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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter we have an account of the scouts that were employed to bring an account to Joshua of the posture of the city of Jericho. Observe here, I. How Joshua sent them, ver. 1. II. How Rahab received them, and protected them, and told a lie for them (ver. 2-7), so that they escaped out of the hands of the enemy. III. The account she gave them of the present posture of Jericho, and the panic-fear they were struck with upon the approach of Israel, ver. 8-11. IV. The bargain she made with them for the security of herself and her relations in the ruin she saw coming upon her city, ver. 12-21. V. Their safe return to Joshua, and the account they gave him of their expedition, ver. 22-24. And that which makes this story most remarkable is that Rahab, the person principally concerned in it, is twice celebrated in the New Testament as a great believer (Heb. xi. 31) and as one whose faith proved itself by good works, James ii. 25.
Adam Clarke: Commentary on the Bible - 1831
Joshua sends out two spies to examine the state of the inhabitants of the land, particularly those of Jericho, who are entertained at the house of Rahab, Jos 2:1. The king of Jericho is informed of their being in the town, and sends to Rahab, commanding her to deliver them up, Jos 2:2, Jos 2:3. She hides the spies, and tells the messengers that the men were departed and gone towards the mountain, Jos 2:4, Jos 2:5. When the officers of the king of Jericho were departed, she took the spies to the house-top, and covered them with flax, Jos 2:6, Jos 2:7. She relates to them that the fear of the Israelites had fallen on all the inhabitants of the country on hearing of their victories over the Amorites; that she knew none could resist the God of Israel, and therefore desired them to give her an oath that, when they took Jericho, they would preserve the lives of her and her family, Jos 2:8-13. The spies swear to her, Jos 2:14. She lets them down by a cord from the house-top, and gives them directions how to proceed, in order to avoid the pursuers, Jos 2:15, Jos 2:16. She is to tie a scarlet line to the window, through which she had let them down, which should be the sign to the Israelites to spare that house and its inhabitants, Jos 2:17-19. Having bound her to secresy, they depart, Jos 2:20, Jos 2:21. After three days' stay in the mountain, they return to Joshua, and make a favorable report, Jos 2:22-24.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Jos 2:1, Rahab receives and conceals the two spies sent from Shittim; Jos 2:8, The covenant between her and them; Jos 2:23, Their return and relation.
John Gill
INTRODUCTION TO JOSHUA 2
This chapter gives an account of the spies sent by Joshua to Jericho, and of their entrance into the house of Rahab, who hid them from the king's messengers, Josh 2:1; of the relation she gave them of the fear and dread of Israel, which were fallen upon the Canaanites, Josh 2:8; and of the request she made to them, to save her and her father's house, when the city should be taken, and to have a sure sign of it given her, Josh 2:12; which the spies solemnly promised, and gave her a sign of it, with a charge not to discover the matter to any, Josh 2:14; and being let down by a cord through the window of her house, they made their escape to a mountain, where they lay three days, and then returned to Joshua, and made their report, Josh 2:21.
2:12:1: Եւ առաքեաց Յեսու որդի Նաւեայ ՚ի Սատիմայ երկո՛ւս երիտասարդս լրտեսե՛լ զերկիրն գաղտ. եւ ասէ. Ելէ՛ք լրտեսեցէք զերկիրն եւ զԵրիքո՛վ։ Եւ գնացեալ երկուց երիտասարդացն եկի՛ն յԵրիքով. եւ մտեալ ՚ի տուն կնոջ պոռնկի՛ միոջ՝ որում անուն էր Ռահաբ. եւ ա՛նդ կալան օթեվանս[2109]։ [2109] Ոմանք. Եւ ասէ. Ելէ՛ք տեսէք զերկիրն... եւ մտին ՚ի տուն... էր Ռախաբ։
1. Նաւէի որդի Յեսուն Սատիմից երկու երիտասարդ ուղարկեց երկիրը լրտեսելու համար եւ ասաց. «Գնացէք լրտեսեցէ՛ք այն երկիրը եւ Երիքովը»: Գնացին երկու երիտասարդները եւ եկան Երիքով ու մտնելով Ռահաբ անունով մի պոռնիկ կնոջ տունը, այնտեղ օթեւանեցին:
2 Նաւէի որդին Յեսու Սատիմէն երկու մարդ ղրկեց՝ ծածկաբար երկիրը լրտեսելու համար ու անոնց ըսաւ. «Գացէ՛ք այն երկիրը ու Երիքովը քննեցէք»։ Անոնք գացին ու Ռախաբ անունով պոռնիկ կնոջ մը տունը մտան եւ հոն մնացին*։
Եւ առաքեաց Յեսու որդի Նաւեայ ի Սատիմայ երկուս երիտասարդս լրտեսել զերկիրն գաղտ, եւ ասէ. Ելէք լրտեսեցէք զերկիրն եւ զԵրիքով: Եւ գնացեալ [10]երկուց երիտասարդացն եկին յԵրիքով եւ մտեալ`` ի տուն կնոջ պոռնկի միոջ որում անուն էր Ռախաբ, եւ անդ կալան օթեվանս:

2:1: Եւ առաքեաց Յեսու որդի Նաւեայ ՚ի Սատիմայ երկո՛ւս երիտասարդս լրտեսե՛լ զերկիրն գաղտ. եւ ասէ. Ելէ՛ք լրտեսեցէք զերկիրն եւ զԵրիքո՛վ։ Եւ գնացեալ երկուց երիտասարդացն եկի՛ն յԵրիքով. եւ մտեալ ՚ի տուն կնոջ պոռնկի՛ միոջ՝ որում անուն էր Ռահաբ. եւ ա՛նդ կալան օթեվանս[2109]։
[2109] Ոմանք. Եւ ասէ. Ելէ՛ք տեսէք զերկիրն... եւ մտին ՚ի տուն... էր Ռախաբ։
1. Նաւէի որդի Յեսուն Սատիմից երկու երիտասարդ ուղարկեց երկիրը լրտեսելու համար եւ ասաց. «Գնացէք լրտեսեցէ՛ք այն երկիրը եւ Երիքովը»: Գնացին երկու երիտասարդները եւ եկան Երիքով ու մտնելով Ռահաբ անունով մի պոռնիկ կնոջ տունը, այնտեղ օթեւանեցին:
2 Նաւէի որդին Յեսու Սատիմէն երկու մարդ ղրկեց՝ ծածկաբար երկիրը լրտեսելու համար ու անոնց ըսաւ. «Գացէ՛ք այն երկիրը ու Երիքովը քննեցէք»։ Անոնք գացին ու Ռախաբ անունով պոռնիկ կնոջ մը տունը մտան եւ հոն մնացին*։
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2:11: И послал Иисус, сын Навин, из Ситтима двух соглядатаев тайно и сказал: пойдите, осмотрите землю и Иерихон. [Два юноши] пошли и пришли в дом блудницы, которой имя Раав, и остались ночевать там.
2:1 καὶ και and; even ἀπέστειλεν αποστελλω send off / away Ἰησοῦς ιησους Iēsous; Iisus υἱὸς υιος son Ναυη ναυη from; out of Σαττιν σαττιν two νεανίσκους νεανισκος young man κατασκοπεῦσαι κατασκοπεω spy on λέγων λεγω tell; declare ἀνάβητε αναβαινω step up; ascend καὶ και and; even ἴδετε οραω view; see τὴν ο the γῆν γη earth; land καὶ και and; even τὴν ο the Ιεριχω ιεριχω Hierichō; Ierikho καὶ και and; even πορευθέντες πορευομαι travel; go εἰσήλθοσαν εισερχομαι enter; go in οἱ ο the δύο δυο two νεανίσκοι νεανισκος young man εἰς εις into; for Ιεριχω ιεριχω Hierichō; Ierikho καὶ και and; even εἰσήλθοσαν εισερχομαι enter; go in εἰς εις into; for οἰκίαν οικια house; household γυναικὸς γυνη woman; wife πόρνης πορνη prostitute ᾗ ος who; what ὄνομα ονομα name; notable Ρααβ ρααβ Rahab καὶ και and; even κατέλυσαν καταλυω dislodge; lodge ἐκεῖ εκει there
2:1 וַ wa וְ and יִּשְׁלַ֣ח yyišlˈaḥ שׁלח send יְהֹושֻׁ֣עַ־ yᵊhôšˈuₐʕ- יְהֹושֻׁעַ Joshua בִּן־ bin- בֵּן son נ֠וּן nûn נוּן Nun מִֽן־ mˈin- מִן from הַ ha הַ the שִּׁטִּ֞ים ššiṭṭˈîm שִׁטִּים Shittim שְׁנַֽיִם־ šᵊnˈayim- שְׁנַיִם two אֲנָשִׁ֤ים ʔᵃnāšˈîm אִישׁ man מְרַגְּלִים֙ mᵊraggᵊlîm רגל slander חֶ֣רֶשׁ ḥˈereš חֶרֶשׁ silence לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say לְכ֛וּ lᵊḵˈû הלך walk רְא֥וּ rᵊʔˌû ראה see אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] יְרִיחֹ֑ו yᵊrîḥˈô יְרִיחֹוֿ יְרִחֹו Jericho וַ wa וְ and יֵּ֨לְכ֜וּ yyˌēlᵊḵˈû הלך walk וַ֠ wa וְ and יָּבֹאוּ yyāvōʔˌû בוא come בֵּית־ bêṯ- בַּיִת house אִשָּׁ֥ה ʔiššˌā אִשָּׁה woman זֹונָ֛ה zônˈā זנה fornicate וּ û וְ and שְׁמָ֥הּ šᵊmˌāh שֵׁם name רָחָ֖ב rāḥˌāv רָחָב Rahab וַ wa וְ and יִּשְׁכְּבוּ־ yyiškᵊvû- שׁכב lie down שָֽׁמָּה׃ šˈāmmā שָׁם there
2:1. misit ergo Iosue filius Nun de Setthim duos viros exploratores abscondito et dixit eis ite et considerate terram urbemque Hiericho qui pergentes ingressi sunt domum mulieris meretricis nomine Raab et quieverunt apud eamAnd Josue, the son of Nun, sent from Setim two men, to spy secretly: and said to them: Go, and view the land, and the city of Jericho. They went, and entered into the house of a woman that was a harlot, named Rahab, and lodged with her.
1. And Joshua the son of Nun sent out of Shittim two men as spies secretly, saying, Go view the land, and Jericho. And they went, and came into the house of an harlot whose name was Rahab, and lay there.
2:1. And so Joshua, the son of Nun, sent two men from Shittim to explore in secret. And he said to them, “Go and consider the land and the city of Jericho.” And while traveling, they entered into the house of a harlot woman named Rahab, and they rested with her.
2:1. And Joshua the son of Nun sent out of Shittim two men to spy secretly, saying, Go view the land, even Jericho. And they went, and came into an harlot’s house, named Rahab, and lodged there.
And Joshua the son of Nun sent out of Shittim two men to spy secretly, saying, Go view the land, even Jericho. And they went, and came into an harlot' s house, named Rahab, and lodged there:

1: И послал Иисус, сын Навин, из Ситтима двух соглядатаев тайно и сказал: пойдите, осмотрите землю и Иерихон. [Два юноши] пошли и пришли в дом блудницы, которой имя Раав, и остались ночевать там.
2:1
καὶ και and; even
ἀπέστειλεν αποστελλω send off / away
Ἰησοῦς ιησους Iēsous; Iisus
υἱὸς υιος son
Ναυη ναυη from; out of
Σαττιν σαττιν two
νεανίσκους νεανισκος young man
κατασκοπεῦσαι κατασκοπεω spy on
λέγων λεγω tell; declare
ἀνάβητε αναβαινω step up; ascend
καὶ και and; even
ἴδετε οραω view; see
τὴν ο the
γῆν γη earth; land
καὶ και and; even
τὴν ο the
Ιεριχω ιεριχω Hierichō; Ierikho
καὶ και and; even
πορευθέντες πορευομαι travel; go
εἰσήλθοσαν εισερχομαι enter; go in
οἱ ο the
δύο δυο two
νεανίσκοι νεανισκος young man
εἰς εις into; for
Ιεριχω ιεριχω Hierichō; Ierikho
καὶ και and; even
εἰσήλθοσαν εισερχομαι enter; go in
εἰς εις into; for
οἰκίαν οικια house; household
γυναικὸς γυνη woman; wife
πόρνης πορνη prostitute
ος who; what
ὄνομα ονομα name; notable
Ρααβ ρααβ Rahab
καὶ και and; even
κατέλυσαν καταλυω dislodge; lodge
ἐκεῖ εκει there
2:1
וַ wa וְ and
יִּשְׁלַ֣ח yyišlˈaḥ שׁלח send
יְהֹושֻׁ֣עַ־ yᵊhôšˈuₐʕ- יְהֹושֻׁעַ Joshua
בִּן־ bin- בֵּן son
נ֠וּן nûn נוּן Nun
מִֽן־ mˈin- מִן from
הַ ha הַ the
שִּׁטִּ֞ים ššiṭṭˈîm שִׁטִּים Shittim
שְׁנַֽיִם־ šᵊnˈayim- שְׁנַיִם two
אֲנָשִׁ֤ים ʔᵃnāšˈîm אִישׁ man
מְרַגְּלִים֙ mᵊraggᵊlîm רגל slander
חֶ֣רֶשׁ ḥˈereš חֶרֶשׁ silence
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
לְכ֛וּ lᵊḵˈû הלך walk
רְא֥וּ rᵊʔˌû ראה see
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
יְרִיחֹ֑ו yᵊrîḥˈô יְרִיחֹוֿ יְרִחֹו Jericho
וַ wa וְ and
יֵּ֨לְכ֜וּ yyˌēlᵊḵˈû הלך walk
וַ֠ wa וְ and
יָּבֹאוּ yyāvōʔˌû בוא come
בֵּית־ bêṯ- בַּיִת house
אִשָּׁ֥ה ʔiššˌā אִשָּׁה woman
זֹונָ֛ה zônˈā זנה fornicate
וּ û וְ and
שְׁמָ֥הּ šᵊmˌāh שֵׁם name
רָחָ֖ב rāḥˌāv רָחָב Rahab
וַ wa וְ and
יִּשְׁכְּבוּ־ yyiškᵊvû- שׁכב lie down
שָֽׁמָּה׃ šˈāmmā שָׁם there
2:1. misit ergo Iosue filius Nun de Setthim duos viros exploratores abscondito et dixit eis ite et considerate terram urbemque Hiericho qui pergentes ingressi sunt domum mulieris meretricis nomine Raab et quieverunt apud eam
And Josue, the son of Nun, sent from Setim two men, to spy secretly: and said to them: Go, and view the land, and the city of Jericho. They went, and entered into the house of a woman that was a harlot, named Rahab, and lodged with her.
2:1. And so Joshua, the son of Nun, sent two men from Shittim to explore in secret. And he said to them, “Go and consider the land and the city of Jericho.” And while traveling, they entered into the house of a harlot woman named Rahab, and they rested with her.
2:1. And Joshua the son of Nun sent out of Shittim two men to spy secretly, saying, Go view the land, even Jericho. And they went, and came into an harlot’s house, named Rahab, and lodged there.
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jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Третья по порядку библейской речи приготовительная мера состояла в тайном посольстве из Ситтима, где находился в то время стан израильтян (Чис XXV:1; XXXIII:49), двух соглядатаев для осмотра Иерихона и окружающей его местности. Когда посланы соглядатаи, в тот ли день, в который объявлено о переходе через Иордан, не сказано. Они отправлены не по божественному повелению и не с ведома народа, как прежде (Чис XIII), а тайно из опасения, как нужно думать, тяжелых последствий, которыми сопровождалось прежнее посольство соглядатаев (Чис XIV). Слова (два юноши) читаются только в греческом переводе 70-ти, хотя в некоторых древних его списках (Амвросианском) вместо neaniskoi читается andreV — «мужи», как обыкновенно называются эти соглядатаи в настоящей главе по еврейскому тексту и переводу блаж. Иеронима. Тогда как имена соглядатаев не названы в библейском тексте, сохранено имя грешницы-иерихонянки, в доме которой они остановились. Слова и остались ночевать представляют перевод еврейского глагола («ишкеву»), который употребляется обыкновенно в значении «опускаться, ложиться, успокаиваться». Из значений этого глагола, наиболее соответствующих содержанию данного места, является коренное его значение: «опускаться, останавливаться», ввиду цели путешествия двух мужей как соглядатаев; им нужен был не ночлег и даже не отдых после 5–6: часового — приблизительно — пути [От Ситтима до Иордана считается 2: 1/2: ч. пути (К. Raumer. Palastina, 1860: г, стр. 266); от Иордана до Иерихона 2: ч. (там же, 206); переправа через разлившийся в то время Иордан, конечно, вплавь около 1: часа.], а приют а Иерихоне, из которого они могли бы делать свои наблюдения над его состоянием и настроением его жителей. В значении «остановились» поняли указанное еврейское слово и греческие переводчики, передавшие его через katalusan [Так читается в Ватиканском, Александрийском и др. древн. списках, а также в Лукиановских. Вместо katalusan читается katepausan = «отдыхали» в Оксфордском списке и Альдинской Библии.] — «виташа» по славянской Библии, т. е. нашли себе на время приют; у блаж. Иеронима оно переведено quieverunt — «успокоились». Почему они этот приют нашли в доме Раави, предположительно объясняется тем, что, находясь в нем, они надеялись всего менее возбудить своим приходом подозрения; а место жительства Раави около городской стены, о чем соглядатаи могли узнать раньше, или, как предполагают некоторые [Cook. Commentary II:20.], от нее самой, встретив ее за городом, делало ее дом наиболее пригодным для наблюдения над состоянием городской стены и обозрения окрестностей. Как бы то ни было, сделанный соглядатаями выбор места для остановки в Иерихоне оказался, не без соизволения божественной воли, вполне целесообразным: они узнали в доме Раави то, что было им нужно.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Two Spies and Rahab. B. C. 1451.

1 And Joshua the son of Nun sent out of Shittim two men to spy secretly, saying, Go view the land, even Jericho. And they went, and came into a harlot's house, named Rahab, and lodged there. 2 And it was told the king of Jericho, saying, Behold, there came men in hither to night of the children of Israel to search out the country. 3 And the king of Jericho sent unto Rahab, saying, Bring forth the men that are come to thee, which are entered into thine house: for they be come to search out all the country. 4 And the woman took the two men, and hid them, and said thus, There came men unto me, but I wist not whence they were: 5 And it came to pass about the time of shutting of the gate, when it was dark, that the men went out: whither the men went I wot not: pursue after them quickly; for ye shall overtake them. 6 But she had brought them up to the roof of the house, and hid them with the stalks of flax, which she had laid in order upon the roof. 7 And the men pursued after them the way to Jordan unto the fords: and as soon as they which pursued after them were gone out, they shut the gate.
In these verses we have,
I. The prudence of Joshua, in sending spies to observe this important pass, which was likely to be disputed at the entrance of Israel into Canaan (v. 1). Go view the land, even Jericho. Moses had sent spies (Num. xiii.) Joshua himself was one of them and it proved of ill consequence. Yet Joshua now sent spies, not, as the former were sent, to survey the whole land, but Jericho only; not to bring the account to the whole congregation, but to Joshua only, who, like a watchful general, was continually projecting for the public good, and, was particularly careful to take the first step well and not to stumble at the threshold. It was not fit that Joshua should venture over Jordan, to make his remarks incognito--in disguise; but he sends two men (two young men, says the LXX.), to view the land, that from their report he might take his measures in attacking Jericho. Observe, 1. There is no remedy, but great men must see with other people's eyes, which makes it very necessary that they be cautious in the choice of those they employ, since so much often depends upon their fidelity. 2. Faith in God's promise ought not to supersede but encourage our diligence in the use of proper means. Joshua is sure he has God with him, and yet sends men before him. We do not trust God, but tempt him, if our expectations slacken our endeavours. 3. See how ready these men were to go upon this hazardous enterprise. Though they put their lives in their hands yet they ventured in obedience to Joshua their general, in zeal for the service of the camp, and in dependence upon the power of that God who, being the keeper of Israel in general, is the protector of every particular Israelite in the way of his duty.
II. The providence of God directing the spies to the house of Rahab. How they got over Jordan we are not told; but into Jericho they came, which was about seven or eight miles from the river, and there seeking for a convenient inn were directed to the house of Rahab, here called a harlot, a woman that had formerly been of ill fame, the reproach of which stuck to her name, though of late she had repented and reformed. Simon the leper (Matt. xxvi. 6), though cleansed from his leprosy, wore the reproach of it in his name at long as he lived; so Rahab the harlot; and she is so called in the New Testament, where both her faith and her good works are praised, to teach us, 1. That the greatness of sin is no bar to pardoning mercy if it be truly repented of in time. We read of publicans and harlots entering into the kingdom of the Messiah, and being welcomed to all the privileged of that kingdom, Matt. xxi. 31. 2. That there are many who before their conversion were very wicked and vile, and yet afterwards come to great eminence in faith and holiness. 3. Even those that through grace have repented of the sins of their youth must expect to bear the reproach of them, and when they hear of their old faults must renew their repentance, and, as an evidence of that, hear of them patiently. God's Israel, for aught that appears, had but one friend, but one well-wisher in all Jericho, and that was Rahab a harlot. God has often served his own purposes and his church's interests by men of different morals. Had these scouts gone to any other house than this they would certainly have been betrayed and put to death without mercy. But God knew where they had a friend that would be true to them, though they did not, and directed them thither. Thus that which seems to us most contingent and accidental is often over-ruled by the divine providence to serve its great ends. And those that faithfully acknowledge God in their ways he will guide with his eye. See Jer. xxxvi. 19, 26.
Adam Clarke: Commentary on the Bible - 1831
2:1: Joshua - sent - two men to spy secretly - It is very likely that these spies had been sent out soon after the death of Moses, and therefore our marginal reading, had sent, is to be preferred. Secretly - It is very probable also that these were confidential persons, and that the transaction was between them and him alone. As they were to pass over the Jordan opposite to Jericho, it was necessary that they should have possession of this city, that in case of any reverses they might have no enemies in their rear. He sent the men, therefore, to see the state of the city, avenues of approach, fortifications, etc., that he might the better concert his mode of attack.
A harlot's house - Harlots and inn-keepers seem to have been called by the same name, as no doubt many who followed this mode of life, from their exposed situation, were not the most correct in their morals. Among the ancients women generally kept houses of entertainment, and among the Egyptians and Greeks this was common. I shall subjoin a few proofs.
Herodotus, speaking concerning the many differences between Egypt and other countries, and the peculiarity of their laws and customs, expressly says: Εν τοισι αἱ μεν γυναικες αγοραζουσι και καπηλευουσι· οἱ δε ανδρες, κατ' οικους εοντες, ὑφαινουσι. "Among the Egyptians the women carry on all commercial concerns, and keep taverns, while the men continue at home and weave." Herod. in Euterp., c. xxxv. Diodorus Siculus, lib. i., s. 8, and c. xxvii., asserts that "the men were the slaves of the women in Egypt, and that it is stipulated in the marriage contract that the woman shall be the ruler of her husband, and that he shall obey her in all things." The same historian supposes that women had these high privileges among the Egyptians, to perpetuate the memory of the beneficent administration of Isis, who was afterwards deified among them. Nymphodorus, quoted by the ancient scholiast on the Oedipus Coloneus of Sophocles, accounts for these customs: he says that "Sesostris, finding the population of Egypt rapidly increasing, fearing that he should not be able to govern the people or keep them united under one head, obliged the men to assume the occupations of women, in order that they might be rendered effeminate." Sophocles confirms the account given by Herodotus; speaking of Egypt he says: -
Εκει γαρ οἱ μεν αρσενες κατα στεγας
Θακουσιν ἱστουργουντες αἱ δε ξυννομοι
Τα' ξω βιου τροφεια προσυνους' αει
Oedip. Col. v. 352.
"There the men stay in their houses weaving cloth, while the women transact all business out of doors, provide food for the family," etc. It is on this passage that the scholiast cites Nymphodorus for the information given above, and which he says is found in the 13th chapter of his work "On the Customs of Barbarous Nations." That the same custom prevailed among the Greeks we have the following proof from Apuleius: Ego vero quod primate ingressui stabulum conspicatus sum, accessi, et de Quadam Anu Caupona illico percontor. - Aletam. lib. i., p. 18, Edit. Bip. "Having entered into the first inn I met with, and there seeing a certain Old Woman, the Inn-Keeper, I inquired of her."
It is very likely that women kept the places of public entertainment among the Philistines; and that it was with such a one, and not with a harlot, that Samson lodged; (see Jdg 16:1, etc.); for as this custom certainly did prevail among the Egyptians, of which we have the fullest proof above, we may naturally expect it to have prevailed also among the Canaanites and Philistines, as we find from Apuleius that it did afterwards among the Greeks. Besides there is more than presumptive proof that this custom obtained among the Israelites themselves, even in the most polished period of their history; for it is much more reasonable to suppose that the two women, who came to Solomon for judgment, relative to the dead child, (Kg1 3:16, etc), were inn-keepers, than that they were harlots. It is well known that common prostitutes, from their abandoned course of life, scarcely ever have children; and the laws were so strict against such in Israel, (Deu 23:18), that if these had been of that class it is not at all likely they would have dared to appear before Solomon. All these circumstances considered, I am fully satisfied that the term זונה zonah in the text, which we translate harlot, should be rendered tavern or inn-keeper, or hostess. The spies who were sent out on this occasion were undoubtedly the most confidential persons that Joshua had in his host; they went on an errand of the most weighty importance, and which involved the greatest consequences. The risk they ran of losing their lives in this enterprise was extreme. Is it therefore likely that persons who could not escape apprehension and death, without the miraculous interference of God, should in despite of that law which at this time must have been so well known unto them, go into a place where they might expect, not the blessing, but the curse, of God? Is it not therefore more likely that they went rather to an inn to lodge than to a brothel? But what completes in my judgment the evidence on this point is, that this very Rahab, whom we call a harlot, was actually married to Salmon, a Jewish prince, see Mat 1:5. And is it probable that a prince of Judah would have taken to wife such a person as our text represents Rahab to be?
It is granted that the Septuagint, who are followed by Heb 11:31, and Jam 2:25, translate the Hebrew זונה zonah by πορνη, which generally signifies a prostitute; but it is not absolutely evident that the Septuagint used the word in this sense. Every scholar knows that the Greek word πορνη comes from περναω, to sell, as this does from περαω, to pass from one to another; transire facio a me ad alterum; Damm. But may not this be spoken as well of the woman's goods as of her person? In this sense the Chaldee Targum understood the term, and has therefore translated it אתתא פונדקיתא ittetha pundekitha, a woman, a Tavern-Keeper. That this is the true sense many eminent men are of opinion; and the preceding arguments render it at least very probable. To all this may be added, that as our blessed Lord came through the line of this woman, it cannot be a matter of little consequence to know what moral character she sustained; as an inn-keeper she might be respectable, if not honorable; as a public prostitute she could be neither; and it is not very likely that the providence of God would have suffered a person of such a notoriously bad character to enter into the sacred line of his genealogy. It is true that the cases of Tamar and Bathsheba may be thought sufficient to destroy this argument; but whoever considers these two cases maturely will see that they differ totally from that of Rahab, if we allow the word harlot to be legitimate. As to the objection that her husband is nowhere mentioned in the account here given; it appears to me to have little weight. She might have been either a single woman or a widow; and in either of these cases there could have been no mention of a husband; or if she even had a husband it is not likely he would have been mentioned on this occasion, as the secret seems to have been kept religiously between her and the spies. If she were a married woman her husband might be included in the general terms, all that she had, and all her kindred, Jos 6:23. But it is most likely that she was a single woman or a widow, who got her bread honestly by keeping a house of entertainment for strangers. See below.
Albert Barnes: Notes on the Bible - 1834
2:1: An harlot's house - In the face of the parallel passages (e. g. Lev 21:7 : Jer 5:7) the rendering advocated for obvious reasons, namely, "the house of a woman, an innkeeper," cannot be maintained. Rahab must remain an example under the Law similar to that Luk 7:37 under the Gospel, of "a woman that was a sinner," yet, because of her faith, not only pardoned, but exalted to the highest honor. Rahab was admitted among the people of God; she intermarried into a chief family of a chief tribe, and found a place among the best remembered ancestors of King David and of Christ; thus receiving the temporal blessings of the covenant in largest measure. The spies would of course betake themselves to such a house in Jericho as they could visit without exciting suspicion; and the situation of Rahab's, upon the wall Jos 2:15, rendered it especially suitable. It appears from Jos 2:4 that Rahab hid them before the King's messengers reached her house, and probably as soon as the spies had come to her house. It is therefore most likely that they met with Rahab outside of Jericho (compare Gen 38:14), and ascertained where in the city she dwelt, and that they might entrust themselves to her care. Rahab (i. e. "spacious," "wide." Compare the name "Japheth" and Gen 9:27, note) is regarded by the fathers as a type of the Christian Church, which was gathered out of converts from the whole vast circle of pagan nations.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:1: sent: or, had sent
Shittim: Num 25:1, Num 33:49
to spy secretly: Num 13:2, Num 13:17-21; Jdg 18:2, Jdg 18:14, Jdg 18:17; Mat 10:16; Eph 5:5
even Jericho: Jos 5:10, Jos 6:1-24
harlot's house: Though the word zonah generally denotes a prostitute, yet many very learned men are of opinion that it should be here rendered an innkeeper or hostess, from zoon, to furnish or provide food. In this sense it was understood by the Targumist, who renders it, ittetha pundekeetha, "a woman, a tavern-keeper," and so St. Chrysostome, in his second sermon on Repentance, calls her πανδοκευτρια. The Greek πορνη, by which the LXX render it, and which is adopted by the Apostles, is derived from περναω, to sell, and is also supposed to denote a tavern keeper. Among the ancients, women generally kept houses of entertainment. Herodotus says, "Among the Egyptians, the women carry on all commercial concerns, and keep taverns, while the men continue at home and weave." The same custom pRev_ailed among the Greeks. Jos 6:17, Jos 6:25; Mat 1:5, Rachab, Jos 21:31; Heb 11:31; Jam 2:25
lodged: Heb. lay
Carl Friedrich Keil and Franz Delitzsch
2:1
Two Spies Sent Over to Jericho. - Josh 2:1. Although Joshua had received a promise from the Lord of His almighty help in the conquest of Canaan, he still thought it necessary to do what was requisite on his part to secure the success of the work committed to him, as the help of God does not preclude human action, but rather presupposes it. He therefore sent two men out secretly as spies from Shittim the place of encampment at that time (see at Num 25:1), to view, i.e., explore, the land, especially Jericho, the strongly fortified frontier town of Canaan (Josh 6:1). The word "secretly" is connected by the accents with "saying," giving them their instructions secretly; but this implies that they were also sent out secretly. This was done partly in order that the Canaanites might not hear of it, and partly in order that, if the report should prove unfavourable, the people might not be thrown into despair, as they had been before in the time of Moses. The spies proceeded to Jericho, and towards evening they entered the house of a harlot named Rahab, and lodged there, lit. laid themselves down, intended to remain or sleep there. Jericho was two hours' journey to the west of the Jordan, situated in a plain that was formerly very fertile, and celebrated for its palm trees and balsam shrubs, but which is now quite desolate and barren. This plain is encircled on the western side by a naked and barren range of mountains, which stretches as far as Beisan towards the north and to the Dead Sea on the south. Every trace of the town has long since passed away, though it evidently stood somewhere near, and probably on the northern side of, the miserable and dirty village of Rha, by the Wady Kelt (see Robinson, Pal. ii. pp. 279ff., 289ff.; v. Raumer, Pal. pp. 206ff.). Rahab is called a zonah, i.e., a harlot, not an innkeeper, as Josephus, the Chaldee version, and the Rabbins render the word. Their entering the house of such a person would not excite so much suspicion. Moreover, the situation of her house against or upon the town wall was one which facilitated escape. But the Lord so guided the course of the spies, that they found in this sinner the very person who was the most suitable for their purpose, and upon whose heart the tidings of the miracles wrought by the living God on behalf of Israel had made such an impression, that she not only informed the spies of the despondency of the Canaanites, but, with believing trust in the power of the God of Israel, concealed the spies from all the inquiries of her countrymen, though at the greatest risk to herself.
Geneva 1599
2:1 And Joshua the son of Nun sent out of (a) Shittim two men to spy secretly, saying, Go view the land, even Jericho. And they went, and came into an harlot's house, named Rahab, and lodged there.
(a) Which was in the plain of Moab near Jordan.
John Gill
2:1 And Joshua the son of Nun sent out of Shittim two men,.... Or "had sent" (p); for this was done before the above order to depart: it is a tradition of the Jews (q), that they were Caleb and Phinehas; but they were not young men, as in Josh 6:23; especially the former; nor is it probable that men of such rank and figure should be sent, but rather meaner persons; yet such as were men of good sense and abilities, and capable of conducting such an affair they were sent about, as well as men of probity and faithfulness; two good men, Kimchi says they were, and not as they that went on the mission of Moses; these were sent from Shittim, the same with Abelshittim, in the plains of Moab, where Israel now lay encamped, Num 33:49, which Josephus (r) calls Abila, and says it was sixty furlongs, or seven miles and better, from Jordan:
to spy secretly; or "silently" (s); not so much with respect to the inhabitants of the land, for it is supposed in all spies, that they do their business in the most private and secret manner, so as not to be discovered by the inhabitants, whose land they are sent to spy; but with respect to the children of Israel, that they might know nothing of it, lest they should be discouraged, thinking that Joshua was in some fear of the Canaanites, and under some distrust of the promise of God to give the land to them: the word for "smiths", and also for persons deaf and dumb, coming from the same root, have furnished the Jewish writers with various conceits, as that these spies went in the habit of smiths with the instruments of their business in their hands; or acted as deaf and dumb persons, and so as incapable of giving an account of themselves, or of answering to any questions put to them, should they be taken up and examined; their commentators in general take notice of this:
saying, go view the land, even Jericho; especially Jericho, so Noldius (t); the land in general, and Jericho in particular, because it was a great city, as Kimchi notes; of this city; see Gill on Lk 19:4. Whether it had its name from the sweetsmelling balsam which grew in plenty about it, or from the form of it, being that of an half moon, is not certain, Strabo (u) says of it, that here was a paradise of balsam, an aromatic, and that it was surrounded with hills in a plain, which bent to it like an amphitheatre. They were not sent to spy the land, as the spies in the times of Moses, to see what sort of land it was, and what sort of people dwelt in it; but to reconnoitre it, to know where it was best to lead the people at first, and encamp; and particularly to observe the passes and avenues leading to Jericho, the first city in it, nearest to them, of importance. Ben Gersom thinks it was to spy or pick out the thoughts of the inhabitants of the land, what apprehensions they had of the people of Israel, whether disheartened and dispirited at their near approach, and what were their intentions, resolutions, and preparations to act against them, offensively, or defensively; and which seems not amiss, since this was the chief information they got, and which they reported to Joshua upon their return; though Abarbinel objects to it as a thing impossible:
and they went, and came into a harlot's house, named Rahab; they went from Shittim, and crossed the river Jordan, by swimming or fording, and came to Jericho; which, as Josephus (w) says, was fifty furlongs, or seven miles and a half, from Jordan; and they went into a harlot's house, not purposely for that reason, because it was such an one, but so it proved eventually; though the Targum of Jonathan says it was the house of a woman, an innkeeper or victualler; for Jarchi, Kimchi, and Ben Melech, interpret the word it uses of a seller of food (x); and if so, it furnishes out a reason why they turned in thither, where they might expect to have food and lodging; though the Jews commonly take her to be a harlot; and generally speaking, in those times and countries, such as kept public houses were prostitutes; and there are some circumstances which seem to confirm this in the context; and so the Greek version calls her, and is the character given of her in the New Testament: her name was Rahab, of whom the Jews have this tradition (y), that she was ten years of age when Israel came out of Egypt; that she played the harlot the forty years they were in the wilderness, became the wife of Joshua, who had daughters by her, from whom came eight prophets, Jeremiah, Hilkiah, Maasia, Hanameel, Shallum, Baruch, the son of Neriah, Ezekiel, the son of Buzi, and some say Huldah the prophetess; but the truth is, she married Salmon, a prince of the tribe of Judah; see Gill on Mt 1:5,
and lodged there; that is, they went thither in order to lodge.
(p) "miserat", Vatablus, Masius, Drusius. (q) Shalshalet Hakabala, fol. 7. 2. (r) Antiqu. l. 5. c. 1. De Bello Jud. l. 4. c. 8. sect. 2. (s) "silentio", Montanus, Munster; so Kimchi and Ben Melech. (t) P. 277. (u) Geograph. l. 16. p. 525. (w) Ut supra, sect. 4. (r)) (x) And so R. Sol. Urbin. Obel Moed, fol. 24. 1. (y) Shalshalet Hakabala, ut supra. (q))
John Wesley
2:1 Sent - Or, had sent: See note ... "Josh 1:11" Two men - Not twelve, as Moses did, because those were to view the whole land, these but a small parcel of it. To spy - That is, to learn the state of the land and people. It is evident Joshua did not this out of distrust; it is probable, he had God's command and direction in it for the encouragement of himself and his army. Secretly - With reference not to his enemies, that being the practice of all spies, but to the Israelites; a good caution to prevent the inconveniency which possibly might have arisen, if their report had been discouraging. Jericho - That is, the land about Jericho, together with the city. Heb. The land and Jericho, that is, especially Jericho. Harlot's - So the Hebrew word is used, Judg 11:1, and so it is rendered by two apostles, Heb 11:31; Jas 2:25, such she either now was, or rather, had been formerly. Lodged - Or, lay down; as the same word is rendered, Josh 2:8, composed themselves to rest; but they were hindered from that intention.
Robert Jamieson, A. R. Fausset and David Brown
2:1 RAHAB RECEIVES AND CONCEALS THE TWO SPIES. (Josh 2:1-7)
Joshua . . . sent . . . two men to spy secretly--Faith is manifested by an active, persevering use of means (Jas 2:22); and accordingly Joshua, while confident in the accomplishment of the divine promise (Josh 1:3), adopted every precaution which a skilful general could think of to render his first attempt in the invasion of Canaan successful. Two spies were despatched to reconnoitre the country, particularly in the neighborhood of Jericho; for in the prospect of investing that place, it was desirable to obtain full information as to its site, its approaches, the character, and resources of its inhabitants. This mission required the strictest privacy, and it seems to have been studiously concealed from the knowledge of the Israelites themselves, test any unfavorable or exaggerated report, publicly circulated, might have dispirited the people, as that of the spies did in the days of Moses.
Jericho--Some derive this name from a word signifying "new moon," in reference to the crescent-like plain in which it stood, formed by an amphitheater of hills; others from a word signifying "its scent," on account of the fragrance of the balsam and palm trees in which it was embosomed. Its site was long supposed to be represented by the small mud-walled hamlet Er-Riha; but recent researches have fixed on a spot about half an hour's journey westward, where large ruins exist about six or eight miles distant from the Jordan. It was for that age a strongly fortified town, the key of the eastern pass through the deep ravine, now called Wady-Kelt, into the interior of Palestine.
they . . . came into an harlot's house--Many expositors, desirous of removing the stigma of this name from an ancestress of the Saviour (Mt 1:5), have called her a hostess or tavern keeper. But Scriptural usage (Lev 21:7-14; Deut 23:18; Judg 11:1; 3Kings 3:16), the authority of the Septuagint, followed by the apostles (Heb 11:31; Jas 2:25), and the immemorial style of Eastern khans, which are never kept by women, establish the propriety of the term employed in our version. Her house was probably recommended to the spies by the convenience of its situation, without any knowledge of the character of the inmates. But a divine influence directed them in the choice of that lodging-place.
2:22:2: Ա՛զդ եղեւ թագաւորին Երիքովայ ※, եւ ասեն. Ահա ա՛րք մտեալ են այսր զցայգս յորդւոցն Իսրայէլի լրտեսել զերկիրս[2110]։ [2110] Յօրինակին պակասէր. Մտեալ են այսր։
2. Երիքովի թագաւորին լուր տուեցին եւ ասացին. «Այս գիշեր այստեղ իսրայէացիներից մարդիկ են մտել երկիրը լրտեսելու»:
2 Այն ատեն Երիքովի թագաւորին լուր տրուեցաւ՝ ըսելով. «Ահա այս գիշեր երկիրը լրտեսելու համար Իսրայէլի որդիներէն մարդիկ եկեր են հոս»։
Ազդ եղեւ թագաւորին Երիքովայ եւ ասեն. Ահա արք մտեալ են այսր զցայգս յորդւոցն Իսրայելի լրտեսել զերկիրս:

