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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Many particular things we have read concerning the two tribes and a half, though nothing separated them from the rest of the tribes except the river Jordan, and this chapter is wholly concerning them. I. Joshua's dismission of the militia of those tribes from the camp of Israel, in which the had served as auxiliaries, during all the wars of Canaan, and their return thereupon to their own country, ver. 1-9. II. The altar they built on the borders of Jordan, in token of their communion with the land of Israel, ver. 10. III. The offence which the rest of the tribes took at this altar, and the message they sent thereupon, ver. 11-20. IV. The apology which the two tribes and a half made for what they had done, ver. 21-29. V. The satisfaction which their apology gave to the rest of the tribes, ver. 30-34. And (which is strange), whereas in most differences that happen there is a fault on both sides, on this there was fault on no side; none (for aught that appears) were to be blamed, but all to be praised.
Adam Clarke: Commentary on the Bible - 1831
Joshua assembles, commends, blesses, and then dismisses the two tribes of Reuben and Gad, and the half tribe of Manasseh, Jos 22:1-8. They return and build an altar by the side of Jordan, Jos 22:9, Jos 22:10. The rest of the Israelites hearing of this, and suspecting that they had built the altar for idolatrous purposes, or to make a schism in the national worship, prepare to go to war with them, Jos 22:11, Jos 22:12; but first send a deputation to know the truth, Jos 22:13, Jos 22:14. They arrive and expostulate with their brethren, Jos 22:15-20. The Reubenites, Gadites, and half tribe of Manasseh, make a noble defense, and show that their altar was built as a monument only to prevent idolatry, Jos 22:21-29. The deputation are satisfied, and return to the ten tribes and make their report, Jos 22:30-32. The people rejoice and praise God, Jos 22:33; and the Reubenites and Gadites call the altar they had raised Ed, that it might be considered a witness between them and their brethren on the other side Jordan, Jos 22:34.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Jos 22:1, The two tribes and a half with a blessing are sent home; Jos 22:10, They build the altar of testimony in their journey; Jos 22:11, The Israelites are offended thereat; Jos 22:21, They vindicate their conduct, and give them good satisfaction.
John Gill
INTRODUCTION TO JOSHUA 22
The war with the Canaanites being ended, Joshua called to him the two tribes of Reuben and Gad, and the half tribe of Manasseh, who came over Jordan with him to assist in it, and commended them for their obedience to Moses and to himself, and to God by them; and then dismissed them, with some instructions to keep the ways and worship of God, and with his blessing upon them, Josh 22:1; upon which they returned to their country, and when they came to the borders of it set up an altar by Jordan, Josh 22:9; which, when the children of Israel heard of, it gave them great offence, they fearing they were going to make a revolt from the pure worship of God, and therefore sent a deputation of princes to them, with the son of the high priest, to inquire into the matter, and expostulate with them about it, who did, Josh 22:11; and who received from them a very satisfactory answer, Josh 22:21; with which they returned and reported to the children of Israel, and which gave them pleasure, Josh 22:32.
22:122:1: Յայնժամ կոչեաց Յեսու զորդիսն Ռուբինի, եւ զորդիսն Գադայ, եւ զկէս ցեղին Մանասէի[2396], [2396] Ոմանք. Զամենայն որդիսն Ռուբենի եւ։
1. Այն ժամանակ Յեսուն կանչեց Ռուբէնի եւ Գադի որդիներին եւ Մանասէի կէս ցեղին
22 Այն ատեն Յեսու իրեն կանչեց Ռուբէնեանները, Գադեաններն ու Մանասէին կէս ցեղը։
Յայնժամ կոչեաց Յեսու զորդիսն Ռուբենի եւ զորդիսն Գադայ եւ զկէս ցեղին Մանասէի:

22:1: Յայնժամ կոչեաց Յեսու զորդիսն Ռուբինի, եւ զորդիսն Գադայ, եւ զկէս ցեղին Մանասէի[2396],
[2396] Ոմանք. Զամենայն որդիսն Ռուբենի եւ։
1. Այն ժամանակ Յեսուն կանչեց Ռուբէնի եւ Գադի որդիներին եւ Մանասէի կէս ցեղին
22 Այն ատեն Յեսու իրեն կանչեց Ռուբէնեանները, Գադեաններն ու Մանասէին կէս ցեղը։
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22:11: Тогда Иисус призвал [колено] Рувимово, Гадово и половину колена Манассиина и сказал им:
22:1 τότε τοτε at that συνεκάλεσεν συγκαλεω call together Ἰησοῦς ιησους Iēsous; Iisus τοὺς ο the υἱοὺς υιος son Ρουβην ρουβην Reuben καὶ και and; even τοὺς ο the υἱοὺς υιος son Γαδ γαδ Gad; Gath καὶ και and; even τὸ ο the ἥμισυ ημισυς half φυλῆς φυλη tribe Μανασση μανασσης Manassēs; Manassis
22:1 אָ֚ז ˈʔāz אָז then יִקְרָ֣א yiqrˈā קרא call יְהֹושֻׁ֔עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua לָ lā לְ to † הַ the רֽאוּבֵנִ֖י rˈʔûvēnˌî רְאוּבֵנִי Reubenite וְ wᵊ וְ and לַ la לְ to † הַ the גָּדִ֑י ggāḏˈî גָּדִי Gadite וְ wᵊ וְ and לַ la לְ to חֲצִ֖י ḥᵃṣˌî חֲצִי half מַטֵּ֥ה maṭṭˌē מַטֶּה staff מְנַשֶּֽׁה׃ mᵊnaššˈeh מְנַשֶּׁה Manasseh
22:1. eodem tempore vocavit Iosue Rubenitas et Gadditas et dimidiam tribum ManasseAt the same time Josue called the Rubenites, and the Gadites, and the half tribe of Manasses,
1. Then Joshua called the Reubenites, and the Gadites, and the half tribe of Manasseh,
22:1. In the same time, Joshua called the Reubenites, and the Gadites, and the one half tribe of Manasseh.
22:1. Then Joshua called the Reubenites, and the Gadites, and the half tribe of Manasseh,
Then Joshua called the Reubenites, and the Gadites, and the half tribe of Manasseh:

1: Тогда Иисус призвал [колено] Рувимово, Гадово и половину колена Манассиина и сказал им:
22:1
τότε τοτε at that
συνεκάλεσεν συγκαλεω call together
Ἰησοῦς ιησους Iēsous; Iisus
τοὺς ο the
υἱοὺς υιος son
Ρουβην ρουβην Reuben
καὶ και and; even
τοὺς ο the
υἱοὺς υιος son
Γαδ γαδ Gad; Gath
καὶ και and; even
τὸ ο the
ἥμισυ ημισυς half
φυλῆς φυλη tribe
Μανασση μανασσης Manassēs; Manassis
22:1
אָ֚ז ˈʔāz אָז then
יִקְרָ֣א yiqrˈā קרא call
יְהֹושֻׁ֔עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua
לָ לְ to
הַ the
רֽאוּבֵנִ֖י rˈʔûvēnˌî רְאוּבֵנִי Reubenite
וְ wᵊ וְ and
לַ la לְ to
הַ the
גָּדִ֑י ggāḏˈî גָּדִי Gadite
וְ wᵊ וְ and
לַ la לְ to
חֲצִ֖י ḥᵃṣˌî חֲצִי half
מַטֵּ֥ה maṭṭˌē מַטֶּה staff
מְנַשֶּֽׁה׃ mᵊnaššˈeh מְנַשֶּׁה Manasseh
22:1. eodem tempore vocavit Iosue Rubenitas et Gadditas et dimidiam tribum Manasse
At the same time Josue called the Rubenites, and the Gadites, and the half tribe of Manasses,
22:1. In the same time, Joshua called the Reubenites, and the Gadites, and the one half tribe of Manasseh.
22:1. Then Joshua called the Reubenites, and the Gadites, and the half tribe of Manasseh,
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Тогда Иисус призвал колено Рувимово, т. е. после раздела Ханаанской земли между 9: 1/2: коленами и назначения городов Левину колену. По окончании войны вспомогательный отряд от восточно-иорданских колен не был отпущен для того, нужно думать, чтобы он в качестве представителя этих колен присутствовал в народном собрании в Силоме (ст. 9), которое, таким образом, было всенародным. Последним делом этого собрания было решение о возвращении вспомогательного отряда в место его жительства.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Reubenites, Gadites, and Half Tribe of Manasseh Dismissed. B. C. 1444.

1 Then Joshua called the Reubenites, and the Gadites, and the half tribe of Manasseh, 2 And said unto them, Ye have kept all that Moses the servant of the LORD commanded you, and have obeyed my voice in all that I commanded you: 3 Ye have not left your brethren these many days unto this day, but have kept the charge of the commandment of the LORD your God. 4 And now the LORD your God hath given rest unto your brethren, as he promised them: therefore now return ye, and get you unto your tents, and unto the land of your possession, which Moses the servant of the LORD gave you on the other side Jordan. 5 But take diligent heed to do the commandment and the law, which Moses the servant of the LORD charged you, to love the LORD your God, and to walk in all his ways, and to keep his commandments, and to cleave unto him, and to serve him with all your heart and with all your soul. 6 So Joshua blessed them, and sent them away: and they went unto their tents. 7 Now to the one half of the tribe of Manasseh Moses had given possession in Bashan: but unto the other half thereof gave Joshua among their brethren on this side Jordan westward. And when Joshua sent them away also unto their tents, then he blessed them, 8 And he spake unto them, saying, Return with much riches unto your tents, and with very much cattle, with silver, and with gold, and with brass, and with iron, and with very much raiment: divide the spoil of your enemies with your brethren. 9 And the children of Reuben and the children of Gad and the half tribe of Manasseh returned, and departed from the children of Israel out of Shiloh, which is in the land of Canaan, to go unto the country of Gilead, to the land of their possession, whereof they were possessed, according to the word of the LORD by the hand of Moses.
The war being ended, and ended gloriously, Joshua, as a prudent general, disbands his army, who never designed to make war their trade, and sends them home, to enjoy what they had conquered, and to beat their swords into plough-shares and their spears into pruning-hooks; and particularly the forces of these separate tribes, who had received their inheritance on the other side Jordan from Moses upon this condition, that their men of war should assist the other tribes in the conquest of Canaan, which they promised to do (Num. xxxii. 32), and renewed the promise to Joshua at the opening of the campaign, Josh. i. 16. And, now that they had performed their bargain, Joshua publicly and solemnly in Shiloh gives them their discharge. Whether this was done, as it was placed, not till after the land was divided, as some think, or whether after the war was ended, and before the division was made, as others think (because there was no need of their assistance in dividing the land, but only in conquering it, nor were there any of their tribes employed as commissioners in that affair, but only of the other ten, Num. xxxiv. 18, &c.), this is certain, it was not done till after Shiloh was made the head-quarters (v. 2), and the land was begun to be divided before they removed from Gilgal, ch. xiv. 6.
It is probable that this army of Reubenites and Gadites, which had led the van in all the wars of Canaan, had sometimes, in the intervals of action, and when the rest of the army retired into winter-quarters, some of them at least, made a step over Jordan, for it was not far, to visit their families, and to look after their private affairs, and perhaps tarried at home, and sent others in their room more serviceable; but still these two tribes and a half had their quota of troops ready, 40,000 in all, which, whenever there was occasion, presented themselves at their respective posts, and now attended in a body to receive their discharge. Though their affection to their families, and concern for their affairs, could not but make them, after so long an absence, very desirous to return, yet, like good soldiers, they would not move till they had orders from their general. So, though our heavenly Father's house above be ever so desirable (it is bishop Hall's allusion), yet must we stay on earth till our warfare be accomplished, wait for a due discharge, and not anticipate the time of our removal.
I. Joshua dismisses them to the land of their possession, v. 4. Those that were first in the assignment of their lot were last in the enjoyment of it; they got the start of their brethren in title, but their brethren were before them in full possession; so the last shall be first, and the first last, that there may be something of equality.
II. He dismisses them with their pay; for who goes a warfare at his own charge? Return with much riches unto your tents, v. 8. Though all the land they had helped to conquer was to go to the other tribes, yet they should have their share of the plunder, and had so, and this was all the pay that any of the soldiers expected; for the wars of Canaan bore their own charges. "Go," says Joshua, "go home to your tents," that is, "your houses," which he calls tents, because they had been so much used to tents in the wilderness; and indeed the strongest and stateliest houses in this world are to be looked upon but as tents, mean and movable in comparison with our house above. "Go home with much riches, not only cattle, the spoil of the country, but silver and gold, the plunder of the cities, and," 1. "Let your brethren whom you leave behind have your good word, who have allowed you your share in full, though the land is entirely theirs, and have not offered to make any drawback. Do not say that you are losers by us." 2. "Let your brethren whom you go to, who abode by the stuff, have some share of the spoil: Divide the spoil with your brethren, as that was divided which was taken in the war with Midian, Num. xxxi. 27. Let your brethren that have wanted you all this while be the better for you when you come home."
III. He dismisses them with a very honourable character. Though their service was a due debt, and the performance of a promise, and they had done no more than was their duty to do, yet he highly commends them; not only gives them up their bonds, as it were, now that they had fulfilled the condition, but applauds their good services. Though it was by the favour of God and his power that Israel got possession of this land, and he must have all the glory, yet Joshua thought there was a thankful acknowledgment due to their brethren who assisted them, and whose sword and bow were employed for them. God must be chiefly eyed in our praises, yet instruments must not be altogether overlooked. He here commends them, 1. For the readiness of their obedience to their commanders, v. 2. When Moses was gone, they remembered and observed the charge he had given them; and all the orders which Joshua, as general of the forces, had issued out, they had carefully obeyed, went, and came, and did, as he appointed, Matt. viii. 9. It is as much as any thing the soldier's praise to observe the word of command. 2. For the constancy of their affection and adherence to their brethren: You have not left them these many days. How many days he does not say, nor can we gather it with certainty from any other place. Calvisius and others of the best chronologers compute that the conquering and dividing of the land was the work of about six or seven years, and so long these separate tribes attended their camp, and did them the best service they could. Note, It will be the honour of those that have espoused the cause of God's Israel, and twisted interests with them, to adhere to them, and never to leave them till God has given them rest, and then they shall rest with them. 3. For the faithfulness of their obedience to the divine law. They had not only done their duty to Joshua and Israel, but, which was best of all, they had made conscience of their duty to God: You have kept the charge, or, as the word is, You have kept the keeping, that is, "You have carefully and circumspectly kept the commandment of the Lord your God, not only in this particular instance of continuing in the service of Israel to the end of the war, but, in general, you have kept up religion in your part of the camp, a rare and excellent thing among soldiers, and where it is worthy to be praised."
IV. He dismisses them with good counsel, not to cultivate their ground, fortify their cities, and, now that their hands were inured to war and victory, to invade their neighbours, and so enlarge their own territories, but to keep up serious godliness among them in the power of it. They were not political but pious instructions that he gave them, v. 5. 1. In general, to take diligent heed to do the commandment and the law. Those that have the commandment have it in vain unless they do the commandment; and it will not be done aright (so apt are we to turn aside, and so industrious are our spiritual enemies to turn us aside) unless we take heed, diligent heed. 2. In particular, to love the Lord our God, as the best of beings, and the best of friends; and as far as this principle rules in the heart, and is the spring of its pulses, there will be a constant care and sincere endeavour to walk in his ways, in all his ways, even those that are narrow and up-hill, in every particular instance, in all manner of conversation to keep his commandments, at all times and in all conditions with purpose of heart to cleave unto him, and to serve him and his honour, and the interest of his kingdom among men, with all our heart and with all our soul. What good counsel was here given to them is given to us all. God give us grace to take it!
V. He dismisses them with a blessing (v. 6), particularly the half tribe of Manasseh, to which Joshua, as an Ephraimite, was somewhat nearer akin than to the other two, and who perhaps were the more loth to depart because they left one half of their own tribe behind them, and therefore, bidding often farewell, and lingering behind, had a second dismission and blessing, v. 7. Joshua not only prayed for them as a friend, but blessed them as a father in the name of the Lord, recommending them, their families, and affairs, to the grace of God. Some by the blessing Joshua gave them understand the presents he made them, in recompence of their services; but Joshua being a prophet, and having given them one part of a prophet's reward in the instructions he gave them (v. 5), no doubt we must understand this of the other, even the prayers he made for them, as one having authority, and as God's vicegerent.
VI. Being thus dismissed, they returned to the land of their possession in a body (v. 9), ferry-boats being, it is likely, provided for their repassing Jordan. Though masters of families may sometimes have occasion to be absent, long absent, from their families, yet, when their business abroad is finished, they must remember home is their place, from which they ought not to wander as a bird from her nest.
Adam Clarke: Commentary on the Bible - 1831
22:1: Then Joshua called the Reubenites, etc. - We have already seen that 40,000 men of the tribes of Reuben and Gad, and the half tribe of Manasseh, had passed over Jordan armed, with their brethren, according to their stipulation with Moses. The war being now concluded, Joshua assembles these warriors, and with commendations for their services and fidelity, he dismisses them, having first given them the most pious and suitable advices. They had now been about seven years absent from their respective families; and though there was only the river Jordan between the camp at Gilgal and their own inheritance, yet it does not appear that they had during that time ever revisited their own home, which they might have done any time in the year, the harvest excepted, as at all other times that river was easily fordable.
Albert Barnes: Notes on the Bible - 1834
22:1: The events of this chap. are no doubt recorded in their proper historical order. The auxiliary forces of the trans-Jordanic tribes were not sent away immediately after the campaigns against the Canaanites were over. They set forth from Shiloh, Jos 22:9, to which place the sanctuary had been removed Jos 18:1 after the conquest and the settlement of the children of Judah and of Joseph in their possessions, and after the appointment of the Levitical cities.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:1: Joshua: Num. 32:18-33; Deu 29:7, Deu 29:8
Reubenites: We have already seen, that a detachment of 40, 000 men, of the tribes of Reuben and Gad, and the half tribe of Manasseh, had passed over Jordan armed, with their brethren, according to their agreement with Moses. The war being now concluded, the land divided, and their brethren settled, Joshua assembles these warriors; and with commendations for their services and fidelity, he dismisses them, having fist given them the most pious and suitable instructions. They had now been about seven years absent from their respective families; and though there was only the river Jordan between the camp of Gilgal and their own inheritance, yet it does not appear that they had, during that time, ever Rev_isited their home, which they might have done at any time of the year, except the harvest, as the river was at other times easily fordable.
Carl Friedrich Keil and Franz Delitzsch
22:1
After the conquest and division of the land, Joshua sent the auxiliaries of the tribes of Reuben, Gad, and half Manasseh back to their homes, with a laudatory acknowledgment of the help they had given to their brethren, and a paternal admonition to adhere faithfully to the Lord and His law, and with a parting blessing (Josh 22:1-6). By the expression "then Joshua called," etc., the occurrence described in this chapter is placed in a general manner after the conquest and subjugation of Canaan, though not of necessity at the close of the distribution of the land. As the summons to these tribes to go with their brethren into Canaan, to assist them in the war, formed the commencement of Joshua's plans for the conquest of Canaan (Josh 1:12.), their dismission to their home very properly forms the conclusion to the history of the conquest of this land by the Israelites. We might therefore assume, without in any way contradicting the words of the text, that these auxiliaries had been dismissed immediately after the war was ended. Even in that case, the account of their dismission would stand in its proper place, "since it was only right that the history itself, which relates to the conquest and possession of the land, should be fully completed before any other narratives, or any casual occurrences which took place, were introduced to break the thread" (Lightfoot, App. i. p. 42). On the other hand, however, the circumstance that the two tribes and a half were dismissed from Shiloh, where the tribes assembled for the first time during the casting of the lots, favours the conclusion that the dismission did not take place till after the lots had been cast; that is to say, contemporaneously with the advance of the other tribes into their possessions.
Josh 22:2-3
Joshua acknowledged that they had done all that they were under any obligation to do towards Moses and himself (Num 32:20.; Josh 1:16-17). "Kept the charge of the commandment," i.e., observed what had to be observed in relation to the commandment of the Lord (see at Lev 8:35 and Gen 26:5).
Josh 22:4
Josh 22:4 points back to Josh 1:15. "Unto your tents," for to your homes, - an antiquated form of expression, as in Deut 16:7; Judg 7:8, etc.
Josh 22:5
Remembering, however, the changeableness of the human heart, Joshua appends to the acknowledgment of their fidelity in the performance of their duty the pressing admonition, to continue still to observe the law of Moses faithfully, to walk in the ways of the Lord and serve Him with the whole heart, which was simply a repetition of what Moses had impressed in a fatherly way upon the hearts of the people (see Deut 4:4, Deut 4:29; Deut 6:5; Deut 10:12; Deut 11:13, etc.).
Josh 22:6-8
Thus Joshua dismissed them with blessings. - In Josh 22:7, the writer, for the sake of clearness, refers again to the fact that only half of Manasseh had received its inheritance from Moses in Bashan, whereas the other had received its inheritance through Joshua on the west of the Jordan (cf. Josh 14:3, and Josh 18:7). To us such repetitions appear superfluous; but they are closely connected with the copious breadth of the early historical style of the Hebrews, which abounded in repetitions. The verb נתן (gave) wants its object, אחזּתו or נחלתו, which may easily be supplied from the context. This interpolation involved a further repetition of the fact, that Joshua also dismissed them (the Manassites of the other side) with a blessing, in order that the words might be appended with which Joshua dismissed the two tribes and a half to their homes, namely, the admonition to share the rich booty which they had accumulated with their brethren at home, in accordance with the instructions which Moses had given them with reference to the war with the Midianites (Num 31:25.).
Geneva 1599
22:1 Then (a) Joshua called the Reubenites, and the Gadites, and the half tribe of Manasseh,
(a) After that the Israelites enjoyed the land of Canaan.
John Gill
22:1 Then Joshua called the Reubenites, and the Gadites, and the half tribe of Manasseh. The promise of God to Israel being fulfilled, the land of Canaan being for the most part subdued, the war at an end, and rest had on all sides from their enemies, and the land divided among the nine tribes and an half, and they settled in the quiet possession of their lots; Joshua sent for the two tribes of Reuben and Gad, and the half tribe of Manasseh, who had, at their own request, their portion allotted them on the other side Jordan, and who came over that river with him to assist their brethren in their wars with the Canaanites, and addressed them in the following respectable manner.
Robert Jamieson, A. R. Fausset and David Brown
22:1 JOSHUA DISMISSES THE TWO TRIBES AND A HALF, WITH A BLESSING. (Josh 22:1-9)
Then Joshua called the Reubenites, and the Gadites, and the half tribe of Manasseh--The general war of invasion being ended and the enemy being in so dispirited and isolated a condition that each tribe, by its own resources or with the aid of its neighboring tribe, was able to repress any renewed hostilities, the auxiliary Israelites from the eastern side of the Jordan were now discharged from service. Joshua dismissed them with high commendations for their fidelity and earnest admonitions to cultivate perpetual piety in life. The redundancy of the language is remarkable [Josh 22:2-5]. It shows how important, in the judgment of the venerable leader, a steadfast observance of the divine law was to personal happiness, as well as national prosperity.
22:222:2: եւ ասէ ցնոսա. Դուք ձեզէ՛ն լուարուք զամենայն ինչ զոր պատուիրեաց ձեզ Մովսէս ծառայ Տեառն. եւ ունկնդիր եղէք բարբառոյ իմոյ ըստ ամենայնի զոր պատուիրեցի ձեզ[2397], [2397] Յօրինակին պակասէր. Բարբառոյ իմոյ ըստ։
2. ու նրանց ասաց. «Դուք ինքներդ անսացիք այն ամենին, ինչ որ հրամայել էր ձեզ Տիրոջ ծառայ Մովսէսը, եւ լսեցիք իմ խօսքը ամէն ինչում, որ պատուիրեցի ձեզ.
2 Եւ անոնց ըսաւ. «Տէրոջը ծառան Մովսէս ինչ որ ձեզի հրամայեր էր, դուք անոնց ամէնքն ալ պահեցիք ու իմ խօսքիս մտիկ ըրիք ամէն բանի մէջ, որ ձեզի պատուիրեցի։
եւ ասէ ցնոսա. Դուք ձեզէն լուարուք զամենայն ինչ զոր պատուիրեաց ձեզ Մովսէս ծառայ Տեառն, եւ ունկնդիր եղէք բարբառոյ իմոյ ըստ ամենայնի զոր պատուիրեցի ձեզ:

22:2: եւ ասէ ցնոսա. Դուք ձեզէ՛ն լուարուք զամենայն ինչ զոր պատուիրեաց ձեզ Մովսէս ծառայ Տեառն. եւ ունկնդիր եղէք բարբառոյ իմոյ ըստ ամենայնի զոր պատուիրեցի ձեզ[2397],
[2397] Յօրինակին պակասէր. Բարբառոյ իմոյ ըստ։
2. ու նրանց ասաց. «Դուք ինքներդ անսացիք այն ամենին, ինչ որ հրամայել էր ձեզ Տիրոջ ծառայ Մովսէսը, եւ լսեցիք իմ խօսքը ամէն ինչում, որ պատուիրեցի ձեզ.
2 Եւ անոնց ըսաւ. «Տէրոջը ծառան Մովսէս ինչ որ ձեզի հրամայեր էր, դուք անոնց ամէնքն ալ պահեցիք ու իմ խօսքիս մտիկ ըրիք ամէն բանի մէջ, որ ձեզի պատուիրեցի։
zohrab-1805▾ eastern-1994▾ western am▾
22:22: вы исполнили всё, что повелел вам Моисей, раб Господень, и слушались слов моих во всем, что я приказывал вам;
22:2 καὶ και and; even εἶπεν επω say; speak αὐτοῖς αυτος he; him ὑμεῖς υμεις you ἀκηκόατε ακουω hear πάντα πας all; every ὅσα οσος as much as; as many as ἐνετείλατο εντελλομαι direct; enjoin ὑμῖν υμιν you Μωυσῆς μωσευς Mōseus; Mosefs ὁ ο the παῖς παις child; boy κυρίου κυριος lord; master καὶ και and; even ἐπηκούσατε επακουω hear from τῆς ο the φωνῆς φωνη voice; sound μου μου of me; mine κατὰ κατα down; by πάντα πας all; every ὅσα οσος as much as; as many as ἐνετειλάμην εντελλομαι direct; enjoin ὑμῖν υμιν you
22:2 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֲלֵיהֶ֔ם ʔᵃlêhˈem אֶל to אַתֶּ֣ם ʔattˈem אַתֶּם you שְׁמַרְתֶּ֔ם šᵊmartˈem שׁמר keep אֵ֚ת ˈʔēṯ אֵת [object marker] כָּל־ kol- כֹּל whole אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] צִוָּ֣ה ṣiwwˈā צוה command אֶתְכֶ֔ם ʔeṯᵊḵˈem אֵת [object marker] מֹשֶׁ֖ה mōšˌeh מֹשֶׁה Moses עֶ֣בֶד ʕˈeveḏ עֶבֶד servant יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and תִּשְׁמְע֣וּ ttišmᵊʕˈû שׁמע hear בְ vᵊ בְּ in קֹולִ֔י qôlˈî קֹול sound לְ lᵊ לְ to כֹ֥ל ḵˌōl כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] צִוִּ֖יתִי ṣiwwˌîṯî צוה command אֶתְכֶֽם׃ ʔeṯᵊḵˈem אֵת [object marker]
22:2. dixitque ad eos fecistis omnia quae vobis praecepit Moses famulus Domini mihi quoque in omnibus oboedistisAnd said to them: You have done all that Moses the servant of the Lord commanded you: you have also obeyed me in all things,
2. and said unto them, Ye have kept all that Moses the servant of the LORD commanded you, and have hearkened unto my voice in all that I commanded you:
22:2. And he said to them: “You have done all that Moses, the servant of the Lord, instructed you. You have also obeyed me in all things.
22:2. And said unto them, Ye have kept all that Moses the servant of the LORD commanded you, and have obeyed my voice in all that I commanded you:
And said unto them, Ye have kept all that Moses the servant of the LORD commanded you, and have obeyed my voice in all that I commanded you:

2: вы исполнили всё, что повелел вам Моисей, раб Господень, и слушались слов моих во всем, что я приказывал вам;
22:2
καὶ και and; even
εἶπεν επω say; speak
αὐτοῖς αυτος he; him
ὑμεῖς υμεις you
ἀκηκόατε ακουω hear
πάντα πας all; every
ὅσα οσος as much as; as many as
ἐνετείλατο εντελλομαι direct; enjoin
ὑμῖν υμιν you
Μωυσῆς μωσευς Mōseus; Mosefs
ο the
παῖς παις child; boy
κυρίου κυριος lord; master
καὶ και and; even
ἐπηκούσατε επακουω hear from
τῆς ο the
φωνῆς φωνη voice; sound
μου μου of me; mine
κατὰ κατα down; by
πάντα πας all; every
ὅσα οσος as much as; as many as
ἐνετειλάμην εντελλομαι direct; enjoin
ὑμῖν υμιν you
22:2
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֲלֵיהֶ֔ם ʔᵃlêhˈem אֶל to
אַתֶּ֣ם ʔattˈem אַתֶּם you
שְׁמַרְתֶּ֔ם šᵊmartˈem שׁמר keep
אֵ֚ת ˈʔēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
צִוָּ֣ה ṣiwwˈā צוה command
אֶתְכֶ֔ם ʔeṯᵊḵˈem אֵת [object marker]
מֹשֶׁ֖ה mōšˌeh מֹשֶׁה Moses
עֶ֣בֶד ʕˈeveḏ עֶבֶד servant
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וַ wa וְ and
תִּשְׁמְע֣וּ ttišmᵊʕˈû שׁמע hear
בְ vᵊ בְּ in
קֹולִ֔י qôlˈî קֹול sound
לְ lᵊ לְ to
כֹ֥ל ḵˌōl כֹּל whole
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
צִוִּ֖יתִי ṣiwwˌîṯî צוה command
אֶתְכֶֽם׃ ʔeṯᵊḵˈem אֵת [object marker]
22:2. dixitque ad eos fecistis omnia quae vobis praecepit Moses famulus Domini mihi quoque in omnibus oboedistis
And said to them: You have done all that Moses the servant of the Lord commanded you: you have also obeyed me in all things,
22:2. And he said to them: “You have done all that Moses, the servant of the Lord, instructed you. You have also obeyed me in all things.
22:2. And said unto them, Ye have kept all that Moses the servant of the LORD commanded you, and have obeyed my voice in all that I commanded you:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-6: Как во время приготовления к переходу через Иордан израильский вождь обращался к восточно-иорданским коленам со словами напоминания и увещания (I:12–15), подобно этому и возвращающийся отряд он напутствует особой речью и благословением.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:2: Ye have: Num 32:20-29; Deu 3:16-20
obeyed: Jos 1:12-18
Geneva 1599
22:2 And said unto them, Ye have kept all that Moses the servant of the LORD (b) commanded you, and have obeyed my voice in all that I commanded you:
(b) Which was to go armed before their brethren, (Num 32:29).
John Gill
22:2 And said unto them, ye have kept all that Moses the servant of the Lord commanded you,.... Which was, that they should leave their wives and children, and flocks, and herds, behind them in the land of Gilead, and pass over Jordan, with their brethren the children of Israel armed, and fight with them, and for them, until the Canaanites were subdued, and not return until their brethren were peaceably settled in the possession of their inheritances; all which they had punctually observed, and inviolably kept, as they agreed to, Num 32:1,
and have obeyed my voice in all that I commanded you; as the generalissimo and commander in chief of the Israelitish forces; as what rank and position to be in, what part to take in an engagement, what attack to make, when and where, or on what expedition to go; wherever he ordered them to go, they went; and upon whatsoever and wheresoever he sent them, they readily and cheerfully obeyed, as they promised, Josh 1:16; and approved themselves as good soldiers under him; for all which he commends them, and gives them military honour.
22:322:3: եւ ո՛չ թողէք զեղբարս ձեր զայնչափ աւուրս. եւ՛ս աւելի մինչեւ ցայսօր ժամանակի, պահեցէք զպատուիրանս Տեառն Աստուծոյ ձերոյ։
3. այսքան օրեր չլքեցիք ձեր եղբայրներին. դեռ աւելին, մինչեւ այսօր պահեցիք ձեր Տէր Աստծու պատուիրանները:
3 Այսչափ շատ օրեր մինչեւ այսօր ձեր եղբայրները չթողուցիք եւ ձեր Տէր Աստուծոյն պատուիրանքները ամբողջ* պահեցիք։
Եւ ոչ թողէք զեղբարս ձեր զայնչափ աւուրս, [369]եւս աւելի`` մինչեւ ցայսօր ժամանակի եւ պահեցէք զպատուիրանս Տեառն Աստուծոյ ձերոյ:

22:3: եւ ո՛չ թողէք զեղբարս ձեր զայնչափ աւուրս. եւ՛ս աւելի մինչեւ ցայսօր ժամանակի, պահեցէք զպատուիրանս Տեառն Աստուծոյ ձերոյ։
3. այսքան օրեր չլքեցիք ձեր եղբայրներին. դեռ աւելին, մինչեւ այսօր պահեցիք ձեր Տէր Աստծու պատուիրանները:
3 Այսչափ շատ օրեր մինչեւ այսօր ձեր եղբայրները չթողուցիք եւ ձեր Տէր Աստուծոյն պատուիրանքները ամբողջ* պահեցիք։
zohrab-1805▾ eastern-1994▾ western am▾
22:33: вы не оставляли братьев своих в продолжение многих дней до сего дня и исполнили, что надлежало исполнить по повелению Господа, Бога вашего:
22:3 οὐκ ου not ἐγκαταλελοίπατε εγκαταλειπω abandon; leave behind τοὺς ο the ἀδελφοὺς αδελφος brother ὑμῶν υμων your ταύτας ουτος this; he τὰς ο the ἡμέρας ημερα day καὶ και and; even πλείους πλειων more; majority ἕως εως till; until τῆς ο the σήμερον σημερον today; present ἡμέρας ημερα day ἐφυλάξασθε φυλασσω guard; keep τὴν ο the ἐντολὴν εντολη direction; injunction κυρίου κυριος lord; master τοῦ ο the θεοῦ θεος God ὑμῶν υμων your
22:3 לֹֽא־ lˈō- לֹא not עֲזַבְתֶּ֣ם ʕᵃzavtˈem עזב leave אֶת־ ʔeṯ- אֵת [object marker] אֲחֵיכֶ֗ם ʔᵃḥêḵˈem אָח brother זֶ֚ה ˈzeh זֶה this יָמִ֣ים yāmˈîm יֹום day רַבִּ֔ים rabbˈîm רַב much עַ֖ד ʕˌaḏ עַד unto הַ ha הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the זֶּ֑ה zzˈeh זֶה this וּ û וְ and שְׁמַרְתֶּ֕ם šᵊmartˈem שׁמר keep אֶת־ ʔeṯ- אֵת [object marker] מִשְׁמֶ֕רֶת mišmˈereṯ מִשְׁמֶרֶת guard-post מִצְוַ֖ת miṣwˌaṯ מִצְוָה commandment יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵיכֶֽם׃ ʔᵉlōhêḵˈem אֱלֹהִים god(s)
22:3. nec reliquistis fratres vestros longo tempore usque in praesentem diem custodientes imperium Domini Dei vestriNeither have you left your brethren this long time, until this present day, keeping the commandment of the Lord your God.
3. ye have not left your brethren these many days unto this day, but have kept the charge of the commandment of the LORD your God.
22:3. Neither have you forsaken your brothers during this long time, even to the present day, keeping the orders of the Lord your God.
22:3. Ye have not left your brethren these many days unto this day, but have kept the charge of the commandment of the LORD your God.
Ye have not left your brethren these many days unto this day, but have kept the charge of the commandment of the LORD your God:

3: вы не оставляли братьев своих в продолжение многих дней до сего дня и исполнили, что надлежало исполнить по повелению Господа, Бога вашего:
22:3
οὐκ ου not
ἐγκαταλελοίπατε εγκαταλειπω abandon; leave behind
τοὺς ο the
ἀδελφοὺς αδελφος brother
ὑμῶν υμων your
ταύτας ουτος this; he
τὰς ο the
ἡμέρας ημερα day
καὶ και and; even
πλείους πλειων more; majority
ἕως εως till; until
τῆς ο the
σήμερον σημερον today; present
ἡμέρας ημερα day
ἐφυλάξασθε φυλασσω guard; keep
τὴν ο the
ἐντολὴν εντολη direction; injunction
κυρίου κυριος lord; master
τοῦ ο the
θεοῦ θεος God
ὑμῶν υμων your
22:3
לֹֽא־ lˈō- לֹא not
עֲזַבְתֶּ֣ם ʕᵃzavtˈem עזב leave
אֶת־ ʔeṯ- אֵת [object marker]
אֲחֵיכֶ֗ם ʔᵃḥêḵˈem אָח brother
זֶ֚ה ˈzeh זֶה this
יָמִ֣ים yāmˈîm יֹום day
רַבִּ֔ים rabbˈîm רַב much
עַ֖ד ʕˌaḏ עַד unto
הַ ha הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
זֶּ֑ה zzˈeh זֶה this
וּ û וְ and
שְׁמַרְתֶּ֕ם šᵊmartˈem שׁמר keep
אֶת־ ʔeṯ- אֵת [object marker]
מִשְׁמֶ֕רֶת mišmˈereṯ מִשְׁמֶרֶת guard-post
מִצְוַ֖ת miṣwˌaṯ מִצְוָה commandment
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֵיכֶֽם׃ ʔᵉlōhêḵˈem אֱלֹהִים god(s)
22:3. nec reliquistis fratres vestros longo tempore usque in praesentem diem custodientes imperium Domini Dei vestri
Neither have you left your brethren this long time, until this present day, keeping the commandment of the Lord your God.
22:3. Neither have you forsaken your brothers during this long time, even to the present day, keeping the orders of the Lord your God.
22:3. Ye have not left your brethren these many days unto this day, but have kept the charge of the commandment of the LORD your God.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:3: Phi 1:23-27
John Gill
22:3 Ye have not left your brethren these many days unto this day,.... For the space of fourteen years, which is the commonly received notion of the Jews (f); seven years according to them the land was subduing, and seven more spent in dividing it, and then these tribes were sent for and dismissed; all this time they stayed close by their brethren, and assisted them in their wars, and never offered to return to their wives and children, until they had an order from their general:
but have kept the charge of the commandment of the Lord your God; for what both Moses and Joshua commanded them was from the mouth of the Lord; so that, in obeying them, they obeyed him.
(f) Seder Olam Rabba, c. 11. p. 32.
Robert Jamieson, A. R. Fausset and David Brown
22:3 Ye have not left your brethren these many days unto this day--for the space of seven years.
22:422:4: Եւ արդ՝ հանգո՛յց Տէր Աստուած մեր զեղբարս ձեր՝ որպէս եւ ասաց նոցա. բայց արդ դարձեալ երթա՛յք ՚ի տունս ձեր՝ յերկիր կալուածոց ձերոց, զոր ետ ձեզ Մովսէս ծառայ Տեառն յա՛յնկոյս Յորդանանու[2398]։ [2398] Ոմանք. Արդ դարձարուք երթայք։
4. Հիմա մեր Տէր Աստուածը տեղաւորեց հանգստացրեց ձեր եղբայրներին, ինչպէս որ նրանց ասել էր, ուստի ե՛տ դարձէք, գնացէ՛ք ձեր տներն ու ձեր կալուածքի երկիրը, որ ձեզ տուել է Տիրոջ ծառայ Մովսէսը Յորդանան գետի այն կողմում:
4 Հիմա ձեր Տէր Աստուածը ձեր եղբայրները հանգստացուց, ինչպէս անոնց ըսաւ. ուստի դարձէք, ձեր վրանները ու ձեր սեփական երկիրը գացէք, որ Տէրոջը ծառան Մովսէս Յորդանանի անդիի կողմը ձեզի տուաւ։
Եւ արդ հանգոյց Տէր Աստուած [370]մեր զեղբարս ձեր, որպէս եւ ասաց նոցա. բայց արդ դարձեալ երթայք ի տունս ձեր յերկիր կալուածոց ձերոց, զոր ետ ձեզ Մովսէս ծառայ Տեառն յայնկոյս Յորդանանու:

22:4: Եւ արդ՝ հանգո՛յց Տէր Աստուած մեր զեղբարս ձեր՝ որպէս եւ ասաց նոցա. բայց արդ դարձեալ երթա՛յք ՚ի տունս ձեր՝ յերկիր կալուածոց ձերոց, զոր ետ ձեզ Մովսէս ծառայ Տեառն յա՛յնկոյս Յորդանանու[2398]։
[2398] Ոմանք. Արդ դարձարուք երթայք։
4. Հիմա մեր Տէր Աստուածը տեղաւորեց հանգստացրեց ձեր եղբայրներին, ինչպէս որ նրանց ասել էր, ուստի ե՛տ դարձէք, գնացէ՛ք ձեր տներն ու ձեր կալուածքի երկիրը, որ ձեզ տուել է Տիրոջ ծառայ Մովսէսը Յորդանան գետի այն կողմում:
4 Հիմա ձեր Տէր Աստուածը ձեր եղբայրները հանգստացուց, ինչպէս անոնց ըսաւ. ուստի դարձէք, ձեր վրանները ու ձեր սեփական երկիրը գացէք, որ Տէրոջը ծառան Մովսէս Յորդանանի անդիի կողմը ձեզի տուաւ։
zohrab-1805▾ eastern-1994▾ western am▾
22:44: ныне Господь, Бог ваш, успокоил братьев ваших, как говорил им; итак возвратитесь и пойдите в шатры ваши, в землю вашего владения, которую дал вам Моисей, раб Господень, за Иорданом;
22:4 νῦν νυν now; present δὲ δε though; while κατέπαυσεν καταπαυω rest κύριος κυριος lord; master ὁ ο the θεὸς θεος God ἡμῶν ημων our τοὺς ο the ἀδελφοὺς αδελφος brother ἡμῶν ημων our ὃν ος who; what τρόπον τροπος manner; by means εἶπεν επω say; speak αὐτοῖς αυτος he; him νῦν νυν now; present οὖν ουν then ἀποστραφέντες αποστρεφω turn away; alienate ἀπέλθατε απερχομαι go off; go away εἰς εις into; for τοὺς ο the οἴκους οικος home; household ὑμῶν υμων your καὶ και and; even εἰς εις into; for τὴν ο the γῆν γη earth; land τῆς ο the κατασχέσεως κατασχεσις holding ὑμῶν υμων your ἣν ος who; what ἔδωκεν διδωμι give; deposit ὑμῖν υμιν you Μωυσῆς μωσευς Mōseus; Mosefs ἐν εν in τῷ ο the πέραν περαν on the other side τοῦ ο the Ιορδάνου ιορδανης Iordanēs; Iorthanis
22:4 וְ wᵊ וְ and עַתָּ֗ה ʕattˈā עַתָּה now הֵנִ֨יחַ hēnˌîₐḥ נוח settle יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹֽהֵיכֶם֙ ʔᵉlˈōhêḵem אֱלֹהִים god(s) לַֽ lˈa לְ to אֲחֵיכֶ֔ם ʔᵃḥêḵˈem אָח brother כַּ ka כְּ as אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] דִּבֶּ֣ר dibbˈer דבר speak לָהֶ֑ם lāhˈem לְ to וְ wᵊ וְ and עַתָּ֡ה ʕattˈā עַתָּה now פְּנוּ֩ pᵊnˌû פנה turn וּ û וְ and לְכ֨וּ lᵊḵˌû הלך walk לָכֶ֜ם lāḵˈem לְ to לְ lᵊ לְ to אָהֳלֵיכֶ֗ם ʔohᵒlêḵˈem אֹהֶל tent אֶל־ ʔel- אֶל to אֶ֨רֶץ֙ ʔˈereṣ אֶרֶץ earth אֲחֻזַּתְכֶ֔ם ʔᵃḥuzzaṯᵊḵˈem אֲחֻזָּה land property אֲשֶׁ֣ר׀ ʔᵃšˈer אֲשֶׁר [relative] נָתַ֣ן nāṯˈan נתן give לָכֶ֗ם lāḵˈem לְ to מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses עֶ֣בֶד ʕˈeveḏ עֶבֶד servant יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH בְּ bᵊ בְּ in עֵ֖בֶר ʕˌēver עֵבֶר opposite הַ ha הַ the יַּרְדֵּֽן׃ yyardˈēn יַרְדֵּן Jordan
22:4. quia igitur dedit Dominus Deus vester fratribus vestris quietem ac pacem sicut pollicitus est revertimini et ite in tabernacula vestra et in terram possessionis quam tradidit vobis Moses famulus Domini trans IordanemTherefore as the Lord your God hath given your brethren rest and peace, as he promised: return, and go to your dwellings, and to the land of your possession, which Moses the servant of the Lord gave you beyond the Jordan:
4. And now the LORD your God hath given rest unto your brethren, as he spake unto them: therefore now turn ye, and get you unto your tents, unto the land of your possession, which Moses the servant of the LORD gave you beyond Jordan.
22:4. Therefore, since the Lord your God has given your brothers peace and quiet, just as he promised: return, and go into your tents and into the land of your possession, which Moses, the servant of the Lord, delivered to you beyond the Jordan.
22:4. And now the LORD your God hath given rest unto your brethren, as he promised them: therefore now return ye, and get you unto your tents, [and] unto the land of your possession, which Moses the servant of the LORD gave you on the other side Jordan.
And now the LORD your God hath given rest unto your brethren, as he promised them: therefore now return ye, and get you unto your tents, [and] unto the land of your possession, which Moses the servant of the LORD gave you on the other side Jordan:

4: ныне Господь, Бог ваш, успокоил братьев ваших, как говорил им; итак возвратитесь и пойдите в шатры ваши, в землю вашего владения, которую дал вам Моисей, раб Господень, за Иорданом;
22:4
νῦν νυν now; present
δὲ δε though; while
κατέπαυσεν καταπαυω rest
κύριος κυριος lord; master
ο the
θεὸς θεος God
ἡμῶν ημων our
τοὺς ο the
ἀδελφοὺς αδελφος brother
ἡμῶν ημων our
ὃν ος who; what
τρόπον τροπος manner; by means
εἶπεν επω say; speak
αὐτοῖς αυτος he; him
νῦν νυν now; present
οὖν ουν then
ἀποστραφέντες αποστρεφω turn away; alienate
ἀπέλθατε απερχομαι go off; go away
εἰς εις into; for
τοὺς ο the
οἴκους οικος home; household
ὑμῶν υμων your
καὶ και and; even
εἰς εις into; for
τὴν ο the
γῆν γη earth; land
τῆς ο the
κατασχέσεως κατασχεσις holding
ὑμῶν υμων your
ἣν ος who; what
ἔδωκεν διδωμι give; deposit
ὑμῖν υμιν you
Μωυσῆς μωσευς Mōseus; Mosefs
ἐν εν in
τῷ ο the
πέραν περαν on the other side
τοῦ ο the
Ιορδάνου ιορδανης Iordanēs; Iorthanis
22:4
וְ wᵊ וְ and
עַתָּ֗ה ʕattˈā עַתָּה now
הֵנִ֨יחַ hēnˌîₐḥ נוח settle
יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹֽהֵיכֶם֙ ʔᵉlˈōhêḵem אֱלֹהִים god(s)
לַֽ lˈa לְ to
אֲחֵיכֶ֔ם ʔᵃḥêḵˈem אָח brother
כַּ ka כְּ as
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
דִּבֶּ֣ר dibbˈer דבר speak
לָהֶ֑ם lāhˈem לְ to
וְ wᵊ וְ and
עַתָּ֡ה ʕattˈā עַתָּה now
פְּנוּ֩ pᵊnˌû פנה turn
וּ û וְ and
לְכ֨וּ lᵊḵˌû הלך walk
לָכֶ֜ם lāḵˈem לְ to
לְ lᵊ לְ to
אָהֳלֵיכֶ֗ם ʔohᵒlêḵˈem אֹהֶל tent
אֶל־ ʔel- אֶל to
אֶ֨רֶץ֙ ʔˈereṣ אֶרֶץ earth
אֲחֻזַּתְכֶ֔ם ʔᵃḥuzzaṯᵊḵˈem אֲחֻזָּה land property
אֲשֶׁ֣ר׀ ʔᵃšˈer אֲשֶׁר [relative]
נָתַ֣ן nāṯˈan נתן give
לָכֶ֗ם lāḵˈem לְ to
מֹשֶׁה֙ mōšˌeh מֹשֶׁה Moses
עֶ֣בֶד ʕˈeveḏ עֶבֶד servant
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
בְּ bᵊ בְּ in
עֵ֖בֶר ʕˌēver עֵבֶר opposite
הַ ha הַ the
יַּרְדֵּֽן׃ yyardˈēn יַרְדֵּן Jordan
22:4. quia igitur dedit Dominus Deus vester fratribus vestris quietem ac pacem sicut pollicitus est revertimini et ite in tabernacula vestra et in terram possessionis quam tradidit vobis Moses famulus Domini trans Iordanem
Therefore as the Lord your God hath given your brethren rest and peace, as he promised: return, and go to your dwellings, and to the land of your possession, which Moses the servant of the Lord gave you beyond the Jordan:
22:4. Therefore, since the Lord your God has given your brothers peace and quiet, just as he promised: return, and go into your tents and into the land of your possession, which Moses, the servant of the Lord, delivered to you beyond the Jordan.
22:4. And now the LORD your God hath given rest unto your brethren, as he promised them: therefore now return ye, and get you unto your tents, [and] unto the land of your possession, which Moses the servant of the LORD gave you on the other side Jordan.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:4: given rest: Jos 21:43, Jos 21:44; Deu 12:9
get: Jos 13:8, Jos 15-33, Jos 14:1-5; Num 32:33-42; Deut. 3:1-17, Deu 29:8
John Gill
22:4 And now the Lord your God hath given rest unto your brethren,
as he promised them,.... As in Josh 21:44; see Deut 12:9,
therefore now return ye, and get ye unto your tents; not their military tents in the army, from which they now came to Joshua, but their houses, as the Greek version, and their cities, as the Targum; they having been so long used to tents in the wilderness, and during the wars in Canaan, this was a familiar word for their dwellings:
and unto the land of your possession, which Moses the servant of the Lord gave you, on the other side Jordan; before his death, on condition of doing what they now had done; even the land of Gilead and Bashan, beyond Jordan.
John Wesley
22:4 Your tents - That is, to your settled habitations. Tho' their affections to their families could not but make them very desirous to return, yet like good soldiers, they would not move 'till they had orders from their general. So, tho' we desire to be at home with Christ ever so much, yet we must stay here till our warfare is accomplished, wait for a due discharge, and not anticipate the time of our removal.
Robert Jamieson, A. R. Fausset and David Brown
22:4 get you unto your tents--that is, home; for their families had been left in fortified towns (Num 32:17).
22:522:5: Այլ զգո՛յշ լինիջիք յոյժ, առնելոյ զպատուիրանսն եւ զօրէնսն զոր պատուիրեաց մեզ Մովսէս ծառայ Տեառն. սիրե՛լ զՏէր Աստուած մեր՝ եւ գնալ յամենայն ճանապարհս նորա, պահե՛լ զպատուիրանս նորա, եւ յարի՛լ ՚ի նա, եւ պաշտե՛լ զնա յամենայն սրտէ ձերմէ՝ եւ յամենայն անձնէ ձերմէ[2399]։ [2399] Ոմանք. Պատուիրեաց ձեզ... սիրել զՏէր Աստուած ձեր։
5. Միայն թէ շատ զգո՛յշ եղէք, որ կատարէք այն պատուիրաններն ու օրէնքը, որ պատուիրել է մեզ Տիրոջ ծառայ Մովսէսը. որ դուք սիրէք մեր Տէր Աստծուն, ընթանաք նրա բոլոր ճանապարհներով, պահէք նրա պատուիրանները, յարէք նրան եւ պաշտէք նրան ձեր ամբողջ սրտով եւ ձեր ամբողջ հոգով»:
5 Միայն թէ աղէկ զգուշութեամբ գործադրեցէք այն պատուիրանքն ու օրէնքը, որ Տէրոջը ծառան Մովսէս ձեզի պատուիրեց, որ ձեր Տէր Աստուածը սիրէք, անոր բոլոր ճամբաներուն մէջ քալէք, անոր պատուիրանքները պահէք, անոր յարիք ու ձեր բոլոր սրտովը եւ բոլոր հոգիովը զանիկա պաշտէք»։
Այլ զգոյշ լինիջիք յոյժ առնելոյ զպատուիրանսն եւ զօրէնսն զոր պատուիրեաց ձեզ Մովսէս ծառայ Տեառն, սիրել զՏէր Աստուած ձեր եւ գնալ յամենայն ճանապարհս նորա, պահել զպատուիրանս նորա, եւ յարել ի նա եւ պաշտել զնա յամենայն սրտէ ձերմէ եւ յամենայն անձնէ ձերմէ:

22:5: Այլ զգո՛յշ լինիջիք յոյժ, առնելոյ զպատուիրանսն եւ զօրէնսն զոր պատուիրեաց մեզ Մովսէս ծառայ Տեառն. սիրե՛լ զՏէր Աստուած մեր՝ եւ գնալ յամենայն ճանապարհս նորա, պահե՛լ զպատուիրանս նորա, եւ յարի՛լ ՚ի նա, եւ պաշտե՛լ զնա յամենայն սրտէ ձերմէ՝ եւ յամենայն անձնէ ձերմէ[2399]։
[2399] Ոմանք. Պատուիրեաց ձեզ... սիրել զՏէր Աստուած ձեր։
5. Միայն թէ շատ զգո՛յշ եղէք, որ կատարէք այն պատուիրաններն ու օրէնքը, որ պատուիրել է մեզ Տիրոջ ծառայ Մովսէսը. որ դուք սիրէք մեր Տէր Աստծուն, ընթանաք նրա բոլոր ճանապարհներով, պահէք նրա պատուիրանները, յարէք նրան եւ պաշտէք նրան ձեր ամբողջ սրտով եւ ձեր ամբողջ հոգով»:
5 Միայն թէ աղէկ զգուշութեամբ գործադրեցէք այն պատուիրանքն ու օրէնքը, որ Տէրոջը ծառան Մովսէս ձեզի պատուիրեց, որ ձեր Տէր Աստուածը սիրէք, անոր բոլոր ճամբաներուն մէջ քալէք, անոր պատուիրանքները պահէք, անոր յարիք ու ձեր բոլոր սրտովը եւ բոլոր հոգիովը զանիկա պաշտէք»։
zohrab-1805▾ eastern-1994▾ western am▾
22:55: только старайтесь тщательно исполнять заповеди и закон, который завещал вам Моисей, раб Господень: любить Господа Бога вашего, ходить всеми путями Его, хранить заповеди Его, прилепляться к Нему и служить Ему всем сердцем вашим и всею душею вашею.
22:5 ἀλλὰ αλλα but φυλάξασθε φυλασσω guard; keep ποιεῖν ποιεω do; make σφόδρα σφοδρα vehemently; tremendously τὰς ο the ἐντολὰς εντολη direction; injunction καὶ και and; even τὸν ο the νόμον νομος.1 law ὃν ος who; what ἐνετείλατο εντελλομαι direct; enjoin ἡμῖν ημιν us ποιεῖν ποιεω do; make Μωυσῆς μωσευς Mōseus; Mosefs ὁ ο the παῖς παις child; boy κυρίου κυριος lord; master ἀγαπᾶν αγαπαω love κύριον κυριος lord; master τὸν ο the θεὸν θεος God ὑμῶν υμων your πορεύεσθαι πορευομαι travel; go πάσαις πας all; every ταῖς ο the ὁδοῖς οδος way; journey αὐτοῦ αυτος he; him φυλάξασθαι φυλασσω guard; keep τὰς ο the ἐντολὰς εντολη direction; injunction αὐτοῦ αυτος he; him καὶ και and; even προσκεῖσθαι προσκειμαι he; him καὶ και and; even λατρεύειν λατρευω employed by αὐτῷ αυτος he; him ἐξ εκ from; out of ὅλης ολος whole; wholly τῆς ο the διανοίας διανοια mind; intention ὑμῶν υμων your καὶ και and; even ἐξ εκ from; out of ὅλης ολος whole; wholly τῆς ο the ψυχῆς ψυχη soul ὑμῶν υμων your
22:5 רַ֣ק׀ rˈaq רַק only שִׁמְר֣וּ šimrˈû שׁמר keep מְאֹ֗ד mᵊʔˈōḏ מְאֹד might לַ la לְ to עֲשֹׂ֨ות ʕᵃśˌôṯ עשׂה make אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מִּצְוָ֣ה mmiṣwˈā מִצְוָה commandment וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the תֹּורָה֮ ttôrā תֹּורָה instruction אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] צִוָּ֣ה ṣiwwˈā צוה command אֶתְכֶם֮ ʔeṯᵊḵem אֵת [object marker] מֹשֶׁ֣ה mōšˈeh מֹשֶׁה Moses עֶֽבֶד־ ʕˈeveḏ- עֶבֶד servant יְהוָה֒ [yᵊhwˌāh] יְהוָה YHWH לְ֠ lᵊ לְ to אַהֲבָה ʔahᵃvˌā אהב love אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֨ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹֽהֵיכֶ֜ם ʔᵉlˈōhêḵˈem אֱלֹהִים god(s) וְ wᵊ וְ and לָ lā לְ to לֶ֧כֶת lˈeḵeṯ הלך walk בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole דְּרָכָ֛יו dᵊrāḵˈāʸw דֶּרֶךְ way וְ wᵊ וְ and לִ li לְ to שְׁמֹ֥ר šᵊmˌōr שׁמר keep מִצְוֹתָ֖יו miṣwōṯˌāʸw מִצְוָה commandment וּ û וְ and לְ lᵊ לְ to דָבְקָה־ ḏovqā- דבק cling, cleave to בֹ֑ו vˈô בְּ in וּ û וְ and לְ lᵊ לְ to עָבְדֹ֕ו ʕāvᵊḏˈô עבד work, serve בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole לְבַבְכֶ֖ם lᵊvavᵊḵˌem לֵבָב heart וּ û וְ and בְ vᵊ בְּ in כָל־ ḵol- כֹּל whole נַפְשְׁכֶֽם׃ nafšᵊḵˈem נֶפֶשׁ soul
22:5. ita dumtaxat ut custodiatis adtente et opere conpleatis mandatum et legem quam praecepit vobis Moses servus Domini ut diligatis Dominum Deum vestrum et ambuletis in omnibus viis eius et observetis mandata illius adhereatisque ei ac serviatis in omni corde et in omni anima vestraYet so that you observe attentively, and in work fulfil the commandment and the law which Moses the servant of the Lord commanded you: that you love the Lord your God, and walk in all his ways, and keep all his commandments, and cleave to him, and serve him with all your heart, and with all your soul.
5. Only take diligent heed to do the commandment and the law, which Moses the servant of the LORD commanded you, to love the LORD your God, and to walk in all his ways, and to keep his commandments, and to cleave unto him, and to serve him with all your heart and with all your soul.
22:5. And may you continue to observe attentively, and to work to fulfill, the commandment and the law that Moses, the servant of the Lord, instructed to you, so that you may love the Lord your God, and walk in all his ways, and keep all his commandments, and cling to him, and serve him with all your heart and with all your soul.”
22:5. But take diligent heed to do the commandment and the law, which Moses the servant of the LORD charged you, to love the LORD your God, and to walk in all his ways, and to keep his commandments, and to cleave unto him, and to serve him with all your heart and with all your soul.
But take diligent heed to do the commandment and the law, which Moses the servant of the LORD charged you, to love the LORD your God, and to walk in all his ways, and to keep his commandments, and to cleave unto him, and to serve him with all your heart and with all your soul:

5: только старайтесь тщательно исполнять заповеди и закон, который завещал вам Моисей, раб Господень: любить Господа Бога вашего, ходить всеми путями Его, хранить заповеди Его, прилепляться к Нему и служить Ему всем сердцем вашим и всею душею вашею.
22:5
ἀλλὰ αλλα but
φυλάξασθε φυλασσω guard; keep
ποιεῖν ποιεω do; make
σφόδρα σφοδρα vehemently; tremendously
τὰς ο the
ἐντολὰς εντολη direction; injunction
καὶ και and; even
τὸν ο the
νόμον νομος.1 law
ὃν ος who; what
ἐνετείλατο εντελλομαι direct; enjoin
ἡμῖν ημιν us
ποιεῖν ποιεω do; make
Μωυσῆς μωσευς Mōseus; Mosefs
ο the
παῖς παις child; boy
κυρίου κυριος lord; master
ἀγαπᾶν αγαπαω love
κύριον κυριος lord; master
τὸν ο the
θεὸν θεος God
ὑμῶν υμων your
πορεύεσθαι πορευομαι travel; go
πάσαις πας all; every
ταῖς ο the
ὁδοῖς οδος way; journey
αὐτοῦ αυτος he; him
φυλάξασθαι φυλασσω guard; keep
τὰς ο the
ἐντολὰς εντολη direction; injunction
αὐτοῦ αυτος he; him
καὶ και and; even
προσκεῖσθαι προσκειμαι he; him
καὶ και and; even
λατρεύειν λατρευω employed by
αὐτῷ αυτος he; him
ἐξ εκ from; out of
ὅλης ολος whole; wholly
τῆς ο the
διανοίας διανοια mind; intention
ὑμῶν υμων your
καὶ και and; even
ἐξ εκ from; out of
ὅλης ολος whole; wholly
τῆς ο the
ψυχῆς ψυχη soul
ὑμῶν υμων your
22:5
רַ֣ק׀ rˈaq רַק only
שִׁמְר֣וּ šimrˈû שׁמר keep
מְאֹ֗ד mᵊʔˈōḏ מְאֹד might
לַ la לְ to
עֲשֹׂ֨ות ʕᵃśˌôṯ עשׂה make
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מִּצְוָ֣ה mmiṣwˈā מִצְוָה commandment
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
תֹּורָה֮ ttôrā תֹּורָה instruction
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
צִוָּ֣ה ṣiwwˈā צוה command
אֶתְכֶם֮ ʔeṯᵊḵem אֵת [object marker]
מֹשֶׁ֣ה mōšˈeh מֹשֶׁה Moses
עֶֽבֶד־ ʕˈeveḏ- עֶבֶד servant
יְהוָה֒ [yᵊhwˌāh] יְהוָה YHWH
לְ֠ lᵊ לְ to
אַהֲבָה ʔahᵃvˌā אהב love
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָ֨ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹֽהֵיכֶ֜ם ʔᵉlˈōhêḵˈem אֱלֹהִים god(s)
וְ wᵊ וְ and
לָ לְ to
לֶ֧כֶת lˈeḵeṯ הלך walk
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
דְּרָכָ֛יו dᵊrāḵˈāʸw דֶּרֶךְ way
וְ wᵊ וְ and
לִ li לְ to
שְׁמֹ֥ר šᵊmˌōr שׁמר keep
מִצְוֹתָ֖יו miṣwōṯˌāʸw מִצְוָה commandment
וּ û וְ and
לְ lᵊ לְ to
דָבְקָה־ ḏovqā- דבק cling, cleave to
בֹ֑ו vˈô בְּ in
וּ û וְ and
לְ lᵊ לְ to
עָבְדֹ֕ו ʕāvᵊḏˈô עבד work, serve
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
לְבַבְכֶ֖ם lᵊvavᵊḵˌem לֵבָב heart
וּ û וְ and
בְ vᵊ בְּ in
כָל־ ḵol- כֹּל whole
נַפְשְׁכֶֽם׃ nafšᵊḵˈem נֶפֶשׁ soul
22:5. ita dumtaxat ut custodiatis adtente et opere conpleatis mandatum et legem quam praecepit vobis Moses servus Domini ut diligatis Dominum Deum vestrum et ambuletis in omnibus viis eius et observetis mandata illius adhereatisque ei ac serviatis in omni corde et in omni anima vestra
Yet so that you observe attentively, and in work fulfil the commandment and the law which Moses the servant of the Lord commanded you: that you love the Lord your God, and walk in all his ways, and keep all his commandments, and cleave to him, and serve him with all your heart, and with all your soul.
22:5. And may you continue to observe attentively, and to work to fulfill, the commandment and the law that Moses, the servant of the Lord, instructed to you, so that you may love the Lord your God, and walk in all his ways, and keep all his commandments, and cling to him, and serve him with all your heart and with all your soul.”
22:5. But take diligent heed to do the commandment and the law, which Moses the servant of the LORD charged you, to love the LORD your God, and to walk in all his ways, and to keep his commandments, and to cleave unto him, and to serve him with all your heart and with all your soul.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
22:5: But take diligent heed, etc. - Let us examine the force of this excellent advice; they must ever consider that their prosperity and continued possession of the land depended on their fidelity and obedience to God; to this they must take diligent heed.
Do the commandment - They must pay the strictest regard to every moral precept.
And the law - They must observe all the rites and ceremonies of their holy religion.
Love the Lord your God - Without an affectionate filial attachment to their Maker, duty would be irksome, grievous, and impossible.
Walk in all his ways - They must not only believe and love, but obey: walk not in your own ways, but walk in those which God has pointed out.
Keep his commandments - They must love him with all their heart, soul, mind, and strength, and their neighbor as themselves.
Cleave unto him - They must be cemented to him, in a union that should never be dissolved.
Serve him - They must consider him as their Master, having an absolute right to appoint them when, where, how, and in what measure they should do his work.
With all your heart - Having all their affections and passions sanctified and united to him.
And with all your soul - Giving up their whole life to him, and employing their understanding, judgment, and will, in the contemplation and adoration of his perfections; that their love and obedience might increase in proportion to the cultivation and improvement of their understanding.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:5: take: Exo 15:26; Deu 4:1, Deu 4:2, Deu 4:6, Deu 4:9, Deu 6:6-9, Deu 6:17, Deu 11:22; Ch1 28:7, Ch1 28:8; Psa 106:3; Psa 119:4-6; Pro 4:23; Isa 55:2; Jer 12:16; Heb 6:11, Heb 6:12, Heb 12:15; Pe2 1:5-10
love: Exo 20:6; Deu 6:5, Deu 10:12, Deu 10:13, Deu 11:1, Deu 11:13; Mat 22:37; Joh 14:15, Joh 14:21-23; Joh 21:15-17; Rom 8:28; Jam 1:12, Jam 2:5; Jo1 5:2, Jo1 5:3
cleave: Jos 23:8; Deu 4:4, Deu 10:20, Deu 13:4; Act 11:23; Rom 12:9
serve: Jos 24:14, Jos 24:15; Sa1 7:3, Sa1 12:20, Sa1 12:24; Mat 4:10, Mat 6:24; Luk 1:74; Joh 12:26; Act 27:23; Rom 1:9
Geneva 1599
22:5 But take diligent heed to do the commandment and the law, which Moses the servant of the LORD charged you, to (c) love the LORD your God, and to walk in all his ways, and to keep his commandments, and to cleave unto him, and to serve him with all your heart and with all your soul.
(c) He shows where fulfilling the Law consists.
John Gill
22:5 But take diligent heed to do the commandment and the law,.... The ten commandments, and all other laws, both ceremonial and civil:
which Moses the servant of the Lord charged you; in the name of the Lord, to keep and observe:
to love the Lord your God; of which keeping the commands of God is an evidence, and which is the true principle and motive of hearty, sincere, and cheerful obedience to them:
and to walk in all his ways; which he has prescribed, all his ways of worship, paths of duty, faith, truth, holiness, and righteousness:
and to keep his commandments; whether moral, ceremonial, or judicial: whether of natural and moral obligation, or of positive institution:
and to cleave unto him; and not depart from his ways, worship, word, and ordinances:
and to serve him with all your heart, and with all your soul: in the most strict and affectionate manner. This advice Joshua thought proper to give them, and inculcate into them, now they were about to leave their brethren, and go on the other side Jordan; where they would be at a distance from the tabernacle, altar, and service of God, and might be under temptation to relinquish it, and set up another form of worship elsewhere.
John Wesley
22:5 Take heed - Watch over yourselves and all your actions. Commandment and law - Two words expressing the same thing, the law of commandments delivered by Moses. All your heart and soul - With the whole strength of your minds, and wills, and affections.
22:622:6: Եւ օրհնեաց զնոսա Յեսու եւ արձակեաց զնոսա՝ եւ գնացին ՚ի տունս իւրեանց։
6. Եւ Յեսուն օրհնեց նրանց ու արձակեց, եւ նրանք գնացին իրենց տները:
6 Յեսու օրհնեց զանոնք եւ արձակեց ու անոնք իրենց վրանները գացին։
Եւ օրհնեաց զնոսա Յեսու եւ արձակեաց զնոսա, եւ գնացին ի տունս իւրեանց:

22:6: Եւ օրհնեաց զնոսա Յեսու եւ արձակեաց զնոսա՝ եւ գնացին ՚ի տունս իւրեանց։
6. Եւ Յեսուն օրհնեց նրանց ու արձակեց, եւ նրանք գնացին իրենց տները:
6 Յեսու օրհնեց զանոնք եւ արձակեց ու անոնք իրենց վրանները գացին։
zohrab-1805▾ eastern-1994▾ western am▾
22:66: Потом Иисус благословил их и отпустил их, и они разошлись по шатрам своим.
22:6 καὶ και and; even ηὐλόγησεν ευλογεω commend; acclaim αὐτοὺς αυτος he; him Ἰησοῦς ιησους Iēsous; Iisus καὶ και and; even ἐξαπέστειλεν εξαποστελλω send forth αὐτούς αυτος he; him καὶ και and; even ἐπορεύθησαν πορευομαι travel; go εἰς εις into; for τοὺς ο the οἴκους οικος home; household αὐτῶν αυτος he; him
22:6 וַֽ wˈa וְ and יְבָרְכֵ֖ם yᵊvārᵊḵˌēm ברך bless יְהֹושֻׁ֑עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua וַֽ wˈa וְ and יְשַׁלְּחֵ֔ם yᵊšallᵊḥˈēm שׁלח send וַ wa וְ and יֵּלְכ֖וּ yyēlᵊḵˌû הלך walk אֶל־ ʔel- אֶל to אָהֳלֵיהֶֽם׃ ס ʔohᵒlêhˈem . s אֹהֶל tent
22:6. benedixitque eis Iosue et dimisit eos qui reversi sunt in tabernacula suaAnd Josue blessed them, and sent them away, and they returned to their dwellings.
6. So Joshua blessed them, and sent them away: and they went unto their tents.
22:6. And Joshua blessed them, and he sent them away. And they returned to their tents.
22:6. So Joshua blessed them, and sent them away: and they went unto their tents.
So Joshua blessed them, and sent them away: and they went unto their tents:

6: Потом Иисус благословил их и отпустил их, и они разошлись по шатрам своим.
22:6
καὶ και and; even
ηὐλόγησεν ευλογεω commend; acclaim
αὐτοὺς αυτος he; him
Ἰησοῦς ιησους Iēsous; Iisus
καὶ και and; even
ἐξαπέστειλεν εξαποστελλω send forth
αὐτούς αυτος he; him
καὶ και and; even
ἐπορεύθησαν πορευομαι travel; go
εἰς εις into; for
τοὺς ο the
οἴκους οικος home; household
αὐτῶν αυτος he; him
22:6
וַֽ wˈa וְ and
יְבָרְכֵ֖ם yᵊvārᵊḵˌēm ברך bless
יְהֹושֻׁ֑עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua
וַֽ wˈa וְ and
יְשַׁלְּחֵ֔ם yᵊšallᵊḥˈēm שׁלח send
וַ wa וְ and
יֵּלְכ֖וּ yyēlᵊḵˌû הלך walk
אֶל־ ʔel- אֶל to
אָהֳלֵיהֶֽם׃ ס ʔohᵒlêhˈem . s אֹהֶל tent
22:6. benedixitque eis Iosue et dimisit eos qui reversi sunt in tabernacula sua
And Josue blessed them, and sent them away, and they returned to their dwellings.
22:6. And Joshua blessed them, and he sent them away. And they returned to their tents.
22:6. So Joshua blessed them, and sent them away: and they went unto their tents.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:6: Jos 22:7, Jos 22:8, Jos 14:13; Gen 14:19, Gen 47:7, Gen 47:10; Exo 39:43; Sa1 2:20; Sa2 6:18, Sa2 6:20; Ch2 30:18; Luk 2:34, Luk 24:50; Heb 7:6, Heb 7:7
Geneva 1599
22:6 So Joshua (d) blessed them, and sent them away: and they went unto their tents.
(d) He commended them to God, and prayed for them.
John Gill
22:6 So Joshua blessed them, and sent them away,.... Dismissed them from his presence with a blessing, in order to go to their own country; this he did by wishing them well, praying to God for a blessing on them, their persons, and families, who had been so useful in assisting their brethren to get possession of the land of Canaan. Some think this blessing includes gifts and presents he bestowed on them:
and they went unto their tents; here the word means their military tents in the camp of Israel, to which they returned, in order to take with them their goods, their substance and riches, their part of the spoil of the enemy, which of right belonged to them.
22:722:7: Եւ կիսոյ ցեղին Մանասէի ետ Մովսէս ՚ի Բասանաստան, եւ կիսոյն ետ Յեսու ընդ եղբարս նոցա առ ծովեզերբն։ Եւ յորժամ արձակեաց զնոսա Յեսու ՚ի տունս իւրեանց, եւ օրհնեաց զնոսա[2400], [2400] Ոմանք. ՚Ի Բասան. եւ կիսոյ ցեղին ետ Յեսու ընդ եղբարսն նորա։
7. Մանասէի կէս ցեղին Մովսէսը կալուածք էր տուել Բասանաստանում, իսկ միւս կէսին Յեսուն նրանց եղբայրների հետ կալուածք տուեց ծովեզերքին: Երբ Յեսուն նրանց արձակեց իրենց տները, օրհնեց նրանց,
7 (Եւ Մանասէին կէս ցեղին Մովսէս կալուածք տուեր էր Բասանի մէջ ու Յեսու միւս կէսին՝ անոնց եղբայրներուն հետ՝ Յորդանանի անդիի կողմը տուաւ դէպի արեւմուտք։) Ու երբ Յեսու զանոնք իրենց վրանները ղրկեց, զանոնք օրհնեց
Եւ կիսոյ ցեղին Մանասէի ետ Մովսէս ի Բասանաստան, եւ կիսոյն ետ Յեսու ընդ եղբարս նոցա [371]առ ծովեզերբն``: Եւ յորժամ արձակեաց զնոսա Յեսու ի տունս իւրեանց, եւ օրհնեաց զնոսա:

22:7: Եւ կիսոյ ցեղին Մանասէի ետ Մովսէս ՚ի Բասանաստան, եւ կիսոյն ետ Յեսու ընդ եղբարս նոցա առ ծովեզերբն։ Եւ յորժամ արձակեաց զնոսա Յեսու ՚ի տունս իւրեանց, եւ օրհնեաց զնոսա[2400],
[2400] Ոմանք. ՚Ի Բասան. եւ կիսոյ ցեղին ետ Յեսու ընդ եղբարսն նորա։
7. Մանասէի կէս ցեղին Մովսէսը կալուածք էր տուել Բասանաստանում, իսկ միւս կէսին Յեսուն նրանց եղբայրների հետ կալուածք տուեց ծովեզերքին: Երբ Յեսուն նրանց արձակեց իրենց տները, օրհնեց նրանց,
7 (Եւ Մանասէին կէս ցեղին Մովսէս կալուածք տուեր էր Բասանի մէջ ու Յեսու միւս կէսին՝ անոնց եղբայրներուն հետ՝ Յորդանանի անդիի կողմը տուաւ դէպի արեւմուտք։) Ու երբ Յեսու զանոնք իրենց վրանները ղրկեց, զանոնք օրհնեց
zohrab-1805▾ eastern-1994▾ western am▾
22:77: Одной половине колена Манассиина дал Моисей удел в Васане, а другой половине его дал Иисус [удел] с братьями его по эту сторону Иордана к западу. И когда отпускал их Иисус в шатры их и благословил их,
22:7 καὶ και and; even τῷ ο the ἡμίσει ημισυς half φυλῆς φυλη tribe Μανασση μανασσης Manassēs; Manassis ἔδωκεν διδωμι give; deposit Μωυσῆς μωσευς Mōseus; Mosefs ἐν εν in τῇ ο the Βασανίτιδι βασανιτις and; even τῷ ο the ἡμίσει ημισυς half ἔδωκεν διδωμι give; deposit Ἰησοῦς ιησους Iēsous; Iisus μετὰ μετα with; amid τῶν ο the ἀδελφῶν αδελφος brother αὐτοῦ αυτος he; him ἐν εν in τῷ ο the πέραν περαν on the other side τοῦ ο the Ιορδάνου ιορδανης Iordanēs; Iorthanis παρὰ παρα from; by θάλασσαν θαλασσα sea καὶ και and; even ἡνίκα ηνικα whenever; when ἐξαπέστειλεν εξαποστελλω send forth αὐτοὺς αυτος he; him Ἰησοῦς ιησους Iēsous; Iisus εἰς εις into; for τοὺς ο the οἴκους οικος home; household αὐτῶν αυτος he; him καὶ και and; even εὐλόγησεν ευλογεω commend; acclaim αὐτούς αυτος he; him
22:7 וְ wᵊ וְ and לַ la לְ to חֲצִ֣י׀ ḥᵃṣˈî חֲצִי half שֵׁ֣בֶט šˈēveṭ שֵׁבֶט rod הַֽ hˈa הַ the מְנַשֶּׁ֗ה mᵊnaššˈeh מְנַשֶּׁה Manasseh נָתַ֣ן nāṯˈan נתן give מֹשֶׁה֮ mōšeh מֹשֶׁה Moses בַּ ba בְּ in † הַ the בָּשָׁן֒ bbāšˌān בָּשָׁן Bashan וּ û וְ and לְ lᵊ לְ to חֶצְיֹ֗ו ḥeṣyˈô חֲצִי half נָתַ֤ן nāṯˈan נתן give יְהֹושֻׁ֨עַ֙ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua עִם־ ʕim- עִם with אֲחֵיהֶ֔ם ʔᵃḥêhˈem אָח brother בְּמ *bᵊ בְּ in עֵ֥בֶרעבר *ʕˌēver עֵבֶר opposite הַ ha הַ the יַּרְדֵּ֖ן yyardˌēn יַרְדֵּן Jordan יָ֑מָּה yˈommā יָם sea וְ֠ wᵊ וְ and גַם ḡˌam גַּם even כִּ֣י kˈî כִּי that שִׁלְּחָ֧ם šillᵊḥˈām שׁלח send יְהֹושֻׁ֛עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua אֶל־ ʔel- אֶל to אָהֳלֵיהֶ֖ם ʔohᵒlêhˌem אֹהֶל tent וַ wa וְ and יְבָרֲכֵֽם׃ yᵊvārᵃḵˈēm ברך bless
22:7. tribui autem Manasse mediae possessionem Moses dederat in Basan et idcirco mediae quae superfuit dedit Iosue sortem inter ceteros fratres suos trans Iordanem ad occidentalem eius plagam cumque dimitteret eos in tabernacula sua et benedixisset illisNow to half the tribe of Manasses, Moses had given a possession in Basan: and therefore to the half that remained, Josue gave a lot among the rest of their brethren beyond the Jordan to the west. And when he sent them away to their dwellings and had blessed them,
7. Now to the one half tribe of Manasseh Moses had given in Bashan: but unto the other half gave Joshua among their brethren beyond Jordan westward. Moreover when Joshua sent them away unto their tents, he blessed them,
22:7. Now to the one half tribe of Manasseh, Moses had given a possession in Bashan. And therefore, to the one half that was left over, Joshua gave a lot among the remainder of their brothers across the Jordan, in the western region. And when he had blessed them and dismissed them to their tents,
22:7. Now to the [one] half of the tribe of Manasseh Moses had given [possession] in Bashan: but unto the [other] half thereof gave Joshua among their brethren on this side Jordan westward. And when Joshua sent them away also unto their tents, then he blessed them,
Now to the [one] half of the tribe of Manasseh Moses had given [possession] in Bashan: but unto the [other] half thereof gave Joshua among their brethren on this side Jordan westward. And when Joshua sent them away also unto their tents, then he blessed them:

7: Одной половине колена Манассиина дал Моисей удел в Васане, а другой половине его дал Иисус [удел] с братьями его по эту сторону Иордана к западу. И когда отпускал их Иисус в шатры их и благословил их,
22:7
καὶ και and; even
τῷ ο the
ἡμίσει ημισυς half
φυλῆς φυλη tribe
Μανασση μανασσης Manassēs; Manassis
ἔδωκεν διδωμι give; deposit
Μωυσῆς μωσευς Mōseus; Mosefs
ἐν εν in
τῇ ο the
Βασανίτιδι βασανιτις and; even
τῷ ο the
ἡμίσει ημισυς half
ἔδωκεν διδωμι give; deposit
Ἰησοῦς ιησους Iēsous; Iisus
μετὰ μετα with; amid
τῶν ο the
ἀδελφῶν αδελφος brother
αὐτοῦ αυτος he; him
ἐν εν in
τῷ ο the
πέραν περαν on the other side
τοῦ ο the
Ιορδάνου ιορδανης Iordanēs; Iorthanis
παρὰ παρα from; by
θάλασσαν θαλασσα sea
καὶ και and; even
ἡνίκα ηνικα whenever; when
ἐξαπέστειλεν εξαποστελλω send forth
αὐτοὺς αυτος he; him
Ἰησοῦς ιησους Iēsous; Iisus
εἰς εις into; for
τοὺς ο the
οἴκους οικος home; household
αὐτῶν αυτος he; him
καὶ και and; even
εὐλόγησεν ευλογεω commend; acclaim
αὐτούς αυτος he; him
22:7
וְ wᵊ וְ and
לַ la לְ to
חֲצִ֣י׀ ḥᵃṣˈî חֲצִי half
שֵׁ֣בֶט šˈēveṭ שֵׁבֶט rod
הַֽ hˈa הַ the
מְנַשֶּׁ֗ה mᵊnaššˈeh מְנַשֶּׁה Manasseh
נָתַ֣ן nāṯˈan נתן give
מֹשֶׁה֮ mōšeh מֹשֶׁה Moses
בַּ ba בְּ in
הַ the
בָּשָׁן֒ bbāšˌān בָּשָׁן Bashan
וּ û וְ and
לְ lᵊ לְ to
חֶצְיֹ֗ו ḥeṣyˈô חֲצִי half
נָתַ֤ן nāṯˈan נתן give
יְהֹושֻׁ֨עַ֙ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua
עִם־ ʕim- עִם with
אֲחֵיהֶ֔ם ʔᵃḥêhˈem אָח brother
בְּמ
*bᵊ בְּ in
עֵ֥בֶרעבר
*ʕˌēver עֵבֶר opposite
הַ ha הַ the
יַּרְדֵּ֖ן yyardˌēn יַרְדֵּן Jordan
יָ֑מָּה yˈommā יָם sea
וְ֠ wᵊ וְ and
גַם ḡˌam גַּם even
כִּ֣י kˈî כִּי that
שִׁלְּחָ֧ם šillᵊḥˈām שׁלח send
יְהֹושֻׁ֛עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua
אֶל־ ʔel- אֶל to
אָהֳלֵיהֶ֖ם ʔohᵒlêhˌem אֹהֶל tent
וַ wa וְ and
יְבָרֲכֵֽם׃ yᵊvārᵃḵˈēm ברך bless
22:7. tribui autem Manasse mediae possessionem Moses dederat in Basan et idcirco mediae quae superfuit dedit Iosue sortem inter ceteros fratres suos trans Iordanem ad occidentalem eius plagam cumque dimitteret eos in tabernacula sua et benedixisset illis
Now to half the tribe of Manasses, Moses had given a possession in Basan: and therefore to the half that remained, Josue gave a lot among the rest of their brethren beyond the Jordan to the west. And when he sent them away to their dwellings and had blessed them,
22:7. Now to the one half tribe of Manasseh, Moses had given a possession in Bashan. And therefore, to the one half that was left over, Joshua gave a lot among the remainder of their brothers across the Jordan, in the western region. And when he had blessed them and dismissed them to their tents,
22:7. Now to the [one] half of the tribe of Manasseh Moses had given [possession] in Bashan: but unto the [other] half thereof gave Joshua among their brethren on this side Jordan westward. And when Joshua sent them away also unto their tents, then he blessed them,
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
7-8: Стт. 7–8: представляют объяснение и дополнение к сказанному в предшествующих стихах. В 7-м ст. объясняется то, почему Иисус Навин призвал вместе с Рувимовым и Гадовым коленами половину колена Манассиина. Хотя об этом и сказано было прежде писателем этой книги (XIII:29–31; XIV:3), он, подобно другим ветхозаветным писателям, не делает ссылки на предшествующее, а повторяет кратко то, о чем он уже говорил, вследствие чего происходят немалочисленные в ветхозаветных книгах повторения, составляющие одну из отличительных особенностей ветхозаветных писаний, называемую широтой речи, другим примером которой может служить то, что о неполучении Левииным коленом особого удела говорится в этой книге 4: раза (XIII:14, 33; XIV:3; XVIII:7). В словах 8-го ст. можно видеть дополнение к прощальной речи Иисуса Навина, почерпнутое, может быть, писателем из особого письменного памятника, слова которого он присоединил к речи, говоря по-нынешнему, в виде примечания. Заповедь о разделении добычи с братьями основывается на божественном повелении Моисею по окончании войны с мадианитянами (Чис XXXI:27).
Adam Clarke: Commentary on the Bible - 1831
22:7: Then he blessed them - Spoke respectfully of their fidelity and exertions, wished them every spiritual and temporal good, prayed to God to protect and save them, and probably gave some gifts to those leaders among them that had most distinguished themselves in this seven years' war. In all the above senses the word bless is frequently taken in Scripture.
Albert Barnes: Notes on the Bible - 1834
22:7: The insertion of this explanation about the half tribe, and the repetition of Joshua's farewell, are examples of a marked characteristic of very ancient writers and of Hebrew writers as much as any - that of giving a completeness and finish to each section of their story. The Jewish historian scarcely ever quotes or reminds, but repeats so much as may be necessary to make his account of the transaction in hand fully intelligible by itself. (Compare also Jos 13:14, Jos 13:33; Jos 14:3; Jos 18:7.) It is quite possible, however, that the particulars special to Jos 22:8, may be due to some other narrative of the whole event than that to which Jos 22:5 belongs, and may have been interwoven by a later Rev_iser.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:7: Jos 13:29-31, Jos 17:1-12
John Gill
22:7 Now to the one half of the tribe of Manasseh Moses had given possession in Bashan,.... The kingdom of Og, see Deut 3:13,
but unto the other half thereof gave Joshua among their brethren on this side Jordan westward: of which an account is given, and the border of their lot described, Josh 17:1,
and when Joshua sent them also unto their tents, then he blessed them; it seems as if this half tribe was separately dismissed and blessed, they being more nearly related to Joshua, who was of the tribe of Ephraim, and so had a more particular dismission and blessing; and he took his leave of them in a different and affectionate manner. Kimchi makes mention of a Derash, or Exposition of theirs, which says, that after they had taken leave they stayed two days, and returned and took leave a second time, and which he understands of them all, and not of the half tribe only; but it is plainly the half tribe that is only spoken of.
22:822:8: եւ խօսեցաւ ընդ նոսա՝ եւ ասէ. Ընչի՛ւք բազմօք երթիցեն ՚ի տունս իւրեանց. եւ անասուն բազո՛ւմ յոյժ, եւ արծաթ եւ ոսկի, եւ պղինձ եւ երկաթ, եւ հանդերձ բազո՛ւմ յոյժ. բաժանեցան աւար ՚ի թշնամեաց ընդ եղբարս իւրեանց[2401]։[2401] Օրինակ մի. Բաժանեցին յաւարի թշնամեաց իւրեանց ընդ։
8. խօսեց նրանց հետ եւ ասաց. «Շատ հարստութեամբ գնացէ՛ք ձեր տները. չափազանց շատ անասուն, արծաթ, ոսկի, պղինձ, երկաթ եւ խիստ շատ զգեստներ, որոնք աւար են առնուած թշնամուց, բաժանեցէ՛ք ձեր եղբայրների միջեւ»:
8 Եւ անոնց խօսեցաւ՝ ըսելով. «Շատ հարստութիւնով ու խիստ շատ անասուններով, արծաթով, ոսկիով, պղնձով, երկաթով ու խիստ շատ հանդերձներով ձեր վրանները դարձէք ու ձեր թշնամիներուն աւարը ձեր եղբայրներուն հետ բաժնեցէք»։
եւ խօսեցաւ ընդ նոսա` եւ ասէ. Ընչիւք բազմօք [372]երթիցեն ի տունս իւրեանց``, եւ անասուն բազում յոյժ, եւ արծաթ եւ ոսկի, եւ պղինձ եւ երկաթ, եւ հանդերձ բազում յոյժ [373]բաժանեցան աւար ի թշնամեաց ընդ եղբարս իւրեանց:

22:8: եւ խօսեցաւ ընդ նոսա՝ եւ ասէ. Ընչի՛ւք բազմօք երթիցեն ՚ի տունս իւրեանց. եւ անասուն բազո՛ւմ յոյժ, եւ արծաթ եւ ոսկի, եւ պղինձ եւ երկաթ, եւ հանդերձ բազո՛ւմ յոյժ. բաժանեցան աւար ՚ի թշնամեաց ընդ եղբարս իւրեանց[2401]։
[2401] Օրինակ մի. Բաժանեցին յաւարի թշնամեաց իւրեանց ընդ։
8. խօսեց նրանց հետ եւ ասաց. «Շատ հարստութեամբ գնացէ՛ք ձեր տները. չափազանց շատ անասուն, արծաթ, ոսկի, պղինձ, երկաթ եւ խիստ շատ զգեստներ, որոնք աւար են առնուած թշնամուց, բաժանեցէ՛ք ձեր եղբայրների միջեւ»:
8 Եւ անոնց խօսեցաւ՝ ըսելով. «Շատ հարստութիւնով ու խիստ շատ անասուններով, արծաթով, ոսկիով, պղնձով, երկաթով ու խիստ շատ հանդերձներով ձեր վրանները դարձէք ու ձեր թշնամիներուն աւարը ձեր եղբայրներուն հետ բաժնեցէք»։
zohrab-1805▾ eastern-1994▾ western am▾
22:88: то сказал им: с великим богатством возвращаетесь вы в шатры ваши, с великим множеством скота, с серебром, с золотом, с медью и с железом, и с великим множеством одежд; разделите же добычу, [взятую] у врагов ваших, с братьями своими.
22:8 καὶ και and; even ἐν εν in χρήμασιν χρημα proceeds; fund πολλοῖς πολυς much; many ἀπήλθοσαν απερχομαι go off; go away εἰς εις into; for τοὺς ο the οἴκους οικος home; household αὐτῶν αυτος he; him καὶ και and; even κτήνη κτηνος livestock; animal πολλὰ πολυς much; many σφόδρα σφοδρα vehemently; tremendously καὶ και and; even ἀργύριον αργυριον silver piece; money καὶ και and; even χρυσίον χρυσιον gold piece; gold leaf καὶ και and; even σίδηρον σιδηρος iron καὶ και and; even ἱματισμὸν ιματισμος clothing πολύν πολυς much; many καὶ και and; even διείλαντο διαιρεω divide τὴν ο the προνομὴν προνομη the ἐχθρῶν εχθρος hostile; enemy μετὰ μετα with; amid τῶν ο the ἀδελφῶν αδελφος brother αὐτῶν αυτος he; him
22:8 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say אֲלֵיהֶ֜ם ʔᵃlêhˈem אֶל to לֵ lē לְ to אמֹ֗ר ʔmˈōr אמר say בִּ bi בְּ in נְכָסִ֨ים nᵊḵāsˌîm נְכָסִים riches רַבִּ֜ים rabbˈîm רַב much שׁ֤וּבוּ šˈûvû שׁוב return אֶל־ ʔel- אֶל to אָֽהֳלֵיכֶם֙ ʔˈohᵒlêḵem אֹהֶל tent וּ û וְ and בְ vᵊ בְּ in מִקְנֶ֣ה miqnˈeh מִקְנֶה purchase רַב־ rav- רַב much מְאֹ֔ד mᵊʔˈōḏ מְאֹד might בְּ bᵊ בְּ in כֶ֨סֶף ḵˌesef כֶּסֶף silver וּ û וְ and בְ vᵊ בְּ in זָהָ֜ב zāhˈāv זָהָב gold וּ û וְ and בִ vi בְּ in נְחֹ֧שֶׁת nᵊḥˈōšeṯ נְחֹשֶׁת bronze וּ û וְ and בְ vᵊ בְּ in בַרְזֶ֛ל varzˈel בַּרְזֶל iron וּ û וְ and בִ vi בְּ in שְׂלָמֹ֖ות śᵊlāmˌôṯ שַׂלְמָה wrapper הַרְבֵּ֣ה harbˈē רבה be many מְאֹ֑ד mᵊʔˈōḏ מְאֹד might חִלְק֥וּ ḥilqˌû חלק divide שְׁלַל־ šᵊlal- שָׁלָל plunder אֹיְבֵיכֶ֖ם ʔōyᵊvêḵˌem איב be hostile עִם־ ʕim- עִם with אֲחֵיכֶֽם׃ פ ʔᵃḥêḵˈem . f אָח brother
22:8. dixit ad eos in multa substantia atque divitiis revertimini ad sedes vestras cum argento et auro aere ac ferro et veste multiplici dividite praedam hostium cum fratribus vestrisHe said to them: With much substance and riches, you return to your settlements, with silver and gold, brass and iron, and variety of raiment: divide the prey of your enemies with your brethren.
8. and spake unto them, saying, Return with much wealth unto your tents, and with very much cattle, with silver, and with gold, and with brass, and with iron, and with very much raiment: divide the spoil of your enemies with your brethren.
22:8. he said to them: “Return to your settlements with much substance and wealth, with silver and gold, brass and iron, and a multitude of garments. Divide the spoils of your enemies with your brothers.”
22:8. And he spake unto them, saying, Return with much riches unto your tents, and with very much cattle, with silver, and with gold, and with brass, and with iron, and with very much raiment: divide the spoil of your enemies with your brethren.
And he spake unto them, saying, Return with much riches unto your tents, and with very much cattle, with silver, and with gold, and with brass, and with iron, and with very much raiment: divide the spoil of your enemies with your brethren:

8: то сказал им: с великим богатством возвращаетесь вы в шатры ваши, с великим множеством скота, с серебром, с золотом, с медью и с железом, и с великим множеством одежд; разделите же добычу, [взятую] у врагов ваших, с братьями своими.
22:8
καὶ και and; even
ἐν εν in
χρήμασιν χρημα proceeds; fund
πολλοῖς πολυς much; many
ἀπήλθοσαν απερχομαι go off; go away
εἰς εις into; for
τοὺς ο the
οἴκους οικος home; household
αὐτῶν αυτος he; him
καὶ και and; even
κτήνη κτηνος livestock; animal
πολλὰ πολυς much; many
σφόδρα σφοδρα vehemently; tremendously
καὶ και and; even
ἀργύριον αργυριον silver piece; money
καὶ και and; even
χρυσίον χρυσιον gold piece; gold leaf
καὶ και and; even
σίδηρον σιδηρος iron
καὶ και and; even
ἱματισμὸν ιματισμος clothing
πολύν πολυς much; many
καὶ και and; even
διείλαντο διαιρεω divide
τὴν ο the
προνομὴν προνομη the
ἐχθρῶν εχθρος hostile; enemy
μετὰ μετα with; amid
τῶν ο the
ἀδελφῶν αδελφος brother
αὐτῶν αυτος he; him
22:8
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
אֲלֵיהֶ֜ם ʔᵃlêhˈem אֶל to
לֵ לְ to
אמֹ֗ר ʔmˈōr אמר say
בִּ bi בְּ in
נְכָסִ֨ים nᵊḵāsˌîm נְכָסִים riches
רַבִּ֜ים rabbˈîm רַב much
שׁ֤וּבוּ šˈûvû שׁוב return
אֶל־ ʔel- אֶל to
אָֽהֳלֵיכֶם֙ ʔˈohᵒlêḵem אֹהֶל tent
וּ û וְ and
בְ vᵊ בְּ in
מִקְנֶ֣ה miqnˈeh מִקְנֶה purchase
רַב־ rav- רַב much
מְאֹ֔ד mᵊʔˈōḏ מְאֹד might
בְּ bᵊ בְּ in
כֶ֨סֶף ḵˌesef כֶּסֶף silver
וּ û וְ and
בְ vᵊ בְּ in
זָהָ֜ב zāhˈāv זָהָב gold
וּ û וְ and
בִ vi בְּ in
נְחֹ֧שֶׁת nᵊḥˈōšeṯ נְחֹשֶׁת bronze
וּ û וְ and
בְ vᵊ בְּ in
בַרְזֶ֛ל varzˈel בַּרְזֶל iron
וּ û וְ and
בִ vi בְּ in
שְׂלָמֹ֖ות śᵊlāmˌôṯ שַׂלְמָה wrapper
הַרְבֵּ֣ה harbˈē רבה be many
מְאֹ֑ד mᵊʔˈōḏ מְאֹד might
חִלְק֥וּ ḥilqˌû חלק divide
שְׁלַל־ šᵊlal- שָׁלָל plunder
אֹיְבֵיכֶ֖ם ʔōyᵊvêḵˌem איב be hostile
עִם־ ʕim- עִם with
אֲחֵיכֶֽם׃ פ ʔᵃḥêḵˈem . f אָח brother
22:8. dixit ad eos in multa substantia atque divitiis revertimini ad sedes vestras cum argento et auro aere ac ferro et veste multiplici dividite praedam hostium cum fratribus vestris
He said to them: With much substance and riches, you return to your settlements, with silver and gold, brass and iron, and variety of raiment: divide the prey of your enemies with your brethren.
22:8. he said to them: “Return to your settlements with much substance and wealth, with silver and gold, brass and iron, and a multitude of garments. Divide the spoils of your enemies with your brothers.”
22:8. And he spake unto them, saying, Return with much riches unto your tents, and with very much cattle, with silver, and with gold, and with brass, and with iron, and with very much raiment: divide the spoil of your enemies with your brethren.
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
22:8: Return with much riches - It appears they had their full proportion of the spoils that were taken from the Canaanites, and that these spoils consisted in cattle, silver, gold, brass, iron, and raiment.
Divide the spoil - with your brethren - It was right that those who stayed at home to defend the families of those who had been in the wars, and to cultivate the ground, should have a proper proportion of the spoils taken from the enemy, for had they not acted as they did the others could not have safely left their families.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:8: Return: Deu 8:9-14, Deu 8:17, Deu 8:18; Ch2 17:5, Ch2 32:27; Pro 3:16; Co1 15:58; Heb 11:26
divide: Num 31:27; Sa1 30:24; Psa 68:12
Geneva 1599
22:8 And he spake unto them, saying, Return with much riches unto your tents, and with very much cattle, with silver, and with gold, and with brass, and with iron, and with very much raiment: divide the spoil of your enemies with your (e) brethren.
(e) Who remained at home and did not go to the war, (Num 31:27; 1Kings 30:24).
John Gill
22:8 And he spake unto them,.... To the half tribe of Manasseh only, though some think also to the other ten tribes:
saying, return with much riches unto your tents; that is, return to their own land, and habitations there, with whatsoever riches they had got from the spoil of the enemy:
and with very much cattle; they had taken from them, and fell to their share, and for which they had good pasturage in Gilead and Bashan, and therefore very proper to take with them:
with silver and with gold, and with brass, and with iron; whether in massive pieces, or wrought up into vessels, which they found in the houses of the Canaanites when they plundered them:
and with very much raiment; some no doubt very rich and costly, such as their kings, princes, nobles, and great personages among them wore:
divide the spoil of your enemies with your brethren; according to Jarchi and Kimchi, this is spoken to the half tribe of Manasseh, to divide their spoil with the tribes of Reuben and Gad; but it rather means the dividing the above spoil, when they came to their own country with their brethren they left behind; who as they were employed in guarding and defending their cities, their wives and children, herds and flocks, in their absence, they had a right to part of the spoil; and as in other instances it appears to be a common case for those that stayed at home to share in the spoil with them that went to war, see Num 31:27; though the notion of Abarbinel pleases me best, that by "their brethren" are meant the other half tribe of Manasseh that remained in Canaan, and were settled there: when the spoil of the Canaanites was divided among all the tribes, the whole tribe of Manasseh had its share; and whereas now half of it were going to their own country on the other side Jordan, it was but reasonable they should have their part of the spoil to carry with them; and this seems to be the true reason of their being separately addressed, and dismissed and blessed.
John Wesley
22:8 With your brethren - That is, with them who stayed beyond Jordan for the defence of their land, and wives, and children, who therefore were to have a share, though not an equal share with these. But for them, 1Kings 30:24, their share was equal, because their danger was equal.
Robert Jamieson, A. R. Fausset and David Brown
22:8 he spake unto them, saying, Return with much riches--in cattle, clothes, and precious metals.
divide the spoil of your enemies with your brethren--(See on Num 31:25-39).
22:922:9: Եւ դարձա՛ն եւ գնացին որդիքն Ռուբինի, եւ որդիքն Գադայ, եւ կէս ցեղին Մանասէի յորդւոցն Իսրայէլի, ՚ի Սելովայ յերկրէն Քանանացւոց, երթա՛լ յերկիրն Գաղաադու. յերկիր կալուածոց իւրեանց զոր ժառանգեցին հրամանաւ Տեառն ՚ի ձեռն Մովսիսի[2402]։ [2402] Ոմանք. ՚Ի Սելով յերկրին Քանա՛՛։
9. Ռուբէնի որդիները, Գադի որդիները եւ Մանասէի կէս ցեղը Քանանացիների երկրում գտնուող Սելովում բաժանուեցին իսրայէլացիներից, որպէսզի գնան Գաղաադի երկիրը՝ իրենց կալուածքը հանդիսացող երկիրը, որ ժառանգել էին Մովսէսի միջոցով տրուած Տիրոջ հրամանով:
9 Ուստի Ռուբէնին որդիները, Գադին որդիները ու Մանասէին կէս ցեղը Քանանի երկիրը՝ Սելովին մէջ՝ Իսրայէլին որդիներէն զատուեցան գացին, որպէս զի իրենց ժառանգութեան երկիրը՝ այսինքն Գաղաադի երկիրը՝ երթան, որ Տէրոջը հրամանով Մովսէսին միջոցով առեր էին։
Եւ դարձան եւ գնացին որդիքն Ռուբենի եւ որդիքն Գադայ եւ կէս ցեղին Մանասէի յորդւոցն Իսրայելի, ի Սելովայ, յերկրէն Քանանացւոց, երթալ յերկիրն Գաղաադու` յերկիր կալուածոց իւրեանց զոր ժառանգեցին հրամանաւ Տեառն ի ձեռն Մովսիսի:

22:9: Եւ դարձա՛ն եւ գնացին որդիքն Ռուբինի, եւ որդիքն Գադայ, եւ կէս ցեղին Մանասէի յորդւոցն Իսրայէլի, ՚ի Սելովայ յերկրէն Քանանացւոց, երթա՛լ յերկիրն Գաղաադու. յերկիր կալուածոց իւրեանց զոր ժառանգեցին հրամանաւ Տեառն ՚ի ձեռն Մովսիսի[2402]։
[2402] Ոմանք. ՚Ի Սելով յերկրին Քանա՛՛։
9. Ռուբէնի որդիները, Գադի որդիները եւ Մանասէի կէս ցեղը Քանանացիների երկրում գտնուող Սելովում բաժանուեցին իսրայէլացիներից, որպէսզի գնան Գաղաադի երկիրը՝ իրենց կալուածքը հանդիսացող երկիրը, որ ժառանգել էին Մովսէսի միջոցով տրուած Տիրոջ հրամանով:
9 Ուստի Ռուբէնին որդիները, Գադին որդիները ու Մանասէին կէս ցեղը Քանանի երկիրը՝ Սելովին մէջ՝ Իսրայէլին որդիներէն զատուեցան գացին, որպէս զի իրենց ժառանգութեան երկիրը՝ այսինքն Գաղաադի երկիրը՝ երթան, որ Տէրոջը հրամանով Մովսէսին միջոցով առեր էին։
zohrab-1805▾ eastern-1994▾ western am▾
22:99: И возвратились, и пошли сыны Рувимовы и сыны Гадовы и половина колена Манассиина от сынов Израилевых из Силома, который в земле Ханаанской, чтоб идти в землю Галаад, в землю своего владения, которую получили во владение по повелению Господню, [данному] чрез Моисея.
22:9 καὶ και and; even ἐπορεύθησαν πορευομαι travel; go οἱ ο the υἱοὶ υιος son Ρουβην ρουβην Reuben καὶ και and; even οἱ ο the υἱοὶ υιος son Γαδ γαδ Gad; Gath καὶ και and; even τὸ ο the ἥμισυ ημισυς half φυλῆς φυλη tribe υἱῶν υιος son Μανασση μανασσης Manassēs; Manassis ἀπὸ απο from; away τῶν ο the υἱῶν υιος son Ισραηλ ισραηλ.1 Israel ἐκ εκ from; out of Σηλω σηλω in γῇ γη earth; land Χανααν χανααν Chanaan; Khanaan ἀπελθεῖν απερχομαι go off; go away εἰς εις into; for γὴν γη earth; land Γαλααδ γαλααδ into; for γῆν γη earth; land κατασχέσεως κατασχεσις holding αὐτῶν αυτος he; him ἣν ος who; what ἐκληρονόμησαν κληρονομεω inherit; heir αὐτὴν αυτος he; him διὰ δια through; because of προστάγματος προσταγμα lord; master ἐν εν in χειρὶ χειρ hand Μωυσῆ μωσευς Mōseus; Mosefs
22:9 וַ wa וְ and יָּשֻׁ֣בוּ yyāšˈuvû שׁוב return וַ wa וְ and יֵּלְכ֡וּ yyēlᵊḵˈû הלך walk בְּנֵי־ bᵊnê- בֵּן son רְאוּבֵ֨ן rᵊʔûvˌēn רְאוּבֵן Reuben וּ û וְ and בְנֵי־ vᵊnê- בֵּן son גָ֜ד ḡˈāḏ גָּד Gad וַ wa וְ and חֲצִ֣י׀ ḥᵃṣˈî חֲצִי half שֵׁ֣בֶט šˈēveṭ שֵׁבֶט rod הַֽ hˈa הַ the מְנַשֶּׁ֗ה mᵊnaššˈeh מְנַשֶּׁה Manasseh מֵ mē מִן from אֵת֙ ʔˌēṯ אֵת together with בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel מִ mi מִן from שִּׁלֹ֖ה ššilˌō שִׁלֹה Shiloh אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] בְּ bᵊ בְּ in אֶֽרֶץ־ ʔˈereṣ- אֶרֶץ earth כְּנָ֑עַן kᵊnˈāʕan כְּנַעַן Canaan לָ lā לְ to לֶ֜כֶת lˈeḵeṯ הלך walk אֶל־ ʔel- אֶל to אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth הַ ha הַ the גִּלְעָ֗ד ggilʕˈāḏ גִּלְעָד Gilead אֶל־ ʔel- אֶל to אֶ֤רֶץ ʔˈereṣ אֶרֶץ earth אֲחֻזָּתָם֙ ʔᵃḥuzzāṯˌām אֲחֻזָּה land property אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] נֹֽאחֲזוּ־ nˈōḥᵃzû- אחז seize בָ֔הּ vˈāh בְּ in עַל־ ʕal- עַל upon פִּ֥י pˌî פֶּה mouth יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH בְּ bᵊ בְּ in יַד־ yaḏ- יָד hand מֹשֶֽׁה׃ mōšˈeh מֹשֶׁה Moses
22:9. reversique sunt et abierunt filii Ruben et filii Gad et dimidia tribus Manasse a filiis Israhel de Silo quae sita est in Chanaan ut intrarent Galaad terram possessionis suae quam obtinuerant iuxta imperium Domini in manu MosiSo the children of Ruben, and the children of Gad, and the half tribe of Manasses returned, and parted from the children of Israel in Silo, which is in Chanaan, to go into Galaad the land of their possession, which they had obtained according to the commandment of the Lord by the hand of Moses.
9. And the children of Reuben and the children of Gad and the half tribe of Manasseh returned, and departed from the children of Israel out of Shiloh, which is in the land of Canaan, to go unto the land of Gilead, to the land of their possession, whereof they were possessed, according to the commandment of the LORD by the hand of Moses.
22:9. And the sons of Reuben, and the sons of Gad, and the one half tribe of Manasseh returned, and they went away from the sons of Israel at Shiloh, which is situated in Canaan, so that they might enter into Gilead, the land of their possession, which they had obtained according to the order of the Lord, by the hand of Moses.
22:9. And the children of Reuben and the children of Gad and the half tribe of Manasseh returned, and departed from the children of Israel out of Shiloh, which [is] in the land of Canaan, to go unto the country of Gilead, to the land of their possession, whereof they were possessed, according to the word of the LORD by the hand of Moses.
And the children of Reuben and the children of Gad and the half tribe of Manasseh returned, and departed from the children of Israel out of Shiloh, which [is] in the land of Canaan, to go unto the country of Gilead, to the land of their possession, whereof they were possessed, according to the word of the LORD by the hand of Moses:

9: И возвратились, и пошли сыны Рувимовы и сыны Гадовы и половина колена Манассиина от сынов Израилевых из Силома, который в земле Ханаанской, чтоб идти в землю Галаад, в землю своего владения, которую получили во владение по повелению Господню, [данному] чрез Моисея.
22:9
καὶ και and; even
ἐπορεύθησαν πορευομαι travel; go
οἱ ο the
υἱοὶ υιος son
Ρουβην ρουβην Reuben
καὶ και and; even
οἱ ο the
υἱοὶ υιος son
Γαδ γαδ Gad; Gath
καὶ και and; even
τὸ ο the
ἥμισυ ημισυς half
φυλῆς φυλη tribe
υἱῶν υιος son
Μανασση μανασσης Manassēs; Manassis
ἀπὸ απο from; away
τῶν ο the
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
ἐκ εκ from; out of
Σηλω σηλω in
γῇ γη earth; land
Χανααν χανααν Chanaan; Khanaan
ἀπελθεῖν απερχομαι go off; go away
εἰς εις into; for
γὴν γη earth; land
Γαλααδ γαλααδ into; for
γῆν γη earth; land
κατασχέσεως κατασχεσις holding
αὐτῶν αυτος he; him
ἣν ος who; what
ἐκληρονόμησαν κληρονομεω inherit; heir
αὐτὴν αυτος he; him
διὰ δια through; because of
προστάγματος προσταγμα lord; master
ἐν εν in
χειρὶ χειρ hand
Μωυσῆ μωσευς Mōseus; Mosefs
22:9
וַ wa וְ and
יָּשֻׁ֣בוּ yyāšˈuvû שׁוב return
וַ wa וְ and
יֵּלְכ֡וּ yyēlᵊḵˈû הלך walk
בְּנֵי־ bᵊnê- בֵּן son
רְאוּבֵ֨ן rᵊʔûvˌēn רְאוּבֵן Reuben
וּ û וְ and
בְנֵי־ vᵊnê- בֵּן son
גָ֜ד ḡˈāḏ גָּד Gad
וַ wa וְ and
חֲצִ֣י׀ ḥᵃṣˈî חֲצִי half
שֵׁ֣בֶט šˈēveṭ שֵׁבֶט rod
הַֽ hˈa הַ the
מְנַשֶּׁ֗ה mᵊnaššˈeh מְנַשֶּׁה Manasseh
מֵ מִן from
אֵת֙ ʔˌēṯ אֵת together with
בְּנֵ֣י bᵊnˈê בֵּן son
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
מִ mi מִן from
שִּׁלֹ֖ה ššilˌō שִׁלֹה Shiloh
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
בְּ bᵊ בְּ in
אֶֽרֶץ־ ʔˈereṣ- אֶרֶץ earth
כְּנָ֑עַן kᵊnˈāʕan כְּנַעַן Canaan
לָ לְ to
לֶ֜כֶת lˈeḵeṯ הלך walk
אֶל־ ʔel- אֶל to
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
הַ ha הַ the
גִּלְעָ֗ד ggilʕˈāḏ גִּלְעָד Gilead
אֶל־ ʔel- אֶל to
אֶ֤רֶץ ʔˈereṣ אֶרֶץ earth
אֲחֻזָּתָם֙ ʔᵃḥuzzāṯˌām אֲחֻזָּה land property
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
נֹֽאחֲזוּ־ nˈōḥᵃzû- אחז seize
בָ֔הּ vˈāh בְּ in
עַל־ ʕal- עַל upon
פִּ֥י pˌî פֶּה mouth
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
בְּ bᵊ בְּ in
יַד־ yaḏ- יָד hand
מֹשֶֽׁה׃ mōšˈeh מֹשֶׁה Moses
22:9. reversique sunt et abierunt filii Ruben et filii Gad et dimidia tribus Manasse a filiis Israhel de Silo quae sita est in Chanaan ut intrarent Galaad terram possessionis suae quam obtinuerant iuxta imperium Domini in manu Mosi
So the children of Ruben, and the children of Gad, and the half tribe of Manasses returned, and parted from the children of Israel in Silo, which is in Chanaan, to go into Galaad the land of their possession, which they had obtained according to the commandment of the Lord by the hand of Moses.
22:9. And the sons of Reuben, and the sons of Gad, and the one half tribe of Manasseh returned, and they went away from the sons of Israel at Shiloh, which is situated in Canaan, so that they might enter into Gilead, the land of their possession, which they had obtained according to the order of the Lord, by the hand of Moses.
22:9. And the children of Reuben and the children of Gad and the half tribe of Manasseh returned, and departed from the children of Israel out of Shiloh, which [is] in the land of Canaan, to go unto the country of Gilead, to the land of their possession, whereof they were possessed, according to the word of the LORD by the hand of Moses.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: Название Галаад употреблено здесь в смысле обозначения всей восточно-иорданской страны, в отличие от земли Ханаанской, то есть западно-иорданской страны.
Albert Barnes: Notes on the Bible - 1834
22:9: Gilead - Here used in the widest sense for the whole trans-Jordanic district.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:9: the country of Gilead: Jos 13:11, Jos 13:25, Jos 13:31; Num 32:1, Num 32:26, Num 32:29, Num 32:39, Num 32:40; Deu 3:15, Deu 3:16; Psa 60:7
Carl Friedrich Keil and Franz Delitzsch
22:9
On the way home, when the two tribes and a half had reached the border of Canaan, they built a large conspicuous altar in the district of the Jordan, in the land of Canaan, i.e., on this side of the Jordan: "a great altar to see to," i.e., one which caught the eye on account of its size, since it was to serve for a memorial (Josh 22:24.). The definition appended to Shiloh, "in the land of Canaan" (Josh 22:9), serves to bring out the antithesis "into the land of Gilead," by which we are to understand the whole of the country to the east of the Jordan, as in Num 32:29; Deut 34:1; Judg 5:17, etc. נאחז, both in the form and meaning the same as in Num 32:30, made possessors, i.e., settled down. היּרדּן גּלילות, the circles of the Jordan, is synonymous with היּרדּן כּכּר in Gen 13:10, and signifies that portion of the Ghor which was upon the western side of the Jordan.
John Gill
22:9 And the children of Reuben, and the children of Gad, and the half tribe of Manasseh, returned,.... First to the camp to take their substance, and then set forward to their own land:
and departed from the children of Israel; from the rest of them, for otherwise they were children of Israel also:
out of Shiloh, which is in the land of Canaan; for here the camp of Israel was, as well as the tabernacle:
to go unto the country of Gilead, to the land of their possession,
whereof they were possessed; Gilead is put for the whole country on the other side Jordan, as the land of Jazer, and the kingdom of Bashan, which the two tribes of Reuben and Gad, and the half tribe of Manasseh, were possessed of:
according to the word of the Lord by the hand of Moses; for when they moved to have that country, Moses, it seems, consulted the Lord about it, who declared it to be his will they should have it, on performing what they promised, see Num 32:1.
22:1022:10: Եւ եկին ՚ի Գալիլովթ Յորդանանու, որ է յերկրին Քանանու, եւ շինեցին որդիքն Ռուբինի, եւ որդիքն Գադայ, եւ կէս ցեղին Մանասէի, սեղա՛ն առ եզերբ Յորդանանու. սեղան՝ մե՛ծ տեսանելով[2403]։ [2403] Ոմանք. ՚Ի Գալիլով. Յորդա՛՛... յերկիրն Քանանացւոց, երթալ յերկիրն Գաղաադու. եւ շինեցին որ՛՛։
10. Ռուբէնի որդիները, Գադի որդիները եւ Մանասէի կէս ցեղը եկան Յորդանան գետի Գալիլոթ վայրի սահմանները, որ Քանանացիների երկրում է, եւ Յորդանան գետի եզերքին զոհասեղան շինեցին, վեհատեսիլ մի զոհասեղան:
10 Երբ Յորդանանի մօտ տեղերը եկան, այն կողմը որ Քանանի երկրին մէջ է, Ռուբէնին որդիները, Գադին որդիները ու Մանասէին կէս ցեղը հոն Յորդանանի քով սեղան մը շինեցին, երեւոյթով մեծ սեղան մը։
Եւ եկին [374]ի Գալիլովթ Յորդանանու, որ է յերկրին Քանանու, եւ շինեցին որդիքն Ռուբենի եւ որդիքն Գադայ եւ կէս ցեղին Մանասէի սեղան առ եզերբ Յորդանանու, սեղան մեծ տեսանելով:

22:10: Եւ եկին ՚ի Գալիլովթ Յորդանանու, որ է յերկրին Քանանու, եւ շինեցին որդիքն Ռուբինի, եւ որդիքն Գադայ, եւ կէս ցեղին Մանասէի, սեղա՛ն առ եզերբ Յորդանանու. սեղան՝ մե՛ծ տեսանելով[2403]։
[2403] Ոմանք. ՚Ի Գալիլով. Յորդա՛՛... յերկիրն Քանանացւոց, երթալ յերկիրն Գաղաադու. եւ շինեցին որ՛՛։
10. Ռուբէնի որդիները, Գադի որդիները եւ Մանասէի կէս ցեղը եկան Յորդանան գետի Գալիլոթ վայրի սահմանները, որ Քանանացիների երկրում է, եւ Յորդանան գետի եզերքին զոհասեղան շինեցին, վեհատեսիլ մի զոհասեղան:
10 Երբ Յորդանանի մօտ տեղերը եկան, այն կողմը որ Քանանի երկրին մէջ է, Ռուբէնին որդիները, Գադին որդիները ու Մանասէին կէս ցեղը հոն Յորդանանի քով սեղան մը շինեցին, երեւոյթով մեծ սեղան մը։
zohrab-1805▾ eastern-1994▾ western am▾
22:1010: Придя в окрестности Иордана, что в земле Ханаанской, сыны Рувимовы и сыны Гадовы и половина колена Манассиина соорудили там подле Иордана жертвенник, жертвенник большой по виду.
22:10 καὶ και and; even ἦλθον ερχομαι come; go εἰς εις into; for Γαλγαλα γαλγαλα the Ιορδάνου ιορδανης Iordanēs; Iorthanis ἥ ος who; what ἐστιν ειμι be ἐν εν in γῇ γη earth; land Χανααν χανααν Chanaan; Khanaan καὶ και and; even ᾠκοδόμησαν οικοδομεω build οἱ ο the υἱοὶ υιος son Γαδ γαδ Gad; Gath καὶ και and; even οἱ ο the υἱοὶ υιος son Ρουβην ρουβην Reuben καὶ και and; even τὸ ο the ἥμισυ ημισυς half φυλῆς φυλη tribe Μανασση μανασσης Manassēs; Manassis ἐκεῖ εκει there βωμὸν βωμος pedestal ἐπὶ επι in; on τοῦ ο the Ιορδάνου ιορδανης Iordanēs; Iorthanis βωμὸν βωμος pedestal μέγαν μεγας great; loud τοῦ ο the ἰδεῖν οραω view; see
22:10 וַ wa וְ and יָּבֹ֨אוּ֙ yyāvˈōʔû בוא come אֶל־ ʔel- אֶל to גְּלִילֹ֣ות gᵊlîlˈôṯ גְּלִילָה region הַ ha הַ the יַּרְדֵּ֔ן yyardˈēn יַרְדֵּן Jordan אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] בְּ bᵊ בְּ in אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth כְּנָ֑עַן kᵊnˈāʕan כְּנַעַן Canaan וַ wa וְ and יִּבְנ֣וּ yyivnˈû בנה build בְנֵי־ vᵊnê- בֵּן son רְאוּבֵ֣ן rᵊʔûvˈēn רְאוּבֵן Reuben וּ û וְ and בְנֵי־ vᵊnê- בֵּן son גָ֡ד ḡˈāḏ גָּד Gad וַ wa וְ and חֲצִ֣י ḥᵃṣˈî חֲצִי half שֵׁבֶט֩ šēvˌeṭ שֵׁבֶט rod הַֽ hˈa הַ the מְנַשֶּׁ֨ה mᵊnaššˌeh מְנַשֶּׁה Manasseh שָׁ֤ם šˈām שָׁם there מִזְבֵּ֨חַ֙ mizbˈēₐḥ מִזְבֵּחַ altar עַל־ ʕal- עַל upon הַ ha הַ the יַּרְדֵּ֔ן yyardˈēn יַרְדֵּן Jordan מִזְבֵּ֥חַ mizbˌēₐḥ מִזְבֵּחַ altar גָּדֹ֖ול gāḏˌôl גָּדֹול great לְ lᵊ לְ to מַרְאֶֽה׃ marʔˈeh מַרְאֶה sight
22:10. cumque venissent ad tumulos Iordanis in terra Chanaan aedificaverunt iuxta Iordanem altare infinitae magnitudinisAnd when they were come to banks of the Jordan, in the land of Chanaan, they built an altar immensely great near the Jordan.
10. And when they came unto the region about Jordan, that is in the land of Canaan, the children of Reuben and the children of Gad and the half tribe of Manasseh built there an altar by Jordan, a great altar to see to.
22:10. And when they had arrived at the hills of the Jordan in the land of Canaan, they built an altar of immense magnitude beside the Jordan.
22:10. And when they came unto the borders of Jordan, that [are] in the land of Canaan, the children of Reuben and the children of Gad and the half tribe of Manasseh built there an altar by Jordan, a great altar to see to.
And when they came unto the borders of Jordan, that [are] in the land of Canaan, the children of Reuben and the children of Gad and the half tribe of Manasseh built there an altar by Jordan, a great altar to see to:

10: Придя в окрестности Иордана, что в земле Ханаанской, сыны Рувимовы и сыны Гадовы и половина колена Манассиина соорудили там подле Иордана жертвенник, жертвенник большой по виду.
22:10
καὶ και and; even
ἦλθον ερχομαι come; go
εἰς εις into; for
Γαλγαλα γαλγαλα the
Ιορδάνου ιορδανης Iordanēs; Iorthanis
ος who; what
ἐστιν ειμι be
ἐν εν in
γῇ γη earth; land
Χανααν χανααν Chanaan; Khanaan
καὶ και and; even
ᾠκοδόμησαν οικοδομεω build
οἱ ο the
υἱοὶ υιος son
Γαδ γαδ Gad; Gath
καὶ και and; even
οἱ ο the
υἱοὶ υιος son
Ρουβην ρουβην Reuben
καὶ και and; even
τὸ ο the
ἥμισυ ημισυς half
φυλῆς φυλη tribe
Μανασση μανασσης Manassēs; Manassis
ἐκεῖ εκει there
βωμὸν βωμος pedestal
ἐπὶ επι in; on
τοῦ ο the
Ιορδάνου ιορδανης Iordanēs; Iorthanis
βωμὸν βωμος pedestal
μέγαν μεγας great; loud
τοῦ ο the
ἰδεῖν οραω view; see
22:10
וַ wa וְ and
יָּבֹ֨אוּ֙ yyāvˈōʔû בוא come
אֶל־ ʔel- אֶל to
גְּלִילֹ֣ות gᵊlîlˈôṯ גְּלִילָה region
הַ ha הַ the
יַּרְדֵּ֔ן yyardˈēn יַרְדֵּן Jordan
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
בְּ bᵊ בְּ in
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
כְּנָ֑עַן kᵊnˈāʕan כְּנַעַן Canaan
וַ wa וְ and
יִּבְנ֣וּ yyivnˈû בנה build
בְנֵי־ vᵊnê- בֵּן son
רְאוּבֵ֣ן rᵊʔûvˈēn רְאוּבֵן Reuben
וּ û וְ and
בְנֵי־ vᵊnê- בֵּן son
גָ֡ד ḡˈāḏ גָּד Gad
וַ wa וְ and
חֲצִ֣י ḥᵃṣˈî חֲצִי half
שֵׁבֶט֩ šēvˌeṭ שֵׁבֶט rod
הַֽ hˈa הַ the
מְנַשֶּׁ֨ה mᵊnaššˌeh מְנַשֶּׁה Manasseh
שָׁ֤ם šˈām שָׁם there
מִזְבֵּ֨חַ֙ mizbˈēₐḥ מִזְבֵּחַ altar
עַל־ ʕal- עַל upon
הַ ha הַ the
יַּרְדֵּ֔ן yyardˈēn יַרְדֵּן Jordan
מִזְבֵּ֥חַ mizbˌēₐḥ מִזְבֵּחַ altar
גָּדֹ֖ול gāḏˌôl גָּדֹול great
לְ lᵊ לְ to
מַרְאֶֽה׃ marʔˈeh מַרְאֶה sight
22:10. cumque venissent ad tumulos Iordanis in terra Chanaan aedificaverunt iuxta Iordanem altare infinitae magnitudinis
And when they were come to banks of the Jordan, in the land of Chanaan, they built an altar immensely great near the Jordan.
22:10. And when they had arrived at the hills of the Jordan in the land of Canaan, they built an altar of immense magnitude beside the Jordan.
22:10. And when they came unto the borders of Jordan, that [are] in the land of Canaan, the children of Reuben and the children of Gad and the half tribe of Manasseh built there an altar by Jordan, a great altar to see to.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: Местность на которой вспомогательный отряд восточно-иорданских колен соорудил жертвенник при своем возвращении определяется словами в окрестности Иордана, что в земле Ханаанской. Название последней, как в предшествующем стихе и других местах (V:12; Чис XXХII:30; XXXIII:51), употреблено для обозначения западно-иорданской страны на которой, следовательно, именно близ Иордана, на западной его стороне сооружен был жертвенник, большой по виду, такой высокий и широкий чтобы он виден был и издали. Местом этого жертвенника памятника, как видно из последующего повествования, получившего название «Ед» (ст. 34) «свидетель», была, как указывают ученые путешественники, та выступающая в Иорданскую долину, на севере от Иерихона, высокая гора, которая носит в настоящее время название Карн Сартабэ и о которой упоминалось выше (III:16). Основанием для такого представления о месте этого жертвенника служит прежде всего то, что эта гора «с северной своей стороны называется у арабов Таль-атабу Эид» т. е. «исход ведущий к Эйду» [Святая Земля, II:4–44.]. Происхождение такого названия местности, совпадающего с библейским названием жертвенника, справедливо объясняется тем событием, которое совершилось здесь во времена Иисуса Навина. Самые особенности местности вполне соответствуют также библейским указаниям относительно места жертвенника. Если он был воздвигнут на горе Сартабэ, то был действительно на виду, был виден издалека, со всех сторон. Он находился на прямом пути из Силома в Галаад, по которому нужно думать направился отряд восточно-иорданских колен при своем возвращении, на другой восточной стороне Иордана, несколько к северу от Сартабэ доселе сохранились развалины бывшего на этом пути моста через Иордан, носящие название Джизр Дамиэ. Вместе с этим жертвенник находился и подле Иордана, на его берегу [Tristram. Bible places, 200–201.]. Такое соответствие горы Сартабэ, и по усвояемому ей местными жителями особому названию, и по ее положению, вполне располагает к тому, чтобы вершину ее признать местом воздвигнутого восточно-иорданским отрядом жертвенника — памятника.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Altar of the Reubenites. B. C. 1444.

