֻׁעַ֙ yᵊhôšˌuₐʕ יְהֹושֻׁעַ Joshua
לַֽ lˈa לְ to
יהוָ֔ה [yhwˈāh] יְהוָה YHWH
בְּ bᵊ בְּ in
יֹ֗ום yˈôm יֹום day
תֵּ֤ת tˈēṯ נתן give
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
הָ֣ hˈā הַ the
אֱמֹרִ֔י ʔᵉmōrˈî אֱמֹרִי Amorite
לִ li לְ to
פְנֵ֖י fᵊnˌê פָּנֶה face
בְּנֵ֣י bᵊnˈê בֵּן son
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וַ wa וְ and
יֹּ֣אמֶר׀ yyˈōmer אמר say
לְ lᵊ לְ to
עֵינֵ֣י ʕênˈê עַיִן eye
יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel
שֶׁ֚מֶשׁ ˈšemeš שֶׁמֶשׁ sun
בְּ bᵊ בְּ in
גִבְעֹ֣ון ḡivʕˈôn גִּבְעֹון Gibeon
דֹּ֔ום dˈôm דמם rest
וְ wᵊ וְ and
יָרֵ֖חַ yārˌēₐḥ יָרֵחַ moon
בְּ bᵊ בְּ in
עֵ֥מֶק ʕˌēmeq עֵמֶק valley
אַיָּלֹֽון׃ ʔayyālˈôn אַיָּלֹון Aijalon
10:12. tunc locutus est Iosue Domino in die qua tradidit Amorreum in conspectu filiorum Israhel dixitque coram eis sol contra Gabaon ne movearis et luna contra vallem Ahialon
Then Josue spoke to the Lord, in the day that he delivered the Amorrhite in the sight of the children of Israel, and he said before them: Move not, O sun, toward Gabaon, nor thou, O moon, toward the valley of Ajalon.
10:12. Then Joshua spoke to the Lord, on the day that he handed over the Amorite in the sight of the sons of Israel, and he said before them: “O sun, you shall not move toward Gibeon! O moon, you shall not move toward the valley of Aijalon!”
10:12. Then spake Joshua to the LORD in the day when the LORD delivered up the Amorites before the children of Israel, and he said in the sight of Israel, Sun, stand thou still upon Gibeon; and thou, Moon, in the valley of Ajalon.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: После Гаваонского сражения Господь, по молитве Иисуса Навина, совершил еще другое необыкновенное дело, которому библейский писатель посвятил особый небольшой, как в III–IV гл., раздел (ст. 12–14), начинающийся указанием времени события. Оно произошло в тот день, в который Господь предал Аморрея, т. е. войско пяти ханаанских царей, в руки Израиля, или, как пояснено в славяно-русском переводе согласно с греческим, после поражения их в Гаваоне. Слова когда побил их в Гаваоне и они побиты были пред лицем сынов Израилевых отсутствуют в еврейском тексте, но читаются в древнейших и многих позднейших списках перевода 70-ти; они служат более ясным указанием времени излагаемого события. Когда, по смыслу приведенных слов библейского текста, битва под стенами Гаваона окончилась и разбитый здесь неприятель в смятении обратился в бегство, направляясь по дороге к Вефорону, то Иисус Навин, преследуя его, видел и большое число уцелевшего ханаанского войска, и возможность полного его поражения при тогдашнем его состоянии — поражения в этот именно день, пока он не оправился и не укрылся в свои города. Проникнутый этой мыслью и видя в то же время, как высоко поднялось уже солнце, Иисус Навин с дерзновением, свойственным людям, близким к Богу, в присутствии окружавших его воинов (пред израильтянами; буквально с еврейского: «пред глазами Израиля») воззвал к Господу: да станет солнце прямо Гаваону и луна прямо дебри Елон. Так передано это молитвенное воззвание в переводе 70-ти (Sthtw o hlioV kata Gabawn kai h selhnh kata faragga Ailwn). Этот перевод, дословно переданный в славянской Библии, имеет преимущество пред обычным в настоящее время: стой, солнце, над Гаваоном, и, луна, над долиною Аиалонскою, что он вполне соответствует молитвенному воззванию, которое обращено было к Господу, а не к солнцу и луне (читаемый в этих словах еврейский глагол «дом» поставлен, нужно думать, в неопределенном наклонении, которое в еврейской речи часто употреблялось, как известно, в значении повелительного, почему он и в грамматическом отношении правильно переведен у 70-ти словами «да станет»). Это свое воззвание израильский вождь произнес, как можно думать, в то именно время, когда он, преследуя врага, достиг Вефоронской возвышенности и с нее увидел пред собой, на западе, обширную равнину с Агалонской долиной к юго-западу, а в Беф-оронском ущелье — массу спускавшегося по нему неприятельского войска, между тем как позади его, на восточной стороне, находился только что оставленный им Гаваон, над которым высилось дневное светило. Солнце поднялось уже довольно высоко с тек пор, как он в глубокое утро этого дня подходил к Гаваону, но еще не настолько был силен блеск его, чтобы совсем померкла луна; бледный крут ее был еще виден на западной стороне над Амалонской долиной. Такое положение небесных светил, указываемое словами воззвания Иисуса Навина, ведет, естественно, к представлению, что последнее произнесено было не в вечерний, а в дополуденный час, когда солнце видно было еще на востоке, а луна на западе; в вечернее время положение небесных светил было бы, конечно, обратное. — Цель молитвенного воззвания состояла в том, чтобы Господь продолжил этот счастливый день, ознаменованный победой, для совершенного поражения врага. Выражая эту мольбу, Иисус Навин употребил обыкновенный оборот речи, образовавшийся под влиянием простого непосредственного воззрения на небесные светила а их отношении к земле, продолжающий употребляться и в настоящее время, несмотря на известность со времен Галилея того научного положения, что движется не солнце около земли, а наоборот.
Adam Clarke: Commentary on the Bible - 1831
10:12: Then spake Joshua to the Lord - Though Joshua saw that the enemies of his people were put to flight, yet he well knew that all which escaped would rally again, and that he should be obliged to meet them once more in the field of battle if permitted now to escape; finding that the day was drawing towards a close, he feared that he should not have time sufficient to complete the destruction of the confederate armies; in this moment, being suddenly inspired with Divine confidence, he requested the Lord to perform the most stupendous miracle that had ever been wrought, which was no less than to arrest the sun in his course, and prolong the day till the destruction of his enemies had been completed! Sun, stand thou still upon Gibeon; and thou,
Moon, in the valley of Ajalon - To account for this miracle, and to ascertain the manner in which it was wrought, has employed the pens of the ablest divines and astronomers, especially of the last two centuries. By their learned labors many difficulties have been removed from the account in general; but the very different and contradictory methods pursued by several, in their endeavors to explain the whole, and make the relation accord with the present acknowledged system of the universe, and the phenomena of nature, tend greatly to puzzle the plain, unphilosophical reader. The subject cannot be well explained without a dissertation; and a dissertation is not consistent with the nature of short notes, or a commentary on Scripture. It is however necessary to attempt an explanation, and to bring that as much as possible within the apprehension of common readers, in order to this, I must beg leave to introduce a few preliminary observations, or what the reader may call propositions if he pleases.
1. I take it for granted that a miracle was wrought as nearly as circumstances could admit, in the manner in which it is here recorded. I shall not, therefore, seek for any allegorical or metaphorical interpretations; the miracle is recorded as a fact, and as a fact I take it up.
2. I consider the present accredited system of the universe, called sometimes the Pythagorean, Copernican, or Newtonian system, to be genuine; and also to be the system of the universe laid down in the Mosaic writings - that the Sun is in the center of what is called the solar system; and that the earth and all the other planets, whether primary or secondary, move round him in certain periodical times, according to the quantity of their matter, and distance from him, their center.
3. I consider the sun to have no revolution round any orbit, but to revolve round his own axis, and round the common center of gravity in the planetary system, which center of gravity is included within his own surface; and in all other respects I consider him to be at rest in the system.
4. I consider the earth, not only as revolving round the sun in 365 days, 5 hours, 48 minutes, and 48 seconds, but as revolving round its own axis, and making this revolution in 23 hours, 56 minutes, and 4 seconds; that in the course of 24 hours complete, every part of its surface is alternately turned to the sun; that this revolution constitutes our day and night, as the former does our year; and it is day to all those parts which have the sun above the horizon, and night to those which have the sun below it; and that this diurnal revolution of the earth, or revolving round its own axis, in a direction from west to east, occasions what is commonly called the rising and setting of the sun, which appearance is occasioned, not by any motion in the sun himself, but by this motion of the earth; which may be illustrated by a ball or globe suspended by a thread, and caused to turn round. If this be held opposite to a candle, it will appear half enlightened and half dark; but the dark parts will be seen to come successively into the light, and the enlightened parts into the shade; while the candle itself which gives the light is fixed, not changing its position.
5. I consider the solar influence to be the cause both of the annual and diurnal motion of the earth; and that, while that influence continues to act upon it according to the law which God originally impressed on both the earth and the sun, the annual and diurnal motions of the earth must continue; and that no power but the unlimited power of God can alter this influence, change, or suspend the operation of this law; but that he is such an infinitely Free Agent, that He can, when his unerring wisdom sees good, alter, suspend, or even annihilate all secondary causes and their effects: for it would be degrading to the perfections of his nature to suppose that he had so bound himself by the laws which he has given for the preservation and direction of universal nature, that he could not change them, alter their effects, or suspend their operations when greater and better effects, in a certain time or place, might be produced by such temporary change or suspension.
6. I consider that the miracle wrought on this occasion served greatly to confirm the Israelites, not only in the belief of the being and perfections of God, but also in the doctrine of an especial providence, and in the nullity of the whole system of idolatry and superstition.
7. That no evil was done by this miraculous interference, nor any law or property of nature ultimately changed; on the contrary, a most important good was produced, which probably, to this people, could not have been brought about any other way; and that therefore the miracle wrought on this occasion was highly worthy of the wisdom and power of God.
8. I consider that the terms in the text employed to describe this miracle are not, when rightly understood, contrary to the well-established notions of the true system of the universe; and are not spoken, as some have contended, ad captum vulgi, to the prejudices of the common people, much less do they favor the Ptolemaic or any other hypothesis that places the earth in the center of the solar system. Having laid down these preliminaries, some short observations on the words of the text may be sufficient. Joshua's address is in a poetic form in the original, and makes the two following hemistichs: -
שמש בגבעון דום
וירח בעמק אילון
Shemesh begibon dom:
Veyareach beemek Aiyalon.
Sun! upon Gibeon be dumb:
And the moon on the vale of Ajalon.
The effect of this command is related, Jos 10:13, in the following words: - וידם השמש וירח עמד vaiyiddom Hashshemesh Veyareach amad, And the sun was dumb or silent and the moon stood still. And in the latter clause of this verse it is added: And the sun stood still in the midst of heaven, and hasted not to go down about a whole day.
It seems necessary here to answer the question, At what time of the day did this miracle take place? The expression בחצי השמים bachatsi hashshamayim, in the midst of heaven, seems to intimate that the sun was at that time on the meridian of Gibeon, and consequently had one half of its course to run; and this sense of the place has been strongly contended for as essential to the miracle, for the greater display of the glory of God: "Because," say its abettors, "had the miracle been wrought when the sun was near the going down, it might have been mistaken for some refraction of the rays of light, occasioned by a peculiarly moist state of the atmosphere in the horizon of that place, or by some such appearance as the Aurora Borealis." To me there seems no solidity in this reason. Had the sun been arrested in the meridian, the miracle could scarcely have been noticed, and especially in the hurry and confusion of that time; and we may be assured, that among the Canaanites there were neither clocks nor time-keepers, by which the preternatural length of such a day could have been accurately measured: but, on the contrary, had the sun been about the setting, when both the pursuers and the pursued must be apprehensive of its speedy disappearance, its continuance for several hours above the horizon, so near the point when it might be expected to go down, must have been very observable and striking. The enemy must see, feel, and deplore it; as their hope of escape must, in such circumstances, be founded on the speedy entering in of the night, through which alone they could expect to elude the pursuing Israelites. And the Israelites themselves must behold with astonishment and wonder that the setting sun hasted not to go down about a whole day, affording them supernatural time totally to destroy a routed foe, which otherwise might have had time to rally, confederate, choose a proper station, and attack in their turn with peculiar advantages, and a probability of success. It appears, therefore, much more reasonable that Joshua should require this miracle to be performed when daylight was about to fail, just as the sun was setting. If we were to consider the sun as being at the meridian of Gibeon, as some understand the midst of heaven, it may be well asked, How could Joshua know that he should not have time enough to complete the destruction of his enemies, who were now completely routed? Already multitudes of them had fallen by the hail-stones and by the sword: and if he had yet half a day before him, it would have been natural enough for him to conclude that he had a sufficiency of time for the purpose, his men having been employed all night in a forced march, and half a day in close fighting; and indeed had he not been under an especial inspiration, he could not have requested the miracle at all, knowing, as he must have done, that his men must be nearly exhausted by marching all night and fighting all day. But it may be asked, What is the meaning of בחצי השמים bachatsi hashshamayim, which we translate in the midst of heaven? If, with Mr. Bate, we translate חצה chatsah, to part, divide asunder, then it may refer to the horizon, which is the apparent division of the heavens into the upper and lower hemisphere; and thus the whole verse has been understood by some eminently learned men, who have translated the whole passage thus: And the sun stood still in the (upper) hemisphere of heaven, and hasted not to go down when the day was complete; that is, though the day was then complete, the sun being on the horizon; the line that to the eye constituted the mid heaven - yet it hasted not to go down; was miraculously sustained in its then almost setting position; and this seems still more evident from the moon's appearing at that time, which it is not reasonable to suppose could be visible in the glare of light occasioned by a noon-day sun.
But the main business relative to the standing still of the sun still remains to be considered.
I have already assumed, as a thoroughly demonstrated truth, that the sun is in the center of the system, moving only round his own axis, and the common center of the gravity of the planetary system, while all the planets revolve round him, Prop. 2 and 3; that his influence is the cause of the diurnal and annual revolutions of the earth; nor can I see what other purpose his revolution round his own axis can possibly answer, Prop. 5.
I consider that the word דום dom, in the text, refers to the withholding or restraining this influence, so that the cessation of the earth's motion might immediately take place. The desire of Joshua was, that the sun might not sink below the horizon; but as it appeared now to be over Gibeon, and the moon to be over the valley of Ajalon, he prayed that they might continue in these positions till the battle should be ended; or, in other words, that the day should be miraculously lengthened out.
Whether Joshua had a correct philosophical notion of the true system of the universe, is a subject that need not come into the present inquiry: but whether he spoke with strict propriety on this occasion is a matter of importance, because he must be considered as acting under the Divine influence, in requesting the performance of such a stupendous miracle; and we may safely assert that no man in his right mind would have thought of offering such a petition had he not felt himself under some Divine afflatus. Leaving, therefore, his philosophic knowledge out of the question, he certainly spoke as if he had known that the solar influence was the cause of the earth's rotation, and therefore, with the strictest philosophic propriety, he requested that that influence might be for a time restrained, that the diurnal motion of the earth might be arrested, through which alone the sun could be kept above the horizon, and day be prolonged. His mode of expression evidently considers the sun as the great ruler or master in the system; and all the planets (or at least the earth) moving in their respective orbits at his command. He therefore desires him, in the name and by the authority of his Creator, to suspend his mandate with respect to the earth's motion, and that of its satellite, the moon. Had he said, Earth, stand thou still, the cessation of whose diurnal motion was the effect of his command, it could not have obeyed him; as it is not even the secondary cause either of its annual motion round the sun, or its diurnal motion round its own axis. Instead of doing so, he speaks to the sun, the cause (under God) of all these motions, as his great archetype did when, in the storm on the sea of Tiberias, he rebuked the wind first, and then said to the waves, Peace! be still! Σιωπα, πεφιμωσο· Be Silent! be Dumb! Mar 4:39; and the effect of this command was a cessation of the agitation in the sea, because the wind ceased to command it, that is, to exert its influence upon the waters. The terms in this command are worthy of particular note: Joshua does not say to the sun, Stand still, as if he had conceived him to be running his race round the earth; but, Be silent or inactive, that is, as I understand it, Restrain thy influence - no longer act upon the earth, to cause it to revolve round its axis; a mode of speech which is certainly consistent with the strictest astronomical knowledge; and the writer of the account, whether Joshua himself or the author of the book of Jasher, in relating the consequence of this command is equally accurate, using a word widely different when he speaks of the effect the retention of the solar influence had on the moon: in the first case the sun was silent or inactive, דום dom; in the latter, the moon stood still, עמד amad. The standing still of the moon, or its continuance above the horizon, would be the natural effect of the cessation of the solar influence, which obliged the earth to discontinue her diurnal rotation, which of course would arrest the moon; and thus both it and the sun were kept above the horizon, probably for the space of a whole day. As to the address to the moon, it is not conceived in the same terms as that to the sun, and for the most obvious philosophical reasons; all that is said is simply, and the moon on the vale of Ajalon, which may be thus understood: "Let the sun restrain his influence or be inactive, as he appears now upon Gibeon, that the moon may continue as she appears now over the vale of Ajalon." It is worthy of remark that every word in this poetic address is apparently selected with the greatest caution and precision. Persons who are no friends to Divine revelation say "that the account given of this miracle supposes the earth to be in the center of the system, and the sun moveable; and as this is demonstrably a false philosophy, consequently the history was never dictated by the Spirit of truth." Others, in answer, say "that the Holy Spirit condescends to accommodate himself to the apprehensions of the vulgar. The Israelites would naturally have imagined that Joshua was deranged had he bid the earth stand still, which they grant would have been the most accurate and philosophical mode of command on this occasion." But with due deference both to the objectors and defenders I must assert, that such a form of speech on such an occasion would have been utterly unphilosophic; and that the expressions found in the Hebrew text are such as Sir Isaac Newton himself might have denominated, every thing considered, elegant, correct, and sublime. Nor does it at all appear that the prejudices of the vulgar were consulted on this occasion; nor is there a word here, when properly understood that is inconsistent with the purest axiom of the soundest philosophy, and certainly nothing that implies any contradiction. I grant that when the people have to do with astronomical and philosophical matters, then the terms of the science may be accommodated to their apprehensions; it is on this ground that Sir Isaac Newton himself speaks of the rising and of the setting of the sun, though all genuine philosophers know that these appearances are produced by the rotation of the earth on its own axis from west to east. But when matters of this kind are to be transacted between God and his prophets, as in the above case, then subjects relative to philosophy are conceived in their proper terms, and expressed according to their own nature. At the conclusion of the 13th verse a different expression is used when it is said, So the sun stood still, it is not דסם dom, but עמד amad; ויעמד השמש vaiyaamod hashshemesh, which expression, thus varying from that in the command of Joshua, may be considered as implying that in order to restrain his influence which I have assumed to be the cause of the earth's motion, the sun himself became inactive, that is, ceased to revolve round his own axis, which revolution is probably one cause, not only of the revolution of the earth, but of all the other planetary bodies in our system, and might have affected all the planets at the time in question; but this neither could nor did produce any disorder in nature; and the delay of a few hours in the whole planetary motions dwindles away into an imperceptible point in the thousands of years of their revolutions. But the whole effect mentioned here might have been produced by the cessation of the diurnal motion of the earth, the annual being still continued; and I contend that this was possible to Omnipotence, and that such a cessation might have taken place without occasioning the slightest disturbance in the motions of any others of the planetary system. It is vain to cry out and say, "Such a cessation of motion in one planet could not take place without disordering the motions of all the rest;" this I deny, and those who assert it neither know the Scripture nor the power of God; therefore they do greatly err. That the day was preternaturally lengthened, is a Scripture fact. That it was so by a miracle, is asserted; and whether that miracle was wrought as above stated, is a matter of little consequence; the thing is a Scripture fact, whether we know the modus operandi or not. I need scarcely add that the command of Joshua to the sun is to be understood as a prayer to God (from whom the sun derived his being and his continuance) that the effect might be what is expressed in the command: and therefore it is said, Jos 10:14, that the Lord Hearkened unto the Voice of a Man, for the Lord fought for Israel. I have thus gone through the different parts of this astonishing miracle, and have endeavored to account for the whole in as plain and simple a manner as possible. It is not pretended that this account should satisfy every reader, and that every difficulty is solved; it would be impossible to do this in such a compass as that by which I am necessarily circumscribed; and I have been obliged, for the sake of brevity, to throw into the form of propositions or observations, several points which may appear to demand illustration and proof; for such I must refer the reader to Astronomical Treatises. Calmet, Scheuchzer, and Saurin, with several of our own countrymen, have spoken largely on this difficult subject, but in such a way as, I am obliged to confess, has given me little satisfaction, and which appears to me to leave the main difficulties unremoved. Conscious of the difficulties of this subject, I beg leave to address every candid reader in the often quoted words of an eminent author: -
Vive, Vale! si quid novisti rectius istis,
Candidus imperti; si non, his utere mecum.
Hor. Epist. l. i., E. vi., ver. 68.
Farewell! and if a better system's thine,
Impart it frankly or make use of mine.
Francis.
Book of Jasher - The book of the upright. See the note on Num 21:14. Probably this was a book which, in reference to Joshua and his transactions, was similar to the commentaries of Caesar, on his wars with the Gauls. Critics and commentators are greatly divided in their sentiments relative to the nature of this book. The opinion above appears to me the most probable.
Albert Barnes: Notes on the Bible - 1834
10:12
In the sight of Israel - literally, "before the eyes of Israel," i. e. in the sight or presence of Israel, so that the people were witnesses of his words. (Compare Deu 31:7.)
Sun, stand thou still - literally, as margin, "be silent" (compare Lev 10:3); or rather, perhaps, "tarry," as in Sa1 14:9.
Thou, moon - The words addressed to the moon as well as to the sun, indicate that both were visible as Joshua spoke. Below and before him, westward, was the valley of Ajalon; behind him, eastward, were the hills around Gibeon. Some hours had passed, since in the early dawn he had fallen upon the host of the enemy, and the expression "in the midst of heaven" Jos 10:13 seems to import that it was now drawing toward mid-day, though the moon was still faintly visible in the west. If the time had been near sunset, Joshua would have seen the sun, not, as he did, eastward of him, but westward, sinking in the sea.
The valley of Ajalon - i. e. "the valley of the gazelles." This is the modern Merj Ibn Omeir, described by Robinson, a broad and beautiful valley running in a westerly direction from the mountains toward the great western plain. The ancient name is still preserved in Yalo, a village situated on the hill which skirts the south side of the valley.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:12: Sun: Joshua doubtless acted, on this occasion, by an immediate impulse upon his mind from the Spirit of God. The terms here employed to record the miracle, agree with the accustomed manner in which the the motions of the earth and sun are described in our own day. The sun apparently moves, but really is stationary; while the diurnal movement of the earth on its axis is by us unnoticed, and would not have been known except by astronomical science. The sun appeared to the Israelites over Gibeon, and the moon over the valley of Ajalon, and there they stayed in their course for "a whole day." Many vain enquiries have been made concerning the way in which this miracle was wrought, and many difficulties and objections have been urged against understanding it literally. But the fact is authenticated by the Divine testimony; and the manner in which it was accomplished lies entirely out of our province, because beyond our comprehension. Jos 10:13; Deu 4:19, Deu 17:3; Job 9:7, Job 31:26, Job 31:27; Psa 19:4, Psa 74:16, Psa 148:3; Isa 28:21, Isa 38:8, Isa 60:20; Amo 8:9; Hab 3:11
stand thou: Heb. be silent, Hab 2:20 *marg. Zac 2:13
Ajalon: Jos 19:42; Jdg 12:12, Aijalon
Carl Friedrich Keil and Franz Delitzsch
10:12
In firm reliance upon the promise of God (Josh 10:8), Joshua offered a prayer to the Lord during the battle, that He would not let the sun go down till Israel had taken vengeance upon their foes; and the Lord hearkened to the prayer of His servant, and the sun hastened not to go down till the defeat of the Amorites was accomplished. This miraculous victory was celebrated by the Israelites in a war-song, which was preserved in the "book of the Righteous." The author of the book of Joshua has introduced the passage out of this book which celebrates the mighty act of the Lord for the glorification of His name upon Israel, and their foes the Amorites. It is generally admitted, that Josh 10:12-15 contain a quotation from the "book of Jasher," mentioned in Josh 10:13. This quotation, and the reference to the work itself, are analogous to the notice of "the book of the wars of the Lord," in Num 21:14, and to the strophes of a song which are there interwoven with the historical narrative; the object being, not to confirm the historical account by referring to an earlier source, but simply to set forth before other generations the powerful impression which was made upon the congregation by these mighty acts of the Lord. The "book of Jasher," i.e., book of the upright, or righteous man, that is to say, of the true members of the theocracy, or godly men. ישׁר (Jasher, the righteous) is used to denote the genuine Israelite, in the same sense as in Num 23:10, where Balaam calls the Israelites "the righteous," inasmuch as Jehovah, the righteous and upright one (Deut 32:4), had called them to be His people, and to walk in His righteousness. In addition to this passage, the "book of the righteous (Jasher)" is also mentioned in 2Kings 1:18, as a work in which was to be found David's elegy upon Saul and Jonathan. From this fact it has been justly inferred, that the book was a collection of odes in praise of certain heroes of the theocracy, with historical notices of their achievements interwoven, and that the collection was formed by degrees; so that the reference to this work is neither a proof that the passage has been interpolated by a later hand, nor that the work was composed at a very late period. That the passage quoted from this work is extracted from a song is evident enough, both from the poetical form of the composition, and also from the parallelism of the sentences. The quotation, however, does not begin with ויּאמר (and he said) in Josh 10:12, but with תּת בּיום (in the day when the Lord delivered) in Josh 10:12, and Josh 10:13 and Josh 10:14 also form part of it; so that the title of the book from which the quotation is taken is inserted in the middle of the quotation itself. In other cases, unquestionably, such formulas of quotation are placed either at the beginning (as in Num 21:14, Num 21:27; 2Kings 1:18), or else at the close of the account, which is frequently the case in the books of Kings and Chronicles; but it by no means follows that there were no exceptions to this rule, especially as the reason for mentioning the original sources is a totally different one in the books of Kings, where the works cited are not the simple vouchers for the facts related, but works containing fuller and more elaborate accounts of events which have only been cursorily described. The poetical form of the passage in Josh 10:13 also leaves no doubt whatever that Josh 10:13 and Josh 10:14 contain the words of the old poet, and are not a prose comment made by the historian upon the poetical passage quoted. The only purely historical statement in Josh 10:15; and this is repeated in Josh 10:43, at the close of the account of the wars and the victory. But this literal repetition of Josh 10:15 in Josh 10:43, and the fact that the statement, that Joshua returned with all the people to the camp at Gilgal, anticipates the historical course of the events in a very remarkable manner, render it highly probable, it not absolutely certain, that Josh 10:15 was also taken from the book of the righteous.
In the day when Jehovah delivered up the Amorites to the children of Israel ("before," as in Deut 2:31, Deut 2:33, etc.), Joshua said before the eyes (i.e., in the presence) of Israel, so that the Israelites were witnesses of his words (vid., Deut 31:7): "Sun, stand still (wait) at Gibeon; and, Moon, in the valley of Ajalon." דּמם, to be silent, to keep one's self quiet or still, to wait (1Kings 14:9). The address to the sun and moon implies that they both of them stood, or were visible in the heavens at the time; and inasmuch as it was spoken to the Lord, involves a prayer that the Lord and Creator of the world would not suffer the sun and moon to set till Israel had taken vengeance upon its foes. This explanation of the prayer is only to be found, it is true, in the statement that the sun and moon stood still at Joshua's word; but we must imagine it as included in the prayer itself. גּוי without an article, when used to denote the people of Israel, is to be regarded as a poetical expression. In the sequel (Josh 10:13) the sun only is spoken of: "and the sun stood still in the midst of heaven, and hasted not to go down about a whole day." The poetical word אוּץ, to press or hurry, is founded upon the idea that the sun runs its course like a strong man, with vigour, and without weariness or cessation (Ps 19:6-7). It follows from this, that Joshua merely prayed for the day to be lengthened, i.e., for the setting of the sun to be delayed; and that he included the moon (Josh 10:12), simply because it was visible at the time. But even if this is the case, we are not therefore to conclude, as C. v. Lapide, Clericus, and others have done, that Joshua spoke these words in the afternoon, when the sun was beginning to set, and the moon had already risen. The expression השּׁמים בּחצי, "in the half," i.e., the midst, "of the sky," is opposed to this view, and still more the relative position of the two in the sky, the sun at Gibeon and the moon in the valley of Ajalon, i.e., in the fine broad basin on the north side of Yalo (see at Josh 19:42), the present Merj Ibn Omeir (Rob. iii. p. 63, 64), which is four hours' journey to the west of Gibeon. As Joshua smote the enemy at Gibeon, and they fled to the south-west, he was not doubt on the west of Gibeon when he commanded the sun and moon to stand still; and therefore from his point of view the sun would be in the east when it stood over Gibeon, and the moon in the far west when it stood over the valley of Ajalon. But that could only be the case before noon, a few hours after sunrise, when the moon had not yet set in the western sky. In all probability the battle took place quite early in the morning, as Joshua had marched from Gilgal the night before, and fell quite suddenly upon the enemy (Josh 10:9). But after the conflict had lasted for some hours, and Joshua began to be anxious lest he should be unable to overcome the enemy before night came on, he addressed the prayer to the Lord to lengthen out the day, and in a short time saw his prayer so far fulfilled, that the sun still stood high up in the sky when the enemy was put to flight. We take for granted that these words were spoken by Joshua before the terrible hail-storm which fell upon the enemy in their flight, when they were near Bethhoron, which is about two hours from Gibeon, and smote them to Azekah. There is nothing to prevent our assuming this. The fact, that in the historical account the hail is mentioned before the desire expressed by Joshua and the fulfilment of that desire, may be explained on the simple ground, that the historian, following the order of importance, relates the principal incident in connection with the battle first, before proceeding to the special point to be cited from the book of the righteous. תמים כּיום, "towards (about, or as it were) a whole day," neither signifies "when the day was ended" (Clericus), nor "as it usually does when the day is perfected or absolutely finished" (Rosenmller); but the sun did not hasten or press to go down, delayed its setting, almost a whole day ("day" being the time between sunrise and sunset).
What conception are we to form of this miraculous event? It is not stated that the sun actually stood still in one spot in the heavens-say, for instance, in the zenith. And if the expression, "the sun stood still in the midst of heaven," which is added as an explanation of ויּדּום, is so pressed as to mean that the sun as miraculously stopped in its course, this is hardly reconcilable with לבוא אץ לא, "it hasted not to go down," as these words, if taken literally, merely denote a slower motion on the part of the sun, as many of the Rabbins have observed. All that is clearly affirmed in Josh 10:12 and Josh 10:13 is, that at Joshua's word the sun remained standing in the sky for almost a whole day longer. To this there is added, in Josh 10:14, "There was no day like that before it, or after it, that Jehovah hearkened to the voice of a man; for Jehovah fought for Israel." This expression must not be pressed too far, as the analogous passages ("there was none like him," etc.) in 4Kings 18:5 and 4Kings 23:25 clearly show. They merely express this thought: no other day like this, which God so miraculously lengthened, ever occurred either before or afterwards. So much, therefore, is obvious enough from the words, that the writer of the old song, and also the author of the book of Joshua, who inserted the passage in his narrative, were convinced that the day was miraculously prolonged. At the same time, it must be borne in mind that it is not stated that God lengthened that day at the request of Joshua almost an entire day, or that He made the sun stand still almost a whole day, but simply that God hearkened to the voice of Joshua, i.e., did not permit the sun to go down till Israel had avenged itself upon its enemies. This distinction is not without importance: for a miraculous prolongation of the day would take place not only if the sun's course or sun's setting was delayed for several hours by the omnipotent power of God, and the day extended from twelve to eighteen or twenty hours, but also if the day seemed to Joshua and all Israel to be miraculously prolonged; because the work accomplished on that day was so great, that it would have required almost two days to accomplish it without supernatural aid. It is not easy to decide between these two opposite views; in fact, it is quite impossible if we go to the root of the matter. When we are not in circumstances to measure the length of the day by the clock, it is very easy to mistake its actual length, especially in the midst of the pressure of business or work. The Israelites at that time had neither sun-clocks nor any other kind of clock; and during the confusion of the battle it is hardly likely that Joshua, or any one else who was engaged in the conflict, would watch the shadow of the sun and its changes, either by a tree or any other object, so as to discover that the sun had actually stood still, from the fact that for hours the shadow had neither moved nor altered in length. Under such circumstances, therefore, it was quite impossible for the Israelites to decide whether it was in reality, or only in their own imagination, that the day was longer than others. To this there must be added the poetical character of the verses before us. When David celebrates the miraculous deliverance which he had received from the Lord, in these words, "In my distress I called upon the Lord ... . He heard my voice out of His temple ... . He bowed the heavens also, and came down ... . He sent from above, He took me, He grew me out of many waters" (Ps 18:7-17), who would ever think of interpreting the words literally, and supposing them to mean that God actually came down from the sky, and stretched out His hand to draw David out of the water? Or who would understand the words of Deborah, "They fought from heaven, the stars in their courses fought against Sisera" (Judg 5:20), in their literal sense? The truthfulness of such utterances is to be sought for in the subjective sphere of religious intuition, and not in a literal interpretation of the words. And it may be just the same with these verses, without their actual contents being affected, if the day was merely subjectively lengthened, - that is to say, in the religious conviction of the Israelites. But even if the words really affirmed that a miraculous and objective lengthening of the day did actually take place, we should have no reason whatever for questioning the credibility of the statement.
All the objections that have been raised with reference to the reality or possibility of such a miracle, prove to have no force when we examine the subject more closely. Thus, for example, the objection that the annals of the other nations of the earth contain no account of any such miracle, which must have extended over the whole world, loses all its significance from the simple fact that there are no annals in existence belonging to other nations and reaching back to that time, and that it is altogether doubtful whether the miracle would extend far beyond the limits of Palestine. Again, an appeal to the unchangeableness of the motions of the stars according to eternal and unchangeable laws, is not adapted to prove the impossibility of such a miracle. The eternal laws of nature are nothing more than phenomena, or forms of manifestation, of those divine creative powers, the true character of which no mortal has ever fathomed. And does not the almighty Creator and Upholder of nature and all its forces possess the power so to direct and govern the working of these forces, as to make them subservient to the realization of His purposes of salvation? And lastly, the objection that a sudden stoppage of the revolution of the earth upon its axis would have dashed to pieces all the works of human hands that were to be found upon its surface, and hurled the earth itself, with its satellite the moon, out of their orbits, cannot prove anything, because it leaves out of sight the fact that the omnipotent hand of God, which not only created the stars, but gave them the power to revolve with such regularity in their orbits as long as this universe endures, and which upholds and governs all things in heaven and on earth, is not too short to guard against any such disastrous consequences as these. But to this we may add, that even the strictest and most literal interpretation of the words does not require us to assume, as the fathers and earlier theologians did, that the sun itself was miraculously made to stand still, but simply supposes an optical stopping of the sun in its course, - that is to say, a miraculous suspension of the revolution of the earth upon its axis, which would make it appear to the eye of an observer as if the sun itself were standing still. Knobel is by no means warranted in pronouncing this view of the matter an assumption at variance with the text. For the Scriptures speak of the things of the visible world as they appear; just as we speak of the sun as rising and setting, although we have no doubt whatever about the revolution of the earth. Moreover, the omnipotence of God might produce such an optical stoppage of the sun, or rather a continuance of the visibility of the sun above the horizon, by celestial phenomena which are altogether unknown to us or to naturalists in general, without interfering with the general laws affecting the revolution of the heavenly bodies. Only we must not attempt, as some have done, to reduce the whole miracle of divine omnipotence to an unusual refraction of the light, or to the continuance of lightning throughout the whole night.
John Gill
10:12 Then spake Joshua to the Lord,.... In prayer, and entreated as follows, that the sun and moon might stand still, until the victory was complete; though the Jewish writers interpret it of a song; so the Targum, then Joshua praised, or sung praise, as in the Targum on Song 1:1; and which is approved of by Jarchi and Kimchi:
in the day when the Lord delivered up the Amorites before the children of Israel; the five kings of the Amorites, and their armies, Josh 10:5,
and he said, in the sight of Israel; in their presence, and in the hearing of great numbers, being under a divine impulse, and having strong faith in the working of the miracle, after related, and that it would be according to his word; he was bold to say what he did, being fully persuaded he should not be disappointed, and made ashamed:
sun, stand thou still upon Gibeon, and thou, moon, in the valley of Ajalon; where they now appeared, and were seen by all Israel, the one as if over Gibeon, and the other as in the valley of which Masius thinks is the same with the valley of Gibeon, Is 28:21; and so must be near Gibeon, and the sun and the moon not far from one another, as they might be if it was now new moon, as Kimchi and R. Isaiah; or on the decrease; some say seven days before her change: but Abarbinel is of opinion that it was near the full of the moon, which was just rising in the valley of Ajalon, and the sun near setting as it seemed over Gibeon, and were just opposite one to another; and Joshua fearing he should not have time to pursue his enemies, and make the victory entire, should the sun set, prays that both sun and moon might continue in the position they were; the sun that he might have the benefit of daylight, which was the chief thing desired; the moon being only mentioned, that the heavenly motions might not be confounded, and the order of the orbs disturbed; and he observes, with Jarchi and Kimchi, that Gibeon was in the tribe of Benjamin, Josh 18:25; and Ajalon in the tribe of Dan, Josh 19:42; and it may be observed, that there was also another in the tribe of Zebulun, Judg 12:12; but that seems to be at too great a distance; and still less probable is what some late travellers have observed (e), that the plain of Sharon near Joppa, is thought by many to be the place where Joshua defeated the five kings, when the sun stood still, &c. the opinion of Masius, first mentioned, seems most likely.
(e) Egmont and Heyman's Travels, vol. 1. p. 290.
John Wesley
10:12 Spoke Joshua - Being moved to beg it out of zeal to destroy God's enemies, and directed to it by the motion of God's spirit, and being filled with holy confidence of the success, he speaks the following words before the people, that that they might be witnesses. In the sight - That is, in the presence and audience of Israel. Over Gibeon - That is, in that place and posture in which now it stands towards, and looks upon Gibeon. Let it not go down lower, and by degrees, out of the sight of Gibeon. It may seem, that the sun, was declining, and Joshua perceiving that his work was great and long, and his time but short, begs of God the lengthening out of the day, and that the sun and moon might stop their course, He mentions two places, Gibeon and Ajalon, not as if the sun stood over the one and the moon over the other, which is absurd especially these places being so near the one to the other; but partly to vary the phrase, as is common in poetical passages; partly because he was in his march in the pursuit of his enemies, to pass from Gibeon to Ajalon; and he begs that he may have the help of longer light to pursue them, and to that end that the sun might stand still, and the moon also; not that he needed the moon's light, but because it was fit, either that both sun and moon should go, or that both should stand still to prevent disorder in the heavenly bodies. The prayer is thus exprest with authority, because it was not an ordinary prayer, but the prayer of a prophet, divinely inspired at this very time for this purpose. And yet it intimates to us the prevalency of prayer in general, and may mind us of that honour put upon prayer, concerning the work of my hands command you me.
Robert Jamieson, A. R. Fausset and David Brown
10:12 THE SUN AND MOON STAND STILL AT THE WORD OF JOSHUA. (Josh 10:12-15)
Then spake Joshua to the Lord . . . and . . . he said in the sight of Israel, Sun, stand thou still . . . and thou, Moon--The inspired author here breaks off the thread of his history of this miraculous victory to introduce a quotation from an ancient poem, in which the mighty acts of that day were commemorated. The passage, which is parenthetical, contains a poetical description of the victory which was miraculously gained by the help of God, and forms an extract from "the book of Jasher," that is, "the upright"--an anthology, or collection of national songs, in honor of renowned and eminently pious heroes. The language of a poem is not to be literally interpreted; and therefore, when the sun and moon are personified, addressed as intelligent beings, and represented as standing still, the explanation is that the light of the sun and moon was supernaturally prolonged by the same laws of refraction and reflection that ordinarily cause the sun to appear above the horizon, when it is in reality below it [KEIL, BUSH]. Gibeon ("a hill") was now at the back of the Israelites, and the height would soon have intercepted the rays of the setting sun. The valley of Ajalon ("stags") was before them, and so near that it was sometimes called "the valley of Gibeon" (Is 28:21). It would seem, from Josh 10:14, that the command of Joshua was in reality a prayer to God for the performance of this miracle; and that, although the prayers of eminently good men like Moses often prevailed with God, never was there on any other occasion so astonishing a display of divine power made in behalf of His people, as in answer to the prayer of Joshua. Josh 10:15 is the end of the quotation from Jasher; and it is necessary to notice this, as the fact described in it is recorded in due course, and the same words, by the sacred historian (Josh 10:43).
10:1310:13: Եւ կացին արեգակն եւ լուսին ՚ի կայի՛ իւրեանց. մինչեւ էառ Աստուած զվրէժ ՚ի թշնամեաց նոցա։ Ո՞չ ապաքէն գրեա՛լ է այս ՚ի գիրս Ուղղութեան. Եւ եկա՛ց արեգակն ՚ի մէջ երկնից, եւ ո՛չ խաղաց ընդ արեւմուտս, մինչեւ ցկատարո՛ւմն աւուր միոյ[2234]։ [2234] Ոմանք. Մինչեւ ա՛ռ Տէր վրէժս ՚ի թշնամեաց իւրեանց։
13. Եւ արեգակն ու լուսինը կանգնեցին իրենց տեղում, մինչեւ որ Աստուած նրանց թշնամիներից վրէժն առաւ: Չէ՞ որ այս գրուած է «Ուղիղի» գրքում: Եւ արեգակը կանգնեց երկնքի մէջտեղում եւ չշարժուեց դէպի արեւմուտք մէկ ամբողջ օր:
13 Ու արեւը կայնեցաւ եւ լուսինը իր տեղը մնաց, մինչեւ որ ժողովուրդը իր թշնամիներէն վրէժ առաւ։ Միթէ ասիկա Ուղիղին գրքին մէջ գրուած չէ՞. ուստի արեւը երկնքին մէջտեղը կայնեցաւ ու լման մէկ օրուան չափ չմարեցաւ։
Եւ կացին արեգակն եւ լուսին ի կայի իւրեանց, մինչեւ էառ [159]Աստուած զվրէժ ի թշնամեաց [160]նոցա: Ո՞չ ապաքէն գրեալ է այս ի գիրս Ուղղութեան. Եւ եկաց արեգակն ի մէջ երկնից, եւ ոչ խաղաց ընդ արեւմուտս` մինչեւ ցկատարումն աւուր միոյ:

10:13: Եւ կացին արեգակն եւ լուսին ՚ի կայի՛ իւրեանց. մինչեւ էառ Աստուած զվրէժ ՚ի թշնամեաց նոցա։ Ո՞չ ապաքէն գրեա՛լ է այս ՚ի գիրս Ուղղութեան. Եւ եկա՛ց արեգակն ՚ի մէջ երկնից, եւ ո՛չ խաղաց ընդ արեւմուտս, մինչեւ ցկատարո՛ւմն աւուր միոյ[2234]։
[2234] Ոմանք. Մինչեւ ա՛ռ Տէր վրէժս ՚ի թշնամեաց իւրեանց։
13. Եւ արեգակն ու լուսինը կանգնեցին իրենց տեղում, մինչեւ որ Աստուած նրանց թշնամիներից վրէժն առաւ: Չէ՞ որ այս գրուած է «Ուղիղի» գրքում: Եւ արեգակը կանգնեց երկնքի մէջտեղում եւ չշարժուեց դէպի արեւմուտք մէկ ամբողջ օր:
13 Ու արեւը կայնեցաւ եւ լուսինը իր տեղը մնաց, մինչեւ որ ժողովուրդը իր թշնամիներէն վրէժ առաւ։ Միթէ ասիկա Ուղիղին գրքին մէջ գրուած չէ՞. ուստի արեւը երկնքին մէջտեղը կայնեցաւ ու լման մէկ օրուան չափ չմարեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
10:1313: И остановилось солнце, и луна стояла, доколе народ мстил врагам своим. Не это ли написано в книге Праведного: 'стояло солнце среди неба и не спешило к западу почти целый день'?
10:13 καὶ και and; even ἔστη ιστημι stand; establish ὁ ο the ἥλιος ηλιος sun καὶ και and; even ἡ ο the σελήνη σεληνη moon ἐν εν in στάσει στασις stance; standoff ἕως εως till; until ἠμύνατο αμυνω assist ὁ ο the θεὸς θεος God τοὺς ο the ἐχθροὺς εχθρος hostile; enemy αὐτῶν αυτος he; him καὶ και and; even ἔστη ιστημι stand; establish ὁ ο the ἥλιος ηλιος sun κατὰ κατα down; by μέσον μεσος in the midst; in the middle τοῦ ο the οὐρανοῦ ουρανος sky; heaven οὐ ου not προεπορεύετο προπορευομαι travel forth; travel before εἰς εις into; for δυσμὰς δυσμη sunset; west εἰς εις into; for τέλος τελος completion; sales tax ἡμέρας ημερα day μιᾶς εις.1 one; unit
10:13 וַ wa וְ and יִּדֹּ֨ם yyiddˌōm דמם rest הַ ha הַ the שֶּׁ֜מֶשׁ ššˈemeš שֶׁמֶשׁ sun וְ wᵊ וְ and יָרֵ֣חַ yārˈēₐḥ יָרֵחַ moon עָמָ֗ד ʕāmˈāḏ עמד stand עַד־ ʕaḏ- עַד unto יִקֹּ֥ם yiqqˌōm נקם avenge גֹּוי֙ gôy גֹּוי people אֹֽיְבָ֔יו ʔˈōyᵊvˈāʸw איב be hostile הֲ hᵃ הֲ [interrogative] לֹא־ lō- לֹא not הִ֥יא hˌî הִיא she כְתוּבָ֖ה ḵᵊṯûvˌā כתב write עַל־ ʕal- עַל upon סֵ֣פֶר sˈēfer סֵפֶר letter הַ ha הַ the יָּשָׁ֑ר yyāšˈār יָשָׁר right וַ wa וְ and יַּעֲמֹ֤ד yyaʕᵃmˈōḏ עמד stand הַ ha הַ the שֶּׁ֨מֶשׁ֙ ššˈemeš שֶׁמֶשׁ sun בַּ ba בְּ in חֲצִ֣י ḥᵃṣˈî חֲצִי half הַ ha הַ the שָּׁמַ֔יִם ššāmˈayim שָׁמַיִם heavens וְ wᵊ וְ and לֹא־ lō- לֹא not אָ֥ץ ʔˌāṣ אוץ urge לָ lā לְ to בֹ֖וא vˌô בוא come כְּ kᵊ כְּ as יֹ֥ום yˌôm יֹום day תָּמִֽים׃ tāmˈîm תָּמִים complete
10:13. steteruntque sol et luna donec ulcisceretur se gens de inimicis suis nonne scriptum est hoc in libro Iustorum stetit itaque sol in medio caeli et non festinavit occumbere spatio unius dieiAnd the sun and the moon stood still, till the people revenged themselves of their enemies. Is not this written in the book of the just? So the sun stood still in the midst of heaven, and hasted not to go down the space of one day.
13. And the sun stood still, and the moon stayed, until the nation had avenged themselves of their enemies. Is not this written in the book of Jashar? And the sun stayed in the midst of heaven, and hasted not to go down about a whole day.
10:13. And the sun and the moon stood still, until the people had avenged themselves of their enemies. Has this not been written in the book of the just? And so the sun stood still in the midst of heaven, and it did not hurry to its rest for the space of one day.
10:13. And the sun stood still, and the moon stayed, until the people had avenged themselves upon their enemies. [Is] not this written in the book of Jasher? So the sun stood still in the midst of heaven, and hasted not to go down about a whole day.
And the sun stood still, and the moon stayed, until the people had avenged themselves upon their enemies. [Is] not this written in the book of Jasher? So the sun stood still in the midst of heaven, and hasted not to go down about a whole day:

13: И остановилось солнце, и луна стояла, доколе народ мстил врагам своим. Не это ли написано в книге Праведного: 'стояло солнце среди неба и не спешило к западу почти целый день'?
10:13
καὶ και and; even
ἔστη ιστημι stand; establish
ο the
ἥλιος ηλιος sun
καὶ και and; even
ο the
σελήνη σεληνη moon
ἐν εν in
στάσει στασις stance; standoff
ἕως εως till; until
ἠμύνατο αμυνω assist
ο the
θεὸς θεος God
τοὺς ο the
ἐχθροὺς εχθρος hostile; enemy
αὐτῶν αυτος he; him
καὶ και and; even
ἔστη ιστημι stand; establish
ο the
ἥλιος ηλιος sun
κατὰ κατα down; by
μέσον μεσος in the midst; in the middle
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
οὐ ου not
προεπορεύετο προπορευομαι travel forth; travel before
εἰς εις into; for
δυσμὰς δυσμη sunset; west
εἰς εις into; for
τέλος τελος completion; sales tax
ἡμέρας ημερα day
μιᾶς εις.1 one; unit
10:13
וַ wa וְ and
יִּדֹּ֨ם yyiddˌōm דמם rest
הַ ha הַ the
שֶּׁ֜מֶשׁ ššˈemeš שֶׁמֶשׁ sun
וְ wᵊ וְ and
יָרֵ֣חַ yārˈēₐḥ יָרֵחַ moon
עָמָ֗ד ʕāmˈāḏ עמד stand
עַד־ ʕaḏ- עַד unto
יִקֹּ֥ם yiqqˌōm נקם avenge
גֹּוי֙ gôy גֹּוי people
אֹֽיְבָ֔יו ʔˈōyᵊvˈāʸw איב be hostile
הֲ hᵃ הֲ [interrogative]
לֹא־ lō- לֹא not
הִ֥יא hˌî הִיא she
כְתוּבָ֖ה ḵᵊṯûvˌā כתב write
עַל־ ʕal- עַל upon
סֵ֣פֶר sˈēfer סֵפֶר letter
הַ ha הַ the
יָּשָׁ֑ר yyāšˈār יָשָׁר right
וַ wa וְ and
יַּעֲמֹ֤ד yyaʕᵃmˈōḏ עמד stand
הַ ha הַ the
שֶּׁ֨מֶשׁ֙ ššˈemeš שֶׁמֶשׁ sun
בַּ ba בְּ in
חֲצִ֣י ḥᵃṣˈî חֲצִי half
הַ ha הַ the
שָּׁמַ֔יִם ššāmˈayim שָׁמַיִם heavens
וְ wᵊ וְ and
לֹא־ lō- לֹא not
אָ֥ץ ʔˌāṣ אוץ urge
לָ לְ to
בֹ֖וא vˌô בוא come
כְּ kᵊ כְּ as
יֹ֥ום yˌôm יֹום day
תָּמִֽים׃ tāmˈîm תָּמִים complete
10:13. steteruntque sol et luna donec ulcisceretur se gens de inimicis suis nonne scriptum est hoc in libro Iustorum stetit itaque sol in medio caeli et non festinavit occumbere spatio unius diei
And the sun and the moon stood still, till the people revenged themselves of their enemies. Is not this written in the book of the just? So the sun stood still in the midst of heaven, and hasted not to go down the space of one day.
10:13. And the sun and the moon stood still, until the people had avenged themselves of their enemies. Has this not been written in the book of the just? And so the sun stood still in the midst of heaven, and it did not hurry to its rest for the space of one day.
10:13. And the sun stood still, and the moon stayed, until the people had avenged themselves upon their enemies. [Is] not this written in the book of Jasher? So the sun stood still in the midst of heaven, and hasted not to go down about a whole day.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-14: Несмотря на необычайность прошения, оно было услышано Богом и исполнено: солнечный свет продолжался во все то время, доколе народ, а по древнейшим греческим спискам [В Ватиканском и Александрийском списках читается: ewV hmunato o qeoV touV ecqrouV autwn.], с которыми здесь согласуется славянская Библия, Бог [Господь читалось здесь и в древнем славянском переводе В. К. Лебедева, с. 385.] мстил врагам своим (или их), т. е. пока продолжалось в этот день преследование ханаанского войска. Указывая на исполнение молитвенного воззвания Иисуса Навина, библейский писатель вполне сознавал необычайность того, что совершилось, поэтому он, «опасаясь, что иной не поверит сему сказанию, говорит, что это найдено в древнем писании» [Творения блаж. Феодорита, т. I, стр. 281.]. По еврейскому тексту, с которым согласуются многие из греческих списков (за исключением, однако, древнейших [В Ватиканском и Александрийском списках ссылка на книгу Праведного отсутствует. Несмотря на это блаж. Феодориту и Прокопию Гасскому (Migne, Patrologia Ser. graeca, t. LXXXVII, p. 1020) она была известна.], библейский писатель ссылается здесь на книгу Праведного, говоря: не это ли написано в книге Праведного? Книга Праведного, утраченная в незапамятные времена, названа еще только в 2: Цар I:18: как такая книга, в которой записана была песнь Давида на смерть Саула и Ионафана, писанная еврейскими стихами. Ни писатель ее, ни время написания ее не известны. Из того, что в чей записана песнь Давида, не следует, конечно, что прежде этого времени не было этой книги или что она закончена была во времена Давида. Книга эта получила, нужно думать, свое начало раньше времени этого царя-песнописца и заключала в своем составе песни из времени завоевания Ханаанской земли. Из ссылки на нее писателя кн. Иисуса Навина очевидно, что содержавшаяся в ней песнь о Гаваонской победе была во времена писателя общеизвестной в израильском народе и могла поэтому служить живым напоминанием о необыкновенном дне этой победы. Из книги Праведного библейский писатель привел, как можно думать, слова молитвенного воззвания Иисуса Навина и его исполнения, заключающихся во второй половине 12-го и первой - 13-го стиха, в построении которых комментаторы-гебраисты усматривают особенности еврейской стихотворной речи [См., например, Cook, Commentary, II:56.], соответствующие характеру этой книги как содержавшей песни, подобные песни Давида. Но дальнейшие слова во второй половине 13-го и в 14: ст., написанные обычной простой речью библейского повествования [Взгляд неоднократно названного протестантского комментатора Кайля на 2-ю половину 13-го и 14-го ст., как написанные стихотворной речью и заимствованные также из книги Праведного, не признается правильным со стороны других комментаторов. См., кроме названного комментария Сооk'а, комментарий Dillmann'а.], принадлежат самому писателю кн. Иисуса Навина. В них он с совершенной ясностью и непреложностью подтверждает то, что почерпнуто из книги Праведного. Предусматривая недоумения, которые возбудит излагаемое событие, библейский писатель налагает снова в двух рядом стоящих предложениях необычайное событие, совершившееся в день Гаваонской битвы. Оно состояло в том, что солнце, достигши, как обыкновенно говорится и в настоящее время, высшей своей точки на небесном своде, продолжало светить полным своим светом: стояло солнце среди неба или, буквально с еврейского, «в половине неба», не спеша к закату, вследствие чего этот день продолжался более обыкновенного на целый почти день. К этому своему изложению события библейский писатель присоединяет указание на его необычайность в истории отношений Бога к людям: и не было такого дня ни прежде, ни после того, в который Господь [так] слушал бы гласа человеческого, или, по переводу 70-ти и древнеславянскому, послушал человека [По Ватиканскому и Александрийскому спискам wste epakousai qeon anqrwpou, с опущением fwnhV — гласа. Так же переданы эти слова и в древнем рукописном славянском переводе: Господу послушати человека (В. Лебедев, с. 231). Мнение автора этого сочинения, что Господу вместо Богу по греческим спискам явилось вследствие неверно прочитанного переписчиком сокращенного слова гласу, не представляется правдоподобным, потому что при этом глагол «послушати» не имел бы подлежащего, т. е. божественного имени, каким по греческим спискам служит Бог, по еврейскому тексту Господь. Но сказалось ли во внесении этого последнего божественного имени влияние еврейское о текста на древний славянский перевод?]. А в заключение библейский писатель указывает и причину беспримерного исполнения Господом прошения Иисуса Навина, которая состояла в том, что Господь сражался за Израиля. Слова ни прежде, ни после дают понять, что после дня Гаваонской победы прошло уже значительное время, которое давало право указать на беспримерность совершавшегося события. Три следующее одно за другим подобные выражения, в которых оно изложено, показывают, что библейский писатель действительно видел в исполнении молитвенного воззвания Иисуса Навина астрономическое чудо, действительно представлял день Гаваонского сражения продленным более обыкновенного по действию божественного всемогущества. Таково было понимание этого события и у древних Иудеев, как видно из кн. сына Сирахова (XLVI:5) и Древностей И. Флавия (V:1, 17), а также и у древних христианских писателей. По словам Иустина Философа, «Иисус остановил солнце, будучи наперед переименован именем Иисуса и получившим силу от Духа Его» (Разговор с Трифоном, § 113). Прокопий Гасский в продлении дня по молитве Иисуса Навина видит прообраз более продолжительного дня для борьбы с врагами, дарованного Иисусом Христом верующим (Migne. Patrologiae graecae. Т. LXXXVII, 1021). Какими средствами Господь продлил день Гаваонской победы, это остается за пределами человеческого знания.
Albert Barnes: Notes on the Bible - 1834
10:13
Book of Jasher - i. e. as margin, "of the upright" or "righteous," a poetical appellation of the covenant-people (compare "Jeshurun" in Deu 32:15, and note; and compare Num 23:10, Num 23:21; Psa 111:1). This book was probably a collection of national odes celebrating the heroes of the theocracy and their achievements, and is referred to again (marginal reference) as containing the dirge composed by David over Saul and Jonathan.
About a whole day - i. e. about twelve hours; the average space between sunrise and sunset.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:13: until: Num 31:2; Jdg 5:2, Jdg 16:28; Est 8:13; Luk 18:7; Rev 6:10
Jasher: or, the upright, Num 21:14; Sa2 1:18
So the sun: Jos 10:11, Jos 10:14; Psa 19:4, Psa 74:16, Psa 74:17, Psa 136:7-9, Psa 148:3; Isa 24:23, Isa 38:8; Joe 2:10, Joe 2:31, Joe 3:15; Mat 5:45, Mat 24:29; Act 2:20; Rev 6:12, Rev 8:12, Rev 16:8, Rev 16:9; Rev 21:23
Geneva 1599
10:13 And the sun stood still, and the moon stayed, until the people had avenged themselves upon their enemies. [Is] not this written in the book of (e) Jasher? So the sun stood still in the midst of heaven, and hasted not to go down about a whole day.
(e) Some read, the book of the righteous, meaning Moses: the Chaldea text reads, in the book of the Law, but it is likely that it was a book thus named, which is now lost.
John Gill
10:13 And the sun stood still, and the moon stayed,.... The sun that came out of his chamber like a bridegroom, and rejoiced as a strong man to run his course, stopped his course at once; and the moon that walks in her brightness proceeded not on, but both stood still, motionless, and continued in this position:
until the people had avenged themselves on their enemies: until the nation and people of Israel had taken vengeance on and destroyed the live kings and their forces: how this is to be reconciled to the Copernican system, or that with this, I shall not inquire. It was a most wonderful and surprising phenomenon, to see both luminaries standing still in the midst of heaven; it is pretended by some historians (f), that a like miracle was wrought at the battle of Mulberg, won by the Emperor Charles the Fifth, on April 24, 1547. In the Chinese history (g) it is reported, that in the time of their seventh, emperor, Yao, the sun did not set for ten days, and that men were afraid the world would be burnt, and there were great fires at that time; and though the time of the sun's standing still is enlarged beyond the bounds of truth, yet it seems to refer to this fact, and was manifestly about the same time; for this miracle was wrought in the year of the world 2554, which fell in the seventy fifth, or, as some say, the sixty seventh year of that emperor's reign, who reigned ninety years:
is not this written in the book of Jasher? about which the Jews are divided; some say it is the book of Genesis, others the book of Deuteronomy, others the book of Judges (h); the Targum interprets it of the book of the law, and so Jarchi and Kimchi; and Ben Melech interprets it of the book of the law of Moses, where they suppose this miracle was predicted. The former thinks, in the words of Jacob to Joseph, "his seed shall fill the nations", Gen 48:19; which he supposes was fulfilled in Joshua of the tribe of Ephraim, when the whole world was filled with the fame of him on account of this miracle; and the latter in the words, "before all thy people I will do miracles", Ex 34:10; one was in making the face of Moses to shine, the other the standing still of the sun for Joshua, as he interprets it. Bolducius, a commentator on the book of Job (i), fancies that that book is designed, and that this miracle is foretold in it, particularly in Job 9:7; "which commandeth the sun, and it riseth not"; it is most likely that this book of Jasher, in which this miracle was recorded, was a public register, or annals, in which memorable events were written, as they happened in different ages by different persons; and Masius thinks Josephus (k) means this by the archives laid up in the temple, to which he appeals for the truth of this miracle:
so the sun stood still in the midst of heaven; somewhere above the horizon, very probably this was about noon, when the sun was in its meridian. Gussetius (l) thinks about ten or eleven o'clock; it may be supposed that early in the morning Joshua came up with his troops, and engaged the kings, and it might be noon before the battle was over, and the victory obtained, at least before Joshua had proceeded in his pursuit of them, so far as he had done, when the miracle was wrought; and the rather, as it would be the more conspicuous in the several parts of the world; for had it been near sun setting, it could not have been seen in some places, and particularly by the Chinese, as it seems to have been by what has been observed:
and hasted not to go down about a whole day; which was either artificial or natural; if an artificial day, then it stood still but twelve hours; if a natural day, twenty four hours; and accordingly the length of the day must be judged of; if it was at noon when it stood still, and continued so a natural day, or twenty four hours, then as it had gone six hours to noon, and, after it returned to its motion, had six more to go to its setting, this day must be thirty six hours long; and so the Jews commonly say (m); but if an artificial day, or twelve hours, then it was but a day of twenty four hours; but if this was, as the Jews say (n), on the third of Tammuz, which answers to part of June, and was in the summer solstice, on the longest day in the year, when their days consisted of fourteen hours, this will make this long day four hours longer. According to the author of Ecclesiasticus, in the Apocrypha:"Did not the sun go back by his means? and was not one day as long as two?'' (Sirach 46:4)it was a double day, or, as he expresses it, one day became two, or was as long as two. (In the late 1960's, someone circulated a story that NASA had discovered there was a missing day in the solar system. Using this passage they accounted for about twenty one missing hours and the account in Is 38:8 to account for the rest of the missing time. This story is a complete fable and has absolutely no basis in fact. Editor.)
(f) See Bayle's Dictionary, vol. 4. p. 268. (g) Martin. Sinie. Histor. l. 1. p. 25. (h) T. Bab. Avoda Zara, fol. 35. 1. (i) Bolduc. in Job. ix. 7. (k) Antiqu. l. 5. c. 1. sect. 17. (l) Comment. Ebr. p. 281. (m) Targum in Cant. i. 1. T. Bab. Avoda Zara, fol. 25. 1. Kimchi in loc. So Justin Martyr. Dialog. cum Tryph. p. 361. (n) Seder Olam Rabba, c. 11. p. 31. Kimchi in loc.
John Wesley
10:13 Avenged them on their enemies - That is, till they bad utterly destroyed them. Book of Jasher - This book was written and published before Joshua wrote his, and so is fitly alluded here. But this, as well as some other historical books, is lost, not being a canonical book, and therefore not preserved by the Jews with the same care as they were. The sun stood - Here is no mention of the moon, because the sun's standing was the only thing which Joshua desired and needed; and the moon's standing he desired only by accident to prevent irregularity in the motions of those celestial lights. And if it seem strange to any one, that so wonderful a work should not be mentioned in any Heathen writers; he must consider, that it is confessed by the generality of writers, Heathens and others, that there is no certain history or monument in Heathen authors of any thing done before the Trojan war, which was a thousand years after Joshua's time; and that all time before that, is called by the most learned Heathens, the uncertain, unknown, or obscure time. A whole day - That is, for the space of a whole day. Understand an artificial day between sun - rising and sun - setting; for that was the day which Joshua needed and desired, a day to give him light for his work.
10:1410:14: Եւ ո՛չ եղեւ այսպիսի օր, ո՛չ յառաջ եւ ո՛չ յետոյ ※ լսե՛լ Աստուծոյ ձայնի մարդոյ. զի Տէր պատերազմեցաւ խառն ընդ Իսրայէլի։
14. Այսպիսի օր չէր եղել ո՛չ առաջ, ո՛չ յետոյ, որ Աստուած լսէր մարդու ձայնը, որովհետեւ Տէրն Իսրայէլի հետ միասին պատերազմեց:
14 Անոր պէս օր մը չեղաւ՝ ո՛չ առաջ ու ո՛չ ետքը՝ երբ Տէրը մարդու ձայնը լսեց. քանզի Տէրը Իսրայէլի համար պատերազմեցաւ։
Եւ ոչ եղեւ այսպիսի օր ոչ յառաջ եւ ոչ յետոյ, լսել [161]Աստուծոյ ձայնի մարդոյ. զի Տէր պատերազմեցաւ [162]խառն ընդ`` Իսրայելի:

10:14: Եւ ո՛չ եղեւ այսպիսի օր, ո՛չ յառաջ եւ ո՛չ յետոյ ※ լսե՛լ Աստուծոյ ձայնի մարդոյ. զի Տէր պատերազմեցաւ խառն ընդ Իսրայէլի։
14. Այսպիսի օր չէր եղել ո՛չ առաջ, ո՛չ յետոյ, որ Աստուած լսէր մարդու ձայնը, որովհետեւ Տէրն Իսրայէլի հետ միասին պատերազմեց:
14 Անոր պէս օր մը չեղաւ՝ ո՛չ առաջ ու ո՛չ ետքը՝ երբ Տէրը մարդու ձայնը լսեց. քանզի Տէրը Իսրայէլի համար պատերազմեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
10:1414: И не было такого дня ни прежде ни после того, в который Господь [так] слушал бы гласа человеческого. Ибо Господь сражался за Израиля.
10:14 καὶ και and; even οὐκ ου not ἐγένετο γινομαι happen; become ἡμέρα ημερα day τοιαύτη τοιουτος such; such as these οὐδὲ ουδε not even; neither τὸ ο the πρότερον προτερον earlier οὐδὲ ουδε not even; neither τὸ ο the ἔσχατον εσχατος last; farthest part ὥστε ωστε as such; that ἐπακοῦσαι επακουω hear from θεὸν θεος God ἀνθρώπου ανθρωπος person; human ὅτι οτι since; that κύριος κυριος lord; master συνεπολέμησεν συμπολεμεω the Ισραηλ ισραηλ.1 Israel
10:14 וְ wᵊ וְ and לֹ֨א lˌō לֹא not הָיָ֜ה hāyˈā היה be כַּ ka כְּ as † הַ the יֹּ֤ום yyˈôm יֹום day הַ ha הַ the הוּא֙ hû הוּא he לְ lᵊ לְ to פָנָ֣יו fānˈāʸw פָּנֶה face וְ wᵊ וְ and אַחֲרָ֔יו ʔaḥᵃrˈāʸw אַחַר after לִ li לְ to שְׁמֹ֥עַ šᵊmˌōₐʕ שׁמע hear יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH בְּ bᵊ בְּ in קֹ֣ול qˈôl קֹול sound אִ֑ישׁ ʔˈîš אִישׁ man כִּ֣י kˈî כִּי that יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH נִלְחָ֖ם nilḥˌām לחם fight לְ lᵊ לְ to יִשְׂרָאֵֽל׃ פ yiśrāʔˈēl . f יִשְׂרָאֵל Israel
10:14. non fuit ante et postea tam longa dies oboediente Domino voci hominis et pugnante pro IsrahelThere was not before, nor after, so long a day, the Lord obeying the voice of a man, and fighting for Israel.
14. And there was no day like that before it or after it, that the LORD hearkened unto the voice of a man: for the LORD fought for Israel.
10:14. Never before and never after was there so long a day, as when the Lord obeyed the voice of a man, and fought for Israel.
10:14. And there was no day like that before it or after it, that the LORD hearkened unto the voice of a man: for the LORD fought for Israel.
And there was no day like that before it or after it, that the LORD hearkened unto the voice of a man: for the LORD fought for Israel:

14: И не было такого дня ни прежде ни после того, в который Господь [так] слушал бы гласа человеческого. Ибо Господь сражался за Израиля.
10:14
καὶ και and; even
οὐκ ου not
ἐγένετο γινομαι happen; become
ἡμέρα ημερα day
τοιαύτη τοιουτος such; such as these
οὐδὲ ουδε not even; neither
τὸ ο the
πρότερον προτερον earlier
οὐδὲ ουδε not even; neither
τὸ ο the
ἔσχατον εσχατος last; farthest part
ὥστε ωστε as such; that
ἐπακοῦσαι επακουω hear from
θεὸν θεος God
ἀνθρώπου ανθρωπος person; human
ὅτι οτι since; that
κύριος κυριος lord; master
συνεπολέμησεν συμπολεμεω the
Ισραηλ ισραηλ.1 Israel
10:14
וְ wᵊ וְ and
לֹ֨א lˌō לֹא not
הָיָ֜ה hāyˈā היה be
כַּ ka כְּ as
הַ the
יֹּ֤ום yyˈôm יֹום day
הַ ha הַ the
הוּא֙ הוּא he
לְ lᵊ לְ to
פָנָ֣יו fānˈāʸw פָּנֶה face
וְ wᵊ וְ and
אַחֲרָ֔יו ʔaḥᵃrˈāʸw אַחַר after
לִ li לְ to
שְׁמֹ֥עַ šᵊmˌōₐʕ שׁמע hear
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
בְּ bᵊ בְּ in
קֹ֣ול qˈôl קֹול sound
אִ֑ישׁ ʔˈîš אִישׁ man
כִּ֣י kˈî כִּי that
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
נִלְחָ֖ם nilḥˌām לחם fight
לְ lᵊ לְ to
יִשְׂרָאֵֽל׃ פ yiśrāʔˈēl . f יִשְׂרָאֵל Israel
10:14. non fuit ante et postea tam longa dies oboediente Domino voci hominis et pugnante pro Israhel
There was not before, nor after, so long a day, the Lord obeying the voice of a man, and fighting for Israel.
10:14. Never before and never after was there so long a day, as when the Lord obeyed the voice of a man, and fought for Israel.
10:14. And there was no day like that before it or after it, that the LORD hearkened unto the voice of a man: for the LORD fought for Israel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:14: And there was no day like that - There was no period of time in which the sun was kept so long above the horizon as on that occasion. Some learned men have supposed that the Fable of Phaeton was founded on this historic fact. The fable may be seen with all the elegance of poetic embellishment in the commencement of the second book of Ovid's Metamorphoses; but I confess I can see nothing in the pretended copy that can justify the above opinion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:14: there was: Kg2 20:10, Kg2 20:11; Isa 38:8
the Lord: Zac 4:6, Zac 4:7; Mat 21:21, Mat 21:22; Mar 11:22-24; Luk 17:6
for the Lord: Jos 10:42, Jos 23:3; Deu 1:30
Geneva 1599
10:14 And there was no day like that before it or after it, that the LORD hearkened unto the voice of a man: for the LORD (f) fought for Israel.
(f) By taking away the enemies hearts and destroying them with the hail stones.
John Gill
10:14 And there was no day like that, before it, or after it,.... Which must be understood as referring not to natural days, or such as are according to the natural course of things, as those in the northern and southern poles, which are much longer, but to miraculous and extraordinary ones: never was there such a day as this, occasioned by the sun standing still; and as for Hezekiah's day, which is objected, when the sun went ten degrees backward on the dial of Ahaz, it is not certain whether those degrees were hours, or half hours, or quarters of an hour; and if they were hours, as the going backwards was at once, in a moment, it could only make an addition of ten hours in the return of them, and so it must make but a day of twenty two hours: besides, the writer of this book only speaks of days that had been in his time, and not of what might be hereafter; add to which, that this respects not so much the length of the day, as the manner in which it became so long; and especially it regards the following circumstance, being at the entreaty of a man, and that delivered in a very authoritative manner:
that the Lord hearkened unto the voice of a man; expressed in prayer, and which prayer was a prayer of faith:
for the Lord fought for Israel: by casting hailstones upon their enemies, and preserving them from them by the stopping the course of the sun, until they had taken full vengeance on them. The day on which this miracle was wrought, is conjectured to be Wednesday the eleventh of April, in the year before Christ 1454 (n).
(n) Bedford's Chronology, p. 492.
John Wesley
10:14 No day like that - Namely, in those parts of the world in which he here speaks, vain therefore is that objection, that the days are longer near the northern and southern poles, where they are constantly longer at certain seasons, and that by the order of nature; whereas the length of this day was purely contingent, and granted by God in answer to Joshua's prayer. The Lord hearkened to a man - Namely, in such a manner to alter the course of nature, and of the heavenly bodies, that a man might have more time to pursue and destroy his enemies. The Lord fought - This is added as the reason why God was so ready to answer Joshua's petition, because he was resolved to fight for Israel, and that in a more than ordinary manner. But this stupendous miracle was designed for something more, than to give Israel light to destroy the Canaanites. It was designed to convince and confound those idolaters, who worshipped the sun and moon, by demonstrating, that these also were subject to the command of the God of Israel: as also to signify, that in the latter days, when the world was covered with darkness, the sun of righteousness, even our Joshua, should arise, and be the true light of the world. To which we may add, that when Christ conquered our enemies upon the cross, the miracle wrought on the sun was the reverse of this. It was then darkened, as if going down at noon. For Christ needed not the light of the sun, to compleat his victory: so he made darkness his pavilion.
10:1510:15: Եւ դարձաւ Յեսու եւ ամենայն Իսրայէլ ընդ նմա ՚ի բանակն ՚ի Գաղգաղա։
15. Ապա Յեսուն եւ նրա հետ բոլոր իսրայէլացիները ետ դարձան բանակատեղի՝ Գաղգաղա:
15 Ապա Յեսու ու անոր հետ բոլոր Իսրայէլ Գաղգաղա՝ բանակը դարձան։
Եւ դարձաւ Յեսու եւ ամենայն Իսրայէլ ընդ նմա ի բանակն ի Գաղգաղա:

10:15: Եւ դարձաւ Յեսու եւ ամենայն Իսրայէլ ընդ նմա ՚ի բանակն ՚ի Գաղգաղա։
15. Ապա Յեսուն եւ նրա հետ բոլոր իսրայէլացիները ետ դարձան բանակատեղի՝ Գաղգաղա:
15 Ապա Յեսու ու անոր հետ բոլոր Իսրայէլ Գաղգաղա՝ բանակը դարձան։
zohrab-1805▾ eastern-1994▾ western am▾
10:1515: Потом возвратился Иисус и весь Израиль с ним в стан, в Галгал.
10:16 καὶ και and; even ἔφυγον φευγω flee οἱ ο the πέντε πεντε five βασιλεῖς βασιλευς monarch; king οὗτοι ουτος this; he καὶ και and; even κατεκρύβησαν κατακρυπτω into; for τὸ ο the σπήλαιον σπηλαιον cave τὸ ο the ἐν εν in Μακηδα μακηδα Makēda; Makitha
10:15 וַ wa וְ and יָּ֤שָׁב yyˈāšov שׁוב return יְהֹושֻׁ֨עַ֙ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua וְ wᵊ וְ and כָל־ ḵol- כֹּל whole יִשְׂרָאֵ֣ל yiśrāʔˈēl יִשְׂרָאֵל Israel עִמֹּ֔ו ʕimmˈô עִם with אֶל־ ʔel- אֶל to הַֽ hˈa הַ the מַּחֲנֶ֖ה mmaḥᵃnˌeh מַחֲנֶה camp הַ ha הַ the גִּלְגָּֽלָה׃ ggilgˈālā גִּלְגָּל Gilgal
10:15. reversusque est Iosue cum omni Israhel in castra GalgalaeAnd Josue returned, with all Israel, into the camp of Galgal.
15. And Joshua returned, and all Israel with him, unto the camp to Gilgal.
10:15. And Joshua returned, with all of Israel, into the camp of Gilgal.
10:15. And Joshua returned, and all Israel with him, unto the camp to Gilgal.
And Joshua returned, and all Israel with him, unto the camp to Gilgal:

15: Потом возвратился Иисус и весь Израиль с ним в стан, в Галгал.
10:16
καὶ και and; even
ἔφυγον φευγω flee
οἱ ο the
πέντε πεντε five
βασιλεῖς βασιλευς monarch; king
οὗτοι ουτος this; he
καὶ και and; even
κατεκρύβησαν κατακρυπτω into; for
τὸ ο the
σπήλαιον σπηλαιον cave
τὸ ο the
ἐν εν in
Μακηδα μακηδα Makēda; Makitha
10:15
וַ wa וְ and
יָּ֤שָׁב yyˈāšov שׁוב return
יְהֹושֻׁ֨עַ֙ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
יִשְׂרָאֵ֣ל yiśrāʔˈēl יִשְׂרָאֵל Israel
עִמֹּ֔ו ʕimmˈô עִם with
אֶל־ ʔel- אֶל to
הַֽ hˈa הַ the
מַּחֲנֶ֖ה mmaḥᵃnˌeh מַחֲנֶה camp
הַ ha הַ the
גִּלְגָּֽלָה׃ ggilgˈālā גִּלְגָּל Gilgal
10:15. reversusque est Iosue cum omni Israhel in castra Galgalae
And Josue returned, with all Israel, into the camp of Galgal.
10:15. And Joshua returned, with all of Israel, into the camp of Gilgal.
10:15. And Joshua returned, and all Israel with him, unto the camp to Gilgal.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: Сравнение этого стиха с 43-м той же главы показывает дословную одинаковость их содержания, а рассмотрение того, что следует за 15-м стихом с не меньшей ясностью дает понять, что Иисус Навин не возвратился в Галгал после преследования ханаанитян до Азеки (10), а продолжал свой поход далее к югу и к востоку (39–40) и только после этого возвратился со своим войском в Галгал. От решения вопроса о том, что значит указываемое в 15-м ст. по нынешнему еврейскому тексту возвращение Иисуса Навина в Галгал, освобождает православного читателя Библии перевод 70-ти, в древнейших списках которого (в Ватиканском и Александрийском) не читается этот стих, а согласно с ними не читался он и в древнем нашем славянском переводе [В. Лебедев, 85. В Московской греческой Библии 15-й ст. читается, равно как и в Лукиановских списках.]. Впервые в славянском переводе он внесен был Острожскими справщиками на основании Альдинского и Комплютенского изданий [Там же, с. 361.], опирающимся на позднейшие греческие списки, текст которых дополнен по еврейскому тексту.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Five Kings Slain. B. C. 1450.

15 And Joshua returned, and all Israel with him, unto the camp to Gilgal. 16 But these five kings fled, and hid themselves in a cave at Makkedah. 17 And it was told Joshua, saying, The five kings are found hid in a cave at Makkedah. 18 And Joshua said, Roll great stones upon the mouth of the cave, and set men by it for to keep them: 19 And stay ye not, but pursue after your enemies, and smite the hindmost of them; suffer them not to enter into their cities: for the LORD your God hath delivered them into your hand. 20 And it came to pass, when Joshua and the children of Israel had made an end of slaying them with a very great slaughter, till they were consumed, that the rest which remained of them entered into fenced cities. 21 And all the people returned to the camp to Joshua at Makkedah in peace: none moved his tongue against any of the children of Israel. 22 Then said Joshua, Open the mouth of the cave, and bring out those five kings unto me out of the cave. 23 And they did so, and brought forth those five kings unto him out of the cave, the king of Jerusalem, the king of Hebron, the king of Jarmuth, the king of Lachish, and the king of Eglon. 24 And it came to pass, when they brought out those kings unto Joshua, that Joshua called for all the men of Israel, and said unto the captains of the men of war which went with him, Come near, put your feet upon the necks of these kings. And they came near, and put their feet upon the necks of them. 25 And Joshua said unto them, Fear not, nor be dismayed, be strong and of good courage: for thus shall the LORD do to all your enemies against whom ye fight. 26 And afterward Joshua smote them, and slew them, and hanged them on five trees: and they were hanging upon the trees until the evening. 27 And it came to pass at the time of the going down of the sun, that Joshua commanded, and they took them down off the trees, and cast them into the cave wherein they had been hid, and laid great stones in the cave's mouth, which remain until this very day.
It was a brave appearance, no doubt, which the five kings made when they took the field for the reducing of Gibeon, and a brave army they had following them; but they were all routed, put into disorder first, and then brought to destruction by the hail-stones. And now Joshua thought, his work being done, he might go with his army into quarters of refreshment. Accordingly it was resolved, perhaps in a council of war, that they should presently return to the camp at Gilgal (v. 15), till they should receive orders from God to take possession of the country they had now conquered; but he soon finds he has more work cut out for him. The victory must be pursued, that the spoils might be divided. Accordingly he applies himself to it with renewed vigour.
I. The forces that had dispersed themselves must be followed and smitten. When tidings were brought to Joshua where the kings were he ordered a guard to be set upon them for the present (v. 18), reserving them for another day of destruction, and to be brought forth to a day of wrath, Job xxi. 30. He directs his men to pursue the common soldiers, as much as might be, to prevent their escaping to the garrisons, which would strengthen them, and make the reduction of them the more difficult, v. 19. Like a prudent general, he does that first which is most needful, and defers his triumphs till he has completed his conquests; nor was he in such haste to insult over the captive kings but that he would first prevent the rallying again of their scattered forces. The result of this vigorous pursuit was, 1. That a very great slaughter was made of the enemies of God and Israel. And, 2. The field was cleared of them, so that none remained but such as got into fenced cities, where they would not long be safe themselves, nor were they capable of doing any service to the cities that sheltered them, unless they could have left their fears behind them. 3. None moved his tongue against any of the children of Israel, v. 21. This expression intimates, (1.) Their perfect safety and tranquillity; some think it should be read (from Exod. xi. 7), Against any of the children of Israel did not a dog move his tongue; no, not against any one man of them. They were not threatened by any danger at all after their victory, no, not so much as the barking of a dog. Not one single Israelite (for the original makes it so particular) was brought into any distress, either in the battle or in the pursuit. (2.) Their honour and reputation; no man had any reproach to cast upon them, nor an ill word to give them. God not only tied the hands, but stopped the mouths, of their enraged enemies, and put lying lips to silence. (3.) The Chaldee paraphrase makes it an expression of their unalloyed joy for this victory, reading it, There was no hurt nor loss to the children of Israel, for which any man should afflict his soul. When the army came to be reviewed after the battle, there was none slain, none wounded, none missing. Not one Israelite had occasion to lament either the loss of a friend or the loss of a limb, so cheap, so easy, so glorious, was this victory.
II. The kings that had hidden themselves must now be called to an account, as rebels against the Israel of God, to whom, by the divine promise and grant, this land did of right belong and should have been surrendered upon demand. See here,
1. How they were secured. The cave which they fled to, and trusted in for a refuge, became their prison, in which they were clapped up, till Joshua sat in judgment on them, v. 18. It seems they all escaped both the hail-stones and the sword, God so ordering it, not in kindness to them, but that they might be reserved for a more solemn and terrible execution; as, for this cause, Pharaoh survived the plagues of Egypt, and was made to stand, that God might in him show his power, Exod. ix. 16. They all fled, and met at the same place, Providence directing them; and now those who were lately consulting against Israel were put upon new counsels to preserve themselves and agreed to take shelter in the same cave. The information brought to Joshua of this is an evidence that there were those of the country, who knew the holes and fastnesses of it, that were in his interests. And the care Joshua took to keep them there when they were there, as it is an instance of his policy and presence of mind, even in the heat of action, so, in the result of their project, it shows how those not only deceive themselves, but destroy themselves, who think to hide themselves from God. Their refuge of lies will but bind them over to God's judgment.
2. How they were triumphed over. Joshua ordered them to be brought forth out of the cave, set before him as at the bar, and their names called over, v. 22, 23. And when they either were bound and cast upon the ground unable to help themselves, or threw themselves upon the ground, humbly to beg for their lives, he called for the general officers and great men, and commanded them to trample upon these kings, and set their feet upon their necks, not in sport and to make themselves and the company merry, but with the gravity and decorum that became the ministers of the divine justice who were not herein to gratify any pride or passion of their own, but to give glory to the God of Israel as higher than the highest, who treads upon princes as mortar (Isa. xli. 25), and is terrible to the kings of the earth, Ps. lxxvi. 12. The thing does indeed look barbarous, thus to insult over men in misery, who had suddenly fallen from the highest pitch of honour into this disgrace. It was hard for crowned heads to be thus trodden upon, not by Joshua himself (that might better have been borne), at least not by him only, but by all the captains of the army. Certainly it ought not to be drawn into a precedent, for the case was extraordinary, and we have reason to think it was by divine direction and impulse that Joshua did this. (1.) God would hereby punish the abominable wickedness of these kings, the measure of whose iniquity was now full. And, by this public act of justice done upon these ringleaders of the Canaanites in sin, he would possess his people with the greater dread and detestation of those sins of the nations that God cast out from before them, which they would be tempted to imitate. (2.) He would hereby have the promise by Moses made good (Deut. xxxiii. 29), Thou shalt tread upon their high places, that is, their great men, which should the rather be speedily fulfilled in the letter because they are the very last words of Moses that we find upon record. (3.) He would hereby encourage the faith and hope of his people Israel in reference to the wars that were yet before them. Therefore Joshua said (v. 25): Fear not, nor be dismayed. [1.] "Fear not these kings, nor any of theirs, as if there were any danger of having this affront now put upon them in after-time revenged upon yourselves, a consideration which keeps many from being insolent towards those they have at their mercy, because they know not how soon the uncertain fate of war may turn the same wheel upon themselves; but you need not fear that any should rise up ever to revenge this quarrel." [2.] "Fear not any other kings, who may at any time be in confederacy against you, for you see these brought down, whom you thought formidable. Thus shall the Lord do to all your enemies; now that they begin to fall, to fall so low that you may set your feet on their necks, you may be confident that they shall not prevail, but shall surely fall before you," Esth. vi. 13. (4.) He would hereby give a type and figure of Christ's victories over the powers of darkness, and believers' victories through him. All the enemies of the Redeemer shall be made his footstool, Ps. cx. 1. And see Ps. xviii. 40. The kings of the earth set themselves against him (Ps. ii. 2), but sooner or later we shall see all things put under Him (Heb. ii. 8), and principalities and powers made a show of, Col. ii. 15. And in these triumphs we are more than conquerors, may tread upon the lion and adder (Ps. xci. 13), may ride on the high places of the earth (Isa. lviii. 14), and may be confident that the God of peace shall tread Satan under our feet, shall do it shortly and do it effectually, Rom. xvi. 20. See Ps. cxlix. 8, 9.
3. How they were put to death. Perhaps, when they had undergone that terrible mortification of being trodden upon by the captains of Israel, they were ready to say, as Agag, Surely the bitterness of death is past, and that sufficient unto them was this punishment which was inflicted by many; but their honours cannot excuse their lives, their forfeited devoted lives. Joshua smote them with the sword, and then hanged up their bodies till evening, when they were taken down, and thrown into the cave in which they had hidden themselves, v. 26, 27. That which they thought would have been their shelter was made their prison first and then their grave; so shall we be disappointed in that which we flee to from God: yet to good people the grave is still a hiding-place, Job xiv. 13. If these five kings had humbled themselves in time, and had begged peace instead of waging war, they might have saved their lives; but now the decree had gone forth, and they found no place for repentance, or the reversal of the judgment; it was too late to expect it, though perhaps they sought it carefully with tears.
Adam Clarke: Commentary on the Bible - 1831
10:15: And Joshua returned - unto the camp to Gilgal - That the Israelitish army did not return to the camp at Gilgal till after the hanging of the five kings and the destruction of their cities, is sufficiently evident from the subsequent parts of this chapter. When all this business was done, and not before, they returned unto the camp to Gilgal; see Jos 10:43. This verse is omitted by the Septuagint and by the Anglo-Saxon; and it does not appear to have existed in the ancient hexaplar versions; it stands in its proper place in Jos 10:43, and is not only useless where it is, but appears to be an encumbrance to the narrative. Should it be considered as genuine and in its proper place, I would propose that מקדה makkedah should be read instead of גלגלה gilgalah, for we find from Jos 10:21 that Joshua had a temporary camp there. Then Joshua returned, and all Israel with him, unto the camp to Makkedah; after which we may suppose that Joshua having secured the cave, sent some detachments to scour the country and cut off all the remaining straggling Canaanites; when this was done they also returned to the camp at Makkedah, as is related Jos 10:21, and when the business was completed they struck the camp at Makkedah, and all returned to their fortified camp at Gilgal, Jos 10:43.
Albert Barnes: Notes on the Bible - 1834
10:15
Joshua's return (compare Jos 10:43) to Gilgal was not until after he had, by the storm and capture of the principal cities of south Canaan, completed the conquest of which the victory at Gibeon was only the beginning.
This verse is evidently the close of the extract from an older work, which connected the rescue of Gibeon immediately with the return to Gilgal, and omitted the encampment at Makkedah Jos 10:21, and also the details given in Jos 10:28-42.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:15: Jos 10:6, Jos 10:43
John Gill
10:15 And Joshua returned, and all Israel with him, unto the camp to Gilgal. That is, he thought to have returned, had determined upon it, and prepared for it, but was prevented by hearing that the five kings had hid themselves in a cave at Makkedah; which he ordered to be stopped up till the people had finished the pursuit of their enemies, when he destroyed Makkedah, and which led him on to the conquest of other places before he returned; or else this verse stands not in its proper place, or is superfluous, since the same is expressed Josh 10:43; after all the above mentioned was done; the Septuagint version leaves it out.
John Wesley
10:15 Joshua returned - Not upon the same day, but after he had dispatched the matter which here follows; as appears by Josh 10:43, where the very same words are repeated. And they are put here to close the general discourse of the fight which begun Josh 10:10, and ends here; which being done he particularly describes some remarkable passages, and closeth them with the same words.
10:1610:16: Եւ փախեա՛ն հնգեքին թագաւորքն այնոքիկ՝ եւ թաքեան ՚ի յայրին ՚ի Մակետայ։
16. Այն հինգ թագաւորները փախան Մակեդա եւ թաքնուեցին քարայրի մէջ:
16 Հինգ թագաւորները փախան ու Մակեդա այրին մէջ պահուեցան։
Եւ փախեան հնգեքին թագաւորքն այնոքիկ եւ թաքեան ի յայրին ի Մակեդա:

10:16: Եւ փախեա՛ն հնգեքին թագաւորքն այնոքիկ՝ եւ թաքեան ՚ի յայրին ՚ի Մակետայ։
16. Այն հինգ թագաւորները փախան Մակեդա եւ թաքնուեցին քարայրի մէջ:
16 Հինգ թագաւորները փախան ու Մակեդա այրին մէջ պահուեցան։
zohrab-1805▾ eastern-1994▾ western am▾
10:1616: А те пять царей убежали и скрылись в пещере в Македе.
10:17 καὶ και and; even ἀπηγγέλη απαγγελλω report τῷ ο the Ἰησοῦ ιησους Iēsous; Iisus λέγοντες λεγω tell; declare εὕρηνται ευρισκω find οἱ ο the πέντε πεντε five βασιλεῖς βασιλευς monarch; king κεκρυμμένοι κρυπτω hide ἐν εν in τῷ ο the σπηλαίῳ σπηλαιον cave τῷ ο the ἐν εν in Μακηδα μακηδα Makēda; Makitha
10:16 וַ wa וְ and יָּנֻ֕סוּ yyānˈusû נוס flee חֲמֵ֖שֶׁת ḥᵃmˌēšeṯ חָמֵשׁ five הַ ha הַ the מְּלָכִ֣ים mmᵊlāḵˈîm מֶלֶךְ king הָ hā הַ the אֵ֑לֶּה ʔˈēlleh אֵלֶּה these וַ wa וְ and יֵּחָבְא֥וּ yyēḥāvᵊʔˌû חבא hide בַ va בְּ in † הַ the מְּעָרָ֖ה mmᵊʕārˌā מְעָרָה cave בְּ bᵊ בְּ in מַקֵּדָֽה׃ maqqēḏˈā מַקֵּדָה Makkedah
10:16. fugerant enim quinque reges et se absconderant in spelunca urbis MacedaFor the five kings were fled, and had hid themselves in a cave of the city of Maceda.
16. And these five kings fled, and hid themselves in the cave at Makkedah.
10:16. For the five kings had fled, and had hidden themselves in a cave, near the city of Makkedah.
10:16. But these five kings fled, and hid themselves in a cave at Makkedah.
But these five kings fled, and hid themselves in a cave at Makkedah:

16: А те пять царей убежали и скрылись в пещере в Македе.
10:17
καὶ και and; even
ἀπηγγέλη απαγγελλω report
τῷ ο the
Ἰησοῦ ιησους Iēsous; Iisus
λέγοντες λεγω tell; declare
εὕρηνται ευρισκω find
οἱ ο the
πέντε πεντε five
βασιλεῖς βασιλευς monarch; king
κεκρυμμένοι κρυπτω hide
ἐν εν in
τῷ ο the
σπηλαίῳ σπηλαιον cave
τῷ ο the
ἐν εν in
Μακηδα μακηδα Makēda; Makitha
10:16
וַ wa וְ and
יָּנֻ֕סוּ yyānˈusû נוס flee
חֲמֵ֖שֶׁת ḥᵃmˌēšeṯ חָמֵשׁ five
הַ ha הַ the
מְּלָכִ֣ים mmᵊlāḵˈîm מֶלֶךְ king
הָ הַ the
אֵ֑לֶּה ʔˈēlleh אֵלֶּה these
וַ wa וְ and
יֵּחָבְא֥וּ yyēḥāvᵊʔˌû חבא hide
בַ va בְּ in
הַ the
מְּעָרָ֖ה mmᵊʕārˌā מְעָרָה cave
בְּ bᵊ בְּ in
מַקֵּדָֽה׃ maqqēḏˈā מַקֵּדָה Makkedah
10:16. fugerant enim quinque reges et se absconderant in spelunca urbis Maceda
For the five kings were fled, and had hid themselves in a cave of the city of Maceda.
10:16. For the five kings had fled, and had hidden themselves in a cave, near the city of Makkedah.
10:16. But these five kings fled, and hid themselves in a cave at Makkedah.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:16: Hid themselves in a cave - It is very likely that this cave was a fortified place among some rocks; for there were many such places in different parts of Palestine.
Albert Barnes: Notes on the Bible - 1834
10:16: The thread of the narrative, broken by the four intermediate verses, Jos 10:12-15, is now resumed from Jos 10:11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:16: and hid: Psa 48:4-6, Psa 139:7-10; Isa 2:10-12; Amo 9:2; Rev 6:15
in a cave: Jdg 6:2; Sa1 13:6, Sa1 24:3, Sa1 24:8; Isa 2:19-22, Isa 24:21, Isa 24:22; Mic 7:17
Carl Friedrich Keil and Franz Delitzsch
10:16
The five kings fled and hid themselves in the cave that was a Makkedah. When they were discovered there, Joshua ordered large stones to be rolled before the entrance to the cave, and men to be placed there to watch, whilst the others pursued the enemy without ceasing, and smote their rear (vid., Deut 25:18), and prevented their entering into their cities. He himself remained at Makkedah (Josh 10:21).
John Gill
10:16 But these five kings fled,.... They were not killed by hailstones, nor slain by the sword of the Israelites, but made their escape, being reserved by the providence of God for a more shameful end:
and hid themselves in a cave at Makkedah; not in the city of Makkedah, which as yet was not in the hands of Israel, whereas this cave was, as appears by what follows; but it was in some hill, or mountain, near it; in the border of it, as Kimchi expresses it, and where a hill is shown to this day in which it was, as Drusius says.
John Wesley
10:16 A cave - A place of the greatest secrecy; but there is no escaping the eye or hand of God. At Makkedah - Heb. in Makkedah, not in the city, for that was not yet taken; but in the territory of it.
Robert Jamieson, A. R. Fausset and David Brown
10:16 THE FIVE KINGS HANGED. (Josh 10:16-27)
these five kings . . . hid themselves in a cave--Hebrew, "the cave."
at Makkedah--The pursuit was continued, without interruption, to Makkedah at the foot of the western mountains, where Joshua seems to have halted with the main body of his troops while a detachment was sent forward to scour the country in pursuit of the remaining stragglers, a few of whom succeeded in reaching the neighboring cities. The last act, probably the next day, was the disposal of the prisoners, among whom the five kings were consigned to the infamous doom of being slain (Deut 20:16-17); and then their corpses were suspended on five trees till the evening.
10:1710:17: Եւ ա՛զդ եղեւ Յեսուայ՝ եւ ասեն. Գտան հինգ թագաւորքն թաքուցեա՛լք ՚ի յայրի անդ ՚ի Մակետայ։
17. Իմաց տուին Յեսուին եւ ասացին. «Հինգ թագաւորները գտնուեցին Մակեդայում, քարայրի մէջ թաքնուած»:
17 Եւ Յեսուին իմացուցին. «Այն հինգ թագաւորները Մակեդա, այրին մէջ, պահուած են»։
Եւ ազդ եղեւ Յեսուայ եւ ասեն. Գտան հինգ թագաւորքն թաքուցեալք ի յայրի անդ ի Մակեդա:

10:17: Եւ ա՛զդ եղեւ Յեսուայ՝ եւ ասեն. Գտան հինգ թագաւորքն թաքուցեա՛լք ՚ի յայրի անդ ՚ի Մակետայ։
17. Իմաց տուին Յեսուին եւ ասացին. «Հինգ թագաւորները գտնուեցին Մակեդայում, քարայրի մէջ թաքնուած»:
17 Եւ Յեսուին իմացուցին. «Այն հինգ թագաւորները Մակեդա, այրին մէջ, պահուած են»։
zohrab-1805▾ eastern-1994▾ western am▾
10:1717: Когда донесено было Иисусу и сказано: 'нашлись пять царей, они скрываются в пещере в Македе',
10:18 καὶ και and; even εἶπεν επω say; speak Ἰησοῦς ιησους Iēsous; Iisus κυλίσατε κυλιω roll λίθους λιθος stone ἐπὶ επι in; on τὸ ο the στόμα στομα mouth; edge τοῦ ο the σπηλαίου σπηλαιον cave καὶ και and; even καταστήσατε καθιστημι establish; appoint ἄνδρας ανηρ man; husband φυλάσσειν φυλασσω guard; keep ἐπ᾿ επι in; on αὐτούς αυτος he; him
10:17 וַ wa וְ and יֻּגַּ֖ד yyuggˌaḏ נגד report לִ li לְ to יהֹושֻׁ֣עַ yhôšˈuₐʕ יְהֹושֻׁעַ Joshua לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say נִמְצְאוּ֙ nimṣᵊʔˌû מצא find חֲמֵ֣שֶׁת ḥᵃmˈēšeṯ חָמֵשׁ five הַ ha הַ the מְּלָכִ֔ים mmᵊlāḵˈîm מֶלֶךְ king נֶחְבְּאִ֥ים neḥbᵊʔˌîm חבא hide בַּ ba בְּ in † הַ the מְּעָרָ֖ה mmᵊʕārˌā מְעָרָה cave בְּ bᵊ בְּ in מַקֵּדָֽה׃ maqqēḏˈā מַקֵּדָה Makkedah
10:17. nuntiatumque est Iosue quod inventi essent quinque reges latentes in spelunca MacedaAnd it was told Josue, that the five kings were found hid in a cave of the city of Maceda.
17. And it was told Joshua, saying, The five kings are found, hidden in the cave at Makkedah.
10:17. And it was reported to Joshua that the five kings had been found hidden in a cave, near the city of Makkedah.
10:17. And it was told Joshua, saying, The five kings are found hid in a cave at Makkedah.
And it was told Joshua, saying, The five kings are found hid in a cave at Makkedah:

17: Когда донесено было Иисусу и сказано: 'нашлись пять царей, они скрываются в пещере в Македе',
10:18
καὶ και and; even
εἶπεν επω say; speak
Ἰησοῦς ιησους Iēsous; Iisus
κυλίσατε κυλιω roll
λίθους λιθος stone
ἐπὶ επι in; on
τὸ ο the
στόμα στομα mouth; edge
τοῦ ο the
σπηλαίου σπηλαιον cave
καὶ και and; even
καταστήσατε καθιστημι establish; appoint
ἄνδρας ανηρ man; husband
φυλάσσειν φυλασσω guard; keep
ἐπ᾿ επι in; on
αὐτούς αυτος he; him
10:17
וַ wa וְ and
יֻּגַּ֖ד yyuggˌaḏ נגד report
לִ li לְ to
יהֹושֻׁ֣עַ yhôšˈuₐʕ יְהֹושֻׁעַ Joshua
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
נִמְצְאוּ֙ nimṣᵊʔˌû מצא find
חֲמֵ֣שֶׁת ḥᵃmˈēšeṯ חָמֵשׁ five
הַ ha הַ the
מְּלָכִ֔ים mmᵊlāḵˈîm מֶלֶךְ king
נֶחְבְּאִ֥ים neḥbᵊʔˌîm חבא hide
בַּ ba בְּ in
הַ the
מְּעָרָ֖ה mmᵊʕārˌā מְעָרָה cave
בְּ bᵊ בְּ in
מַקֵּדָֽה׃ maqqēḏˈā מַקֵּדָה Makkedah
10:17. nuntiatumque est Iosue quod inventi essent quinque reges latentes in spelunca Maceda
And it was told Josue, that the five kings were found hid in a cave of the city of Maceda.
10:17. And it was reported to Joshua that the five kings had been found hidden in a cave, near the city of Makkedah.
10:17. And it was told Joshua, saying, The five kings are found hid in a cave at Makkedah.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:17: This information brought to Joshua, is an evidence that there were those of the country, who knew the holes and fastnesses of it, that were in his interests. And the care Joshua took to secure them there, as it is an instance of his policy and presence of mind, even in the heat of action; so, in the success of their project, it shews how they who think to hide themselves from God, not only deceive, but destroy themselves. Their refuge of lies will but bind them over to God's judgment.
John Gill
10:17 And it was told Joshua,.... Either by some of his own people, or by some of the inhabitants of the land in his interest, who had observed it:
saying, the five kings are found hid in a cave at Makkedah: this seems to make it appear that they were others, and not Joshua's soldiers, that found them; for had they, no doubt they would have seized them, and brought them before him, or slain them, unless they chose first to know his will concerning them, next expressed.
10:1810:18: Եւ ասէ Յեսու. Թաւալեցուցէ՛ք վէմս մեծամե՛ծս ՚ի բերան այրին, եւ կացուցէ՛ք ՚ի վերայ նոցա արս պահե՛լ զնոսա[2235]. [2235] Օրինակ մի. ՚Ի վերայ նոցա պահապանս պահել զնոսա... (19) Եւ հասէք ՚ի վերայ նոցա։
18. Յեսուն ասաց. «Քարայրի մուտքին մեծամեծ քարեր գլորեցէ՛ք եւ նրանց վրայ մարդիկ կարգեցէ՛ք, որ հսկեն նրանց:
18 Յեսու ըսաւ. «Այրին բերանը մեծ քարեր գլորեցէք ու անոր վրայ մարդիկ դրէք, որպէս զի պահպանութիւն ընեն.
Եւ ասէ Յեսու. Թաւալեցուցէք վէմս մեծամեծս ի բերան այրին, եւ կացուցէք ի վերայ նոցա արս պահել զնոսա:

10:18: Եւ ասէ Յեսու. Թաւալեցուցէ՛ք վէմս մեծամե՛ծս ՚ի բերան այրին, եւ կացուցէ՛ք ՚ի վերայ նոցա արս պահե՛լ զնոսա[2235].
[2235] Օրինակ մի. ՚Ի վերայ նոցա պահապանս պահել զնոսա... (19) Եւ հասէք ՚ի վերայ նոցա։
18. Յեսուն ասաց. «Քարայրի մուտքին մեծամեծ քարեր գլորեցէ՛ք եւ նրանց վրայ մարդիկ կարգեցէ՛ք, որ հսկեն նրանց:
18 Յեսու ըսաւ. «Այրին բերանը մեծ քարեր գլորեցէք ու անոր վրայ մարդիկ դրէք, որպէս զի պահպանութիւն ընեն.
zohrab-1805▾ eastern-1994▾ western am▾
10:1818: Иисус сказал: 'привалите большие камни к отверстию пещеры и приставьте к ней людей стеречь их;
10:19 ὑμεῖς υμεις you δὲ δε though; while μὴ μη not ἑστήκατε ιστημι stand; establish καταδιώκοντες καταδιωκω hunt down; drive hard ὀπίσω οπισω in back; after τῶν ο the ἐχθρῶν εχθρος hostile; enemy ὑμῶν υμων your καὶ και and; even καταλάβετε καταλαμβανω apprehend τὴν ο the οὐραγίαν ουραγια he; him καὶ και and; even μὴ μη not ἀφῆτε αφιημι dismiss; leave εἰσελθεῖν εισερχομαι enter; go in εἰς εις into; for τὰς ο the πόλεις πολις city αὐτῶν αυτος he; him παρέδωκεν παραδιδωμι betray; give over γὰρ γαρ for αὐτοὺς αυτος he; him κύριος κυριος lord; master ὁ ο the θεὸς θεος God ἡμῶν ημων our εἰς εις into; for τὰς ο the χεῖρας χειρ hand ἡμῶν ημων our
10:18 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say יְהֹושֻׁ֔עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua גֹּ֛לּוּ gˈōllû גלל roll אֲבָנִ֥ים ʔᵃvānˌîm אֶבֶן stone גְּדֹלֹ֖ות gᵊḏōlˌôṯ גָּדֹול great אֶל־ ʔel- אֶל to פִּ֣י pˈî פֶּה mouth הַ ha הַ the מְּעָרָ֑ה mmᵊʕārˈā מְעָרָה cave וְ wᵊ וְ and הַפְקִ֧ידוּ hafqˈîḏû פקד miss עָלֶ֛יהָ ʕālˈeʸhā עַל upon אֲנָשִׁ֖ים ʔᵃnāšˌîm אִישׁ man לְ lᵊ לְ to שָׁמְרָֽם׃ šomrˈām שׁמר keep
10:18. qui praecepit sociis et ait volvite saxa ingentia ad os speluncae et ponite viros industrios qui clausos custodiantAnd he commanded them that were with him, saying: Roll great stones to the mouth of the cave, and set careful men to keep them shut up:
18. And Joshua said, Roll great stones unto the mouth of the cave, and set men by it for to keep them:
10:18. And he instructed his companions and said: “Roll vast stones to the mouth of the cave, and station attentive men who will keep them closed.
10:18. And Joshua said, Roll great stones upon the mouth of the cave, and set men by it for to keep them:
And Joshua said, Roll great stones upon the mouth of the cave, and set men by it for to keep them:

18: Иисус сказал: 'привалите большие камни к отверстию пещеры и приставьте к ней людей стеречь их;
10:19
ὑμεῖς υμεις you
δὲ δε though; while
μὴ μη not
ἑστήκατε ιστημι stand; establish
καταδιώκοντες καταδιωκω hunt down; drive hard
ὀπίσω οπισω in back; after
τῶν ο the
ἐχθρῶν εχθρος hostile; enemy
ὑμῶν υμων your
καὶ και and; even
καταλάβετε καταλαμβανω apprehend
τὴν ο the
οὐραγίαν ουραγια he; him
καὶ και and; even
μὴ μη not
ἀφῆτε αφιημι dismiss; leave
εἰσελθεῖν εισερχομαι enter; go in
εἰς εις into; for
τὰς ο the
πόλεις πολις city
αὐτῶν αυτος he; him
παρέδωκεν παραδιδωμι betray; give over
γὰρ γαρ for
αὐτοὺς αυτος he; him
κύριος κυριος lord; master
ο the
θεὸς θεος God
ἡμῶν ημων our
εἰς εις into; for
τὰς ο the
χεῖρας χειρ hand
ἡμῶν ημων our
10:18
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
יְהֹושֻׁ֔עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua
גֹּ֛לּוּ gˈōllû גלל roll
אֲבָנִ֥ים ʔᵃvānˌîm אֶבֶן stone
גְּדֹלֹ֖ות gᵊḏōlˌôṯ גָּדֹול great
אֶל־ ʔel- אֶל to
פִּ֣י pˈî פֶּה mouth
הַ ha הַ the
מְּעָרָ֑ה mmᵊʕārˈā מְעָרָה cave
וְ wᵊ וְ and
הַפְקִ֧ידוּ hafqˈîḏû פקד miss
עָלֶ֛יהָ ʕālˈeʸhā עַל upon
אֲנָשִׁ֖ים ʔᵃnāšˌîm אִישׁ man
לְ lᵊ לְ to
שָׁמְרָֽם׃ šomrˈām שׁמר keep
10:18. qui praecepit sociis et ait volvite saxa ingentia ad os speluncae et ponite viros industrios qui clausos custodiant
And he commanded them that were with him, saying: Roll great stones to the mouth of the cave, and set careful men to keep them shut up:
10:18. And he instructed his companions and said: “Roll vast stones to the mouth of the cave, and station attentive men who will keep them closed.
10:18. And Joshua said, Roll great stones upon the mouth of the cave, and set men by it for to keep them:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:18: Jos 10:22; Jdg 9:46-49; Job 21:30; Amo 5:19, Amo 9:1; Mat 27:66
John Gill
10:18 And Joshua said, roll great stones upon the mouth of the cave,.... To keep the kings in, that they might not make their escape, until he had convenient time to have them brought before him, and be treated by him as they deserved; and no doubt there were plenty of stones about the hill or mountain, in which this cave was, fit for this purpose:
and set men by it for to keep them; as a guard upon them, to prevent their escape.
10:1910:19: բայց դուք մի՛ դադարէք ՚ի պնդելոյ զհետ թշնամեաց ձերոց. եւ հասէ՛ք ՚ի վերջս նոցա, եւ մի՛ տայք թոյլ մտանել ՚ի քաղաքս իւրեանց. քանզի մատնեաց զնոսա Տէր Աստուած ՚ի ձեռս մեր[2236]։ [2236] Բազումք. Եւ մի՛ տայք նոցա թոյլ։
19. Բայց դուք մի՛ դադարէք ձեր թշնամիներին հետապնդելուց, հասէ՛ք նրանց վերջնապահներին եւ մի՛ թոյլ տուէք, որ մտնեն իրենց քաղաքները, որովհետեւ Տէր Աստուածը նրանց մատնեց մեր ձեռքը»:
19 Բայց դուք մի՛ կայնիք, ձեր թշնամիները հալածեցէ՛ք ու անոնց վերջապահները զարկէք եւ անոնց մի՛ թողուք, որ իրենց քաղաքները մտնեն. քանզի ձեր Տէր Աստուածը զանոնք ձեր ձեռքը մատնեց»։
բայց դուք մի՛ դադարէք ի պնդելոյ զհետ թշնամեաց ձերոց, եւ հասէք ի վերջս նոցա, եւ մի՛ տայք նոցա թոյլ մտանել ի քաղաքս իւրեանց. քանզի մատնեաց զնոսա Տէր Աստուած ի ձեռս [163]մեր:

10:19: բայց դուք մի՛ դադարէք ՚ի պնդելոյ զհետ թշնամեաց ձերոց. եւ հասէ՛ք ՚ի վերջս նոցա, եւ մի՛ տայք թոյլ մտանել ՚ի քաղաքս իւրեանց. քանզի մատնեաց զնոսա Տէր Աստուած ՚ի ձեռս մեր[2236]։
[2236] Բազումք. Եւ մի՛ տայք նոցա թոյլ։
19. Բայց դուք մի՛ դադարէք ձեր թշնամիներին հետապնդելուց, հասէ՛ք նրանց վերջնապահներին եւ մի՛ թոյլ տուէք, որ մտնեն իրենց քաղաքները, որովհետեւ Տէր Աստուածը նրանց մատնեց մեր ձեռքը»:
19 Բայց դուք մի՛ կայնիք, ձեր թշնամիները հալածեցէ՛ք ու անոնց վերջապահները զարկէք եւ անոնց մի՛ թողուք, որ իրենց քաղաքները մտնեն. քանզի ձեր Տէր Աստուածը զանոնք ձեր ձեռքը մատնեց»։
zohrab-1805▾ eastern-1994▾ western am▾
10:1919: а вы не останавливайтесь, но преследуйте врагов ваших и истребляйте заднюю часть войска их и не давайте им уйти в города их, ибо Господь Бог ваш предал их в руки ваши'.
10:20 καὶ και and; even ἐγένετο γινομαι happen; become ὡς ως.1 as; how κατέπαυσεν καταπαυω rest Ἰησοῦς ιησους Iēsous; Iisus καὶ και and; even πᾶς πας all; every υἱὸς υιος son Ισραηλ ισραηλ.1 Israel κόπτοντες κοπτω cut; mourn αὐτοὺς αυτος he; him κοπὴν κοπη cutting down; slaughter μεγάλην μεγας great; loud σφόδρα σφοδρα vehemently; tremendously ἕως εως till; until εἰς εις into; for τέλος τελος completion; sales tax καὶ και and; even οἱ ο the διασῳζόμενοι διασωζω thoroughly save; bring safely through διεσώθησαν διασωζω thoroughly save; bring safely through εἰς εις into; for τὰς ο the πόλεις πολις city τὰς ο the ὀχυράς οχυρος firm; lasting
10:19 וְ wᵊ וְ and אַתֶּם֙ ʔattˌem אַתֶּם you אַֽל־ ʔˈal- אַל not תַּעֲמֹ֔דוּ taʕᵃmˈōḏû עמד stand רִדְפוּ֙ riḏᵊfˌû רדף pursue אַחֲרֵ֣י ʔaḥᵃrˈê אַחַר after אֹֽיְבֵיכֶ֔ם ʔˈōyᵊvêḵˈem איב be hostile וְ wᵊ וְ and זִנַּבְתֶּ֖ם zinnavtˌem זנב cut off אֹותָ֑ם ʔôṯˈām אֵת [object marker] אַֽל־ ʔˈal- אַל not תִּתְּנ֗וּם tittᵊnˈûm נתן give לָ lā לְ to בֹוא֙ vô בוא come אֶל־ ʔel- אֶל to עָ֣רֵיהֶ֔ם ʕˈārêhˈem עִיר town כִּ֧י kˈî כִּי that נְתָנָ֛ם nᵊṯānˈām נתן give יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵיכֶ֖ם ʔᵉlōhêḵˌem אֱלֹהִים god(s) בְּ bᵊ בְּ in יֶדְכֶֽם׃ yeḏᵊḵˈem יָד hand
10:19. vos autem nolite stare sed persequimini hostes et extremos quosque fugientium caedite ne dimittatis eos urbium suarum intrare praesidia quos tradidit Dominus Deus in manus vestrasAnd stay you not, but pursue after the enemies, and kill all the hindermost of them as they flee, and do not suffer them whom the Lord God hath delivered into your hands, to shelter themselves in their cities.
19. but stay not ye; pursue after your enemies, and smite the hindmost of them; suffer them not to enter into their cities: for the LORD your God hath delivered them into your hand.
10:19. But as for you, do not stay here; instead, pursue the enemies, and cut down the lattermost of those who are fleeing. You shall not permit those whom the Lord God has delivered into your hands to enter into the protection of their cities.”
10:19. And stay ye not, [but] pursue after your enemies, and smite the hindmost of them; suffer them not to enter into their cities: for the LORD your God hath delivered them into your hand.
And stay ye not, [but] pursue after your enemies, and smite the hindmost of them; suffer them not to enter into their cities: for the LORD your God hath delivered them into your hand:

19: а вы не останавливайтесь, но преследуйте врагов ваших и истребляйте заднюю часть войска их и не давайте им уйти в города их, ибо Господь Бог ваш предал их в руки ваши'.
10:20
καὶ και and; even
ἐγένετο γινομαι happen; become
ὡς ως.1 as; how
κατέπαυσεν καταπαυω rest
Ἰησοῦς ιησους Iēsous; Iisus
καὶ και and; even
πᾶς πας all; every
υἱὸς υιος son
Ισραηλ ισραηλ.1 Israel
κόπτοντες κοπτω cut; mourn
αὐτοὺς αυτος he; him
κοπὴν κοπη cutting down; slaughter
μεγάλην μεγας great; loud
σφόδρα σφοδρα vehemently; tremendously
ἕως εως till; until
εἰς εις into; for
τέλος τελος completion; sales tax
καὶ και and; even
οἱ ο the
διασῳζόμενοι διασωζω thoroughly save; bring safely through
διεσώθησαν διασωζω thoroughly save; bring safely through
εἰς εις into; for
τὰς ο the
πόλεις πολις city
τὰς ο the
ὀχυράς οχυρος firm; lasting
10:19
וְ wᵊ וְ and
אַתֶּם֙ ʔattˌem אַתֶּם you
אַֽל־ ʔˈal- אַל not
תַּעֲמֹ֔דוּ taʕᵃmˈōḏû עמד stand
רִדְפוּ֙ riḏᵊfˌû רדף pursue
אַחֲרֵ֣י ʔaḥᵃrˈê אַחַר after
אֹֽיְבֵיכֶ֔ם ʔˈōyᵊvêḵˈem איב be hostile
וְ wᵊ וְ and
זִנַּבְתֶּ֖ם zinnavtˌem זנב cut off
אֹותָ֑ם ʔôṯˈām אֵת [object marker]
אַֽל־ ʔˈal- אַל not
תִּתְּנ֗וּם tittᵊnˈûm נתן give
לָ לְ to
בֹוא֙ בוא come
אֶל־ ʔel- אֶל to
עָ֣רֵיהֶ֔ם ʕˈārêhˈem עִיר town
כִּ֧י kˈî כִּי that
נְתָנָ֛ם nᵊṯānˈām נתן give
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֵיכֶ֖ם ʔᵉlōhêḵˌem אֱלֹהִים god(s)
בְּ bᵊ בְּ in
יֶדְכֶֽם׃ yeḏᵊḵˈem יָד hand
10:19. vos autem nolite stare sed persequimini hostes et extremos quosque fugientium caedite ne dimittatis eos urbium suarum intrare praesidia quos tradidit Dominus Deus in manus vestras
And stay you not, but pursue after the enemies, and kill all the hindermost of them as they flee, and do not suffer them whom the Lord God hath delivered into your hands, to shelter themselves in their cities.
10:19. But as for you, do not stay here; instead, pursue the enemies, and cut down the lattermost of those who are fleeing. You shall not permit those whom the Lord God has delivered into your hands to enter into the protection of their cities.”
10:19. And stay ye not, [but] pursue after your enemies, and smite the hindmost of them; suffer them not to enter into their cities: for the LORD your God hath delivered them into your hand.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19: Истребляйте заднюю часть войска их, т. е. отставших на пути из ханаанского войска (Втор XXV:13). Сам Иисус Навин не участвовал, как видно из 21: ст., в этом преследовании, оставаясь в Македе.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:19: stay ye: Psa 18:37-41; Jer 48:10
smite: Heb. cut off the tail, Isa 9:14, Isa 9:15
suffer them: Jos 10:20; Sa2 17:13, Sa2 20:6; Jer 8:14
John Gill
10:19 And stay you not, but pursue after your enemies,.... That is, do not stay at this cave, but having placed a sufficient guard there, go in pursuit of the enemy, with as much celerity as possible:
and smite the hindmost of them; their rear; or "tail" them (o), as the word is, cut off the tail of them:
suffer them not to enter their cities; where they would not only be safe themselves for a while, but would be able to hold out against a siege for some time, and give much trouble to conquer them:
for the Lord your God hath delivered them into your hands; this he said to encourage them, and quicken them to the pursuit of them with all eagerness and vehemence. According to the Samaritan Chronicle (p), the signal or watchword was,"God is strong in battle, God is his name.''
(o) "caudam eorum caedite", Pagninus, Vatablus, Masius, Drusius; "et decaudetis eos", Montanus; "decaudabitis eos", Munster. (p) Apud Hottinger. Smegma, p. 509.
John Wesley
10:19 Enter their cities - Whereby they will recover their strength, and renew the war. God hath delivered them - Your work will be easy, God hath already done the work to your hands.
10:2010:20: Եւ եղեւ իբրեւ դադարեաց Յեսու եւ ամենայն որդիքն Իսրայէլի ՚ի կոտորելոյ զնոսա կոտորո՛ւմն մեծ յոյժ մինչեւ ՚ի սպառ. եւ ապրեալքն որ ապրեցան ՚ի նոցանէ՝ մտին ՚ի քաղաքս ամուրս։
20. Երբ Յեսուն եւ բոլոր իսրայէլացիները դադարեցին մեծ կոտորածով նրանց իսպառ բնաջնջելուց, եւ նրանցից ազատուածները մտան ամրացուած քաղաքները,
20 Ու Յեսու Իսրայէլի որդիներուն հետ զանոնք խիստ մեծ կոտորածով մը կոտորեց ու զանոնք հատցուց, լմնցուց։ Եւ անոնց փախստականները պարսպապատ քաղաքներու մէջ մտան։
Եւ եղեւ իբրեւ դադարեաց Յեսու եւ ամենայն որդիքն Իսրայելի ի կոտորելոյ զնոսա կոտորումն մեծ յոյժ մինչեւ ի սպառ, եւ ապրեալքն որ ապրեցան ի նոցանէ` մտին ի քաղաքս ամուրս:

10:20: Եւ եղեւ իբրեւ դադարեաց Յեսու եւ ամենայն որդիքն Իսրայէլի ՚ի կոտորելոյ զնոսա կոտորո՛ւմն մեծ յոյժ մինչեւ ՚ի սպառ. եւ ապրեալքն որ ապրեցան ՚ի նոցանէ՝ մտին ՚ի քաղաքս ամուրս։
20. Երբ Յեսուն եւ բոլոր իսրայէլացիները դադարեցին մեծ կոտորածով նրանց իսպառ բնաջնջելուց, եւ նրանցից ազատուածները մտան ամրացուած քաղաքները,
20 Ու Յեսու Իսրայէլի որդիներուն հետ զանոնք խիստ մեծ կոտորածով մը կոտորեց ու զանոնք հատցուց, լմնցուց։ Եւ անոնց փախստականները պարսպապատ քաղաքներու մէջ մտան։
zohrab-1805▾ eastern-1994▾ western am▾
10:2020: После того, как Иисус и сыны Израилевы совершенно поразили их весьма великим поражением, и оставшиеся из них убежали в города укрепленные,
10:21 καὶ και and; even ἀπεστράφη αποστρεφω turn away; alienate πᾶς πας all; every ὁ ο the λαὸς λαος populace; population πρὸς προς to; toward Ἰησοῦν ιησους Iēsous; Iisus εἰς εις into; for Μακηδα μακηδα healthy καὶ και and; even οὐκ ου not ἔγρυξεν γρυζω no one; not one τῶν ο the υἱῶν υιος son Ισραηλ ισραηλ.1 Israel τῇ ο the γλώσσῃ γλωσσα tongue αὐτοῦ αυτος he; him
10:20 וַ wa וְ and יְהִי֩ yᵊhˌî היה be כְּ kᵊ כְּ as כַלֹּ֨ות ḵallˌôṯ כלה be complete יְהֹושֻׁ֜עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua וּ û וְ and בְנֵ֣י vᵊnˈê בֵּן son יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel לְ lᵊ לְ to הַכֹּותָ֛ם hakkôṯˈām נכה strike מַכָּ֥ה makkˌā מַכָּה blow גְדֹולָֽה־ ḡᵊḏôlˈā- גָּדֹול great מְאֹ֖ד mᵊʔˌōḏ מְאֹד might עַד־ ʕaḏ- עַד unto תֻּמָּ֑ם tummˈām תמם be complete וְ wᵊ וְ and הַ ha הַ the שְּׂרִידִים֙ śśᵊrîḏîm שָׂרִיד survivor שָׂרְד֣וּ śārᵊḏˈû שׂרד run away מֵהֶ֔ם mēhˈem מִן from וַ wa וְ and יָּבֹ֖אוּ yyāvˌōʔû בוא come אֶל־ ʔel- אֶל to עָרֵ֥י ʕārˌê עִיר town הַ ha הַ the מִּבְצָֽר׃ mmivṣˈār מִבְצָר fortification
10:20. caesis igitur adversariis plaga magna et usque ad internicionem paene consumptis hii qui Israhel effugere potuerunt ingressi sunt civitates munitasSo the enemies being slain with a great slaughter, and almost utterly consumed, they that were able to escape from Israel, entered into fenced cities.
20. And it came to pass, when Joshua and the children of Israel had made an end of slaying them with a very great slaughter, till they were consumed, and the remnant which remained of them had entered into the fenced cities,
10:20. Thus, the adversaries were struck down in a great defeat, and having been nearly consumed, even to utter annihilation, those who were able to escape from Israel entered into fortified cities.
10:20. And it came to pass, when Joshua and the children of Israel had made an end of slaying them with a very great slaughter, till they were consumed, that the rest [which] remained of them entered into fenced cities.
And it came to pass, when Joshua and the children of Israel had made an end of slaying them with a very great slaughter, till they were consumed, that the rest [which] remained of them entered into fenced cities:

20: После того, как Иисус и сыны Израилевы совершенно поразили их весьма великим поражением, и оставшиеся из них убежали в города укрепленные,
10:21
καὶ και and; even
ἀπεστράφη αποστρεφω turn away; alienate
πᾶς πας all; every
ο the
λαὸς λαος populace; population
πρὸς προς to; toward
Ἰησοῦν ιησους Iēsous; Iisus
εἰς εις into; for
Μακηδα μακηδα healthy
καὶ και and; even
οὐκ ου not
ἔγρυξεν γρυζω no one; not one
τῶν ο the
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
τῇ ο the
γλώσσῃ γλωσσα tongue
αὐτοῦ αυτος he; him
10:20
וַ wa וְ and
יְהִי֩ yᵊhˌî היה be
כְּ kᵊ כְּ as
כַלֹּ֨ות ḵallˌôṯ כלה be complete
יְהֹושֻׁ֜עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua
וּ û וְ and
בְנֵ֣י vᵊnˈê בֵּן son
יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel
לְ lᵊ לְ to
הַכֹּותָ֛ם hakkôṯˈām נכה strike
מַכָּ֥ה makkˌā מַכָּה blow
גְדֹולָֽה־ ḡᵊḏôlˈā- גָּדֹול great
מְאֹ֖ד mᵊʔˌōḏ מְאֹד might
עַד־ ʕaḏ- עַד unto
תֻּמָּ֑ם tummˈām תמם be complete
וְ wᵊ וְ and
הַ ha הַ the
שְּׂרִידִים֙ śśᵊrîḏîm שָׂרִיד survivor
שָׂרְד֣וּ śārᵊḏˈû שׂרד run away
מֵהֶ֔ם mēhˈem מִן from
וַ wa וְ and
יָּבֹ֖אוּ yyāvˌōʔû בוא come
אֶל־ ʔel- אֶל to
עָרֵ֥י ʕārˌê עִיר town
הַ ha הַ the
מִּבְצָֽר׃ mmivṣˈār מִבְצָר fortification
10:20. caesis igitur adversariis plaga magna et usque ad internicionem paene consumptis hii qui Israhel effugere potuerunt ingressi sunt civitates munitas
So the enemies being slain with a great slaughter, and almost utterly consumed, they that were able to escape from Israel, entered into fenced cities.
10:20. Thus, the adversaries were struck down in a great defeat, and having been nearly consumed, even to utter annihilation, those who were able to escape from Israel entered into fortified cities.
10:20. And it came to pass, when Joshua and the children of Israel had made an end of slaying them with a very great slaughter, till they were consumed, that the rest [which] remained of them entered into fenced cities.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:20: had made: Jos 10:10, Jos 8:24; Ch2 13:17
fenced cities: Sa2 20:6; Jer 8:14
Carl Friedrich Keil and Franz Delitzsch
10:20
When the great battle and the pursuit of the enemy were ended, and such as remained had reached their fortified towns, the people returned to the camp to Joshua at Makkedah in peace, i.e., without being attacked by anybody. "There pointed not (a dog) its tongue against the sons of Israel, against any one" (see at Ex 11:7). לאישׁ is in apposition to ישׂראל לבני, and serves to define it more precisely. It is possible, however, to regard the ל as a copyist's error, as Houbigant and Maurer do, in which case אישׁ would be the nominative to the verb.
John Gill
10:20 And it came to pass, when Joshua and the children of Israel,.... Joshua seems to have pitched his camp at Makkedah, while the rest of his army pursued the fleeing Canaanites, and when he and they were at different places:
had made an end of slaying them with a very great slaughter, till they were consumed: and not to be seen in any large bodies, but scattered here and there:
that the rest which remained of them entered into fenced cities; to which they belonged, and which were afterwards taken, as related in the latter part of this chapter, Josh 10:28.
John Wesley
10:20 The children of Israel - That is, a party of them by the command of Joshua; for Joshua himself went not with them, but abode in the siege before Makkedah, Josh 10:21.
10:2110:21: Եւ դարձա՛ւ ամենայն ժողովուրդն ՚ի բանակն առ Յեսու ՚ի Մակեդայ ողջանդամք, եւ ո՛չ ոք կռնչեաց յորդւոցն Իսրայէլի լեզուաւ իւրով։
21. ամբողջ ժողովուրդը ողջ առողջ վերադարձաւ բանակատեղի՝ Յեսուի մօտ, Մակեդա: Եւ ոչ ոք չյանդգնեց խօսել իսրայէլացիների դէմ:
21 Բոլոր ժողովուրդը խաղաղութեամբ Մակեդա՝ բանակը՝ Յեսուի դարձաւ ու Իսրայէլի որդիներուն դէմ բնաւ մէկը իր լեզուն չշարժեց։
եւ դարձաւ ամենայն ժողովուրդն ի բանակն առ Յեսու ի Մակեդա ողջանդամք. եւ ոչ ոք [164]կռնչեաց յորդւոցն Իսրայելի լեզուաւ իւրով:

10:21: Եւ դարձա՛ւ ամենայն ժողովուրդն ՚ի բանակն առ Յեսու ՚ի Մակեդայ ողջանդամք, եւ ո՛չ ոք կռնչեաց յորդւոցն Իսրայէլի լեզուաւ իւրով։
21. ամբողջ ժողովուրդը ողջ առողջ վերադարձաւ բանակատեղի՝ Յեսուի մօտ, Մակեդա: Եւ ոչ ոք չյանդգնեց խօսել իսրայէլացիների դէմ:
21 Բոլոր ժողովուրդը խաղաղութեամբ Մակեդա՝ բանակը՝ Յեսուի դարձաւ ու Իսրայէլի որդիներուն դէմ բնաւ մէկը իր լեզուն չշարժեց։
zohrab-1805▾ eastern-1994▾ western am▾
10:2121: весь народ возвратился в стан к Иисусу в Макед с миром, и никто на сынов Израилевых не пошевелил языком своим.
10:22 καὶ και and; even εἶπεν επω say; speak Ἰησοῦς ιησους Iēsous; Iisus ἀνοίξατε ανοιγω open up τὸ ο the σπήλαιον σπηλαιον cave καὶ και and; even ἐξαγάγετε εξαγω lead out; bring out τοὺς ο the πέντε πεντε five βασιλεῖς βασιλευς monarch; king τούτους ουτος this; he ἐκ εκ from; out of τοῦ ο the σπηλαίου σπηλαιον cave
10:21 וַ wa וְ and יָּשֻׁבוּ֩ yyāšuvˌû שׁוב return כָל־ ḵol- כֹּל whole הָ hā הַ the עָ֨ם ʕˌām עַם people אֶל־ ʔel- אֶל to הַ ha הַ the מַּחֲנֶ֧ה mmaḥᵃnˈeh מַחֲנֶה camp אֶל־ ʔel- אֶל to יְהֹושֻׁ֛עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua מַקֵּדָ֖ה maqqēḏˌā מַקֵּדָה Makkedah בְּ bᵊ בְּ in שָׁלֹ֑ום šālˈôm שָׁלֹום peace לֹֽא־ lˈō- לֹא not חָרַ֞ץ ḥārˈaṣ חרץ cut off לִ li לְ to בְנֵ֧י vᵊnˈê בֵּן son יִשְׂרָאֵ֛ל yiśrāʔˈēl יִשְׂרָאֵל Israel לְ lᵊ לְ to אִ֖ישׁ ʔˌîš אִישׁ man אֶת־ ʔeṯ- אֵת [object marker] לְשֹׁנֹֽו׃ lᵊšōnˈô לָשֹׁון tongue
10:21. reversusque est omnis exercitus ad Iosue in Maceda ubi tunc erant castra sani et integro numero nullusque contra filios Israhel muttire ausus estAnd all the army returned to Josue, in Maceda, where the camp then was, in good health, and without the loss of any one: and no man durst move his tongue against the children of Israel.
21. that all the people returned to the camp to Joshua at Makkedah in peace: none moved his tongue against any of the children of Israel.
10:21. And the entire army returned to Joshua at Makkedah, where they were then encamped, in good health and in their full numbers. And no one dared to move his tongue against the sons of Israel.
10:21. And all the people returned to the camp to Joshua at Makkedah in peace: none moved his tongue against any of the children of Israel.
And all the people returned to the camp to Joshua at Makkedah in peace: none moved his tongue against any of the children of Israel:

21: весь народ возвратился в стан к Иисусу в Макед с миром, и никто на сынов Израилевых не пошевелил языком своим.
10:22
καὶ και and; even
εἶπεν επω say; speak
Ἰησοῦς ιησους Iēsous; Iisus
ἀνοίξατε ανοιγω open up
τὸ ο the
σπήλαιον σπηλαιον cave
καὶ και and; even
ἐξαγάγετε εξαγω lead out; bring out
τοὺς ο the
πέντε πεντε five
βασιλεῖς βασιλευς monarch; king
τούτους ουτος this; he
ἐκ εκ from; out of
τοῦ ο the
σπηλαίου σπηλαιον cave
10:21
וַ wa וְ and
יָּשֻׁבוּ֩ yyāšuvˌû שׁוב return
כָל־ ḵol- כֹּל whole
הָ הַ the
עָ֨ם ʕˌām עַם people
אֶל־ ʔel- אֶל to
הַ ha הַ the
מַּחֲנֶ֧ה mmaḥᵃnˈeh מַחֲנֶה camp
אֶל־ ʔel- אֶל to
יְהֹושֻׁ֛עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua
מַקֵּדָ֖ה maqqēḏˌā מַקֵּדָה Makkedah
בְּ bᵊ בְּ in
שָׁלֹ֑ום šālˈôm שָׁלֹום peace
לֹֽא־ lˈō- לֹא not
חָרַ֞ץ ḥārˈaṣ חרץ cut off
לִ li לְ to
בְנֵ֧י vᵊnˈê בֵּן son
יִשְׂרָאֵ֛ל yiśrāʔˈēl יִשְׂרָאֵל Israel
לְ lᵊ לְ to
אִ֖ישׁ ʔˌîš אִישׁ man
אֶת־ ʔeṯ- אֵת [object marker]
לְשֹׁנֹֽו׃ lᵊšōnˈô לָשֹׁון tongue
10:21. reversusque est omnis exercitus ad Iosue in Maceda ubi tunc erant castra sani et integro numero nullusque contra filios Israhel muttire ausus est
And all the army returned to Josue, in Maceda, where the camp then was, in good health, and without the loss of any one: and no man durst move his tongue against the children of Israel.
10:21. And the entire army returned to Joshua at Makkedah, where they were then encamped, in good health and in their full numbers. And no one dared to move his tongue against the sons of Israel.
10:21. And all the people returned to the camp to Joshua at Makkedah in peace: none moved his tongue against any of the children of Israel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21: Никто на сынов Израилевых не пошевелил языком своим…, т. е. никто не нарушал спокойствия (Исх ХI:7) и не оказал сопротивления им. Греко-славянский перевод этих слов не возскомле (ouk egruxen — «не бормотал, не осмеливался говорить») никто же от сынов Израилевых… выражает другое представление, не соответствующее контексту речи.
Adam Clarke: Commentary on the Bible - 1831
10:21: None moved his tongue - The whole transaction of this important day had been carried on so evidently under the direction of God that there was not the least murmuring, nor cause for it, among them, for their enemies were all discomfited. There is an expression similar to this, Exo 11:7, on which the reader is requested to consult the note.
Albert Barnes: Notes on the Bible - 1834
10:21: Joshua himself remained at Makkedah with the guards set before the cave. The other warriors would not return from the pursuit until the evening of the overthrow of the Amorites; and the execution of the kings and the capture of Makkedah itself belong, no doubt, to the day following Jos 10:27-28.
None moved his tongue - See the marginal reference and note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:21: to the camp: Jos 10:15-17
none: Exo 11:7; Isa 54:17, Isa 57:4
Geneva 1599
10:21 And all the people returned to the camp to Joshua at Makkedah in (g) peace: none moved his tongue against any of the children of Israel.
(g) Or in safety, so that none gave them as much as an evil word.
John Gill
10:21 And all the people returned to the camp to Joshua at Makkedah in peace,.... Sound and well, as not one killed or missing, so not one wounded, as the Vulgate Latin version,"sound and in full number:"
none moved his tongue against any of the children of Israel; as to curse them, reproach them, and speak ill of them, for invading them, and using them in the manner they did, such was the terror that was upon them. It may be supplied, "not a dog moved" his tongue, as in Ex 11:7; as it was with them when they came out of Egypt, so it was when they entered the land of Canaan. It seems to be a proverbial expression, as Ben Gersom observes, signifying that no harm was done to them by word or deed.
John Wesley
10:21 To the camp - To the body, of the army which were engaged there with Joshua to besiege that place. None moved his tongue - Not only their men of war could not find their hands, but they were so confounded, that they could not move their tongues in way of insult, as doubtless they did when the Israelites were smitten at Ai; but now they were silenced as well as conquered: they durst no more provoke the Israelites.
10:2210:22: Եւ ասէ Յեսու. Բացէք զայրն եւ հանէ՛ք առ իս զհնգեսին թագաւորսն յայրէ անտի։
22. Եւ Յեսուն ասաց. «Բացէ՛ք քարայրը եւ այնտեղից հանէ՛ք, բերէ՛ք ինձ մօտ այն հինգ թագաւորներին»:
22 Այն ատեն Յեսու ըսաւ. «Այրին բերանը բացէք ու այրէն այն հինգ թագաւորները հանեցէ՛ք, ինծի բերէ՛ք»։
Եւ ասէ Յեսու. Բացէք զայրն եւ հանէք առ իս զհնգեսին թագաւորսն յայրէ անտի:

10:22: Եւ ասէ Յեսու. Բացէք զայրն եւ հանէ՛ք առ իս զհնգեսին թագաւորսն յայրէ անտի։
22. Եւ Յեսուն ասաց. «Բացէ՛ք քարայրը եւ այնտեղից հանէ՛ք, բերէ՛ք ինձ մօտ այն հինգ թագաւորներին»:
22 Այն ատեն Յեսու ըսաւ. «Այրին բերանը բացէք ու այրէն այն հինգ թագաւորները հանեցէ՛ք, ինծի բերէ՛ք»։
zohrab-1805▾ eastern-1994▾ western am▾
10:2222: Тогда Иисус сказал: откройте отверстие пещеры и выведите ко мне из пещеры пятерых царей тех.
10:23 καὶ και and; even ἐξηγάγοσαν εξαγω lead out; bring out τοὺς ο the πέντε πεντε five βασιλεῖς βασιλευς monarch; king ἐκ εκ from; out of τοῦ ο the σπηλαίου σπηλαιον cave τὸν ο the βασιλέα βασιλευς monarch; king Ιερουσαλημ ιερουσαλημ Jerusalem καὶ και and; even τὸν ο the βασιλέα βασιλευς monarch; king Χεβρων χεβρων and; even τὸν ο the βασιλέα βασιλευς monarch; king Ιεριμουθ ιεριμουθ and; even τὸν ο the βασιλέα βασιλευς monarch; king Λαχις λαχις and; even τὸν ο the βασιλέα βασιλευς monarch; king Οδολλαμ οδολλαμ Odollam; Othollam
10:22 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say יְהֹושֻׁ֔עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua פִּתְח֖וּ piṯḥˌû פתח open אֶת־ ʔeṯ- אֵת [object marker] פִּ֣י pˈî פֶּה mouth הַ ha הַ the מְּעָרָ֑ה mmᵊʕārˈā מְעָרָה cave וְ wᵊ וְ and הֹוצִ֣יאוּ hôṣˈîʔû יצא go out אֵלַ֗י ʔēlˈay אֶל to אֶת־ ʔeṯ- אֵת [object marker] חֲמֵ֛שֶׁת ḥᵃmˈēšeṯ חָמֵשׁ five הַ ha הַ the מְּלָכִ֥ים mmᵊlāḵˌîm מֶלֶךְ king הָ hā הַ the אֵ֖לֶּה ʔˌēlleh אֵלֶּה these מִן־ min- מִן from הַ ha הַ the מְּעָרָֽה׃ mmᵊʕārˈā מְעָרָה cave
10:22. praecepitque Iosue dicens aperite os speluncae et producite ad me quinque reges qui in ea latitantAnd Josue gave orders, saying: Open the mouth of the cave, and bring forth to me the five kings that lie hid therein.
22. Then said Joshua, Open the mouth of the cave, and bring forth those five kings unto me out of the cave.
10:22. And Joshua instructed, saying, “Open the mouth of the cave, and bring forward to me the five kings, who are hidden within it.”
10:22. Then said Joshua, Open the mouth of the cave, and bring out those five kings unto me out of the cave.
Then said Joshua, Open the mouth of the cave, and bring out those five kings unto me out of the cave:

22: Тогда Иисус сказал: откройте отверстие пещеры и выведите ко мне из пещеры пятерых царей тех.
10:23
καὶ και and; even
ἐξηγάγοσαν εξαγω lead out; bring out
τοὺς ο the
πέντε πεντε five
βασιλεῖς βασιλευς monarch; king
ἐκ εκ from; out of
τοῦ ο the
σπηλαίου σπηλαιον cave
τὸν ο the
βασιλέα βασιλευς monarch; king
Ιερουσαλημ ιερουσαλημ Jerusalem
καὶ και and; even
τὸν ο the
βασιλέα βασιλευς monarch; king
Χεβρων χεβρων and; even
τὸν ο the
βασιλέα βασιλευς monarch; king
Ιεριμουθ ιεριμουθ and; even
τὸν ο the
βασιλέα βασιλευς monarch; king
Λαχις λαχις and; even
τὸν ο the
βασιλέα βασιλευς monarch; king
Οδολλαμ οδολλαμ Odollam; Othollam
10:22
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
יְהֹושֻׁ֔עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua
פִּתְח֖וּ piṯḥˌû פתח open
אֶת־ ʔeṯ- אֵת [object marker]
פִּ֣י pˈî פֶּה mouth
הַ ha הַ the
מְּעָרָ֑ה mmᵊʕārˈā מְעָרָה cave
וְ wᵊ וְ and
הֹוצִ֣יאוּ hôṣˈîʔû יצא go out
אֵלַ֗י ʔēlˈay אֶל to
אֶת־ ʔeṯ- אֵת [object marker]
חֲמֵ֛שֶׁת ḥᵃmˈēšeṯ חָמֵשׁ five
הַ ha הַ the
מְּלָכִ֥ים mmᵊlāḵˌîm מֶלֶךְ king
הָ הַ the
אֵ֖לֶּה ʔˌēlleh אֵלֶּה these
מִן־ min- מִן from
הַ ha הַ the
מְּעָרָֽה׃ mmᵊʕārˈā מְעָרָה cave
10:22. praecepitque Iosue dicens aperite os speluncae et producite ad me quinque reges qui in ea latitant
And Josue gave orders, saying: Open the mouth of the cave, and bring forth to me the five kings that lie hid therein.
10:22. And Joshua instructed, saying, “Open the mouth of the cave, and bring forward to me the five kings, who are hidden within it.”
10:22. Then said Joshua, Open the mouth of the cave, and bring out those five kings unto me out of the cave.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:22: Sa1 15:32
Jos 10:16-18
Carl Friedrich Keil and Franz Delitzsch
10:22
Joshua then commanded the five kings to be fetched out of the cave, and directed the leaders of the army to set their feet upon the necks of the kings; and when this had been done, he ordered the kings to be put to death, and to be hanged upon trees until the evening, when their bodies were to be thrown into the cave in which they had concealed themselves. Of course this did not take place till the day after the battle, as the army could not return from their pursuit of the foe to the camp at Makkedah till the night after the battle; possibly it did not take place till the second day, if the pursuit had lasted any longer. In Josh 10:24, "all the men of Israel" are all the warriors in the camp. ההלכוּא, with ה artic., instead of the relative pronoun (see Ges. 109; Ew. 331, b.); and the ending וּא for וּ or וּן, as in Is 28:12 (see Ew. 190, b.). The fact that the military leaders set their feet at Joshua's command upon the necks of the conquered kings, was not a sign of barbarity, which it is necessary to excuse by comparing it with still greater barbarities on the part of the Canaanites, as in Judg 1:7, but was a symbolical act, a sign of complete subjugation, which was customary in this sense even in the Eastern empire (see Bynaeus de calceis, p. 318, and Constant. Porphyrogen de cerimon. aulae Byzant. ii. 19). It was also intended in this instance to stimulate the Israelites to further conflict with the Canaanites. This is stated in the words of Joshua (Josh 10:25): "Fear not, nor be dismayed (vid., Josh 1:9; Josh 8:1); for thus shall the Lord do to all your enemies." On the putting to death and then hanging, see Josh 8:29 and Deut 21:22-23. The words וגו ויּשׂימוּ (Josh 10:27) are generally understood as signifying, that after the bodies of the kings had been cast into the cave, the Israelites placed large stones before the entrance, just as in other cases heaps of stones were piled upon the graves of criminals that had been executed (vid., Josh 7:25), and that these stones remained there till the account before us was written. But this leaves the words עצם עד unexplained, as עצם never occurs in any other case where the formula "until this day" is used with the simple meaning that a thing had continued to the writer's own time. הזּה היּום עצם expresses the thought that the day referred to was the very same day about which the author was writing, and no other (see Josh 5:11; Gen 7:13; Gen 17:23; Ex 12:17, etc.). If, therefore, it has any meaning at all in the present instance, we must connect the whole clause with the one preceding, and even construe it as a relative clause: "where they (the kings) had hidden themselves, and they (the Israelites) had placed large stones at the mouth of the cave until that very day" (on which the kings were fetched out and executed).
John Gill
10:22 Then said Joshua, open the mouth of the cave,.... That is, roll away the great stones that were laid at the mouth of it:
and bring out those five kings unto me out of the cave; to receive their sentence in a public manner, for the encouragement of his troops and the terror of the Canaanites, particularly Makkedah, now besieged by him.
10:2310:23: Եւ արարին ա՛յնպէս. եւ հանի՛ն առ նա զհնգեսին թագաւորսն յայրէ անտի, զթագաւորն Երուսաղէմի, եւ զթագաւորն Քեբրոնի, եւ զթագաւորն Յերիմութայ, եւ զթագաւորն Ղաքիսայ, եւ զթագաւորն Ոդողոմայ[2237]։ [2237] Յօրինակին պակասէր. Եւ արարին։
23. Այդպէս էլ արեցին. հինգ թագաւորներին՝ Երուսաղէմի թագաւորին, Քեբրոնի թագաւորին, Յերիմութի թագաւորին, Լաքիսի թագաւորին եւ Օդողոմի թագաւորին քարայրից հանեցին ու տարան նրա մօտ:
23 Այնպէս ըրին ու այրէն այն հինգ թագաւորները, այսինքն Երուսաղէմի թագաւորը, Քեբրոնի թագաւորը, Յերիմութի թագաւորը, Լաքիսի թագաւորն ու Էգղոնի թագաւորը, հանեցին անոր տարին։
Եւ արարին այնպէս, եւ հանին առ նա զհնգեսին թագաւորսն յայրէ անտի, զթագաւորն Երուսաղեմի եւ զթագաւորն Քեբրոնի եւ զթագաւորն Յերիմութայ եւ զթագաւորն Լաքիսայ եւ զթագաւորն Եգղոնայ:

10:23: Եւ արարին ա՛յնպէս. եւ հանի՛ն առ նա զհնգեսին թագաւորսն յայրէ անտի, զթագաւորն Երուսաղէմի, եւ զթագաւորն Քեբրոնի, եւ զթագաւորն Յերիմութայ, եւ զթագաւորն Ղաքիսայ, եւ զթագաւորն Ոդողոմայ[2237]։
[2237] Յօրինակին պակասէր. Եւ արարին։
23. Այդպէս էլ արեցին. հինգ թագաւորներին՝ Երուսաղէմի թագաւորին, Քեբրոնի թագաւորին, Յերիմութի թագաւորին, Լաքիսի թագաւորին եւ Օդողոմի թագաւորին քարայրից հանեցին ու տարան նրա մօտ:
23 Այնպէս ըրին ու այրէն այն հինգ թագաւորները, այսինքն Երուսաղէմի թագաւորը, Քեբրոնի թագաւորը, Յերիմութի թագաւորը, Լաքիսի թագաւորն ու Էգղոնի թագաւորը, հանեցին անոր տարին։
zohrab-1805▾ eastern-1994▾ western am▾
10:2323: Так и сделали: вывели к нему из пещеры пятерых царей тех: царя Иерусалимского, царя Хевронского, царя Иармуфского, царя Лахисского и царя Еглонского.
10:24 καὶ και and; even ἐπεὶ επει since; otherwise ἐξήγαγον εξαγω lead out; bring out αὐτοὺς αυτος he; him πρὸς προς to; toward Ἰησοῦν ιησους Iēsous; Iisus καὶ και and; even συνεκάλεσεν συγκαλεω call together Ἰησοῦς ιησους Iēsous; Iisus πάντα πας all; every Ισραηλ ισραηλ.1 Israel καὶ και and; even τοὺς ο the ἐναρχομένους εναρχομαι initiate; begin τοῦ ο the πολέμου πολεμος battle τοὺς ο the συμπορευομένους συμπορευομαι converge; travel with αὐτῷ αυτος he; him λέγων λεγω tell; declare αὐτοῖς αυτος he; him προπορεύεσθε προπορευομαι travel forth; travel before καὶ και and; even ἐπίθετε επιτιθημι put on; put another τοὺς ο the πόδας πους foot; pace ὑμῶν υμων your ἐπὶ επι in; on τοὺς ο the τραχήλους τραχηλος neck αὐτῶν αυτος he; him καὶ και and; even προσελθόντες προσερχομαι approach; go ahead ἐπέθηκαν επιτιθημι put on; put another τοὺς ο the πόδας πους foot; pace αὐτῶν αυτος he; him ἐπὶ επι in; on τοὺς ο the τραχήλους τραχηλος neck αὐτῶν αυτος he; him
10:23 וַ wa וְ and יַּ֣עֲשׂוּ yyˈaʕᵃśû עשׂה make כֵ֔ן ḵˈēn כֵּן thus וַ wa וְ and יֹּצִ֣יאוּ yyōṣˈîʔû יצא go out אֵלָ֗יו ʔēlˈāʸw אֶל to אֶת־ ʔeṯ- אֵת [object marker] חֲמֵ֛שֶׁת ḥᵃmˈēšeṯ חָמֵשׁ five הַ ha הַ the מְּלָכִ֥ים mmᵊlāḵˌîm מֶלֶךְ king הָ hā הַ the אֵ֖לֶּה ʔˌēlleh אֵלֶּה these מִן־ min- מִן from הַ ha הַ the מְּעָרָ֑ה mmᵊʕārˈā מְעָרָה cave אֵ֣ת׀ ʔˈēṯ אֵת [object marker] מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king יְרוּשָׁלִַ֗ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem אֶת־ ʔeṯ- אֵת [object marker] מֶ֤לֶךְ mˈeleḵ מֶלֶךְ king חֶבְרֹון֙ ḥevrôn חֶבְרֹון Hebron אֶת־ ʔeṯ- אֵת [object marker] מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king יַרְמ֔וּת yarmˈûṯ יַרְמוּת Jarmuth אֶת־ ʔeṯ- אֵת [object marker] מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king לָכִ֖ישׁ lāḵˌîš לָכִישׁ Lachish אֶת־ ʔeṯ- אֵת [object marker] מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king עֶגְלֹֽון׃ ʕeḡlˈôn עֶגְלֹון Eglon
10:23. fecerunt ministri ut sibi fuerat imperatum et eduxerunt ad eum quinque reges de spelunca regem Hierusalem regem Hebron regem Hieremoth regem Lachis regem EglonAnd the ministers did as they were commanded: and they brought out to him the five kings out of the cave: the king of Jerusalem, the king of Hebron, the king of Jerimoth, the king of Lachis, the king of Eglon.
23. And they did so, and brought forth those five kings unto him out of the cave, the king of Jerusalem, the king of Hebron, the king of Jarmuth, the king of Lachish, the king of Eglon.
10:23. And the ministers did just as they had been ordered. And they led out to him the five kings from the cave: the king of Jerusalem, the king of Hebron, the king of Jarmuth, the king of Lachish, the king of Eglon.
10:23. And they did so, and brought forth those five kings unto him out of the cave, the king of Jerusalem, the king of Hebron, the king of Jarmuth, the king of Lachish, [and] the king of Eglon.
And they did so, and brought forth those five kings unto him out of the cave, the king of Jerusalem, the king of Hebron, the king of Jarmuth, the king of Lachish, [and] the king of Eglon:

23: Так и сделали: вывели к нему из пещеры пятерых царей тех: царя Иерусалимского, царя Хевронского, царя Иармуфского, царя Лахисского и царя Еглонского.
10:24
καὶ και and; even
ἐπεὶ επει since; otherwise
ἐξήγαγον εξαγω lead out; bring out
αὐτοὺς αυτος he; him
πρὸς προς to; toward
Ἰησοῦν ιησους Iēsous; Iisus
καὶ και and; even
συνεκάλεσεν συγκαλεω call together
Ἰησοῦς ιησους Iēsous; Iisus
πάντα πας all; every
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
τοὺς ο the
ἐναρχομένους εναρχομαι initiate; begin
τοῦ ο the
πολέμου πολεμος battle
τοὺς ο the
συμπορευομένους συμπορευομαι converge; travel with
αὐτῷ αυτος he; him
λέγων λεγω tell; declare
αὐτοῖς αυτος he; him
προπορεύεσθε προπορευομαι travel forth; travel before
καὶ και and; even
ἐπίθετε επιτιθημι put on; put another
τοὺς ο the
πόδας πους foot; pace
ὑμῶν υμων your
ἐπὶ επι in; on
τοὺς ο the
τραχήλους τραχηλος neck
αὐτῶν αυτος he; him
καὶ και and; even
προσελθόντες προσερχομαι approach; go ahead
ἐπέθηκαν επιτιθημι put on; put another
τοὺς ο the
πόδας πους foot; pace
αὐτῶν αυτος he; him
ἐπὶ επι in; on
τοὺς ο the
τραχήλους τραχηλος neck
αὐτῶν αυτος he; him
10:23
וַ wa וְ and
יַּ֣עֲשׂוּ yyˈaʕᵃśû עשׂה make
כֵ֔ן ḵˈēn כֵּן thus
וַ wa וְ and
יֹּצִ֣יאוּ yyōṣˈîʔû יצא go out
אֵלָ֗יו ʔēlˈāʸw אֶל to
אֶת־ ʔeṯ- אֵת [object marker]
חֲמֵ֛שֶׁת ḥᵃmˈēšeṯ חָמֵשׁ five
הַ ha הַ the
מְּלָכִ֥ים mmᵊlāḵˌîm מֶלֶךְ king
הָ הַ the
אֵ֖לֶּה ʔˌēlleh אֵלֶּה these
מִן־ min- מִן from
הַ ha הַ the
מְּעָרָ֑ה mmᵊʕārˈā מְעָרָה cave
אֵ֣ת׀ ʔˈēṯ אֵת [object marker]
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
יְרוּשָׁלִַ֗ם yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem
אֶת־ ʔeṯ- אֵת [object marker]
מֶ֤לֶךְ mˈeleḵ מֶלֶךְ king
חֶבְרֹון֙ ḥevrôn חֶבְרֹון Hebron
אֶת־ ʔeṯ- אֵת [object marker]
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
יַרְמ֔וּת yarmˈûṯ יַרְמוּת Jarmuth
אֶת־ ʔeṯ- אֵת [object marker]
מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king
לָכִ֖ישׁ lāḵˌîš לָכִישׁ Lachish
אֶת־ ʔeṯ- אֵת [object marker]
מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king
עֶגְלֹֽון׃ ʕeḡlˈôn עֶגְלֹון Eglon
10:23. fecerunt ministri ut sibi fuerat imperatum et eduxerunt ad eum quinque reges de spelunca regem Hierusalem regem Hebron regem Hieremoth regem Lachis regem Eglon
And the ministers did as they were commanded: and they brought out to him the five kings out of the cave: the king of Jerusalem, the king of Hebron, the king of Jerimoth, the king of Lachis, the king of Eglon.
10:23. And the ministers did just as they had been ordered. And they led out to him the five kings from the cave: the king of Jerusalem, the king of Hebron, the king of Jarmuth, the king of Lachish, the king of Eglon.
10:23. And they did so, and brought forth those five kings unto him out of the cave, the king of Jerusalem, the king of Hebron, the king of Jarmuth, the king of Lachish, [and] the king of Eglon.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:23: Jos 10:1, Jos 10:3, Jos 10:5
John Gill
10:23 And they did so,.... Opened the mouth "of" the cave, by rolling away the stones:
and brought forth those five kings unto him out of the cave; who are next mentioned by name, one by one, according to their dignity, and in the order they were brought unto him:
the king of Jerusalem, the king of Hebron, the king of Jarmuth, the king of Lachish, and the king of Eglon; who are particularly named for the greater glory of the conquest, and the triumph over them.
10:2410:24: Եւ իբրեւ հանին զնոսա առ Յեսու. եւ կոչեաց Յեսու զամենայն Իսրայէլ եւ զյառաջամարտիկս երթա՛լ ընդ նմա. եւ ասէ ցնոսա. Մատի՛ք յառաջ՝ եւ դի՛ք զոտս ձեր ՚ի վերայ պարանոցաց նոցա. եւ մատուցեալ եդին զոտս իւրեանց ՚ի վերայ պարանոցաց նոցա[2238]։ [2238] Այլք. Եւ զյառաջամարտիկս երթեալս ընդ նմա։
24. Երբ նրանց տարան Յեսուի մօտ, Յեսուն կանչեց բոլոր իսրայէլացիներին, իր հետ գնացած առաջամարտիկներին եւ ասաց նրանց. «Մօտեցէ՛ք եւ ձեր ոտքերը դրէ՛ք նրանց պարանոցների վրայ»: Նրանք մօտեցան եւ իրենց ոտքերը դրեցին նրանց պարանոցների վրայ:
24 Եւ երբ այս թագաւորները Յեսուի առջեւ ելան, Յեսու Իսրայէլի բոլոր մարդիկը կանչեց ու իրեն հետ գացող պատերազմիկներուն գլխաւորներուն ըսաւ. «Մօտեցէ՛ք ու ձեր ոտքերը այս թագաւորներուն պարանոցներուն վրայ դրէ՛ք»։ Անոնք մօտեցան եւ իրենց ոտքերը անոնց պարանոցներուն վրայ դրին։
Եւ իբրեւ հանին զնոսա առ Յեսու, եւ կոչեաց Յեսու զամենայն Իսրայէլ եւ զյառաջամարտիկս երթալ ընդ նմա, եւ ասէ ցնոսա. Մատիք յառաջ եւ դիք զոտս ձեր ի վերայ պարանոցաց [165]նոցա. եւ մատուցեալ եդին զոտս իւրեանց ի վերայ պարանոցաց նոցա:

10:24: Եւ իբրեւ հանին զնոսա առ Յեսու. եւ կոչեաց Յեսու զամենայն Իսրայէլ եւ զյառաջամարտիկս երթա՛լ ընդ նմա. եւ ասէ ցնոսա. Մատի՛ք յառաջ՝ եւ դի՛ք զոտս ձեր ՚ի վերայ պարանոցաց նոցա. եւ մատուցեալ եդին զոտս իւրեանց ՚ի վերայ պարանոցաց նոցա[2238]։
[2238] Այլք. Եւ զյառաջամարտիկս երթեալս ընդ նմա։
24. Երբ նրանց տարան Յեսուի մօտ, Յեսուն կանչեց բոլոր իսրայէլացիներին, իր հետ գնացած առաջամարտիկներին եւ ասաց նրանց. «Մօտեցէ՛ք եւ ձեր ոտքերը դրէ՛ք նրանց պարանոցների վրայ»: Նրանք մօտեցան եւ իրենց ոտքերը դրեցին նրանց պարանոցների վրայ:
24 Եւ երբ այս թագաւորները Յեսուի առջեւ ելան, Յեսու Իսրայէլի բոլոր մարդիկը կանչեց ու իրեն հետ գացող պատերազմիկներուն գլխաւորներուն ըսաւ. «Մօտեցէ՛ք ու ձեր ոտքերը այս թագաւորներուն պարանոցներուն վրայ դրէ՛ք»։ Անոնք մօտեցան եւ իրենց ոտքերը անոնց պարանոցներուն վրայ դրին։
zohrab-1805▾ eastern-1994▾ western am▾
10:2424: Когда вывели царей сих к Иисусу, Иисус призвал всех Израильтян и сказал вождям воинов, ходившим с ним: подойдите, наступите ногами вашими на выи царей сих. Они подошли и наступили ногами своими на выи их.
10:25 καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward αὐτοὺς αυτος he; him Ἰησοῦς ιησους Iēsous; Iisus μὴ μη not φοβηθῆτε φοβεω afraid; fear αὐτοὺς αυτος he; him μηδὲ μηδε while not; nor δειλιάσητε δειλιαω intimidated ἀνδρίζεσθε ανδριζομαι man; valiant καὶ και and; even ἰσχύετε ισχυω have means; have force ὅτι οτι since; that οὕτως ουτως so; this way ποιήσει ποιεω do; make κύριος κυριος lord; master πᾶσι πας all; every τοῖς ο the ἐχθροῖς εχθρος hostile; enemy ὑμῶν υμων your οὓς ος who; what ὑμεῖς υμεις you καταπολεμεῖτε καταπολεμεω he; him
10:24 וַ֠ wa וְ and יְהִי yᵊhˌî היה be כְּֽ kᵊˈ כְּ as הֹוצִיאָ֞ם hôṣîʔˈām יצא go out אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מְּלָכִ֣ים mmᵊlāḵˈîm מֶלֶךְ king הָ hā הַ the אֵלֶּה֮ ʔēlleh אֵלֶּה these אֶל־ ʔel- אֶל to יְהֹושֻׁעַ֒ yᵊhôšˌuₐʕ יְהֹושֻׁעַ Joshua וַ wa וְ and יִּקְרָ֨א yyiqrˌā קרא call יְהֹושֻׁ֜עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua אֶל־ ʔel- אֶל to כָּל־ kol- כֹּל whole אִ֣ישׁ ʔˈîš אִישׁ man יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel וַ֠ wa וְ and יֹּאמֶר yyōmˌer אמר say אֶל־ ʔel- אֶל to קְצִינֵ֞י qᵊṣînˈê קָצִין chief אַנְשֵׁ֤י ʔanšˈê אִישׁ man הַ ha הַ the מִּלְחָמָה֙ mmilḥāmˌā מִלְחָמָה war הֶ he הַ the הָלְכ֣וּא hālᵊḵˈû הלך walk אִתֹּ֔ו ʔittˈô אֵת together with קִרְב֗וּ qirᵊvˈû קרב approach שִׂ֚ימוּ ˈśîmû שׂים put אֶת־ ʔeṯ- אֵת [object marker] רַגְלֵיכֶ֔ם raḡlêḵˈem רֶגֶל foot עַֽל־ ʕˈal- עַל upon צַוְּארֵ֖י ṣawwᵊrˌê צַוָּאר neck הַ ha הַ the מְּלָכִ֣ים mmᵊlāḵˈîm מֶלֶךְ king הָ hā הַ the אֵ֑לֶּה ʔˈēlleh אֵלֶּה these וַֽ wˈa וְ and יִּקְרְב֔וּ yyiqrᵊvˈû קרב approach וַ wa וְ and יָּשִׂ֥ימוּ yyāśˌîmû שׂים put אֶת־ ʔeṯ- אֵת [object marker] רַגְלֵיהֶ֖ם raḡlêhˌem רֶגֶל foot עַל־ ʕal- עַל upon צַוְּארֵיהֶֽם׃ ṣawwᵊrêhˈem צַוָּאר neck
10:24. cumque educti essent ad eum vocavit omnes viros Israhel et ait ad principes exercitus qui secum erant ite et ponite pedes super colla regum istorum qui cum perrexissent et subiectorum pedibus colla calcarentAnd when they were brought out to him, he called all the men of Israel, and said to the chiefs of the army that were with him: Go, and set your feet on the necks of these kings. And when they had gone, and put their feet upon the necks of them lying under them,
24. And it came to pass, when they brought forth those kings unto Joshua, that Joshua called for all the men of Israel, and said unto the chiefs of the men of war which went with him, Come near, put your feet upon the necks of these kings. And they came near, and put their feet upon the necks of them.
10:24. And when they had been led out to him, he called all the men of Israel, and he said to the leaders of the army who were with him, “Go, and place your feet upon the necks of these kings.” And when they had gone and had tread their feet upon the necks of those who were thrown down,
10:24. And it came to pass, when they brought out those kings unto Joshua, that Joshua called for all the men of Israel, and said unto the captains of the men of war which went with him, Come near, put your feet upon the necks of these kings. And they came near, and put their feet upon the necks of them.
And it came to pass, when they brought out those kings unto Joshua, that Joshua called for all the men of Israel, and said unto the captains of the men of war which went with him, Come near, put your feet upon the necks of these kings. And they came near, and put their feet upon the necks of them:

24: Когда вывели царей сих к Иисусу, Иисус призвал всех Израильтян и сказал вождям воинов, ходившим с ним: подойдите, наступите ногами вашими на выи царей сих. Они подошли и наступили ногами своими на выи их.
10:25
καὶ και and; even
εἶπεν επω say; speak
πρὸς προς to; toward
αὐτοὺς αυτος he; him
Ἰησοῦς ιησους Iēsous; Iisus
μὴ μη not
φοβηθῆτε φοβεω afraid; fear
αὐτοὺς αυτος he; him
μηδὲ μηδε while not; nor
δειλιάσητε δειλιαω intimidated
ἀνδρίζεσθε ανδριζομαι man; valiant
καὶ και and; even
ἰσχύετε ισχυω have means; have force
ὅτι οτι since; that
οὕτως ουτως so; this way
ποιήσει ποιεω do; make
κύριος κυριος lord; master
πᾶσι πας all; every
τοῖς ο the
ἐχθροῖς εχθρος hostile; enemy
ὑμῶν υμων your
οὓς ος who; what
ὑμεῖς υμεις you
καταπολεμεῖτε καταπολεμεω he; him
10:24
וַ֠ wa וְ and
יְהִי yᵊhˌî היה be
כְּֽ kᵊˈ כְּ as
הֹוצִיאָ֞ם hôṣîʔˈām יצא go out
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מְּלָכִ֣ים mmᵊlāḵˈîm מֶלֶךְ king
הָ הַ the
אֵלֶּה֮ ʔēlleh אֵלֶּה these
אֶל־ ʔel- אֶל to
יְהֹושֻׁעַ֒ yᵊhôšˌuₐʕ יְהֹושֻׁעַ Joshua
וַ wa וְ and
יִּקְרָ֨א yyiqrˌā קרא call
יְהֹושֻׁ֜עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua
אֶל־ ʔel- אֶל to
כָּל־ kol- כֹּל whole
אִ֣ישׁ ʔˈîš אִישׁ man
יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וַ֠ wa וְ and
יֹּאמֶר yyōmˌer אמר say
אֶל־ ʔel- אֶל to
קְצִינֵ֞י qᵊṣînˈê קָצִין chief
אַנְשֵׁ֤י ʔanšˈê אִישׁ man
הַ ha הַ the
מִּלְחָמָה֙ mmilḥāmˌā מִלְחָמָה war
הֶ he הַ the
הָלְכ֣וּא hālᵊḵˈû הלך walk
אִתֹּ֔ו ʔittˈô אֵת together with
קִרְב֗וּ qirᵊvˈû קרב approach
שִׂ֚ימוּ ˈśîmû שׂים put
אֶת־ ʔeṯ- אֵת [object marker]
רַגְלֵיכֶ֔ם raḡlêḵˈem רֶגֶל foot
עַֽל־ ʕˈal- עַל upon
צַוְּארֵ֖י ṣawwᵊrˌê צַוָּאר neck
הַ ha הַ the
מְּלָכִ֣ים mmᵊlāḵˈîm מֶלֶךְ king
הָ הַ the
אֵ֑לֶּה ʔˈēlleh אֵלֶּה these
וַֽ wˈa וְ and
יִּקְרְב֔וּ yyiqrᵊvˈû קרב approach
וַ wa וְ and
יָּשִׂ֥ימוּ yyāśˌîmû שׂים put
אֶת־ ʔeṯ- אֵת [object marker]
רַגְלֵיהֶ֖ם raḡlêhˌem רֶגֶל foot
עַל־ ʕal- עַל upon
צַוְּארֵיהֶֽם׃ ṣawwᵊrêhˈem צַוָּאר neck
10:24. cumque educti essent ad eum vocavit omnes viros Israhel et ait ad principes exercitus qui secum erant ite et ponite pedes super colla regum istorum qui cum perrexissent et subiectorum pedibus colla calcarent
And when they were brought out to him, he called all the men of Israel, and said to the chiefs of the army that were with him: Go, and set your feet on the necks of these kings. And when they had gone, and put their feet upon the necks of them lying under them,
10:24. And when they had been led out to him, he called all the men of Israel, and he said to the leaders of the army who were with him, “Go, and place your feet upon the necks of these kings.” And when they had gone and had tread their feet upon the necks of those who were thrown down,
10:24. And it came to pass, when they brought out those kings unto Joshua, that Joshua called for all the men of Israel, and said unto the captains of the men of war which went with him, Come near, put your feet upon the necks of these kings. And they came near, and put their feet upon the necks of them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24-25: Приказание израильским воинским начальникам наступить на шеи побежденных царей в присутствии всего войска должно было со всей ясностью указывать всем на полную победу над ханаанитянами; отсюда выражение положить… в подножие ног (Пс СIX:1). Этот символический обряд, служивший указанием на полное поражение врагов, употреблялся и в Византийской империи.
Adam Clarke: Commentary on the Bible - 1831
10:24: Put your feet upon the necks of these kings - This act was done symbolically, as a token, not only of the present complete victory, but of their approaching triumph over all their adversaries, which is the interpretation given of it by Joshua in the succeeding verse.
Albert Barnes: Notes on the Bible - 1834
10:24: Put your feet upon the necks of these kings - A symbol of complete subjugation (compare the marginal references and Co1 15:25).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:24: put your feet: Deu 33:29; Jdg 8:20; Psa 2:8-12, Psa 18:40, Psa 91:13, Psa 107:40, Psa 110:1, Psa 110:5; Psa 149:8, Psa 149:9; Isa 26:5, Isa 26:6, Isa 60:11, Isa 60:12; Mal 4:3; Rom 16:20; Rev 2:26, Rev 2:27
Geneva 1599
10:24 And it came to pass, when they brought out those kings unto Joshua, that Joshua called for all the men of Israel, and said unto the captains of the men of war which went with him, Come near, put your feet upon the (h) necks of these kings. And they came near, and put their feet upon the necks of them.
(h) Signifying what would become of the rest of God's enemies, seeing that kings themselves were not spared.
John Gill
10:24 And it came to pass, when they brought out these kings unto Joshua,.... And set them before him, and he had passed sentence on them:
that he called for all the men of Israel; that is, for the chief men, the principal officers of the army:
and said unto the captains of the men of war which went with him; the chiliarchs and centurions, the captains of thousands and hundreds, of the several regiments in the army who went out to battle with him, and under him:
come near, put your feet on the necks of these kings; not in a contemptuous and insulting manner, not through vanity and haughtiness, but for the mortification of the kings; and as a token of their extreme subjection, and as a proper punishment for their crimes of idolatry, tyranny, and cruelty; and by way of terror to others of the kings of Canaan that should fight against them, and as a pledge and confirmation of the subjection of the rest, as well as to fulfil the promises and predictions of God, Deut 33:29; and which was done not of himself, but by the order, and according to the will of God:
and they came near, and put their feet upon the necks of them; as Joshua ordered them, and in obedience to him their general.
John Wesley
10:24 Put your feet on the necks - This he did not from pride and contempt; but as a punishment of their impious rebellion against their Sovereign Lord; in pursuance of that curse of servitude due to all this people, and as a token to assure his captains, that God would subdue the proudest of them under their feet.
Robert Jamieson, A. R. Fausset and David Brown
10:24 put your feet upon the necks of these kings--not as a barbarous insult, but a symbolical action, expressive of a complete victory (Deut 33:29; Ps 110:5; Mal 4:3).
10:2510:25: Եւ ասէ ցնոսա Յեսու. Մի՛ երկնչիք ՚ի նոցանէ՝ եւ մի՛ զանգիտիցէք, քաջացարո՛ւք եւ զօրացարո՛ւք, զի ա՛յսպէս արասցէ Տէր ընդ ամենայն թշնամիս ձեր՝ ընդ որս դո՛ւք մարտնչիցիք[2239]։ [2239] Ոմանք. Այլ քաջացարուք... զի այդպէս ար՛՛։
25. Յեսուն ասաց նրանց. «Մի՛ վախեցէք նրանցից եւ մի՛ զարհուրէք, արիացէ՛ք եւ զօրացէ՛ք, որովհետեւ Տէրն այսպէս պիտի անի ձեր բոլոր թշնամիներին, որոնց հետ դուք պիտի մարտնչէք»:
25 Յեսու անոնց ըսաւ. «Մի՛ վախնաք ու մի՛ զարհուրիք, ուժովցէ՛ք եւ քաջասի՛րտ եղէք. քանզի Տէրը այսպէս պիտի ընէ ձեր բոլոր թշնամիներուն, որոնց հետ դուք պիտի պատերազմիք»։
Եւ ասէ ցնոսա Յեսու. Մի՛ երկնչիք ի նոցանէ եւ մի՛ զանգիտիցէք, քաջացարուք եւ զօրացարուք, զի այսպէս արասցէ Տէր ընդ ամենայն թշնամիս ձեր ընդ որս դուք մարտնչիցիք:

10:25: Եւ ասէ ցնոսա Յեսու. Մի՛ երկնչիք ՚ի նոցանէ՝ եւ մի՛ զանգիտիցէք, քաջացարո՛ւք եւ զօրացարո՛ւք, զի ա՛յսպէս արասցէ Տէր ընդ ամենայն թշնամիս ձեր՝ ընդ որս դո՛ւք մարտնչիցիք[2239]։
[2239] Ոմանք. Այլ քաջացարուք... զի այդպէս ար՛՛։
25. Յեսուն ասաց նրանց. «Մի՛ վախեցէք նրանցից եւ մի՛ զարհուրէք, արիացէ՛ք եւ զօրացէ՛ք, որովհետեւ Տէրն այսպէս պիտի անի ձեր բոլոր թշնամիներին, որոնց հետ դուք պիտի մարտնչէք»:
25 Յեսու անոնց ըսաւ. «Մի՛ վախնաք ու մի՛ զարհուրիք, ուժովցէ՛ք եւ քաջասի՛րտ եղէք. քանզի Տէրը այսպէս պիտի ընէ ձեր բոլոր թշնամիներուն, որոնց հետ դուք պիտի պատերազմիք»։
zohrab-1805▾ eastern-1994▾ western am▾
10:2525: Иисус сказал им: не бойтесь и не ужасайтесь, будьте тверды и мужественны; ибо так поступит Господь со всеми врагами вашими, с которыми будете воевать.
10:26 καὶ και and; even ἀπέκτεινεν αποκτεινω kill αὐτοὺς αυτος he; him Ἰησοῦς ιησους Iēsous; Iisus καὶ και and; even ἐκρέμασεν κρεμαννυμι hang αὐτοὺς αυτος he; him ἐπὶ επι in; on πέντε πεντε five ξύλων ξυλον wood; timber καὶ και and; even ἦσαν ειμι be κρεμάμενοι κρεμαννυμι hang ἐπὶ επι in; on τῶν ο the ξύλων ξυλον wood; timber ἕως εως till; until ἑσπέρας εσπερα evening
10:25 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say אֲלֵיהֶם֙ ʔᵃlêhˌem אֶל to יְהֹושֻׁ֔עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua אַל־ ʔal- אַל not תִּֽירְא֖וּ tˈîrᵊʔˌû ירא fear וְ wᵊ וְ and אַל־ ʔal- אַל not תֵּחָ֑תּוּ tēḥˈāttû חתת be terrified חִזְק֣וּ ḥizqˈû חזק be strong וְ wᵊ וְ and אִמְצ֔וּ ʔimṣˈû אמץ be strong כִּ֣י kˈî כִּי that כָ֗כָה ḵˈāḵā כָּכָה thus יַעֲשֶׂ֤ה yaʕᵃśˈeh עשׂה make יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH לְ lᵊ לְ to כָל־ ḵol- כֹּל whole אֹ֣יְבֵיכֶ֔ם ʔˈōyᵊvêḵˈem איב be hostile אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] אַתֶּ֖ם ʔattˌem אַתֶּם you נִלְחָמִ֥ים nilḥāmˌîm לחם fight אֹותָֽם׃ ʔôṯˈām אֵת [object marker]
10:25. rursum ait ad eos nolite timere nec paveatis confortamini et estote robusti sic enim faciet Dominus cunctis hostibus vestris adversum quos dimicatisHe said again to them: Fear not, neither be ye dismayed, take courage, and be strong: for so will the Lord do to all your enemies, against whom you fight.
25. And Joshua said unto them, Fear not, nor be dismayed; be strong and of good courage: for thus shall the LORD do to all your enemies against whom ye fight.
10:25. he spoke to them again: “Do not be afraid, and do not dread. Be strengthened and be steadfast. For so will the Lord do to all your enemies, against whom you fight.”
10:25. And Joshua said unto them, Fear not, nor be dismayed, be strong and of good courage: for thus shall the LORD do to all your enemies against whom ye fight.
And Joshua said unto them, Fear not, nor be dismayed, be strong and of good courage: for thus shall the LORD do to all your enemies against whom ye fight:

25: Иисус сказал им: не бойтесь и не ужасайтесь, будьте тверды и мужественны; ибо так поступит Господь со всеми врагами вашими, с которыми будете воевать.
10:26
καὶ και and; even
ἀπέκτεινεν αποκτεινω kill
αὐτοὺς αυτος he; him
Ἰησοῦς ιησους Iēsous; Iisus
καὶ και and; even
ἐκρέμασεν κρεμαννυμι hang
αὐτοὺς αυτος he; him
ἐπὶ επι in; on
πέντε πεντε five
ξύλων ξυλον wood; timber
καὶ και and; even
ἦσαν ειμι be
κρεμάμενοι κρεμαννυμι hang
ἐπὶ επι in; on
τῶν ο the
ξύλων ξυλον wood; timber
ἕως εως till; until
ἑσπέρας εσπερα evening
10:25
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
אֲלֵיהֶם֙ ʔᵃlêhˌem אֶל to
יְהֹושֻׁ֔עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua
אַל־ ʔal- אַל not
תִּֽירְא֖וּ tˈîrᵊʔˌû ירא fear
וְ wᵊ וְ and
אַל־ ʔal- אַל not
תֵּחָ֑תּוּ tēḥˈāttû חתת be terrified
חִזְק֣וּ ḥizqˈû חזק be strong
וְ wᵊ וְ and
אִמְצ֔וּ ʔimṣˈû אמץ be strong
כִּ֣י kˈî כִּי that
כָ֗כָה ḵˈāḵā כָּכָה thus
יַעֲשֶׂ֤ה yaʕᵃśˈeh עשׂה make
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
אֹ֣יְבֵיכֶ֔ם ʔˈōyᵊvêḵˈem איב be hostile
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
אַתֶּ֖ם ʔattˌem אַתֶּם you
נִלְחָמִ֥ים nilḥāmˌîm לחם fight
אֹותָֽם׃ ʔôṯˈām אֵת [object marker]
10:25. rursum ait ad eos nolite timere nec paveatis confortamini et estote robusti sic enim faciet Dominus cunctis hostibus vestris adversum quos dimicatis
He said again to them: Fear not, neither be ye dismayed, take courage, and be strong: for so will the Lord do to all your enemies, against whom you fight.
10:25. he spoke to them again: “Do not be afraid, and do not dread. Be strengthened and be steadfast. For so will the Lord do to all your enemies, against whom you fight.”
10:25. And Joshua said unto them, Fear not, nor be dismayed, be strong and of good courage: for thus shall the LORD do to all your enemies against whom ye fight.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:25: Fear not: Jos 1:9; Deu 31:6-8; Sa1 17:37; Psa 63:9, Psa 77:11; Co2 1:10; Ti2 4:17, Ti2 4:18
be strong: Eph 6:10
thus shall: Deu 3:21, Deu 3:22, Deu 7:19; Rom 8:37
John Gill
10:25 And Joshua said, rest not, nor be dismayed,.... Not meaning at the kings, who perhaps lay bound upon the ground, or however were not in a condition to make any resistance, so that they had nothing to fear from them; but this respects future time, and what other enemies they should meet with; who would be brought into subjection to them as these were, and therefore from hence should take heart:
be strong, and of good courage; and go on valiantly in subduing the rest of their enemies, and not be afraid of them:
for thus shall the Lord do to all your enemies against whom ye fight; put them into their hands, and give them power to tread on their necks: this shows that what Joshua did, or ordered to be done, was of the Lord.
10:2610:26: Եւ կոտորեա՛ց զնոսա Յեսու, եւ կախեաց զնոսա հնգեսին զփայտից. եւ կային կախեա՛լ զփայտիցն մինչեւ ցերեկոյ[2240]։ [2240] Ոմանք. Զնոսա զհնգեսին Յես՛՛... եւ կացին կա՛՛։
26. Ապա Յեսուն նրանց սպանեց եւ նրանց հինգին էլ կախեց ծառերից, եւ նրանք կախուած մնացին ծառերից մինչեւ երեկոյ:
26 Ապա Յեսու զանոնք զարկաւ մեռցուց ու հինգ ծառէ կախեց։ Ծառերուն վրայ մինչեւ իրիկուն կախուած մնացին։
Եւ կոտորեաց զնոսա Յեսու, եւ կախեաց զնոսա հնգեսին զփայտից, եւ կային կախեալ զփայտիցն մինչեւ ցերեկոյ:

10:26: Եւ կոտորեա՛ց զնոսա Յեսու, եւ կախեաց զնոսա հնգեսին զփայտից. եւ կային կախեա՛լ զփայտիցն մինչեւ ցերեկոյ[2240]։
[2240] Ոմանք. Զնոսա զհնգեսին Յես՛՛... եւ կացին կա՛՛։
26. Ապա Յեսուն նրանց սպանեց եւ նրանց հինգին էլ կախեց ծառերից, եւ նրանք կախուած մնացին ծառերից մինչեւ երեկոյ:
26 Ապա Յեսու զանոնք զարկաւ մեռցուց ու հինգ ծառէ կախեց։ Ծառերուն վրայ մինչեւ իրիկուն կախուած մնացին։
zohrab-1805▾ eastern-1994▾ western am▾
10:2626: Потом поразил их Иисус и убил их и повесил их на пяти деревах; и висели они на деревах до вечера.
10:27 καὶ και and; even ἐγενήθη γινομαι happen; become πρὸς προς to; toward ἡλίου ηλιος sun δυσμὰς δυσμη sunset; west ἐνετείλατο εντελλομαι direct; enjoin Ἰησοῦς ιησους Iēsous; Iisus καὶ και and; even καθεῖλον καθαιρεω take down; demolish αὐτοὺς αυτος he; him ἀπὸ απο from; away τῶν ο the ξύλων ξυλον wood; timber καὶ και and; even ἔρριψαν ριπτω fling; disperse αὐτοὺς αυτος he; him εἰς εις into; for τὸ ο the σπήλαιον σπηλαιον cave εἰς εις into; for ὃ ος who; what κατεφύγοσαν καταφευγω flee for refuge ἐκεῖ εκει there καὶ και and; even ἐπεκύλισαν επικυλινδεω stone ἐπὶ επι in; on τὸ ο the σπήλαιον σπηλαιον cave ἕως εως till; until τῆς ο the σήμερον σημερον today; present ἡμέρας ημερα day
10:26 וַ wa וְ and יַּכֵּ֨ם yyakkˌēm נכה strike יְהֹושֻׁ֤עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua אַֽחֲרֵי־ ʔˈaḥᵃrê- אַחַר after כֵן֙ ḵˌēn כֵּן thus וַ wa וְ and יְמִיתֵ֔ם yᵊmîṯˈēm מות die וַ wa וְ and יִּתְלֵ֕ם yyiṯlˈēm תלה hang עַ֖ל ʕˌal עַל upon חֲמִשָּׁ֣ה ḥᵃmiššˈā חָמֵשׁ five עֵצִ֑ים ʕēṣˈîm עֵץ tree וַ wa וְ and יִּֽהְי֛וּ yyˈihyˈû היה be תְּלוּיִ֥ם tᵊlûyˌim תלה hang עַל־ ʕal- עַל upon הָ hā הַ the עֵצִ֖ים ʕēṣˌîm עֵץ tree עַד־ ʕaḏ- עַד unto הָ hā הַ the עָֽרֶב׃ ʕˈārev עֶרֶב evening
10:26. percussitque Iosue et interfecit eos atque suspendit super quinque stipites fueruntque suspensi usque ad vesperumAnd Josue struck, and slew them, and hanged them upon five gibbets; and they hung until the evening.
26. And afterward Joshua smote them, and put them to death, and hanged them on five trees: and they were hanging upon the trees until the evening.
10:26. And Joshua struck them down and killed them, and he suspended them on five gallows. And they hung there until evening.
10:26. And afterward Joshua smote them, and slew them, and hanged them on five trees: and they were hanging upon the trees until the evening.
And afterward Joshua smote them, and slew them, and hanged them on five trees: and they were hanging upon the trees until the evening:

26: Потом поразил их Иисус и убил их и повесил их на пяти деревах; и висели они на деревах до вечера.
10:27
καὶ και and; even
ἐγενήθη γινομαι happen; become
πρὸς προς to; toward
ἡλίου ηλιος sun
δυσμὰς δυσμη sunset; west
ἐνετείλατο εντελλομαι direct; enjoin
Ἰησοῦς ιησους Iēsous; Iisus
καὶ και and; even
καθεῖλον καθαιρεω take down; demolish
αὐτοὺς αυτος he; him
ἀπὸ απο from; away
τῶν ο the
ξύλων ξυλον wood; timber
καὶ και and; even
ἔρριψαν ριπτω fling; disperse
αὐτοὺς αυτος he; him
εἰς εις into; for
τὸ ο the
σπήλαιον σπηλαιον cave
εἰς εις into; for
ος who; what
κατεφύγοσαν καταφευγω flee for refuge
ἐκεῖ εκει there
καὶ και and; even
ἐπεκύλισαν επικυλινδεω stone
ἐπὶ επι in; on
τὸ ο the
σπήλαιον σπηλαιον cave
ἕως εως till; until
τῆς ο the
σήμερον σημερον today; present
ἡμέρας ημερα day
10:26
וַ wa וְ and
יַּכֵּ֨ם yyakkˌēm נכה strike
יְהֹושֻׁ֤עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua
אַֽחֲרֵי־ ʔˈaḥᵃrê- אַחַר after
כֵן֙ ḵˌēn כֵּן thus
וַ wa וְ and
יְמִיתֵ֔ם yᵊmîṯˈēm מות die
וַ wa וְ and
יִּתְלֵ֕ם yyiṯlˈēm תלה hang
עַ֖ל ʕˌal עַל upon
חֲמִשָּׁ֣ה ḥᵃmiššˈā חָמֵשׁ five
עֵצִ֑ים ʕēṣˈîm עֵץ tree
וַ wa וְ and
יִּֽהְי֛וּ yyˈihyˈû היה be
תְּלוּיִ֥ם tᵊlûyˌim תלה hang
עַל־ ʕal- עַל upon
הָ הַ the
עֵצִ֖ים ʕēṣˌîm עֵץ tree
עַד־ ʕaḏ- עַד unto
הָ הַ the
עָֽרֶב׃ ʕˈārev עֶרֶב evening
10:26. percussitque Iosue et interfecit eos atque suspendit super quinque stipites fueruntque suspensi usque ad vesperum
And Josue struck, and slew them, and hanged them upon five gibbets; and they hung until the evening.
10:26. And Joshua struck them down and killed them, and he suspended them on five gallows. And they hung there until evening.
10:26. And afterward Joshua smote them, and slew them, and hanged them on five trees: and they were hanging upon the trees until the evening.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26: Кроме позорного обряда, побежденные цари не были перед смертью подвергаемы мучениям, как это делалось у других древних народов: повешение, как символ позорной смерти, совершено было над трупами. Ср. VIII:29. Так же, нужно думать, поступили и с царем Македским.
Adam Clarke: Commentary on the Bible - 1831
10:26: Smote - slew - and hanged them on five trees - Hanging alive seems a barbarous custom: among the Hebrews, criminals were first deprived of life; this was the debt required by justice: then they were hanged up, perhaps generally by the hands, not by the neck; this was done by way of example, to deter others from committing the crimes for which those had suffered: but they were never permitted to hang thus exposed all night, as this could have answered no purpose, either of justice or example, as they could not be seen in the night-season. One day also was deemed enough for their exposure, it being thought sufficient to show the public that justice had been executed; and to have exhibited them longer would have appeared to be a barbarous cruelty which attempted to extend punishment beyond the possible requisitions of justice. See the note on Deu 21:23.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:26: Joshua: Jdg 8:21; Sa1 15:33
hanged: Jos 8:29; Num 25:4; Deu 21:22, Deu 21:23; Sa2 21:6, Sa2 21:9; Est 2:23, Est 7:9, Est 7:10; Mat 27:25; Gal 3:13
John Gill
10:26 And afterwards Joshua smote them and slew them,.... With the sword; either by his own hands, or by others whom he ordered to slay them:
and hanged them on five trees; to their shame and disgrace, and the terror of others:
and they were hanging upon the trees until the evening; by way of contempt of them, and as a spectacle of terror to others, especially to the inhabitants of Makkedah, and their king they were now besieging.
10:2710:27: Եւ եղեւ ընդ արեւմուտն, հրամայեաց Յեսու եւ իջուցին զնոսա ՚ի փայտիցն. եւ ընկեցին յա՛յրն յորս փախուցեալ անկեալ էին. եւ թաւալեցուցի՛ն քարինս մեծամեծս ՚ի վերայ այրին մինչեւ ցայսօր ժամանակի[2241]։ [2241] Այլք. Եւ եղեւ ընդ արեւմուտսն։
27. Արեւամուտին Յեսուն հրամայեց, եւ նրանց իջեցրին ծառերից, գցեցին այն քարայրի մէջ, որտեղ թաքնուել էին. եւ քարայրի մուտքին գլորեցին մեծամեծ քարեր, որոնք կան մինչեւ այսօր:
27 Արեւին մտնելու ատենը Յեսու հրամայեց ու զանոնք ծառերուն վրայէն իջեցուցին եւ իրենց պահուած այրին մէջ նետեցին զանոնք ու այրին բերանը մեծ քարեր դրին։ Ատոնք դեռ կը կենան մինչեւ այսօր։
Եւ եղեւ ընդ արեւմուտսն հրամայեաց Յեսու եւ իջուցին զնոսա ի փայտիցն, եւ ընկեցին յայրն յոր փախուցեալ անկեալ էին, եւ թաւալեցուցին քարինս մեծամեծս ի վերայ այրին մինչեւ ցայսօր ժամանակի:

10:27: Եւ եղեւ ընդ արեւմուտն, հրամայեաց Յեսու եւ իջուցին զնոսա ՚ի փայտիցն. եւ ընկեցին յա՛յրն յորս փախուցեալ անկեալ էին. եւ թաւալեցուցի՛ն քարինս մեծամեծս ՚ի վերայ այրին մինչեւ ցայսօր ժամանակի[2241]։
[2241] Այլք. Եւ եղեւ ընդ արեւմուտսն։
27. Արեւամուտին Յեսուն հրամայեց, եւ նրանց իջեցրին ծառերից, գցեցին այն քարայրի մէջ, որտեղ թաքնուել էին. եւ քարայրի մուտքին գլորեցին մեծամեծ քարեր, որոնք կան մինչեւ այսօր:
27 Արեւին մտնելու ատենը Յեսու հրամայեց ու զանոնք ծառերուն վրայէն իջեցուցին եւ իրենց պահուած այրին մէջ նետեցին զանոնք ու այրին բերանը մեծ քարեր դրին։ Ատոնք դեռ կը կենան մինչեւ այսօր։
zohrab-1805▾ eastern-1994▾ western am▾
10:2727: При захождении солнца приказал Иисус, и сняли их с дерев, и бросили их в пещеру, в которой они скрывались, и привалили большие камни к отверстию пещеры, [которые там] даже до сего дня.
10:28 καὶ και and; even τὴν ο the Μακηδα μακηδα take; get ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that καὶ και and; even ἐφόνευσαν φονευω murder αὐτὴν αυτος he; him ἐν εν in στόματι στομα mouth; edge ξίφους ξιφος and; even ἐξωλέθρευσαν εξολοθρευω utterly ruin πᾶν πας all; every ἐμπνέον εμπνεος in αὐτῇ αυτος he; him καὶ και and; even οὐ ου not κατελείφθη καταλειπω leave behind; remain ἐν εν in αὐτῇ αυτος he; him οὐδεὶς ουδεις no one; not one διασεσῳσμένος διασωζω thoroughly save; bring safely through καὶ και and; even διαπεφευγώς διαφευγω escape καὶ και and; even ἐποίησαν ποιεω do; make τῷ ο the βασιλεῖ βασιλευς monarch; king Μακηδα μακηδα who; what τρόπον τροπος manner; by means ἐποίησαν ποιεω do; make τῷ ο the βασιλεῖ βασιλευς monarch; king Ιεριχω ιεριχω Hierichō; Ierikho
10:27 וַ wa וְ and יְהִ֞י yᵊhˈî היה be לְ lᵊ לְ to עֵ֣ת׀ ʕˈēṯ עֵת time בֹּ֣וא bˈô בוא come הַ ha הַ the שֶּׁ֗מֶשׁ ššˈemeš שֶׁמֶשׁ sun צִוָּ֤ה ṣiwwˈā צוה command יְהֹושֻׁ֨עַ֙ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua וַ wa וְ and יֹּֽרִידוּם֙ yyˈōrîḏûm ירד descend מֵ mē מִן from עַ֣ל ʕˈal עַל upon הָ hā הַ the עֵצִ֔ים ʕēṣˈîm עֵץ tree וַ wa וְ and יַּ֨שְׁלִכֻ֔ם yyˌašliḵˈum שׁלך throw אֶל־ ʔel- אֶל to הַ ha הַ the מְּעָרָ֖ה mmᵊʕārˌā מְעָרָה cave אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] נֶחְבְּאוּ־ neḥbᵊʔû- חבא hide שָׁ֑ם šˈām שָׁם there וַ wa וְ and יָּשִׂ֜מוּ yyāśˈimû שׂים put אֲבָנִ֤ים ʔᵃvānˈîm אֶבֶן stone גְּדֹלֹות֙ gᵊḏōlôṯ גָּדֹול great עַל־ ʕal- עַל upon פִּ֣י pˈî פֶּה mouth הַ ha הַ the מְּעָרָ֔ה mmᵊʕārˈā מְעָרָה cave עַד־ ʕaḏ- עַד unto עֶ֖צֶם ʕˌeṣem עֶצֶם bone הַ ha הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the זֶּֽה׃ פ zzˈeh . f זֶה this
10:27. cumque occumberet sol praecepit sociis ut deponerent eos de patibulis qui depositos proiecerunt in speluncam in qua latuerant et posuerunt super os eius saxa ingentia quae permanent usque in praesensAnd when the sun was down, he commanded the soldiers to take them down from the gibbets. And after they were taken down, they cast them into the cave, where they had lain hid, and put great stones at the mouth thereof, which remain until this day.
27. And it came to pass at the time of the going down of the sun, that Joshua commanded, and they took them down off the trees, and cast them into the cave wherein they had hidden themselves, and laid great stones on the mouth of the cave, unto this very day.
10:27. And when the sun had set, he instructed his assistants that they should take them down from the gallows. And having been taken down, they cast them into the cave, where they had lain hidden, and they set vast stones at its mouth, which remain, even to the present.
10:27. And it came to pass at the time of the going down of the sun, [that] Joshua commanded, and they took them down off the trees, and cast them into the cave wherein they had been hid, and laid great stones in the cave’s mouth, [which remain] until this very day.
And it came to pass at the time of the going down of the sun, [that] Joshua commanded, and they took them down off the trees, and cast them into the cave wherein they had been hid, and laid great stones in the cave' s mouth, [which remain] until this very day:

27: При захождении солнца приказал Иисус, и сняли их с дерев, и бросили их в пещеру, в которой они скрывались, и привалили большие камни к отверстию пещеры, [которые там] даже до сего дня.
10:28
καὶ και and; even
τὴν ο the
Μακηδα μακηδα take; get
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
καὶ και and; even
ἐφόνευσαν φονευω murder
αὐτὴν αυτος he; him
ἐν εν in
στόματι στομα mouth; edge
ξίφους ξιφος and; even
ἐξωλέθρευσαν εξολοθρευω utterly ruin
πᾶν πας all; every
ἐμπνέον εμπνεος in
αὐτῇ αυτος he; him
καὶ και and; even
οὐ ου not
κατελείφθη καταλειπω leave behind; remain
ἐν εν in
αὐτῇ αυτος he; him
οὐδεὶς ουδεις no one; not one
διασεσῳσμένος διασωζω thoroughly save; bring safely through
καὶ και and; even
διαπεφευγώς διαφευγω escape
καὶ και and; even
ἐποίησαν ποιεω do; make
τῷ ο the
βασιλεῖ βασιλευς monarch; king
Μακηδα μακηδα who; what
τρόπον τροπος manner; by means
ἐποίησαν ποιεω do; make
τῷ ο the
βασιλεῖ βασιλευς monarch; king
Ιεριχω ιεριχω Hierichō; Ierikho
10:27
וַ wa וְ and
יְהִ֞י yᵊhˈî היה be
לְ lᵊ לְ to
עֵ֣ת׀ ʕˈēṯ עֵת time
בֹּ֣וא bˈô בוא come
הַ ha הַ the
שֶּׁ֗מֶשׁ ššˈemeš שֶׁמֶשׁ sun
צִוָּ֤ה ṣiwwˈā צוה command
יְהֹושֻׁ֨עַ֙ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua
וַ wa וְ and
יֹּֽרִידוּם֙ yyˈōrîḏûm ירד descend
מֵ מִן from
עַ֣ל ʕˈal עַל upon
הָ הַ the
עֵצִ֔ים ʕēṣˈîm עֵץ tree
וַ wa וְ and
יַּ֨שְׁלִכֻ֔ם yyˌašliḵˈum שׁלך throw
אֶל־ ʔel- אֶל to
הַ ha הַ the
מְּעָרָ֖ה mmᵊʕārˌā מְעָרָה cave
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
נֶחְבְּאוּ־ neḥbᵊʔû- חבא hide
שָׁ֑ם šˈām שָׁם there
וַ wa וְ and
יָּשִׂ֜מוּ yyāśˈimû שׂים put
אֲבָנִ֤ים ʔᵃvānˈîm אֶבֶן stone
גְּדֹלֹות֙ gᵊḏōlôṯ גָּדֹול great
עַל־ ʕal- עַל upon
פִּ֣י pˈî פֶּה mouth
הַ ha הַ the
מְּעָרָ֔ה mmᵊʕārˈā מְעָרָה cave
עַד־ ʕaḏ- עַד unto
עֶ֖צֶם ʕˌeṣem עֶצֶם bone
הַ ha הַ the
יֹּ֥ום yyˌôm יֹום day
הַ ha הַ the
זֶּֽה׃ פ zzˈeh . f זֶה this
10:27. cumque occumberet sol praecepit sociis ut deponerent eos de patibulis qui depositos proiecerunt in speluncam in qua latuerant et posuerunt super os eius saxa ingentia quae permanent usque in praesens
And when the sun was down, he commanded the soldiers to take them down from the gibbets. And after they were taken down, they cast them into the cave, where they had lain hid, and put great stones at the mouth thereof, which remain until this day.
10:27. And when the sun had set, he instructed his assistants that they should take them down from the gallows. And having been taken down, they cast them into the cave, where they had lain hidden, and they set vast stones at its mouth, which remain, even to the present.
10:27. And it came to pass at the time of the going down of the sun, [that] Joshua commanded, and they took them down off the trees, and cast them into the cave wherein they had been hid, and laid great stones in the cave’s mouth, [which remain] until this very day.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:27: they took: Jos 8:29; Deu 21:23; Sa2 18:17
until this very day: Jos 4:9, Jos 7:26
John Gill
10:27 And it came to pass, at the time of the going down of the sun,.... Which was the time fixed by the law of God for taking down bodies that were hanged, Deut 21:23,
that Joshua commanded, and they took them down off the trees; not from, any respect to them, but that they might not defile the land, as dead bodies in a ceremonial sense did, Deut 21:23; and this Joshua was the more careful of, as they were just entered into it, and were taking possession of it:
and they cast them into the cave wherein they had been hid; so that what had been their hiding place now became their grave; and according to the Samaritan Chronicle (q), the trees also on which they were hanged were cast in with them:
and laid great stones in the cave's mouth: not as a monumental pile, as in the instances of Achan and the king of Ai, Josh 7:26; but to prevent their carcasses being dragged out, and eaten by wild beasts, as some think; or that they might not be taken out, and buried in a more honourable manner:
which remain until this very day; when Joshua was grown old, the writer of this book.
(q) Apud Hottinger. Smegma. p. 511.
John Wesley
10:27 Took them down - That neither wild beasts could come to devour them, nor any of their people to give them honourable burial. Thus that which they thought would have been their shelter, was made their prison first, and then their grave. So shall we surely be disappointed, in whatever we flee to from God.
10:2810:28: Եւ զՄակետա առին յաւուր յայնմիկ, եւ կոտորեցին զնա սրո՛վ սուսերի. եւ զթագաւորն նոցա, եւ սատակեցին զնա՝ ※ եւ զամենայն շնչաւոր որ ՚ի նմա. եւ ո՛չ ոք մնաց ՚ի նմանէ ապրեալ եւ փախուցեալ. եւ արա՛ր ընդ թագաւորն Մակեդայ, զոր օրինակ արար ընդ թագաւորն Երիքովի[2242]։ [2242] Ոմանք. Եւ զթագաւորն նորա... ՚ի նմա ապրեալ... զոր օրինակ արարին ընդ թագաւորն Երիքովի։
28. Այդ օրը գրաւեցին նաեւ Մակեդան, սրի քաշեցին այն ու նրա թագաւորին, բնաջնջեցին այն եւ նրա մէջ եղած բոլոր մարդկանց, ոչ մի ազատուած կամ փախստական չմնաց նրանցից: Յեսուն Մակեդայի թագաւորի հետ էլ վարուեց այնպէս, ինչպէս վարուել էր Երիքովի թագաւորի հետ:
28 Յեսու նոյն օրը Մակեդան ալ առաւ ու զանիկա սուրի բերնէ անցուց եւ անոր թագաւորն ու անոր մէջ գտնուած բոլոր մարդիկը կորսնցուց եւ մէ՛կը ողջ չթողուց։ Մակեդայի թագաւորին ալ այնպէս ըրաւ, ինչպէս Երիքովի թագաւորին ըրած էր։
Եւ զՄակեդա առին յաւուր յայնմիկ. եւ կոտորեցին զնա սրով սուսերի եւ զթագաւորն նորա, եւ սատակեցին զնա եւ զամենայն շնչաւոր որ ի նմա. եւ ոչ ոք մնաց ի նմանէ ապրեալ եւ փախուցեալ. եւ արար ընդ թագաւորն Մակեդայ, զոր օրինակ արար ընդ թագաւորն Երիքովի:

10:28: Եւ զՄակետա առին յաւուր յայնմիկ, եւ կոտորեցին զնա սրո՛վ սուսերի. եւ զթագաւորն նոցա, եւ սատակեցին զնա՝ ※ եւ զամենայն շնչաւոր որ ՚ի նմա. եւ ո՛չ ոք մնաց ՚ի նմանէ ապրեալ եւ փախուցեալ. եւ արա՛ր ընդ թագաւորն Մակեդայ, զոր օրինակ արար ընդ թագաւորն Երիքովի[2242]։
[2242] Ոմանք. Եւ զթագաւորն նորա... ՚ի նմա ապրեալ... զոր օրինակ արարին ընդ թագաւորն Երիքովի։
28. Այդ օրը գրաւեցին նաեւ Մակեդան, սրի քաշեցին այն ու նրա թագաւորին, բնաջնջեցին այն եւ նրա մէջ եղած բոլոր մարդկանց, ոչ մի ազատուած կամ փախստական չմնաց նրանցից: Յեսուն Մակեդայի թագաւորի հետ էլ վարուեց այնպէս, ինչպէս վարուել էր Երիքովի թագաւորի հետ:
28 Յեսու նոյն օրը Մակեդան ալ առաւ ու զանիկա սուրի բերնէ անցուց եւ անոր թագաւորն ու անոր մէջ գտնուած բոլոր մարդիկը կորսնցուց եւ մէ՛կը ողջ չթողուց։ Մակեդայի թագաւորին ալ այնպէս ըրաւ, ինչպէս Երիքովի թագաւորին ըրած էր։
zohrab-1805▾ eastern-1994▾ western am▾
10:2828: В тот же день взял Иисус Макед, и поразил [его] мечом и царя его, и предал заклятию их и все дышащее, что находилось в нем: никого не оставил, кто бы уцелел; и поступил с царем Македским так же, как поступил с царем Иерихонским.
10:29 καὶ και and; even ἀπῆλθεν απερχομαι go off; go away Ἰησοῦς ιησους Iēsous; Iisus καὶ και and; even πᾶς πας all; every Ισραηλ ισραηλ.1 Israel μετ᾿ μετα with; amid αὐτοῦ αυτος he; him ἐκ εκ from; out of Μακηδα μακηδα into; for Λεβνα λεβνα and; even ἐπολιόρκει πολιορκεω Lebna; Levna
10:28 וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] מַקֵּדָה֩ maqqēḏˌā מַקֵּדָה Makkedah לָכַ֨ד lāḵˌaḏ לכד seize יְהֹושֻׁ֜עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֗וּא hˈû הוּא he וַ wa וְ and יַּכֶּ֣הָ yyakkˈehā נכה strike לְ lᵊ לְ to פִי־ fî- פֶּה mouth חֶרֶב֮ ḥerev חֶרֶב dagger וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] מַלְכָּהּ֒ malkˌāh מֶלֶךְ king הֶחֱרִ֣ם heḥᵉrˈim חרם consecrate אֹותָ֗ם ʔôṯˈām אֵת [object marker] וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole הַ ha הַ the נֶּ֨פֶשׁ֙ nnˈefeš נֶפֶשׁ soul אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בָּ֔הּ bˈāh בְּ in לֹ֥א lˌō לֹא not הִשְׁאִ֖יר hišʔˌîr שׁאר remain שָׂרִ֑יד śārˈîḏ שָׂרִיד survivor וַ wa וְ and יַּ֨עַשׂ֙ yyˈaʕaś עשׂה make לְ lᵊ לְ to מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king מַקֵּדָ֔ה maqqēḏˈā מַקֵּדָה Makkedah כַּ ka כְּ as אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] עָשָׂ֖ה ʕāśˌā עשׂה make לְ lᵊ לְ to מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king יְרִיחֹֽו׃ yᵊrîḥˈô יְרִיחֹוֿ יְרִחֹו Jericho
10:28. eodem die Macedam quoque cepit Iosue et percussit in ore gladii regemque illius interfecit et omnes habitatores eius non dimisit in ea saltim parvas reliquias fecitque regi Maceda sicut fecerat regi HierichoThe same day Josue took Maceda, and destroyed it with the edge of the sword, and killed the king and all the inhabitants thereof: he left not in it the least remains. And he did to the king of Maceda, as he had done to the king of Jericho.
28. And Joshua took Makkedah on that day, and smote it with the edge of the sword, and the king thereof; he utterly destroyed them and all the souls that were therein, he left none remaining: and he did to the king of Makkedah as he had done unto the king of Jericho.
10:28. Also on the same day, Joshua seized Makkedah, and he struck it with the edge of the sword, and he put to death its king and all its inhabitants. He did not leave in it even the smallest remains. And he did to the king of Makkedah, just as he had done to the king of Jericho.
10:28. And that day Joshua took Makkedah, and smote it with the edge of the sword, and the king thereof he utterly destroyed, them, and all the souls that [were] therein; he let none remain: and he did to the king of Makkedah as he did unto the king of Jericho.
And that day Joshua took Makkedah, and smote it with the edge of the sword, and the king thereof he utterly destroyed, them, and all the souls that [were] therein; he let none remain: and he did to the king of Makkedah as he did unto the king of Jericho:

28: В тот же день взял Иисус Макед, и поразил [его] мечом и царя его, и предал заклятию их и все дышащее, что находилось в нем: никого не оставил, кто бы уцелел; и поступил с царем Македским так же, как поступил с царем Иерихонским.
10:29
καὶ και and; even
ἀπῆλθεν απερχομαι go off; go away
Ἰησοῦς ιησους Iēsous; Iisus
καὶ και and; even
πᾶς πας all; every
Ισραηλ ισραηλ.1 Israel
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
ἐκ εκ from; out of
Μακηδα μακηδα into; for
Λεβνα λεβνα and; even
ἐπολιόρκει πολιορκεω Lebna; Levna
10:28
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
מַקֵּדָה֩ maqqēḏˌā מַקֵּדָה Makkedah
לָכַ֨ד lāḵˌaḏ לכד seize
יְהֹושֻׁ֜עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
ה֗וּא hˈû הוּא he
וַ wa וְ and
יַּכֶּ֣הָ yyakkˈehā נכה strike
לְ lᵊ לְ to
פִי־ fî- פֶּה mouth
חֶרֶב֮ ḥerev חֶרֶב dagger
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
מַלְכָּהּ֒ malkˌāh מֶלֶךְ king
הֶחֱרִ֣ם heḥᵉrˈim חרם consecrate
אֹותָ֗ם ʔôṯˈām אֵת [object marker]
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
הַ ha הַ the
נֶּ֨פֶשׁ֙ nnˈefeš נֶפֶשׁ soul
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
בָּ֔הּ bˈāh בְּ in
לֹ֥א lˌō לֹא not
הִשְׁאִ֖יר hišʔˌîr שׁאר remain
שָׂרִ֑יד śārˈîḏ שָׂרִיד survivor
וַ wa וְ and
יַּ֨עַשׂ֙ yyˈaʕaś עשׂה make
לְ lᵊ לְ to
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
מַקֵּדָ֔ה maqqēḏˈā מַקֵּדָה Makkedah
כַּ ka כְּ as
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
עָשָׂ֖ה ʕāśˌā עשׂה make
לְ lᵊ לְ to
מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king
יְרִיחֹֽו׃ yᵊrîḥˈô יְרִיחֹוֿ יְרִחֹו Jericho
10:28. eodem die Macedam quoque cepit Iosue et percussit in ore gladii regemque illius interfecit et omnes habitatores eius non dimisit in ea saltim parvas reliquias fecitque regi Maceda sicut fecerat regi Hiericho
The same day Josue took Maceda, and destroyed it with the edge of the sword, and killed the king and all the inhabitants thereof: he left not in it the least remains. And he did to the king of Maceda, as he had done to the king of Jericho.
10:28. Also on the same day, Joshua seized Makkedah, and he struck it with the edge of the sword, and he put to death its king and all its inhabitants. He did not leave in it even the smallest remains. And he did to the king of Makkedah, just as he had done to the king of Jericho.
10:28. And that day Joshua took Makkedah, and smote it with the edge of the sword, and the king thereof he utterly destroyed, them, and all the souls that [were] therein; he let none remain: and he did to the king of Makkedah as he did unto the king of Jericho.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Seven Kings Defeated and Slain. B. C. 1450.

28 And that day Joshua took Makkedah, and smote it with the edge of the sword, and the king thereof he utterly destroyed, them, and all the souls that were therein; he let none remain: and he did to the king of Makkedah as he did unto the king of Jericho. 29 Then Joshua passed from Makkedah, and all Israel with him, unto Libnah, and fought against Libnah: 30 And the LORD delivered it also, and the king thereof, into the hand of Israel; and he smote it with the edge of the sword, and all the souls that were therein; he let none remain in it; but did unto the king thereof as he did unto the king of Jericho. 31 And Joshua passed from Libnah, and all Israel with him, unto Lachish, and encamped against it, and fought against it: 32 And the LORD delivered Lachish into the hand of Israel, which took it on the second day, and smote it with the edge of the sword, and all the souls that were therein, according to all that he had done to Libnah. 33 Then Horam king of Gezer came up to help Lachish; and Joshua smote him and his people, until he had left him none remaining. 34 And from Lachish Joshua passed unto Eglon, and all Israel with him; and they encamped against it, and fought against it: 35 And they took it on that day, and smote it with the edge of the sword, and all the souls that were therein he utterly destroyed that day, according to all that he had done to Lachish. 36 And Joshua went up from Eglon, and all Israel with him, unto Hebron; and they fought against it: 37 And they took it, and smote it with the edge of the sword, and the king thereof, and all the cities thereof, and all the souls that were therein; he left none remaining, according to all that he had done to Eglon; but destroyed it utterly, and all the souls that were therein. 38 And Joshua returned, and all Israel with him, to Debir; and fought against it: 39 And he took it, and the king thereof, and all the cities thereof; and they smote them with the edge of the sword, and utterly destroyed all the souls that were therein; he left none remaining: as he had done to Hebron, so he did to Debir, and to the king thereof; as he had done also to Libnah, and to her king. 40 So Joshua smote all the country of the hills, and of the south, and of the vale, and of the springs, and all their kings: he left none remaining, but utterly destroyed all that breathed, as the LORD God of Israel commanded. 41 And Joshua smote them from Kadesh-barnea even unto Gaza, and all the country of Goshen, even unto Gibeon. 42 And all these kings and their land did Joshua take at one time, because the LORD God of Israel fought for Israel. 43 And Joshua returned, and all Israel with him, unto the camp to Gilgal.
We are here informed how Joshua improved the late glorious victory he had obtained and the advantages he had gained by it, and to do this well is a general's praise.
I. Here is a particular account of the several cities which he immediately made himself master of. 1. The cities of three of the kings whom he had conquered in the field he went and took possession of, Lachish (v. 31, 32), Eglon (v. 34, 35), and Hebron, v. 36, 37. The other two, Jerusalem and Jarmuth, were not taken at this time; perhaps his forces were either so much fatigued with what they had done or so well content with what they had got that they had no mind to attack those places, and so they let slip the fairest opportunity they could ever expect of reducing them with ease, which afterwards was not done without difficulty, Judg. i. 8; 2 Sam. v. 6. 2. Three other cities, and royal cities too, he took: Makkedah, into the neighbourhood of which the five kings had fled, which brought Joshua and his forces thither in pursuit of them, and so hastened its ruin (v. 28), Libnah (v. 29, 30), and Debir, v. 38, 39. 3. One king that brought in his forces for the relief of Lachish, that had lost its king, proved to meddle to his own hurt; it was Horam king of Gezer, who, either in friendship to his neighbours or for his own security, offered to stop the progress of Joshua's arms, and was cut off with all his forces, v. 33. Thus wicked men are often snared in their counsels, and, by opposing God in the way of his judgments, bring them the sooner on their own heads.
II. A general account of the country which was hereby reduced and brought into Israel's hands (v. 40-42), that part of the land of Canaan of which they first got possession, which lay south of Jerusalem, and afterwards fell, for the most part, to the lot of the tribe of Judah. Observe in this narrative,
1. The great speed Joshua made in taking these cities, which, some think, is intimated in the manner of relating it, which is quick and concise. He flew like lightning from place to place; and though they all stood it out to the last extremity, and none of these cities opened their gates to him, yet in a little time he got them all into his hands, summoned them, and seized them, the same day (v. 28), or in two days, v. 32. Now that they were struck with fear, by the defeat of their armies and the death of their kings, Joshua prudently followed his blow. See what a great deal of work may be done in a little time, if we will but be busy and improve our opportunities.
2. The great severity Joshua used towards those he conquered. He gave no quarter to man, woman, nor child, put to the sword all the souls (v. 28, 30, 32, 35, &c.), utterly destroyed all that breathed (v. 40), and left none remaining. Nothing could justify this military execution but that herein they did as the Lord God of Israel commanded (v. 40), which was sufficient not only to bear them out, and save them for the imputation of cruelty, but to sanctify what they did, and make it an acceptable piece of service to his justice. God would hereby, (1.) Manifest his hatred of the idolatries and other abominations which the Canaanites had been guilty of, and leave us to judge how great the provocation was which they had given him by the greatness of the destruction which was brought upon them when the measure of their iniquity was full. (2.) He would hereby magnify his love to his people Israel, in giving so many men for them, and people for their life, Isa. xliii. 4. When the heathen are to be cast out to make room for this vine (Ps. lxxx. 8) divine justice appears more prodigal than ever of human blood, that the Israelites might find themselves for ever obliged to spend their lives to the glory of that God who had sacrificed so many of the lives of his creatures to their interest. (3.) Hereby was typified the final and eternal destruction of all the impenitent implacable enemies of the Lord Jesus, who, having slighted the riches of his grace, must for ever feel the weight of his wrath, and shall have judgment without mercy. Nations that forget God shall be turned into hell, and no reproach at all to God's infinite goodness.
3. The great success of this expedition. The spoil of these cities was now divided among the men of war that plundered them; and the cities themselves, with the land about them, were shortly to be divided among the tribes, for the Lord fought for Israel, v. 42. They could not have gotten the victory if God had not undertaken the battle; then we conquer when God fights for us; and, if he be for us, who can be against us?
Adam Clarke: Commentary on the Bible - 1831
10:28: That day Joshua took Makkedah - It is very possible that Makkedah was taken on the evening of the same day in which the miraculous solstice took place; but as to the other cities mentioned in this chapter, they certainly were subdued some days after, as it is not possible that an army, exhausted as this must have been with a whole night's march, and two days' hard fighting, could have proceeded farther than Makkedah that night; the other cities were successively taken in the following days.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:28: Makkedah: Situated, according to Eusebius, 8 miles east from Eleutheropolis. It was afterwards assigned to the tribe of Judah. Jos 15:41
them: Jos 10:32, Jos 10:35, Jos 10:37, Jos 10:39, Jos 6:21; Deu 7:2, Deu 7:16, Deu 20:16, Deu 20:17; Psa 21:8, Psa 21:9, Psa 110:1; Luk 19:27; Co1 15:25
and he did: Jos 10:30, Jos 8:2
Carl Friedrich Keil and Franz Delitzsch
10:28
Further prosecution of the victory, by the conquest of the fortified towns of the south, into which those who escaped the sword of the Israelites had thrown themselves.
Josh 10:28
On the same day on which the five kings were impaled, Joshua took Makkedah (see at Josh 10:10), and smote the town and its king with the edge of the sword, banning the town and all the persons in it, i.e., putting all the inhabitants to death (many MSS and some editions adopt the reading אתהּ for אתם, as in Josh 10:37), taking the cattle and the property in the town as booty, as in the case of Ai (Josh 8:27-28), and treating its king like the king of Jericho, who was suspended upon a stake, to judge from Josh 8:2, Josh 8:29, although this is not stated in Josh 6.
Josh 10:29-30
From Makkedah he went with all Israel, i.e., all the men of war, against Libnah, and after effecting the conquest of it, did just the same as he had done to Makkedah. Libnah was one of the towns of the plain or of the hill-country of Judah (Josh 15:42); it was allotted to the priests (Josh 21:13), revolted from Judah in the reign of Joram (4Kings 8:22), and was besieged by Sennacherib (Is 37:8). It is to be sought on the north-west of Lachish, not on the south as Knobel erroneously infers from Is 37:8. According to the Onom. (s. v. Lebna), it was at that time villa in regione Eleutheropolitana, quae appellatur Lobna. It has not been discovered yet; but according to the very probable conjecture of V. de Velde (Mem. p. 330), the ruins of it may perhaps be seen upon the hill called Ark el Menshiyeh, about two hours to the wets of Beit Jibrin.
(Note: Knobel is decidedly wrong in his supposition, that Libnah is to be seen in the considerable ruins called Hora, which lie in the plain (Seetzen and V. de Velde) and are called Hawara by Robinson. He founds his conjecture upon the fact that the name signifies white, and is the Arabic translation of the Hebrew name. But Hora is only two hours and a half to the north of Beersheba, and is not in the plain at all, but in the Negeb.)
Josh 10:31-32
Lachish, i.e., Um Lakis (see at Josh 10:3), shared the same fate.
Josh 10:33
Joshua also smote the king of Gezer, who had come with his people to help of Lachish, and left no one remaining. Nothing is said about the capture of the town of Gezer. According to Josh 16:10 and Judg 1:29, it was still in the possession of the Canaanites when the land was divided, though this alone is not sufficient to prove that Joshua did not conquer it, as so many of the conquered towns were occupied by the Canaanites again after the Israelites had withdrawn. But its situation makes it very probable that Joshua did not conquer it at that time, as it was too much out of his road, and too far from Lachish. Gezer (lxx Γάζερ, in 1Chron 14:16 Γαζηρά, in 1 Macc. Γαζήρα or Γάζαρα plur., in Josephus Γάζαρα, Ant. vii. 4, 1, viii. 6, 1, and also Γάδαρα, v. 1, 22, xii. 7, 4) was on the southern boundary of Ephraim (Josh 16:3), and was given up by that tribe to the Levites (Josh 16:9-10; Josh 21:20-21. It is very frequently mentioned. David pursued the Philistines to Gezer (Gazer), after they had been defeated at Gibeon or Geba (2Kings 5:25; 1Chron 14:16). At a later period it was conquered by Pharaoh, and presented to his daughter, who was married to Solomon; and Solomon built, i.e., fortified it (3Kings 9:16-17). It was an important fortress in the wars of the Maccabees (1 Macc. 9:52; 2 Macc. 10:32; cf. 1 Macc. 4:15; 7:45; 13:53; 14:34; 15:28, 35). According to the Onom. (s. v. Gazer), it was four Roman miles to the north of Nicopolis, i.e., Anwas, and was called Γαζάρα. This is not only in harmony with Josh 16:3, according to which the southern border of Ephraim ran from Lower Bethhoron to Gezer, and then on to the sea, but also with all the other passages in which Gezer is mentioned,
(Note: The statement in 1 Macc. 7:45, that Judas Maccabaeus pursued the army of Nicanor, which had been beaten at Adasa, for a day's journey, as far as Gazera ("a day's journey from Adasa into Gazera"), is perfectly reconcilable with the situation of el Kubab; for, according to Josephus (Ant. xii. 10, 5), Adasa was thirty stadia from Bethhoron, and Bethhoron is ten miles to the west of Jubab (measuring in a straight line upon the map); so that Judas pursued the enemy fifteen miles - a distance which might very well be called "a day's journey," if we consider that the enemy, when flying, would not always take the straightest road, and might even make a stand at intervals, and so delay their pursuers. Still less do the statement in 1 Macc. 14:34, that Simon fortified Joppa on the sea, and Gazara on the border of Ashdod, the combination of Joppa, Gazara, and the tower that is in Jerusalem (1 Macc. 15:28, 35), and the fact that the country of Gadaris, with the town of Gadara, occurs between Joppa and Jamnia in Strabo xvi. 759, warrant us in making a distinction between Gazara (Gezer) and the place mentioned in the Onom., as Grimm does (on 1 Macc. 4:15), and identifying it with the village of Jazr, an hour and a half from Jaffa, although Arvieux calls this village Gesser. The objections of Van de Velde against the identity of Jubab and Gazer are without any force. It does not necessarily follow from the expression "went up," that Lachish stood on higher ground than Gezer, as going up often signifies nothing more than making a hostile attack upon a fortification. And no importance can be attached to the conjecture, that with the great distance of Jubab from Um Lakis, the king of Gezer would have come to the help of the kings of Makkedah and Libnah, who were much nearer and were attacked first, as the circumstances which determined his conduct are too thoroughly unknown to us, for it to be possible to pronounce an opinion upon the subject with any certainty.)
and answers very well to the situation of El Kubab, a village of considerable size on a steep hill at the extreme north of the mountain chain which runs to the north-west of Zorea, and slopes off towards the north into the broad plain of Merj el Omeir, almost in the middle of the road from Ramleh to Yalo. For this village, with which Van Semden identifies Gezer (Van de Velde, Mem. p. 315), was exactly four Roman miles north by west of Anwas, according to Robinson's map, and not quite four hours from Akir (Ekron), the most northerly city of the Philistines; so that Josephus (Ant. vii. 4, 1) could very properly describe Gazara as the frontier of the territory of the Philistines. Robinson discovered no signs of antiquity, it is true, on his journey through Kubab, but in all probability he did not look for them, as he did not regard the village as a place of any importance in connection with ancient history (Bibl. Res. pp. 143-4).
Josh 10:34-35
From Lachish Joshua proceeded eastwards against Eglon (Ajlan, see Josh 10:3), took the town, and did to it as he had done to Lachish.
Josh 10:36-37
From Eglon he went up from the lowland to the mountains, attacked Hebron and took it, and did to this town and its king, and the towns belonging to it, as he had already done to the others. The king of Hebron cannot of course be the one who was taken in the cave of Makkedah and put to death there, but his successor, who had entered upon the government while Joshua was occupied with the conquest of the towns mentioned in Josh 10:28-35, which may possibly have taken more than a year. "All the cities thereof" are the towns dependent upon Hebron as the capital of the kingdom.
Josh 10:38-39
Joshua then turned southwards with all Israel (i.e., all the army), attacked Debir and took it, and the towns dependent upon it, in the same manner as those mentioned before. Debir, formerly called Kirjath-sepher, i.e., book town, πόλις γραμμάτων (lxx Josh 15:15; Judg 1:11), and Kirjath-sanna, i.e., in all probability the city of palm branches (Josh 15:49), was given up by Judah to the priests (Josh 21:15). It stood upon the mountains of Judah (Josh 15:49), to the south of Hebron, but has not yet been certainly discovered, though V. de Velde is probably correct in his supposition that it is to be seen in the ruins of Dilbeh, on the peak of a hill to the north of Wady Dilbeh, and on the road from Dhoberiyeh to Hebron, about two hours to the south-west of the latter. For, according to Dr. Stewart, there is a spring at Dilbeh, the water of which is conducted by an aqueduct into the Birket el Dilbeh, at the foot of the said hill, which would answer very well to the upper and lower springs at Debir, if only Debir might be placed, according to Josh 15:49, so far towards the north.
(Note: Knobel imagines that Debir is to be found in the modern village of Dhoberiyeh (Dhabarije), five hours to the south-west of Hebron, on the south-west border of the mountains of Judah, upon the top of a mountain, because, in addition to the situation of this village, which is perfectly reconcilable with Josh 15:49, there are remains of a square tower there (according to Krafft, a Roman tower), which point to an ancient fortification (vid., Rob. Pal. i. pp. 308ff.; Ritter, Erdk. xvi. pp. 202ff.), and because the name, which signifies "placed behind the back," agrees with Debir, the hinder part or back (?), and Kirjath-sepher, if interpreted by the Arabic words, which signify "extremitas, margo, ora." But both reasons prove very little. The meanings assigned to Debir and Kirjath-sepher are improbable and arbitrary. Moreover, it has not been shown that there are any springs near Dhoberiyeh, such as there were in the neighbourhood of Debir (Josh 15:19.). The view held by Rosenmller, and adopted by Bunsen, with regard to the situation of Debir, - namely, that it was the same as the modern Idwirbn or Dewirbn, an hour and a quarter to the west of Hebron, because there is a large spring there with an abundant supply of excellent water, which goes by the name of Ain Nunkr, - is also quite untenable; for it is entirely at variance with Josh 15:49, according to which Debir was not on the west of Hebron, but upon the mountains to the south, and rests entirely upon the erroneous assumption that, according to Josh 10:38 (ויּשׁב, he turned round), as Joshua came from Eglon, he conquered Hebron first, and after the conquest of this town turned back to Debir, to take it also. But שׁוּב, does not mean only to turn round or turn back: it signifies turning generally; and it is very evident that this is the sense in which it is used in Josh 10:38, since, according to Josh 15:49, Debir was on the south of Hebron.)
Moreover, not very long afterwards, probably during the time when the Israelites were occupied with the subjugation of northern Canaan, Hebron and Debir were taken again by the Canaanites, particularly the Anakites, as Joshua had not entirely destroyed them, although he had thoroughly cleared the mountains of Judah of them, but had left them still in the towns of the Philistines (Josh 11:21-22). Consequently, when the land was divided, there were Anakites living in both Hebron and Debir; so that Caleb, to whom these towns were given as his inheritance, had first of all to conquer them again, and to exterminate the Anakites (Josh 14:12; Josh 15:13-17 : cf. Judg 1:10-13).
(Note: By this simple assumption we get rid of the pretended contradictions, which neological critics have discovered between Josh 10:36-39 on the one hand, and Josh 11:21-22, and Josh 14:12; Josh 15:13-17 on the other, and on account of which Knobel would assign the passages last named to a different document. On the first conquest of the land by Joshua, Masius observes that "in this expedition Joshua ran through the southern region with an armed band, in too hurried a manner to depopulate it entirely. All that he needed was to strike such terror into the hearts of all through his victories, that no one should henceforth offer any resistance to himself and to the people of God. Those whom he pursued, therefore, he destroyed according to the commands of God, not sparing a single one, but he did not search out every possible hiding-place in which any could be concealed. This was left as a gleaning to the valour of each particular tribe, when it should take possession of its own inheritance.")
John Gill
10:28 And that day Joshua took Makkedah,.... Some say it was the day on which the sun stood still; but it seems to mean the day in which the five kings were hanged:
and smote it with the edge of the sword, and the king thereof; slew the inhabitants of it and their king, after having entered and taken it:
he utterly destroyed them and all the souls that were therein, he let none remain; that is, all human souls or persons; for the cattle were taken for a prey:
and he did to the king of Makkedah as he did unto the king of Jericho; slew him with the sword, along with the inhabitants, but did not hang him up, as he did the king of Ai and the five kings.
John Wesley
10:28 And that day - On which the sun stood still. Nor is it strange that so much work was done, and places so far distant taken in one day, when the day was so long, and the Canaanites struck with such a terror.
Robert Jamieson, A. R. Fausset and David Brown
10:28 SEVEN MORE KINGS CONQUERED. (Josh 10:28-42)
that day Joshua took Makkedah--In this and the following verses is described the rapid succession of victory and extermination which swept the whole of southern Palestine into the hands of Israel. "All these kings and their land did Joshua take at one time, because the Lord God of Israel fought for Israel. And Joshua returned, and all Israel with him, unto the camp to Gilgal."
10:2910:29: Եւ գնաց Յեսու եւ ամենայն Իսրայէլ ընդ նմա ՚ի Մակեդայէ ՚ի Ղեբնա. եւ պաշարեցին զՂեբնա,
29. Յեսուն, նրա հետ նաեւ բոլոր իսրայէլացիները, Մակեդայից գնացին Լեբնա եւ պաշարեցին Լեբնան:
29 Յետոյ Յեսու եւ իրեն հետ բոլոր Իսրայէլ Մակեդայէն Լեբնա անցան ու Լեբնայի դէմ պատերազմեցան։
Եւ գնաց Յեսու եւ ամենայն Իսրայէլ ընդ նմա ի Մակեդայէ ի Լեբնա, եւ պաշարեցին զԼեբնա:

10:29: Եւ գնաց Յեսու եւ ամենայն Իսրայէլ ընդ նմա ՚ի Մակեդայէ ՚ի Ղեբնա. եւ պաշարեցին զՂեբնա,
29. Յեսուն, նրա հետ նաեւ բոլոր իսրայէլացիները, Մակեդայից գնացին Լեբնա եւ պաշարեցին Լեբնան:
29 Յետոյ Յեսու եւ իրեն հետ բոլոր Իսրայէլ Մակեդայէն Լեբնա անցան ու Լեբնայի դէմ պատերազմեցան։
zohrab-1805▾ eastern-1994▾ western am▾
10:2929: И пошел Иисус и все Израильтяне с ним из Македа к Ливне и воевал против Ливны;
10:30 καὶ και and; even παρέδωκεν παραδιδωμι betray; give over αὐτὴν αυτος he; him κύριος κυριος lord; master εἰς εις into; for χεῖρας χειρ hand Ισραηλ ισραηλ.1 Israel καὶ και and; even ἔλαβον λαμβανω take; get αὐτὴν αυτος he; him καὶ και and; even τὸν ο the βασιλέα βασιλευς monarch; king αὐτῆς αυτος he; him καὶ και and; even ἐφόνευσαν φονευω murder αὐτὴν αυτος he; him ἐν εν in στόματι στομα mouth; edge ξίφους ξιφος and; even πᾶν πας all; every ἐμπνέον εμπνεος in αὐτῇ αυτος he; him καὶ και and; even οὐ ου not κατελείφθη καταλειπω leave behind; remain ἐν εν in αὐτῇ αυτος he; him οὐδὲ ουδε not even; neither εἷς εις.1 one; unit διασεσῳσμένος διασωζω thoroughly save; bring safely through καὶ και and; even διαπεφευγώς διαφευγω escape καὶ και and; even ἐποίησαν ποιεω do; make τῷ ο the βασιλεῖ βασιλευς monarch; king αὐτῆς αυτος he; him ὃν ος who; what τρόπον τροπος manner; by means ἐποίησαν ποιεω do; make τῷ ο the βασιλεῖ βασιλευς monarch; king Ιεριχω ιεριχω Hierichō; Ierikho
10:29 וַ wa וְ and יַּעֲבֹ֣ר yyaʕᵃvˈōr עבר pass יְ֠הֹושֻׁעַ yᵊhôšˌuₐʕ יְהֹושֻׁעַ Joshua וְ wᵊ וְ and כָֽל־ ḵˈol- כֹּל whole יִשְׂרָאֵ֥ל yiśrāʔˌēl יִשְׂרָאֵל Israel עִמֹּ֛ו ʕimmˈô עִם with מִ mi מִן from מַּקֵּדָ֖ה mmaqqēḏˌā מַקֵּדָה Makkedah לִבְנָ֑ה livnˈā לִבְנָה Libnah וַ wa וְ and יִּלָּ֖חֶם yyillˌāḥem לחם fight עִם־ ʕim- עִם with לִבְנָֽה׃ livnˈā לִבְנָה Libnah
10:29. transivit cum omni Israhel de Maceda in Lebna et pugnabat contra eamAnd he passed from Maceda with all Israel to Lebna, and fought against it:
29. And Joshua passed from Makkedah, and all Israel with him, unto Libnah, and fought against Libnah:
10:29. Then he went on, with all of Israel, from Makkedah to Libnah, and he fought against it.
10:29. Then Joshua passed from Makkedah, and all Israel with him, unto Libnah, and fought against Libnah:
Then Joshua passed from Makkedah, and all Israel with him, unto Libnah, and fought against Libnah:

29: И пошел Иисус и все Израильтяне с ним из Македа к Ливне и воевал против Ливны;
10:30
καὶ και and; even
παρέδωκεν παραδιδωμι betray; give over
αὐτὴν αυτος he; him
κύριος κυριος lord; master
εἰς εις into; for
χεῖρας χειρ hand
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
ἔλαβον λαμβανω take; get
αὐτὴν αυτος he; him
καὶ και and; even
τὸν ο the
βασιλέα βασιλευς monarch; king
αὐτῆς αυτος he; him
καὶ και and; even
ἐφόνευσαν φονευω murder
αὐτὴν αυτος he; him
ἐν εν in
στόματι στομα mouth; edge
ξίφους ξιφος and; even
πᾶν πας all; every
ἐμπνέον εμπνεος in
αὐτῇ αυτος he; him
καὶ και and; even
οὐ ου not
κατελείφθη καταλειπω leave behind; remain
ἐν εν in
αὐτῇ αυτος he; him
οὐδὲ ουδε not even; neither
εἷς εις.1 one; unit
διασεσῳσμένος διασωζω thoroughly save; bring safely through
καὶ και and; even
διαπεφευγώς διαφευγω escape
καὶ και and; even
ἐποίησαν ποιεω do; make
τῷ ο the
βασιλεῖ βασιλευς monarch; king
αὐτῆς αυτος he; him
ὃν ος who; what
τρόπον τροπος manner; by means
ἐποίησαν ποιεω do; make
τῷ ο the
βασιλεῖ βασιλευς monarch; king
Ιεριχω ιεριχω Hierichō; Ierikho
10:29
וַ wa וְ and
יַּעֲבֹ֣ר yyaʕᵃvˈōr עבר pass
יְ֠הֹושֻׁעַ yᵊhôšˌuₐʕ יְהֹושֻׁעַ Joshua
וְ wᵊ וְ and
כָֽל־ ḵˈol- כֹּל whole
יִשְׂרָאֵ֥ל yiśrāʔˌēl יִשְׂרָאֵל Israel
עִמֹּ֛ו ʕimmˈô עִם with
מִ mi מִן from
מַּקֵּדָ֖ה mmaqqēḏˌā מַקֵּדָה Makkedah
לִבְנָ֑ה livnˈā לִבְנָה Libnah
וַ wa וְ and
יִּלָּ֖חֶם yyillˌāḥem לחם fight
עִם־ ʕim- עִם with
לִבְנָֽה׃ livnˈā לִבְנָה Libnah
10:29. transivit cum omni Israhel de Maceda in Lebna et pugnabat contra eam
And he passed from Maceda with all Israel to Lebna, and fought against it:
10:29. Then he went on, with all of Israel, from Makkedah to Libnah, and he fought against it.
10:29. Then Joshua passed from Makkedah, and all Israel with him, unto Libnah, and fought against Libnah:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29-30: Mecто Ливны, принадлежавшей впоследствии Иудину колену и находившейся на равнине (XV:33, 42), не определено с точностью. У Евсевия и Иеронима Ливна указана вообще в области Елевферополиса, который у географов Палестины [К. Raumer. Palastina; Riess. Bibel-Atlas.] обыкновенно признается тождественным с Бетогаброй грекоримских писателей, нынешним городом Бейт-Джибрином, который находится к юго-востоку от Аскалона [Описание Елевферополиса с его обширными пещерами в сочинении «Святая земля», II:144–160.]. В местности Елевферополиса, именно в «Арак ель Менжиэ» , как называется покрытый развалинами холм, верстах в 7: (5: английских миль), и указывают некоторые [Cook. Commentary, II:52. Tristram. Bible Places, 44.] место Ливны. «Это положение Ливны (на юг от Македа, который полагается при этом прямо на восток от Аскалона) согласуется с тем, что Иисус Навин после завоевания Македа направился против Ливны, а отсюда к Лахису» [Tristram. Bible places, 44–45.].
Adam Clarke: Commentary on the Bible - 1831
10:29: Fought against Libnah - This city was near Makkedah, see Jos 15:42, and fell to the tribe of Judah, Jos 10:20, Jos 10:42, and was given to the priests, Jos 21:13. Sennacherib besieged it, after he had been obliged to raise the siege of Lachish. See Kg2 19:8; Isa 37:8.
Albert Barnes: Notes on the Bible - 1834
10:29: Libnah - The word means "white" or "distinct," and undoubtedly points to some natural feature of the spot, perhaps the "Garde Blanche" of the Crusaders, a castle which stood on or near the white cliffs which bound the plain of Philistia to the east opposite to Ascalon. It was in the southern part of the hill-country of Judah Jos 15:42, and was one of the cities afterward assigned to the priests Jos 21:13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:29: Libnah: This city was situated in the south of Judah, and in the district of Eleutheropolis, according to Eusebius and Jerome. It is probably the Libnah in the neighbourhood of which the Israelites encamped. Jos 12:15, Jos 15:42, Jos 21:13; Num 33:20; Kg2 8:22, Kg2 19:8; Jer 52:1, as he did, Jos 10:28, Jos 6:21, Jos 8:2, Jos 8:29
John Gill
10:29 And Joshua passed from Makkedah,.... After he had taken it, and destroyed its inhabitants, and its king:
and all Israel with him; that is, all the men of war he took with him from the camp at Gilgal, from whence he went to the relief of Gibeon:
unto Libnah, and fought against Libnah; a city that fell to the tribe of Judah, Josh 15:42. Jerom (r) says, in his time it was a village, in the region of Eleutheropolis, and was called Libnah; according to Bunting (s) it was but two miles from Makkedah.
(r) De loc. Heb. fol. 92. M. (s) Travels of the Patriarchs, &c. p. 96.
John Wesley
10:29 All Israel - Namely, who were with him in this expedition.
10:3010:30: եւ մատնեաց զնա Տէր ՚ի ձեռս Իսրայէլի. եւ ա՛ռ զնա, եւ զթագաւոր նորա, եւ կոտորեաց զնա սրով սուսերի, եւ զամենայն շնչաւոր որ ՚ի նմա. եւ ո՛չ մնաց ՚ի նմանէ եւ ո՛չ մի ապրեալ եւ փախստական. եւ արար ընդ թագաւորն նորա՝ զոր օրինակ արար ընդ թագաւորն Երիքովի[2243]։ [2243] Այլք. Եւ ո՛չ մնաց ՚ի նմա, եւ ո՛չ մի... եւ արարին... զոր օրինակ արարին։
30. Տէրը մատնեց այն իսրայէլացիների ձեռքը, եւ Յեսուն նուաճեց այն ու նրա թագաւորին, սրի քաշեց այն ու նրա մէջ եղած բոլոր մարդկանց, նրա մէջ ոչ մի ազատուած եւ փախստական չմնաց: Նրա թագաւորի հետ վարուեց այնպէս, ինչպէս վարուել էր Երիքովի թագաւորի հետ:
30 Տէրը զանիկա ալ անոր թագաւորովը Իսրայէլի ձեռքը մատնեց։ Զանիկա ու անոր մէջ գտնուած բոլոր մարդիկը սուրի բերնէ անցուցին ու մէ՛կը ողջ չթողուցին։ Անոր Թագաւորին այնպէս ըրին, ինչպէս Երիքովի թագաւորին ըրած էին։
Եւ մատնեաց [166]զնա Տէր ի ձեռս Իսրայելի. եւ առ զնա`` եւ զթագաւոր նորա, եւ կոտորեաց զնա սրով սուսերի եւ զամենայն շնչաւոր որ ի նմա, եւ ոչ մնաց ի նմա եւ ոչ մի ապրեալ եւ փախստական. եւ արար ընդ թագաւորն նորա` զոր օրինակ արար ընդ թագաւորն Երիքովի:

10:30: եւ մատնեաց զնա Տէր ՚ի ձեռս Իսրայէլի. եւ ա՛ռ զնա, եւ զթագաւոր նորա, եւ կոտորեաց զնա սրով սուսերի, եւ զամենայն շնչաւոր որ ՚ի նմա. եւ ո՛չ մնաց ՚ի նմանէ եւ ո՛չ մի ապրեալ եւ փախստական. եւ արար ընդ թագաւորն նորա՝ զոր օրինակ արար ընդ թագաւորն Երիքովի[2243]։
[2243] Այլք. Եւ ո՛չ մնաց ՚ի նմա, եւ ո՛չ մի... եւ արարին... զոր օրինակ արարին։
30. Տէրը մատնեց այն իսրայէլացիների ձեռքը, եւ Յեսուն նուաճեց այն ու նրա թագաւորին, սրի քաշեց այն ու նրա մէջ եղած բոլոր մարդկանց, նրա մէջ ոչ մի ազատուած եւ փախստական չմնաց: Նրա թագաւորի հետ վարուեց այնպէս, ինչպէս վարուել էր Երիքովի թագաւորի հետ:
30 Տէրը զանիկա ալ անոր թագաւորովը Իսրայէլի ձեռքը մատնեց։ Զանիկա ու անոր մէջ գտնուած բոլոր մարդիկը սուրի բերնէ անցուցին ու մէ՛կը ողջ չթողուցին։ Անոր Թագաւորին այնպէս ըրին, ինչպէս Երիքովի թագաւորին ըրած էին։
zohrab-1805▾ eastern-1994▾ western am▾
10:3030: и предал Господь и ее в руки Израиля, и царя ее, и истребил ее Иисус мечом и все дышащее, что [находилось] в ней: никого не оставил в ней, кто бы уцелел, и поступил с царем ее так же, как поступил с царем Иерихонским.
10:31 καὶ και and; even ἀπῆλθεν απερχομαι go off; go away Ἰησοῦς ιησους Iēsous; Iisus καὶ και and; even πᾶς πας all; every Ισραηλ ισραηλ.1 Israel μετ᾿ μετα with; amid αὐτοῦ αυτος he; him ἐκ εκ from; out of Λεβνα λεβνα into; for Λαχις λαχις and; even περιεκάθισεν περικαθιζω he; him καὶ και and; even ἐπολιόρκει πολιορκεω he; him
10:30 וַ wa וְ and יִּתֵּן֩ yyittˌēn נתן give יְהוָ֨ה [yᵊhwˌāh] יְהוָה YHWH גַּם־ gam- גַּם even אֹותָ֜הּ ʔôṯˈāh אֵת [object marker] בְּ bᵊ בְּ in יַ֣ד yˈaḏ יָד hand יִשְׂרָאֵל֮ yiśrāʔēl יִשְׂרָאֵל Israel וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] מַלְכָּהּ֒ malkˌāh מֶלֶךְ king וַ wa וְ and יַּכֶּ֣הָ yyakkˈehā נכה strike לְ lᵊ לְ to פִי־ fî- פֶּה mouth חֶ֗רֶב ḥˈerev חֶרֶב dagger וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole הַ ha הַ the נֶּ֨פֶשׁ֙ nnˈefeš נֶפֶשׁ soul אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בָּ֔הּ bˈāh בְּ in לֹֽא־ lˈō- לֹא not הִשְׁאִ֥יר hišʔˌîr שׁאר remain בָּ֖הּ bˌāh בְּ in שָׂרִ֑יד śārˈîḏ שָׂרִיד survivor וַ wa וְ and יַּ֣עַשׂ yyˈaʕaś עשׂה make לְ lᵊ לְ to מַלְכָּ֔הּ malkˈāh מֶלֶךְ king כַּ ka כְּ as אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] עָשָׂ֖ה ʕāśˌā עשׂה make לְ lᵊ לְ to מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king יְרִיחֹֽו׃ ס yᵊrîḥˈô . s יְרִיחֹוֿ יְרִחֹו Jericho
10:30. quam tradidit Dominus cum rege suo in manu Israhel percusseruntque urbem in ore gladii et omnes habitatores eius non dimiserunt in ea ullas reliquias feceruntque regi Lebna sicut fecerant regi HierichoAnd the Lord delivered it with the king thereof into the hands of Israel: and they destroyed the city with the edge of the sword, and all the inhabitants thereof. They left not in it any remains. And they did to the king of Lebna, as they had done to the king of Jericho.
30. and the LORD delivered it also, and the king thereof, into the hand of Israel; and he smote it with the edge of the sword, and all the souls that were therein; he left none remaining in it; and he did unto the king thereof as he had done unto the king of Jericho.
10:30. And the Lord delivered it, with its king, into the hands of Israel. And they struck the city with the edge of the sword, and all its inhabitants. They did not leave in it any remains. And they did to the king of Libnah, just as they had done to the king of Jericho.
10:30. And the LORD delivered it also, and the king thereof, into the hand of Israel; and he smote it with the edge of the sword, and all the souls that [were] therein; he let none remain in it; but did unto the king thereof as he did unto the king of Jericho.
And the LORD delivered it also, and the king thereof, into the hand of Israel; and he smote it with the edge of the sword, and all the souls that [were] therein; he let none remain in it; but did unto the king thereof as he did unto the king of Jericho:

30: и предал Господь и ее в руки Израиля, и царя ее, и истребил ее Иисус мечом и все дышащее, что [находилось] в ней: никого не оставил в ней, кто бы уцелел, и поступил с царем ее так же, как поступил с царем Иерихонским.
10:31
καὶ και and; even
ἀπῆλθεν απερχομαι go off; go away
Ἰησοῦς ιησους Iēsous; Iisus
καὶ και and; even
πᾶς πας all; every
Ισραηλ ισραηλ.1 Israel
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
ἐκ εκ from; out of
Λεβνα λεβνα into; for
Λαχις λαχις and; even
περιεκάθισεν περικαθιζω he; him
καὶ και and; even
ἐπολιόρκει πολιορκεω he; him
10:30
וַ wa וְ and
יִּתֵּן֩ yyittˌēn נתן give
יְהוָ֨ה [yᵊhwˌāh] יְהוָה YHWH
גַּם־ gam- גַּם even
אֹותָ֜הּ ʔôṯˈāh אֵת [object marker]
בְּ bᵊ בְּ in
יַ֣ד yˈaḏ יָד hand
יִשְׂרָאֵל֮ yiśrāʔēl יִשְׂרָאֵל Israel
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
מַלְכָּהּ֒ malkˌāh מֶלֶךְ king
וַ wa וְ and
יַּכֶּ֣הָ yyakkˈehā נכה strike
לְ lᵊ לְ to
פִי־ fî- פֶּה mouth
חֶ֗רֶב ḥˈerev חֶרֶב dagger
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
הַ ha הַ the
נֶּ֨פֶשׁ֙ nnˈefeš נֶפֶשׁ soul
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
בָּ֔הּ bˈāh בְּ in
לֹֽא־ lˈō- לֹא not
הִשְׁאִ֥יר hišʔˌîr שׁאר remain
בָּ֖הּ bˌāh בְּ in
שָׂרִ֑יד śārˈîḏ שָׂרִיד survivor
וַ wa וְ and
יַּ֣עַשׂ yyˈaʕaś עשׂה make
לְ lᵊ לְ to
מַלְכָּ֔הּ malkˈāh מֶלֶךְ king
כַּ ka כְּ as
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
עָשָׂ֖ה ʕāśˌā עשׂה make
לְ lᵊ לְ to
מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king
יְרִיחֹֽו׃ ס yᵊrîḥˈô . s יְרִיחֹוֿ יְרִחֹו Jericho
10:30. quam tradidit Dominus cum rege suo in manu Israhel percusseruntque urbem in ore gladii et omnes habitatores eius non dimiserunt in ea ullas reliquias feceruntque regi Lebna sicut fecerant regi Hiericho
And the Lord delivered it with the king thereof into the hands of Israel: and they destroyed the city with the edge of the sword, and all the inhabitants thereof. They left not in it any remains. And they did to the king of Lebna, as they had done to the king of Jericho.
10:30. And the Lord delivered it, with its king, into the hands of Israel. And they struck the city with the edge of the sword, and all its inhabitants. They did not leave in it any remains. And they did to the king of Libnah, just as they had done to the king of Jericho.
10:30. And the LORD delivered it also, and the king thereof, into the hand of Israel; and he smote it with the edge of the sword, and all the souls that [were] therein; he let none remain in it; but did unto the king thereof as he did unto the king of Jericho.
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John Gill
10:30 And the Lord delivered it also, and the king thereof, into the hand of Israel,.... At once, no opposition being made that we read of:
and he smote it with the edge of the sword, and all the souls that were therein, he let none remain in it; that is, Israel smote it, or Joshua, and indeed both; and this was according to the orders given them to be observed with respect to all the cities and nations of Canaan; and that because of their abominable sins and wickedness, and to make way and room for the people of Israel, Deut 7:1,
but did unto the king thereof as he did unto the king of Jericho: slew him with the inhabitants.
10:3110:31: Եւ գնաց Յեսու եւ ամենայն Իսրայէլ ընդ նմա ՚ի Ղ՚եբնայէ ՚ի Ղ՚աքիս, եւ նստաւ զնովաւ եւ պաշարեաց զնա.
31. Յեսուն բոլոր իսրայէլացիների հետ Լեբնայից գնաց Լաքիս, բանակատեղի դրեց նրա շուրջը եւ պաշարեց այն:
31 Ապա Յեսու ու իրեն հետ բոլոր Իսրայէլ Լեբնայէն Լաքիս անցան եւ անոր քով բանակելով անոր դէմ պատերազմեցան։
Եւ գնաց Յեսու եւ ամենայն Իսրայէլ ընդ նմա ի Լեբնայէ ի Լաքիս, եւ նստաւ զնովաւ եւ պաշարեաց զնա:

10:31: Եւ գնաց Յեսու եւ ամենայն Իսրայէլ ընդ նմա ՚ի Ղ՚եբնայէ ՚ի Ղ՚աքիս, եւ նստաւ զնովաւ եւ պաշարեաց զնա.
31. Յեսուն բոլոր իսրայէլացիների հետ Լեբնայից գնաց Լաքիս, բանակատեղի դրեց նրա շուրջը եւ պաշարեց այն:
31 Ապա Յեսու ու իրեն հետ բոլոր Իսրայէլ Լեբնայէն Լաքիս անցան եւ անոր քով բանակելով անոր դէմ պատերազմեցան։
zohrab-1805▾ eastern-1994▾ western am▾
10:3131: Из Ливны пошел Иисус и все Израильтяне с ним к Лахису и расположился подле него станом и воевал против него;
10:32 καὶ και and; even παρέδωκεν παραδιδωμι betray; give over κύριος κυριος lord; master τὴν ο the Λαχις λαχις into; for τὰς ο the χεῖρας χειρ hand Ισραηλ ισραηλ.1 Israel καὶ και and; even ἔλαβεν λαμβανω take; get αὐτὴν αυτος he; him ἐν εν in τῇ ο the ἡμέρᾳ ημερα day τῇ ο the δευτέρᾳ δευτερος second καὶ και and; even ἐφόνευσαν φονευω murder αὐτὴν αυτος he; him ἐν εν in στόματι στομα mouth; edge ξίφους ξιφος and; even ἐξωλέθρευσαν εξολοθρευω utterly ruin αὐτήν αυτος he; him ὃν ος who; what τρόπον τροπος manner; by means ἐποίησαν ποιεω do; make τὴν ο the Λεβνα λεβνα Lebna; Levna
10:31 וַ wa וְ and יַּעֲבֹ֣ר yyaʕᵃvˈōr עבר pass יְ֠הֹושֻׁעַ yᵊhôšˌuₐʕ יְהֹושֻׁעַ Joshua וְ wᵊ וְ and כָל־ ḵol- כֹּל whole יִשְׂרָאֵ֥ל yiśrāʔˌēl יִשְׂרָאֵל Israel עִמֹּ֛ו ʕimmˈô עִם with מִ mi מִן from לִּבְנָ֖ה llivnˌā לִבְנָה Libnah לָכִ֑ישָׁה lāḵˈîšā לָכִישׁ Lachish וַ wa וְ and יִּ֣חַן yyˈiḥan חנה encamp עָלֶ֔יהָ ʕālˈeʸhā עַל upon וַ wa וְ and יִּלָּ֖חֶם yyillˌāḥem לחם fight בָּֽהּ׃ bˈāh בְּ in
10:31. de Lebna transivit in Lachis et exercitu per gyrum disposito obpugnabat eamFrom Lebna he passed unto Lachis, with all Israel: and investing it with his army, besieged it.
31. And Joshua passed from Libnah, and all Israel with him, unto Lachish, and encamped against it, and fought against it:
10:31. From Libnah, with all of Israel, he went on to Lachish. And taking positions around it with his army, he besieged it.
10:31. And Joshua passed from Libnah, and all Israel with him, unto Lachish, and encamped against it, and fought against it:
And Joshua passed from Libnah, and all Israel with him, unto Lachish, and encamped against it, and fought against it:

31: Из Ливны пошел Иисус и все Израильтяне с ним к Лахису и расположился подле него станом и воевал против него;
10:32
καὶ και and; even
παρέδωκεν παραδιδωμι betray; give over
κύριος κυριος lord; master
τὴν ο the
Λαχις λαχις into; for
τὰς ο the
χεῖρας χειρ hand
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
ἔλαβεν λαμβανω take; get
αὐτὴν αυτος he; him
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
τῇ ο the
δευτέρᾳ δευτερος second
καὶ και and; even
ἐφόνευσαν φονευω murder
αὐτὴν αυτος he; him
ἐν εν in
στόματι στομα mouth; edge
ξίφους ξιφος and; even
ἐξωλέθρευσαν εξολοθρευω utterly ruin
αὐτήν αυτος he; him
ὃν ος who; what
τρόπον τροπος manner; by means
ἐποίησαν ποιεω do; make
τὴν ο the
Λεβνα λεβνα Lebna; Levna
10:31
וַ wa וְ and
יַּעֲבֹ֣ר yyaʕᵃvˈōr עבר pass
יְ֠הֹושֻׁעַ yᵊhôšˌuₐʕ יְהֹושֻׁעַ Joshua
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
יִשְׂרָאֵ֥ל yiśrāʔˌēl יִשְׂרָאֵל Israel
עִמֹּ֛ו ʕimmˈô עִם with
מִ mi מִן from
לִּבְנָ֖ה llivnˌā לִבְנָה Libnah
לָכִ֑ישָׁה lāḵˈîšā לָכִישׁ Lachish
וַ wa וְ and
יִּ֣חַן yyˈiḥan חנה encamp
עָלֶ֔יהָ ʕālˈeʸhā עַל upon
וַ wa וְ and
יִּלָּ֖חֶם yyillˌāḥem לחם fight
בָּֽהּ׃ bˈāh בְּ in
10:31. de Lebna transivit in Lachis et exercitu per gyrum disposito obpugnabat eam
From Lebna he passed unto Lachis, with all Israel: and investing it with his army, besieged it.
10:31. From Libnah, with all of Israel, he went on to Lachish. And taking positions around it with his army, he besieged it.
10:31. And Joshua passed from Libnah, and all Israel with him, unto Lachish, and encamped against it, and fought against it:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
31-33: О Лахисе см. толкования к 3-му ст. Говоря о положении пришедшего на помощь Лахису Газерского царя, библейский писатель не упоминает о взятии города потому, конечно, что Иисус Навин ограничился поражением войска, а Газер, как находившийся значительно севернее Лахиса (см. XVI:3), оставил не завоеванным во время этого похода, который, после завоевания Еглона, из равнины поднялся затем в гористую часть южного Ханаана (для обозначения чего в 36-м ст. в еврейском тексте вместо пошел сказано взошел — ваийаал).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:31: Lachish: Lachish was also situated in the south of Judah, seven miles south from Eleutheropolis, according to Eusebius and Jerome. It appears to have been anciently a very strong place; for though the people were panic struck, and the Israelites flushed with success, yet Joshua could not reduce it till the second day; and the king of Assyria afterwards was obliged to raise the siege. Jos 10:3, Jos 10:5, Jos 12:11, Jos 15:39; Kg2 19:8; Ch2 11:9; Isa 37:8; Mic 1:13
John Gill
10:31 And Joshua passed from Libnah, and all Israel with him, unto Lachish,.... Which, according to Bunting (d), was eight miles from Libnah, and twenty miles from Jerusalem to the southwest of this city; see Josh 10:5,
and encamped against it, and fought against it; for it seems this city stood out, and would not surrender at once, which obliged Joshua to encamp about it, and besiege it.
(d) Travels of the Patriarchs, &c. p. 96.
10:3210:32: եւ մատնեա՛ց Տէր զՂաքիս ՚ի ձեռս Իսրայէլի, եւ ա՛ռ զնա յաւուրն երկրորդի, եւ կոտորեաց զնա բերանով սրոյ, եւ սատակեաց զնա, զոր օրինակ արար ընդ Ղեբնան։
32. Տէրը Լաքիսն Իսրայէլի ձեռքը մատնեց, եւ երկրորդ օրը Յեսուն գրաւեց այն, սրի քաշեց եւ բնաջնջեց այն, ինչպէս որ Լեբնայի հետ էր վարուել:
32 Տէրը Լաքիսը Իսրայէլի ձեռքը մատնեց եւ երկրորդ օրը զանիկա առնելով, զանիկա ու անոր մէջ գտնուած բոլոր մարդերը սուրի բերնէ անցուցին՝ ինչպէս Լեբնային ըրած էին։
Եւ մատնեաց Տէր զԼաքիս ի ձեռս Իսրայելի, եւ առ զնա յաւուրն երկրորդի, եւ կոտորեաց զնա բերանով սրոյ, եւ սատակեաց զնա[167], զոր օրինակ արար ընդ Լեբնա:

10:32: եւ մատնեա՛ց Տէր զՂաքիս ՚ի ձեռս Իսրայէլի, եւ ա՛ռ զնա յաւուրն երկրորդի, եւ կոտորեաց զնա բերանով սրոյ, եւ սատակեաց զնա, զոր օրինակ արար ընդ Ղեբնան։
32. Տէրը Լաքիսն Իսրայէլի ձեռքը մատնեց, եւ երկրորդ օրը Յեսուն գրաւեց այն, սրի քաշեց եւ բնաջնջեց այն, ինչպէս որ Լեբնայի հետ էր վարուել:
32 Տէրը Լաքիսը Իսրայէլի ձեռքը մատնեց եւ երկրորդ օրը զանիկա առնելով, զանիկա ու անոր մէջ գտնուած բոլոր մարդերը սուրի բերնէ անցուցին՝ ինչպէս Լեբնային ըրած էին։
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10:3232: и предал Господь Лахис в руки Израиля, и взял он его на другой день, и поразил его мечом и все дышащее, что было в нем, так, как поступил с Ливною.
10:33 τότε τοτε at that ἀνέβη αναβαινω step up; ascend Αιλαμ αιλαμ monarch; king Γαζερ γαζερ help τῇ ο the Λαχις λαχις and; even ἐπάταξεν πατασσω pat; impact αὐτὸν αυτος he; him Ἰησοῦς ιησους Iēsous; Iisus ἐν εν in στόματι στομα mouth; edge ξίφους ξιφος and; even τὸν ο the λαὸν λαος populace; population αὐτοῦ αυτος he; him ἕως εως till; until τοῦ ο the μὴ μη not καταλειφθῆναι καταλειπω leave behind; remain αὐτῶν αυτος he; him σεσῳσμένον σωζω save καὶ και and; even διαπεφευγότα διαφευγω escape
10:32 וַ wa וְ and יִּתֵּן֩ yyittˌēn נתן give יְהוָ֨ה [yᵊhwˌāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] לָכִ֜ישׁ lāḵˈîš לָכִישׁ Lachish בְּ bᵊ בְּ in יַ֣ד yˈaḏ יָד hand יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel וַֽ wˈa וְ and יִּלְכְּדָהּ֙ yyilkᵊḏˌāh לכד seize בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the שֵּׁנִ֔י ššēnˈî שֵׁנִי second וַ wa וְ and יַּכֶּ֣הָ yyakkˈehā נכה strike לְ lᵊ לְ to פִי־ fî- פֶּה mouth חֶ֔רֶב ḥˈerev חֶרֶב dagger וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole הַ ha הַ the נֶּ֖פֶשׁ nnˌefeš נֶפֶשׁ soul אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בָּ֑הּ bˈāh בְּ in כְּ kᵊ כְּ as כֹ֥ל ḵˌōl כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] עָשָׂ֖ה ʕāśˌā עשׂה make לְ lᵊ לְ to לִבְנָֽה׃ פ livnˈā . f לִבְנָה Libnah
10:32. tradiditque Dominus Lachis in manu Israhel et cepit eam die altero atque percussit in ore gladii omnemque animam quae fuerat in ea sicut fecerat LebnaAnd the Lord delivered Lachis into the hands of Israel, and he took it the following day, and put it to the sword, and every soul that was in it, as he had done to Lebna.
32. and the LORD delivered Lachish into the hand of Israel, and he took it on the second day, and smote it with the edge of the sword, and all the souls that were therein, according to all that he had done to Libnah.
10:32. And the Lord delivered Lachish into the hands of Israel, and he seized it on the following day, and he struck it with the edge of the sword, and every soul that was in it, just as he had done to Libnah.
10:32. And the LORD delivered Lachish into the hand of Israel, which took it on the second day, and smote it with the edge of the sword, and all the souls that [were] therein, according to all that he had done to Libnah.
And the LORD delivered Lachish into the hand of Israel, which took it on the second day, and smote it with the edge of the sword, and all the souls that [were] therein, according to all that he had done to Libnah:

32: и предал Господь Лахис в руки Израиля, и взял он его на другой день, и поразил его мечом и все дышащее, что было в нем, так, как поступил с Ливною.
10:33
τότε τοτε at that
ἀνέβη αναβαινω step up; ascend
Αιλαμ αιλαμ monarch; king
Γαζερ γαζερ help
τῇ ο the
Λαχις λαχις and; even
ἐπάταξεν πατασσω pat; impact
αὐτὸν αυτος he; him
Ἰησοῦς ιησους Iēsous; Iisus
ἐν εν in
στόματι στομα mouth; edge
ξίφους ξιφος and; even
τὸν ο the
λαὸν λαος populace; population
αὐτοῦ αυτος he; him
ἕως εως till; until
τοῦ ο the
μὴ μη not
καταλειφθῆναι καταλειπω leave behind; remain
αὐτῶν αυτος he; him
σεσῳσμένον σωζω save
καὶ και and; even
διαπεφευγότα διαφευγω escape
10:32
וַ wa וְ and
יִּתֵּן֩ yyittˌēn נתן give
יְהוָ֨ה [yᵊhwˌāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
לָכִ֜ישׁ lāḵˈîš לָכִישׁ Lachish
בְּ bᵊ בְּ in
יַ֣ד yˈaḏ יָד hand
יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וַֽ wˈa וְ and
יִּלְכְּדָהּ֙ yyilkᵊḏˌāh לכד seize
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
שֵּׁנִ֔י ššēnˈî שֵׁנִי second
וַ wa וְ and
יַּכֶּ֣הָ yyakkˈehā נכה strike
לְ lᵊ לְ to
פִי־ fî- פֶּה mouth
חֶ֔רֶב ḥˈerev חֶרֶב dagger
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
הַ ha הַ the
נֶּ֖פֶשׁ nnˌefeš נֶפֶשׁ soul
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
בָּ֑הּ bˈāh בְּ in
כְּ kᵊ כְּ as
כֹ֥ל ḵˌōl כֹּל whole
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
עָשָׂ֖ה ʕāśˌā עשׂה make
לְ lᵊ לְ to
לִבְנָֽה׃ פ livnˈā . f לִבְנָה Libnah
10:32. tradiditque Dominus Lachis in manu Israhel et cepit eam die altero atque percussit in ore gladii omnemque animam quae fuerat in ea sicut fecerat Lebna
And the Lord delivered Lachis into the hands of Israel, and he took it the following day, and put it to the sword, and every soul that was in it, as he had done to Lebna.
10:32. And the Lord delivered Lachish into the hands of Israel, and he seized it on the following day, and he struck it with the edge of the sword, and every soul that was in it, just as he had done to Libnah.
10:32. And the LORD delivered Lachish into the hand of Israel, which took it on the second day, and smote it with the edge of the sword, and all the souls that [were] therein, according to all that he had done to Libnah.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
10:32: Lachish - It appears that this was anciently a very strong place; notwithstanding the people were panic-struck, and the Israelites flushed with success, yet Joshua could not reduce it till the second day, and the king of Assyria afterwards was obliged to raise the siege. See above, and see the note on Jos 10:3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:32: to Libnah: Jos 10:30
John Gill
10:32 And the Lord delivered Lachish into the hand of Israel, which he took on the second day,.... Either the second day from the slaughter of the kings, or rather the second day of the encampment or siege; so Kimchi: and
smote it with the edge of the sword, and all the souls that were therein, according to all that he had done to Libnah; no mention is made of its king, because he was one of the five kings that had been hanged up; so that at the taking of this city there was no king.
10:3310:33: Յայնժամ ել Եղամ արքայ Գազերայ օգնե՛լ Ղաքիսայ. եւ եհար զնա Յեսու սրով սուսերի ※ եւ զզօրս նորա մինչեւ չմնա՛լ ՚ի նոցանէ ապրեալ եւ փախստական[2244]։ [2244] Ոմանք. Մինչեւ չմնալոյ ՚ի նոցանէ։
33. Այն ժամանակ Գազերի Ելամ թագաւորը ելաւ օգնելու Լաքիսին, բայց Յեսուն սրի քաշեց նրան ու նրա զօրքերին այնպէս, որ նրանցից ոչ մի ազատուած եւ փախստական չմնաց:
33 Այն ատեն Գազերի Հօրամ թագաւորը Լաքիսին օգնութեան եկաւ։ Յեսու զանիկա ու անոր ժողովուրդն ալ կոտորեց, այնպէս որ անոնցմէ մէ՛կը ողջ չմնաց։
Յայնժամ ել Ելամ արքայ Գազերայ օգնել Լաքիսայ, եւ եհար զնա Յեսու սրով սուսերի եւ զզօրս նորա մինչեւ չմնալ ի նոցանէ ապրեալ եւ փախստական:

10:33: Յայնժամ ել Եղամ արքայ Գազերայ օգնե՛լ Ղաքիսայ. եւ եհար զնա Յեսու սրով սուսերի ※ եւ զզօրս նորա մինչեւ չմնա՛լ ՚ի նոցանէ ապրեալ եւ փախստական[2244]։
[2244] Ոմանք. Մինչեւ չմնալոյ ՚ի նոցանէ։
33. Այն ժամանակ Գազերի Ելամ թագաւորը ելաւ օգնելու Լաքիսին, բայց Յեսուն սրի քաշեց նրան ու նրա զօրքերին այնպէս, որ նրանցից ոչ մի ազատուած եւ փախստական չմնաց:
33 Այն ատեն Գազերի Հօրամ թագաւորը Լաքիսին օգնութեան եկաւ։ Յեսու զանիկա ու անոր ժողովուրդն ալ կոտորեց, այնպէս որ անոնցմէ մէ՛կը ողջ չմնաց։
zohrab-1805▾ eastern-1994▾ western am▾
10:3333: Тогда пришел на помощь Лахису Горам, царь Газерский; но Иисус поразил его и народ его [мечом] так, что никого у него не оставил, кто бы уцелел.
10:34 καὶ και and; even ἀπῆλθεν απερχομαι go off; go away Ἰησοῦς ιησους Iēsous; Iisus καὶ και and; even πᾶς πας all; every Ισραηλ ισραηλ.1 Israel μετ᾿ μετα with; amid αὐτοῦ αυτος he; him ἐκ εκ from; out of Λαχις λαχις into; for Οδολλαμ οδολλαμ and; even περιεκάθισεν περικαθιζω he; him καὶ και and; even ἐπολιόρκησεν πολιορκεω he; him
10:33 אָ֣ז ʔˈāz אָז then עָלָ֗ה ʕālˈā עלה ascend הֹרָם֙ hōrˌām הֹרָם Horam מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king גֶּ֔זֶר gˈezer גֶּזֶר Gezer לַ la לְ to עְזֹ֖ר ʕᵊzˌōr עזר help אֶת־ ʔeṯ- אֵת [object marker] לָכִ֑ישׁ lāḵˈîš לָכִישׁ Lachish וַ wa וְ and יַּכֵּ֤הוּ yyakkˈēhû נכה strike יְהֹושֻׁ֨עַ֙ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] עַמֹּ֔ו ʕammˈô עַם people עַד־ ʕaḏ- עַד unto בִּלְתִּ֥י biltˌî בֵּלֶת failure הִשְׁאִֽיר־ hišʔˈîr- שׁאר remain לֹ֖ו lˌô לְ to שָׂרִֽיד׃ śārˈîḏ שָׂרִיד survivor
10:33. eo tempore ascendit Hiram rex Gazer ut auxiliaretur Lachis quem percussit Iosue cum omni populo eius usque ad internicionemAt that time Horam, king of Gazer, came up to succour Lachis: and Josue slew him with all his people so as to leave none alive.
33. Then Horam king of Gezer came up to help Lachish; and Joshua smote him and his people, until he had left him none remaining.
10:33. At that time, Horam, the king of Gezer, went up so that he might assist Lachish. And Joshua struck him with all his people, even unto utter annihilation.
10:33. Then Horam king of Gezer came up to help Lachish; and Joshua smote him and his people, until he had left him none remaining.
Then Horam king of Gezer came up to help Lachish; and Joshua smote him and his people, until he had left him none remaining:

33: Тогда пришел на помощь Лахису Горам, царь Газерский; но Иисус поразил его и народ его [мечом] так, что никого у него не оставил, кто бы уцелел.
10:34
καὶ και and; even
ἀπῆλθεν απερχομαι go off; go away
Ἰησοῦς ιησους Iēsous; Iisus
καὶ και and; even
πᾶς πας all; every
Ισραηλ ισραηλ.1 Israel
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
ἐκ εκ from; out of
Λαχις λαχις into; for
Οδολλαμ οδολλαμ and; even
περιεκάθισεν περικαθιζω he; him
καὶ και and; even
ἐπολιόρκησεν πολιορκεω he; him
10:33
אָ֣ז ʔˈāz אָז then
עָלָ֗ה ʕālˈā עלה ascend
הֹרָם֙ hōrˌām הֹרָם Horam
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
גֶּ֔זֶר gˈezer גֶּזֶר Gezer
לַ la לְ to
עְזֹ֖ר ʕᵊzˌōr עזר help
אֶת־ ʔeṯ- אֵת [object marker]
לָכִ֑ישׁ lāḵˈîš לָכִישׁ Lachish
וַ wa וְ and
יַּכֵּ֤הוּ yyakkˈēhû נכה strike
יְהֹושֻׁ֨עַ֙ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
עַמֹּ֔ו ʕammˈô עַם people
עַד־ ʕaḏ- עַד unto
בִּלְתִּ֥י biltˌî בֵּלֶת failure
הִשְׁאִֽיר־ hišʔˈîr- שׁאר remain
לֹ֖ו lˌô לְ to
שָׂרִֽיד׃ śārˈîḏ שָׂרִיד survivor
10:33. eo tempore ascendit Hiram rex Gazer ut auxiliaretur Lachis quem percussit Iosue cum omni populo eius usque ad internicionem
At that time Horam, king of Gazer, came up to succour Lachis: and Josue slew him with all his people so as to leave none alive.
10:33. At that time, Horam, the king of Gezer, went up so that he might assist Lachish. And Joshua struck him with all his people, even unto utter annihilation.
10:33. Then Horam king of Gezer came up to help Lachish; and Joshua smote him and his people, until he had left him none remaining.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:33: Horam king of Gezer - It is likely that Horam was in a state of alliance with the king of Lachish, and therefore came to his assistance as soon as it appeared that he was likely to be attacked. Joshua probably sent a detachment against him, before he was able to form a junction with the forces of Lachish; and utterly destroyed him and his army. Gezer is supposed to have been situated near Azotus. See 1 Maccabees 16:34. It fell to the tribe of Ephraim, Jos 16:3, but was probably taken afterwards by some of the remnant of the Canaanitish nations; for we find it was given by Pharaoh to his son-in-law Solomon, Kg1 9:16, which proves that it had got out of the possession of the Israelites previously to the days of Solomon.
Albert Barnes: Notes on the Bible - 1834
10:33: Gezer lies on the southern border of the tribe of Ephraim Jos 16:3. It was considerably to the northward of Joshua's present line of operations, and does not appear to have been captured at this time. He contented himself for the present with repulsing the attack made upon him, killed Horam (compare Jos 12:12), inflicting a severe defeat upon his people, and then continued to pursue his conquests over the confederated kings and their allies in south Canaan.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:33: Gezer: Gezer was situated on the confines of Ephraim and Manasseh, between Beth-horon and the sea; and is evidently the village of Gazara mentioned by Eusebius, four miles (north) from Nicopolis or Emmaus. Jos 12:12, Jos 16:3, Jos 16:10, Jos 21:21; Jdg 1:29; Kg1 9:16, Kg1 9:17; Ch1 6:67, Ch1 20:4
John Gill
10:33 Then Horam king of Gezer came up to help Lachish,.... Perhaps the rather induced to it, because it had no king to defend it. In Jerom's (e) time it was a village called Gazera, four miles from Nicopolis, or Emmaus, to the north: if this king came before the city was taken, he was not able to raise the siege; and if he came after, and so too late, he fell into the hands of Joshua:
and Joshua smote him, and his people, until he had left him none remaining; destroyed him and all his army, so that there were none left to return and relate their unhappy case.
(e) De loc. Heb. fol. 92. A.
10:3410:34: Եւ չուեա՛ց Յեսու եւ ամենայն Իսրայէլ ընդ նմա ՚ի Ղաքիսայ յՈդողամ, եւ նստաւ զնովաւ եւ պաշարեաց զնա. եւ մատնեաց զնա Տէր ՚ի ձեռս Իսրայէլի,
34. Յեսուն բոլոր իսրայէլացիների հետ Լաքիսից մեկնեց Օդողոմ, բանակատեղի դրեց նրա շուրջը եւ պաշարեց այն: Տէրը մատնեց Օդողոմն Իսրայէլի ձեռքը,
34 Յետոյ Յեսու եւ իրեն հետ բոլոր Իսրայէլ Լաքիսէն Էգղոն անցան եւ անոր քով բանակելով, անոր դէմ պատերազմ ըրին։
Եւ չուեաց Յեսու եւ ամենայն Իսրայէլ ընդ նմա ի Լաքիսայ յԵգղոն, եւ [168]նստաւ զնովաւ եւ պաշարեաց զնա եւ մատնեաց զնա Տէր ի ձեռս Իսրայելի:

10:34: Եւ չուեա՛ց Յեսու եւ ամենայն Իսրայէլ ընդ նմա ՚ի Ղաքիսայ յՈդողամ, եւ նստաւ զնովաւ եւ պաշարեաց զնա. եւ մատնեաց զնա Տէր ՚ի ձեռս Իսրայէլի,
34. Յեսուն բոլոր իսրայէլացիների հետ Լաքիսից մեկնեց Օդողոմ, բանակատեղի դրեց նրա շուրջը եւ պաշարեց այն: Տէրը մատնեց Օդողոմն Իսրայէլի ձեռքը,
34 Յետոյ Յեսու եւ իրեն հետ բոլոր Իսրայէլ Լաքիսէն Էգղոն անցան եւ անոր քով բանակելով, անոր դէմ պատերազմ ըրին։
zohrab-1805▾ eastern-1994▾ western am▾
10:3434: И пошел Иисус и все Израильтяне с ним из Лахиса к Еглону и расположились подле него станом и воевали против него;
10:35 καὶ και and; even παρέδωκεν παραδιδωμι betray; give over αὐτὴν αυτος he; him κύριος κυριος lord; master ἐν εν in χειρὶ χειρ hand Ισραηλ ισραηλ.1 Israel καὶ και and; even ἔλαβεν λαμβανω take; get αὐτὴν αυτος he; him ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that καὶ και and; even ἐφόνευσεν φονευω murder αὐτὴν αυτος he; him ἐν εν in στόματι στομα mouth; edge ξίφους ξιφος and; even πᾶν πας all; every ἐμπνέον εμπνεος in αὐτῇ αυτος he; him ἐφόνευσαν φονευω murder ὃν ος who; what τρόπον τροπος manner; by means ἐποίησαν ποιεω do; make τῇ ο the Λαχις λαχις Lachis; Lakhis
10:34 וַ wa וְ and יַּעֲבֹ֣ר yyaʕᵃvˈōr עבר pass יְ֠הֹושֻׁעַ yᵊhôšˌuₐʕ יְהֹושֻׁעַ Joshua וְ wᵊ וְ and כָל־ ḵol- כֹּל whole יִשְׂרָאֵ֥ל yiśrāʔˌēl יִשְׂרָאֵל Israel עִמֹּ֛ו ʕimmˈô עִם with מִ mi מִן from לָּכִ֖ישׁ llāḵˌîš לָכִישׁ Lachish עֶגְלֹ֑נָה ʕeḡlˈōnā עֶגְלֹון Eglon וַ wa וְ and יַּחֲנ֣וּ yyaḥᵃnˈû חנה encamp עָלֶ֔יהָ ʕālˈeʸhā עַל upon וַ wa וְ and יִּֽלָּחֲמ֖וּ yyˈillāḥᵃmˌû לחם fight עָלֶֽיהָ׃ ʕālˈeʸhā עַל upon
10:34. transivitque de Lachis in Eglon et circumdeditAnd he passed from Lachis to Eglon, and surrounded it,
34. And Joshua passed from Lachish, and all Israel with him, unto Eglon; and they encamped against it, and fought against it;
10:34. And he went on from Lachish to Eglon, and he surrounded it.
10:34. And from Lachish Joshua passed unto Eglon, and all Israel with him; and they encamped against it, and fought against it:
And from Lachish Joshua passed unto Eglon, and all Israel with him; and they encamped against it, and fought against it:

34: И пошел Иисус и все Израильтяне с ним из Лахиса к Еглону и расположились подле него станом и воевали против него;
10:35
καὶ και and; even
παρέδωκεν παραδιδωμι betray; give over
αὐτὴν αυτος he; him
κύριος κυριος lord; master
ἐν εν in
χειρὶ χειρ hand
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
ἔλαβεν λαμβανω take; get
αὐτὴν αυτος he; him
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
καὶ και and; even
ἐφόνευσεν φονευω murder
αὐτὴν αυτος he; him
ἐν εν in
στόματι στομα mouth; edge
ξίφους ξιφος and; even
πᾶν πας all; every
ἐμπνέον εμπνεος in
αὐτῇ αυτος he; him
ἐφόνευσαν φονευω murder
ὃν ος who; what
τρόπον τροπος manner; by means
ἐποίησαν ποιεω do; make
τῇ ο the
Λαχις λαχις Lachis; Lakhis
10:34
וַ wa וְ and
יַּעֲבֹ֣ר yyaʕᵃvˈōr עבר pass
יְ֠הֹושֻׁעַ yᵊhôšˌuₐʕ יְהֹושֻׁעַ Joshua
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
יִשְׂרָאֵ֥ל yiśrāʔˌēl יִשְׂרָאֵל Israel
עִמֹּ֛ו ʕimmˈô עִם with
מִ mi מִן from
לָּכִ֖ישׁ llāḵˌîš לָכִישׁ Lachish
עֶגְלֹ֑נָה ʕeḡlˈōnā עֶגְלֹון Eglon
וַ wa וְ and
יַּחֲנ֣וּ yyaḥᵃnˈû חנה encamp
עָלֶ֔יהָ ʕālˈeʸhā עַל upon
וַ wa וְ and
יִּֽלָּחֲמ֖וּ yyˈillāḥᵃmˌû לחם fight
עָלֶֽיהָ׃ ʕālˈeʸhā עַל upon
10:34. transivitque de Lachis in Eglon et circumdedit
And he passed from Lachis to Eglon, and surrounded it,
10:34. And he went on from Lachish to Eglon, and he surrounded it.
10:34. And from Lachish Joshua passed unto Eglon, and all Israel with him; and they encamped against it, and fought against it:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:34: Eglon - It is likely that this town was not any great distance from Lachish. See on Jos 10:3 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:34: Eglon: This town appears to have been no great distance from Lachish, with which it is mentioned, Jos 15:39, as one of the cities given to Judah. Jos 10:3, Jos 12:12, Jos 15:39
John Gill
10:34 And from Lachish Joshua passed unto Eglon,.... Which, according to Bunting (f), was eight miles from Lachish, and twelve from Jerusalem southward, of which see Josh 10:5,
and all Israel with him, and they encamped against it, and fought against it; it not surrendering at once, but attempted to hold out a siege.
(f) Ut supra. (Travels of the Patriarchs, &c. p. 96.)
10:3510:35: եւ ա՛ռ զնա յաւուր յայնմիկ, եւ կոտորեաց զնա սրով սուսերի, եւ զամենայն շնչաւոր որ ՚ի նմա յաւուր յայնմիկ կոտորեցին, զոր օրինակ արարին ընդ Ղաքիս։
35. եւ Յեսուն այն օրը գրաւեց ու սրի քաշեց այն: Նրա մէջ եղած բոլոր մարդկանց այն օրը կոտորեցին, ինչպէս որ վարուել էին Լաքիսի հետ:
35 Նոյն օրը զանիկա առնելով սուրի բերնէ անցուցին։ Յեսու նոյն օրը անոր մէջ գտնուած բոլոր մարդիկը կորսնցուց, ինչպէս Լաքիսի ըրած էր։
եւ առ զնա յաւուր յայնմիկ, եւ կոտորեաց զնա սրով սուսերի, եւ զամենայն շնչաւոր որ ի նմա յաւուր յայնմիկ կոտորեցին, զոր օրինակ արարին ընդ Լաքիս:

10:35: եւ ա՛ռ զնա յաւուր յայնմիկ, եւ կոտորեաց զնա սրով սուսերի, եւ զամենայն շնչաւոր որ ՚ի նմա յաւուր յայնմիկ կոտորեցին, զոր օրինակ արարին ընդ Ղաքիս։
35. եւ Յեսուն այն օրը գրաւեց ու սրի քաշեց այն: Նրա մէջ եղած բոլոր մարդկանց այն օրը կոտորեցին, ինչպէս որ վարուել էին Լաքիսի հետ:
35 Նոյն օրը զանիկա առնելով սուրի բերնէ անցուցին։ Յեսու նոյն օրը անոր մէջ գտնուած բոլոր մարդիկը կորսնցուց, ինչպէս Լաքիսի ըրած էր։
zohrab-1805▾ eastern-1994▾ western am▾
10:3535: И взяли его в тот же день и поразили его мечом, и все дышащее, что находилось в нем в тот день, предал он заклятию, как поступил с Лахисом.
10:36 καὶ και and; even ἀπῆλθεν απερχομαι go off; go away Ἰησοῦς ιησους Iēsous; Iisus καὶ και and; even πᾶς πας all; every Ισραηλ ισραηλ.1 Israel μετ᾿ μετα with; amid αὐτοῦ αυτος he; him εἰς εις into; for Χεβρων χεβρων and; even περιεκάθισεν περικαθιζω he; him
10:35 וַֽ wˈa וְ and יִּלְכְּד֜וּהָ yyilkᵊḏˈûhā לכד seize בַּ ba בְּ in † הַ the יֹּ֤ום yyˈôm יֹום day הַ ha הַ the הוּא֙ hû הוּא he וַ wa וְ and יַּכּ֣וּהָ yyakkˈûhā נכה strike לְ lᵊ לְ to פִי־ fî- פֶּה mouth חֶ֔רֶב ḥˈerev חֶרֶב dagger וְ wᵊ וְ and אֵת֙ ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole הַ ha הַ the נֶּ֣פֶשׁ nnˈefeš נֶפֶשׁ soul אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בָּ֔הּ bˈāh בְּ in בַּ ba בְּ in † הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the ה֖וּא hˌû הוּא he הֶחֱרִ֑ים heḥᵉrˈîm חרם consecrate כְּ kᵊ כְּ as כֹ֥ל ḵˌōl כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] עָשָׂ֖ה ʕāśˌā עשׂה make לְ lᵊ לְ to לָכִֽישׁ׃ פ lāḵˈîš . f לָכִישׁ Lachish
10:35. atque expugnavit eam eadem die percussitque in ore gladii omnes animas quae erant in ea iuxta omnia quae fecerat LachisAnd took it the same day: and put to the sword all the souls that were in it, according to all that he had done to Lachis.
35. and they took it on that day, and smote it with the edge of the sword, and all the souls that were therein he utterly destroyed that day, according to all that he had done to Lachish.
10:35. And he also defeated it on the same day. And he struck all the souls that were in it with the edge of the sword, in accord with all that he had done to Lachish.
10:35. And they took it on that day, and smote it with the edge of the sword, and all the souls that [were] therein he utterly destroyed that day, according to all that he had done to Lachish.
And they took it on that day, and smote it with the edge of the sword, and all the souls that [were] therein he utterly destroyed that day, according to all that he had done to Lachish:

35: И взяли его в тот же день и поразили его мечом, и все дышащее, что находилось в нем в тот день, предал он заклятию, как поступил с Лахисом.
10:36
καὶ και and; even
ἀπῆλθεν απερχομαι go off; go away
Ἰησοῦς ιησους Iēsous; Iisus
καὶ και and; even
πᾶς πας all; every
Ισραηλ ισραηλ.1 Israel
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
εἰς εις into; for
Χεβρων χεβρων and; even
περιεκάθισεν περικαθιζω he; him
10:35
וַֽ wˈa וְ and
יִּלְכְּד֜וּהָ yyilkᵊḏˈûhā לכד seize
בַּ ba בְּ in
הַ the
יֹּ֤ום yyˈôm יֹום day
הַ ha הַ the
הוּא֙ הוּא he
וַ wa וְ and
יַּכּ֣וּהָ yyakkˈûhā נכה strike
לְ lᵊ לְ to
פִי־ fî- פֶּה mouth
חֶ֔רֶב ḥˈerev חֶרֶב dagger
וְ wᵊ וְ and
אֵת֙ ʔˌēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
הַ ha הַ the
נֶּ֣פֶשׁ nnˈefeš נֶפֶשׁ soul
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
בָּ֔הּ bˈāh בְּ in
בַּ ba בְּ in
הַ the
יֹּ֥ום yyˌôm יֹום day
הַ ha הַ the
ה֖וּא hˌû הוּא he
הֶחֱרִ֑ים heḥᵉrˈîm חרם consecrate
כְּ kᵊ כְּ as
כֹ֥ל ḵˌōl כֹּל whole
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
עָשָׂ֖ה ʕāśˌā עשׂה make
לְ lᵊ לְ to
לָכִֽישׁ׃ פ lāḵˈîš . f לָכִישׁ Lachish
10:35. atque expugnavit eam eadem die percussitque in ore gladii omnes animas quae erant in ea iuxta omnia quae fecerat Lachis
And took it the same day: and put to the sword all the souls that were in it, according to all that he had done to Lachis.
10:35. And he also defeated it on the same day. And he struck all the souls that were in it with the edge of the sword, in accord with all that he had done to Lachish.
10:35. And they took it on that day, and smote it with the edge of the sword, and all the souls that [were] therein he utterly destroyed that day, according to all that he had done to Lachish.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:35: on that day: Jos 10:32
utterly: Jos 10:37; Lev 26:44; Job 19:10
John Gill
10:35 And they took it on that day,.... The same day they encamped about it and besieged it; the besieged finding they were not able to keep it:
and smote it with the edge of the sword, and all the souls that were therein he utterly destroyed that day; made an utter devastation of all its inhabitants:
according to all that he had done to Lachish; the last city he took; this having no king as that had not, its king being one of the five that had been hanged, Josh 10:26.
John Wesley
10:35 On that day - On which they first attempted it.
10:3610:36: Եւ չուեա՛ց Յեսու եւ ամենայն Իսրայէլ ընդ նմա յՈդողոմայ ՚ի Քեբրոն, եւ նստա՛ւ զնովաւ[2245], [2245] Այլք. Եւ նստան զնովաւ։
36. Յեսուն բոլոր իսրայէլացիների հետ Օդողոմից գնաց Քեբրոն ու բանակ դրեց նրա շուրջը:
36 Յետոյ Յեսու ու իրեն հետ բոլոր Իսրայէլ Էգղոնէն Քեբրոն գացին ու անոր դէմ պատերազմ ըրին։
Եւ չուեաց Յեսու եւ ամենայն Իսրայէլ ընդ նմա յԵգղոնայ ի Քեբրոն, եւ նստաւ զնովաւ:

10:36: Եւ չուեա՛ց Յեսու եւ ամենայն Իսրայէլ ընդ նմա յՈդողոմայ ՚ի Քեբրոն, եւ նստա՛ւ զնովաւ[2245],
[2245] Այլք. Եւ նստան զնովաւ։
36. Յեսուն բոլոր իսրայէլացիների հետ Օդողոմից գնաց Քեբրոն ու բանակ դրեց նրա շուրջը:
36 Յետոյ Յեսու ու իրեն հետ բոլոր Իսրայէլ Էգղոնէն Քեբրոն գացին ու անոր դէմ պատերազմ ըրին։
zohrab-1805▾ eastern-1994▾ western am▾
10:3636: И пошел Иисус и все Израильтяне с ним из Еглона к Хеврону и воевали против него;
10:37 καὶ και and; even ἐπάταξεν πατασσω pat; impact αὐτὴν αυτος he; him ἐν εν in στόματι στομα mouth; edge ξίφους ξιφος and; even πᾶν πας all; every ἐμπνέον εμπνεος as much as; as many as ἦν ειμι be ἐν εν in αὐτῇ αυτος he; him οὐκ ου not ἦν ειμι be διασεσῳσμένος διασωζω thoroughly save; bring safely through ὃν ος who; what τρόπον τροπος manner; by means ἐποίησαν ποιεω do; make τὴν ο the Οδολλαμ οδολλαμ utterly ruin αὐτὴν αυτος he; him καὶ και and; even ὅσα οσος as much as; as many as ἦν ειμι be ἐν εν in αὐτῇ αυτος he; him
10:36 וַ wa וְ and יַּ֣עַל yyˈaʕal עלה ascend יְ֠הֹושֻׁעַ yᵊhôšˌuₐʕ יְהֹושֻׁעַ Joshua וְ wᵊ וְ and כָֽל־ ḵˈol- כֹּל whole יִשְׂרָאֵ֥ל yiśrāʔˌēl יִשְׂרָאֵל Israel עִמֹּ֛ו ʕimmˈô עִם with מֵ mē מִן from עֶגְלֹ֖ונָה ʕeḡlˌônā עֶגְלֹון Eglon חֶבְרֹ֑ונָה ḥevrˈônā חֶבְרֹון Hebron וַ wa וְ and יִּֽלָּחֲמ֖וּ yyˈillāḥᵃmˌû לחם fight עָלֶֽיהָ׃ ʕālˈeʸhā עַל upon
10:36. ascendit quoque cum omni Israhele de Eglon in Hebron et pugnavit contra eamHe went up also with all Israel from Eglon to Hebron, and fought against it:
36. And Joshua went up from Eglon, and all Israel with him, unto Hebron; and they fought against it:
10:36. He also ascended, with all of Israel, from Eglon into Hebron, and he fought against it.
10:36. And Joshua went up from Eglon, and all Israel with him, unto Hebron; and they fought against it:
And Joshua went up from Eglon, and all Israel with him, unto Hebron; and they fought against it:

36: И пошел Иисус и все Израильтяне с ним из Еглона к Хеврону и воевали против него;
10:37
καὶ και and; even
ἐπάταξεν πατασσω pat; impact
αὐτὴν αυτος he; him
ἐν εν in
στόματι στομα mouth; edge
ξίφους ξιφος and; even
πᾶν πας all; every
ἐμπνέον εμπνεος as much as; as many as
ἦν ειμι be
ἐν εν in
αὐτῇ αυτος he; him
οὐκ ου not
ἦν ειμι be
διασεσῳσμένος διασωζω thoroughly save; bring safely through
ὃν ος who; what
τρόπον τροπος manner; by means
ἐποίησαν ποιεω do; make
τὴν ο the
Οδολλαμ οδολλαμ utterly ruin
αὐτὴν αυτος he; him
καὶ και and; even
ὅσα οσος as much as; as many as
ἦν ειμι be
ἐν εν in
αὐτῇ αυτος he; him
10:36
וַ wa וְ and
יַּ֣עַל yyˈaʕal עלה ascend
יְ֠הֹושֻׁעַ yᵊhôšˌuₐʕ יְהֹושֻׁעַ Joshua
וְ wᵊ וְ and
כָֽל־ ḵˈol- כֹּל whole
יִשְׂרָאֵ֥ל yiśrāʔˌēl יִשְׂרָאֵל Israel
עִמֹּ֛ו ʕimmˈô עִם with
מֵ מִן from
עֶגְלֹ֖ונָה ʕeḡlˌônā עֶגְלֹון Eglon
חֶבְרֹ֑ונָה ḥevrˈônā חֶבְרֹון Hebron
וַ wa וְ and
יִּֽלָּחֲמ֖וּ yyˈillāḥᵃmˌû לחם fight
עָלֶֽיהָ׃ ʕālˈeʸhā עַל upon
10:36. ascendit quoque cum omni Israhele de Eglon in Hebron et pugnavit contra eam
He went up also with all Israel from Eglon to Hebron, and fought against it:
10:36. He also ascended, with all of Israel, from Eglon into Hebron, and he fought against it.
10:36. And Joshua went up from Eglon, and all Israel with him, unto Hebron; and they fought against it:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:36: Hebron - and the king thereof - See the note on Jos 10:3. From Jos 10:23 we learn that the king of Hebron was one of those five whom Joshua slew and hanged on five trees at Makkedah. How then can it be said that he slew the king of Hebron when he took the city, which was some days after the transactions at Makkedah? Either this slaying of the king of Hebron must refer to what had already been done, or the Hebronites, finding that their king fell in battle, had set up another in his place; which was the king Joshua slew, after he had taken the city and its dependencies, as is related Jos 10:37. It appears that the city of Hebron had fallen back into the hands of the Canaanites, for it was again taken from them by the tribe of Judah, Jdg 1:10. Debir had also fallen into their hands, for it was reconquered by Othniel, the son-in-law of Caleb, Jdg 1:11-13. The manner in which Calmet accounts for this is very natural: Joshua, in his rapid conquests, contented himself with taking, demolishing, and burning those cities; but did not garrison any of them, for fear of weakening his army. In several instances no doubt the scattered Canaanites returned, repeopled, and put those cities in a state of defense. Hence the Israelites were obliged to conquer them a second time. This is a more rational way of accounting for these things, than that which supposes that the first chapter of Judges gives the more detailed account of the transactions recorded here; for there it is expressly said, that these transactions took place after the death of Joshua, (see Jdg 1:1), and consequently cannot be the same that are mentioned here.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:36: Hebron: Jos 10:3, Jos 10:5, Jos 14:13, Jos 14:14, Jos 15:13, Jos 15:54, Jos 21:13; Gen 13:18; Num 13:22; Jdg 1:10; Sa2 5:1-5, Sa2 15:9, Sa2 15:10; Ch1 12:23, Ch1 12:28
John Gill
10:36 And Joshua went up from Eglon, and all Israel with him, unto Hebron,.... Which lay in the hill country, and therefore they are said to go up to it from Eglon, which lay lower; and, according to Bunting (g), it was sixteen miles from it:
and they fought against it; it making some resistance at first, and did not surrender at once, as demanded.
(g) Ibid. (Travels of the Patriarchs, &c. p. 96.)
John Wesley
10:36 Unto Hebron - The conquest of Hebron is here generally related, afterwards repeated, and more particularly described, Josh 15:13-14.
10:3710:37: եւ առին զնա, եւ հարին զնա բերանով սուսերի. եւ զթագաւորն նորա, եւ զամենայն շնչաւոր որ ՚ի նմա, եւ ՚ի նմա ո՛չ ոք էր ապրեալ. եւ արարին ընդ նմա որպէս արարին ընդ Ոդողամ. եւ սատակեցին զնա եւ զամենայն շնչաւոր, եւ զամենայն ինչ որ ՚ի նմա։
37. Գրաւեցին ու սրակոտոր արեցին այն, նրա թագաւորին եւ նրա մէջ եղած բոլոր մարդկանց. նրա մէջ ապրող ոչ մէկը չազատուեց: Նրա հետ վարուեցին այնպէս, ինչպէս վարուել էին Օդողոմի հետ. բոլոր բնակիչներին սպանեցին ու նրա մէջ եղած ամէն ինչ ոչնչացրին:
37 Զանիկա առնելէ ետքը սուրի բերնէ անցուցին զանիկա ու անոր թագաւորը եւ անոր բոլոր քաղաքները ու անոր մէջ գտնուած բոլոր մարդիկը եւ մէ՛կը ողջ չթողուցին, ինչպէս Էգղոնին ըրին. այսպէս զանիկա ու անոր մէջ գտնուած բոլոր մարդիկը կորսնցուցին։
եւ առին զնա, եւ հարին զնա բերանով սուսերի, եւ զթագաւորն նորա[169], եւ զամենայն շնչաւոր որ ի նմա, եւ ի նմա ոչ ոք էր ապրեալ. եւ արարին ընդ նմա որպէս արարին ընդ Եգղոն. եւ սատակեցին զնա եւ զամենայն շնչաւոր եւ զամենայն ինչ որ ի նմա:

10:37: եւ առին զնա, եւ հարին զնա բերանով սուսերի. եւ զթագաւորն նորա, եւ զամենայն շնչաւոր որ ՚ի նմա, եւ ՚ի նմա ո՛չ ոք էր ապրեալ. եւ արարին ընդ նմա որպէս արարին ընդ Ոդողամ. եւ սատակեցին զնա եւ զամենայն շնչաւոր, եւ զամենայն ինչ որ ՚ի նմա։
37. Գրաւեցին ու սրակոտոր արեցին այն, նրա թագաւորին եւ նրա մէջ եղած բոլոր մարդկանց. նրա մէջ ապրող ոչ մէկը չազատուեց: Նրա հետ վարուեցին այնպէս, ինչպէս վարուել էին Օդողոմի հետ. բոլոր բնակիչներին սպանեցին ու նրա մէջ եղած ամէն ինչ ոչնչացրին:
37 Զանիկա առնելէ ետքը սուրի բերնէ անցուցին զանիկա ու անոր թագաւորը եւ անոր բոլոր քաղաքները ու անոր մէջ գտնուած բոլոր մարդիկը եւ մէ՛կը ողջ չթողուցին, ինչպէս Էգղոնին ըրին. այսպէս զանիկա ու անոր մէջ գտնուած բոլոր մարդիկը կորսնցուցին։
zohrab-1805▾ eastern-1994▾ western am▾
10:3737: и взяли его и поразили его мечом, и царя его, и все города его, и все дышащее, что находилось в нем; никого не оставил, кто уцелел бы, как поступил он и с Еглоном: предал заклятию его и все дышащее, что находилось в нем.
10:38 καὶ και and; even ἀπέστρεψεν αποστρεφω turn away; alienate Ἰησοῦς ιησους Iēsous; Iisus καὶ και and; even πᾶς πας all; every Ισραηλ ισραηλ.1 Israel εἰς εις into; for Δαβιρ δαβιρ and; even περικαθίσαντες περικαθιζω he; him
10:37 וַ wa וְ and יִּלְכְּד֣וּהָ yyilkᵊḏˈûhā לכד seize וַ wa וְ and יַּכּֽוּהָ־ yyakkˈûhā- נכה strike לְ lᵊ לְ to פִי־ fî- פֶּה mouth חֶ֠רֶב ḥerˌev חֶרֶב dagger וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] מַלְכָּ֨הּ malkˌāh מֶלֶךְ king וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole עָרֶ֜יהָ ʕārˈeʸhā עִיר town וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole הַ ha הַ the נֶּ֤פֶשׁ nnˈefeš נֶפֶשׁ soul אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בָּהּ֙ bˌāh בְּ in לֹֽא־ lˈō- לֹא not הִשְׁאִ֣יר hišʔˈîr שׁאר remain שָׂרִ֔יד śārˈîḏ שָׂרִיד survivor כְּ kᵊ כְּ as כֹ֥ל ḵˌōl כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] עָשָׂ֖ה ʕāśˌā עשׂה make לְ lᵊ לְ to עֶגְלֹ֑ון ʕeḡlˈôn עֶגְלֹון Eglon וַ wa וְ and יַּחֲרֵ֣ם yyaḥᵃrˈēm חרם consecrate אֹותָ֔הּ ʔôṯˈāh אֵת [object marker] וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole הַ ha הַ the נֶּ֖פֶשׁ nnˌefeš נֶפֶשׁ soul אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בָּֽהּ׃ ס bˈāh . s בְּ in
10:37. cepitque et percussit in ore gladii regem quoque eius et omnia oppida regionis illius universasque animas quae in ea fuerant commoratae non reliquit in ea ullas reliquias sicut fecerat Eglon sic fecit et Hebron cuncta quae in ea repperit consumens gladioTook it, and destroyed it with the edge of the sword: the king also thereof, and all the towns of that country, and all the souls that dwelt in it: he left not therein any remains: as he had done to Eglon, so did he also to Hebron, putting to the sword all that he found in it.
37. and they took it, and smote it with the edge of the sword, and the king thereof, and all the cities thereof, and all the souls that were therein; he left none remaining, according to all that he had done to Eglon; but he utterly destroyed it, and all the souls that were therein.
10:37. He seized it and struck it with the edge of the sword, likewise with its king, and all the towns of that region, and all the souls that were staying in it. He did not leave any remains in it. Just as he had done to Eglon, so also did he do to Hebron, consuming with the sword all that he found within it.
10:37. And they took it, and smote it with the edge of the sword, and the king thereof, and all the cities thereof, and all the souls that [were] therein; he left none remaining, according to all that he had done to Eglon; but destroyed it utterly, and all the souls that [were] therein.
And they took it, and smote it with the edge of the sword, and the king thereof, and all the cities thereof, and all the souls that [were] therein; he left none remaining, according to all that he had done to Eglon; but destroyed it utterly, and all the souls that [were] therein:

37: и взяли его и поразили его мечом, и царя его, и все города его, и все дышащее, что находилось в нем; никого не оставил, кто уцелел бы, как поступил он и с Еглоном: предал заклятию его и все дышащее, что находилось в нем.
10:38
καὶ και and; even
ἀπέστρεψεν αποστρεφω turn away; alienate
Ἰησοῦς ιησους Iēsous; Iisus
καὶ και and; even
πᾶς πας all; every
Ισραηλ ισραηλ.1 Israel
εἰς εις into; for
Δαβιρ δαβιρ and; even
περικαθίσαντες περικαθιζω he; him
10:37
וַ wa וְ and
יִּלְכְּד֣וּהָ yyilkᵊḏˈûhā לכד seize
וַ wa וְ and
יַּכּֽוּהָ־ yyakkˈûhā- נכה strike
לְ lᵊ לְ to
פִי־ fî- פֶּה mouth
חֶ֠רֶב ḥerˌev חֶרֶב dagger
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
מַלְכָּ֨הּ malkˌāh מֶלֶךְ king
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
עָרֶ֜יהָ ʕārˈeʸhā עִיר town
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
הַ ha הַ the
נֶּ֤פֶשׁ nnˈefeš נֶפֶשׁ soul
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
בָּהּ֙ bˌāh בְּ in
לֹֽא־ lˈō- לֹא not
הִשְׁאִ֣יר hišʔˈîr שׁאר remain
שָׂרִ֔יד śārˈîḏ שָׂרִיד survivor
כְּ kᵊ כְּ as
כֹ֥ל ḵˌōl כֹּל whole
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
עָשָׂ֖ה ʕāśˌā עשׂה make
לְ lᵊ לְ to
עֶגְלֹ֑ון ʕeḡlˈôn עֶגְלֹון Eglon
וַ wa וְ and
יַּחֲרֵ֣ם yyaḥᵃrˈēm חרם consecrate
אֹותָ֔הּ ʔôṯˈāh אֵת [object marker]
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
הַ ha הַ the
נֶּ֖פֶשׁ nnˌefeš נֶפֶשׁ soul
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
בָּֽהּ׃ ס bˈāh . s בְּ in
10:37. cepitque et percussit in ore gladii regem quoque eius et omnia oppida regionis illius universasque animas quae in ea fuerant commoratae non reliquit in ea ullas reliquias sicut fecerat Eglon sic fecit et Hebron cuncta quae in ea repperit consumens gladio
Took it, and destroyed it with the edge of the sword: the king also thereof, and all the towns of that country, and all the souls that dwelt in it: he left not therein any remains: as he had done to Eglon, so did he also to Hebron, putting to the sword all that he found in it.
10:37. He seized it and struck it with the edge of the sword, likewise with its king, and all the towns of that region, and all the souls that were staying in it. He did not leave any remains in it. Just as he had done to Eglon, so also did he do to Hebron, consuming with the sword all that he found within it.
10:37. And they took it, and smote it with the edge of the sword, and the king thereof, and all the cities thereof, and all the souls that [were] therein; he left none remaining, according to all that he had done to Eglon; but destroyed it utterly, and all the souls that [were] therein.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
37-38: Имя хевронского царя здесь не названо, но, без сомнения, это был преемник убитого в Македе, вступивший на престол в продолжение того времени, в которое Иисус Навин завоевывал вышеназванные города. При завоевании Хеврона, Давира и других городов предаваемо было смерти все дышащее, что находилось в них, т. е. все находившиеся в них жители, но из последних многие или некоторые могли наперед удалиться в другие города или столь многочисленные пещеры в гористой Иудее и затем, по окончании похода, возвратиться в свои города, вследствие чего в Хевроне и Давире по XV:14: и оказались снова Енакимы.
Albert Barnes: Notes on the Bible - 1834
10:37: The king thereof - No doubt the successor of the king slain at Makkedah Jos 10:23.
All the cities thereof - i. e. the smaller towns dependent upon Hebron. The expression marks Hebron as the metropolis of other subject towns.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:37: the king: From Jos 10:23, we learn that the king of Hebron was one of the five whom Joshua slew and hanged on five trees at Makkedah. This slaying of the king of Hebron, therefore, must either refer to what had already been done, or the Hebronites had set up another, whom Joshua now slew when he took the city.
according: Jos 10:35
John Gill
10:37 And they took it, and smote it with the edge of the sword,
and the king thereof,.... For though the king of Hebron was one of the kings that were taken in the cave of Makkedah, and hanged; yet before Joshua came up to it, they had set up another king over them:
and all the cities thereof; for Hebron was a metropolitan city, and had other cities dependent on it, and subject to it:
and all the souls that were therein; both in Hebron, and in the cities subject to it:
he left none remaining; in any of them:
according to all that he had done to Eglon; the last place he came from:
but destroyed it utterly, and all the souls that were therein; but it seems that afterwards some that made their escape before the taking of the city, and other Canaanites driven out of their habitations, repeopled it; so that after Joshua's death it was recovered again by the tribe of Judah, Judg 1:10; unless there is given in that place a more particular account of the taking of this city, with others at this time; but the former seems most likely.
John Wesley
10:37 All the cities - Which were subject to its jurisdiction; this being, it seems, a royal city as Gibeon was, Josh 10:2, and having cities under it as that had.
10:3810:38: Եւ դարձա՛ւ Յեսու եւ ամենայն Իսրայէլ ՚ի Դաբիր, եւ նստեալ զնովաւ,
38. Ապա Յեսուն եւ ամբողջ Իսրայէլը շրջուեցին դէպի Դաբիր եւ շրջապատելով՝
38 Յետոյ Յեսու եւ իրեն հետ բոլոր Իսրայէլ Դաբիր դարձան ու անոր դէմ պատերազմեցան։
Եւ դարձաւ Յեսու եւ ամենայն Իսրայէլ ի Դաբիր, եւ նստեալ զնովաւ:

10:38: Եւ դարձա՛ւ Յեսու եւ ամենայն Իսրայէլ ՚ի Դաբիր, եւ նստեալ զնովաւ,
38. Ապա Յեսուն եւ ամբողջ Իսրայէլը շրջուեցին դէպի Դաբիր եւ շրջապատելով՝
38 Յետոյ Յեսու եւ իրեն հետ բոլոր Իսրայէլ Դաբիր դարձան ու անոր դէմ պատերազմեցան։
zohrab-1805▾ eastern-1994▾ western am▾
10:3838: Потом обратился Иисус и весь Израиль с ним к Давиру и воевал против него;
10:39 ἔλαβον λαμβανω take; get αὐτὴν αυτος he; him καὶ και and; even τὸν ο the βασιλέα βασιλευς monarch; king αὐτῆς αυτος he; him καὶ και and; even τὰς ο the κώμας κωμη village αὐτῆς αυτος he; him καὶ και and; even ἐπάταξαν πατασσω pat; impact αὐτὴν αυτος he; him ἐν εν in στόματι στομα mouth; edge ξίφους ξιφος and; even ἐξωλέθρευσαν εξολοθρευω utterly ruin αὐτὴν αυτος he; him καὶ και and; even πᾶν πας all; every ἐμπνέον εμπνεος in αὐτῇ αυτος he; him καὶ και and; even οὐ ου not κατέλιπον καταλειπω leave behind; remain αὐτῇ αυτος he; him οὐδένα ουδεις no one; not one διασεσῳσμένον διασωζω thoroughly save; bring safely through ὃν ος who; what τρόπον τροπος manner; by means ἐποίησαν ποιεω do; make τὴν ο the Χεβρων χεβρων and; even τῷ ο the βασιλεῖ βασιλευς monarch; king αὐτῆς αυτος he; him οὕτως ουτως so; this way ἐποίησαν ποιεω do; make τῇ ο the Δαβιρ δαβιρ and; even τῷ ο the βασιλεῖ βασιλευς monarch; king αὐτῆς αυτος he; him
10:38 וַ wa וְ and יָּ֧שָׁב yyˈāšov שׁוב return יְהֹושֻׁ֛עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua וְ wᵊ וְ and כָל־ ḵol- כֹּל whole יִשְׂרָאֵ֥ל yiśrāʔˌēl יִשְׂרָאֵל Israel עִמֹּ֖ו ʕimmˌô עִם with דְּבִ֑רָה dᵊvˈirā דְּבִר Debir וַ wa וְ and יִּלָּ֖חֶם yyillˌāḥem לחם fight עָלֶֽיהָ׃ ʕālˈeʸhā עַל upon
10:38. inde reversus in DabirReturning from thence to Dabir,
38. And Joshua returned, and all Israel with him, to Debir; and fought against it:
10:38. Returning from there to Debir,
10:38. And Joshua returned, and all Israel with him, to Debir; and fought against it:
And Joshua returned, and all Israel with him, to Debir; and fought against it:

38: Потом обратился Иисус и весь Израиль с ним к Давиру и воевал против него;
10:39
ἔλαβον λαμβανω take; get
αὐτὴν αυτος he; him
καὶ και and; even
τὸν ο the
βασιλέα βασιλευς monarch; king
αὐτῆς αυτος he; him
καὶ και and; even
τὰς ο the
κώμας κωμη village
αὐτῆς αυτος he; him
καὶ και and; even
ἐπάταξαν πατασσω pat; impact
αὐτὴν αυτος he; him
ἐν εν in
στόματι στομα mouth; edge
ξίφους ξιφος and; even
ἐξωλέθρευσαν εξολοθρευω utterly ruin
αὐτὴν αυτος he; him
καὶ και and; even
πᾶν πας all; every
ἐμπνέον εμπνεος in
αὐτῇ αυτος he; him
καὶ και and; even
οὐ ου not
κατέλιπον καταλειπω leave behind; remain
αὐτῇ αυτος he; him
οὐδένα ουδεις no one; not one
διασεσῳσμένον διασωζω thoroughly save; bring safely through
ὃν ος who; what
τρόπον τροπος manner; by means
ἐποίησαν ποιεω do; make
τὴν ο the
Χεβρων χεβρων and; even
τῷ ο the
βασιλεῖ βασιλευς monarch; king
αὐτῆς αυτος he; him
οὕτως ουτως so; this way
ἐποίησαν ποιεω do; make
τῇ ο the
Δαβιρ δαβιρ and; even
τῷ ο the
βασιλεῖ βασιλευς monarch; king
αὐτῆς αυτος he; him
10:38
וַ wa וְ and
יָּ֧שָׁב yyˈāšov שׁוב return
יְהֹושֻׁ֛עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
יִשְׂרָאֵ֥ל yiśrāʔˌēl יִשְׂרָאֵל Israel
עִמֹּ֖ו ʕimmˌô עִם with
דְּבִ֑רָה dᵊvˈirā דְּבִר Debir
וַ wa וְ and
יִּלָּ֖חֶם yyillˌāḥem לחם fight
עָלֶֽיהָ׃ ʕālˈeʸhā עַל upon
10:38. inde reversus in Dabir
Returning from thence to Dabir,
10:38. Returning from there to Debir,
10:38. And Joshua returned, and all Israel with him, to Debir; and fought against it:
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Albert Barnes: Notes on the Bible - 1834
10:38: Joshua returned - The words mark a change in the direction of the march. Joshua from Hebron turned to the southwest, and attacked Debir or Kirjath-sepher and its dependencies Jos 15:15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:38: Debir: Debir was situated in the south of the tribe of Judah, near Hebron. The expression of Joshua's returning to Debir, probably denotes, that having carried his conquests in the southern parts as far as Gaza (Jos 10:41), which was in the south-west angle of Canaan, he then marched back to besiege Debir. Jos 12:13, Jos 15:15, Jos 15:49, Jos 21:15; Jdg 1:11-15
John Gill
10:38 And Joshua returned, and all Israel with him, to Debir,.... A city, according to Kimchi, which he passed by when he went to Hebron, and did not fight against it; but, when he had taken Hebron, returned and took it; and which Bunting (h) says was but a mile from it, and twenty two miles from Jerusalem, towards the south; it is the same with Kirjathsepher and Kirjathsannah, Josh 15:15; the city of a book or books; and the Rabbins say (i), that with the Persians Debir signifies the same, and had its name from a library which was here kept, or from the archives in which the most memorable things since the flood were recorded; or from the making of paper or parchment, or whatsoever was made use of for writing, and of which volumes of books were made:
and fought against it; it refusing to submit to him upon his summons.
(h) Travels of the Patriarchs, &c. p. 96. (i) T. Bab. Avodah Zarah, fol. 24. 2.
John Wesley
10:38 Joshua returned - He is said to return thither, not as if he had been there before, but because having gone as far westward and southward as he thought fit, even as far as Gaza, Josh 10:41, he now returned towards Gilgal, which lay north - ward and eastward from him, and in his return fell upon Debir.
10:3910:39: առին զնա եւ զթագաւորն նորա, եւ զամենայն զօրս նորա. եւ հարին զնա բերանով սրոյ, եւ սատակեցին զնա եւ զամենայն շնչաւոր որ ՚ի նմա. եւ ո՛չ թողին եւ ո՛չ մի ապրեալ. զոր օրինակ արարին ընդ Քեբրոն նո՛յնպէս արարին ընդ Դաբիր եւ ընդ թագաւորն նորա. եւ որպէս արարին ընդ Ղեբնա եւ ընդ թագաւորն նորա։
39. գրաւեցին այն, գերեվարեցին նրա թագաւորին եւ նրա ամբողջ զօրքը[7], սրակոտոր արեցին ամբողջ քաղաքը, բնաջնջեցին այն եւ նրա մէջ եղած բոլոր մարդկանց. ոչ մէկին ողջ չթողեցին: Ինչպէս վարուել էին Քեբրոնի հետ եւ ինչպէս վարուել էին Լեբնայի ու նրա թագաւորի հետ, այդպէս էլ վարուեցին Դաբիրի եւ նրա թագաւորի հետ:[7] 7. Եբրայերէն՝ քաղաքները:
39 Զանիկա ու անոր թագաւորը եւ անոր բոլոր քաղաքները առին ու զանոնք սուրի բերնէ անցուցին եւ անոր մէջ գտնուած բոլոր մարդիկը կորսնցուցին ու մէ՛կը ողջ չթողուցին. ինչպէս Քեբրոնի ըրին եւ ինչպէս Լեբնայի ու անոր թագաւորին ըրին, նոյնպէս ալ Դաբիրին ու անոր թագաւորին ըրին։
առին զնա եւ զթագաւորն նորա եւ զամենայն [170]զօրս նորա. եւ հարին զնա բերանով սրոյ, եւ սատակեցին զնա եւ զամենայն շնչաւոր որ ի նմա, եւ ոչ թողին եւ ոչ մի ապրեալ. զոր օրինակ արարին ընդ Քեբրոն` նոյնպէս արարին ընդ Դաբիր եւ ընդ թագաւորն նորա, եւ որպէս արարին ընդ Լեբնա եւ ընդ թագաւորն նորա:

10:39: առին զնա եւ զթագաւորն նորա, եւ զամենայն զօրս նորա. եւ հարին զնա բերանով սրոյ, եւ սատակեցին զնա եւ զամենայն շնչաւոր որ ՚ի նմա. եւ ո՛չ թողին եւ ո՛չ մի ապրեալ. զոր օրինակ արարին ընդ Քեբրոն նո՛յնպէս արարին ընդ Դաբիր եւ ընդ թագաւորն նորա. եւ որպէս արարին ընդ Ղեբնա եւ ընդ թագաւորն նորա։
39. գրաւեցին այն, գերեվարեցին նրա թագաւորին եւ նրա ամբողջ զօրքը[7], սրակոտոր արեցին ամբողջ քաղաքը, բնաջնջեցին այն եւ նրա մէջ եղած բոլոր մարդկանց. ոչ մէկին ողջ չթողեցին: Ինչպէս վարուել էին Քեբրոնի հետ եւ ինչպէս վարուել էին Լեբնայի ու նրա թագաւորի հետ, այդպէս էլ վարուեցին Դաբիրի եւ նրա թագաւորի հետ:
[7] 7. Եբրայերէն՝ քաղաքները:
39 Զանիկա ու անոր թագաւորը եւ անոր բոլոր քաղաքները առին ու զանոնք սուրի բերնէ անցուցին եւ անոր մէջ գտնուած բոլոր մարդիկը կորսնցուցին ու մէ՛կը ողջ չթողուցին. ինչպէս Քեբրոնի ըրին եւ ինչպէս Լեբնայի ու անոր թագաւորին ըրին, նոյնպէս ալ Դաբիրին ու անոր թագաւորին ըրին։
zohrab-1805▾ eastern-1994▾ western am▾
10:3939: и взял его и царя его и все города его, и поразили их мечом, и предали заклятию все дышащее, что находилось в нем: никого не осталось, кто уцелел бы; как поступил с Хевроном и царем его, так поступил с Давиром и царем его, и как поступил с Ливною и царем ее.
10:40 καὶ και and; even ἐπάταξεν πατασσω pat; impact Ἰησοῦς ιησους Iēsous; Iisus πᾶσαν πας all; every τὴν ο the γῆν γη earth; land τῆς ο the ὀρεινῆς ορεινη and; even τὴν ο the Ναγεβ ναγεβ and; even τὴν ο the πεδινὴν πεδινος flat καὶ και and; even τὴν ο the Ασηδωθ ασηδωθ and; even τοὺς ο the βασιλεῖς βασιλευς monarch; king αὐτῆς αυτος he; him οὐ ου not κατέλιπον καταλειπω leave behind; remain αὐτῶν αυτος he; him σεσῳσμένον σωζω save καὶ και and; even πᾶν πας all; every ἐμπνέον εμπνεος life; vitality ἐξωλέθρευσεν εξολοθρευω utterly ruin ὃν ος who; what τρόπον τροπος manner; by means ἐνετείλατο εντελλομαι direct; enjoin κύριος κυριος lord; master ὁ ο the θεὸς θεος God Ισραηλ ισραηλ.1 Israel
10:39 וַֽ wˈa וְ and יִּלְכְּדָ֞הּ yyilkᵊḏˈāh לכד seize וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] מַלְכָּ֤הּ malkˈāh מֶלֶךְ king וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole עָרֶ֨יהָ֙ ʕārˈeʸhā עִיר town וַ wa וְ and יַּכּ֣וּם yyakkˈûm נכה strike לְ lᵊ לְ to פִי־ fî- פֶּה mouth חֶ֔רֶב ḥˈerev חֶרֶב dagger וַֽ wˈa וְ and יַּחֲרִ֨ימוּ֙ yyaḥᵃrˈîmû חרם consecrate אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole נֶ֣פֶשׁ nˈefeš נֶפֶשׁ soul אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בָּ֔הּ bˈāh בְּ in לֹ֥א lˌō לֹא not הִשְׁאִ֖יר hišʔˌîr שׁאר remain שָׂרִ֑יד śārˈîḏ שָׂרִיד survivor כַּ ka כְּ as אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] עָשָׂ֜ה ʕāśˈā עשׂה make לְ lᵊ לְ to חֶבְרֹ֗ון ḥevrˈôn חֶבְרֹון Hebron כֵּן־ kēn- כֵּן thus עָשָׂ֤ה ʕāśˈā עשׂה make לִ li לְ to דְבִ֨רָה֙ ḏᵊvˈirā דְּבִר Debir וּ û וְ and לְ lᵊ לְ to מַלְכָּ֔הּ malkˈāh מֶלֶךְ king וְ wᵊ וְ and כַ ḵa כְּ as אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] עָשָׂ֛ה ʕāśˈā עשׂה make לְ lᵊ לְ to לִבְנָ֖ה livnˌā לִבְנָה Libnah וּ û וְ and לְ lᵊ לְ to מַלְכָּֽהּ׃ malkˈāh מֶלֶךְ king
10:39. cepit eam atque vastavitHe took it, and destroyed it:
39. and he took it, and the king thereof, and all the cities thereof; and they smote them with the edge of the sword, and utterly destroyed all the souls that were therein; he left none remaining: as he had done to Hebron, so he did to Debir, and to the king thereof; as he had done also to Libnah, and to the king thereof.
10:39. he seized it and laid waste to it, likewise with its king. And all the surrounding towns, he struck with the edge of the sword. He did not leave in it any remains. Just as he had done to Hebron and Libnah, and to their kings, so did he do to Debir and to its king.
10:39. And he took it, and the king thereof, and all the cities thereof; and they smote them with the edge of the sword, and utterly destroyed all the souls that [were] therein; he left none remaining: as he had done to Hebron, so he did to Debir, and to the king thereof; as he had done also to Libnah, and to her king.
And he took it, and the king thereof, and all the cities thereof; and they smote them with the edge of the sword, and utterly destroyed all the souls that [were] therein; he left none remaining: as he had done to Hebron, so he did to Debir, and to the king thereof; as he had done also to Libnah, and to her king:

39: и взял его и царя его и все города его, и поразили их мечом, и предали заклятию все дышащее, что находилось в нем: никого не осталось, кто уцелел бы; как поступил с Хевроном и царем его, так поступил с Давиром и царем его, и как поступил с Ливною и царем ее.
10:40
καὶ και and; even
ἐπάταξεν πατασσω pat; impact
Ἰησοῦς ιησους Iēsous; Iisus
πᾶσαν πας all; every
τὴν ο the
γῆν γη earth; land
τῆς ο the
ὀρεινῆς ορεινη and; even
τὴν ο the
Ναγεβ ναγεβ and; even
τὴν ο the
πεδινὴν πεδινος flat
καὶ και and; even
τὴν ο the
Ασηδωθ ασηδωθ and; even
τοὺς ο the
βασιλεῖς βασιλευς monarch; king
αὐτῆς αυτος he; him
οὐ ου not
κατέλιπον καταλειπω leave behind; remain
αὐτῶν αυτος he; him
σεσῳσμένον σωζω save
καὶ και and; even
πᾶν πας all; every
ἐμπνέον εμπνεος life; vitality
ἐξωλέθρευσεν εξολοθρευω utterly ruin
ὃν ος who; what
τρόπον τροπος manner; by means
ἐνετείλατο εντελλομαι direct; enjoin
κύριος κυριος lord; master
ο the
θεὸς θεος God
Ισραηλ ισραηλ.1 Israel
10:39
וַֽ wˈa וְ and
יִּלְכְּדָ֞הּ yyilkᵊḏˈāh לכד seize
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
מַלְכָּ֤הּ malkˈāh מֶלֶךְ king
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
עָרֶ֨יהָ֙ ʕārˈeʸhā עִיר town
וַ wa וְ and
יַּכּ֣וּם yyakkˈûm נכה strike
לְ lᵊ לְ to
פִי־ fî- פֶּה mouth
חֶ֔רֶב ḥˈerev חֶרֶב dagger
וַֽ wˈa וְ and
יַּחֲרִ֨ימוּ֙ yyaḥᵃrˈîmû חרם consecrate
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
נֶ֣פֶשׁ nˈefeš נֶפֶשׁ soul
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
בָּ֔הּ bˈāh בְּ in
לֹ֥א lˌō לֹא not
הִשְׁאִ֖יר hišʔˌîr שׁאר remain
שָׂרִ֑יד śārˈîḏ שָׂרִיד survivor
כַּ ka כְּ as
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
עָשָׂ֜ה ʕāśˈā עשׂה make
לְ lᵊ לְ to
חֶבְרֹ֗ון ḥevrˈôn חֶבְרֹון Hebron
כֵּן־ kēn- כֵּן thus
עָשָׂ֤ה ʕāśˈā עשׂה make
לִ li לְ to
דְבִ֨רָה֙ ḏᵊvˈirā דְּבִר Debir
וּ û וְ and
לְ lᵊ לְ to
מַלְכָּ֔הּ malkˈāh מֶלֶךְ king
וְ wᵊ וְ and
כַ ḵa כְּ as
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
עָשָׂ֛ה ʕāśˈā עשׂה make
לְ lᵊ לְ to
לִבְנָ֖ה livnˌā לִבְנָה Libnah
וּ û וְ and
לְ lᵊ לְ to
מַלְכָּֽהּ׃ malkˈāh מֶלֶךְ king
10:39. cepit eam atque vastavit
He took it, and destroyed it:
10:39. he seized it and laid waste to it, likewise with its king. And all the surrounding towns, he struck with the edge of the sword. He did not leave in it any remains. Just as he had done to Hebron and Libnah, and to their kings, so did he do to Debir and to its king.
10:39. And he took it, and the king thereof, and all the cities thereof; and they smote them with the edge of the sword, and utterly destroyed all the souls that [were] therein; he left none remaining: as he had done to Hebron, so he did to Debir, and to the king thereof; as he had done also to Libnah, and to her king.
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Adam Clarke: Commentary on the Bible - 1831
10:39: Destroyed all the souls - ויחרימו את כל נפש vaiyacharimu eth col nephesh, they brought every person under an anathema; they either slew them or reduced them to a state of slavery. Is it reasonable to say those were slain who were found in arms, of the others they made slaves?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:39: he left none: Jos 10:33, Jos 10:37, Jos 10:40, Jos 11:8; Deu 3:3; Kg2 10:11; Oba 1:18
John Gill
10:39 And he took it, and the king thereof, and all the cities thereof,.... For this also was a royal city, and had others dependent on it; and therefore must lie further from Hebron than before suggested; and indeed Burchard (k) says it was five or six miles from it, and another writer (l) says ten miles:
and they smote them with the edge of the sword; the inhabitants of Debir, and the other cities adjacent to it:
and utterly destroyed all the souls that were therein, he left none remaining; and yet it seems this city recovered again, and was reinhabited, and after the death of Joshua was taken by Othniel, Judg 1:11; unless, as before observed, with respect to Hebron, there is there a more particular account of the taking of it at this time:
as he had done to Hebron, so did he to Debir, and to the king thereof,
as he had done also to Libnah and her king; that is, slew them.
(k) Apud Masium in loc. (l) Fuller's Pisgah Sight of Palestine, B. 2. c. 13. p. 276.
10:4010:40: Եւ եհա՛ր Յեսու զամենայն երկիրն լեռնական եւ զՆագեբ, եւ զդաշտականսն, եւ զԱսեդովթ եւ զամենայն թագաւորս նորա. եւ ո՛չ եթող ՚ի նմանէ ապրեալ, եւ զամենայն շնչաւոր սատակեցի՛ն ՚ի նմանէ. զոր օրինակ պատուիրեաց Տէր Աստուած Իսրայէլի[2246]։ [2246] Օրինակ մի. Եւ զՆասէովթ եւ զամենայն թագ՛՛... սատակեաց ՚ի նմանէ։
40. Յեսուն հարուածեց ամբողջ լեռնային երկրին, Նագեբին[8] եւ դաշտային երկրներին, Ասեդոթին[9] եւ նրա բոլոր թագաւորներին: Նրանցից ոչ մէկին ողջ չթողեց, բոլոր բնակիչներին սպանեց, ինչպէս Իսրայէլի Տէր Աստուածն էր պատուիրել:[9] 8. Եբրայերէն՝ հարաւային (երկրներին):">[8] եւ դաշտային երկրներին, Ասեդոթին
40 Եւ Յեսու բոլոր լեռնային, հարաւային դաշտային երկիրները եւ անոնց բոլոր թագաւորները զարկաւ ու մէ՛կը ողջ չթողուց, հապա ամէն շնչաւոր մեռցուց, ինչպէս Իսրայէլի Տէր Աստուածը պատուիրեր էր։
Եւ եհար Յեսու զամենայն երկիրն լեռնական եւ [171]զՆագեբ եւ զդաշտականսն, եւ [172]զԱսեթովթ եւ զամենայն թագաւորս [173]նորա, եւ ոչ եթող [174]ի նմանէ ապրեալ, եւ զամենայն շնչաւոր սատակեցին [175]ի նմանէ, զոր օրինակ պատուիրեաց Տէր Աստուած Իսրայելի:

10:40: Եւ եհա՛ր Յեսու զամենայն երկիրն լեռնական եւ զՆագեբ, եւ զդաշտականսն, եւ զԱսեդովթ եւ զամենայն թագաւորս նորա. եւ ո՛չ եթող ՚ի նմանէ ապրեալ, եւ զամենայն շնչաւոր սատակեցի՛ն ՚ի նմանէ. զոր օրինակ պատուիրեաց Տէր Աստուած Իսրայէլի[2246]։
[2246] Օրինակ մի. Եւ զՆասէովթ եւ զամենայն թագ՛՛... սատակեաց ՚ի նմանէ։
40. Յեսուն հարուածեց ամբողջ լեռնային երկրին, Նագեբին[8] եւ դաշտային երկրներին, Ասեդոթին[9] եւ նրա բոլոր թագաւորներին: Նրանցից ոչ մէկին ողջ չթողեց, բոլոր բնակիչներին սպանեց, ինչպէս Իսրայէլի Տէր Աստուածն էր պատուիրել:
[9] 8. Եբրայերէն՝ հարաւային (երկրներին):">[8] եւ դաշտային երկրներին, Ասեդոթին
40 Եւ Յեսու բոլոր լեռնային, հարաւային դաշտային երկիրները եւ անոնց բոլոր թագաւորները զարկաւ ու մէ՛կը ողջ չթողուց, հապա ամէն շնչաւոր մեռցուց, ինչպէս Իսրայէլի Տէր Աստուածը պատուիրեր էր։
zohrab-1805▾ eastern-1994▾ western am▾
10:4040: И поразил Иисус всю землю нагорную и полуденную, и низменные места и землю, лежащую у гор, и всех царей их: никого не оставил, кто уцелел бы, и все дышащее предал заклятию, как повелел Господь Бог Израилев;
10:41 ἀπὸ απο from; away Καδης καδης till; until Γάζης γαζα Gaza πᾶσαν πας all; every τὴν ο the Γοσομ γοσομ till; until τῆς ο the Γαβαων γαβαων Gabaōn; Gavaon
10:40 וַ wa וְ and יַּכֶּ֣ה yyakkˈeh נכה strike יְהֹושֻׁ֣עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole הָ hā הַ the אָ֡רֶץ ʔˈāreṣ אֶרֶץ earth הָ hā הַ the הָר֩ hˌār הַר mountain וְ wᵊ וְ and הַ ha הַ the נֶּ֨גֶב nnˌeḡev נֶגֶב south וְ wᵊ וְ and הַ ha הַ the שְּׁפֵלָ֜ה ššᵊfēlˈā שְׁפֵלָה low land וְ wᵊ וְ and הָ hā הַ the אֲשֵׁדֹ֗ות ʔᵃšēḏˈôṯ אָשֵׁד slope וְ wᵊ וְ and אֵת֙ ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole מַלְכֵיהֶ֔ם malᵊḵêhˈem מֶלֶךְ king לֹ֥א lˌō לֹא not הִשְׁאִ֖יר hišʔˌîr שׁאר remain שָׂרִ֑יד śārˈîḏ שָׂרִיד survivor וְ wᵊ וְ and אֵ֤ת ʔˈēṯ אֵת [object marker] כָּל־ kol- כֹּל whole הַ ha הַ the נְּשָׁמָה֙ nnᵊšāmˌā נְשָׁמָה breath הֶחֱרִ֔ים heḥᵉrˈîm חרם consecrate כַּ ka כְּ as אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] צִוָּ֔ה ṣiwwˈā צוה command יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s) יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
10:40. regem quoque eius et omnia per circuitum oppida percussit in ore gladii non dimisit in ea ullas reliquias sicut fecerat Hebron et Lebna et regibus earum sic fecit Dabir et regi illiusthe king also thereof, and all the towns round about, he destroyed with the edge of the sword: he left not in it any remains: as he had done to Hebron and Lebna, and to their kings, so did he to Dabir, and to the king thereof.
40. So Joshua smote all the land, the hill country, and the South, and the lowland, and the slopes, and all their kings; he left none remaining: but he utterly destroyed all that breathed, as the LORD, the God of Israel, commanded.
10:40. And so Joshua struck the entire land, the mountains, and the south, and the plains, and the descending slopes, with their kings. He did not leave in it any remains, but he put to death all that was able to breathe, just as the Lord, the God of Israel, had instructed him,
10:40. So Joshua smote all the country of the hills, and of the south, and of the vale, and of the springs, and all their kings: he left none remaining, but utterly destroyed all that breathed, as the LORD God of Israel commanded.
So Joshua smote all the country of the hills, and of the south, and of the vale, and of the springs, and all their kings: he left none remaining, but utterly destroyed all that breathed, as the LORD God of Israel commanded:

40: И поразил Иисус всю землю нагорную и полуденную, и низменные места и землю, лежащую у гор, и всех царей их: никого не оставил, кто уцелел бы, и все дышащее предал заклятию, как повелел Господь Бог Израилев;
10:41
ἀπὸ απο from; away
Καδης καδης till; until
Γάζης γαζα Gaza
πᾶσαν πας all; every
τὴν ο the
Γοσομ γοσομ till; until
τῆς ο the
Γαβαων γαβαων Gabaōn; Gavaon
10:40
וַ wa וְ and
יַּכֶּ֣ה yyakkˈeh נכה strike
יְהֹושֻׁ֣עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
הָ הַ the
אָ֡רֶץ ʔˈāreṣ אֶרֶץ earth
הָ הַ the
הָר֩ hˌār הַר mountain
וְ wᵊ וְ and
הַ ha הַ the
נֶּ֨גֶב nnˌeḡev נֶגֶב south
וְ wᵊ וְ and
הַ ha הַ the
שְּׁפֵלָ֜ה ššᵊfēlˈā שְׁפֵלָה low land
וְ wᵊ וְ and
הָ הַ the
אֲשֵׁדֹ֗ות ʔᵃšēḏˈôṯ אָשֵׁד slope
וְ wᵊ וְ and
אֵת֙ ʔˌēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
מַלְכֵיהֶ֔ם malᵊḵêhˈem מֶלֶךְ king
לֹ֥א lˌō לֹא not
הִשְׁאִ֖יר hišʔˌîr שׁאר remain
שָׂרִ֑יד śārˈîḏ שָׂרִיד survivor
וְ wᵊ וְ and
אֵ֤ת ʔˈēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
הַ ha הַ the
נְּשָׁמָה֙ nnᵊšāmˌā נְשָׁמָה breath
הֶחֱרִ֔ים heḥᵉrˈîm חרם consecrate
כַּ ka כְּ as
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
צִוָּ֔ה ṣiwwˈā צוה command
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s)
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
10:40. regem quoque eius et omnia per circuitum oppida percussit in ore gladii non dimisit in ea ullas reliquias sicut fecerat Hebron et Lebna et regibus earum sic fecit Dabir et regi illius
the king also thereof, and all the towns round about, he destroyed with the edge of the sword: he left not in it any remains: as he had done to Hebron and Lebna, and to their kings, so did he to Dabir, and to the king thereof.
10:40. And so Joshua struck the entire land, the mountains, and the south, and the plains, and the descending slopes, with their kings. He did not leave in it any remains, but he put to death all that was able to breathe, just as the Lord, the God of Israel, had instructed him,
10:40. So Joshua smote all the country of the hills, and of the south, and of the vale, and of the springs, and all their kings: he left none remaining, but utterly destroyed all that breathed, as the LORD God of Israel commanded.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
40-42: ст. представляют общий обзор того, что завоевано было Иисусом Навином во время похода его в южный Ханаан: Иисус поразил всю землю нагорную, т. е. горную возвышенность, впоследствии Иудина колена (XV:48) с находившимися на ней городами, и полуденную, по еврейскому тексту — «Негев» (у 70-ти и в славянской Библии это названий оставлено без перевода, как имя собственное), как называлась южная часть Ханаанской земли, простирающаяся от гор Иудина колена до пустыни Фаран (Чис XIII:1–18) и — от конца Мертвого моря до Средиземного, имевшая значительное количество городов (XV:21–32), далее — низменные места или равнину, по еврейскому тексту «Шефела» (XV:33–47), наконец — землю, лежащую у гор (по еврейскому тексту «гаашедот», в славянской Библии «Асеидоф»), как называлась (XII:8: и др.) холмистая полоса, область горных склонов и холмов, лежащая между равниной и горной возвышенностью Иудина колена. Все дышащее предал заклятию, т. е. поразил всех людей, населявших перечисленные местности, согласно с Втор XX:16; VII:1–2. Словами поразил… от Кадес-Варни до Газы обозначается южная пограничная линия, определяемая двумя названными городами, лежащими на востоке (Кадес-Варни) и на западе (Газа). В настоящее время, благодаря исследованиям (Роулянда, Пальмера, Трумбуля), достаточно обосновано то положение, что Кадес-Варни находился не в долине Араба, у Аин-ель-Вейбэ (см. Толковую Библию, т. I. с. 235), а на юго-западной стороне гор Азазимэ в вади Кадис. Словами всю землю Гошен до Гаваона определяется протяжение завоеванной во время этого похода земли с юга на север. Земля Гошен, без сомнения, отличная от названного в Быт XLVI:28, Гесема (по-еврейски также «Гошен»), находилась в южной части удела Иудина колена (XV:51), но в частности, какая именно местность разумеется под этим названием, не определено точно. Может быть, всей землей Гошен назван тот горный округ, в котором находились города, перечисленные в XV:46–51, к разряду которых принадлежал и Гошен. Предположительно местом последнего признают некоторые [Tristram. Bible places, 60.] «Рафат», как называются обширные равнины с остатками христианского храма, на один час пути к северу от Иаттира (о месте последнего в XV:48).
Adam Clarke: Commentary on the Bible - 1831
10:40: All the country of the hills - See the note on Deu 1:7.
Destroyed all that breathed - Every person found in arms who continued to resist; these were all destroyed, - those who submitted were spared: but many no doubt made their escape, and afterwards reoccupied certain parts of the land. See Jos 10:36, Jos 10:37.
Albert Barnes: Notes on the Bible - 1834
10:40: See Jos 9:1. "The south" was the Negeb Num 13:17. Render "the springs" "slopes." The word here means the district of undulating ground between "the vale" (or שׁפלה shephê lâ h) last named and "the hills."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:40: all the country: jos 15:21-63, Jos 18:21-28, Jos 19:1-8, Jos 19:40-48
utterly: Jos 10:35, Jos 10:37; Kg1 15:29; Psa 9:17; Th2 1:7-9
as the Lord: Jos 6:17, Jos 8:2, Jos 8:27, Jos 9:24; Exo 23:31-33, Exo 34:12; Deu 7:2-16, Deu 26:16, Deu 26:17
Carl Friedrich Keil and Franz Delitzsch
10:40
Summary of the Conquest of the Whole of Southern Canaan. - In the further prosecution of his victory over the five allied kings, Joshua smote the whole land, i.e., the whole of the south of Canaan from Gibeon onwards, in all its districts, namely the mountains (Josh 15:48), the Negeb (the south land, Josh 15:21), the lowlands (Josh 15:33), and the slopes, i.e., the hill region (Josh 12:8, and comm. on Num 21:15), and all the kings of these different districts, banning every living thing (כּל־נשׁמה = כּל־נפשׁ, Josh 10:28, Josh 10:30, i.e., all the men; vid., Deut 7:1-2; Deut 20:16. He smote them from Kadesh-barnea, on the southern boundary of Canaan (Josh 15:3; see at Num 12:16), to Gaza (see at Gen 10:9), and all the country of Goshen, a different place from the Goshen of Egypt, deriving its name in all probability from the town of Goshen on the southern portion of the mountains (Josh 15:51). As the line "from Kadesh-barnea to Gaza" defines the extent of the conquered country from south to north on the western side, so the parallel clause, "all the country of Goshen, even unto Gibeon," defines the extent from south to north on the eastern side. There is no tenable ground for the view expressed by Knobel, which rests upon very uncertain etymological combinations, that the land of Goshen signifies the hill country between the mountains and the plain, and is equivalent to אשׁדות.
Geneva 1599
10:40 So Joshua smote all the country of the hills, and of the south, and of the (i) vale, and of the springs, and all their kings: he left none remaining, but utterly destroyed all that breathed, as the LORD God of Israel commanded.
(i) Some read, Ashedoth, which signifies the descents of the hills.
John Gill
10:40 So Joshua smote all the country of the hills and of the south, and of the vale, and of the springs, and all their kings,.... That part of the land of Canaan which lay southward, and consisted of hills and vales; which abounded with springs, and was a well watered country, and agrees with the description Moses gives of it, though he never saw it, Deut 8:7,
he left none remaining, but utterly destroyed all that breathed; that is, all human creatures; for as for the cattle, they were spared as a prey:
as the Lord God of Israel commanded; this law is extant, Deut 20:16; and which is here observed to clear the Israelites from the charge of cruelty and inhumanity; since what they did was not of themselves, nor from a private spirit of revenge, nor a greedy desire after the substance of the inhabitants; but in obedience to the command of God, and who ordered this as a righteous punishment of those people for their gross abominations of idolatry, incest, &c. see Lev 18:1.
John Wesley
10:40 All that breathed - That is, all mankind, they reserved the cattle for their own uses. As God had commanded - This is added for the vindication of the Israelites, whom God would not have to suffer in their reputation for executing his commands; and therefore he acquits them of that cruelty, which they might be thought guilty of, and ascribes it to his own just indignation. And hereby was typified the final destruction of all the impenitent enemies of the Lord Jesus, who having slighted the riches of his grace, must for ever feel the weight of his wrath.
10:4110:41: Եւ կոտորեա՛ց զնոսա Յեսու, ՚ի Կադէսբառնեայ մինչեւ ցԳազա. եւ զամենայն երկիրն Գոսոմայ մինչեւ ցԳաբաւոն.
41. Յեսուն կոտորեց նրանց Կադէսբառնեայից մինչեւ Գազա, Գոսոմի ամբողջ երկիրը մինչեւ Գաբաւոն:
41 Յեսու Կադէս–Բառնեայէն մինչեւ Գազա ու բոլոր Գոսոմի երկիրը մինչեւ Գաբաւոն զանոնք զարկաւ։
Եւ կոտորեաց զնոսա Յեսու ի Կադէսբառնեայ մինչեւ ցԳազա, եւ զամենայն երկիրն Գոսոմայ մինչեւ ցԳաբաւոն:

10:41: Եւ կոտորեա՛ց զնոսա Յեսու, ՚ի Կադէսբառնեայ մինչեւ ցԳազա. եւ զամենայն երկիրն Գոսոմայ մինչեւ ցԳաբաւոն.
41. Յեսուն կոտորեց նրանց Կադէսբառնեայից մինչեւ Գազա, Գոսոմի ամբողջ երկիրը մինչեւ Գաբաւոն:
41 Յեսու Կադէս–Բառնեայէն մինչեւ Գազա ու բոլոր Գոսոմի երկիրը մինչեւ Գաբաւոն զանոնք զարկաւ։
zohrab-1805▾ eastern-1994▾ western am▾
10:4141: поразил их Иисус от Кадес-Варни до Газы, и всю землю Гошен даже до Гаваона;
10:42 καὶ και and; even πάντας πας all; every τοὺς ο the βασιλεῖς βασιλευς monarch; king αὐτῶν αυτος he; him καὶ και and; even τὴν ο the γῆν γη earth; land αὐτῶν αυτος he; him ἐπάταξεν πατασσω pat; impact Ἰησοῦς ιησους Iēsous; Iisus εἰς εις into; for ἅπαξ απαξ once ὅτι οτι since; that κύριος κυριος lord; master ὁ ο the θεὸς θεος God Ισραηλ ισραηλ.1 Israel συνεπολέμει συμπολεμεω the Ισραηλ ισραηλ.1 Israel
10:41 וַ wa וְ and יַּכֵּ֧ם yyakkˈēm נכה strike יְהֹושֻׁ֛עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua מִ mi מִן from קָּדֵ֥שׁ בַּרְנֵ֖עַ qqāḏˌēš barnˌēₐʕ קָדֵשׁ בַּרְנֵעַ Kadesh Barnea וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto עַזָּ֑ה ʕazzˈā עַזָּה Gaza וְ wᵊ וְ and אֵ֛ת ʔˈēṯ אֵת [object marker] כָּל־ kol- כֹּל whole אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth גֹּ֖שֶׁן gˌōšen גֹּשֶׁן Goshen וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto גִּבְעֹֽון׃ givʕˈôn גִּבְעֹון Gibeon
10:41. percussit itaque Iosue omnem terram montanam et meridianam atque campestrem et Asedoth cum regibus suis non dimisit in ea ullas reliquias sed omne quod spirare poterat interfecit sicut praeceperat ei Dominus Deus IsrahelSo Josue conquered all the country of the hills, and of the south, and of the plain, and of Asedoth, with their kings: he left not any remains therein, but slew all that breathed, as the Lord, the God of Israel, had commanded him.
41. And Joshua smote them from Kadesh-barnea even unto Gaza, and all the country of Goshen, even unto Gibeon.
10:41. from Kadesh-barnea, as far as Gaza, with all the land of Goshen, as far as Gibeon.
10:41. And Joshua smote them from Kadeshbarnea even unto Gaza, and all the country of Goshen, even unto Gibeon.
And Joshua smote them from Kadesh- barnea even unto Gaza, and all the country of Goshen, even unto Gibeon:

41: поразил их Иисус от Кадес-Варни до Газы, и всю землю Гошен даже до Гаваона;
10:42
καὶ και and; even
πάντας πας all; every
τοὺς ο the
βασιλεῖς βασιλευς monarch; king
αὐτῶν αυτος he; him
καὶ και and; even
τὴν ο the
γῆν γη earth; land
αὐτῶν αυτος he; him
ἐπάταξεν πατασσω pat; impact
Ἰησοῦς ιησους Iēsous; Iisus
εἰς εις into; for
ἅπαξ απαξ once
ὅτι οτι since; that
κύριος κυριος lord; master
ο the
θεὸς θεος God
Ισραηλ ισραηλ.1 Israel
συνεπολέμει συμπολεμεω the
Ισραηλ ισραηλ.1 Israel
10:41
וַ wa וְ and
יַּכֵּ֧ם yyakkˈēm נכה strike
יְהֹושֻׁ֛עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua
מִ mi מִן from
קָּדֵ֥שׁ בַּרְנֵ֖עַ qqāḏˌēš barnˌēₐʕ קָדֵשׁ בַּרְנֵעַ Kadesh Barnea
וְ wᵊ וְ and
עַד־ ʕaḏ- עַד unto
עַזָּ֑ה ʕazzˈā עַזָּה Gaza
וְ wᵊ וְ and
אֵ֛ת ʔˈēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth
גֹּ֖שֶׁן gˌōšen גֹּשֶׁן Goshen
וְ wᵊ וְ and
עַד־ ʕaḏ- עַד unto
גִּבְעֹֽון׃ givʕˈôn גִּבְעֹון Gibeon
10:41. percussit itaque Iosue omnem terram montanam et meridianam atque campestrem et Asedoth cum regibus suis non dimisit in ea ullas reliquias sed omne quod spirare poterat interfecit sicut praeceperat ei Dominus Deus Israhel
So Josue conquered all the country of the hills, and of the south, and of the plain, and of Asedoth, with their kings: he left not any remains therein, but slew all that breathed, as the Lord, the God of Israel, had commanded him.
10:41. from Kadesh-barnea, as far as Gaza, with all the land of Goshen, as far as Gibeon.
10:41. And Joshua smote them from Kadeshbarnea even unto Gaza, and all the country of Goshen, even unto Gibeon.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:41: And all the country of Goshen - Calmet contends that this was the very same country in which the Hebrews dwelt before their departure from Egypt; and according to this hypothesis he has constructed his map, causing it to extend from the Nile, which was called the river of Egypt, along the frontiers of the land of Cush or Arabia. It however appears plain that there was a city named Goshen in the tribe of Judah, see Jos 15:51; and this probably gave name to the adjacent country which may be that referred to above.
Albert Barnes: Notes on the Bible - 1834
10:41: From Kadesh-barnea unto Gaza - Num 13:26 This limits Joshua's conquests on the west, as the other line, "all the country of Goshen unto Gibeon," does on the east. Goshen Jos 15:51 has not been identified. It was in the southern part of the territory of Judah, and is, of course, quite distinct from the Goshen of Gen 46:28.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:41: Kadeshbarnea: Jos 14:6, Jos 14:7; Num 13:26, Num 32:8, Num 34:4; Deu 9:23
Gaza: Gen 10:19; Jdg 16:1, Jdg 16:21; Sa1 6:17; Zac 9:5; Act 8:26
all the country: The country of Goshen, mentioned here, seems to have been in the south of Judah; and to have taken its name from the city of Goshen, situated in the same tribe. Jos 11:16, Jos 15:51
Gibeon: Jos 10:2, Jos 10:12; Kg1 3:5
John Gill
10:41 And Joshua smote them, from Kadeshbarnea,.... Which lay to the south of the land of Canaan, Num 13:17,
even unto Gaza, which lay to the southwest, and was one of the five principalities of the Philistines; of which city See Gill on Amos 1:7; and See Gill on Acts 8:26,
and all the country of Goshen, even unto Gibeon; to which he returned back in his way to his camp at Gilgal, having conquered all the southern part of the country. This country of Goshen is not that in the land of Egypt, as Kimchi rightly remarks. Bishop Cumberland (m) is of opinion, that the Phoenician or Canaanitish pastors, who were driven out of Egypt before their expulsion, inhabited that part of Egypt called Goshen, which the Israelites some years after dwelt in; and when those shepherds were driven out, they came into this part of the land of Canaan, and called it after the name of the country they left in Egypt; and might perhaps the rather choose to give it this name, because of the goodness and fruitfulness of it, in which it resembled the country they had formerly dwelt in.
(m) Remarks on the History of Sanchoniatho, p. 380, 381.
John Wesley
10:41 Kadesh - barnea - Which lay in the south of Canaan, Num 34:4; Deut 1:19; Josh 15:3. Gaza - Which was in the south - west of Canaan. So he here signifies, that Joshua did in this expedition subdue all those parts which lay south and west from Gilgal. Goshen - Not that Goshen in Egypt, but another in Judah.
10:4210:42: եւ զամենայն թագաւորսն նոցա. եւ զերկիր նոցա ա՛ռ Յեսու միանգամայն. զի Տէր Աստուած Իսրայէլի համագո՛ւնդ կռուէր ընդ Իսրայէլի։
42. Նրանց բոլոր թագաւորներին եւ նրանց երկիրը Յեսուն նուաճեց միաժամանակ, քանի որ Իսրայէլի Տէր Աստուածը կռւում էր իսրայէլացիների հետ միասին:
42 Եւ այս բոլոր թագաւորները եւ անոնց երկիրը Յեսու մէկէն առաւ. քանզի Իսրայէլի համար Իսրայէլի Տէր Աստուածը պատերազմ կ’ընէր։
Եւ զամենայն թագաւորսն նոցա, եւ զերկիր նոցա ա՛ռ Յեսու միանգամայն. զի Տէր Աստուած Իսրայելի [176]համագունդ կռուէր ընդ`` Իսրայելի:

10:42: եւ զամենայն թագաւորսն նոցա. եւ զերկիր նոցա ա՛ռ Յեսու միանգամայն. զի Տէր Աստուած Իսրայէլի համագո՛ւնդ կռուէր ընդ Իսրայէլի։
42. Նրանց բոլոր թագաւորներին եւ նրանց երկիրը Յեսուն նուաճեց միաժամանակ, քանի որ Իսրայէլի Տէր Աստուածը կռւում էր իսրայէլացիների հետ միասին:
42 Եւ այս բոլոր թագաւորները եւ անոնց երկիրը Յեսու մէկէն առաւ. քանզի Իսրայէլի համար Իսրայէլի Տէր Աստուածը պատերազմ կ’ընէր։
zohrab-1805▾ eastern-1994▾ western am▾
10:4242: и всех царей сих и земли их Иисус взял одним разом, ибо Господь Бог Израилев сражался за Израиля.
10:42 וְ wᵊ וְ and אֵ֨ת ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole הַ ha הַ the מְּלָכִ֤ים mmᵊlāḵˈîm מֶלֶךְ king הָ hā הַ the אֵ֨לֶּה֙ ʔˈēlleh אֵלֶּה these וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] אַרְצָ֔ם ʔarṣˈām אֶרֶץ earth לָכַ֥ד lāḵˌaḏ לכד seize יְהֹושֻׁ֖עַ yᵊhôšˌuₐʕ יְהֹושֻׁעַ Joshua פַּ֣עַם pˈaʕam פַּעַם foot אֶחָ֑ת ʔeḥˈāṯ אֶחָד one כִּ֗י kˈî כִּי that יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel נִלְחָ֖ם nilḥˌām לחם fight לְ lᵊ לְ to יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
10:42. a Cadesbarne usque Gazam omnem terram Gosen usque GabaonFrom Cadesbarne even to Gaza. All the land of Gosen even to Gabaon,
42. And all these kings and their land did Joshua take at one time, because the LORD, the God of Israel, fought for Israel.
10:42. And all their kings and their regions, he seized and destroyed with a single attack. For the Lord, the God of Israel, fought on his behalf.
10:42. And all these kings and their land did Joshua take at one time, because the LORD God of Israel fought for Israel.
And all these kings and their land did Joshua take at one time, because the LORD God of Israel fought for Israel:

42: и всех царей сих и земли их Иисус взял одним разом, ибо Господь Бог Израилев сражался за Израиля.
10:42
וְ wᵊ וְ and
אֵ֨ת ʔˌēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
הַ ha הַ the
מְּלָכִ֤ים mmᵊlāḵˈîm מֶלֶךְ king
הָ הַ the
אֵ֨לֶּה֙ ʔˈēlleh אֵלֶּה these
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
אַרְצָ֔ם ʔarṣˈām אֶרֶץ earth
לָכַ֥ד lāḵˌaḏ לכד seize
יְהֹושֻׁ֖עַ yᵊhôšˌuₐʕ יְהֹושֻׁעַ Joshua
פַּ֣עַם pˈaʕam פַּעַם foot
אֶחָ֑ת ʔeḥˈāṯ אֶחָד one
כִּ֗י kˈî כִּי that
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
נִלְחָ֖ם nilḥˌām לחם fight
לְ lᵊ לְ to
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
10:42. a Cadesbarne usque Gazam omnem terram Gosen usque Gabaon
From Cadesbarne even to Gaza. All the land of Gosen even to Gabaon,
10:42. And all their kings and their regions, he seized and destroyed with a single attack. For the Lord, the God of Israel, fought on his behalf.
10:42. And all these kings and their land did Joshua take at one time, because the LORD God of Israel fought for Israel.
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jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:42: Did Joshua take at one time - That is, he defeated all those kings, and took all their cities, in One campaign; this appears to be the rational construction of the Hebrew. But these conquests were so rapid and stupendous, that they cannot be attributed either to the generalship of Joshua, or the valor of the Israelites; and hence the author himself, disclaiming the merit of them, modestly and piously adds, because the Lord Good of Israel fought for Israel. It was by this aid that Joshua took all these kings and their land at one time - in a single campaign. And when all the circumstances related in this chapter are properly weighed, we shall find that God alone could have performed these works, and that both reason and piety require that to Him alone they should be attributed.
1. The principal subjects of this important chapter have been considered so much in detail in the preceding notes, that there is little room to add any thing to what has already been said. The principal subject is the miracle of the sun's standing still; and to assert that all difficulties have been removed by the preceding notes and observations, would be to say what the writer does not believe, and what few readers would perhaps feel disposed to credit. Yet it is hoped that the chief difficulties have been removed, and the miracle itself shown to have nothing contradictory in it. If, as is generally believed, the sun and moon were objects of the Canaanitish adoration, the miracle was graciously calculated to check this superstition, and to show the Israelites, as well as the Canaanites, the vanity of such worship, and the folly of such dependence. Even their gods at the command of a servant of Jehovah, were obliged to contribute to the destruction of their votaries. This method of checking superstition and destroying idolatry God adopted in the plagues which he inflicted upon the Egyptians; and by it at once showed his justice and his mercy. See the concluding observations on Exo 12:51 (note).
2. The same God who appeared so signally in behalf of his people of old is still the governor of the heavens and the earth; and, if applied to, will do every thing essentially necessary for the extension of his truth and the maintenance of his religion among men. How is it that faith is so rarely exercised in his power and goodness? We have not, because we ask not. Our experience of his goodness is contracted, because we pray little and believe less. To holy men of old the object of faith was more obscurely revealed than to us, and they had fewer helps to their faith; yet they believed more, and witnessed greater displays of the power and mercy of their Maker. Reader, have faith in God, and know that to excite, exercise, and crown this, he has given thee his word and his Spirit; and learn to know that without him thou canst do nothing.
Albert Barnes: Notes on the Bible - 1834
10:42: At one time - i. e. in one campaign or expedition, which no doubt lasted some days, or perhaps weeks (compare Jos 11:18).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:42: because: Jos 10:14; Exo 14:14, Exo 14:25; Deu 20:4; Psa 44:3-8, Psa 46:1, Psa 46:7, Psa 46:11, Psa 80:3, Psa 118:6; Isa 8:9, Isa 8:10, Isa 43:4; Rom 8:31-37
Carl Friedrich Keil and Franz Delitzsch
10:42
All these kings and their country Joshua took "once," i.e., in one campaign, which lasted, however, a considerable time (cf. Josh 11:18). He was able to accomplish this, because Jehovah the God of Israel fought for Israel (see Josh 10:14). After this he returned with the army to the camp at Gilgal (Jiljilia; cf. Josh 10:15).
Geneva 1599
10:42 And all these kings and their land did Joshua take at (k) one time, because the LORD God of Israel fought for Israel.
(k) In one battle.
John Gill
10:42 And all these kings, and their land, did Joshua take at one time,.... Not in one day, but in a very short time, in a few days, as the history clearly shows:
because the Lord God of Israel fought for Israel; which is the true reason of such quick dispatch being made, otherwise in all probability much longer time must have been consumed in subduing them. The Targum is,"because the Lord God of Israel fought by his Word for Israel.''
10:4310:43: Եւ դարձաւ Յեսու եւ ամենայն Իսրայէլ ընդ նմա ՚ի բանա՛կն ՚ի Գաղգաղայ։
43. Եւ Յեսուն բոլոր իսրայէլացիների հետ ետ դարձաւ բանակատեղի՝ Գաղգաղա:
43 Եւ Յեսու ու իրեն հետ բոլոր Իսրայէլ Գաղգաղա՝ բանակը դարձան։
Եւ դարձաւ Յեսու եւ ամենայն Իսրայէլ ընդ նմա ի բանակն ի Գաղգաղա:

10:43: Եւ դարձաւ Յեսու եւ ամենայն Իսրայէլ ընդ նմա ՚ի բանա՛կն ՚ի Գաղգաղայ։
43. Եւ Յեսուն բոլոր իսրայէլացիների հետ ետ դարձաւ բանակատեղի՝ Գաղգաղա:
43 Եւ Յեսու ու իրեն հետ բոլոր Իսրայէլ Գաղգաղա՝ բանակը դարձան։
zohrab-1805▾ eastern-1994▾ western am▾
10:4343: Потом Иисус и все Израильтяне с ним возвратились в стан, в Галгал.
10:43 וַ wa וְ and יָּ֤שָׁב yyˈāšov שׁוב return יְהֹושֻׁ֨עַ֙ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua וְ wᵊ וְ and כָל־ ḵol- כֹּל whole יִשְׂרָאֵ֣ל yiśrāʔˈēl יִשְׂרָאֵל Israel עִמֹּ֔ו ʕimmˈô עִם with אֶל־ ʔel- אֶל to הַֽ hˈa הַ the מַּחֲנֶ֖ה mmaḥᵃnˌeh מַחֲנֶה camp הַ ha הַ the גִּלְגָּֽלָה׃ פ ggilgˈālā . f גִּלְגָּל Gilgal
10:43. universos reges et regiones eorum uno cepit impetu atque vastavit Dominus enim Deus Israhel pugnabat pro eoAnd all their kings, and their lands he took and wasted at one onset: for the Lord the God of Israel fought for him.
43. And Joshua returned, and all Israel with him, unto the camp to Gilgal.
10:43. And he returned, with all of Israel, to the place of the encampment at Gilgal.
10:43. And Joshua returned, and all Israel with him, unto the camp to Gilgal.
And Joshua returned, and all Israel with him, unto the camp to Gilgal:

43: Потом Иисус и все Израильтяне с ним возвратились в стан, в Галгал.
10:43
וַ wa וְ and
יָּ֤שָׁב yyˈāšov שׁוב return
יְהֹושֻׁ֨עַ֙ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
יִשְׂרָאֵ֣ל yiśrāʔˈēl יִשְׂרָאֵל Israel
עִמֹּ֔ו ʕimmˈô עִם with
אֶל־ ʔel- אֶל to
הַֽ hˈa הַ the
מַּחֲנֶ֖ה mmaḥᵃnˌeh מַחֲנֶה camp
הַ ha הַ the
גִּלְגָּֽלָה׃ פ ggilgˈālā . f גִּלְגָּל Gilgal
10:43. universos reges et regiones eorum uno cepit impetu atque vastavit Dominus enim Deus Israhel pugnabat pro eo
And all their kings, and their lands he took and wasted at one onset: for the Lord the God of Israel fought for him.
10:43. And he returned, with all of Israel, to the place of the encampment at Gilgal.
10:43. And Joshua returned, and all Israel with him, unto the camp to Gilgal.
ru▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:43: unto the camp: Jos 10:15, Jos 4:19; Sa1 11:14
Geneva 1599
10:43 And Joshua returned, and all Israel with him, unto the camp to (l) Gilgal.
(l) Where the ark was, there to give thanks for their victories.
John Gill
10:43 And Joshua returned,.... After all these kings and their cities had been taken by him, and not before; though the same is said, Josh 10:15, before the history of those facts; See Gill on Josh 10:15,
and all Israel with him to the camp in Gilgal; where the body of the people were left, and where was the tabernacle of the Lord; and no doubt he and Israel with him gave public praise and thanksgiving there for the signal victories they had obtained over the Canaanites.