2:2: Ա՛զդ եղեւ թագաւորին Երիքովայ ※, եւ ասեն. Ահա ա՛րք մտեալ են այսր զցայգս յորդւոցն Իսրայէլի լրտեսել զերկիրս[2110]։
[2110] Յօրինակին պակասէր. Մտեալ են այսր։
2. Երիքովի թագաւորին լուր տուեցին եւ ասացին. «Այս գիշեր այստեղ իսրայէացիներից մարդիկ են մտել երկիրը լրտեսելու»:
2 Այն ատեն Երիքովի թագաւորին լուր տրուեցաւ՝ ըսելով. «Ահա այս գիշեր երկիրը լրտեսելու համար Իսրայէլի որդիներէն մարդիկ եկեր են հոս»։
zohrab-1805▾ eastern-1994▾ western am▾
2:22: И сказано было царю Иерихонскому: вот, какие-то люди из сынов Израилевых пришли сюда в эту ночь, чтобы высмотреть землю.
2:2 καὶ και and; even ἀπηγγέλη απαγγελλω report τῷ ο the βασιλεῖ βασιλευς monarch; king Ιεριχω ιεριχω Hierichō; Ierikho λέγοντες λεγω tell; declare εἰσπεπόρευνται εισπορευομαι intrude; travel into ὧδε ωδε here ἄνδρες ανηρ man; husband τῶν ο the υἱῶν υιος son Ισραηλ ισραηλ.1 Israel κατασκοπεῦσαι κατασκοπεω spy on τὴν ο the γῆν γη earth; land
2:2 וַ wa וְ and יֵּ֣אָמַ֔ר yyˈēʔāmˈar אמר say לְ lᵊ לְ to מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king יְרִיחֹ֖ו yᵊrîḥˌô יְרִיחֹוֿ יְרִחֹו Jericho לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say הִנֵּ֣ה hinnˈē הִנֵּה behold אֲ֠נָשִׁים ʔᵃnāšîm אִישׁ man בָּ֣אוּ bˈāʔû בוא come הֵ֧נָּה hˈēnnā הֵנָּה here הַ ha הַ the לַּ֛יְלָה llˈaylā לַיְלָה night מִ mi מִן from בְּנֵ֥י bbᵊnˌê בֵּן son יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel לַ la לְ to חְפֹּ֥ר ḥᵊppˌōr חפר dig אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
2:2. nuntiatumque est regi Hiericho et dictum ecce viri ingressi sunt huc per noctem de filiis Israhel ut explorarent terramAnd it was told the king of Jericho, and was said: Behold there are men come in hither, by night, of the children of Israel, to spy the land.
2. And it was told the king of Jericho, saying, Behold, there came men in hither to-night of the children of Israel to search out the land.
2:2. And it was reported to the king of Jericho, and it was said: “Behold, men have entered to this place in the night, from the sons of Israel, so that they might explore the land.”
2:2. And it was told the king of Jericho, saying, Behold, there came men in hither to night of the children of Israel to search out the country.
And it was told the king of Jericho, saying, Behold, there came men in hither to night of the children of Israel to search out the country:

2: И сказано было царю Иерихонскому: вот, какие-то люди из сынов Израилевых пришли сюда в эту ночь, чтобы высмотреть землю.
2:2
καὶ και and; even
ἀπηγγέλη απαγγελλω report
τῷ ο the
βασιλεῖ βασιλευς monarch; king
Ιεριχω ιεριχω Hierichō; Ierikho
λέγοντες λεγω tell; declare
εἰσπεπόρευνται εισπορευομαι intrude; travel into
ὧδε ωδε here
ἄνδρες ανηρ man; husband
τῶν ο the
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
κατασκοπεῦσαι κατασκοπεω spy on
τὴν ο the
γῆν γη earth; land
2:2
וַ wa וְ and
יֵּ֣אָמַ֔ר yyˈēʔāmˈar אמר say
לְ lᵊ לְ to
מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king
יְרִיחֹ֖ו yᵊrîḥˌô יְרִיחֹוֿ יְרִחֹו Jericho
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
הִנֵּ֣ה hinnˈē הִנֵּה behold
אֲ֠נָשִׁים ʔᵃnāšîm אִישׁ man
בָּ֣אוּ bˈāʔû בוא come
הֵ֧נָּה hˈēnnā הֵנָּה here
הַ ha הַ the
לַּ֛יְלָה llˈaylā לַיְלָה night
מִ mi מִן from
בְּנֵ֥י bbᵊnˌê בֵּן son
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
לַ la לְ to
חְפֹּ֥ר ḥᵊppˌōr חפר dig
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
2:2. nuntiatumque est regi Hiericho et dictum ecce viri ingressi sunt huc per noctem de filiis Israhel ut explorarent terram
And it was told the king of Jericho, and was said: Behold there are men come in hither, by night, of the children of Israel, to spy the land.
2:2. And it was reported to the king of Jericho, and it was said: “Behold, men have entered to this place in the night, from the sons of Israel, so that they might explore the land.”
2:2. And it was told the king of Jericho, saying, Behold, there came men in hither to night of the children of Israel to search out the country.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Надежда соглядатаев избежать подозрений и преследований не оправдалась, однако. Приход их был замечен и сделался известен иерихонскому царю. В эту ночь — согласно с еврейским текстом и некоторыми из древних списков [Читаемые здесь в московской греческой Библии слова: thn nukta не находятся в Александрийском списке.] 70-ти (Амвросианским и Оксфордским), хотя в Ватиканском, Александрийском и многих других списках эти слова отсутствуют, почему в славянской Библии они поставлены в скобках. Ими показывается, что известие о приходе каких-то людей из сынов Израильских дошло до Иерихонского царя спустя уже некоторое время после их прихода, при наступлении ночи.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:2: told the king: Psa 127:1; Pro 21:30; Isa 43:13; Dan 4:35
Carl Friedrich Keil and Franz Delitzsch
2:2
When the king of Jericho was informed of the fact that these strange men had entered the house of Rahab, and suspecting their reason for coming, summoned Rahab to give them up, she hid them (lit., hid him, i.e., each one of the spies: for this change from the plural to the singular see Ewald, 219), and said to the king's messengers: כּן, recte, "It is quite correct, the men came to me, but I do not know where they were from; and when in the darkness the gate was at the shutting (i.e., ought to be shut: for this construction, see Gen 15:12), they went out again, I know not whither. Pursue them quickly, you will certainly overtake them." The writer then adds this explanation in Josh 2:6 : she had hidden them upon the roof of her house among stalks of flax. The expression "to-night" (lit., the night) in Josh 2:2 is more precisely defined in Josh 2:5, viz., as night was coming on, before the town-gate was shut, after which it would have been in vain for them to attempt to leave the town. "Stalks of flax," not "cotton pods" (Arab., J. D. Mich. ), or "tree-flax, i.e., cotton," as Thenius explains it, but flax stalks or stalk-flax, as distinguished from carded flax, in which there is no wood left, λινοκαλάμη, stipula lini (lxx, Vulg.). Flax stalks, which grow to the height of three or four feet in Egypt, and attain the thickness of a reed, and would probably be quite as large in the plain of Jericho, the climate of which resembles that of Egypt, would form a very good hiding-place for the spies if they were piled up upon the roof to dry in the sun. The falsehood by which Rahab sought not only to avert all suspicion from herself of any conspiracy with the Israelitish men who had entered her house, but to prevent any further search for them in her house, and to frustrate the attempt to arrest them, is not to be justified as a lie of necessity told for a good purpose, nor, as Grotius maintains, by the unfounded assertion that, "before the preaching of the gospel, a salutary lie was not regarded as a fault even by good men." Nor can it be shown that it was thought "allowable," or even "praiseworthy," simply because the writer mentions the fact without expressing any subjective opinion, or because, as we learn from what follows (Josh 2:9.), Rahab was convinced of the truth of the miracles which God had wrought for His people, and acted in firm faith that the true God would give the land of Canaan to the Israelites, and that all opposition made to them would be vain, and would be, in fact, rebellion against the Almighty God himself. For a lie is always a sin. Therefore even if Rahab was not actuated at all by the desire to save herself and her family from destruction, and the motive from which she acted had its roots in her faith in the living God (Heb 11:31), so that what she did for the spies, and thereby for the cause of the Lord, was counted to her for righteousness ("justified by works," Jas 2:25), yet the course which she adopted was a sin of weakness, which was forgiven her in mercy because of her faith.
(Note: Calvin's estimate is also a correct one: "It has often happened, that even when good men have endeavoured to keep a straight course, they have turned aside into circuitous paths. Rahab acted wrongly when she told a lie and said that the spies had gone; and the action was acceptable to God only because the evil that was mixed with the good was not imputed to her. Yet, although God wished the spies to be delivered, He did not sanction their being protected by a lie." Augustine also pronounces the same opinion concerning Rahab as that which he expressed concerning the Hebrew midwives (see the comm. on Ex 1:21).)
John Gill
2:2 And it was told the king of Jericho, saying,.... Who being alarmed at the near approach of the Israelites, and knowing their claim to the land of Canaan, and their design upon it, employed men to watch and observe what passed in the city, and parts adjacent, and inform him of it; or some persons of themselves, and for their own safety, and the good of their fellow citizens, gave notice to the king of it:
behold, there came men hither tonight of the children of Israel; who were known by their habit and language; or at least, being strangers, were suspected to be of that people, the terror of whom had fallen on all the inhabitants, so that every strange man they took for an Israelite; from hence it appears, that the spies came to Jericho at night, that they might not be observed: but with all their precaution they were taken notice of, and their design suspected, namely:
to search out the country; which were the proper places to attack first, and where there was the greatest probability of succeeding, as well as to find out the disposition of the inhabitants, whether fearful or fearless of them.
John Wesley
2:2 To night - This evening.
Robert Jamieson, A. R. Fausset and David Brown
2:2 it was told the king--by the sentinels who at such a time of threatened invasion would be posted on the eastern frontier and whose duty required them to make a strict report to headquarters of the arrival of all strangers.
2:32:3: Եւ առաքեաց թագաւորն Երիքովայ՝ եւ ասէ ցՌահաբ. Հա՛ն այսր զարսդ մտեալսդ առ քեզ՝ որ եկին ՚ի տուն քո զցայգ, զի լրտեսե՛լ ※ զամենայն երկիրս եկին։
3. Երիքովի թագաւորը մարդ ուղարկեց, որ Ռահաբին ասի. «Գիշերը քեզ մօտ եկած եւ տունդ մտած մարդկանց դո՛ւրս հանիր, որովհետեւ եկել են այս ամբողջ երկիրը լրտեսելու»:
3 Երիքովի թագաւորը Ռախաբին մարդ ղրկեց՝ ըսելով. «Քեզի եկող ու տունդ մտնող մարդիկը դուրս հանէ՛. քանզի անոնք այս բոլոր երկիրը լրտեսելու եկեր են»։
Եւ առաքեաց թագաւորն Երիքովայ եւ ասէ ցՌախաբ. Հան այսր զարսդ մտեալսդ առ քեզ որ եկին ի տուն քո [11]զցայգ, զի լրտեսել զամենայն երկիրս եկին:

2:3: Եւ առաքեաց թագաւորն Երիքովայ՝ եւ ասէ ցՌահաբ. Հա՛ն այսր զարսդ մտեալսդ առ քեզ՝ որ եկին ՚ի տուն քո զցայգ, զի լրտեսե՛լ ※ զամենայն երկիրս եկին։
3. Երիքովի թագաւորը մարդ ուղարկեց, որ Ռահաբին ասի. «Գիշերը քեզ մօտ եկած եւ տունդ մտած մարդկանց դո՛ւրս հանիր, որովհետեւ եկել են այս ամբողջ երկիրը լրտեսելու»:
3 Երիքովի թագաւորը Ռախաբին մարդ ղրկեց՝ ըսելով. «Քեզի եկող ու տունդ մտնող մարդիկը դուրս հանէ՛. քանզի անոնք այս բոլոր երկիրը լրտեսելու եկեր են»։
zohrab-1805▾ eastern-1994▾ western am▾
2:33: Царь Иерихонский послал сказать Рааве: выдай людей, пришедших к тебе, которые вошли в твой дом, ибо они пришли высмотреть всю землю.
2:3 καὶ και and; even ἀπέστειλεν αποστελλω send off / away ὁ ο the βασιλεὺς βασιλευς monarch; king Ιεριχω ιεριχω Hierichō; Ierikho καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward Ρααβ ρααβ Rahab λέγων λεγω tell; declare ἐξάγαγε εξαγω lead out; bring out τοὺς ο the ἄνδρας ανηρ man; husband τοὺς ο the εἰσπεπορευμένους εισπορευομαι intrude; travel into εἰς εις into; for τὴν ο the οἰκίαν οικια house; household σου σου of you; your τὴν ο the νύκτα νυξ night κατασκοπεῦσαι κατασκοπεω spy on γὰρ γαρ for τὴν ο the γῆν γη earth; land ἥκασιν ηκω here
2:3 וַ wa וְ and יִּשְׁלַח֙ yyišlˌaḥ שׁלח send מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king יְרִיחֹ֔ו yᵊrîḥˈô יְרִיחֹוֿ יְרִחֹו Jericho אֶל־ ʔel- אֶל to רָחָ֖ב rāḥˌāv רָחָב Rahab לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say הֹ֠וצִיאִי hôṣîʔˌî יצא go out הָ hā הַ the אֲנָשִׁ֨ים ʔᵃnāšˌîm אִישׁ man הַ ha הַ the בָּאִ֤ים bbāʔˈîm בוא come אֵלַ֨יִךְ֙ ʔēlˈayiḵ אֶל to אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בָּ֣אוּ bˈāʔû בוא come לְ lᵊ לְ to בֵיתֵ֔ךְ vêṯˈēḵ בַּיִת house כִּ֛י kˈî כִּי that לַ la לְ to חְפֹּ֥ר ḥᵊppˌōr חפר dig אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole הָ hā הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth בָּֽאוּ׃ bˈāʔû בוא come
2:3. misitque rex Hiericho ad Raab dicens educ viros qui venerunt ad te et ingressi sunt domum tuam exploratores quippe sunt et omnem terram considerare veneruntAnd the king of Jericho sent to Rahab, saying: Bring forth the men that came to thee, and are entered into thy house: for they are spies, and are come to view all the land.
3. And the king of Jericho sent unto Rahab, saying, Bring forth the men that are come to thee, which are entered into thine house: for they be come to search out all the land.
2:3. And the king of Jericho sent to Rahab, saying: “Bring out the men who came to you, and who entered into your house. For certainly they are spies, and they have arrived to consider the entire land.”
2:3. And the king of Jericho sent unto Rahab, saying, Bring forth the men that are come to thee, which are entered into thine house: for they be come to search out all the country.
And the king of Jericho sent unto Rahab, saying, Bring forth the men that are come to thee, which are entered into thine house: for they be come to search out all the country:

3: Царь Иерихонский послал сказать Рааве: выдай людей, пришедших к тебе, которые вошли в твой дом, ибо они пришли высмотреть всю землю.
2:3
καὶ και and; even
ἀπέστειλεν αποστελλω send off / away
ο the
βασιλεὺς βασιλευς monarch; king
Ιεριχω ιεριχω Hierichō; Ierikho
καὶ και and; even
εἶπεν επω say; speak
πρὸς προς to; toward
Ρααβ ρααβ Rahab
λέγων λεγω tell; declare
ἐξάγαγε εξαγω lead out; bring out
τοὺς ο the
ἄνδρας ανηρ man; husband
τοὺς ο the
εἰσπεπορευμένους εισπορευομαι intrude; travel into
εἰς εις into; for
τὴν ο the
οἰκίαν οικια house; household
σου σου of you; your
τὴν ο the
νύκτα νυξ night
κατασκοπεῦσαι κατασκοπεω spy on
γὰρ γαρ for
τὴν ο the
γῆν γη earth; land
ἥκασιν ηκω here
2:3
וַ wa וְ and
יִּשְׁלַח֙ yyišlˌaḥ שׁלח send
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
יְרִיחֹ֔ו yᵊrîḥˈô יְרִיחֹוֿ יְרִחֹו Jericho
אֶל־ ʔel- אֶל to
רָחָ֖ב rāḥˌāv רָחָב Rahab
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
הֹ֠וצִיאִי hôṣîʔˌî יצא go out
הָ הַ the
אֲנָשִׁ֨ים ʔᵃnāšˌîm אִישׁ man
הַ ha הַ the
בָּאִ֤ים bbāʔˈîm בוא come
אֵלַ֨יִךְ֙ ʔēlˈayiḵ אֶל to
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
בָּ֣אוּ bˈāʔû בוא come
לְ lᵊ לְ to
בֵיתֵ֔ךְ vêṯˈēḵ בַּיִת house
כִּ֛י kˈî כִּי that
לַ la לְ to
חְפֹּ֥ר ḥᵊppˌōr חפר dig
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
הָ הַ the
אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth
בָּֽאוּ׃ bˈāʔû בוא come
2:3. misitque rex Hiericho ad Raab dicens educ viros qui venerunt ad te et ingressi sunt domum tuam exploratores quippe sunt et omnem terram considerare venerunt
And the king of Jericho sent to Rahab, saying: Bring forth the men that came to thee, and are entered into thy house: for they are spies, and are come to view all the land.
2:3. And the king of Jericho sent to Rahab, saying: “Bring out the men who came to you, and who entered into your house. For certainly they are spies, and they have arrived to consider the entire land.”
2:3. And the king of Jericho sent unto Rahab, saying, Bring forth the men that are come to thee, which are entered into thine house: for they be come to search out all the country.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: От Раави потребована была выдача пришельцев, как людей опасных, пришедших высмотреть всю землю для удачного нападения на нее. Слово всю, не читается здесь в большинстве списков греческого перевода и в славянской Библии, но читается в еврейском тексте и в некоторых греческих списках. Иерихонский царь, очевидно, осведомлен был о намерении израильтян завоевать Ханаан и потому увидел в пришельцах именно соглядатаев, которые прострут свои разведки и на другие ханаанские города, почему посланные от царя и приписывают пришельцам намерение высмотреть всю землю. Поставленное здесь в скобках ночью читается во многих списках греческого перевода и согласно с ними в славянской Библии, но отсутствует в еврейском тексте, и настаивать на внесении его в текст нет побуждений, так как указание на ночь в деле выдачи пришельцев не могло иметь особого значения; это ночью перенесено, вероятно, из 2-го стиха.
Adam Clarke: Commentary on the Bible - 1831
2:3: The king of Jericho sent unto Rahab - This appears to be a proof of the preceding opinion: had she been a prostitute or a person of ill fame he could at once have sent officers to have seized the persons lodged with her as vagabonds; but if she kept a house of entertainment, the persons under her roof were sacred, according to the universal custom of the Asiatics, and could not be molested on any trifling grounds. A guest or a friend is sacred in whatever house he may be received, in every part of the east to the present day.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:3: Bring: Jos 10:23; Gen 38:24; Lev 24:14; Job 21:30; Joh 19:4; Act 12:4, Act 12:6
to search: Gen 42:9-12, Gen 42:31; Sa2 10:3; Ch1 19:3
Geneva 1599
2:3 And the king of Jericho sent unto Rahab, saying, (b) Bring forth the men that are come to thee, which are entered into thine house: for they be come to search out all the country.
(b) Though the wicked see the hand of God on them, they do not repent, but seek how they may by their power and policy resist his working.
John Gill
2:3 And the king of Jericho sent unto Rahab,.... Not merely because she kept a public house, or being a prostitute had often strangers in it, and so conjectured that the men he had notice of might be there; but he sent upon certain information that they were seen to go in there, as it follows:
saying, bring forth the men that are come to thee; not to commit lewdness with her, though this is the sense some Jewish commentators give; but this neither agrees with the character of the men Joshua had chosen for this purpose, nor answers any end of the king to suggest; nor can it be thought that Rahab would so openly and freely own this, as in Josh 2:4, but what is meant by the phrase is explained in the following clause:
which are entered into thine house: in order to lodge there that night:
for they be come to search out all the country; so it was suspected, nor was the suspicion groundless.
John Wesley
2:3 Probably Israel had but one friend in all Jericho: and God directed them to her! Thus what seems to be most accidental, is often over - ruled, to serve the great ends of providence. And those that acknowledge God in their ways, he will guide them with his eye.
2:42:4: Եւ առեալ կնոջն զերկոսին արսն թաքո՛յց զնոսա. եւ խօսեցաւ ընդ նոսա եւ ասէ. Մտին առ իս արք, եւ ես ո՛չ գիտէի ուստի՛ իցեն[2111]. [2111] Ոմանք. Եւ առաքեալ կնոջն զերկոսին։
4. Իսկ կինը վերցրեց այդ երկու մարդկանց, թաքցրեց, խօսեց նրանց հետ եւ ասաց. «Ինձ մօտ մարդիկ մտան, բայց ես չգիտէի, թէ որտեղից են:
4 Կինը այն երկու մարդը առաւ պահեց ու ըսաւ. «Իրաւ այն մարդիկը ինծի եկան, բայց ուրկէ ըլլալնին չգիտցայ
Եւ առեալ կնոջն զերկոսին արսն թաքոյց զնոսա, [12]եւ խօսեցաւ ընդ նոսա`` եւ ասէ. Մտին առ իս արք, եւ ես ոչ գիտէի ուստի իցեն:

2:4: Եւ առեալ կնոջն զերկոսին արսն թաքո՛յց զնոսա. եւ խօսեցաւ ընդ նոսա եւ ասէ. Մտին առ իս արք, եւ ես ո՛չ գիտէի ուստի՛ իցեն[2111].
[2111] Ոմանք. Եւ առաքեալ կնոջն զերկոսին։
4. Իսկ կինը վերցրեց այդ երկու մարդկանց, թաքցրեց, խօսեց նրանց հետ եւ ասաց. «Ինձ մօտ մարդիկ մտան, բայց ես չգիտէի, թէ որտեղից են:
4 Կինը այն երկու մարդը առաւ պահեց ու ըսաւ. «Իրաւ այն մարդիկը ինծի եկան, բայց ուրկէ ըլլալնին չգիտցայ
zohrab-1805▾ eastern-1994▾ western am▾
2:44: Но женщина взяла двух человек тех и скрыла их и сказала: точно приходили ко мне люди, но я не знала, откуда они;
2:4 καὶ και and; even λαβοῦσα λαμβανω take; get ἡ ο the γυνὴ γυνη woman; wife τοὺς ο the ἄνδρας ανηρ man; husband ἔκρυψεν κρυπτω hide αὐτοὺς αυτος he; him καὶ και and; even εἶπεν επω say; speak αὐτοῖς αυτος he; him λέγουσα λεγω tell; declare εἰσεληλύθασιν εισερχομαι enter; go in πρός προς to; toward με με me οἱ ο the ἄνδρες ανηρ man; husband
2:4 וַ wa וְ and תִּקַּ֧ח ttiqqˈaḥ לקח take הָֽ hˈā הַ the אִשָּׁ֛ה ʔiššˈā אִשָּׁה woman אֶת־ ʔeṯ- אֵת [object marker] שְׁנֵ֥י šᵊnˌê שְׁנַיִם two הָ hā הַ the אֲנָשִׁ֖ים ʔᵃnāšˌîm אִישׁ man וַֽ wˈa וְ and תִּצְפְּנֹ֑ו ttiṣpᵊnˈô צפן hide וַ wa וְ and תֹּ֣אמֶר׀ ttˈōmer אמר say כֵּ֗ן kˈēn כֵּן correct בָּ֤אוּ bˈāʔû בוא come אֵלַי֙ ʔēlˌay אֶל to הָֽ hˈā הַ the אֲנָשִׁ֔ים ʔᵃnāšˈîm אִישׁ man וְ wᵊ וְ and לֹ֥א lˌō לֹא not יָדַ֖עְתִּי yāḏˌaʕtî ידע know מֵ mē מִן from אַ֥יִן ʔˌayin אַיִן whence הֵֽמָּה׃ hˈēmmā הֵמָּה they
2:4. tollensque mulier viros abscondit et ait fateor venerunt ad me sed nesciebam unde essentAnd the woman taking the men, hid them, and said: I confess they came to me, but I knew not whence they were:
4. And the woman took the two men, and hid them; and she said, Yea, the men came unto me, but I wist not whence they were:
2:4. And the woman, taking the men, hid them. And she said: “I admit that they came to me, but I did not know where they were from.
2:4. And the woman took the two men, and hid them, and said thus, There came men unto me, but I wist not whence they [were]:
And the woman took the two men, and hid them, and said thus, There came men unto me, but I wist not whence they:

4: Но женщина взяла двух человек тех и скрыла их и сказала: точно приходили ко мне люди, но я не знала, откуда они;
2:4
καὶ και and; even
λαβοῦσα λαμβανω take; get
ο the
γυνὴ γυνη woman; wife
τοὺς ο the
ἄνδρας ανηρ man; husband
ἔκρυψεν κρυπτω hide
αὐτοὺς αυτος he; him
καὶ και and; even
εἶπεν επω say; speak
αὐτοῖς αυτος he; him
λέγουσα λεγω tell; declare
εἰσεληλύθασιν εισερχομαι enter; go in
πρός προς to; toward
με με me
οἱ ο the
ἄνδρες ανηρ man; husband
2:4
וַ wa וְ and
תִּקַּ֧ח ttiqqˈaḥ לקח take
הָֽ hˈā הַ the
אִשָּׁ֛ה ʔiššˈā אִשָּׁה woman
אֶת־ ʔeṯ- אֵת [object marker]
שְׁנֵ֥י šᵊnˌê שְׁנַיִם two
הָ הַ the
אֲנָשִׁ֖ים ʔᵃnāšˌîm אִישׁ man
וַֽ wˈa וְ and
תִּצְפְּנֹ֑ו ttiṣpᵊnˈô צפן hide
וַ wa וְ and
תֹּ֣אמֶר׀ ttˈōmer אמר say
כֵּ֗ן kˈēn כֵּן correct
בָּ֤אוּ bˈāʔû בוא come
אֵלַי֙ ʔēlˌay אֶל to
הָֽ hˈā הַ the
אֲנָשִׁ֔ים ʔᵃnāšˈîm אִישׁ man
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
יָדַ֖עְתִּי yāḏˌaʕtî ידע know
מֵ מִן from
אַ֥יִן ʔˌayin אַיִן whence
הֵֽמָּה׃ hˈēmmā הֵמָּה they
2:4. tollensque mulier viros abscondit et ait fateor venerunt ad me sed nesciebam unde essent
And the woman taking the men, hid them, and said: I confess they came to me, but I knew not whence they were:
2:4. And the woman, taking the men, hid them. And she said: “I admit that they came to me, but I did not know where they were from.
2:4. And the woman took the two men, and hid them, and said thus, There came men unto me, but I wist not whence they [were]:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-6: Зная крайне тревожное настроение своего правительства, Раавь предвидела это требование о выдаче пришельцев и наперед решила их не выдавать, а потому приняла меры к тому, чтобы укрыть их в своем доме. Посланным же от царя она дала ложное показание, сказав, что не знает, из какой страны и от народа происходят бывшие у нее пришельцы, и что они уже ушли из ее дома перед сумерками, когда надлежало закрывать ворота. — Не произнося суждения о поступке и показании Раави, библейский повествователь дальнейшим изложением ее слов и действий открывает возможность понять побуждения, по которым она действовала так, а вместе с тем и оценить ее поступок. В снопах льна: в еврейском тексте «бепиште га эц» — по буквальному переводу «в льняной древесине» или «льняных стеблях»; у 70-ти: linokalamh — в паздере лняне в славянской Библии, у Иеронима: stipula lini — «льняная солома», т. е. в стеблях льна, только что снятого с поля и еще не мятого, волокно которого не отделено от древесины. На то, что лен был связан в снопы, ни в тексте, ни в переводах нет указания. В Иерихонской долине благодаря тропическому климату лен, как и другие хлебные растения, созревает в марте — апреле и достигает в вышину более 3-х футов, а по толщине подобен тростнику; стебли у льна высушиваются в Сирии и Египте и в настоящее время на плоских кровлях домов [Н. В. Tristram. The naiural hislory of the Bible. 1880: г.: 12: 445–446. Cook. Commentary. U. II:20.]. Ряды такого длинного льна, похожего на тростник, разложенные на кровле, могли действительно служить хорошим укрытием для соглядатаев.
Adam Clarke: Commentary on the Bible - 1831
2:4: And hid them - Probably she secreted them for the time being in some private corner, till she had the opportunity of concealing them on the house-top in the manner mentioned Jos 2:6.
Albert Barnes: Notes on the Bible - 1834
2:4: I wist not whence they were - Rahab acted as she did from the belief in God's declared word, and conviction that resistance to His will would be both vain and wicked Jos 2:9-11. Thus, she manifested a faith both sound and practical, and is praised accordingly Heb 11:31; Jam 2:25. The falsehood to which she had recourse may be excused by the pressure of circumstances and by her own antecedents, but cannot be defended.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:4: Exo 1:19; Sa2 16:18, Sa2 16:19, Sa2 17:19, Sa2 17:20; Kg2 6:19
John Gill
2:4 And the woman took the two men,.... Or "she had taken" them (z) before the messengers came, upon a rumour she understood was gone abroad, that she had got Israelitish spies in her house, and so might expect to be visited and searched by the king's officers, and therefore took this precaution:
and hid them; the Hebrew word is singular, "him" (a): hence the Jews, who take these two spies to be Caleb and Phinehas, say, that only Caleb was hid, and Phinehas, though he was before them, was not seen, being an angel, Mal 2:7; but the sense is, that she hid each of them, and very probably singly and apart, that if one was found, the other might escape, as Ben Gersom observes; and Abarbinel is of opinion that she hid them twice, now in the middle of her house, one in one place, and the other in another, for the reason before given, and after this hid them in the roof of her house, as afterwards related:
and said thus, there came men unto me; that is, into her house, this she owned:
but I wist not whence they were; of what country they were, whether Israelites or not; which whether she knew or not is not certain; it is probable she did, and told an untruth, as she also did in Josh 2:5.
(z) "duxerat, tulerat"; so Syr. Ar. Kimchi, & Ben Melech. (a) "et abscondit eum", Montanus; "abdiderat eum", Vatablus.
John Wesley
2:4 And the woman - Or, But the woman had taken - and had hid them, before the messengers came from the king; as soon as she understood from her neighbours, that there was a suspicion of the matter, and guessed that search would be made. And this is justly mentioned as a great and generous act of faith, Heb 11:31, for she apparently ventured her life upon a steadfast persuasion of the truth of God's word and promise given to the Israelites. Whence they were - Her answer contained in these and the following words, was false, and therefore unquestionably sinful; tho' her intention was good therein. But it is very probable, she being an Heathen, might think, that an officious lie is not unlawful.
Robert Jamieson, A. R. Fausset and David Brown
2:4 the woman took the two men, and hid them--literally, "him," that is, each of them in separate places, of course previous to the appearance of the royal messengers and in anticipation of a speedy search after her guests. According to Eastern manners, which pay an almost superstitious respect to a woman's apartment, the royal messengers did not demand admittance to search but asked her to bring the foreigners out.
2:52:5: եւ ընդ առնուլ դրանն ընդ աղջամուղջս առաւօտին ելի՛ն արքն արտաքս՝ եւ ո՛չ գիտեմ յո՛ գնացին. պնդեցարո՛ւք ստէպ զհետ նոցա՝ թերեւս հասանիցէք նոցա[2112]։ [2112] Ոմանք. Եւ ընդ առնել դրանն ընդ աղջամուղջն առաւօտուն։ Յօրինակին պակասէր. Ելին արքն արտաքս։
5. Առաւօտեան աղջամուղջին, դարպասները փակուելու ժամանակ՝ այդ մարդիկ դուրս եկան, եւ չգիտեմ, թէ ո՛ւր գնացին: Շուտ հետապնդեցէ՛ք նրանց, գուցէ հասնէք»:
5 Ու դռներուն գոցուելու ատենը, մութին, այն մարդիկը դուրս ելան։ Անոնց ուր երթալը չեմ գիտեր։ Շուտով անոնց ետեւէն գացէք, որպէս զի անոնց հասնիք»։
եւ ընդ առնուլ դրանն ընդ աղջամուղջս` [13]առաւօտին ելին արքն արտաքս եւ ոչ գիտեմ յո՛ գնացին. պնդեցարուք ստէպ զհետ նոցա, թերեւս հասանիցէք նոցա:

2:5: եւ ընդ առնուլ դրանն ընդ աղջամուղջս առաւօտին ելի՛ն արքն արտաքս՝ եւ ո՛չ գիտեմ յո՛ գնացին. պնդեցարո՛ւք ստէպ զհետ նոցա՝ թերեւս հասանիցէք նոցա[2112]։
[2112] Ոմանք. Եւ ընդ առնել դրանն ընդ աղջամուղջն առաւօտուն։ Յօրինակին պակասէր. Ելին արքն արտաքս։
5. Առաւօտեան աղջամուղջին, դարպասները փակուելու ժամանակ՝ այդ մարդիկ դուրս եկան, եւ չգիտեմ, թէ ո՛ւր գնացին: Շուտ հետապնդեցէ՛ք նրանց, գուցէ հասնէք»:
5 Ու դռներուն գոցուելու ատենը, մութին, այն մարդիկը դուրս ելան։ Անոնց ուր երթալը չեմ գիտեր։ Շուտով անոնց ետեւէն գացէք, որպէս զի անոնց հասնիք»։
zohrab-1805▾ eastern-1994▾ western am▾
2:55: когда же в сумерки надлежало затворять ворота, тогда они ушли; не знаю, куда они пошли; гонитесь скорее за ними, вы догоните их.
2:5 ὡς ως.1 as; how δὲ δε though; while ἡ ο the πύλη πυλη gate ἐκλείετο κλειω shut ἐν εν in τῷ ο the σκότει σκοτος dark καὶ και and; even οἱ ο the ἄνδρες ανηρ man; husband ἐξῆλθον εξερχομαι come out; go out οὐκ ου not ἐπίσταμαι επισταμαι well aware; stand over ποῦ που.1 where? πεπόρευνται πορευομαι travel; go καταδιώξατε καταδιωκω hunt down; drive hard ὀπίσω οπισω in back; after αὐτῶν αυτος he; him εἰ ει if; whether καταλήμψεσθε καταλαμβανω apprehend αὐτούς αυτος he; him
2:5 וַ wa וְ and יְהִ֨י yᵊhˌî היה be הַ ha הַ the שַּׁ֜עַר ššˈaʕar שַׁעַר gate לִ li לְ to סְגֹּ֗ור sᵊggˈôr סגר close בַּ ba בְּ in † הַ the חֹ֨שֶׁךְ֙ ḥˈōšeḵ חֹשֶׁךְ darkness וְ wᵊ וְ and הָ hā הַ the אֲנָשִׁ֣ים ʔᵃnāšˈîm אִישׁ man יָצָ֔אוּ yāṣˈāʔû יצא go out לֹ֣א lˈō לֹא not יָדַ֔עְתִּי yāḏˈaʕtî ידע know אָ֥נָה ʔˌānā אָן whither הָלְכ֖וּ hālᵊḵˌû הלך walk הָֽ hˈā הַ the אֲנָשִׁ֑ים ʔᵃnāšˈîm אִישׁ man רִדְפ֥וּ riḏᵊfˌû רדף pursue מַהֵ֛ר mahˈēr מהר hasten אַחֲרֵיהֶ֖ם ʔaḥᵃrêhˌem אַחַר after כִּ֥י kˌî כִּי that תַשִּׂיגֽוּם׃ ṯaśśîḡˈûm נשׂג overtake
2:5. cumque porta clauderetur in tenebris et illi pariter exierunt nescio quo abierunt persequimini cito et conprehendetis eosAnd at the time of shutting the gate in the dark, they also went out together. I know not whither they are gone: pursue after them quickly, and you will overtake them.
5. and it came to pass about the time of the shutting of the gate, when it was dark, that the men went out: whither the men went I wot not: pursue after them quickly; for ye shall overtake them.
2:5. And when the gate was closed, they went out together in the darkness. I do not know where they have gone. Pursue them quickly, and you will overtake them.”
2:5. And it came to pass [about the time] of shutting of the gate, when it was dark, that the men went out: whither the men went I wot not: pursue after them quickly; for ye shall overtake them.
And it came to pass [about the time] of shutting of the gate, when it was dark, that the men went out: whither the men went I wot not: pursue after them quickly; for ye shall overtake them:

5: когда же в сумерки надлежало затворять ворота, тогда они ушли; не знаю, куда они пошли; гонитесь скорее за ними, вы догоните их.
2:5
ὡς ως.1 as; how
δὲ δε though; while
ο the
πύλη πυλη gate
ἐκλείετο κλειω shut
ἐν εν in
τῷ ο the
σκότει σκοτος dark
καὶ και and; even
οἱ ο the
ἄνδρες ανηρ man; husband
ἐξῆλθον εξερχομαι come out; go out
οὐκ ου not
ἐπίσταμαι επισταμαι well aware; stand over
ποῦ που.1 where?
πεπόρευνται πορευομαι travel; go
καταδιώξατε καταδιωκω hunt down; drive hard
ὀπίσω οπισω in back; after
αὐτῶν αυτος he; him
εἰ ει if; whether
καταλήμψεσθε καταλαμβανω apprehend
αὐτούς αυτος he; him
2:5
וַ wa וְ and
יְהִ֨י yᵊhˌî היה be
הַ ha הַ the
שַּׁ֜עַר ššˈaʕar שַׁעַר gate
לִ li לְ to
סְגֹּ֗ור sᵊggˈôr סגר close
בַּ ba בְּ in
הַ the
חֹ֨שֶׁךְ֙ ḥˈōšeḵ חֹשֶׁךְ darkness
וְ wᵊ וְ and
הָ הַ the
אֲנָשִׁ֣ים ʔᵃnāšˈîm אִישׁ man
יָצָ֔אוּ yāṣˈāʔû יצא go out
לֹ֣א lˈō לֹא not
יָדַ֔עְתִּי yāḏˈaʕtî ידע know
אָ֥נָה ʔˌānā אָן whither
הָלְכ֖וּ hālᵊḵˌû הלך walk
הָֽ hˈā הַ the
אֲנָשִׁ֑ים ʔᵃnāšˈîm אִישׁ man
רִדְפ֥וּ riḏᵊfˌû רדף pursue
מַהֵ֛ר mahˈēr מהר hasten
אַחֲרֵיהֶ֖ם ʔaḥᵃrêhˌem אַחַר after
כִּ֥י kˌî כִּי that
תַשִּׂיגֽוּם׃ ṯaśśîḡˈûm נשׂג overtake
2:5. cumque porta clauderetur in tenebris et illi pariter exierunt nescio quo abierunt persequimini cito et conprehendetis eos
And at the time of shutting the gate in the dark, they also went out together. I know not whither they are gone: pursue after them quickly, and you will overtake them.
2:5. And when the gate was closed, they went out together in the darkness. I do not know where they have gone. Pursue them quickly, and you will overtake them.”
2:5. And it came to pass [about the time] of shutting of the gate, when it was dark, that the men went out: whither the men went I wot not: pursue after them quickly; for ye shall overtake them.
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Adam Clarke: Commentary on the Bible - 1831
2:5: When it was dark - So it appears that it was after night that the king of Jericho sent to Rahab, ordering her to produce the persons who lodged with her. The season itself was friendly to the whole plot: had these transactions taken place in daylight, it is scarcely possible that the spies could have escaped. But this is no excuse for the woman's prevarication, for God could have saved his messengers independently of her falsity. God never says to any, Do evil that good may come of it. See at the end of the chapter, Jos 2:24 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:5: of shutting: Jos 2:7; Neh 13:19; Isa 60:11; Eze 47:1, Eze 47:2, Eze 47:12; Rev 21:25
the men went out: Jer 50:20; Rom 3:7, Rom 3:8
John Gill
2:5 And it came to pass, about the time of the shutting of the gate,.... Of the city, which was done every night, and at a certain time:
when it was dark; the sun set, and night come on:
that the men went out; out of her house, and out of the city too, as she said, though it was a downright lie, as well as what follows:
whither the men went I wot not; though she knew they were not gone, but were now in her house; she might not scruple telling a lie, being brought up a Heathen, and being done with a design to save the lives of persons that belonged to a people she was persuaded were the people of God, and to whom he had given the land; though her lies are not to be justified; evil is not to be done that good may come; nor are men to tell lies one to another upon any account; but these sins, with others, the Lord forgave her:
pursue after them quickly, and ye shall overtake them; this she encouraged them to do, to get rid of them the sooner, and to remove all suspicion of her having any respect for them, and of being concerned in concealing them.
Robert Jamieson, A. R. Fausset and David Brown
2:5 the time of shutting of the gates--The gates of all Oriental cities are closed at sunset, after which there is no possibility either of admission or egress.
the men went out--This was a palpable deception. But, as lying is a common vice among heathen people, Rahab was probably unconscious of its moral guilt, especially as she resorted to it as a means for screening her guests; and she might deem herself bound to do it by the laws of Eastern hospitality, which make it a point of honor to preserve the greatest enemy, if he has once eaten one's salt. Judged by the divine law, her answer was a sinful expedient; but her infirmity being united with faith, she was graciously pardoned and her service accepted (Jas 2:25).
2:62:6: Եւ եհան զնոսա ՚ի տանիս, եւ թաքո՛յց զնոսա ընդ խրձա՛մբք կտաւոյ՝ զոր դիզեալ էր իւր ՚ի տանիս[2113]։ [2113] Ոմանք. Եւ նա եհան զնոսա ՚ի տա՛՛։
6. Իսկ ինքը նրանց հանեց կտուրը եւ թաքցրեց վուշի խուրձերի տակ, որ դիզել էր կտուրի վրայ:
6 Իսկ ինք տանիքը հանելով զանոնք, պահեր էր վուշի ցօղուններու մէջ, որոնք տանիքին վրայ դիզուած էին։
Եւ եհան զնոսա ի տանիս, եւ թաքոյց զնոսա ընդ խրձամբք կտաւոյ զոր դիզեալ էր իւր ի տանիս:

2:6: Եւ եհան զնոսա ՚ի տանիս, եւ թաքո՛յց զնոսա ընդ խրձա՛մբք կտաւոյ՝ զոր դիզեալ էր իւր ՚ի տանիս[2113]։
[2113] Ոմանք. Եւ նա եհան զնոսա ՚ի տա՛՛։
6. Իսկ ինքը նրանց հանեց կտուրը եւ թաքցրեց վուշի խուրձերի տակ, որ դիզել էր կտուրի վրայ:
6 Իսկ ինք տանիքը հանելով զանոնք, պահեր էր վուշի ցօղուններու մէջ, որոնք տանիքին վրայ դիզուած էին։
zohrab-1805▾ eastern-1994▾ western am▾
2:66: А сама отвела их на кровлю и скрыла их в снопах льна, разложенных у нее на кровле.
2:6 αὐτὴ αυτος he; him δὲ δε though; while ἀνεβίβασεν αναβιβαζω pull up; mount αὐτοὺς αυτος he; him ἐπὶ επι in; on τὸ ο the δῶμα δωμα housetop καὶ και and; even ἔκρυψεν κρυπτω hide αὐτοὺς αυτος he; him ἐν εν in τῇ ο the λινοκαλάμῃ λινοκαλαμη the ἐστοιβασμένῃ στοιβαζω he; him ἐπὶ επι in; on τοῦ ο the δώματος δωμα housetop
2:6 וְ wᵊ וְ and הִ֖יא hˌî הִיא she הֶעֱלָ֣תַם heʕᵉlˈāṯam עלה ascend הַ ha הַ the גָּ֑גָה ggˈāḡā גָּג roof וַֽ wˈa וְ and תִּטְמְנֵם֙ ttiṭmᵊnˌēm טמן hide בְּ bᵊ בְּ in פִשְׁתֵּ֣י fištˈê פֵּשֶׁת flax הָ hā הַ the עֵ֔ץ ʕˈēṣ עֵץ tree הָ hā הַ the עֲרֻכֹ֥ות ʕᵃruḵˌôṯ ערך arrange לָ֖הּ lˌāh לְ to עַל־ ʕal- עַל upon הַ ha הַ the גָּֽג׃ ggˈāḡ גָּג roof
2:6. ipsa autem fecit ascendere viros in solarium domus suae operuitque eos lini stipula quae ibi eratBut she made the men go up to the top of her house, and covered them with the stalks of flax, which was there.
6. But she had brought them up to the roof, and hid them with the stalks of flax, which she had laid in order upon the roof.
2:6. But she caused the men to ascend to the roof of her house, and she covered them with the stalks of flax that were there.
2:6. But she had brought them up to the roof of the house, and hid them with the stalks of flax, which she had laid in order upon the roof.
But she had brought them up to the roof of the house, and hid them with the stalks of flax, which she had laid in order upon the roof:

6: А сама отвела их на кровлю и скрыла их в снопах льна, разложенных у нее на кровле.
2:6
αὐτὴ αυτος he; him
δὲ δε though; while
ἀνεβίβασεν αναβιβαζω pull up; mount
αὐτοὺς αυτος he; him
ἐπὶ επι in; on
τὸ ο the
δῶμα δωμα housetop
καὶ και and; even
ἔκρυψεν κρυπτω hide
αὐτοὺς αυτος he; him
ἐν εν in
τῇ ο the
λινοκαλάμῃ λινοκαλαμη the
ἐστοιβασμένῃ στοιβαζω he; him
ἐπὶ επι in; on
τοῦ ο the
δώματος δωμα housetop
2:6
וְ wᵊ וְ and
הִ֖יא hˌî הִיא she
הֶעֱלָ֣תַם heʕᵉlˈāṯam עלה ascend
הַ ha הַ the
גָּ֑גָה ggˈāḡā גָּג roof
וַֽ wˈa וְ and
תִּטְמְנֵם֙ ttiṭmᵊnˌēm טמן hide
בְּ bᵊ בְּ in
פִשְׁתֵּ֣י fištˈê פֵּשֶׁת flax
הָ הַ the
עֵ֔ץ ʕˈēṣ עֵץ tree
הָ הַ the
עֲרֻכֹ֥ות ʕᵃruḵˌôṯ ערך arrange
לָ֖הּ lˌāh לְ to
עַל־ ʕal- עַל upon
הַ ha הַ the
גָּֽג׃ ggˈāḡ גָּג roof
2:6. ipsa autem fecit ascendere viros in solarium domus suae operuitque eos lini stipula quae ibi erat
But she made the men go up to the top of her house, and covered them with the stalks of flax, which was there.
2:6. But she caused the men to ascend to the roof of her house, and she covered them with the stalks of flax that were there.
2:6. But she had brought them up to the roof of the house, and hid them with the stalks of flax, which she had laid in order upon the roof.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
2:6: Hid then with the stalks of flax - It is a matter of little consequence whether we translate פסתי העיץ pistey haets stalks of flax, or stalks of hemp: the word עץ ets, which signifies wood, serves to show that whether it was hemp or flax, it was in its rough, unmanufactured state; and as this was about the season, viz., the end of March or the beginning of April, in which the flax is ripe in that country, consequently Rahab's flax might have been recently pulled, and was now drying on the roof of her house. The reader may find some useful remarks upon this subject in Harmer's Observations, vol. iv., p. 97, etc.
Upon the roof - We have already seen that all the houses in the east were made flat-roofed; for which a law is given Deu 22:8. On these flat roofs the Asiatics to this day walk, converse, and oftentimes even sleep and pass the night. It is probable that this hiding was after that referred to in the fourth verse.
Albert Barnes: Notes on the Bible - 1834
2:6: Stalks of flax - literally, "the carded fibres of the tree." The flax in Palestine grew to more than three feet in height, with a stalk as thick as a cane. It was probably with the flax stalks, recently cut (compare Exo 9:31, note) and laid out on the house roof to dry, that Rahab hid the spies.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:6: to the roof: Jos 2:8; Exo 1:15-21; Deu 22:8; Sa2 11:2; Mat 24:17
hid them: Exo 2:2; Sa2 17:19; Kg1 18:4, Kg1 18:13; Kg2 11:2; Jer 36:26; Col 3:3; Heb 11:23
Geneva 1599
2:6 But she had brought them up to the (c) roof of the house, and hid them with the stalks of flax, which she had laid in order upon the roof.
(c) Meaning, on the house: for then their houses were flat above, so that they might do their business on it.
John Gill
2:6 But she had brought them up to the roof of the house,.... Before the messengers came; though Abarbinel thinks it was after they were gone, when she took them from the place of their concealment, and had them to the roof of the house, where she thought they would be safe and secure, should the messengers return, or others come in search of them, who would not, as she imagined, look for them there:
and hid them with the stalks of flax; that is, under them, or "in flax of wood", or "a tree" (b); which may with as much propriety, or more, be called a tree than hyssop, 3Kings 4:33; as it is in the Misnah (c). Moreover, there was a sort of flax which grew in the upper part of Egypt towards Arabia, as Pliny says (d), which they called "xylon", or wood, of which were made "lina xylina": though the words may be rightly transposed, as by as, "stalks of flax", which are large and strong before the flax is stripped or beaten off of them; the Targum renders it bundles of flax, or handfuls and sheaves of them, as they were when cut down and gathered:
which she had laid in order upon the roof; to be dried, as Kimchi observes; and Pliny (e) speaks of flax being bound up in bundles, and hung up and dried in the sun; which was done that it might be more easily stripped and beaten off; and the roofs of houses in those countries being flat, were very fit for such a purpose; See Gill on Deut 22:8; and these being now laid there were very suitable and convenient to conceal the men under them. This seems to be in favour of Rahab, as being a virtuous and industrious woman; see Prov 31:13.
(b) "in linis ligni", Montanus; "vel arboris", Vatablus. (c) Sabbat, c. 2. sect. 3. & Bartenora in ib. (d) Nat. Hist. l. 19. c. 1. (e) Nat. Hist. l. 19. c. 1.
John Wesley
2:6 Roof - Which was flat after their manner. Upon the roof - That they might be dried by the heat of the sun.
Robert Jamieson, A. R. Fausset and David Brown
2:6 she had brought them up to the roof of the house, and hid them with the stalks of flax--Flax, with other vegetable productions, is at a certain season spread out on the flat roofs of Eastern houses to be dried in the sun; and, after lying awhile, it is piled up in numerous little stacks, which, from the luxuriant growth of the flax, rise to a height of three or four feet. Behind some of these stacks Rahab concealed the spies.
2:72:7: Եւ պնդեցա՛ն արքն զկնի նոցա զճանապարհն Յորդանանու ՚ի հո՛ւնն, եւ դուռն փակեցա՛ւ։ Եւ եղեւ իբրեւ ելին խնդրակքն զհետ նոցա.
7. Մարդիկ Յորդանան գետի հունով մինչեւ գետանցը նրանց ետեւից ընկան, եւ դարպասը փակուեց, երբ հետապնդողներն ընկան նրանց ետեւից:
7 Ուստի թագաւորին մարդիկը մինչեւ Յորդանանի անցքերը անոնց ետեւէն գացին։ Լրտեսներուն ետեւէն գացողներուն դուրս ելլելէն ետքը՝ դուռը գոցեցին։
Եւ պնդեցան արքն զկնի նոցա զճանապարհն Յորդանանու ի հունն, եւ դուռն փակեցաւ, [14]եւ եղեւ`` իբրեւ ելին խնդրակքն զհետ նոցա:

2:7: Եւ պնդեցա՛ն արքն զկնի նոցա զճանապարհն Յորդանանու ՚ի հո՛ւնն, եւ դուռն փակեցա՛ւ։ Եւ եղեւ իբրեւ ելին խնդրակքն զհետ նոցա.
7. Մարդիկ Յորդանան գետի հունով մինչեւ գետանցը նրանց ետեւից ընկան, եւ դարպասը փակուեց, երբ հետապնդողներն ընկան նրանց ետեւից:
7 Ուստի թագաւորին մարդիկը մինչեւ Յորդանանի անցքերը անոնց ետեւէն գացին։ Լրտեսներուն ետեւէն գացողներուն դուրս ելլելէն ետքը՝ դուռը գոցեցին։
zohrab-1805▾ eastern-1994▾ western am▾
2:77: [Посланные] гнались за ними по дороге к Иордану до самой переправы; ворота же [тотчас] затворили, после того как вышли погнавшиеся за ними.
2:7 καὶ και and; even οἱ ο the ἄνδρες ανηρ man; husband κατεδίωξαν καταδιωκω hunt down; drive hard ὀπίσω οπισω in back; after αὐτῶν αυτος he; him ὁδὸν οδος way; journey τὴν ο the ἐπὶ επι in; on τοῦ ο the Ιορδάνου ιορδανης Iordanēs; Iorthanis ἐπὶ επι in; on τὰς ο the διαβάσεις διαβασις and; even ἡ ο the πύλη πυλη gate ἐκλείσθη κλειω shut καὶ και and; even ἐγένετο γινομαι happen; become ὡς ως.1 as; how ἐξήλθοσαν εξερχομαι come out; go out οἱ ο the διώκοντες διωκω go after; pursue ὀπίσω οπισω in back; after αὐτῶν αυτος he; him
2:7 וְ wᵊ וְ and הָ hā הַ the אֲנָשִׁ֗ים ʔᵃnāšˈîm אִישׁ man רָדְפ֤וּ rāḏᵊfˈû רדף pursue אַֽחֲרֵיהֶם֙ ʔˈaḥᵃrêhem אַחַר after דֶּ֣רֶךְ dˈereḵ דֶּרֶךְ way הַ ha הַ the יַּרְדֵּ֔ן yyardˈēn יַרְדֵּן Jordan עַ֖ל ʕˌal עַל upon הַֽ hˈa הַ the מַּעְבְּרֹ֑ות mmaʕbᵊrˈôṯ מַעְבָּרָה ford וְ wᵊ וְ and הַ ha הַ the שַּׁ֣עַר ššˈaʕar שַׁעַר gate סָגָ֔רוּ sāḡˈārû סגר close אַחֲרֵ֕י ʔaḥᵃrˈê אַחַר after כַּ ka כְּ as אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative] יָצְא֥וּ yāṣᵊʔˌû יצא go out הָ hā הַ the רֹדְפִ֖ים rōḏᵊfˌîm רדף pursue אַחֲרֵיהֶֽם׃ ʔaḥᵃrêhˈem אַחַר after
2:7. hii autem qui missi fuerant secuti sunt eos per viam quae ducit ad vadum Iordanis illisque egressis statim porta clausa estNow they that were sent, pursued after them, by the way that leadeth to the fords of the Jordan: and as soon as they were gone out, the gate was presently shut.
7. And the men pursued after them the way to Jordan unto the fords: and as soon as they which pursued after them were gone out, they shut the gate.
2:7. But those who had been sent pursued after them along the way that leads to the ford of the Jordan. And as soon as they went out, the gate was closed.
2:7. And the men pursued after them the way to Jordan unto the fords: and as soon as they which pursued after them were gone out, they shut the gate.
And the men pursued after them the way to Jordan unto the fords: and as soon as they which pursued after them were gone out, they shut the gate:

7: [Посланные] гнались за ними по дороге к Иордану до самой переправы; ворота же [тотчас] затворили, после того как вышли погнавшиеся за ними.
2:7
καὶ και and; even
οἱ ο the
ἄνδρες ανηρ man; husband
κατεδίωξαν καταδιωκω hunt down; drive hard
ὀπίσω οπισω in back; after
αὐτῶν αυτος he; him
ὁδὸν οδος way; journey
τὴν ο the
ἐπὶ επι in; on
τοῦ ο the
Ιορδάνου ιορδανης Iordanēs; Iorthanis
ἐπὶ επι in; on
τὰς ο the
διαβάσεις διαβασις and; even
ο the
πύλη πυλη gate
ἐκλείσθη κλειω shut
καὶ και and; even
ἐγένετο γινομαι happen; become
ὡς ως.1 as; how
ἐξήλθοσαν εξερχομαι come out; go out
οἱ ο the
διώκοντες διωκω go after; pursue
ὀπίσω οπισω in back; after
αὐτῶν αυτος he; him
2:7
וְ wᵊ וְ and
הָ הַ the
אֲנָשִׁ֗ים ʔᵃnāšˈîm אִישׁ man
רָדְפ֤וּ rāḏᵊfˈû רדף pursue
אַֽחֲרֵיהֶם֙ ʔˈaḥᵃrêhem אַחַר after
דֶּ֣רֶךְ dˈereḵ דֶּרֶךְ way
הַ ha הַ the
יַּרְדֵּ֔ן yyardˈēn יַרְדֵּן Jordan
עַ֖ל ʕˌal עַל upon
הַֽ hˈa הַ the
מַּעְבְּרֹ֑ות mmaʕbᵊrˈôṯ מַעְבָּרָה ford
וְ wᵊ וְ and
הַ ha הַ the
שַּׁ֣עַר ššˈaʕar שַׁעַר gate
סָגָ֔רוּ sāḡˈārû סגר close
אַחֲרֵ֕י ʔaḥᵃrˈê אַחַר after
כַּ ka כְּ as
אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative]
יָצְא֥וּ yāṣᵊʔˌû יצא go out
הָ הַ the
רֹדְפִ֖ים rōḏᵊfˌîm רדף pursue
אַחֲרֵיהֶֽם׃ ʔaḥᵃrêhˈem אַחַר after
2:7. hii autem qui missi fuerant secuti sunt eos per viam quae ducit ad vadum Iordanis illisque egressis statim porta clausa est
Now they that were sent, pursued after them, by the way that leadeth to the fords of the Jordan: and as soon as they were gone out, the gate was presently shut.
2:7. But those who had been sent pursued after them along the way that leads to the ford of the Jordan. And as soon as they went out, the gate was closed.
2:7. And the men pursued after them the way to Jordan unto the fords: and as soon as they which pursued after them were gone out, they shut the gate.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: Как в еврейском тексте, так и в греческом переводе 70-ти, этот стих начинается словами «а те люди»; слово посланные представляет свободную передачу, внушенную, по всей вероятности, переводом блаж. Иеронима: qui missi fuerant. До самой переправы, буквально с еврейского: «на переправу», у 70-ти: epi taV diabaseiV = к преходом в славянской Библии. Разумеется известное в древности место переправы через Иордан, вблизи Иерихона (Суд III:28; 2: Цар XIX:17), при обыкновенном низком уровне в нем воды.
Albert Barnes: Notes on the Bible - 1834
2:7: The sense is, that "they pursued along the way which leads to Jordan and across the fords;" probably those described in Jdg 3:28.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:7: the fords: Jdg 3:28, Jdg 12:5
they shut: Jos 2:5; Act 5:23
Carl Friedrich Keil and Franz Delitzsch
2:7
Upon this declaration on the part of the woman, the king's messengers ("the men") pursued the spies by the road to the Jordan which leads across the fords. Both the circumstances themselves and the usage of the language require that we should interpret the words in this way; for המּעבּרות על cannot mean "as far as the fords," and it is very improbable that the officers should have gone across the fords. If they did not succeed in overtaking the spies and apprehending them before they reached the fords, they certainly could not hope to do this on the other side of the river in the neighbourhood of the Israelitish camp. By "the fords" with the article we are to understand the ford near to Jericho which was generally used at that time (Judg 3:22; 2Kings 19:16.); but whether this was the one which is commonly used now at the mouth of Wady Shaib, almost in a straight line to the east of Jericho, or the more southerly one, el Helu, above the mouth of Wady Hesban (Rob. Pal. ii. p. 254), to the south of the bathing-place of Christian pilgrims, or el Meshra (Lynch, p. 155), or el Mocktaa (Seetzen, ii. p. 320), it is impossible to determine. (On these and other fords near Beisan, and as far up as the Sea of Galilee, see Rob. ii. p. 259, and Ritter Erdk. xv. pp. 549ff.) After the king's messengers had left the town, they shut the gate to prevent the spies from escaping, in case they should be still in the town. כּאשׁר אהרי for אשׁר אהרי is uncommon, but it is analogous to אחרי־כן אשׁר in Gen 6:4.
Josh 2:8-9
Notwithstanding these precautions, the men escaped. As soon as the officers had left Rahab's house, she went to the spies, who were concealed upon the roof, before they had lain down to sleep, which they were probably about to do upon the roof, - a thing of frequent occurrence in the East in summer time, - and confessed to them all that she believed and knew, namely, that God had given the land to the Israelites, and that the dread of them had fallen upon the Canaanites ("us," in contrast with "you," the Israelites, signifies the Canaanites generally, and not merely the inhabitants of Jericho), and despair had seized upon all the inhabitants of the land. The description of the despair of the Canaanites (Josh 2:9) is connected, so far as the expressions are concerned, with Ex 15:15 and Ex 15:16, to show that what Moses and the Israelites had sung after crossing the Red Sea was now fulfilled, that the Lord had fulfilled His promise (Ex 23:27 compared with Deut 2:25 and Deut 11:25), and had put fear and dread upon the Canaanites.
Josh 2:10
The report of the drying up of the Red Sea (Ex 14:15.), of the defeat of the mighty kings of the Amorites, and of the conquest of their kingdoms, had produced this effect upon the Canaanites. Even in the last of these occurrences the omnipotence of God had been visibly displayed, so that what the Lord foretold to Moses (Deut 2:25) had now taken place; it had filled all the surrounding nations with fear and dread of Israel, and the heart and courage of the Canaanites sank in consequence.
Josh 2:11
"When we heard this" - Rahab proceeded to tell them, transferring the feelings of her own heart to her countrymen - "our heart did melt" (it was thus that the Hebrew depicted utter despair; "the hearts of the people melted, and became as water," Josh 7:5), "and there did not remain any more spirit in any one:" i.e., they lost all strength of mind for acting, in consequence of their fear and dread (vid., Josh 5:1, though in 3Kings 10:5 this phrase is used to signify being out of one's-self from mere astonishment). "For Jehovah your God is God in heaven above, and upon the earth beneath." To this confession of faith, to which the Israelites were to be brought through the miraculous help of the Lord (Deut 4:39), Rahab also attained; although her confession of faith remained so far behind the faith which Moses at that time demanded of Israel, that she only discerned in Jehovah a Deity (Elohim) in heaven and upon earth, and therefore had not yet got rid of her polytheism altogether, however close she had come to a true and full confession of the Lord. But these miracles of divine omnipotence which led the heart of this sinner with its susceptibility for religious truth to true faith, and thus became to her a savour of life unto life, produced nothing but hardness in the unbelieving hearts of the rest of the Canaanites, so that they could not escape the judgment of death.
Josh 2:12-14
After this confession Rahab entreated the spies to spare her family (father's house), and made them promise her on oath as a sign of their fidelity, that on the capture of Jericho, which is tacitly assumed as self-evident after what had gone before, they would save alive her parents, and brothers and sisters, and all that belonged to them (i.e., according to Josh 6:23, the children and families of her brothers and sisters), and not put them to death; all of which they promised her on oath. "A true token," lit. a sign of truth, i.e., a sign by which they guaranteed the truth of the kindness for which she asked. This sign consisted in nothing but the solemn oath with which they were to confirm their assurance, and, according to Josh 2:14, actually did confirm it. The oath itself was taken in these words, "our soul shall die for you," by which they pledged their life for the life of Rahab and her family in this sense: God shall punish us with death if we are faithless, and do not spare thy life and the lives of thy relations. Though the name of God is not really expressed, it was implied in the fact that the words are described as swearing by Jehovah. But the spies couple their assurance with this condition, "if ye utter not this our business," do not betray us, sc., so that we should be pursued, and our life endangered; "then will we show thee mercy and truth" (cf. Gen 24:27).
John Gill
2:7 And the men pursued after them,.... As they thought:
the way to Jordan; on the other side of which the people of Israel lay encamped, to which they supposed, according to Rahab's account, these two men directed their course:
unto the fords; the fords of Jordan, the passages through it; for in some places, and at some times, it was fordable; which accounts for the way in which these spies could get over Jordan, see Gen 32:10; it was most reasonable to conclude they would return the same way; and so far the king's messengers went, but further they did not choose to go, because it would be to no purpose, and they might expose themselves to the camp of Israel, which lay on the other side:
and as soon as they which pursued after them were gone out, they shut the gate; that is, either as soon as the king's messengers were gone out of Rahab's house, either the spies, or rather the men of the house, Rahab's servants, shut the door of it to prevent their return, or others coming in; or rather, when they were got out of the city, the watchmen of the city, the porters of the city gates, shut them, that if they were not got out of the city, to prevent their escape, or however to keep out others from entering, that might be on some such design, or worse.
John Wesley
2:7 Fords - Or passages, that is, the places where people used to pass over Jordan, whether by boats or bridges. The gate - Of the city, to prevent the escape of the spies, if peradventure Rahab was mistaken, and they yet lurked therein.
Robert Jamieson, A. R. Fausset and David Brown
2:7 the men pursued after them the way to Jordan unto the fords--That river is crossed at several well-known fords. The first and second immediately below the sea of Galilee; the third and fourth immediately above and below the pilgrims' bathing-place, opposite Jericho.
as soon as they which pursued after them were gone out, they shut the gate--This precaution was to ensure the capture of the spies, should they have been lurking in the city.
2:82:8: եւ մինչչեւ՛ ՚ի քուն մտեալ էր նոցա, ել ինքն առ նոսա ՚ի տանիսն, եւ ասէ ցնոսա.
8. Նրանք դեռ չէին քնել, որ կինը նրանց մօտ՝ կտուրը ելաւ եւ ասաց.
8 Լրտեսները դեռ չէին քնացած, երբ կինը տանիք ելաւ անոնց քով
Եւ մինչեւ ի քուն մտեալ էր նոցա, ել ինքն առ նոսա ի տանիսն:

2:8: եւ մինչչեւ՛ ՚ի քուն մտեալ էր նոցա, ել ինքն առ նոսա ՚ի տանիսն, եւ ասէ ցնոսա.
8. Նրանք դեռ չէին քնել, որ կինը նրանց մօտ՝ կտուրը ելաւ եւ ասաց.
8 Լրտեսները դեռ չէին քնացած, երբ կինը տանիք ելաւ անոնց քով
zohrab-1805▾ eastern-1994▾ western am▾
2:88: Прежде нежели они легли спать, она взошла к ним на кровлю
2:8 καὶ και and; even αὐτοὶ αυτος he; him δὲ δε though; while πρὶν πριν before ἢ η or; than κοιμηθῆναι κοιμαω doze; fall asleep αὐτούς αυτος he; him καὶ και and; even αὐτὴ αυτος he; him ἀνέβη αναβαινω step up; ascend ἐπὶ επι in; on τὸ ο the δῶμα δωμα housetop πρὸς προς to; toward αὐτοὺς αυτος he; him
2:8 וְ wᵊ וְ and הֵ֖מָּה hˌēmmā הֵמָּה they טֶ֣רֶם ṭˈerem טֶרֶם beginning יִשְׁכָּב֑וּן yiškāvˈûn שׁכב lie down וְ wᵊ וְ and הִ֛יא hˈî הִיא she עָלְתָ֥ה ʕālᵊṯˌā עלה ascend עֲלֵיהֶ֖ם ʕᵃlêhˌem עַל upon עַל־ ʕal- עַל upon הַ ha הַ the גָּֽג׃ ggˈāḡ גָּג roof
2:8. necdum obdormierant qui latebant et ecce mulier ascendit ad eos et aitThe men that were hid were not yet asleep, when behold the woman went up to them, and said:
8. And before they were laid down, she came up unto them upon the roof;
2:8. Those who were hiding had not yet fallen asleep, and behold, the woman went up to them, and she said:
2:8. And before they were laid down, she came up unto them upon the roof;
And before they were laid down, she came up unto them upon the roof:

8: Прежде нежели они легли спать, она взошла к ним на кровлю
2:8
καὶ και and; even
αὐτοὶ αυτος he; him
δὲ δε though; while
πρὶν πριν before
η or; than
κοιμηθῆναι κοιμαω doze; fall asleep
αὐτούς αυτος he; him
καὶ και and; even
αὐτὴ αυτος he; him
ἀνέβη αναβαινω step up; ascend
ἐπὶ επι in; on
τὸ ο the
δῶμα δωμα housetop
πρὸς προς to; toward
αὐτοὺς αυτος he; him
2:8
וְ wᵊ וְ and
הֵ֖מָּה hˌēmmā הֵמָּה they
טֶ֣רֶם ṭˈerem טֶרֶם beginning
יִשְׁכָּב֑וּן yiškāvˈûn שׁכב lie down
וְ wᵊ וְ and
הִ֛יא hˈî הִיא she
עָלְתָ֥ה ʕālᵊṯˌā עלה ascend
עֲלֵיהֶ֖ם ʕᵃlêhˌem עַל upon
עַל־ ʕal- עַל upon
הַ ha הַ the
גָּֽג׃ ggˈāḡ גָּג roof
2:8. necdum obdormierant qui latebant et ecce mulier ascendit ad eos et ait
The men that were hid were not yet asleep, when behold the woman went up to them, and said:
2:8. Those who were hiding had not yet fallen asleep, and behold, the woman went up to them, and she said:
2:8. And before they were laid down, she came up unto them upon the roof;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-11: Когда удалились посланные от царя, Раавь взошла на кровлю к соглядатаям и высказала им побуждение, по которому она не выдала их. Она оказала им милость по тому убеждению, что Господь, Которому они поклоняются, отдаст им Ханаанскую землю. Начало этого она уже видит в необычайном страхе и унынии, овладевшими жителями этой земли. В состоянии такого же страха и под влиянием веры в то, что Господь есть Бог неба и земли, Которому никто безнаказанно не может противиться, она решилась скорее оказать им милость, чем выдать их и через это последнее избегнуть лжи и измены отечественному городу. Последнего Раавь не досказала; может быть, этого ясно и не сознавала, но тем не менее она дала ложное показание посланным от царя, сделала, следовательно, грех, который не навлек на нее осуждения, потому что прощен за ее веру, хотя и несовершенную, но живую и деятельную, которую она проявила в спасении иноплеменников, не без опасности для себя (в случае успешного обыска) и которою она оправдана Богом (Иак II:25; Евр XI:31); ее вера имеет тем большую цену, что возникла из тех же известий, которые в других произвели только страх.
Matthew Henry: Concise Commentary on the Whole Bible - 1706

III. The piety of Rahab in receiving and protecting these Israelites. Those that keep public-houses entertain all comers, and think themselves obliged to be civil to their guests. But Rahab showed her guests more than common civility, and went upon an uncommon principle in what she did; it was by faith that she received those with peace against whom her king and country had denounced war, Heb. xi. 31. 1. She bade them welcome to her house; they lodged there, though it appears by what she said to them (v. 9) she knew both whence they came and what their business was. 2. Perceiving that they were observed coming into the city, and that umbrage was taken at it, she hid them upon the roof of the house, which was flat, and covered them with stalks of flax (v. 6), so that, if the officers should come thither to search for them, there they might lie undiscovered. By these stalks of flax, which she herself had lain in order upon the roof to dry in the sun, in order to the beating of it and making it ready for the wheel, it appears she had one of the good characters of the virtuous woman, however in others of them she might be deficient, that she sought wool and flax, and wrought willingly with her hands, Prov. xxxi. 13. From this instance of her honest industry one would hope that, whatever she had been formerly, she was not now a harlot. 3. When she was examined concerning them, she denied they were in her house, turned off the officers that had a warrant to search for them with a sham, and so secured them. No marvel that the king of Jericho sent to enquire after them (v. 2, 3); he had cause to fear when the enemy was at his door, and his fear made him suspicious and jealous of all strangers. He had reason to demand from Rahab that she should bring forth the men to be dealt with as spies; but Rahab not only disowned that she knew them, or knew where they were, but, that no further search might be made for them in the city, told the pursuers they had gone away again and in all probability might be overtaken, v. 4, 5. Now, (1.) We are sure this was a good work: it is canonized by the apostle (James ii. 25), where she is said to be justified by works, and this is specified, that she received the messengers, and sent them out another way, and she did it by faith, such a faith as set her above the fear of man, even of the wrath of the king. She believed, upon the report she had heard of the wonders wrought for Israel, that their God was the only true God, and that therefore their declared design upon Canaan would undoubtedly take effect and in this faith she sided with them, protected them, and courted their favour. Had she said, "I believe God is yours and Canaan yours, but I dare not show you any kindness," her faith had been dead and inactive, and would not have justified her. But by this it appeared to be both alive and lively, that she exposed herself to the utmost peril, even of life, in obedience to her faith. Note, Those only are true believers that can find in their hearts to venture for God; and those that by faith take the Lord for their God take his people for their people, and cast in their lot among them. Those that have God for their refuge and hiding-place must testify their gratitude by their readiness to shelter his people when there is occasion. Let my outcasts dwell with thee, Isa. xvi. 3, 4. And we must be glad of an opportunity of testifying the sincerity and zeal of our love to God by hazardous services to his church and kingdom among men. But, (2.) There is that in it which it is not easy to justify, and yet it must be justified, or else it could not be so good a work as to justify her. [1.] It is plain that she betrayed her country by harbouring the enemies of it, and aiding those that were designing its destruction, which could not consist with her allegiance to her prince and her affection and duty to the community she was a member of. But that which justifies her in this is that she knew the Lord had given Israel this land (v. 9), knew it by the incontestable miracles God had wrought for them, which confirmed that grant; and her obligations to God were higher than her obligations to any other. If she knew God had given them this land, it would have been a sin to join with those that hindered them from possessing it. But, since no such grant of any land to any people can now be proved, this will by no means justify any such treacherous practices against the public welfare. [2.] It is plain that she deceived the officers that examined her with an untruth--That she knew not whence the men were, that they had gone out, that she knew not whither they had gone. What shall we say to this? If she had either told the truth or been silent, she would have betrayed the spies, and this would certainly have been a great sin; and it does not appear that she had any other way of concealing them that by this ironical direction to the officers to pursue them another way, which if they would suffer themselves to be deceived by, let them be deceived. None are bound to accuse themselves, or their friends, of that which, though enquired after as a crime, they know to be a virtue. This case was altogether extraordinary, and therefore cannot be drawn into a precedent; and that my be justified here which would be by no means lawful in a common case. Rahab knew, by what was already done on the other side Jordan, that no mercy was to be shown to the Canaanites, and thence inferred that, if mercy was not owing them, truth was not; those that might be destroyed might be deceived. Yet divines generally conceive that it was a sin, which however admitted of this extenuation, that being a Canaanite she was not better taught the evil of lying; but God accepted her faith and pardoned her infirmity. However it was in this case, we are sure it is our duty to speak every man the truth to his neighbour, to dread and detest lying, and never to do evil, that evil, that good may come of it, Rom. iii. 8. But God accepts what is sincerely and honestly intended, though there be a mixture of frailty and folly in it, and is not extreme to mark what we do amiss. Some suggest that what she said might possibly be true of some other men.

8 And before they were laid down, she came up unto them upon the roof; 9 And she said unto the men, I know that the LORD hath given you the land, and that your terror is fallen upon us, and that all the inhabitants of the land faint because of you. 10 For we have heard how the LORD dried up the water of the Red sea for you, when ye came out of Egypt; and what ye did unto the two kings of the Amorites, that were on the other side Jordan, Sihon and Og, whom ye utterly destroyed. 11 And as soon as we had heard these things, our hearts did melt, neither did there remain any more courage in any man, because of you: for the LORD your God, he is God in heaven above, and in earth beneath. 12 Now therefore, I pray you, swear unto me by the LORD, since I have shewed you kindness, that ye will also shew kindness unto my father's house, and give me a true token: 13 And that ye will save alive my father, and my mother, and my brethren, and my sisters, and all that they have, and deliver our lives from death. 14 And the men answered her, Our life for yours, if ye utter not this our business. And it shall be, when the LORD hath given us the land, that we will deal kindly and truly with thee. 15 Then she let them down by a cord through the window: for her house was upon the town wall, and she dwelt upon the wall. 16 And she said unto them, Get you to the mountain, lest the pursuers meet you; and hide yourselves there three days, until the pursuers be returned: and afterward may ye go your way. 17 And the men said unto her, We will be blameless of this thine oath which thou hast made us swear. 18 Behold, when we come into the land, thou shalt bind this line of scarlet thread in the window which thou didst let us down by: and thou shalt bring thy father, and thy mother, and thy brethren, and all thy father's household, home unto thee. 19 And it shall be, that whosoever shall go out of the doors of thy house into the street, his blood shall be upon his head, and we will be guiltless: and whosoever shall be with thee in the house, his blood shall be on our head, if any hand be upon him. 20 And if thou utter this our business, then we will be quit of thine oath which thou hast made us to swear. 21 And she said, According unto your words, so be it. And she sent them away, and they departed: and she bound the scarlet line in the window.
The matter is here settled between Rahab and the spies respecting the service she was now to do for them, and the favour they were afterwards to show to her. She secures them on condition that they should secure her.
I. She gives them, and by them sends to Joshua and Israel, all the encouragement that could be desired to make their intended descent upon Canaan. This was what they came for, and it was worth coming for. Having got clear of the officers, she comes up to them to the roof of the house where they lay hid, finds them perhaps somewhat dismayed at the peril they apprehended themselves in from the officers, and scarcely recovered from the fright, but has that to say to them which will give them abundant satisfaction. 1. She lets them know that the report of the great things God had done for them had come to Jericho (v. 10), not only that they had an account of their late victories obtained over the Amorites in the neighbouring country, on the other side of the river, but that their miraculous deliverance out of Egypt, and passage through the Red Sea, a great way off, and forty years ago, were remembered and talked of afresh in Jericho, to the amazement of every body. Thus this Joshua and his fellows were men wondered at, Zech. iii. 8. See how God makes his wonderful works to be remembered (Ps. cxi. 4), so that men shall speak of the might of his terrible acts, Ps. cxlv. 6. 2. She tells them what impressions the tidings of these things had made upon the Canaanites: Your terror has fallen upon us (v. 9); our hearts did melt, v. 11. If she kept a public house, this would give her an opportunity of understanding the sense of various companies and of travellers from other parts of the country, so that they could not know this any way better than by her information; and it would be of great use to Joshua and Israel to know it; it would put courage into the most cowardly Israelite to hear how their enemies were dispirited, and it was easy to conclude that those who now fainted before them would infallibly fall before them, especially because it was the accomplishment of a promise God had made them, that he would lay the fear and dread of them upon all this land (Deut. xi. 25), and so it would be an earnest of the accomplishment of all the other promises God had made to them. Let not the stout man glory in his courage, any more than the strong man in his strength; for God can weaken both mind and body. Let not God's Israel be afraid of their most powerful enemies; for their God can, when he pleases, make their most powerful enemies afraid of them. Let none think to harden their hearts against God and prosper; for he that made man's soul can at any time make the sword of his terrors approach to it. 3. She hereupon makes profession of her faith in God and his promise; and perhaps there was not found so great faith (all things considered), no, not in Israel, as in this woman of Canaan. (1.) who believes God's power and dominion over all the world (v. 11): "Jehovah your God, whom you worship and call upon, is so far above all gods that he is the only true God; for he is God in heaven above and in earth beneath, and is served by all the hosts of both." A vast distance there is between heaven and earth, yet both are equally under the inspection and government of the great Jehovah. Heaven is not above his power, nor is earth below his cognizance. (2.) She believes his promise to his people Israel (v. 9): I know that the Lord hath given you the land. The king of Jericho had heard as much as she had of the great things God had done for Israel, yet he cannot infer thence that the Lord had given them this land, but resolves to hold it out against them to the last extremity; for the most powerful means of conviction will not of themselves attain the end without divine grace, and by that grace Rahab the harlot, who had only heard of the wonders God had wrought, speaks with more assurance of the truth of the promise made to the fathers than all the elders of Israel had done who were eye-witnesses of those wonders, many of whom perished through unbelief of this promise. Blessed are those that have not seen, and yet have believed; so Rahab did. O woman, great is thy faith!
II. She engaged them to take her and her relations under their protection, that they might not perish in the destruction of Jericho, v. 12, 13. Now, 1. It was an evidence of the sincerity and strength of her faith concerning the approaching revolution in her country that she was so solicitous to make an interest for herself with the Israelites, and courted their kindness. She foresaw the conquest of her country, and in the belief of that bespoke in time the favour of the conquerors. Thus Noah, being moved with fear, prepared an ark to the saving of his house, and the condemning of the world, Heb. xi. 7. Those who truly believe the divine revelation concerning the ruin of sinners, and the grant of the heavenly land to God's Israel, will give diligence to flee from the wrath to come, and to lay hold of eternal life, by joining themselves to God and to his people. 2. The provision she made for the safety of her relations, as well as for her own, is a laudable instance of natural affection, and an intimation to us in like manner to do all we can for the salvation of the souls of those that are dear to us, and, with ourselves, to bring them, if possible, into the bond of the covenant. No mention is made of her husband and children, but only her parents, and brothers, and sisters, for whom, though she was herself a housekeeper, she retained a due concern. 3. Her request that they would swear unto her by Jehovah is an instance of her acquaintance with the only true God, and her faith in him and devotion towards him, one act of which is religiously to swear by his name. 4. Her petition is very just and reasonable, that, since she had protected them, they should protect her, and since her kindness to them extended to their people, for whom they were now negotiating, their kindness to her should take in all hers. It was the least they could do for one that had saved their lives with the hazard of her own. Note, Those that show mercy may expect to find mercy. Observe, She does not demand any preferment by way of reward for her kindness to them, though they lay so much at her mercy that she might have made her own terms, but only indents for her Life, which in a general destruction would be a singular favour. Thus God promised Ebed-Melech, in recompence for his kindness to Jeremiah, that in the worst of times he should have his life for a prey, Jer. xxxix. 18. Yet this Rahab was afterwards advanced to be a princess in Israel, the wife of Salmon, and one of the ancestors of Christ, Matt. i. 5. Those that faithfully serve Christ and suffer for him he will not only protect, but prefer, and will do for them more than they are able to ask or think.
III. They solemnly engaged for her preservation in the common destruction (v. 14): "Our life for yours. We will take as much care of your lives as of our own, and would as soon hurt ourselves as any of you." Nay, they imprecate God's judgments on themselves if they should violate their promise to her. She had pawned her life for theirs, and now they in requital pawn their lives for hers, and (as public persons) with them they pawn the public faith and the credit of their nation, for they plainly interest all Israel in the engagement in those words, When the Lord has given us the land, meaning not themselves only, but the people whose agents they were. No doubt they knew themselves sufficiently authorized to treat with Rahab concerning this matter, and were confident that Joshua would ratify what they did, else they had not dealt honestly; the general law that they should make no covenant with the Canaanites (Deut. vii. 2) did not forbid them to take under their protection a particular person, that had heartily come into their interests and had done them real kindnesses. The law of gratitude is one of the laws of nature. Now observe here, 1. The promises they made her. In general, "We will deal kindly and truly with thee, v. 14. We will not only be kind in promising now, but true in performing what we promise; and not only true in performing just what we promise, but kind in out-doing thy demands and expectations." The goodness of God is often expressed by his kindness and truth (Ps. cxvii. 2), and in both these we must be followers of him. In particular, "If a hand be upon any in the house with thee, his blood shall be on our head," v. 19. If hurt come through our carelessness to those whom we are obliged to protect, we thereby contract guilt, and blood will be found a heavy load. 2. The provisos and limitations of their promises. Though they were in haste, and it may be in some confusion, yet we find them very cautious in settling this agreement and the terms of it, not to bind themselves to more than was fit for them to perform. Note, Covenants must be made with care, and we must swear in judgment, lest we find ourselves perplexed and entangled when it is too late after vows to make enquiry. Those that will be conscientious in keeping their promises will be cautious in making them, and perhaps may insert conditions which others may think frivolous. Their promise is here accompanied with three provisos, and they were necessary ones. They will protect Rahab, and all her relations always, provided, (1.) That she tie the scarlet cord with which she was now about to let them down in the window of her house, v. 18. This was to be a mark upon the house, which the spies would take care to give notice of to the camp of Israel, that no soldier, how hot and eager soever he was in military executions, might offer any violence to the house that was thus distinguished. This was like the blood sprinkled upon the door-post, which secured the first-born from the destroying angel, and, being of the same colour, some allude to this also to represent the safety of believers under the protection of the blood of Christ sprinkled on the conscience. The same cord that she made use of for the preservation of these Israelites was to be made use of for her preservation. What we serve and honour God with we may expect he will bless and make comfortable to us. (2.) That she should have all those whose safety she had desired in the house with her and keep them there, and that, at the time of taking the town, none of them should dare to stir out of doors, v. 18, 19. This was a necessary proviso, for Rahab's kindred could not be distinguished any other way than by being in her distinguished house; should they mingle with their neighbours, there was no remedy, but the sword would devour one as well as another. It was a reasonable proviso that, since they were saved purely for Rahab's sake, her house should have the honour of being their castle, and that, if they would not perish with those that believed not, they should thus far believe the certainty and severity of the ruin coming upon their city as to retire into a place made safe by promise, as Noah into the ark and Lot into Zoar, and should save themselves from this untoward generation, by separating from them. It was likewise a significant proviso, intimating to us that those who are added to the church that they may be saved must keep close to the society of the faithful, and, having escaped the corruption that is in the world through lust, must take heed of being again entangled therein. (3.) That she should keep counsel (v. 14, 20): If thou utter this our business, that is, "If thou betray us when we are gone, or if thou make this agreement public, so as that others tie scarlet lines in their windows and so confound us, then we will be clear of thy oath." Those are unworthy of the secret of the Lord that know now how to keep it to themselves when there is occasion.
John Gill
2:8 And before they were laid down,.... Under the stalks of the flax; or rather, since they are said to be hid in them, before they were fallen asleep, so Kimchi and Abarbinel:
she came up unto them upon the roof; to acquaint them how things were, and to converse with them on the following subjects.
John Wesley
2:8 Laid down - To sleep as they intended.
Robert Jamieson, A. R. Fausset and David Brown
2:8 THE COVENANT BETWEEN HER AND THEM. (Josh 2:8-21)
she came up unto them upon the roof and said--Rahab's dialogue is full of interest, as showing the universal panic and consternation of the Canaanites on the one hand (Josh 24:11; Deut 2:25), and her strong convictions on the other, founded on a knowledge of the divine promise, and the stupendous miracles that had opened the way of the Israelites to the confines of the promised land. She was convinced of the supremacy of Jehovah, and her earnest stipulations for the preservation of her relatives amid the perils of the approaching invasion, attest the sincerity and strength of her faith.
2:92:9: Գիտե՛մ զի ե՛տ ձեզ Տէր զերկիրս. քանզի անկաւ ա՛հ ձեր ՚ի վերայ մեր, ※ եւ զի հաշեցան ամենեքեան որ բնակեալ էին յերկրիս յայսմիկ յերեսաց ձերոց[2114]. [2114] Ոմանք. Եւ զի ափշեցան ամենեքեան։
9. «Գիտեմ, որ Տէրն այս երկիրը ձեզ է տուել, որովհետեւ ձեր ահն ընկել է մեզ վրայ, եւ ձեր պատճառով այս երկրի բոլոր բնակիչները հալումաշ են եղել,
9 Եւ ըսաւ. «Ես գիտեմ որ Տէրը այս երկիրը ձեզի տուաւ ու ձեր վախը մեր վրայ ինկաւ եւ ձեր պատճառով այս երկրին բնակիչները հալեցան։
եւ ասէ ցնոսա. Գիտեմ զի ետ ձեզ Տէր զերկիրս. քանզի անկաւ ահ ձեր ի վերայ մեր, եւ զի հաշեցան ամենեքեան որ բնակեալ էին յերկրիս յայսմիկ յերեսաց ձերոց:

2:9: Գիտե՛մ զի ե՛տ ձեզ Տէր զերկիրս. քանզի անկաւ ա՛հ ձեր ՚ի վերայ մեր, ※ եւ զի հաշեցան ամենեքեան որ բնակեալ էին յերկրիս յայսմիկ յերեսաց ձերոց[2114].
[2114] Ոմանք. Եւ զի ափշեցան ամենեքեան։
9. «Գիտեմ, որ Տէրն այս երկիրը ձեզ է տուել, որովհետեւ ձեր ահն ընկել է մեզ վրայ, եւ ձեր պատճառով այս երկրի բոլոր բնակիչները հալումաշ են եղել,
9 Եւ ըսաւ. «Ես գիտեմ որ Տէրը այս երկիրը ձեզի տուաւ ու ձեր վախը մեր վրայ ինկաւ եւ ձեր պատճառով այս երկրին բնակիչները հալեցան։
zohrab-1805▾ eastern-1994▾ western am▾
2:99: и сказала им: я знаю, что Господь отдал землю сию вам, ибо вы навели на нас ужас, и все жители земли сей пришли от вас в робость;
2:9 καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward αὐτούς αυτος he; him ἐπίσταμαι επισταμαι well aware; stand over ὅτι οτι since; that δέδωκεν διδωμι give; deposit ὑμῖν υμιν you κύριος κυριος lord; master τὴν ο the γῆν γη earth; land ἐπιπέπτωκεν επιπιπτω fall on / upon γὰρ γαρ for ὁ ο the φόβος φοβος fear; awe ὑμῶν υμων your ἐφ᾿ επι in; on ἡμᾶς ημας us
2:9 וַ wa וְ and תֹּ֨אמֶר֙ ttˈōmer אמר say אֶל־ ʔel- אֶל to הָ֣ hˈā הַ the אֲנָשִׁ֔ים ʔᵃnāšˈîm אִישׁ man יָדַ֕עְתִּי yāḏˈaʕtî ידע know כִּֽי־ kˈî- כִּי that נָתַ֧ן nāṯˈan נתן give יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH לָכֶ֖ם lāḵˌem לְ to אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and כִֽי־ ḵˈî- כִּי that נָפְלָ֤ה nāfᵊlˈā נפל fall אֵֽימַתְכֶם֙ ʔˈêmaṯᵊḵem אֵימָה fright עָלֵ֔ינוּ ʕālˈênû עַל upon וְ wᵊ וְ and כִ֥י ḵˌî כִּי that נָמֹ֛גוּ nāmˈōḡû מוג faint כָּל־ kol- כֹּל whole יֹשְׁבֵ֥י yōšᵊvˌê ישׁב sit הָ hā הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth מִ mi מִן from פְּנֵיכֶֽם׃ ppᵊnêḵˈem פָּנֶה face
2:9. novi quod tradiderit Dominus vobis terram etenim inruit in nos terror vester et elanguerunt omnes habitatores terraeI know that the Lord hath given this land to you: for the dread of you is fallen upon us, and all the inhabitants of the land have lost all strength.
9. and she said unto the men, I know that the LORD hath given you the land, and that your terror is fallen upon us, and that all the inhabitants of the land melt away before you.
2:9. “I know that the Lord has given this land to you. For the terror of you has fallen upon us, and all the inhabitants of the land have languished.
2:9. And she said unto the men, I know that the LORD hath given you the land, and that your terror is fallen upon us, and that all the inhabitants of the land faint because of you.
And she said unto the men, I know that the LORD hath given you the land, and that your terror is fallen upon us, and that all the inhabitants of the land faint because of you:

9: и сказала им: я знаю, что Господь отдал землю сию вам, ибо вы навели на нас ужас, и все жители земли сей пришли от вас в робость;
2:9
καὶ και and; even
εἶπεν επω say; speak
πρὸς προς to; toward
αὐτούς αυτος he; him
ἐπίσταμαι επισταμαι well aware; stand over
ὅτι οτι since; that
δέδωκεν διδωμι give; deposit
ὑμῖν υμιν you
κύριος κυριος lord; master
τὴν ο the
γῆν γη earth; land
ἐπιπέπτωκεν επιπιπτω fall on / upon
γὰρ γαρ for
ο the
φόβος φοβος fear; awe
ὑμῶν υμων your
ἐφ᾿ επι in; on
ἡμᾶς ημας us
2:9
וַ wa וְ and
תֹּ֨אמֶר֙ ttˈōmer אמר say
אֶל־ ʔel- אֶל to
הָ֣ hˈā הַ the
אֲנָשִׁ֔ים ʔᵃnāšˈîm אִישׁ man
יָדַ֕עְתִּי yāḏˈaʕtî ידע know
כִּֽי־ kˈî- כִּי that
נָתַ֧ן nāṯˈan נתן give
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
לָכֶ֖ם lāḵˌem לְ to
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
וְ wᵊ וְ and
כִֽי־ ḵˈî- כִּי that
נָפְלָ֤ה nāfᵊlˈā נפל fall
אֵֽימַתְכֶם֙ ʔˈêmaṯᵊḵem אֵימָה fright
עָלֵ֔ינוּ ʕālˈênû עַל upon
וְ wᵊ וְ and
כִ֥י ḵˌî כִּי that
נָמֹ֛גוּ nāmˈōḡû מוג faint
כָּל־ kol- כֹּל whole
יֹשְׁבֵ֥י yōšᵊvˌê ישׁב sit
הָ הַ the
אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth
מִ mi מִן from
פְּנֵיכֶֽם׃ ppᵊnêḵˈem פָּנֶה face
2:9. novi quod tradiderit Dominus vobis terram etenim inruit in nos terror vester et elanguerunt omnes habitatores terrae
I know that the Lord hath given this land to you: for the dread of you is fallen upon us, and all the inhabitants of the land have lost all strength.
2:9. “I know that the Lord has given this land to you. For the terror of you has fallen upon us, and all the inhabitants of the land have languished.
2:9. And she said unto the men, I know that the LORD hath given you the land, and that your terror is fallen upon us, and that all the inhabitants of the land faint because of you.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-11: Господь отдал. Слову Господь в еврейском тексте соответствует «Иегова» или «Иагвэ», как, вероятно, произносилось в древности евреями это божественное имя. Это имя Раавь узнала, конечно, вместе с известиями о делах Его всемогущества, возбудивших в ней веру в Его. Землю сию; слово сию, поставлено в славянской Библии в скобках, служит передачей определительного члена, с которым поставлено здесь слово «земля» в еврейском тексте и греческом переводе. [Бог] после Господь не читается в еврейском тексте и прибавлено на основании греко-славянского перевода. Слова (из нас) не находят себе соответствий в Александрийском и некоторых других греческих списках. Исповедание веры Раави: Господь Бог ваш есть Бог на небе вверху и на земле внизу имеет несомненное сходство с тем, какое внушал израильскому народу Моисей (Втор IV:39), но далеко не полное: в словах Бог на небе Элогим читается без определительного члена, с которым поставлено это божественное имя во Второзаконии (га — ало гим) и которым показывается, что обозначаемый им Бог есть Бог в собственном смысле или единственный. Отсутствуют в исповедании Раави и слова, читаемые в указанном месте Второзакония, — нет еще, — исключающие мысль о бытии другого Бога, кроме Бога Израилева. Это сравнение того и другого исповеданий показывает, что Раавь, хотя высоко поднялась в своей вере над соплеменниками, уверовавши в Бога Израилева, как действительного Бога, не достигла еще, однако, в то время совершенной веры в то, что Он единственный Бог.
Adam Clarke: Commentary on the Bible - 1831
2:9: I know that the Lord hath given you the land - It is likely she had this only from conjecture, having heard of their successes against the Amorites, their prodigious numbers, and seeing the state of terror and dismay to which the inhabitants of her own land were reduced.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:9: I know: Exo 18:11; Kg2 5:15; Job 19:25; Ecc 8:12; Heb 11:1, Heb 11:2
that the Lord: Gen 13:14-17, Gen 15:18-21; Exo 3:6-8; Deu 32:8; Psa 115:16; Jer 27:5; Mat 20:15
your terror: Gen 35:5; Exo 15:15, Exo 15:16, Exo 23:27; Deu 2:25, Deu 11:25, Deu 28:10; Jdg 7:14; Sa1 14:15; Kg2 7:6
faint: Heb. melt, Jos 2:11; Sa1 14:16; Sa2 17:10; Psa 112:10; Isa 19:1; Nah 2:10
Geneva 1599
2:9 And she said unto the men, I know that the LORD hath given you the land, and that your (d) terror is fallen upon us, and that all the inhabitants of the land faint because of you.
(d) For so God promised, (Deut 28:7; Josh 5:1).
John Gill
2:9 And she said unto the men,.... The two spies:
I know that the Lord hath given you the land; the land of Canaan, of which she was an inhabitant, and in which they now were; this she knew either by some tradition that was among them; or by divine revelation, a supernatural impulse upon her mind: or by observing what the Lord had done already, in putting the land of the Amorites into their hands, which were one of the seven nations of Canaan; and by this it also appears, and more clearly by what follows, that she had knowledge of the Lord God, the God of Israel:
and that your terror is fallen upon us; which was another token or sign by which she knew the land would be delivered to them; that they who were a formidable people, and struck terror into others, now were terrified themselves, at the rumour of Israel being come to invade them; this was what the Lord said should be the case, Deut 11:25,
and that all the inhabitants of the land faint because of you; or "melt" (f), like wax before the fire, as Moses had predicted, Ex 15:15.
(f) "liquefacti sunt", Montanus, Piscator.
John Wesley
2:9 Your terror - That is, the dread of you.
2:102:10: քանզի լուաք թէ ցամաքեցո՛յց Տէր զծովն Կարմիր յերեսաց ձերոց, յելանելն ձեր յԵգիպտոսէ, եւ զոր ինչ արարէք ընդ երկուս թագաւորսն Ամովրհացւոց, որ էին յայնկոյս Յորդանանու ընդ Սեհոնի եւ ընդ Ովգայ՝ զոր սատակեցէք[2115]։ [2115] Ոմանք. Ընդ Սեհովն եւ ընդ Ովգ զորս սատակեցէքն։
10. քանի որ մենք լսել ենք, թէ ինչպէս Տէրը Կարմիր ծովը ցամաքեցրեց ձեր առաջ, երբ դուրս էիք գալիս Եգիպտոսից, եւ թէ ինչ արեցիք դուք ամորհացիների երկու թագաւորներին՝ Յորդանան գետի այն կողմում գտնուող Սեհոնին եւ Օգին, որոնց սպանեցիք:
10 Քանզի մենք լսեցինք թէ ի՛նչպէս Տէրը ձեր Եգիպտոսէն ելած ատենը Կարմիր ծովուն ջուրերը ձեր առջեւէն ցամքեցուց. նաեւ ինչ որ դուք ըրիք Յորդանանի անդիի կողմը բնակող Ամօրհացիներու երկու թագաւորներուն՝ Սեհոնին ու Ովգին՝ որոնք բնաջինջ ըրիք։
քանզի լուաք թէ ցամաքեցոյց Տէր զծովն Կարմիր յերեսաց ձերոց յելանելն ձեր յԵգիպտոսէ, եւ զոր ինչ արարէք ընդ երկուս թագաւորսն Ամովրհացւոց որ էին յայնկոյս Յորդանանու, ընդ Սեհոնի եւ ընդ Ովգայ, զորս սատակեցէք:

2:10: քանզի լուաք թէ ցամաքեցո՛յց Տէր զծովն Կարմիր յերեսաց ձերոց, յելանելն ձեր յԵգիպտոսէ, եւ զոր ինչ արարէք ընդ երկուս թագաւորսն Ամովրհացւոց, որ էին յայնկոյս Յորդանանու ընդ Սեհոնի եւ ընդ Ովգայ՝ զոր սատակեցէք[2115]։
[2115] Ոմանք. Ընդ Սեհովն եւ ընդ Ովգ զորս սատակեցէքն։
10. քանի որ մենք լսել ենք, թէ ինչպէս Տէրը Կարմիր ծովը ցամաքեցրեց ձեր առաջ, երբ դուրս էիք գալիս Եգիպտոսից, եւ թէ ինչ արեցիք դուք ամորհացիների երկու թագաւորներին՝ Յորդանան գետի այն կողմում գտնուող Սեհոնին եւ Օգին, որոնց սպանեցիք:
10 Քանզի մենք լսեցինք թէ ի՛նչպէս Տէրը ձեր Եգիպտոսէն ելած ատենը Կարմիր ծովուն ջուրերը ձեր առջեւէն ցամքեցուց. նաեւ ինչ որ դուք ըրիք Յորդանանի անդիի կողմը բնակող Ամօրհացիներու երկու թագաւորներուն՝ Սեհոնին ու Ովգին՝ որոնք բնաջինջ ըրիք։
zohrab-1805▾ eastern-1994▾ western am▾
2:1010: ибо мы слышали, как Господь иссушил пред вами воду Чермного моря, когда вы шли из Египта, и как поступили вы с двумя царями Аморрейскими за Иорданом, с Сигоном и Огом, которых вы истребили;
2:10 ἀκηκόαμεν ακουω hear γὰρ γαρ for ὅτι οτι since; that κατεξήρανεν συμμαχεω lord; master ὁ ο the θεὸς θεος God τὴν ο the ἐρυθρὰν ερυθρος red θάλασσαν θαλασσα sea ἀπὸ απο from; away προσώπου προσωπον face; ahead of ὑμῶν υμων your ὅτε οτε when ἐξεπορεύεσθε εκπορευομαι emerge; travel out ἐκ εκ from; out of γῆς γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos καὶ και and; even ὅσα οσος as much as; as many as ἐποίησεν ποιεω do; make τοῖς ο the δυσὶ δυο two βασιλεῦσιν βασιλευς monarch; king τῶν ο the Αμορραίων αμορραιος who; what ἦσαν ειμι be πέραν περαν on the other side τοῦ ο the Ιορδάνου ιορδανης Iordanēs; Iorthanis τῷ ο the Σηων σηων and; even Ωγ ωγ who; what ἐξωλεθρεύσατε εξολοθρευω utterly ruin αὐτούς αυτος he; him
2:10 כִּ֣י kˈî כִּי that שָׁמַ֗עְנוּ šāmˈaʕnû שׁמע hear אֵ֠ת ʔˌēṯ אֵת [object marker] אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] הֹובִ֨ישׁ hôvˌîš יבשׁ be dry יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] מֵ֤י mˈê מַיִם water יַם־ yam- יָם sea סוּף֙ sûf סוּף rush מִ mi מִן from פְּנֵיכֶ֔ם ppᵊnêḵˈem פָּנֶה face בְּ bᵊ בְּ in צֵאתְכֶ֖ם ṣēṯᵊḵˌem יצא go out מִ mi מִן from מִּצְרָ֑יִם mmiṣrˈāyim מִצְרַיִם Egypt וַ wa וְ and אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עֲשִׂיתֶ֡ם ʕᵃśîṯˈem עשׂה make לִ li לְ to שְׁנֵי֩ šᵊnˌê שְׁנַיִם two מַלְכֵ֨י malᵊḵˌê מֶלֶךְ king הָ hā הַ the אֱמֹרִ֜י ʔᵉmōrˈî אֱמֹרִי Amorite אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] בְּ bᵊ בְּ in עֵ֤בֶר ʕˈēver עֵבֶר opposite הַ ha הַ the יַּרְדֵּן֙ yyardˌēn יַרְדֵּן Jordan לְ lᵊ לְ to סִיחֹ֣ן sîḥˈōn סִיחֹון Sihon וּ û וְ and לְ lᵊ לְ to עֹ֔וג ʕˈôḡ עֹוג Og אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] הֶחֱרַמְתֶּ֖ם heḥᵉramtˌem חרם consecrate אֹותָֽם׃ ʔôṯˈām אֵת [object marker]
2:10. audivimus quod siccaverit Dominus aquas maris Rubri ad vestrum introitum quando egressi estis ex Aegypto et quae feceritis duobus Amorreorum regibus qui erant trans Iordanem Seon et Og quos interfecistisWe have heard that the Lord dried up the water of the Red Sea, at your going in, when you came out of Egypt: and what things you did to the two kings of the Amorrhites, that were beyond the Jordan, Sehon and Og whom you slew.
10. For we have heard how the LORD dried up the water of the Red Sea before you, when ye came out of Egypt; and what ye did unto the two kings of the Amorites, that were beyond Jordan, unto Sihon and to Og, whom ye utterly destroyed.
2:10. We have heard that the Lord dried up the water of the Red Sea upon your arrival, when you were departing from Egypt, and we heard of the things that you did to the two kings of the Amorites, who were beyond the Jordan, Sihon and Og, whom you put to death.
2:10. For we have heard how the LORD dried up the water of the Red sea for you, when ye came out of Egypt; and what ye did unto the two kings of the Amorites, that [were] on the other side Jordan, Sihon and Og, whom ye utterly destroyed.
For we have heard how the LORD dried up the water of the Red sea for you, when ye came out of Egypt; and what ye did unto the two kings of the Amorites, that [were] on the other side Jordan, Sihon and Og, whom ye utterly destroyed:

10: ибо мы слышали, как Господь иссушил пред вами воду Чермного моря, когда вы шли из Египта, и как поступили вы с двумя царями Аморрейскими за Иорданом, с Сигоном и Огом, которых вы истребили;
2:10
ἀκηκόαμεν ακουω hear
γὰρ γαρ for
ὅτι οτι since; that
κατεξήρανεν συμμαχεω lord; master
ο the
θεὸς θεος God
τὴν ο the
ἐρυθρὰν ερυθρος red
θάλασσαν θαλασσα sea
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
ὑμῶν υμων your
ὅτε οτε when
ἐξεπορεύεσθε εκπορευομαι emerge; travel out
ἐκ εκ from; out of
γῆς γη earth; land
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
καὶ και and; even
ὅσα οσος as much as; as many as
ἐποίησεν ποιεω do; make
τοῖς ο the
δυσὶ δυο two
βασιλεῦσιν βασιλευς monarch; king
τῶν ο the
Αμορραίων αμορραιος who; what
ἦσαν ειμι be
πέραν περαν on the other side
τοῦ ο the
Ιορδάνου ιορδανης Iordanēs; Iorthanis
τῷ ο the
Σηων σηων and; even
Ωγ ωγ who; what
ἐξωλεθρεύσατε εξολοθρευω utterly ruin
αὐτούς αυτος he; him
2:10
כִּ֣י kˈî כִּי that
שָׁמַ֗עְנוּ šāmˈaʕnû שׁמע hear
אֵ֠ת ʔˌēṯ אֵת [object marker]
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
הֹובִ֨ישׁ hôvˌîš יבשׁ be dry
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
מֵ֤י mˈê מַיִם water
יַם־ yam- יָם sea
סוּף֙ sûf סוּף rush
מִ mi מִן from
פְּנֵיכֶ֔ם ppᵊnêḵˈem פָּנֶה face
בְּ bᵊ בְּ in
צֵאתְכֶ֖ם ṣēṯᵊḵˌem יצא go out
מִ mi מִן from
מִּצְרָ֑יִם mmiṣrˈāyim מִצְרַיִם Egypt
וַ wa וְ and
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
עֲשִׂיתֶ֡ם ʕᵃśîṯˈem עשׂה make
לִ li לְ to
שְׁנֵי֩ šᵊnˌê שְׁנַיִם two
מַלְכֵ֨י malᵊḵˌê מֶלֶךְ king
הָ הַ the
אֱמֹרִ֜י ʔᵉmōrˈî אֱמֹרִי Amorite
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
בְּ bᵊ בְּ in
עֵ֤בֶר ʕˈēver עֵבֶר opposite
הַ ha הַ the
יַּרְדֵּן֙ yyardˌēn יַרְדֵּן Jordan
לְ lᵊ לְ to
סִיחֹ֣ן sîḥˈōn סִיחֹון Sihon
וּ û וְ and
לְ lᵊ לְ to
עֹ֔וג ʕˈôḡ עֹוג Og
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
הֶחֱרַמְתֶּ֖ם heḥᵉramtˌem חרם consecrate
אֹותָֽם׃ ʔôṯˈām אֵת [object marker]
2:10. audivimus quod siccaverit Dominus aquas maris Rubri ad vestrum introitum quando egressi estis ex Aegypto et quae feceritis duobus Amorreorum regibus qui erant trans Iordanem Seon et Og quos interfecistis
We have heard that the Lord dried up the water of the Red Sea, at your going in, when you came out of Egypt: and what things you did to the two kings of the Amorrhites, that were beyond the Jordan, Sehon and Og whom you slew.
2:10. We have heard that the Lord dried up the water of the Red Sea upon your arrival, when you were departing from Egypt, and we heard of the things that you did to the two kings of the Amorites, who were beyond the Jordan, Sihon and Og, whom you put to death.
2:10. For we have heard how the LORD dried up the water of the Red sea for you, when ye came out of Egypt; and what ye did unto the two kings of the Amorites, that [were] on the other side Jordan, Sihon and Og, whom ye utterly destroyed.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:10: For we: Jos 4:24; Exo 14:21-31, Exo 15:14-16
what ye did: Num 21:21-35; Deu 2:30-37, Deu 3:1-8
John Gill
2:10 For we have heard how the Lord dried up the waters of the Red sea for you, when ye came out of Egypt,.... To make a passage for them through it, to walk in as on dry land; this they had heard of and remembered, though it was forty years ago:
and what you did unto the kings of the Amorites that were on the other side Jordan: which were things more recent, done but a few months ago:
Sihon and Og, whom ye utterly destroyed; the history of which see in Num 21:21; who were destroyed by them under Moses and Joshua their commanders; and Hercules, who is thought to be the same with Joshua, is by Lucian (g) called Ogmius, from slaying Og, as is supposed (h).
(g) In Hercule. (h) Dickinson. Delph. Phoenic. c. 4. p. 44.
2:112:11: Եւ իբրեւ լուաք մեք՝ զարհուրեցա՛ք սրտիւք մերովք, եւ ո՛չ եւս գոյ շունչ յումեք ՚ի մէնջ յերեսաց ձերոց. զի Տէր Աստուած ձեր՝ նա՛ է Աստուած յերկինս ՚ի վեր եւ յերկիր ՚ի խոնարհ[2116]։ [2116] Ոմանք. Եւ ո՛չ եւս գոյր շունչ յումեք։
11. Երբ մենք լսեցինք, զարհուրեցին մեր սրտերը, եւ մեզնից ոչ մէկի մէջ շունչ չի մնացել ձեր պատճառով, որովհետեւ ձեր Տէր Աստուածն Աստուած է երկնքում՝ վերեւում, եւ երկրի վրայ՝ ներքեւում:
11 Ուստի այս բաները լսածնուս պէս սրտերնիս հալեցաւ ու ձեր երեսէն վախնալով մէկո՛ւն վրայ համարձակութիւն* չմնաց. քանզի ձեր Եհովա Աստուածը՝ վերը երկնքին մէջ ու վարը երկրի վրայ՝ միայն ինքն է Աստուած։
Եւ իբրեւ լուաք մեք, զարհուրեցաք սրտիւք մերովք, եւ ոչ եւս գոյ շունչ յումեք ի մէնջ յերեսաց ձերոց. զի Տէր Աստուած ձեր, նա է Աստուած յերկինս ի վեր եւ յերկիր ի խոնարհ:

2:11: Եւ իբրեւ լուաք մեք՝ զարհուրեցա՛ք սրտիւք մերովք, եւ ո՛չ եւս գոյ շունչ յումեք ՚ի մէնջ յերեսաց ձերոց. զի Տէր Աստուած ձեր՝ նա՛ է Աստուած յերկինս ՚ի վեր եւ յերկիր ՚ի խոնարհ[2116]։
[2116] Ոմանք. Եւ ո՛չ եւս գոյր շունչ յումեք։
11. Երբ մենք լսեցինք, զարհուրեցին մեր սրտերը, եւ մեզնից ոչ մէկի մէջ շունչ չի մնացել ձեր պատճառով, որովհետեւ ձեր Տէր Աստուածն Աստուած է երկնքում՝ վերեւում, եւ երկրի վրայ՝ ներքեւում:
11 Ուստի այս բաները լսածնուս պէս սրտերնիս հալեցաւ ու ձեր երեսէն վախնալով մէկո՛ւն վրայ համարձակութիւն* չմնաց. քանզի ձեր Եհովա Աստուածը՝ վերը երկնքին մէջ ու վարը երկրի վրայ՝ միայն ինքն է Աստուած։
zohrab-1805▾ eastern-1994▾ western am▾
2:1111: когда мы услышали об этом, ослабело сердце наше, и ни в ком [из нас] не стало духа против вас; ибо Господь Бог ваш есть Бог на небе вверху и на земле внизу;
2:11 καὶ και and; even ἀκούσαντες ακουω hear ἡμεῖς ημεις we ἐξέστημεν εξιστημι astonish; beside yourself τῇ ο the καρδίᾳ καρδια heart ἡμῶν ημων our καὶ και and; even οὐκ ου not ἔστη ιστημι stand; establish ἔτι ετι yet; still πνεῦμα πνευμα spirit; wind ἐν εν in οὐδενὶ ουδεις no one; not one ἡμῶν ημων our ἀπὸ απο from; away προσώπου προσωπον face; ahead of ὑμῶν υμων your ὅτι οτι since; that κύριος κυριος lord; master ὁ ο the θεὸς θεος God ὑμῶν υμων your θεὸς θεος God ἐν εν in οὐρανῷ ουρανος sky; heaven ἄνω ανω.1 upward; above καὶ και and; even ἐπὶ επι in; on τῆς ο the γῆς γη earth; land κάτω κατω down; below
2:11 וַ wa וְ and נִּשְׁמַע֙ nnišmˌaʕ שׁמע hear וַ wa וְ and יִּמַּ֣ס yyimmˈas מסס melt לְבָבֵ֔נוּ lᵊvāvˈēnû לֵבָב heart וְ wᵊ וְ and לֹא־ lō- לֹא not קָ֨מָה qˌāmā קום arise עֹ֥וד ʕˌôḏ עֹוד duration ר֛וּחַ rˈûₐḥ רוּחַ wind בְּ bᵊ בְּ in אִ֖ישׁ ʔˌîš אִישׁ man מִ mi מִן from פְּנֵיכֶ֑ם ppᵊnêḵˈem פָּנֶה face כִּ֚י ˈkî כִּי that יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹֽהֵיכֶ֔ם ʔᵉlˈōhêḵˈem אֱלֹהִים god(s) ה֤וּא hˈû הוּא he אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s) בַּ ba בְּ in † הַ the שָּׁמַ֣יִם ššāmˈayim שָׁמַיִם heavens מִ mi מִן from מַּ֔עַל mmˈaʕal מַעַל top וְ wᵊ וְ and עַל־ ʕal- עַל upon הָ hā הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth מִ mi מִן from תָּֽחַת׃ ttˈāḥaṯ תַּחַת under part
2:11. et haec audientes pertimuimus et elanguit cor nostrum nec remansit in nobis spiritus ad introitum vestrum Dominus enim Deus vester ipse est Deus in caelo sursum et in terra deorsumAnd at the hearing these things, we were affrighted, and our heart fainted away, neither did there remain any spirit in us, at your coming in: for the Lord your God he is God in heaven above, and in the earth beneath.
11. And as soon as we had heard it, our hearts did melt, neither did there remain any more spirit in any man, because of you: for the LORD your God, he is God in heaven above, and on earth beneath.
2:11. And upon hearing these things, we were very afraid, and our heart languished. Neither did there remain in us any spirit at your arrival. For the Lord your God is the very God in heaven above and on earth below.
2:11. And as soon as we had heard [these things], our hearts did melt, neither did there remain any more courage in any man, because of you: for the LORD your God, he [is] God in heaven above, and in earth beneath.
And as soon as we had heard [these things], our hearts did melt, neither did there remain any more courage in any man, because of you: for the LORD your God, he [is] God in heaven above, and in earth beneath:

11: когда мы услышали об этом, ослабело сердце наше, и ни в ком [из нас] не стало духа против вас; ибо Господь Бог ваш есть Бог на небе вверху и на земле внизу;
2:11
καὶ και and; even
ἀκούσαντες ακουω hear
ἡμεῖς ημεις we
ἐξέστημεν εξιστημι astonish; beside yourself
τῇ ο the
καρδίᾳ καρδια heart
ἡμῶν ημων our
καὶ και and; even
οὐκ ου not
ἔστη ιστημι stand; establish
ἔτι ετι yet; still
πνεῦμα πνευμα spirit; wind
ἐν εν in
οὐδενὶ ουδεις no one; not one
ἡμῶν ημων our
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
ὑμῶν υμων your
ὅτι οτι since; that
κύριος κυριος lord; master
ο the
θεὸς θεος God
ὑμῶν υμων your
θεὸς θεος God
ἐν εν in
οὐρανῷ ουρανος sky; heaven
ἄνω ανω.1 upward; above
καὶ και and; even
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
κάτω κατω down; below
2:11
וַ wa וְ and
נִּשְׁמַע֙ nnišmˌaʕ שׁמע hear
וַ wa וְ and
יִּמַּ֣ס yyimmˈas מסס melt
לְבָבֵ֔נוּ lᵊvāvˈēnû לֵבָב heart
וְ wᵊ וְ and
לֹא־ lō- לֹא not
קָ֨מָה qˌāmā קום arise
עֹ֥וד ʕˌôḏ עֹוד duration
ר֛וּחַ rˈûₐḥ רוּחַ wind
בְּ bᵊ בְּ in
אִ֖ישׁ ʔˌîš אִישׁ man
מִ mi מִן from
פְּנֵיכֶ֑ם ppᵊnêḵˈem פָּנֶה face
כִּ֚י ˈkî כִּי that
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹֽהֵיכֶ֔ם ʔᵉlˈōhêḵˈem אֱלֹהִים god(s)
ה֤וּא hˈû הוּא he
אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s)
בַּ ba בְּ in
הַ the
שָּׁמַ֣יִם ššāmˈayim שָׁמַיִם heavens
מִ mi מִן from
מַּ֔עַל mmˈaʕal מַעַל top
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
הָ הַ the
אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth
מִ mi מִן from
תָּֽחַת׃ ttˈāḥaṯ תַּחַת under part
2:11. et haec audientes pertimuimus et elanguit cor nostrum nec remansit in nobis spiritus ad introitum vestrum Dominus enim Deus vester ipse est Deus in caelo sursum et in terra deorsum
And at the hearing these things, we were affrighted, and our heart fainted away, neither did there remain any spirit in us, at your coming in: for the Lord your God he is God in heaven above, and in the earth beneath.
2:11. And upon hearing these things, we were very afraid, and our heart languished. Neither did there remain in us any spirit at your arrival. For the Lord your God is the very God in heaven above and on earth below.
2:11. And as soon as we had heard [these things], our hearts did melt, neither did there remain any more courage in any man, because of you: for the LORD your God, he [is] God in heaven above, and in earth beneath.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:11: He is God in heaven above, and to earth beneath - This confession of the true God is amazingly full, and argues considerable light and information. As if she had said, "I know your God to be omnipotent and omnipresent:" and in consequence of this faith she hid the spies, and risked her own life in doing it. But how had she this clear knowledge of the Divine nature?
1. Possibly the knowledge of the true God was general in the earth at this time, though connected with much superstition and idolatry; the people believing that there was a god for every district, and for every people; for the mountains and for the valleys; see Kg1 20:23.
2. Or she received this instruction from the spies, with whom she appears to have had a good deal of conversation; or,
3. She had it from a supernatural influence of God upon her own soul. She probably made a better use of the light she had received than the rest of her countrymen, and God increased that light.
Albert Barnes: Notes on the Bible - 1834
2:11: The Lord your God, he is God - From the rumour of God's miraculous interpositions Rahab believed, and makes the self-same confession to which Moses endeavors to bring Israel by rehearsing similar arguments Deu 4:39. Rahab had only heard of what Israel had experienced. Her faith then was ready. It is noteworthy, too, that the same reports which work faith and conversion in the harlot, cause only terror and astonishment among her countrymen. (Compare Luk 8:37-39.)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:11: our hearts: Jos 5:1, Jos 7:5, Jos 14:8; Deu 1:28, Deu 20:8; Isa 13:7; Nah 2:10
did there remain: Heb. rose up, Rev 6:16
for the Lord: Deu 4:39; Kg1 8:60; Psa 83:18, Psa 102:15; Jer 16:19-21; Dan 4:34, Dan 4:35; Dan 6:25-27; Zac 8:20-23
Geneva 1599
2:11 And as soon as we had heard [these things], our hearts did melt, neither did there remain any more courage in any man, because of you: for (e) the LORD your God, he [is] God in heaven above, and in earth beneath.
(e) In this the great mercy of God appears, that in this common destruction he would draw a most miserable sinner to repent, and confess his Name.
John Gill
2:11 And as soon as we had heard these things, our hearts did melt,.... Particularly what were done to the two kings of the Amorites, who, and their people, were utterly destroyed, their goods made a prey of, and their countries seized upon and possessed:
neither did there remain any more courage in any man, because of you; they looked dejected in their countenances, had no heart to go about any business, trembled at the shaking of a leaf, or at the least rumour and report made that the Israelites were coming on and were at hand; they had no spirit to prepare to go out and meet them, or to defend themselves:
for the Lord your God, he is God in heaven above, and in earth beneath; the Maker and Possessor of both; is the Governor of the whole universe, and does what he pleases in it; and disposes of all countries, persons, and things, as he thinks fit: this is a proof of her knowledge of the true God, and faith in him, and shows her to be a believer, and hence she is reckoned in the catalogue of believers, Heb 11:31; and her faith is proved to be of the right kind by the works she did, Jas 2:25.
John Wesley
2:11 Melted - That is, were dissolved, lost all courage.
2:122:12: Եւ արդ՝ երդուարո՛ւք ինձ ՚ի Տէր Աստուած. զի առնեմ ձեզ ողորմութիւն. եւ արասջի՛ք եւ դո՛ւք ողորմութիւն տան հօր իմոյ. եւ տո՛ւք ※ ինձ նշա՛ն ճշմարիտ.
12. Հիմա երդուեցէ՛ք ինձ Տէր Աստուծով, որ ինչպէս ես եմ ձեզ ողորմութիւն անում, այդպէս էլ դուք ողորմութիւն կ’անէք իմ հօր տան նկատմամբ:
12 Հիմա կ’աղաչեմ, Տէրոջմով երդում ըրէք ինծի, որ ես ձեզի ողորմութիւն ընելուս համար, դուք ալ իմ հօրս տանը ողորմութիւն պիտի ընէք եւ ինծի վստահելի* նշան մը տուէք,
Եւ արդ երդուարուք ինձ ի Տէր Աստուած, զի առնեմ ձեզ ողորմութիւն, եւ արասջիք եւ դուք ողորմութիւն տան հօր իմոյ. եւ տուք ինձ նշան ճշմարիտ:

2:12: Եւ արդ՝ երդուարո՛ւք ինձ ՚ի Տէր Աստուած. զի առնեմ ձեզ ողորմութիւն. եւ արասջի՛ք եւ դո՛ւք ողորմութիւն տան հօր իմոյ. եւ տո՛ւք ※ ինձ նշա՛ն ճշմարիտ.
12. Հիմա երդուեցէ՛ք ինձ Տէր Աստուծով, որ ինչպէս ես եմ ձեզ ողորմութիւն անում, այդպէս էլ դուք ողորմութիւն կ’անէք իմ հօր տան նկատմամբ:
12 Հիմա կ’աղաչեմ, Տէրոջմով երդում ըրէք ինծի, որ ես ձեզի ողորմութիւն ընելուս համար, դուք ալ իմ հօրս տանը ողորմութիւն պիտի ընէք եւ ինծի վստահելի* նշան մը տուէք,
zohrab-1805▾ eastern-1994▾ western am▾
2:1212: итак поклянитесь мне Господом что, как я сделала вам милость, так и вы сделаете милость дому отца моего, и дайте мне верный знак,
2:12 καὶ και and; even νῦν νυν now; present ὀμόσατέ ομνυω swear μοι μοι me κύριον κυριος lord; master τὸν ο the θεόν θεος God ὅτι οτι since; that ποιῶ ποιεω do; make ὑμῖν υμιν you ἔλεος ελεος mercy καὶ και and; even ποιήσετε ποιεω do; make καὶ και and; even ὑμεῖς υμεις you ἔλεος ελεος mercy ἐν εν in τῷ ο the οἴκῳ οικος home; household τοῦ ο the πατρός πατηρ father μου μου of me; mine
2:12 וְ wᵊ וְ and עַתָּ֗ה ʕattˈā עַתָּה now הִשָּֽׁבְעוּ־ hiššˈāvᵊʕû- שׁבע swear נָ֥א nˌā נָא yeah לִי֙ lˌî לְ to בַּֽ bˈa בְּ in יהוָ֔ה [yhwˈāh] יְהוָה YHWH כִּי־ kî- כִּי that עָשִׂ֥יתִי ʕāśˌîṯî עשׂה make עִמָּכֶ֖ם ʕimmāḵˌem עִם with חָ֑סֶד ḥˈāseḏ חֶסֶד loyalty וַ wa וְ and עֲשִׂיתֶ֨ם ʕᵃśîṯˌem עשׂה make גַּם־ gam- גַּם even אַתֶּ֜ם ʔattˈem אַתֶּם you עִם־ ʕim- עִם with בֵּ֤ית bˈêṯ בַּיִת house אָבִי֙ ʔāvˌî אָב father חֶ֔סֶד ḥˈeseḏ חֶסֶד loyalty וּ û וְ and נְתַתֶּ֥ם nᵊṯattˌem נתן give לִ֖י lˌî לְ to אֹ֥ות ʔˌôṯ אֹות sign אֱמֶֽת׃ ʔᵉmˈeṯ אֶמֶת trustworthiness
2:12. nunc ergo iurate mihi per Dominum ut quomodo ego feci vobiscum misericordiam ita et vos faciatis cum domo patris mei detisque mihi signum verumNow, therefore, swear ye to me by the Lord, that as I have shewed mercy to you, so you also will shew mercy to my father's house: and give me a true token.
12. Now therefore, I pray you, swear unto me by the LORD, since I have dealt kindly with you, that ye also will deal kindly with my father’s house, and give me a true token:
2:12. Now, therefore, swear to me by the Lord that in the same way that I have acted with mercy toward you, so also shall you act toward the house of my father. And may you give me a true sign
2:12. Now therefore, I pray you, swear unto me by the LORD, since I have shewed you kindness, that ye will also shew kindness unto my father’s house, and give me a true token:
Now therefore, I pray you, swear unto me by the LORD, since I have shewed you kindness, that ye will also shew kindness unto my father' s house, and give me a true token:

12: итак поклянитесь мне Господом что, как я сделала вам милость, так и вы сделаете милость дому отца моего, и дайте мне верный знак,
2:12
καὶ και and; even
νῦν νυν now; present
ὀμόσατέ ομνυω swear
μοι μοι me
κύριον κυριος lord; master
τὸν ο the
θεόν θεος God
ὅτι οτι since; that
ποιῶ ποιεω do; make
ὑμῖν υμιν you
ἔλεος ελεος mercy
καὶ και and; even
ποιήσετε ποιεω do; make
καὶ και and; even
ὑμεῖς υμεις you
ἔλεος ελεος mercy
ἐν εν in
τῷ ο the
οἴκῳ οικος home; household
τοῦ ο the
πατρός πατηρ father
μου μου of me; mine
2:12
וְ wᵊ וְ and
עַתָּ֗ה ʕattˈā עַתָּה now
הִשָּֽׁבְעוּ־ hiššˈāvᵊʕû- שׁבע swear
נָ֥א nˌā נָא yeah
לִי֙ lˌî לְ to
בַּֽ bˈa בְּ in
יהוָ֔ה [yhwˈāh] יְהוָה YHWH
כִּי־ kî- כִּי that
עָשִׂ֥יתִי ʕāśˌîṯî עשׂה make
עִמָּכֶ֖ם ʕimmāḵˌem עִם with
חָ֑סֶד ḥˈāseḏ חֶסֶד loyalty
וַ wa וְ and
עֲשִׂיתֶ֨ם ʕᵃśîṯˌem עשׂה make
גַּם־ gam- גַּם even
אַתֶּ֜ם ʔattˈem אַתֶּם you
עִם־ ʕim- עִם with
בֵּ֤ית bˈêṯ בַּיִת house
אָבִי֙ ʔāvˌî אָב father
חֶ֔סֶד ḥˈeseḏ חֶסֶד loyalty
וּ û וְ and
נְתַתֶּ֥ם nᵊṯattˌem נתן give
לִ֖י lˌî לְ to
אֹ֥ות ʔˌôṯ אֹות sign
אֱמֶֽת׃ ʔᵉmˈeṯ אֶמֶת trustworthiness
2:12. nunc ergo iurate mihi per Dominum ut quomodo ego feci vobiscum misericordiam ita et vos faciatis cum domo patris mei detisque mihi signum verum
Now, therefore, swear ye to me by the Lord, that as I have shewed mercy to you, so you also will shew mercy to my father's house: and give me a true token.
2:12. Now, therefore, swear to me by the Lord that in the same way that I have acted with mercy toward you, so also shall you act toward the house of my father. And may you give me a true sign
2:12. Now therefore, I pray you, swear unto me by the LORD, since I have shewed you kindness, that ye will also shew kindness unto my father’s house, and give me a true token:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12-14: Раавь, высказав побуждение, по которому она оказала милость пришельцам, со своей стороны просит их не отказать в милости и ей вместе со всеми близкими ее родными при завоевании Иерихона, о котором она даже не упоминает, как о деле решенном, и требует, чтобы они подтвердили свое обещание клятвой именем Господа и дали верный знак исполнения клятвы. По чувству благодарности и искреннему желанию оказать милость за сделанное добро, соглядатаи дают клятву; но исполнение ее обусловливают тем, чтобы приход их в Иерихон остался неизвестным никому из посторонних. Слова верный знак или знамение истинно (славянская Библия) читаются в еврейском тексте некоторых списках греческого перевода, латинского переводе и Комплютенской Полиглотте, но отсутствуют в Ватиканском, Александрийском и некоторых других списках. Под верным знаком, или, буквально с еврейского «знаком истины», разумеется предмет, удостоверяющий в исполнении клятвы. Таким предметом и послужила указанная в 18: ст. червленая вервь. Душа наша вместо вас да будет предана смерти, или душа наша вместо вас на смерть. Этот второй, славянский перевод, служащий дословной передачей как греческого, так и еврейского текста, является наиболее сильным и выразительным по своей краткости, которою отличается обыкновенно клятва. В этих словах клятвы не призывается, конечно, имя Божие, но они, необходимо думать, не составляют всего, что сказали соглядатаи, давая Раави клятву. Полагать, что они исполнили ее просьбу — поклясться Господом, — заставляет существование у израильтян понятия о клятве как именно о клятве Господней (Исх XXII:11; 2: Цар XXI 7), а также то, что клятва соглядатаев, как показывает точное ее исполнение (VI:20, 21), признавалась вполне обязательной, какой была клятва Господня. Объяснять отсутствие имени Божия в клятве соглядатаев неполнотой сведений о ее содержании со стороны библейского писателя располагает и то, что когда он говорит о клятве, данной послам Гаваонским, то не указывает также на то, что начальники израильтян запечатлели ее именем Господним (IX:15), хотя эта клятва, как видyо из дальнейшего повествования (18), была клятвой Господней. Множественное число глагола если не откроете по нынешнему еврейскому тексту, в некоторых греческих списках и латинском переводе, с которыми согласуется славянская Библия (аще не объявиши), заменяется единственным числом; это последнее является наиболее сообразным в данном месте в виду того, что слова соглядатаев обращены к одной Раави и на присутствие других членов ее семейства при разговоре не указывается в тексте; в единственном также числе выражено это условие по еврейск. тексту в 20-м ст.: если же откроешь. Заслуживает при этом внимания еще та особенность, что в Ватиканском, Александрийском и некоторых других греческих списках вместо слов соглядатаев: если не откроете сего дела и далее до конца стиха передаются слова Раави: kai auth eipen WV an paradw KurioV umin thn polin, poihsete eiV eme eleoV kai alhqeian = она же рече: и будет егда предаст Господь вам град (сей), сотворите мне милость и истину (славянская Библия). Этот древний греческий перевод, принадлежащий 70-ти (см. Field. Origenis Hexapl.), в древнее время не был признан за точную передачу подлинника, почему и заменен был, как показывают другие греческие списки (NN. Х, XI:85), иным переводом, согласным с нынешним еврейским текстом. Правильность греческого перевода, представляемого этими последними списками, свидетельствуется переводом блаж. Иеронима, согласным с нынешним еврейским текстом и с греческим переводом последних списков [Латинский перевод данного места: Cum que tradiderit nobis Dominus terram. faciemus in le misencordiam et ventatem — «и когда предаст нам Господь землю, окажем тебе милосердие и истину».].
Adam Clarke: Commentary on the Bible - 1831
2:12: Swear unto me by the Lord - This is a farther proof that this woman had received considerable instruction in the Jewish faith; she acknowledged the true God by his essential character Jehovah; and knew that an oath in his name was the deepest and most solemn obligation under which a Jew could possibly come. Does not this also refer to the command of God, Thou shalt fear the Lord, and shalt swear by his name? See the note on Deu 6:13.
Albert Barnes: Notes on the Bible - 1834
2:12: A true token - literally, "a sign" or "pledge of truth; "something to bind them to keep their promise faithfully. The "token" was the oath which the spies take Jos 2:14.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:12: swear: Jos 9:15, Jos 9:18-20; Sa1 20:14, Sa1 20:15, Sa1 20:17, Sa1 30:15; Ch2 36:13; Jer 12:16
that ye will: Sa1 20:14-17, Sa1 24:21, Sa1 24:22; Est 8:6; Ti2 1:16-18; Jam 2:13
my father's: Jos 2:13; Gen 24:3, Gen 24:9; Rom 1:31; Ti1 5:8
give me: Jos 2:18; Exo 12:13; Eze 9:4-6; Mar 14:44
John Gill
2:12 Now therefore, I pray you, swear unto me by the Lord,.... Which being a religious action, and done by men that feared the Lord, she knew it would be binding upon them: the Targum is,"swear to me by the Word of the Lord:"
since I have showed you kindness; by receiving them with peace into her house, and hiding them when inquired for and demanded of her; in doing which she risked her own, life, had this treachery to her country, as it would have been deemed, been discovered;
that you will also show kindness unto my father's house; she mentions not herself and household, for if this was granted that would be implied and included; and this she presses for by the law of retaliation and friendship, for since she had shown kindness to them, it was but reasonable it should be returned:
and give me a true token; that she and her father's house would be saved by them when the city should be taken and the inhabitants destroyed; a token that would not deceive her, on which she might depend, and would be firm and sure.
John Wesley
2:12 By the Lord - By your God who is the only true God: so she owns his worship, one eminent act whereof is swearing by his name. My father's house - My near kindred, which she particularly names, Josh 2:13, husband and children it seems she had none. And for herself, it was needless to speak, it being a plain and undeniable duty to save their preserver. True token - Either an assurance that you will preserve me and mine from the common ruin: or a token which I may produce as a witness of this agreement, and a means of my security. This is all that she asks. But God did for her more than she could ask or think. She was afterwards advanced to be a princess in Israel, the wife of Salmon and one of the ancestors of Christ.
2:132:13: եւ ապրեցուցէ՛ք զտուն հօր իմոյ, եւ զմայր իմ եւ զեղբարս իմ եւ զքորս իմ, եւ զամենայն որ ինչ իցեն նոցա. եւ փրկեսջի՛ք զանձն իմ ՚ի մահուանէ[2117]։ [2117] Այլք. Որ ինչ իցէ նոցա։
13. Ինձ մի ճշմարիտ նշան տուէ՛ք, որ ողջ կը թողնէք իմ հօր ընտանիքը՝ իմ մօրը, իմ եղբայրներին եւ քոյրերին ու այն ամէնը, ինչ ունեն նրանք, եւ կ’ազատէք ինձ մահից»:
13 Որ իմ հայրս, մայրս, եղբայրներս, քոյրերս ու բոլոր իրենց պատկանողները ողջ պիտի թողուք եւ մեր անձը մահուանէ պիտի ազատէք»։
Եւ ապրեցուցէք [15]զտուն հօր իմոյ``, եւ զմայր իմ եւ զեղբարս իմ եւ զքորս իմ, եւ զամենայն որ ինչ իցէ նոցա, եւ փրկեսջիք [16]զանձն իմ`` ի մահուանէ:

2:13: եւ ապրեցուցէ՛ք զտուն հօր իմոյ, եւ զմայր իմ եւ զեղբարս իմ եւ զքորս իմ, եւ զամենայն որ ինչ իցեն նոցա. եւ փրկեսջի՛ք զանձն իմ ՚ի մահուանէ[2117]։
[2117] Այլք. Որ ինչ իցէ նոցա։
13. Ինձ մի ճշմարիտ նշան տուէ՛ք, որ ողջ կը թողնէք իմ հօր ընտանիքը՝ իմ մօրը, իմ եղբայրներին եւ քոյրերին ու այն ամէնը, ինչ ունեն նրանք, եւ կ’ազատէք ինձ մահից»:
13 Որ իմ հայրս, մայրս, եղբայրներս, քոյրերս ու բոլոր իրենց պատկանողները ողջ պիտի թողուք եւ մեր անձը մահուանէ պիտի ազատէք»։
zohrab-1805▾ eastern-1994▾ western am▾
2:1313: что вы сохраните в живых отца моего и матерь мою, и братьев моих и сестер моих, и всех, кто есть у них, и избавите души наши от смерти.
2:13 καὶ και and; even ζωγρήσετε ζωγρεω capture τὸν ο the οἶκον οικος home; household τοῦ ο the πατρός πατηρ father μου μου of me; mine καὶ και and; even τὴν ο the μητέρα μητηρ mother μου μου of me; mine καὶ και and; even τοὺς ο the ἀδελφούς αδελφος brother μου μου of me; mine καὶ και and; even πάντα πας all; every τὸν ο the οἶκόν οικος home; household μου μου of me; mine καὶ και and; even πάντα πας all; every ὅσα οσος as much as; as many as ἐστὶν ειμι be αὐτοῖς αυτος he; him καὶ και and; even ἐξελεῖσθε εξαιρεω extract; take out τὴν ο the ψυχήν ψυχη soul μου μου of me; mine ἐκ εκ from; out of θανάτου θανατος death
2:13 וְ wᵊ וְ and הַחֲיִתֶ֞ם haḥᵃyiṯˈem חיה be alive אֶת־ ʔeṯ- אֵת [object marker] אָבִ֣י ʔāvˈî אָב father וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] אִמִּ֗י ʔimmˈî אֵם mother וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] אַחַי֙ ʔaḥˌay אָח brother וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] אַחְיֹותַ֔יאחותי *ʔaḥyôṯˈay אָחֹות sister וְ wᵊ וְ and אֵ֖ת ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] לָהֶ֑ם lāhˈem לְ to וְ wᵊ וְ and הִצַּלְתֶּ֥ם hiṣṣaltˌem נצל deliver אֶת־ ʔeṯ- אֵת [object marker] נַפְשֹׁתֵ֖ינוּ nafšōṯˌênû נֶפֶשׁ soul מִ mi מִן from מָּֽוֶת׃ mmˈāweṯ מָוֶת death
2:13. et salvetis patrem meum et matrem fratres ac sorores meas et omnia quae eorum sunt et eruatis animas nostras de morteThat you will save my father and mother, my brethren and sisters, and all things that are theirs, and deliver our souls from death.
13. and that ye will save alive my father, and my mother, and my brethren, and my sisters, and all that they have, and will deliver our lives from death.
2:13. that you will save my father and mother, my brothers and sisters, and all that is theirs, and that you may rescue our souls from death.”
2:13. And [that] ye will save alive my father, and my mother, and my brethren, and my sisters, and all that they have, and deliver our lives from death.
And [that] ye will save alive my father, and my mother, and my brethren, and my sisters, and all that they have, and deliver our lives from death:

13: что вы сохраните в живых отца моего и матерь мою, и братьев моих и сестер моих, и всех, кто есть у них, и избавите души наши от смерти.
2:13
καὶ και and; even
ζωγρήσετε ζωγρεω capture
τὸν ο the
οἶκον οικος home; household
τοῦ ο the
πατρός πατηρ father
μου μου of me; mine
καὶ και and; even
τὴν ο the
μητέρα μητηρ mother
μου μου of me; mine
καὶ και and; even
τοὺς ο the
ἀδελφούς αδελφος brother
μου μου of me; mine
καὶ και and; even
πάντα πας all; every
τὸν ο the
οἶκόν οικος home; household
μου μου of me; mine
καὶ και and; even
πάντα πας all; every
ὅσα οσος as much as; as many as
ἐστὶν ειμι be
αὐτοῖς αυτος he; him
καὶ και and; even
ἐξελεῖσθε εξαιρεω extract; take out
τὴν ο the
ψυχήν ψυχη soul
μου μου of me; mine
ἐκ εκ from; out of
θανάτου θανατος death
2:13
וְ wᵊ וְ and
הַחֲיִתֶ֞ם haḥᵃyiṯˈem חיה be alive
אֶת־ ʔeṯ- אֵת [object marker]
אָבִ֣י ʔāvˈî אָב father
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
אִמִּ֗י ʔimmˈî אֵם mother
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
אַחַי֙ ʔaḥˌay אָח brother
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
אַחְיֹותַ֔יאחותי
*ʔaḥyôṯˈay אָחֹות sister
וְ wᵊ וְ and
אֵ֖ת ʔˌēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
לָהֶ֑ם lāhˈem לְ to
וְ wᵊ וְ and
הִצַּלְתֶּ֥ם hiṣṣaltˌem נצל deliver
אֶת־ ʔeṯ- אֵת [object marker]
נַפְשֹׁתֵ֖ינוּ nafšōṯˌênû נֶפֶשׁ soul
מִ mi מִן from
מָּֽוֶת׃ mmˈāweṯ מָוֶת death
2:13. et salvetis patrem meum et matrem fratres ac sorores meas et omnia quae eorum sunt et eruatis animas nostras de morte
That you will save my father and mother, my brethren and sisters, and all things that are theirs, and deliver our souls from death.
2:13. that you will save my father and mother, my brothers and sisters, and all that is theirs, and that you may rescue our souls from death.”
2:13. And [that] ye will save alive my father, and my mother, and my brethren, and my sisters, and all that they have, and deliver our lives from death.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:13: Deliver our lives from death - She had learned, either from the spies or otherwise, that all the inhabitants of the land were doomed to destruction, and therefore she obliges them to enter into a covenant with her for the preservation of herself and her household.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:13: my father: It is observable that in this enumeration of her kindred, there is no mention made of a husband. It is most likely that she was a single woman or widow, who obtained an honest livelihood by keeping a house for the entertainment of strangers; and not a woman of ill fame, as some have supposed. The spies sent on this occasion were certainly some of the most confidential persons that Joshua had in his host, and their errand was of the greatest importance; is it then not most likely that they lodged at an inn? Jos 2:13
John Gill
2:13 And that ye will save alive my father, and my mother, and my brethren, and my sisters,.... She makes no mention of any husband or children she had, as harlots seldom have, and which seems to confirm her character as such; and so Abarbinel observes, that her father's house is only mentioned to tell us that she had no husband, for she was an harlot and had no children, and puts her father and mother in the room of an husband, and her brethren and sisters in the room of children:
and all that they have; not their substance only, but their children more especially, the children of her brethren and sisters:
and deliver our lives from death; here she manifestly includes herself, and requests the saving of her life, and the lives of all her relations, when she knew the inhabitants of the city would be all put to death upon the taking of it: thus she provided for the safety of her family, as Noah in another case and manner did, Heb 11:7; and indeed seemed more concerned for them than for herself; and thus souls sensible of their own estate and condition, by nature and grace, are very solicitous for the salvation of their relations and friends, Rom 9:3.
John Wesley
2:13 All that they have - That is, their children, as appears from Josh 6:23.
2:142:14: Եւ ասե՛ն ցնա արքն. Անձի՛նք մեր փոխանակ ձեր ՚ի մահ, ※ եթէ ո՛չ պատմիցէք զբանս զայս զմէնջ։ Եւ նա ասէ. Եղիցի յորժամ մատնեսցէ՛ ձեզ Տէր զքաղաքս, արասջի՛ք ընդ իս ողորմութիւն եւ ճշմարտութիւն[2118]։ [2118] Ոմանք. Պատմեսջիք զբանս զայս ՚ի մէնջ... Տէր Աստուած զքաղաքս։
14. Այդ մարդիկ նրան ասացին. «Մենք ձեր փոխարէն թող մեռնենք, միայն թէ մեր մասին այս բաները չպատմէք»: Եւ կինն ասաց. «Երբ Տէրն այս քաղաքը ձեր ձեռքը յանձնի, ինձ ողորմութիւն արէ՛ք եւ ինձ հետ արդա՛ր վարուեցէք»:
14 Լրտեսները անոր ըսին. «Եթէ այս մեր բանը չյայտնէք, ձեր տեղը մեր անձերը մեռնին։ Երբ Տէրը այս երկիրը մեզի տայ, քեզի ողորմութիւն ու հաւատարմութիւն պիտի ընենք»։
Եւ ասեն ցնա արքն. Անձինք մեր փոխանակ ձեր ի մահ, եթէ ոչ պատմիցէք զբանս զայս զմէնջ: Եւ [17]նա ասէ.`` Եղիցի յորժամ մատնեսցէ [18]ձեզ Տէր զքաղաքս, արասջիք ընդ իս`` ողորմութիւն եւ ճշմարտութիւն:

2:14: Եւ ասե՛ն ցնա արքն. Անձի՛նք մեր փոխանակ ձեր ՚ի մահ, ※ եթէ ո՛չ պատմիցէք զբանս զայս զմէնջ։ Եւ նա ասէ. Եղիցի յորժամ մատնեսցէ՛ ձեզ Տէր զքաղաքս, արասջի՛ք ընդ իս ողորմութիւն եւ ճշմարտութիւն[2118]։
[2118] Ոմանք. Պատմեսջիք զբանս զայս ՚ի մէնջ... Տէր Աստուած զքաղաքս։
14. Այդ մարդիկ նրան ասացին. «Մենք ձեր փոխարէն թող մեռնենք, միայն թէ մեր մասին այս բաները չպատմէք»: Եւ կինն ասաց. «Երբ Տէրն այս քաղաքը ձեր ձեռքը յանձնի, ինձ ողորմութիւն արէ՛ք եւ ինձ հետ արդա՛ր վարուեցէք»:
14 Լրտեսները անոր ըսին. «Եթէ այս մեր բանը չյայտնէք, ձեր տեղը մեր անձերը մեռնին։ Երբ Տէրը այս երկիրը մեզի տայ, քեզի ողորմութիւն ու հաւատարմութիւն պիտի ընենք»։
zohrab-1805▾ eastern-1994▾ western am▾
2:1414: Эти люди сказали ей: душа наша вместо вас [да будет предана] смерти, если вы не откроете сего дела нашего; когда же Господь предаст нам землю, мы окажем тебе милость и истину.
2:14 καὶ και and; even εἶπαν επω say; speak αὐτῇ αυτος he; him οἱ ο the ἄνδρες ανηρ man; husband ἡ ο the ψυχὴ ψυχη soul ἡμῶν ημων our ἀνθ᾿ αντι against; instead of ὑμῶν υμων your εἰς εις into; for θάνατον θανατος death καὶ και and; even αὐτὴ αυτος he; him εἶπεν επω say; speak ὡς ως.1 as; how ἂν αν perhaps; ever παραδῷ παραδιδωμι betray; give over κύριος κυριος lord; master ὑμῖν υμιν you τὴν ο the πόλιν πολις city ποιήσετε ποιεω do; make εἰς εις into; for ἐμὲ εμε me ἔλεος ελεος mercy καὶ και and; even ἀλήθειαν αληθεια truth
2:14 וַ wa וְ and יֹּ֧אמְרוּ yyˈōmᵊrû אמר say לָ֣הּ lˈāh לְ to הָ hā הַ the אֲנָשִׁ֗ים ʔᵃnāšˈîm אִישׁ man נַפְשֵׁ֤נוּ nafšˈēnû נֶפֶשׁ soul תַחְתֵּיכֶם֙ ṯaḥtêḵˌem תַּחַת under part לָ lā לְ to מ֔וּת mˈûṯ מות die אִ֚ם ˈʔim אִם if לֹ֣א lˈō לֹא not תַגִּ֔ידוּ ṯaggˈîḏû נגד report אֶת־ ʔeṯ- אֵת [object marker] דְּבָרֵ֖נוּ dᵊvārˌēnû דָּבָר word זֶ֑ה zˈeh זֶה this וְ wᵊ וְ and הָיָ֗ה hāyˈā היה be בְּ bᵊ בְּ in תֵת־ ṯēṯ- נתן give יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH לָ֨נוּ֙ lˈānû לְ to אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and עָשִׂ֥ינוּ ʕāśˌînû עשׂה make עִמָּ֖ךְ ʕimmˌāḵ עִם with חֶ֥סֶד ḥˌeseḏ חֶסֶד loyalty וֶ we וְ and אֱמֶֽת׃ ʔᵉmˈeṯ אֶמֶת trustworthiness
2:14. qui responderunt ei anima nostra sit pro vobis in mortem si tamen non prodideris nos cumque tradiderit nobis Dominus terram faciemus in te misericordiam et veritatemThey answered her: Be our lives for you unto death, only if thou betray us not. And when the Lord shall have delivered us the land, we will shew thee mercy and truth.
14. And the men said unto her, Our life for yours, if ye utter not this our business; and it shall be, when the LORD giveth us the land, that we will deal kindly and truly with thee.
2:14. They responded to her: “May our lives be yours unto death, if only you do not betray us. And when the Lord will have delivered the land to us, we will act toward you with mercy and truth.”
2:14. And the men answered her, Our life for yours, if ye utter not this our business. And it shall be, when the LORD hath given us the land, that we will deal kindly and truly with thee.
And the men answered her, Our life for your' s, if ye utter not this our business. And it shall be, when the LORD hath given us the land, that we will deal kindly and truly with thee:

14: Эти люди сказали ей: душа наша вместо вас [да будет предана] смерти, если вы не откроете сего дела нашего; когда же Господь предаст нам землю, мы окажем тебе милость и истину.
2:14
καὶ και and; even
εἶπαν επω say; speak
αὐτῇ αυτος he; him
οἱ ο the
ἄνδρες ανηρ man; husband
ο the
ψυχὴ ψυχη soul
ἡμῶν ημων our
ἀνθ᾿ αντι against; instead of
ὑμῶν υμων your
εἰς εις into; for
θάνατον θανατος death
καὶ και and; even
αὐτὴ αυτος he; him
εἶπεν επω say; speak
ὡς ως.1 as; how
ἂν αν perhaps; ever
παραδῷ παραδιδωμι betray; give over
κύριος κυριος lord; master
ὑμῖν υμιν you
τὴν ο the
πόλιν πολις city
ποιήσετε ποιεω do; make
εἰς εις into; for
ἐμὲ εμε me
ἔλεος ελεος mercy
καὶ και and; even
ἀλήθειαν αληθεια truth
2:14
וַ wa וְ and
יֹּ֧אמְרוּ yyˈōmᵊrû אמר say
לָ֣הּ lˈāh לְ to
הָ הַ the
אֲנָשִׁ֗ים ʔᵃnāšˈîm אִישׁ man
נַפְשֵׁ֤נוּ nafšˈēnû נֶפֶשׁ soul
תַחְתֵּיכֶם֙ ṯaḥtêḵˌem תַּחַת under part
לָ לְ to
מ֔וּת mˈûṯ מות die
אִ֚ם ˈʔim אִם if
לֹ֣א lˈō לֹא not
תַגִּ֔ידוּ ṯaggˈîḏû נגד report
אֶת־ ʔeṯ- אֵת [object marker]
דְּבָרֵ֖נוּ dᵊvārˌēnû דָּבָר word
זֶ֑ה zˈeh זֶה this
וְ wᵊ וְ and
הָיָ֗ה hāyˈā היה be
בְּ bᵊ בְּ in
תֵת־ ṯēṯ- נתן give
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
לָ֨נוּ֙ lˈānû לְ to
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
וְ wᵊ וְ and
עָשִׂ֥ינוּ ʕāśˌînû עשׂה make
עִמָּ֖ךְ ʕimmˌāḵ עִם with
חֶ֥סֶד ḥˌeseḏ חֶסֶד loyalty
וֶ we וְ and
אֱמֶֽת׃ ʔᵉmˈeṯ אֶמֶת trustworthiness
2:14. qui responderunt ei anima nostra sit pro vobis in mortem si tamen non prodideris nos cumque tradiderit nobis Dominus terram faciemus in te misericordiam et veritatem
They answered her: Be our lives for you unto death, only if thou betray us not. And when the Lord shall have delivered us the land, we will shew thee mercy and truth.
2:14. They responded to her: “May our lives be yours unto death, if only you do not betray us. And when the Lord will have delivered the land to us, we will act toward you with mercy and truth.”
2:14. And the men answered her, Our life for yours, if ye utter not this our business. And it shall be, when the LORD hath given us the land, that we will deal kindly and truly with thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:14: Our life for yours - "May our life be destroyed if we suffer yours to be injured!" This is what was anciently called in our country pledging - staking, a man's life for that of his neighbor or friend.
Albert Barnes: Notes on the Bible - 1834
2:14: Our life for yours - See the margin. This is (see Jos 2:17) a form of oath, in which God is in effect invoked to punish them with death if they did not perform their promise to save Rahab's life. Compare the more common form of oath, Sa1 1:26, etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:14: for yours: Heb. instead of you to die, Kg1 20:39
when the Lord: Jos 6:17, Jos 6:25; Gen 24:49; Num 10:29-32; Jdg 1:24, Jdg 1:25; Sa1 20:8; Sa2 9:1; Pro 18:24; Mat 5:7
Geneva 1599
2:14 And the men answered her, (f) Our life for yours, if ye utter not this our business. And it shall be, when the LORD hath given us the land, that we will deal kindly and truly with thee.
(f) We warrant you on pain of our lives.
John Gill
2:14 And the men answered her,.... The two spies:
our life for yours; or "our souls in your stead to die" (i); that is, we engage for the security of your lives, should they be in danger; we promise to die in your room and stead rather than you should: this they said not as though their lives would be required of them for them, but to assure her of the safety of her and her father's house, on the following condition:
if ye utter not this our business; not their business in searching the land, for the discovery of that would be of little avail after they were gone; for it was known already that there were persons come to search the land; but "this our word" (k), what they were going to say to her and bid her do, as a sign of safety to her and hers; which, if she discovered, others would give out the same sign, and then they could not promise her safety; or if she did not take care to bring in her father, mother, brethren, and sisters, and theirs into her house, they could not engage to protect them:
and it shall be, when the Lord hath given us the land; not the whole land, but Jericho and the laud about it, that when that part of it should be delivered into their hands:
that we will deal kindly and truly with thee; "kindly", by sparing her and her father's house; "truly", by faithfully performing the promise and oath they made to her.
(i) "anima nostra pro vobis ad moriendum", Pagninus, Montanus. (k) "verbum nostrum hoc", Pagninus, Montanus; "sermonem nostrum hunc", Vatablus, Junius & Tremellius.
John Wesley
2:14 For yours - We will venture our lives for the security of yours. Our business - That is, this agreement of ours, and the condition of it, lest others under this pretence, should secure themselves. By which they shew both their piety and prudence in managing their oath with so much circumspection, that neither their own consciences might be ensnared, nor the publick justice obstructed.
Robert Jamieson, A. R. Fausset and David Brown
2:14 the men answered her, Our life for yours, if ye utter not this our business--This was a solemn pledge--a virtual oath, though the name of God is not mentioned; and the words were added, not as a condition of their fidelity, but as necessary for her safety, which might be endangered if the private agreement was divulged.
2:152:15: Եւ կախեա՛ց զնոսա չուանաւ ընդ պատուհանն. քանզի տուն նորա ՚ի պարսպի՛ն էր՝ եւ ինքն բնակեալ էր ՚ի պարսպին[2119]։ [2119] Ոմանք. Տուն նորա ընդ պարսպին էր։ Եւ ոմանք. ՚Ի պարիսպն էր... բնակեալ էր ՚ի պարիսպն։
15. Եւ պարանով կախեց-իջեցրեց նրանց պատուհանից, որովհետեւ նրա տունը պարսպի մէջ էր, եւ ինքն էլ բնակւում էր պարսպի մէջ:
15 Այն ատեն զանոնք պարանով մը պատուհանէն վար իջեցուց. (քանզի իր տունը բերդին պարսպին վրայ էր ու ինք պարսպին վրայ կը բնակէր.)
Եւ [19]կախեաց զնոսա չուանաւ ընդ պատուհանն. քանզի տուն նորա ի պարսպին էր եւ ինքն բնակեալ էր ի պարսպին:

2:15: Եւ կախեա՛ց զնոսա չուանաւ ընդ պատուհանն. քանզի տուն նորա ՚ի պարսպի՛ն էր՝ եւ ինքն բնակեալ էր ՚ի պարսպին[2119]։
[2119] Ոմանք. Տուն նորա ընդ պարսպին էր։ Եւ ոմանք. ՚Ի պարիսպն էր... բնակեալ էր ՚ի պարիսպն։
15. Եւ պարանով կախեց-իջեցրեց նրանց պատուհանից, որովհետեւ նրա տունը պարսպի մէջ էր, եւ ինքն էլ բնակւում էր պարսպի մէջ:
15 Այն ատեն զանոնք պարանով մը պատուհանէն վար իջեցուց. (քանզի իր տունը բերդին պարսպին վրայ էր ու ինք պարսպին վրայ կը բնակէր.)
zohrab-1805▾ eastern-1994▾ western am▾
2:1515: И спустила она их по веревке чрез окно, ибо дом ее был в городской стене, и она жила в стене;
2:15 καὶ και and; even κατεχάλασεν καταχαλαζαω he; him διὰ δια through; because of τῆς ο the θυρίδος θυρις window
2:15 וַ wa וְ and תֹּורִדֵ֥ם ttôriḏˌēm ירד descend בַּ ba בְּ in † הַ the חֶ֖בֶל ḥˌevel חֶבֶל cord בְּעַ֣ד bᵊʕˈaḏ בַּעַד distance הַֽ hˈa הַ the חַלֹּ֑ון ḥallˈôn חַלֹּון window כִּ֤י kˈî כִּי that בֵיתָהּ֙ vêṯˌāh בַּיִת house בְּ bᵊ בְּ in קִ֣יר qˈîr קִיר wall הַֽ hˈa הַ the חֹומָ֔ה ḥômˈā חֹומָה wall וּ û וְ and בַֽ vˈa בְּ in † הַ the חֹומָ֖ה ḥômˌā חֹומָה wall הִ֥יא hˌî הִיא she יֹושָֽׁבֶת׃ yôšˈāveṯ ישׁב sit
2:15. dimisit ergo eos per funem de fenestra domus enim eius herebat muroThen she let them down with a cord out of a window: for her house joined close to the wall.
15. Then she let them down by a cord through the window: for her house was upon the town wall, and she dwelt upon the wall.
2:15. Therefore, she sent them down from a window with a rope. For her house was joined to the wall.
2:15. Then she let them down by a cord through the window: for her house [was] upon the town wall, and she dwelt upon the wall.
Then she let them down by a cord through the window: for her house [was] upon the town wall, and she dwelt upon the wall:

15: И спустила она их по веревке чрез окно, ибо дом ее был в городской стене, и она жила в стене;
2:15
καὶ και and; even
κατεχάλασεν καταχαλαζαω he; him
διὰ δια through; because of
τῆς ο the
θυρίδος θυρις window
2:15
וַ wa וְ and
תֹּורִדֵ֥ם ttôriḏˌēm ירד descend
בַּ ba בְּ in
הַ the
חֶ֖בֶל ḥˌevel חֶבֶל cord
בְּעַ֣ד bᵊʕˈaḏ בַּעַד distance
הַֽ hˈa הַ the
חַלֹּ֑ון ḥallˈôn חַלֹּון window
כִּ֤י kˈî כִּי that
בֵיתָהּ֙ vêṯˌāh בַּיִת house
בְּ bᵊ בְּ in
קִ֣יר qˈîr קִיר wall
הַֽ hˈa הַ the
חֹומָ֔ה ḥômˈā חֹומָה wall
וּ û וְ and
בַֽ vˈa בְּ in
הַ the
חֹומָ֖ה ḥômˌā חֹומָה wall
הִ֥יא hˌî הִיא she
יֹושָֽׁבֶת׃ yôšˈāveṯ ישׁב sit
2:15. dimisit ergo eos per funem de fenestra domus enim eius herebat muro
Then she let them down with a cord out of a window: for her house joined close to the wall.
2:15. Therefore, she sent them down from a window with a rope. For her house was joined to the wall.
2:15. Then she let them down by a cord through the window: for her house [was] upon the town wall, and she dwelt upon the wall.
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
15-16: Раавь удовлетворилась клятвой соглядатаев и пустила их, спустив по веревке через окно своего дома, выходившее за городскою стену, которая, вероятно, служила вместе с тем и задней стеной самого дома. При этом она дала им совет идти в гору и скрываться там три дня.
Adam Clarke: Commentary on the Bible - 1831
2:15: Then she let them down by a cord etc. - The natural place of this verse is after the first clause of Jos 2:21; for it is certain that she did not let them down in the basket till all those circumstances marked from Jos 2:16-20 inclusive had taken place.
She dwelt upon the wall - That is, either the wall of the city made a part of her house or her house was built close to the wall, so that the top or battlements of it were above the wall with a window that looked out to the country. As the city gates were now shut there was no way for the spies to escape but through this window; and in order to this she let them down through the window in a basket suspended by a cord, till they reached the ground on the outside of the wall.
Albert Barnes: Notes on the Bible - 1834
2:15: Upon the town wall - The town wall probably formed the back wall of the house, and the window opened therefore into the country. (Compare Paul's escape, Co2 11:33).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:15: she let them: Sa1 19:12-17; Act 9:25; Co2 11:33
for her house: Jos 6:20
Carl Friedrich Keil and Franz Delitzsch
2:15
Rahab then let them down by a rope through the window, namely, into the open country; for her house stood against or upon the town wall, so that she lived upon the wall, and advised them to get to the mountains, that they might not meet the men who had been sent out in pursuit of them, and to hide themselves there for three days, when the pursuers would have returned.
John Gill
2:15 Then she let them down by a cord through the window,.... Which must be large, and the cord strong, as well as she herself a masculine woman, to let down two men by it, unless she employed any of her servants in the affair; though this being so great a secrecy, it is probable she trusted none of her domestics with it as little as possible: in like manner the Apostle Paul was let down by the wall of Damascus in a basket, Acts 9:25; Jarchi supposes it was the same cord and window, by means of and in at which her gallants used to come and go:
for her house was upon the town wall; in a suitable and convenient place to receive her guests and gallants: and it is observed, that harlots have had their houses on or under walls: Martial speaks of harlots whom he calls (l) Summoenianae, whores that plied under the walls and in the suburbs of cities:
and she dwelt upon the wall; that part of the house in which she particularly dwelt was built on or over the wall, and the rest towards the city was for the entertainment of persons that resorted to her house.
(l) Epigram. l. 3. Ep. 62.
John Wesley
2:15 Town - wall - Which gave her the opportunity of dismissing them when the gates were shut. Upon the wall - Her particular dwelling was there: which may possibly be added, because the other part of her house was reserved for the entertainment of strangers.
Robert Jamieson, A. R. Fausset and David Brown
2:15 her house was upon the town wall--In many Oriental cities houses are built on the walls with overhanging windows; in others the town wall forms the back wall of the house, so that the window opens into the country. Rahab's was probably of this latter description, and the cord or rope sufficiently strong to bear the weight of a man.
2:162:16: Եւ ասէ ցնոսա. Զլեռն լեռնա՛յն գնասջիք, զի մի՛ պատահեսցեն ձեզ խնդրակքն. եւ թաքիջի՛ք անդ զերիս աւուրս, մինչեւ դարձցի՛ն խնդրակքն յետո՛յ ձերմէ. եւ ապա՛ երթիջիք զճանապարհն ձեր[2120]։ [2120] Ոմանք. Եւ ասէ ցնոսա. Զլեռնայն գնասջիք... ՚ի յետոյ ձերմէ։
16. Նա ասաց նրանց. «Լեռների վրայով գնացէ՛ք, որպէսզի խուսափէք ձեզ փնտռողներից: Երեք օր թաքնուեցէ՛ք այնտեղ, մինչեւ որ ձեզ փնտռողները ետ դառնան, եւ յետոյ գնացէ՛ք ձեր ճանապարհով»:
16 Եւ անոնց ըսաւ. «Լեռը գացէ՛ք, չըլլայ որ հալածողները ձեզի հանդիպին ու հոն երեք օր պահուեցէ՛ք, մինչեւ որ հալածողները ետ դառնան, անկէ յետոյ ձեր ճամբան գացէ՛ք»։
Եւ ասէ ցնոսա. Զլեառն լեռնայն գնասջիք, զի մի՛ պատահեսցեն ձեզ խնդրակքն. եւ թաքիջիք անդ զերիս աւուրս, մինչեւ դարձցին խնդրակքն յետոյ ձերմէ. եւ ապա երթիջիք զճանապարհն ձեր:

2:16: Եւ ասէ ցնոսա. Զլեռն լեռնա՛յն գնասջիք, զի մի՛ պատահեսցեն ձեզ խնդրակքն. եւ թաքիջի՛ք անդ զերիս աւուրս, մինչեւ դարձցի՛ն խնդրակքն յետո՛յ ձերմէ. եւ ապա՛ երթիջիք զճանապարհն ձեր[2120]։
[2120] Ոմանք. Եւ ասէ ցնոսա. Զլեռնայն գնասջիք... ՚ի յետոյ ձերմէ։
16. Նա ասաց նրանց. «Լեռների վրայով գնացէ՛ք, որպէսզի խուսափէք ձեզ փնտռողներից: Երեք օր թաքնուեցէ՛ք այնտեղ, մինչեւ որ ձեզ փնտռողները ետ դառնան, եւ յետոյ գնացէ՛ք ձեր ճանապարհով»:
16 Եւ անոնց ըսաւ. «Լեռը գացէ՛ք, չըլլայ որ հալածողները ձեզի հանդիպին ու հոն երեք օր պահուեցէ՛ք, մինչեւ որ հալածողները ետ դառնան, անկէ յետոյ ձեր ճամբան գացէ՛ք»։
zohrab-1805▾ eastern-1994▾ western am▾
2:1616: и сказала им: идите на гору, чтобы не встретили вас преследующие, и скрывайтесь там три дня, доколе не возвратятся погнавшиеся [за вами]; а после пойдете в путь ваш.
2:16 καὶ και and; even εἶπεν επω say; speak αὐτοῖς αυτος he; him εἰς εις into; for τὴν ο the ὀρεινὴν ορεινος mountainous ἀπέλθετε απερχομαι go off; go away μὴ μη not συναντήσωσιν συνανταω meet with ὑμῖν υμιν you οἱ ο the καταδιώκοντες καταδιωκω hunt down; drive hard καὶ και and; even κρυβήσεσθε κρυπτω hide ἐκεῖ εκει there τρεῖς τρεις three ἡμέρας ημερα day ἕως εως till; until ἂν αν perhaps; ever ἀποστρέψωσιν αποστρεφω turn away; alienate οἱ ο the καταδιώκοντες καταδιωκω hunt down; drive hard ὀπίσω οπισω in back; after ὑμῶν υμων your καὶ και and; even μετὰ μετα with; amid ταῦτα ουτος this; he ἀπελεύσεσθε απερχομαι go off; go away εἰς εις into; for τὴν ο the ὁδὸν οδος way; journey ὑμῶν υμων your
2:16 וַ wa וְ and תֹּ֤אמֶר ttˈōmer אמר say לָהֶם֙ lāhˌem לְ to הָ hā הַ the הָ֣רָה hˈārā הַר mountain לֵּ֔כוּ llˈēḵû הלך walk פֶּֽן־ pˈen- פֶּן lest יִפְגְּע֥וּ yifgᵊʕˌû פגע meet בָכֶ֖ם vāḵˌem בְּ in הָ hā הַ the רֹדְפִ֑ים rōḏᵊfˈîm רדף pursue וְ wᵊ וְ and נַחְבֵּתֶ֨ם naḥbēṯˌem חבא hide שָׁ֜מָּה šˈāmmā שָׁם there שְׁלֹ֣שֶׁת šᵊlˈōšeṯ שָׁלֹשׁ three יָמִ֗ים yāmˈîm יֹום day עַ֚ד ˈʕaḏ עַד unto שֹׁ֣וב šˈôv שׁוב return הָ hā הַ the רֹֽדְפִ֔ים rˈōḏᵊfˈîm רדף pursue וְ wᵊ וְ and אַחַ֖ר ʔaḥˌar אַחַר after תֵּלְכ֥וּ tēlᵊḵˌû הלך walk לְ lᵊ לְ to דַרְכְּכֶֽם׃ ḏarkᵊḵˈem דֶּרֶךְ way
2:16. dixitque ad eos ad montana conscendite ne forte occurrant vobis revertentes ibique latete diebus tribus donec redeant et sic ibitis per viam vestramAnd she said to them: Get ye up to the mountains, lest perhaps they meet you as they return: and there lie ye hid three days, till they come back, and so you shall go on yonr way.
16. And she said unto them, Get you to the mountain, lest the pursuers light upon you; and hide yourselves there three days, until the pursuers be returned: and afterward may ye go your way.
2:16. And she said to them: “Climb up to the mountains; otherwise, they may meet you as they are returning. And lay hidden there for three days, until they return. And then you will go on your way.”
2:16. And she said unto them, Get you to the mountain, lest the pursuers meet you; and hide yourselves there three days, until the pursuers be returned: and afterward may ye go your way.
And she said unto them, Get you to the mountain, lest the pursuers meet you; and hide yourselves there three days, until the pursuers be returned: and afterward may ye go your way:

16: и сказала им: идите на гору, чтобы не встретили вас преследующие, и скрывайтесь там три дня, доколе не возвратятся погнавшиеся [за вами]; а после пойдете в путь ваш.
2:16
καὶ και and; even
εἶπεν επω say; speak
αὐτοῖς αυτος he; him
εἰς εις into; for
τὴν ο the
ὀρεινὴν ορεινος mountainous
ἀπέλθετε απερχομαι go off; go away
μὴ μη not
συναντήσωσιν συνανταω meet with
ὑμῖν υμιν you
οἱ ο the
καταδιώκοντες καταδιωκω hunt down; drive hard
καὶ και and; even
κρυβήσεσθε κρυπτω hide
ἐκεῖ εκει there
τρεῖς τρεις three
ἡμέρας ημερα day
ἕως εως till; until
ἂν αν perhaps; ever
ἀποστρέψωσιν αποστρεφω turn away; alienate
οἱ ο the
καταδιώκοντες καταδιωκω hunt down; drive hard
ὀπίσω οπισω in back; after
ὑμῶν υμων your
καὶ και and; even
μετὰ μετα with; amid
ταῦτα ουτος this; he
ἀπελεύσεσθε απερχομαι go off; go away
εἰς εις into; for
τὴν ο the
ὁδὸν οδος way; journey
ὑμῶν υμων your
2:16
וַ wa וְ and
תֹּ֤אמֶר ttˈōmer אמר say
לָהֶם֙ lāhˌem לְ to
הָ הַ the
הָ֣רָה hˈārā הַר mountain
לֵּ֔כוּ llˈēḵû הלך walk
פֶּֽן־ pˈen- פֶּן lest
יִפְגְּע֥וּ yifgᵊʕˌû פגע meet
בָכֶ֖ם vāḵˌem בְּ in
הָ הַ the
רֹדְפִ֑ים rōḏᵊfˈîm רדף pursue
וְ wᵊ וְ and
נַחְבֵּתֶ֨ם naḥbēṯˌem חבא hide
שָׁ֜מָּה šˈāmmā שָׁם there
שְׁלֹ֣שֶׁת šᵊlˈōšeṯ שָׁלֹשׁ three
יָמִ֗ים yāmˈîm יֹום day
עַ֚ד ˈʕaḏ עַד unto
שֹׁ֣וב šˈôv שׁוב return
הָ הַ the
רֹֽדְפִ֔ים rˈōḏᵊfˈîm רדף pursue
וְ wᵊ וְ and
אַחַ֖ר ʔaḥˌar אַחַר after
תֵּלְכ֥וּ tēlᵊḵˌû הלך walk
לְ lᵊ לְ to
דַרְכְּכֶֽם׃ ḏarkᵊḵˈem דֶּרֶךְ way
2:16. dixitque ad eos ad montana conscendite ne forte occurrant vobis revertentes ibique latete diebus tribus donec redeant et sic ibitis per viam vestram
And she said to them: Get ye up to the mountains, lest perhaps they meet you as they return: and there lie ye hid three days, till they come back, and so you shall go on yonr way.
2:16. And she said to them: “Climb up to the mountains; otherwise, they may meet you as they are returning. And lay hidden there for three days, until they return. And then you will go on your way.”
2:16. And she said unto them, Get you to the mountain, lest the pursuers meet you; and hide yourselves there three days, until the pursuers be returned: and afterward may ye go your way.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:16: Hide yourselves there three days - They were to travel by night, and hide themselves in the day-time; otherwise they might have been discovered by the pursuers who were in search of them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:16: Get you: Jos 2:22; Sa1 23:14, Sa1 23:29; Psa 11:1
Geneva 1599
2:16 And she said unto them, Get you to the (g) mountain, lest the pursuers meet you; and hide yourselves there three days, until the pursuers be returned: and afterward may ye go your way.
(g) which was near to the city.
John Gill
2:16 And she said unto them, get ye unto the mountain,.... Which was near to the city, and is supposed to be the same which is now called Quarantania: Dr. Shaw, a late traveller in those parts, says (m), from the mountain Quarantania, the very same perhaps where the two spies concealed themselves, Josh 2:16, we have a distinct view of the land of the Amorites, of Gilead, and of Bashan, the inheritance of the tribes of Reuben and Gad, and of the half tribe of Manasseh--to it joins the mountain of Adummim, and through it the road is cut that leads from Jerusalem to Jericho, where probably it was from the very nature of the situation that the man fell among thieves, Lk 10:30; which very probably is the same mountain which Josephus (n) says hung over the city, and was a very barren one; though the singular may be put for the plural, since, as Strabo says (o), it was surrounded with mountains:
lest the pursuers meet you; on their return from the fords of Jordan, being disappointed:
and hide yourselves there three days: some of the Jewish Rabbins, as Jarchi and Kimchi, observe that she had this by the revelation of the Holy Ghost, that the pursuers would return at the end of three days; but the latter more truly remarks, that this was said by conjecture; that Jericho being, as he says, one day from Jordan, and a little more, by going, returning, and searching for the spies, they would be three days in doing it:
until the pursuers be returned; into the city; for until they were they could not be in safety, but must be in danger of being met by them and taken up:
and afterward may ye go your way: to Jordan, and so to the camp of Israel, and that without fear.
(m) Travels, p. 276. Ed. 2. (n) De Bello Jud. l. 4. c. 8. sect. 2. (o) Geograph. l. 16. p. 525.
John Wesley
2:16 The mountain - That is, to some of the mountains wherewith Jericho was encompassed, in which also there were many caves where they might lurk. Three days - Not three whole days, but one whole day, and part of two days.
Robert Jamieson, A. R. Fausset and David Brown
2:16 she said--rather "she had said," for what follows must have been part of the previous conversation.
Get you to the mountain--A range of white limestone hills extends on the north, called Quarantania (now Jebel Karantu), rising to a height of from twelve hundred to fifteen hundred feet, and the sides of which are perforated with caves. Some one peak adjoining was familiarly known to the inhabitants as "the mountain." The prudence and propriety of the advice to flee in that direction rather than to the ford, were made apparent by the sequel.
2:172:17: Եւ ասեն արքն ցնա. Քաւեա՛լ եմք մեք յերդմանէդ՝ ※ զոր երդմնեցուցեր զմեզ.
17. Այդ մարդիկ նրան ասացին. «Մենք ազատ կը լինենք այդ երդումից, որով մեզ երդուեցրիր.
17 Լրտեսները անոր ըսին. «Ահա մենք այդ մեզի ընել տուած երդումէդ այս կերպով անպարտ ըլլանք.
Եւ ասեն արքն ցնա. Քաւեալ եմք մեք յերդմանէդ, զոր երդմնեցուցեր զմեզ:

2:17: Եւ ասեն արքն ցնա. Քաւեա՛լ եմք մեք յերդմանէդ՝ ※ զոր երդմնեցուցեր զմեզ.
17. Այդ մարդիկ նրան ասացին. «Մենք ազատ կը լինենք այդ երդումից, որով մեզ երդուեցրիր.
17 Լրտեսները անոր ըսին. «Ահա մենք այդ մեզի ընել տուած երդումէդ այս կերպով անպարտ ըլլանք.
zohrab-1805▾ eastern-1994▾ western am▾
2:1717: И сказали ей те люди: мы свободны будем от твоей клятвы, которою ты нас закляла, [если не сделаешь так]:
2:17 καὶ και and; even εἶπαν επω say; speak οἱ ο the ἄνδρες ανηρ man; husband πρὸς προς to; toward αὐτήν αυτος he; him ἀθῷοί αθωος guiltless ἐσμεν ειμι be τῷ ο the ὅρκῳ ορκος oath σου σου of you; your τούτῳ ουτος this; he
2:17 וַ wa וְ and יֹּאמְר֥וּ yyōmᵊrˌû אמר say אֵלֶ֖יהָ ʔēlˌeʸhā אֶל to הָ hā הַ the אֲנָשִׁ֑ים ʔᵃnāšˈîm אִישׁ man נְקִיִּ֣ם nᵊqiyyˈim נָקִי innocent אֲנַ֔חְנוּ ʔᵃnˈaḥnû אֲנַחְנוּ we מִ mi מִן from שְּׁבֻעָתֵ֥ךְ ššᵊvuʕāṯˌēḵ שְׁבוּעָה oath הַ ha הַ the זֶּ֖ה zzˌeh זֶה this אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] הִשְׁבַּעְתָּֽנוּ׃ hišbaʕtˈānû שׁבע swear
2:17. qui dixerunt ad eam innoxii erimus a iuramento hoc quo adiurasti nosAnd they said to her: We shall be blameless of this oath, which thou hast made us swear,
17. And the men said unto her, We will be guiltless of this thine oath which thou hast made us to swear.
2:17. And they said to her: “We shall be innocent of this oath, to which you have sworn us,
2:17. And the men said unto her, We [will be] blameless of this thine oath which thou hast made us swear.
And the men said unto her, We [will be] blameless of this thine oath which thou hast made us swear:

17: И сказали ей те люди: мы свободны будем от твоей клятвы, которою ты нас закляла, [если не сделаешь так]:
2:17
καὶ και and; even
εἶπαν επω say; speak
οἱ ο the
ἄνδρες ανηρ man; husband
πρὸς προς to; toward
αὐτήν αυτος he; him
ἀθῷοί αθωος guiltless
ἐσμεν ειμι be
τῷ ο the
ὅρκῳ ορκος oath
σου σου of you; your
τούτῳ ουτος this; he
2:17
וַ wa וְ and
יֹּאמְר֥וּ yyōmᵊrˌû אמר say
אֵלֶ֖יהָ ʔēlˌeʸhā אֶל to
הָ הַ the
אֲנָשִׁ֑ים ʔᵃnāšˈîm אִישׁ man
נְקִיִּ֣ם nᵊqiyyˈim נָקִי innocent
אֲנַ֔חְנוּ ʔᵃnˈaḥnû אֲנַחְנוּ we
מִ mi מִן from
שְּׁבֻעָתֵ֥ךְ ššᵊvuʕāṯˌēḵ שְׁבוּעָה oath
הַ ha הַ the
זֶּ֖ה zzˌeh זֶה this
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
הִשְׁבַּעְתָּֽנוּ׃ hišbaʕtˈānû שׁבע swear
2:17. qui dixerunt ad eam innoxii erimus a iuramento hoc quo adiurasti nos
And they said to her: We shall be blameless of this oath, which thou hast made us swear,
2:17. And they said to her: “We shall be innocent of this oath, to which you have sworn us,
2:17. And the men said unto her, We [will be] blameless of this thine oath which thou hast made us swear.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ kad▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17-20: Оставляя дом Раави, соглядатаи в кратких, несколько отрывочных словах, сообразно с душевным своим состоянием, высказали снова условия, которые она должна выполнить для того, чтобы их клятва сохранила полную свою силу. Во-первых, они указали Раави тот видимый знак, которого она просила. В нынешнем еврейском тексте 18-го ст. слова «знак» нет, но оно читается в греческом переводе: qhseiV to shmeion — поставиши знамение (славянская Библия), равно как в латинском, на основании чего это слово могло бы быть привнесено в русский перевод, равно как и местоимение «сей», читаемое здесь в еврейском тексте, греческом и латинском переводах и относящееся к «червленой верви». Последняя указана соглядатаями ближайшим образом потому, что она по ярко-красному цвету могла служить наиболее заметным отличительным знаком для дома Раави. Но вместе с этим выбор ее зависел и от того, что червленая нить по ветхозаветным обрядовым установлениям принадлежала к символам очищения от проказы (Лев XIV:4, 6, 52) и прикосновения к мертвому телу (Чис XIX:6, 13), вообще к символам спасения. С этой стороны червленая вервь, отличавшая от других дом Раави, указывала на даруемое ей спасение, а вместе с тем служила прообразом будущего спасения язычников. По словам блаж. Феодорита, «как Иисусом Навином посланные соглядатаи спасли уверовавшую блудницу, знамением спасения дав ей вервь червлену, так апостолы Спасителя нашего древнюю блудницу, различным идолам преданную церковь, отвлекли от прежнего непотребства и сподобили вечных благ, не червленую ветвь употребив знамением, но даровав ей спасение всесвятою кровию» [Творения блаж. Феодорита, т. I, с. 272.]. Два другие условия сохранения Раави и ее семейства состояли в том, чтобы все принадлежащие к последнему во время взятия города находились в ее доме и чтобы она никому не рассказывала об этом деле.
17: Если не сделаешь так: это выражение прибавлено для устранения неясности библейского текста вследствие его краткости. Несмотря на это, в других древних и новых переводах нет подобного прибавления.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:17: Jos 2:20; Gen 24:3-8; Exo 20:7; Lev 19:11, Lev 19:12; Num 30:2; Sa2 21:1, Sa2 21:2, Sa2 21:7
Carl Friedrich Keil and Franz Delitzsch
2:17
In conclusion, the spies guarded against any arbitrary interpretation and application of their oath, by imposing three conditions, on the non-fulfilment of which they would be released from their oath. הזּה for הזּאת is to be explained in Josh 2:17 from the fact that the gender is often disregarded in the use of the pronoun (see Ewald, 183, a.), and in Josh 2:18 from the fact that there the gender is determined by the nomen rectum (see Ewald, 317, d.).
Josh 2:18
The first condition was, that when the town was taken Rahab should make her house known to the Israelites, by binding "the cord of this crimson thread," i.e., this cord made of crimson thread, in the window from which she had let them down. The demonstrative "this" leads to the conclusion adopted by Luther and others, that "this cord" is the rope (חבל) mentioned in Josh 2:15, as no other word had been mentioned to which they could refer; and the fact that nothing has been said about the sign in question being either given or received, precludes the idea that the spies gave the cord to Rahab for a sign. The crimson or scarlet colour of the cord (שׁני = שׁני תּולעת; see at Ex 25:4), as the colour of vigorous life, made this cord an expressive sign of the preservation of Rahab's life and the lives of her relations. The second condition was, that when the town was taken, Rahab should collect together her parents, and her brothers and her sisters, into her own house.
Josh 2:19-20
Whoever went outside the door, his blood should be upon his own head; i.e., if he was slain outside by the Israelitish soldiers, he should bear his death as his own fault. But every one who was with her in the house, his blood should fall upon their (the spies') head, if any hand was against them, i.e., touched them or did them harm (vid., Ex 9:3). The formula, "his blood be upon his head," is synonymous with the legal formula, "his blood be upon him" (Lev 20:9). The third condition (Josh 2:20) is simply a repetition of the principal condition laid down at the very outset (Josh 2:14).
Geneva 1599
2:17 And the men said unto her, (h) We [will be] blameless of this thine oath which thou hast made us swear.
(h) We will be released from our oath if you perform this condition that follows for so shall you and yours be delivered.
John Gill
2:17 And the men said unto her,.... Some think that this discourse, which passed between the spies and her, was while in the house before she let them down, or otherwise they would have been in danger of being overheard, and so the whole affair discovered; but as it was on the other side of the house, and under the wall of the city, and without it, they might with the greater safety converse together:
we will be blameless of this thine oath which thou hast made us swear; that is, they would most faithfully and punctually keep it, it should be sacred to them, and she should have no occasion to lay any blame upon them in the least.
John Wesley
2:17 Said - Or, had said; namely, before she let them down; it being very improbable, either that she would dismiss them before the condition was agreed on; or that she would discourse with them, or they with her, about such secret and weighty things after they were let down, when others might overhear them. Blameless - That is, free from guilt or reproach if it be violated, namely, if the following condition be not observed.
2:182:18: ահա մեք մտանիցեմք ՚ի մա՛սն ինչ քաղաքիդ, եւ դու դնիցես նշանակ զլա՛րդ կարմիր, եւ կապեսցե՛ս զպատուհանէդ ընդ որ զմե՛զ իջուցեր, եւ զհա՛յր քո եւ զմայր քո եւ զեղբարս քո, եւ զամենայն տուն հօր քո ժողովեսցես առ քե՛զ ՚ի տունս յայս[2121]։ [2121] Օրինակ մի. Եւ դիցես նշան զլեարդ կարմիր. եւ կապես՛՛։
18. երբ մենք մտնենք քաղաքը, դու այս կարմիր պարանը որպէս նշան կը դնես եւ կը կապես այն պատուհանից, որից մեզ իջեցրիր, եւ քո հօրը, մօրը, եղբայրներին եւ քո հօր ամբողջ ընտանիքը կը հաւաքես քեզ մօտ, այս տանը:
18 Երբ մենք այս երկիրը մտնենք, այս կարմիր պարանը այն պատուհանին վրայ կապէ, ուրկէ մեզ իջեցուցիր եւ քու հայրդ, մայրդ, եղբայրներդ ու քու հօրդ բոլոր տունը քու քովդ այս տանը մէջ հաւաքէ ու մենք քեզի հետ ողորմութեամբ եւ հաւատարմութեամբ պիտի վարուինք։
ահա մեք մտանիցեմք ի մասն ինչ քաղաքիդ, եւ դու դնիցես նշանակ զլարդ կարմիր, եւ կապեսցես զպատուհանէդ ընդ որ զմեզ իջուցեր. եւ զհայր քո եւ զմայր քո եւ զեղբարս քո եւ զամենայն տուն հօր քո ժողովեսցես առ քեզ ի տունս յայս:

2:18: ահա մեք մտանիցեմք ՚ի մա՛սն ինչ քաղաքիդ, եւ դու դնիցես նշանակ զլա՛րդ կարմիր, եւ կապեսցե՛ս զպատուհանէդ ընդ որ զմե՛զ իջուցեր, եւ զհա՛յր քո եւ զմայր քո եւ զեղբարս քո, եւ զամենայն տուն հօր քո ժողովեսցես առ քե՛զ ՚ի տունս յայս[2121]։
[2121] Օրինակ մի. Եւ դիցես նշան զլեարդ կարմիր. եւ կապես՛՛։
18. երբ մենք մտնենք քաղաքը, դու այս կարմիր պարանը որպէս նշան կը դնես եւ կը կապես այն պատուհանից, որից մեզ իջեցրիր, եւ քո հօրը, մօրը, եղբայրներին եւ քո հօր ամբողջ ընտանիքը կը հաւաքես քեզ մօտ, այս տանը:
18 Երբ մենք այս երկիրը մտնենք, այս կարմիր պարանը այն պատուհանին վրայ կապէ, ուրկէ մեզ իջեցուցիր եւ քու հայրդ, մայրդ, եղբայրներդ ու քու հօրդ բոլոր տունը քու քովդ այս տանը մէջ հաւաքէ ու մենք քեզի հետ ողորմութեամբ եւ հաւատարմութեամբ պիտի վարուինք։
zohrab-1805▾ eastern-1994▾ western am▾
2:1818: вот, когда мы придем в эту землю, ты привяжи червленую веревку к окну, чрез которое ты нас спустила, а отца твоего и матерь твою и братьев твоих, все семейство отца твоего собери к себе в дом твой;
2:18 ἰδοὺ ιδου see!; here I am ἡμεῖς ημεις we εἰσπορευόμεθα εισπορευομαι intrude; travel into εἰς εις into; for μέρος μερος part; in particular τῆς ο the πόλεως πολις city καὶ και and; even θήσεις τιθημι put; make τὸ ο the σημεῖον σημειον sign τὸ ο the σπαρτίον σπαρτιον the κόκκινον κοκκινος scarlet τοῦτο ουτος this; he ἐκδήσεις εκδεω into; for τὴν ο the θυρίδα θυρις window δι᾿ δια through; because of ἧς ος who; what κατεβίβασας καταβιβαζω pull down ἡμᾶς ημας us δι᾿ δια through; because of αὐτῆς αυτος he; him τὸν ο the δὲ δε though; while πατέρα πατηρ father σου σου of you; your καὶ και and; even τὴν ο the μητέρα μητηρ mother σου σου of you; your καὶ και and; even τοὺς ο the ἀδελφούς αδελφος brother σου σου of you; your καὶ και and; even πάντα πας all; every τὸν ο the οἶκον οικος home; household τοῦ ο the πατρός πατηρ father σου σου of you; your συνάξεις συναγω gather πρὸς προς to; toward σεαυτὴν σεαυτου of yourself εἰς εις into; for τὴν ο the οἰκίαν οικια house; household σου σου of you; your
2:18 הִנֵּ֛ה hinnˈē הִנֵּה behold אֲנַ֥חְנוּ ʔᵃnˌaḥnû אֲנַחְנוּ we בָאִ֖ים vāʔˌîm בוא come בָּ bā בְּ in † הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth אֶת־ ʔeṯ- אֵת [object marker] תִּקְוַ֡ת tiqwˈaṯ תִּקְוָה cord חוּט֩ ḥûṭ חוּט thread הַ ha הַ the שָּׁנִ֨י ššānˌî שָׁנִי scarlet הַ ha הַ the זֶּ֜ה zzˈeh זֶה this תִּקְשְׁרִ֗י tiqšᵊrˈî קשׁר tie בַּֽ bˈa בְּ in † הַ the חַלֹּון֙ ḥallôn חַלֹּון window אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] הֹורַדְתֵּ֣נוּ hôraḏtˈēnû ירד descend בֹ֔ו vˈô בְּ in וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] אָבִ֨יךְ ʔāvˌîḵ אָב father וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] אִמֵּ֜ךְ ʔimmˈēḵ אֵם mother וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] אַחַ֗יִךְ ʔaḥˈayiḵ אָח brother וְ wᵊ וְ and אֵת֙ ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole בֵּ֣ית bˈêṯ בַּיִת house אָבִ֔יךְ ʔāvˈîḵ אָב father תַּאַסְפִ֥י taʔasᵊfˌî אסף gather אֵלַ֖יִךְ ʔēlˌayiḵ אֶל to הַ ha הַ the בָּֽיְתָה׃ bbˈāyᵊṯā בַּיִת house
2:18. si ingredientibus nobis terram signum fuerit funiculus iste coccineus et ligaveris eum in fenestra per quam nos dimisisti et patrem tuum ac matrem fratresque et omnem cognationem tuam congregaveris in domum tuamIf, when we come into the land, this scarlet cord be a sign, and thou tie it in the window, by which thou hast let us down: and gather together thy father and mother, and brethren, and all thy kindred into thy house.
18. Behold, when we come into the land, thou shalt bind this line of scarlet thread in the window which thou didst let us down by: and thou shalt gather unto thee into the house thy father, and thy mother, and thy brethren, and all thy father’s household.
2:18. if, when we enter into the land, this scarlet cord has been placed as a sign, and you have tied it at the window by which you let us down. And so, gather your father, and mother, and brothers, and all your family into your house.
2:18. Behold, [when] we come into the land, thou shalt bind this line of scarlet thread in the window which thou didst let us down by: and thou shalt bring thy father, and thy mother, and thy brethren, and all thy father’s household, home unto thee.
Behold, [when] we come into the land, thou shalt bind this line of scarlet thread in the window which thou didst let us down by: and thou shalt bring thy father, and thy mother, and thy brethren, and all thy father' s household, home unto thee:

18: вот, когда мы придем в эту землю, ты привяжи червленую веревку к окну, чрез которое ты нас спустила, а отца твоего и матерь твою и братьев твоих, все семейство отца твоего собери к себе в дом твой;
2:18
ἰδοὺ ιδου see!; here I am
ἡμεῖς ημεις we
εἰσπορευόμεθα εισπορευομαι intrude; travel into
εἰς εις into; for
μέρος μερος part; in particular
τῆς ο the
πόλεως πολις city
καὶ και and; even
θήσεις τιθημι put; make
τὸ ο the
σημεῖον σημειον sign
τὸ ο the
σπαρτίον σπαρτιον the
κόκκινον κοκκινος scarlet
τοῦτο ουτος this; he
ἐκδήσεις εκδεω into; for
τὴν ο the
θυρίδα θυρις window
δι᾿ δια through; because of
ἧς ος who; what
κατεβίβασας καταβιβαζω pull down
ἡμᾶς ημας us
δι᾿ δια through; because of
αὐτῆς αυτος he; him
τὸν ο the
δὲ δε though; while
πατέρα πατηρ father
σου σου of you; your
καὶ και and; even
τὴν ο the
μητέρα μητηρ mother
σου σου of you; your
καὶ και and; even
τοὺς ο the
ἀδελφούς αδελφος brother
σου σου of you; your
καὶ και and; even
πάντα πας all; every
τὸν ο the
οἶκον οικος home; household
τοῦ ο the
πατρός πατηρ father
σου σου of you; your
συνάξεις συναγω gather
πρὸς προς to; toward
σεαυτὴν σεαυτου of yourself
εἰς εις into; for
τὴν ο the
οἰκίαν οικια house; household
σου σου of you; your
2:18
הִנֵּ֛ה hinnˈē הִנֵּה behold
אֲנַ֥חְנוּ ʔᵃnˌaḥnû אֲנַחְנוּ we
בָאִ֖ים vāʔˌîm בוא come
בָּ בְּ in
הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
אֶת־ ʔeṯ- אֵת [object marker]
תִּקְוַ֡ת tiqwˈaṯ תִּקְוָה cord
חוּט֩ ḥûṭ חוּט thread
הַ ha הַ the
שָּׁנִ֨י ššānˌî שָׁנִי scarlet
הַ ha הַ the
זֶּ֜ה zzˈeh זֶה this
תִּקְשְׁרִ֗י tiqšᵊrˈî קשׁר tie
בַּֽ bˈa בְּ in
הַ the
חַלֹּון֙ ḥallôn חַלֹּון window
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
הֹורַדְתֵּ֣נוּ hôraḏtˈēnû ירד descend
בֹ֔ו vˈô בְּ in
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
אָבִ֨יךְ ʔāvˌîḵ אָב father
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
אִמֵּ֜ךְ ʔimmˈēḵ אֵם mother
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
אַחַ֗יִךְ ʔaḥˈayiḵ אָח brother
וְ wᵊ וְ and
אֵת֙ ʔˌēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
בֵּ֣ית bˈêṯ בַּיִת house
אָבִ֔יךְ ʔāvˈîḵ אָב father
תַּאַסְפִ֥י taʔasᵊfˌî אסף gather
אֵלַ֖יִךְ ʔēlˌayiḵ אֶל to
הַ ha הַ the
בָּֽיְתָה׃ bbˈāyᵊṯā בַּיִת house
2:18. si ingredientibus nobis terram signum fuerit funiculus iste coccineus et ligaveris eum in fenestra per quam nos dimisisti et patrem tuum ac matrem fratresque et omnem cognationem tuam congregaveris in domum tuam
If, when we come into the land, this scarlet cord be a sign, and thou tie it in the window, by which thou hast let us down: and gather together thy father and mother, and brethren, and all thy kindred into thy house.
2:18. if, when we enter into the land, this scarlet cord has been placed as a sign, and you have tied it at the window by which you let us down. And so, gather your father, and mother, and brothers, and all your family into your house.
2:18. Behold, [when] we come into the land, thou shalt bind this line of scarlet thread in the window which thou didst let us down by: and thou shalt bring thy father, and thy mother, and thy brethren, and all thy father’s household, home unto thee.
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
2:18: This line of scarlet thread - תקות חוט השני tikvath chut hashshani. Probably this may mean, this piece of scarlet cloth, or, this cloth (made) of scarlet thread. When the Israelites took the city this piece of red cloth seems to have been hung out of the window by way of flag; and this was the sign on which she and the spies had agreed.
Albert Barnes: Notes on the Bible - 1834
2:18: The "line" or cord was spun of threads dyed with cochineal: i. e., of a deep and bright scarlet color. The color would catch the eye at once, and supplied an obvious token by which the house of Rahab might be distinguished. The use of scarlet in the Levitical rites, especially in those more closely connected with the idea of putting away of sin and its consequences (compare e. g., Lev 14:4, Lev 14:6, Lev 14:51; Num 19:6), naturally led the fathers, from Clement of Rome onward, to see in this scarlet thread, no less than in the blood of the Passover (Exo 12:7, Exo 12:13, etc.), an emblem of salvation by the Blood of Christ; a salvation common alike to Christ's messengers and to those whom they visit.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:18: scarlet thread: Jos 2:21; Lev 14:4; Num 4:8, Num 19:6; Heb 9:19
bring: Heb. gather
thy father: Jos 2:13, Jos 6:23; Gen 7:1, Gen 12:2, Gen 19:12-17; Est 8:6; Luk 19:9; Act 10:27, Act 10:33; Act 11:14; Ti2 1:16
John Gill
2:18 Behold, when we come into the land,.... The land of Canaan, and into this city, into that part of it, as the Septuagint, where her house was, meaning not themselves only, but the people of Israel they belonged to:
thou shall bind this line of scarlet thread in the window which thou didst let us down by; the word by refers either to the scarlet thread they were let down by, said to be a cord, Josh 2:15; and therefore must be a line twisted with various scarlet threads, as Kimchi; who observes, that according to the Targum, it was the border of a red garment; or to the window through which they were let down, as the Septuagint version; it may refer to both, and the sense be, that the same twisted cord of scarlet thread they were let down by should be bound to the same window they were let down through; only this objection there is to the same window, that it was not towards the city, and so not to be seen when they came into it, but looked over the wall without the city: now as Rahab was an instance of the salvation of sinners by the grace of God, for she was a sinner by birth, by practice, and a notorious one; she was an instance of distinguishing grace, of free and efficacious grace, a singular instance of it; and became a true penitent, a real believer, was a justified person, and saved: so the scarlet thread was an emblem of the blood of Christ, by which salvation is; redemption and all the blessings of grace are through it; justification, remission of sin, reconciliation, and atonement, and safety, and protection from avenging justice, and wrath to come, are only by it: likewise the spies, who are also called "messengers", Jas 2:25; may represent the ministers of the Gospel, who are the messengers of Christ, and the churches, are sent out by him the antitypical Joshua, men of wisdom, courage, and valour, and are sent as spies to bring to light men and things, who direct to the way of salvation and give the same token of it, Mk 16:16,
and thou shall bring thy father, and thy mother, and thy brethren, and all thy father's household home unto thee; into her house, where the scarlet thread was bound, and where only they would be safe, as the Israelites were in the houses where the blood of the paschal lamb was sprinkled, Ex 12:23; and so they are safe, and they only, who are under the blood of sprinkling, and partake of the virtue of it.
John Wesley
2:18 Into the land - That is, over Jordan, and near the city. This line of scarlet - Probably the same with which she was about to let them down. Window - That it may be easily discerned by our soldiers.
2:192:19: Եւ եղիցի ամենայն որ ելանէ ՚ի տանէ քումմէ արտաքս՝ ի՛նքն եղիցի անձին իւրում պարտական. եւ մեք քաւեա՛լ լիցուք յերդմանէդ քումմէ յայդմանէ. եւ որ միանգամ լինիցին ընդ քե՛զ ՚ի տան քում, մե՛ք լիցուք պարտականք՝ ※ եթէ ձեռն ուրուք մերձեսցի ՚ի նա[2122]։ [2122] Յօրինակին պակասէր. Եւ եղիցի ամենայն որ։ Ոմանք. Որ ելանիցէ ՚ի տանէ յայսմանէ։
19. Ով որ քո տնից դուրս գայ, ինքը թող իր համար պատասխանատու լինի, մենք ազատ կը լինենք քեզ տուած մեր երդումից: Ով քեզ հետ քո տանը լինի, մենք պատասխանատու կը լինենք, եթէ մէկի ձեռքը դիպչի նրան:
19 Բայց անոնցմէ ով որ քու տանդ դռնէն դուրս ելլէ, անոր արիւնը իր գլխուն վրայ ըլլայ. մենք անպարտ պիտի ըլլանք. բայց քու քովդ այս տանը մէջ բոլոր եղողներուն եթէ ձեռք մը դպչի, անոնց արիւնը մեր գլխուն վրայ ըլլայ։
Եւ եղիցի ամենայն որ ելանէ ի տանէ քումմէ արտաքս` ինքն եղիցի անձին իւրում պարտական. եւ մեք քաւեալ լիցուք [20]յերդմանէդ քումմէ յայդմանէ``. եւ որ միանգամ լինիցին ընդ քեզ ի տան քում, մեք լիցուք պարտականք, եթէ ձեռն ուրուք մերձեսցի ի նա:

2:19: Եւ եղիցի ամենայն որ ելանէ ՚ի տանէ քումմէ արտաքս՝ ի՛նքն եղիցի անձին իւրում պարտական. եւ մեք քաւեա՛լ լիցուք յերդմանէդ քումմէ յայդմանէ. եւ որ միանգամ լինիցին ընդ քե՛զ ՚ի տան քում, մե՛ք լիցուք պարտականք՝ ※ եթէ ձեռն ուրուք մերձեսցի ՚ի նա[2122]։
[2122] Յօրինակին պակասէր. Եւ եղիցի ամենայն որ։ Ոմանք. Որ ելանիցէ ՚ի տանէ յայսմանէ։
19. Ով որ քո տնից դուրս գայ, ինքը թող իր համար պատասխանատու լինի, մենք ազատ կը լինենք քեզ տուած մեր երդումից: Ով քեզ հետ քո տանը լինի, մենք պատասխանատու կը լինենք, եթէ մէկի ձեռքը դիպչի նրան:
19 Բայց անոնցմէ ով որ քու տանդ դռնէն դուրս ելլէ, անոր արիւնը իր գլխուն վրայ ըլլայ. մենք անպարտ պիտի ըլլանք. բայց քու քովդ այս տանը մէջ բոլոր եղողներուն եթէ ձեռք մը դպչի, անոնց արիւնը մեր գլխուն վրայ ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
2:1919: и если кто-нибудь выйдет из дверей твоего дома вон, того кровь на голове его, а мы свободны [будем от сей клятвы твоей]; а кто будет с тобою в [твоем] доме, того кровь на голове нашей, если чья рука коснется его;
2:19 καὶ και and; even ἔσται ειμι be πᾶς πας all; every ὃς ος who; what ἂν αν perhaps; ever ἐξέλθῃ εξερχομαι come out; go out τὴν ο the θύραν θυρα door τῆς ο the οἰκίας οικια house; household σου σου of you; your ἔξω εξω outside ἔνοχος ενοχος liable; guilty ἑαυτῷ εαυτου of himself; his own ἔσται ειμι be ἡμεῖς ημεις we δὲ δε though; while ἀθῷοι αθωος guiltless τῷ ο the ὅρκῳ ορκος oath σου σου of you; your τούτῳ ουτος this; he καὶ και and; even ὅσοι οσος as much as; as many as ἐὰν εαν and if; unless γένωνται γινομαι happen; become μετὰ μετα with; amid σοῦ σου of you; your ἐν εν in τῇ ο the οἰκίᾳ οικια house; household σου σου of you; your ἡμεῖς ημεις we ἔνοχοι ενοχος liable; guilty ἐσόμεθα ειμι be
2:19 וְ wᵊ וְ and הָיָ֡ה hāyˈā היה be כֹּ֣ל kˈōl כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יֵצֵא֩ yēṣˌē יצא go out מִ mi מִן from דַּלְתֵ֨י ddalᵊṯˌê דֶּלֶת door בֵיתֵ֧ךְ׀ vêṯˈēḵ בַּיִת house הַ ha הַ the ח֛וּצָה ḥˈûṣā חוּץ outside דָּמֹ֥ו dāmˌô דָּם blood בְ vᵊ בְּ in רֹאשֹׁ֖ו rōšˌô רֹאשׁ head וַ wa וְ and אֲנַ֣חְנוּ ʔᵃnˈaḥnû אֲנַחְנוּ we נְקִיִּ֑ם nᵊqiyyˈim נָקִי innocent וְ֠ wᵊ וְ and כֹל ḵˌōl כֹּל whole אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] יִֽהְיֶ֤ה yˈihyˈeh היה be אִתָּךְ֙ ʔittāḵ אֵת together with בַּ ba בְּ in † הַ the בַּ֔יִת bbˈayiṯ בַּיִת house דָּמֹ֣ו dāmˈô דָּם blood בְ vᵊ בְּ in רֹאשֵׁ֔נוּ rōšˈēnû רֹאשׁ head אִם־ ʔim- אִם if יָ֖ד yˌāḏ יָד hand תִּֽהְיֶה־ tˈihyeh- היה be בֹּֽו׃ bˈô בְּ in
2:19. qui ostium domus tuae egressus fuerit sanguis ipsius erit in caput eius et nos erimus alieni cunctorum autem sanguis qui tecum fuerint in domo redundabit in caput nostrum si eos aliquis tetigeritWhosoever shall go out of the door of thy house, his blood shall be upon his own head, and we shall be quit. But the blood of all that shall be with thee in the house, shall light upon our head, if any man touch them.
19. And it shall be, that whosoever shall go out of the doors of thy house into the street, his blood shall be upon his head, and we will be guiltless: and whosoever shall be with thee in the house, his blood shall be on our head, if any hand be upon him.
2:19. Whoever will have exited from the door of your house, his blood will be on his own head, and we will be uninvolved. But the blood of all who will be with you in the house shall fall back upon our own head, if anyone touches them.
2:19. And it shall be, [that] whosoever shall go out of the doors of thy house into the street, his blood [shall be] upon his head, and we [will be] guiltless: and whosoever shall be with thee in the house, his blood [shall be] on our head, if [any] hand be upon him.
And it shall be, [that] whosoever shall go out of the doors of thy house into the street, his blood [shall be] upon his head, and we [will be] guiltless: and whosoever shall be with thee in the house, his blood [shall be] on our head, if [any] hand be upon him:

19: и если кто-нибудь выйдет из дверей твоего дома вон, того кровь на голове его, а мы свободны [будем от сей клятвы твоей]; а кто будет с тобою в [твоем] доме, того кровь на голове нашей, если чья рука коснется его;
2:19
καὶ και and; even
ἔσται ειμι be
πᾶς πας all; every
ὃς ος who; what
ἂν αν perhaps; ever
ἐξέλθῃ εξερχομαι come out; go out
τὴν ο the
θύραν θυρα door
τῆς ο the
οἰκίας οικια house; household
σου σου of you; your
ἔξω εξω outside
ἔνοχος ενοχος liable; guilty
ἑαυτῷ εαυτου of himself; his own
ἔσται ειμι be
ἡμεῖς ημεις we
δὲ δε though; while
ἀθῷοι αθωος guiltless
τῷ ο the
ὅρκῳ ορκος oath
σου σου of you; your
τούτῳ ουτος this; he
καὶ και and; even
ὅσοι οσος as much as; as many as
ἐὰν εαν and if; unless
γένωνται γινομαι happen; become
μετὰ μετα with; amid
σοῦ σου of you; your
ἐν εν in
τῇ ο the
οἰκίᾳ οικια house; household
σου σου of you; your
ἡμεῖς ημεις we
ἔνοχοι ενοχος liable; guilty
ἐσόμεθα ειμι be
2:19
וְ wᵊ וְ and
הָיָ֡ה hāyˈā היה be
כֹּ֣ל kˈōl כֹּל whole
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
יֵצֵא֩ yēṣˌē יצא go out
מִ mi מִן from
דַּלְתֵ֨י ddalᵊṯˌê דֶּלֶת door
בֵיתֵ֧ךְ׀ vêṯˈēḵ בַּיִת house
הַ ha הַ the
ח֛וּצָה ḥˈûṣā חוּץ outside
דָּמֹ֥ו dāmˌô דָּם blood
בְ vᵊ בְּ in
רֹאשֹׁ֖ו rōšˌô רֹאשׁ head
וַ wa וְ and
אֲנַ֣חְנוּ ʔᵃnˈaḥnû אֲנַחְנוּ we
נְקִיִּ֑ם nᵊqiyyˈim נָקִי innocent
וְ֠ wᵊ וְ and
כֹל ḵˌōl כֹּל whole
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
יִֽהְיֶ֤ה yˈihyˈeh היה be
אִתָּךְ֙ ʔittāḵ אֵת together with
בַּ ba בְּ in
הַ the
בַּ֔יִת bbˈayiṯ בַּיִת house
דָּמֹ֣ו dāmˈô דָּם blood
בְ vᵊ בְּ in
רֹאשֵׁ֔נוּ rōšˈēnû רֹאשׁ head
אִם־ ʔim- אִם if
יָ֖ד yˌāḏ יָד hand
תִּֽהְיֶה־ tˈihyeh- היה be
בֹּֽו׃ bˈô בְּ in
2:19. qui ostium domus tuae egressus fuerit sanguis ipsius erit in caput eius et nos erimus alieni cunctorum autem sanguis qui tecum fuerint in domo redundabit in caput nostrum si eos aliquis tetigerit
Whosoever shall go out of the door of thy house, his blood shall be upon his own head, and we shall be quit. But the blood of all that shall be with thee in the house, shall light upon our head, if any man touch them.
2:19. Whoever will have exited from the door of your house, his blood will be on his own head, and we will be uninvolved. But the blood of all who will be with you in the house shall fall back upon our own head, if anyone touches them.
2:19. And it shall be, [that] whosoever shall go out of the doors of thy house into the street, his blood [shall be] upon his head, and we [will be] guiltless: and whosoever shall be with thee in the house, his blood [shall be] on our head, if [any] hand be upon him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19: Слова: (будем от сей клятвы твоей) привнесены из слав. Библии, согласно с переводом 70-ти: tw orkw sou toutw.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:19: whosoever: Exo 12:13, Exo 12:23; Num 35:26-28; Kg1 2:36-42; Mat 24:17; Act 27:31; Phi 3:9; Heb 10:29; Jo1 2:27, Jo1 2:28
his blood: Lev 20:9, Lev 20:11; Sa2 1:16, Sa2 3:28, Sa2 3:29; Eze 33:4, Eze 33:5; Mat 27:24, Mat 27:25; Act 18:6; Act 20:26
his blood: Jos 2:14; Sa2 4:11; Kg1 2:32; Mat 27:25
Geneva 1599
2:19 And it shall be, [that] whosoever shall go out of the doors of thy house into the street, (i) his blood [shall be] upon his head, and we [will be] guiltless: and whosoever shall be with thee in the house, his blood [shall be] on our head, if [any] hand be upon him.
(i) He shall be guilty of his own death.
John Gill
2:19 And it shall be, that whosoever shall go out of the door of thy house into the street,.... After they have been taken in, and when the Israelites were come into the city:
his blood shall be upon his head, and we will be guiltless; if he is killed by any person, his death will be owing to himself, and no blame to be laid on us; nor shall we reckon ourselves guilty of the breach of the oath taken:
and whosoever shall be with thee in the house, his blood shall be on our head, if any hand be upon him: if anyone within doors is killed by an Israelite entering in, the guilt of the blood shall lie upon us, and we will be answerable, according to the tenor of the oath, "our life for yours", Josh 2:14.
John Wesley
2:19 Upon his head - The blame of his death shall rest wholly upon himself, as being occasioned by his own neglect of the means of safety. Our head - We are willing to bear the sin, and shame, and punishment of it. Be upon him - So as to kill him.
2:202:20: Ապա թէ ոք մեղանչեսցէ մեզ, եւ յայտնեսցե՛ս զբանս մեր զայսոսիկ, քաւեալ լիցուք յերդմանէդ քումմէ յայդմանէ[2123]։ [2123] Ոմանք. Ապա եթէ մեղանչիցէ ոք։
20. Իսկ եթէ մէկը վնասի մեզ, կամ յայտնես մեր այս գործը, մենք ազատ կը լինենք քեզ տուած մեր երդումից»:
20 Եւ եթէ այս մեր բանը մէկուն յայտնես, այն ատեն քու մեզի ընել տուած երդումէդ անպարտ պիտի ըլլանք»։
Ապա թէ [21]ոք մեղանչեսցէ մեզ եւ`` յայտնեսցես զբանս մեր զայսոսիկ, քաւեալ լիցուք յերդմանէդ քումմէ յայդմանէ[22]:

2:20: Ապա թէ ոք մեղանչեսցէ մեզ, եւ յայտնեսցե՛ս զբանս մեր զայսոսիկ, քաւեալ լիցուք յերդմանէդ քումմէ յայդմանէ[2123]։
[2123] Ոմանք. Ապա եթէ մեղանչիցէ ոք։
20. Իսկ եթէ մէկը վնասի մեզ, կամ յայտնես մեր այս գործը, մենք ազատ կը լինենք քեզ տուած մեր երդումից»:
20 Եւ եթէ այս մեր բանը մէկուն յայտնես, այն ատեն քու մեզի ընել տուած երդումէդ անպարտ պիտի ըլլանք»։
zohrab-1805▾ eastern-1994▾ western am▾
2:2020: если же ты откроешь сие наше дело, то мы также свободны будем от клятвы твоей, которою ты нас закляла.
2:20 ἐὰν εαν and if; unless δέ δε though; while τις τις anyone; someone ἡμᾶς ημας us ἀδικήσῃ αδικεω injure; unjust to ἢ η or; than καὶ και and; even ἀποκαλύψῃ αποκαλυπτω reveal; uncover τοὺς ο the λόγους λογος word; log ἡμῶν ημων our τούτους ουτος this; he ἐσόμεθα ειμι be ἀθῷοι αθωος guiltless τῷ ο the ὅρκῳ ορκος oath σου σου of you; your τούτῳ ουτος this; he
2:20 וְ wᵊ וְ and אִם־ ʔim- אִם if תַּגִּ֖ידִי taggˌîḏî נגד report אֶת־ ʔeṯ- אֵת [object marker] דְּבָרֵ֣נוּ dᵊvārˈēnû דָּבָר word זֶ֑ה zˈeh זֶה this וְ wᵊ וְ and הָיִ֣ינוּ hāyˈînû היה be נְקִיִּ֔ם nᵊqiyyˈim נָקִי innocent מִ mi מִן from שְּׁבֻעָתֵ֖ךְ ššᵊvuʕāṯˌēḵ שְׁבוּעָה oath אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] הִשְׁבַּעְתָּֽנוּ׃ hišbaʕtˈānû שׁבע swear
2:20. quod si nos prodere volueris et sermonem istum proferre in medium erimus mundi ab hoc iuramento quo adiurasti nosBut if thou wilt betray us, and utter this word abroad, we shall be quit of this oath, which thou hast made us swear.
20. But if thou utter this our business, then we will be guiltless of thine oath which thou hast made us to swear.
2:20. But if you will have betrayed us, so that you spread this word in their midst, we will be free from this oath, to which you have sworn us.”
2:20. And if thou utter this our business, then we will be quit of thine oath which thou hast made us to swear.
And if thou utter this our business, then we will be quit of thine oath which thou hast made us to swear:

20: если же ты откроешь сие наше дело, то мы также свободны будем от клятвы твоей, которою ты нас закляла.
2:20
ἐὰν εαν and if; unless
δέ δε though; while
τις τις anyone; someone
ἡμᾶς ημας us
ἀδικήσῃ αδικεω injure; unjust to
η or; than
καὶ και and; even
ἀποκαλύψῃ αποκαλυπτω reveal; uncover
τοὺς ο the
λόγους λογος word; log
ἡμῶν ημων our
τούτους ουτος this; he
ἐσόμεθα ειμι be
ἀθῷοι αθωος guiltless
τῷ ο the
ὅρκῳ ορκος oath
σου σου of you; your
τούτῳ ουτος this; he
2:20
וְ wᵊ וְ and
אִם־ ʔim- אִם if
תַּגִּ֖ידִי taggˌîḏî נגד report
אֶת־ ʔeṯ- אֵת [object marker]
דְּבָרֵ֣נוּ dᵊvārˈēnû דָּבָר word
זֶ֑ה zˈeh זֶה this
וְ wᵊ וְ and
הָיִ֣ינוּ hāyˈînû היה be
נְקִיִּ֔ם nᵊqiyyˈim נָקִי innocent
מִ mi מִן from
שְּׁבֻעָתֵ֖ךְ ššᵊvuʕāṯˌēḵ שְׁבוּעָה oath
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
הִשְׁבַּעְתָּֽנוּ׃ hišbaʕtˈānû שׁבע swear
2:20. quod si nos prodere volueris et sermonem istum proferre in medium erimus mundi ab hoc iuramento quo adiurasti nos
But if thou wilt betray us, and utter this word abroad, we shall be quit of this oath, which thou hast made us swear.
2:20. But if you will have betrayed us, so that you spread this word in their midst, we will be free from this oath, to which you have sworn us.”
2:20. And if thou utter this our business, then we will be quit of thine oath which thou hast made us to swear.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20: Дальнейшие слова (кто нас обидит или) прибавлены также из слав. Библии согласно с большинством греческих списков: ean de tiV hmaV adikhsh; в Гекзаплах Оригена эти слова были отмечены, как излишние против еврейского текста (Field).

Гл. 3–4. Они содержат изображение одного события, ознаменованного чудесным проявлением божественного всемогущества. Сообразно с важностью события, библейский повествователь налагает его с особенной обстоятельностью и по особому плану. После указания предварительных распоряжений, касавшихся всего народа и в частности священников (III:2–6), священный писатель последовательно изображает три особые явления, которыми ознаменовался переход израильтян через Иордан. Первое относится к началу события (III:7–17), второе совершилось после перехода через Иордан народа (IV:1–4), третьим ознаменовался конец события (IV:15–24). Изображение каждого из этих знаменательных явлений начинается изложением божественного повеления (III:7–8; IV:1–3; 15–16), за чем следует передача последнего народу (III:9–13; IV:4–7; 17) и его исполнение (III:14–17; IV:8–14; 18–20), служащее вместе с тем повествованием о том, как совершилось самое событие. Заключением всего повествования служит данное самим Иисусом Навином объяснение цели, с какой увековечивается это событие, как имеющее высокую важность и для израильского народа и всех народов земли (IV:21–24). Вследствие такого раздельного наложения явлений, которыми ознаменован был переход через Иордан, библейское повествование об этом событии, как совершившемся именно при действии божественного всемогущества, отличается особенной полнотой, выразительностью и законченностью и в целом, и в частях. Но вместе с этим в нем находятся и некоторые повторения, происшедшие, можно думать, оттого, что, изображая явления одного события, библейский писатель, вследствие тесной связи одного явления с другим, при изложении предшествующего касается отчасти и того, что относится собственно к последующему (ср. III:6: с 14; III:12: с IV:2; IV:11: с 18).
Adam Clarke: Commentary on the Bible - 1831
2:20: If thou utter this our business - It was prudent to make her life depend on her secresy; had it been otherwise she might have been tempted to give information, not only concerning the spies, but concerning the designs of the Israelites. But her life being at stake, added to every other motive, she kept the secret for the sake of her own personal safety and that of all her relatives.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:20: And if thou: Pro 11:13
we will be quit: Jos 2:17
Geneva 1599
2:20 And if thou utter this our (k) business, then we will be quit of thine oath which thou hast made us to swear.
(k) So that others should think to escape by the same means.
John Gill
2:20 And if thou utter this our business,.... So that others would either hang out scarlet threads or get into her house for shelter; see Gill on Josh 2:14,
then we will be quit of thine oath which thou hast made us to swear; be under no obligation to make it good, by saving her and her father's house.
2:212:21: Եւ ասէ. Եղիցի՛ ըստ բանիդ ձերում, նո՛յնպէս եղիցի։ Եւ արձակեա՛ց զնոսա եւ գնացին։ Եւ կապեաց նշա՛ն կարմիր ՚ի պատուհանին[2124]. [2124] Ոմանք. Եւ ասէ ցնոսա եղիցի ըստ։
21. Եւ կինն ասաց. «Թող լինի ձեր ասածի պէս, թող այդպէս լինի»: Արձակեց նրանց, եւ նրանք գնացին: Եւ նա կարմիր նշանը կապեց պատուհանին:
21 Կինը ըսաւ. «Ձեր խօսքերուն պէս թող ըլլայ»։ Թողուց զանոնք ու անոնք գացին։ Այն կարմիր պարանը պատուհանին վրայ կապեց։
Եւ ասէ. Եղիցի ըստ բանիդ ձերում, նոյնպէս եղիցի: Եւ արձակեաց զնոսա եւ գնացին. եւ կապեաց [23]նշան կարմիր ի պատուհանին:

2:21: Եւ ասէ. Եղիցի՛ ըստ բանիդ ձերում, նո՛յնպէս եղիցի։ Եւ արձակեա՛ց զնոսա եւ գնացին։ Եւ կապեաց նշա՛ն կարմիր ՚ի պատուհանին[2124].
[2124] Ոմանք. Եւ ասէ ցնոսա եղիցի ըստ։
21. Եւ կինն ասաց. «Թող լինի ձեր ասածի պէս, թող այդպէս լինի»: Արձակեց նրանց, եւ նրանք գնացին: Եւ նա կարմիր նշանը կապեց պատուհանին:
21 Կինը ըսաւ. «Ձեր խօսքերուն պէս թող ըլլայ»։ Թողուց զանոնք ու անոնք գացին։ Այն կարմիր պարանը պատուհանին վրայ կապեց։
zohrab-1805▾ eastern-1994▾ western am▾
2:2121: Она сказала: да будет по словам вашим! И отпустила их, и они пошли, а она привязала к окну червленую веревку.
2:21 καὶ και and; even εἶπεν επω say; speak αὐτοῖς αυτος he; him κατὰ κατα down; by τὸ ο the ῥῆμα ρημα statement; phrase ὑμῶν υμων your οὕτως ουτως so; this way ἔστω ειμι be καὶ και and; even ἐξαπέστειλεν εξαποστελλω send forth αὐτούς αυτος he; him
2:21 וַ wa וְ and תֹּ֨אמֶר֙ ttˈōmer אמר say כְּ kᵊ כְּ as דִבְרֵיכֶ֣ם ḏivrêḵˈem דָּבָר word כֶּן־ ken- כֵּן thus ה֔וּא hˈû הוּא he וַֽ wˈa וְ and תְּשַׁלְּחֵ֖ם ttᵊšallᵊḥˌēm שׁלח send וַ wa וְ and יֵּלֵ֑כוּ yyēlˈēḵû הלך walk וַ wa וְ and תִּקְשֹׁ֛ר ttiqšˈōr קשׁר tie אֶת־ ʔeṯ- אֵת [object marker] תִּקְוַ֥ת tiqwˌaṯ תִּקְוָה cord הַ ha הַ the שָּׁנִ֖י ššānˌî שָׁנִי scarlet בַּ ba בְּ in † הַ the חַלֹּֽון׃ ḥallˈôn חַלֹּון window
2:21. et illa respondit sicut locuti estis ita fiat dimittensque eos ut pergerent adpendit funiculum coccineum in fenestraAnd she answered: As you have spoken, so be it done: and sending them on their way, she hung the scarlet cord in the window.
21. And she said, According unto your words, so be it. And she sent them away, and they departed: and she bound the scarlet line in the window.
2:21. And she responded, “Just as you have spoken, so let it be done.” And sending them to travel on, she hung the scarlet cord at the window.
2:21. And she said, According unto your words, so [be] it. And she sent them away, and they departed: and she bound the scarlet line in the window.
And she said, According unto your words, so [be] it. And she sent them away, and they departed: and she bound the scarlet line in the window:

21: Она сказала: да будет по словам вашим! И отпустила их, и они пошли, а она привязала к окну червленую веревку.
2:21
καὶ και and; even
εἶπεν επω say; speak
αὐτοῖς αυτος he; him
κατὰ κατα down; by
τὸ ο the
ῥῆμα ρημα statement; phrase
ὑμῶν υμων your
οὕτως ουτως so; this way
ἔστω ειμι be
καὶ και and; even
ἐξαπέστειλεν εξαποστελλω send forth
αὐτούς αυτος he; him
2:21
וַ wa וְ and
תֹּ֨אמֶר֙ ttˈōmer אמר say
כְּ kᵊ כְּ as
דִבְרֵיכֶ֣ם ḏivrêḵˈem דָּבָר word
כֶּן־ ken- כֵּן thus
ה֔וּא hˈû הוּא he
וַֽ wˈa וְ and
תְּשַׁלְּחֵ֖ם ttᵊšallᵊḥˌēm שׁלח send
וַ wa וְ and
יֵּלֵ֑כוּ yyēlˈēḵû הלך walk
וַ wa וְ and
תִּקְשֹׁ֛ר ttiqšˈōr קשׁר tie
אֶת־ ʔeṯ- אֵת [object marker]
תִּקְוַ֥ת tiqwˌaṯ תִּקְוָה cord
הַ ha הַ the
שָּׁנִ֖י ššānˌî שָׁנִי scarlet
בַּ ba בְּ in
הַ the
חַלֹּֽון׃ ḥallˈôn חַלֹּון window
2:21. et illa respondit sicut locuti estis ita fiat dimittensque eos ut pergerent adpendit funiculum coccineum in fenestra
And she answered: As you have spoken, so be it done: and sending them on their way, she hung the scarlet cord in the window.
2:21. And she responded, “Just as you have spoken, so let it be done.” And sending them to travel on, she hung the scarlet cord at the window.
2:21. And she said, According unto your words, so [be] it. And she sent them away, and they departed: and she bound the scarlet line in the window.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:21: And she bound: Jos 2:18; Mat 7:24; Joh 2:5
Carl Friedrich Keil and Franz Delitzsch
2:21
When Rahab had accepted all these conditions, she let the men go, and bound the red cord in the window. It is not to be supposed that she did this at once, but merely as soon as it was necessary. It is mentioned here for the purpose of bringing the subject to a close.
John Gill
2:21 And she said, according to your words, so be it,.... She agreed, that if the conditions required were not performed, they would be quit of their oath, but if they were, she expected it would be fulfilled:
and she sent them away, and they departed; took their leave of each other:
and she bound the scarlet line in the window; immediately, as Abarbinel thinks, and in the sight of the spies, that they might see that she conformed to their direction, and that they might take notice where she fastened it; and that she herself might, at the sight of it, be put in mind of the design of it, and be an encouragement to her faith as to the safety of her and her father's house; and it being a thing so trifling and insignificant in itself, would not be taken notice of by the inhabitants, or be thought to be done with any design; though, according to the instruction of the spies, it seems as if it was to be done when they came into the land, and into the city, and which seems most likely that it was then done.
John Wesley
2:21 In the window - Forthwith, partly that the spies might see it hung out before their departure, and so the better know it at some distance; partly lest some accident might occasion a neglect about it.
Robert Jamieson, A. R. Fausset and David Brown
2:21 she bound the scarlet line in the window--probably soon after the departure of the spies. It was not formed, as some suppose, into network, as a lattice, but simply to hang down the wall. Its red color made it conspicuous, and it was thus a sign and pledge of safety to Rahab's house, as the bloody mark on the lintels of the houses of the Israelites in Egypt to that people.
2:222:22: եւ գնացի՛ն եւ եկին ՚ի լեռնակողմն, եւ կացին անդ զերի՛ս աւուրս, մինչեւ դարձան խնդրակքն. եւ յուզեցին խնդրակքն զամենայն ճանապարհն՝ եւ ո՛չ գտին։
22. Նրանք գնացին եւ եկան լեռնակողմը եւ այնտեղ մնացին երեք օր, մինչեւ որ փնտռողները ետ դարձան: Փնտռողները հետախուզեցին ամբողջ ճանապարհը, բայց չգտան նրանց:
22 Եւ անոնք անկէ լեռնակողմը գացին ու հոն երեք օր նստան, մինչեւ որ հալածողները ետ դարձան։ Հալածողները զանոնք ամէն ճամբու մէջ փնտռեցին, բայց չգտան։
Եւ գնացին եւ եկին ի լեռնակողմն, եւ կացին անդ զերիս աւուրս, մինչեւ դարձան խնդրակքն. եւ յուզեցին խնդրակքն զամենայն ճանապարհն եւ ոչ գտին:

2:22: եւ գնացի՛ն եւ եկին ՚ի լեռնակողմն, եւ կացին անդ զերի՛ս աւուրս, մինչեւ դարձան խնդրակքն. եւ յուզեցին խնդրակքն զամենայն ճանապարհն՝ եւ ո՛չ գտին։
22. Նրանք գնացին եւ եկան լեռնակողմը եւ այնտեղ մնացին երեք օր, մինչեւ որ փնտռողները ետ դարձան: Փնտռողները հետախուզեցին ամբողջ ճանապարհը, բայց չգտան նրանց:
22 Եւ անոնք անկէ լեռնակողմը գացին ու հոն երեք օր նստան, մինչեւ որ հալածողները ետ դարձան։ Հալածողները զանոնք ամէն ճամբու մէջ փնտռեցին, բայց չգտան։
zohrab-1805▾ eastern-1994▾ western am▾
2:2222: Они пошли и пришли на гору, и пробыли там три дня, доколе не возвратились гнавшиеся [за ними]. Гнавшиеся искали их по всей дороге и не нашли.
2:22 καὶ και and; even ἐπορεύθησαν πορευομαι travel; go καὶ και and; even ἤλθοσαν ερχομαι come; go εἰς εις into; for τὴν ο the ὀρεινὴν ορεινος mountainous καὶ και and; even κατέμειναν καταμενω dwell ἐκεῖ εκει there τρεῖς τρεις three ἡμέρας ημερα day καὶ και and; even ἐξεζήτησαν εκζητεω seek out / thoroughly οἱ ο the καταδιώκοντες καταδιωκω hunt down; drive hard πάσας πας all; every τὰς ο the ὁδοὺς οδος way; journey καὶ και and; even οὐχ ου not εὕροσαν ευρισκω find
2:22 וַ wa וְ and יֵּלְכוּ֙ yyēlᵊḵˌû הלך walk וַ wa וְ and יָּבֹ֣אוּ yyāvˈōʔû בוא come הָ hā הַ the הָ֔רָה hˈārā הַר mountain וַ wa וְ and יֵּ֤שְׁבוּ yyˈēšᵊvû ישׁב sit שָׁם֙ šˌām שָׁם there שְׁלֹ֣שֶׁת šᵊlˈōšeṯ שָׁלֹשׁ three יָמִ֔ים yāmˈîm יֹום day עַד־ ʕaḏ- עַד unto שָׁ֖בוּ šˌāvû שׁוב return הָ hā הַ the רֹדְפִ֑ים rōḏᵊfˈîm רדף pursue וַ wa וְ and יְבַקְשׁ֧וּ yᵊvaqšˈû בקשׁ seek הָ hā הַ the רֹדְפִ֛ים rōḏᵊfˈîm רדף pursue בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole הַ ha הַ the דֶּ֖רֶךְ ddˌereḵ דֶּרֶךְ way וְ wᵊ וְ and לֹ֥א lˌō לֹא not מָצָֽאוּ׃ māṣˈāʔû מצא find
2:22. illi vero ambulantes pervenerunt ad montana et manserunt ibi tres dies donec reverterentur qui fuerant persecuti quaerentes enim per omnem viam non reppererunt eosBut they went and came to the mountains, and stayed there three days, till they that pursued them were returned. For having sought them through all the way, they found them not.
22. And they went, and came unto the mountain, and abode there three days, until the pursuers were returned: and the pursuers sought them throughout all the way, but found them not.
2:22. And truly, walking on, they arrived at the mountains, and they stayed there for three days, until those who had been pursuing them returned. For having sought them along the entire way, they did not find them.
2:22. And they went, and came unto the mountain, and abode there three days, until the pursuers were returned: and the pursuers sought [them] throughout all the way, but found [them] not.
And they went, and came unto the mountain, and abode there three days, until the pursuers were returned: and the pursuers sought [them] throughout all the way, but found [them] not:

22: Они пошли и пришли на гору, и пробыли там три дня, доколе не возвратились гнавшиеся [за ними]. Гнавшиеся искали их по всей дороге и не нашли.
2:22
καὶ και and; even
ἐπορεύθησαν πορευομαι travel; go
καὶ και and; even
ἤλθοσαν ερχομαι come; go
εἰς εις into; for
τὴν ο the
ὀρεινὴν ορεινος mountainous
καὶ και and; even
κατέμειναν καταμενω dwell
ἐκεῖ εκει there
τρεῖς τρεις three
ἡμέρας ημερα day
καὶ και and; even
ἐξεζήτησαν εκζητεω seek out / thoroughly
οἱ ο the
καταδιώκοντες καταδιωκω hunt down; drive hard
πάσας πας all; every
τὰς ο the
ὁδοὺς οδος way; journey
καὶ και and; even
οὐχ ου not
εὕροσαν ευρισκω find
2:22
וַ wa וְ and
יֵּלְכוּ֙ yyēlᵊḵˌû הלך walk
וַ wa וְ and
יָּבֹ֣אוּ yyāvˈōʔû בוא come
הָ הַ the
הָ֔רָה hˈārā הַר mountain
וַ wa וְ and
יֵּ֤שְׁבוּ yyˈēšᵊvû ישׁב sit
שָׁם֙ šˌām שָׁם there
שְׁלֹ֣שֶׁת šᵊlˈōšeṯ שָׁלֹשׁ three
יָמִ֔ים yāmˈîm יֹום day
עַד־ ʕaḏ- עַד unto
שָׁ֖בוּ šˌāvû שׁוב return
הָ הַ the
רֹדְפִ֑ים rōḏᵊfˈîm רדף pursue
וַ wa וְ and
יְבַקְשׁ֧וּ yᵊvaqšˈû בקשׁ seek
הָ הַ the
רֹדְפִ֛ים rōḏᵊfˈîm רדף pursue
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
הַ ha הַ the
דֶּ֖רֶךְ ddˌereḵ דֶּרֶךְ way
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
מָצָֽאוּ׃ māṣˈāʔû מצא find
2:22. illi vero ambulantes pervenerunt ad montana et manserunt ibi tres dies donec reverterentur qui fuerant persecuti quaerentes enim per omnem viam non reppererunt eos
But they went and came to the mountains, and stayed there three days, till they that pursued them were returned. For having sought them through all the way, they found them not.
2:22. And truly, walking on, they arrived at the mountains, and they stayed there for three days, until those who had been pursuing them returned. For having sought them along the entire way, they did not find them.
2:22. And they went, and came unto the mountain, and abode there three days, until the pursuers were returned: and the pursuers sought [them] throughout all the way, but found [them] not.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ ab▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706

IV. She then took effectual care to secure her new friends, and sent them out another way, James ii. 25. Having fully understood the bargain they made with her, and consented to it (v. 21), she then let them down by a cord over the city wall (v. 15), the situation of her house befriending them herein: thus Paul made his escape out of Damascus, 2 Cor. xi. 33. She also directed them which way to go for their own safety, being better acquainted with the country than they were, v. 16. She directs them to leave the high road, and abscond in the mountains till the pursuers returned, for till then they could not safely venture over Jordan. Those that are in the way of God and their duty may expect that Providence will protect them, but this will not excuse them from taking all prudent methods for their own safety. God will keep us, but then we must not wilfully expose ourselves. Providence must be trusted, but not tempted. Calvin thinks that their charge to Rahab to keep this matter secret, and not to utter it, was intended for her safety, lest she, boasting of her security from the sword of Israel, should, before they came to protect her, fall into the hands of the king of Jericho and be put to death for treason: thus do they prudently advise her for her safety, as she advised them for theirs. And it is good advice, which we should at any time be thankful for, to take heed to ourselves.

22 And they went, and came unto the mountain, and abode there three days, until the pursuers were returned: and the pursuers sought them throughout all the way, but found them not. 23 So the two men returned, and descended from the mountain, and passed over, and came to Joshua the son of Nun, and told him all things that befell them: 24 And they said unto Joshua, Truly the LORD hath delivered into our hands all the land; for even all the inhabitants of the country do faint because of us.
We have here the safe return of the spies Joshua had sent, and the great encouragement they brought with them to Israel to proceed in their descent upon Canaan. Had they been disposed to discourage the people, as the evil spies did that Moses sent, they might have told them what they had observed of the height and strength of the walls of Jericho, and the extraordinary vigilance of the king of Jericho, and how narrowly they escaped out of his hands; but they were of another spirit, and, depending themselves upon the divine promise, they animated Joshua likewise. 1. Their return in safety was itself an encouragement to Joshua, and a token for good. That God provided for them so good a friend as Rahab was in an enemy's country, and that notwithstanding the rage of the king of Jericho and the eagerness of the pursuers they had come back in peace, was such an instance of God's great care concerning them for Israel's sake as might assure the people of the divine guidance and care they were under, which should undoubtedly make the progress of their arms glorious. He that so wonderfully protected their scouts would preserve their men of war, and cover their heads in the day of battle. 2. The report they brought was much more encouraging (v. 24): "All the inhabitants of the country, though resolved to stand it out, yet do faint because of us, they have neither wisdom to yield nor courage to fight," whence they conclude, "Truly the Lord has delivered into our hands all the land, it is all our own; we have nothing to do, in effect, but to take possession." Sinners' frights are sometimes sure presages of their fall. If we resist our spiritual enemies they will flee before us, which will encourage us to hope that in due time we shall be more than conquerors.
Albert Barnes: Notes on the Bible - 1834
2:22: Unto the mountain - Probably the mountains to the west and north of Jericho, called afterward, from the belief that the 40 days of our Lord's temptation were passed among them, the Quarantania. The spies avoided at the first the neighhourhood of the Jordan, where the pursuers sought them: and amidst the grottoes of the limestone rocks, which in later ages were the abode of numerous hermits, they could readily shelter themselves for three days.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:22: found them not: Sa1 19:10-12; Sa2 17:20; Psa 32:6, Psa 32:7
Carl Friedrich Keil and Franz Delitzsch
2:22
The spies remained three days in the mountains, till the officers returned to the town, after searching for them the whole way in vain. The mountains referred to are probably the range on the northern side of Jericho, which afterwards received the name of Quarantana (Arab. Kuruntul), a wall of rock rising almost precipitously from the plain to the height of 1200 or 1500 feet, and full of grottoes and caves on the eastern side. These mountains were well adapted for a place of concealment; moreover, they were the nearest to Jericho, as the western range recedes considerably to the south of Wady Kelt (vid., Rob. ii. p. 289).
John Gill
2:22 And they went, and came unto the mountain,.... Rahab had directed them to, the mountain Quarantania; see Gill on Josh 2:16,
and abode there three days; being, no doubt, supplied with food by Rahab; and it might not be three wholly, but one whole day and part of the other two:
until the pursuers were returned; to the city of Jericho, as might reasonably be supposed:
and the pursuers sought them throughout all the way; from Jericho to the fords of Jordan, searching every hedge, field, and village as they went and returned:
but found them not; Rahab having hid them in her house, and then sent them to the mountain, there to remain till the return of the pursuers.
John Wesley
2:22 Three days - Supporting themselves there with the provisions, which Rahab had furnished them with. The ways - That is, in the road to Jordan, and the places near it, but not in the mountains.
2:232:23: Եւ դարձա՛ն երկոքին երիտասարդքն եւ իջին ՚ի լեռնէ անտի, եւ եկին յա՛յն կոյս. եւ հասին առ Յեսու որդի Նաւեայ, եւ պատմեցին զամենայն անցսն որ անցին ընդ նոսա[2125]. [2125] Ոմանք. Եւ անցին յայնկոյս, եւ ելին առ Յեսու որ՛՛։
23. Երկու երիտասարդները ետ դարձան, իջան սարից, անցնելով այն կողմ՝ հասան Նաւէի որդի Յեսուի մօտ եւ պատմեցին իրենց հետ պատահած բոլոր դէպքերը:
23 Այն ատեն այն երկու մարդիկը ետ դառնալով՝ լեռնէն վար իջան եւ անցնելով՝ Նաւէի որդիին Յեսուին գացին ու իրենց պատահած բոլոր բաները անոր պատմեցին։
Եւ դարձան երկոքին երիտասարդքն եւ իջին ի լեռնէ անտի եւ եկին յայնկոյս, եւ հասին առ Յեսու որդի Նաւեայ, եւ պատմեցին զամենայն անցսն որ անցին ընդ նոսա:

2:23: Եւ դարձա՛ն երկոքին երիտասարդքն եւ իջին ՚ի լեռնէ անտի, եւ եկին յա՛յն կոյս. եւ հասին առ Յեսու որդի Նաւեայ, եւ պատմեցին զամենայն անցսն որ անցին ընդ նոսա[2125].
[2125] Ոմանք. Եւ անցին յայնկոյս, եւ ելին առ Յեսու որ՛՛։
23. Երկու երիտասարդները ետ դարձան, իջան սարից, անցնելով այն կողմ՝ հասան Նաւէի որդի Յեսուի մօտ եւ պատմեցին իրենց հետ պատահած բոլոր դէպքերը:
23 Այն ատեն այն երկու մարդիկը ետ դառնալով՝ լեռնէն վար իջան եւ անցնելով՝ Նաւէի որդիին Յեսուին գացին ու իրենց պատահած բոլոր բաները անոր պատմեցին։
zohrab-1805▾ eastern-1994▾ western am▾
2:2323: Таким образом два сии человека пошли назад, сошли с горы, перешли [Иордан] и пришли к Иисусу, сыну Навину, и пересказали ему все, что с ними случилось.
2:23 καὶ και and; even ὑπέστρεψαν υποστρεφω return οἱ ο the δύο δυο two νεανίσκοι νεανισκος young man καὶ και and; even κατέβησαν καταβαινω step down; descend ἐκ εκ from; out of τοῦ ο the ὄρους ορος mountain; mount καὶ και and; even διέβησαν διαβαινω step through; go across πρὸς προς to; toward Ἰησοῦν ιησους Iēsous; Iisus υἱὸν υιος son Ναυη ναυη and; even διηγήσαντο διηγεομαι narrate; describe αὐτῷ αυτος he; him πάντα πας all; every τὰ ο the συμβεβηκότα συμβαινω converge; occur αὐτοῖς αυτος he; him
2:23 וַ wa וְ and יָּשֻׁ֜בוּ yyāšˈuvû שׁוב return שְׁנֵ֤י šᵊnˈê שְׁנַיִם two הָֽ hˈā הַ the אֲנָשִׁים֙ ʔᵃnāšîm אִישׁ man וַ wa וְ and יֵּרְד֣וּ yyērᵊḏˈû ירד descend מֵֽ mˈē מִן from הָ hā הַ the הָ֔ר hˈār הַר mountain וַ wa וְ and יַּעַבְרוּ֙ yyaʕavrˌû עבר pass וַ wa וְ and יָּבֹ֔אוּ yyāvˈōʔû בוא come אֶל־ ʔel- אֶל to יְהֹושֻׁ֖עַ yᵊhôšˌuₐʕ יְהֹושֻׁעַ Joshua בִּן־ bin- בֵּן son נ֑וּן nˈûn נוּן Nun וַ wa וְ and יְסַ֨פְּרוּ־ yᵊsˌappᵊrû- ספר count לֹ֔ו lˈô לְ to אֵ֥ת ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole הַ ha הַ the מֹּצְאֹ֖ות mmōṣᵊʔˌôṯ מצא find אֹותָֽם׃ ʔôṯˈām אֵת [object marker]
2:23. quibus urbem ingressis reversi sunt et descenderunt exploratores de monte et Iordane transmisso venerunt ad Iosue filium Nun narraveruntque ei omnia quae acciderant sibiAnd when they were gone back into the city, the spies returned, and came down from the mountain: and passing over the Jordan, they came to Josue, the son of Nun, and told him all that befel them,
23. Then the two men returned, and descended from the mountain, and passed over, and came to Joshua the son of Nun; and they told him all that had befallen them.
2:23. And when they returned and entered the city, the explorers descended from the mountain. And crossing the Jordan, they went to Joshua, the son of Nun, and they reported to him all that had happened to them.
2:23. So the two men returned, and descended from the mountain, and passed over, and came to Joshua the son of Nun, and told him all [things] that befell them:
So the two men returned, and descended from the mountain, and passed over, and came to Joshua the son of Nun, and told him all [things] that befell them:

23: Таким образом два сии человека пошли назад, сошли с горы, перешли [Иордан] и пришли к Иисусу, сыну Навину, и пересказали ему все, что с ними случилось.
2:23
καὶ και and; even
ὑπέστρεψαν υποστρεφω return
οἱ ο the
δύο δυο two
νεανίσκοι νεανισκος young man
καὶ και and; even
κατέβησαν καταβαινω step down; descend
ἐκ εκ from; out of
τοῦ ο the
ὄρους ορος mountain; mount
καὶ και and; even
διέβησαν διαβαινω step through; go across
πρὸς προς to; toward
Ἰησοῦν ιησους Iēsous; Iisus
υἱὸν υιος son
Ναυη ναυη and; even
διηγήσαντο διηγεομαι narrate; describe
αὐτῷ αυτος he; him
πάντα πας all; every
τὰ ο the
συμβεβηκότα συμβαινω converge; occur
αὐτοῖς αυτος he; him
2:23
וַ wa וְ and
יָּשֻׁ֜בוּ yyāšˈuvû שׁוב return
שְׁנֵ֤י šᵊnˈê שְׁנַיִם two
הָֽ hˈā הַ the
אֲנָשִׁים֙ ʔᵃnāšîm אִישׁ man
וַ wa וְ and
יֵּרְד֣וּ yyērᵊḏˈû ירד descend
מֵֽ mˈē מִן from
הָ הַ the
הָ֔ר hˈār הַר mountain
וַ wa וְ and
יַּעַבְרוּ֙ yyaʕavrˌû עבר pass
וַ wa וְ and
יָּבֹ֔אוּ yyāvˈōʔû בוא come
אֶל־ ʔel- אֶל to
יְהֹושֻׁ֖עַ yᵊhôšˌuₐʕ יְהֹושֻׁעַ Joshua
בִּן־ bin- בֵּן son
נ֑וּן nˈûn נוּן Nun
וַ wa וְ and
יְסַ֨פְּרוּ־ yᵊsˌappᵊrû- ספר count
לֹ֔ו lˈô לְ to
אֵ֥ת ʔˌēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
הַ ha הַ the
מֹּצְאֹ֖ות mmōṣᵊʔˌôṯ מצא find
אֹותָֽם׃ ʔôṯˈām אֵת [object marker]
2:23. quibus urbem ingressis reversi sunt et descenderunt exploratores de monte et Iordane transmisso venerunt ad Iosue filium Nun narraveruntque ei omnia quae acciderant sibi
And when they were gone back into the city, the spies returned, and came down from the mountain: and passing over the Jordan, they came to Josue, the son of Nun, and told him all that befel them,
2:23. And when they returned and entered the city, the explorers descended from the mountain. And crossing the Jordan, they went to Joshua, the son of Nun, and they reported to him all that had happened to them.
2:23. So the two men returned, and descended from the mountain, and passed over, and came to Joshua the son of Nun, and told him all [things] that befell them:
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Adam Clarke: Commentary on the Bible - 1831
2:23: So the two men returned - Having concealed themselves in the mountains that night, all the next day, and the night ensuing, on the third day they returned to Joshua.
Carl Friedrich Keil and Franz Delitzsch
2:23
After this they returned to the camp across the Jordan, and informed Joshua of all that had befallen them, and all that they had heard. On Josh 2:24, see Josh 2:9.
John Gill
2:23 So the two men returned, and descended from the mountain,.... Or came down from it again, by which, it seems, they went to the top of it, and hid themselves in some cave there: this descent, Kimchi says, was,"on the third day of their being sent, which was the second day of the three days Joshua made mention of when he said, "within three days";''See Gill on Josh 1:11,
and passed over; that is, the river Jordan, at the fords of it:
and came to Joshua the son of Nun; at Shittim, where he still continued, and from whence he sent them, Josh 2:1,
and told him all things that befell them; what house they went into when come to Jericho, what reception they met with, the report of them to the king of Jericho, how messengers were sent by him to demand them, and by what means they were preserved and made their escape.
John Wesley
2:23 Passed over - Jordan unto Joshua.
2:242:24: եւ ասեն ցՅեսու՝ թէ մատնեա՛ց Տէր Աստուած ՚ի ձեռս մեր զամենայն երկիրն, եւ զարհուրեցա՛ն ամենայն բնակիչք երկրին ՚ի մէնջ։
24. Նրանք ասացին Յեսուին, թէ՝ «Տէր Աստուածը այդ ամբողջ երկիրը մատնել է մեր ձեռքը, եւ այդ երկրի բոլոր բնակիչները զարհուրած են մեզնից»:
24 Եւ ըսին. «Իրաւցնէ Տէրը այն բոլոր երկիրը մեր ձեռքը տուաւ ու այն երկրին բոլոր բնակիչները մեր երեսէն հալեցան»։
եւ ասեն ցՅեսու թէ մատնեաց Տէր [24]Աստուած ի ձեռս մեր զամենայն երկիրն, եւ զարհուրեցան ամենայն բնակիչք երկրին ի մէնջ:

2:24: եւ ասեն ցՅեսու՝ թէ մատնեա՛ց Տէր Աստուած ՚ի ձեռս մեր զամենայն երկիրն, եւ զարհուրեցա՛ն ամենայն բնակիչք երկրին ՚ի մէնջ։
24. Նրանք ասացին Յեսուին, թէ՝ «Տէր Աստուածը այդ ամբողջ երկիրը մատնել է մեր ձեռքը, եւ այդ երկրի բոլոր բնակիչները զարհուրած են մեզնից»:
24 Եւ ըսին. «Իրաւցնէ Տէրը այն բոլոր երկիրը մեր ձեռքը տուաւ ու այն երկրին բոլոր բնակիչները մեր երեսէն հալեցան»։
zohrab-1805▾ eastern-1994▾ western am▾
2:2424: И сказали Иисусу: Господь предал всю землю сию в руки наши, и все жители земли в страхе от нас.
2:24 καὶ και and; even εἶπαν επω say; speak πρὸς προς to; toward Ἰησοῦν ιησους Iēsous; Iisus ὅτι οτι since; that παρέδωκεν παραδιδωμι betray; give over κύριος κυριος lord; master πᾶσαν πας all; every τὴν ο the γῆν γη earth; land ἐν εν in χειρὶ χειρ hand ἡμῶν ημων our καὶ και and; even κατέπτηκεν καταπτησσω all; every ὁ ο the κατοικῶν κατοικεω settle τὴν ο the γῆν γη earth; land ἐκείνην εκεινος that ἀφ᾿ απο from; away ἡμῶν ημων our
2:24 וַ wa וְ and יֹּאמְרוּ֙ yyōmᵊrˌû אמר say אֶל־ ʔel- אֶל to יְהֹושֻׁ֔עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua כִּֽי־ kˈî- כִּי that נָתַ֧ן nāṯˈan נתן give יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH בְּ bᵊ בְּ in יָדֵ֖נוּ yāḏˌēnû יָד hand אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and גַם־ ḡam- גַּם even נָמֹ֛גוּ nāmˈōḡû מוג faint כָּל־ kol- כֹּל whole יֹשְׁבֵ֥י yōšᵊvˌê ישׁב sit הָ hā הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth מִ mi מִן from פָּנֵֽינוּ׃ ס ppānˈênû . s פָּנֶה face
2:24. atque dixerunt tradidit Dominus in manus nostras omnem terram hanc et timore prostrati sunt cuncti habitatores eiusAnd said: the Lord hath delivered all this land into our hands, and all the inhabitants thereof are overthrown with fear.
24. And they said unto Joshua, Truly the LORD hath delivered into our hands all the land; and moreover all the inhabitants of the land do melt away before us.
2:24. And they said, “The Lord has delivered this entire land into our hands, and all its inhabitants have been struck down by fear.”
2:24. And they said unto Joshua, Truly the LORD hath delivered into our hands all the land; for even all the inhabitants of the country do faint because of us.
And they said unto Joshua, Truly the LORD hath delivered into our hands all the land; for even all the inhabitants of the country do faint because of us:

24: И сказали Иисусу: Господь предал всю землю сию в руки наши, и все жители земли в страхе от нас.
2:24
καὶ και and; even
εἶπαν επω say; speak
πρὸς προς to; toward
Ἰησοῦν ιησους Iēsous; Iisus
ὅτι οτι since; that
παρέδωκεν παραδιδωμι betray; give over
κύριος κυριος lord; master
πᾶσαν πας all; every
τὴν ο the
γῆν γη earth; land
ἐν εν in
χειρὶ χειρ hand
ἡμῶν ημων our
καὶ και and; even
κατέπτηκεν καταπτησσω all; every
ο the
κατοικῶν κατοικεω settle
τὴν ο the
γῆν γη earth; land
ἐκείνην εκεινος that
ἀφ᾿ απο from; away
ἡμῶν ημων our
2:24
וַ wa וְ and
יֹּאמְרוּ֙ yyōmᵊrˌû אמר say
אֶל־ ʔel- אֶל to
יְהֹושֻׁ֔עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua
כִּֽי־ kˈî- כִּי that
נָתַ֧ן nāṯˈan נתן give
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
בְּ bᵊ בְּ in
יָדֵ֖נוּ yāḏˌēnû יָד hand
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
הָ הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
וְ wᵊ וְ and
גַם־ ḡam- גַּם even
נָמֹ֛גוּ nāmˈōḡû מוג faint
כָּל־ kol- כֹּל whole
יֹשְׁבֵ֥י yōšᵊvˌê ישׁב sit
הָ הַ the
אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth
מִ mi מִן from
פָּנֵֽינוּ׃ ס ppānˈênû . s פָּנֶה face
2:24. atque dixerunt tradidit Dominus in manus nostras omnem terram hanc et timore prostrati sunt cuncti habitatores eius
And said: the Lord hath delivered all this land into our hands, and all the inhabitants thereof are overthrown with fear.
2:24. And they said, “The Lord has delivered this entire land into our hands, and all its inhabitants have been struck down by fear.”
2:24. And they said unto Joshua, Truly the LORD hath delivered into our hands all the land; for even all the inhabitants of the country do faint because of us.
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Adam Clarke: Commentary on the Bible - 1831
2:24: Truly the Lord hath delivered into our hands all the land - How different was this report from that brought by the spies on a former occasion! They found that all the inhabitants of the land were panic-struck. The people had heard of the great exploits of the Israelites on the other side of Jordan; and as they had destroyed the potent kings of the Amorites, they took it for granted that nothing could stand before them. This information was necessary to Joshua to guide him in forming the plan of his campaign.
1. It may be asked, Did not Rahab lie in the account she gave to the officers of the king of Jericho, (Jos 2:4, Jos 2:5), There came men unto me, etc.? I answer, She certainly did; and the inspired writer sets down the fact merely as it stood, without making the Spirit of God responsible for the dissimulation of the woman. But was she not rewarded, etc.? Yes; for her hospitality and faith, not for her lie. But could she have saved the spies without telling a lie? Yes, she certainly might; but what notion could a woman of her occupation, though nothing worse than an inn-keeper, have of the nicer distinctions between truth and falsehood, living among a most profligate and depraved people, where truth could scarcely be known?
2. There is a lax morality in the world that recommends a lie rather than the truth, when the purposes of religion and humanity can be served by it. But when can this be? The religion of Christ is one eternal system of truth, and can neither be served by a lie nor admit one. On this vile subject fine words have been spoken. Tasso, in his elegant episode of Sophronia and Olindo, in the Gerusalemme Liberata, b. ii., v. 22, represents the former as telling a lie to Saladdin, relative to the stealing of an image, for which, as he could not discover the culprit, he doomed all the Christians in his power to death. Sophronia, a pious Christian virgin, getting into the presence of the tyrant, in order to save her people, accuses herself, though perfectly innocent, of the theft. Her conduct on this occasion the poet embellishes in the following manner, for which the religion of that time, which dealt in holy frauds, would no doubt applaud him.
'Ed ella: il reo si trova al tuo cospetto;
Opra e il furto, Signor, di questa mano
Io l'immagine tolsi; Io son colei
Che tu ricerchi, e me punir tu dei.
Cosi al pubblico fato il capo altero
Offerse, e 'l volle in se sol racorre.
Magnanima Menzogna! or quando e il Vero
Si Bello, che si possa a te preporre?"
Then she: "Before thy sight the guilty stands;
The theft, O King, committed by these hands.
In me the thief who stole the image view!
To me the punishment decreed is due."
Thus, filled with public zeal, the generous dame
A victim for her people's ransom came.
O great deceit! O lie divinely fair!
What truth with such a falsehood can compare!
Hoole.
Thus a lie is ornamented with splendid decorations both by the Italian and English poet, and the whole formed into an anti-apostolic maxim, Let us do Evil, that Good may come of it. A purer morality was taught by one of the most ancient heathen writers than is here preached by these demi-christians: -
Εχθρος γαρ μοι κεινος, ὁμως αΐδαο πυλησιν,
Ὁς χ' ἑτερον μεν κευθει ενι φρεσιν, αλλο δε βαζει.
Iliad. l. ix., v. 312.
My soul detests him as the gates of hell,
Who knows the truth and dares a falsehood tell.
The following is the advice of a genuine Christian poet, and one of the holiest men of his time: -
Lie not; but let thy heart be true to God;
Thy tongue to it, thy actions to them both
Cowards tell lies, and those who fear the rod;
The stormy working soul spits lies and froth.
Dare To Be True! nothing can Need a lie.
The fault that needs it most grows Two thereby.
Herbert.
For other observations on this subject see the notes on Gen 12:20, at the end, and Gen 20:12.
3. Though the hand of God was evidently in every thing that concerned the Israelites, and they were taught to consider that by his might alone they were to be put in possession of the promised land; yet they were as fully convinced that if they did not use the counsel, prudence, and strength which they had received from him, they should not succeed. Hence, while they depended on the Divine direction and power, they exercised their own prudence, and put forth their own strength; and thus they were workers together with him, and did not receive the grace of God in vain. The application of this maxim is easy; and we cannot expect any success, either in things spiritual or temporal, unless we walk by the same rule and mind the same thing.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:24: Truly the Lord: Jos 1:8, Jos 21:44, Jos 21:45; Exo 23:31; Num 13:32, Num 13:33; Pro 25:13
all the inhabitants: Jos 2:9-11; Psa 48:5, Psa 48:6; Rev 6:16, Rev 6:17
faint: Heb. melt, Jos 2:9, Jos 2:11, Jos 5:1; Exo 15:15
John Gill
2:24 And they said unto Joshua,.... Made a report of what they had got knowledge of, which answered the end of their mission:
truly the Lord hath delivered into our hands all the land: which they concluded by the terror the inhabitants of it were in, and so in no condition to make resistance and defend themselves; and they not only judged of the whole land by the case of the inhabitants of Jericho, but were assured by Rahab that all the inhabitants of the land were in the same plight and condition, Josh 2:9,
for even the inhabitants of the country do faint because of us; this was the temper and disposition they appeared in, and seems to be what Joshua was chiefly desirous of knowing; since nothing else is told by the spies nor inquired of by him, but immediately upon this report began his march towards Canaan, as in the next chapter is related.