10 And when they came unto the borders of Jordan, that are in the land of Canaan, the children of Reuben and the children of Gad and the half tribe of Manasseh built there an altar by Jordan, a great altar to see to. 11 And the children of Israel heard say, Behold, the children of Reuben and the children of Gad and the half tribe of Manasseh have built an altar over against the land of Canaan, in the borders of Jordan, at the passage of the children of Israel. 12 And when the children of Israel heard of it, the whole congregation of the children of Israel gathered themselves together at Shiloh, to go up to war against them. 13 And the children of Israel sent unto the children of Reuben, and to the children of Gad, and to the half tribe of Manasseh, into the land of Gilead, Phinehas the son of Eleazar the priest, 14 And with him ten princes, of each chief house a prince throughout all the tribes of Israel; and each one was a head of the house of their fathers among the thousands of Israel. 15 And they came unto the children of Reuben, and to the children of Gad, and to the half tribe of Manasseh, unto the land of Gilead, and they spake with them, saying, 16 Thus saith the whole congregation of the LORD, What trespass is this that ye have committed against the God of Israel, to turn away this day from following the LORD, in that ye have builded you an altar, that ye might rebel this day against the LORD? 17 Is the iniquity of Peor too little for us, from which we are not cleansed until this day, although there was a plague in the congregation of the LORD, 18 But that ye must turn away this day from following the LORD? and it will be, seeing ye rebel to day against the LORD, that to morrow he will be wroth with the whole congregation of Israel. 19 Notwithstanding, if the land of your possession be unclean, then pass ye over unto the land of the possession of the LORD, wherein the LORD's tabernacle dwelleth, and take possession among us: but rebel not against the LORD, nor rebel against us, in building you an altar beside the altar of the LORD our God. 20 Did not Achan the son of Zerah commit a trespass in the accursed thing, and wrath fell on all the congregation of Israel? and that man perished not alone in his iniquity.
Here is, I. The pious care of the separated tribes to keep their hold of Canaan's religion, even when they were leaving Canaan's land, that they might not be as the sons of the stranger, utterly separated from God's people, Isa. lvi. 3. In order to this, they built a great altar on the borders of Jordan, to be a witness for them that they were Israelites, and as such partakers of the altar of the Lord, 1 Cor. x. 18. When they came to Jordan (v. 10) they did not consult how to preserve the remembrance of their own exploits in the wars of Canaan, and the services they had done their brethren, by erecting a monument to the immortal honour of the two tribes and a half; but their relation to the church of God, together with their interest in the communion of saints, is that which they are solicitous to preserve and perpetuate the proofs and evidences of; and therefore without delay, when the thing was first proposed by some among them, who, though glad to think that they were going towards home, were sorry to think that they were going from the altar of God, immediately they erected this altar, which served as a bridge to keep up their fellowship with the other tribes in the things of God. Some think they built this altar on the Canaan-side of Jordan, in the lot of Benjamin, that, looking over the river, they might see the figure of the altar at Shiloh, when they could not conveniently go to it; but it is more likely that they built it on their own side of the water, for what had they to do to build on another man's land without his consent? And it is said to be over-against the land of Canaan; nor would there have been any cause of suspecting it designed for sacrifice if they had not built it among themselves. This altar was very innocently and honestly designed, but it would have been well if, since it had in it an appearance of evil, and might be an occasion of offence to their brethren, they had consulted the oracle of God about it before they did it, or at least acquainted their brethren with their purpose, and given them the same explication of their altar before, to prevent their jealousy, which they did afterwards, to remove it. Their zeal was commendable, but it ought to have been guided with discretion. There was no need to hasten the building of an altar for the purpose for which they intended this, but they might have taken time to consider and take advice; yet, when their sincerity was made to appear, we do not find that they were blamed for their rashness. God does, and men should, overlook the weakness of an honest zeal.
II. The holy jealousy of the other tribes for the honour of God and his altar at Shiloh. Notice was immediately brought to the princes of Israel of the setting up of this altar, v. 11. And they, knowing how strict and severe that law was which required them to offer all their sacrifices in the place which God should choose, and not elsewhere (Deut. xii. 5-7), were soon apprehensive that the setting up of another altar was an affront to the choice which God had lately made of a place to put his name in, and had a direct tendency to the worship of some other God. Now,
1. Their suspicion was very excusable, for it must be confessed the thing, prima facie--at first sight, looked ill, and seemed to imply a design to set up and maintain a competitor with the altar at Shiloh. It was no strained innuendo from the building of an altar to infer an intention to offer sacrifice upon it, and that might introduce idolatry and end in a total apostasy from the faith and worship of the God of Israel. So great a matter might this fire kindle. God is jealous for his own institutions, and therefore we should be so too, and afraid of every thing that looks like, or leads to, idolatry.
2. Their zeal, upon this suspicion, was very commendable, v. 12. When they apprehended that these tribes, which by the river Jordan were separated from them, were separating themselves from God, they took it as the greatest injury that could be done to themselves, and showed a readiness, if it were necessary, to put their lives in their hands in defence of the altar of God, and to take up arms for the chastising and reducing of these rebels, and to prevent the spreading of the infection, if no gentler methods would serve, by cutting off from their body the gangrened member. They all gathered together, and Shiloh was the place of their rendezvous, because it was in defence of the divine charter lately granted to that place that they now appeared; their resolution was as became a kingdom of priests, who, being devoted to God and his service, did not acknowledge their brethren nor know their own children, Deut. xxxiii. 9. They would immediately go up to war against them if it appeared they had revolted from God, and were in rebellion against him. Though they were bone of their bone, had been companions with them in tribulation in the wilderness, and serviceable to them in the wars of Canaan, yet, if they turn to serve other gods, they will treat them as enemies, not as sons of Israel, but as children of whoredoms, for so God had appointed, Deut. xiii. 12, &c. They had but lately sheathed their swords, and retired from the perils and fatigues of war to the rest God had given them, and yet they are willing to begin a new war rather than be any way wanting in their duty to restrain, repress, and revenge, idolatry, and every step towards it--a brave resolution, and which shows them hearty for their religion, and, we hope, careful and diligent in the practice of it themselves. Corruptions in religion are best dealt with at first, before they get head and plead prescription.
3. Their prudence in the prosecution of this zealous resolution is no less commendable. God had appointed them, in cases of this nature, to enquire and make search (Deut. xiii. 14), that they might not wrong their brethren under pretence of righting their religion; accordingly they resolve here not to send forth their armies, to wage war, till they had first sent their ambassadors to enquire into the merits of the cause, and these men of the first rank, one out of each tribe, and Phinehas at the head of them to be their spokesman, v. 13, 14. Thus was their zeal for God tempered, guided, and governed by the meekness of wisdom. He that knows all things, and hates all evil things, would not punish the worst of criminals but he would first go down and see, Gen. xviii. 21. Many an unhappy strife would be prevented, or soon healed by an impartial and favourable enquiry into that which is the matter of the offence. The rectifying of mistakes and misunderstandings, and the setting of misconstrued words and actions in a true light, would be the most effectual way to accommodate both private and public quarrels, and bring them to a happy period.
4. The ambassadors' management of this matter came fully up to the sense and spirit of the congregation concerning it, and bespeaks much both of zeal and prudence.
(1.) The charge they draw up against their brethren is indeed very high, and admits no other excuse than that it was in their zeal for the honour of God, and was now intended to justify the resentments of the congregation at Shiloh and to awaken the supposed delinquents to clear themselves, otherwise they might have suspended their judgment, or mollified it at least, and not have taken it for granted, as they do here (v. 16), that the building of this altar was a trespass against the God of Israel, and a trespass no less heinous than the revolt of soldiers from their captain (you turn from following the Lord), and the rebellion of subjects against their sovereign: that you might rebel this day against the Lord. Hard words. It is well they were not able to make good their charge. Let not innocency think it strange to be thus misrepresented and accused. They laid to my charge things that I knew not.
(2.) The aggravation of the crime charged upon their brethren is somewhat far-fetched: Is the iniquity of Peor too little for us? v. 17. Probably that is mentioned because Phinehas, the first commissioner in this treaty, had signalized himself in that matter (Num. xxv. 7), and because we may suppose they were not about the very place in which that iniquity was committed on the other side Jordan. It is good to recollect and improve those instances of the wrath of God, revealed from heaven against the ungodliness and unrighteousness of men, which have fallen out in our own time, and which we ourselves have been eye-witnesses of. He reminds them of the iniquity of Peor, [1.] As a very great sin, and very provoking to God. The building of this altar seemed but a small matter, but it might lead to an iniquity as bad as that of Peor, and therefore must be crushed in its first rise. Note, The remembrance of great sins committed formerly should engage us to stand upon our guard against the least occasions and beginnings of sin; for the way of sin is down-hill. [2.] As a sin that the whole congregation had smarted for: "There was a plague in the congregation of the Lord, of which, in one day, there died no fewer than 24,000; was not that enough for ever to warn you against idolatry? What! will you bring upon yourselves another plague? Are you so mad upon an idolatrous altar that you will run yourselves thus upon the sword's point of God's judgments? Does not our camp still feel from that sin and the punishment of it? We are not cleansed from it unto this day; there are remaining sparks," First, "Of the infection of that sin; some among us so inclined to idolatry that if you set up another altar they will soon take occasion from that, whether you intend it or no, to worship another God." Secondly, "Of the wrath of God against us for that sin. We have reason to fear that, if we provoke God by another sin to visit, he will remember against us the iniquity of Peor, as he threatened to do that of the golden calf, Exod. xxxii. 34. And dare you wake the sleeping lion of divine vengeance?" Note, It is a foolish and dangerous thing for people to think their former sins little, too little for them, as those do who add sin to sin, and so treasure up wrath against the day of wrath. Let therefore the time past suffice, 1 Pet. iv. 3.
(3.) The reason they give for their concerning themselves so warmly in this matter is very sufficient. They were obliged to it, in their own necessary defence, by the law of self-preservation: "For, if you revolt from God to-day, who knows but to-morrow his judgments may break in upon the whole congregation (v. 18), as in the case of Achan? v. 20. He sinned, and we all smarted for it, by which we should receive instruction, and from what God did then infer what he may do, and fear what he will do, if we do not witness against your sin, who are so many, and punish it." Note, The conservators of the public peace are obliged, in justice to the common safety, to use their power for the restraining and suppressing of vice and profaneness, lest, if it be connived at, the sin thereby become national, and bring God's judgments upon the community. Nay, we are all concerned to reprove our neighbour when he does amiss, lest we bear sin for him, Lev. xix. 17.
(4.) The offer they make is very fair and kind (v. 19), that if they thought the land of their possession unclean, for want of an altar, and therefore could not be easy without one, rather than they should set up another in competition with that at Shiloh they should be welcome to come back to the land where the Lord's tabernacle was, and settle there, and they would very willingly straiten themselves to make room for them. By this they showed a sincere and truly pious zeal against schism, that rather than their brethren should have any occasion to set up a separate altar, though their pretence for it, as here supposed, was very weak and grounded upon a great mistake, yet they were willing to part with a considerable share of the land which God himself had by the lot assigned them, to comprehend them and take them in among them. This was the spirit of Israelites indeed.
Adam Clarke: Commentary on the Bible - 1831
22:10: The borders of Jordan, that are in - Canaan - This verse can never mean that they built the altar on the west side of Jordan, for this was not in their territories; nor could it be a place for the purpose of public worship to their own people, if built on the opposite side of Jordan; besides, the next verse says it was built over against the land of Canaan. It appears that when they came to the river they formed the purpose of building the altar; and when they had crossed it they executed their purpose.
A great altar to see to - A vast mass of earth, stones, etc., elevated to a great height, to serve as a memorial of the transactions that had already taken place. Probably it was intended also to serve as a kind of watchtower, being of a stupendous height, altare infinitae magnitudinis, an altar of an immense size, as the Vulgate terms it.
Albert Barnes: Notes on the Bible - 1834
22:10: The two tribes and a half erected this altar in order to keep alive their claim to have the same interest as the other tribes had in the sanctuary of God, which was established on the west side of Jordan: and in order to forestall any assertion that the Jordan itself was a natural barrier of exclusion between them and the sanctuary, they built it on the west or Canaanite bank of the Jordan and not on the east.
The word rendered "borders" is noteworthy; it means circuits, arrondissements.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:10: the children: This verse should probably be rendered, "And when they came to the borders of Jordan, that are in the land of Canaan, the children of Reuben, and the children of Gad, and the half tribe of Manasseh, Then built an altar by (or beyond, al) Jordan, a great altar to the view." It would appear, that when they came to the river, they formed the purpose of building the altar; and when they crossed it they put that purpose into execution. It is evident that they did not build it west of the Jordan, for that was not in their territories, and the next verse expressly says that it was built over against the land of Canaan.
built: Jos 22:25-28, Jos 4:5-9, Jos 24:26, Jos 24:27; Gen 28:18, Gen 31:46-52
Geneva 1599
22:10 And when they came unto the borders of Jordan, that [are] in the land of Canaan, the children of Reuben and the children of Gad and the half tribe of Manasseh built (f) there an altar by Jordan, a great altar to see to.
(f) That is, beyond Jordan: for sometime the whole country on both sides of Jordan is referred to as Canaan.
John Gill
22:10 And when they came unto the borders of Jordan, that are in the land of Canaan,.... To the banks of it, or the sand heaps, some take the word to signify, which were thrown up to restrain the waters from overflowing; some by Geliloth understand a place so called; and Jerom (g) says it was near Jordan in the tribe of Benjamin: but rather the word signifies the meanders, windings, and turnings, of the river (h); and such circuits and compasses it fetched near Jericho, as the same writer (i) observes, where we may suppose these tribes went over, and at a place where the river jetted out into the land of Canaan:
the children of Reuben, and the children of Gad, built there an altar by Jordan; or "then"; that is, when they had passed over the river into their own country, for which Josephus is express (k); and certain it is, that the altar was built not on the Canaan side of Jordan, but on the opposite side, as is clear from Josh 22:11, and indeed they had no right to build on any other ground than their own; and they pitched upon a spot where the river jetted out into the land of Canaan, as most proper to erect it on, to be a witness, that though separated from the rest of the Israelites by the river Jordan, yet were a part of them, and had a right to join them in the service of God, and bring their sacrifices to the altar of God in the tabernacle, as more fully appears in some after verses:
a great altar to see to; built up very high, so that it might be seen at a great distance.
(g) De loc. Heb. fol. 92. C. (h) Vid. Gusset. Ebr. Comment. p. 170, 573. Reland. Palestin. Illustrat. tom. 1. l. 1. c. 43. p. 274, 279. (i) Ut supra, (De loc. Heb. fol. 92.) G. (k) Antiqu. l. 5. c. 1. sect. 26.
John Wesley
22:10 Built an altar - About that time when they came to them, they designed it, and as soon as they were got over Jordan, which was in a very little time, they effected and perfected it. They built it, no doubt, on their own side of the water: for how could they build on other men's land, without their consent? And it is said, in the following verse, to be over against the land of Jordan. Nor would there have been cause to suspect that it was designed for sacrifice, if they had not built it among themselves.
Robert Jamieson, A. R. Fausset and David Brown
22:10 THEY BUILD THE ALTAR OF TESTIMONY ON THEIR JOURNEY. (Josh 22:10)
when they came unto the borders of Jordan, that are in the land of Canaan, the children of Reuben . . . built there an altar by Jordan--This altar was probably an immense pile of stones and earth. The generality of our translators supposes that it was reared on the banks of the Jordan, within the limits of Canaan proper. But a little closer examination seems to make the conclusion irresistible that its position was on the eastern side of the river, for these two reasons; first, because it is said (Josh 22:11) to have been built "over against," or in the sight of the land of Canaan--not within it; and secondly, because the declared motive of the trans-jordanic Israelites in erecting it was to prevent their brethren in Canaan ever saying, "in time to come, What have ye to do with the Lord God of Israel? For the Lord hath made Jordan a border between us and you," &c. [Josh 22:24-25]. Such a taunt would be obviously prevented or confuted by the two tribes and a half having on the eastern side of Jordan, within their own land, a facsimile of the altar at Shiloh, as a witness that they acknowledged the same God and practised the same rites of worship as the brethren in Canaan.
22:1122:11: Եւ լուա՛ն որդիքն Իսրայէլի՝ եւ ասեն. Եթէ ահա շինեցին որդիքն Ռուբինի, եւ որդիքն Գադայ, եւ կէս ցեղին Մանասէի՝ սեղան ՚ի սահմանս երկրին Քանանացւոց ՚ի Գալիլովթ Յորդանանու, յայնկոյս որդւոցն Իսրայէլի.
11. Իսրայէլացիները լսեցին եւ ասացին. «Ահա Ռուբէնի որդիները, Գադի որդիները եւ Մանասէի կէս ցեղը զոհասեղան են շինել Քանանացիների երկրի սահմաններում, Յորդանան գետի Գալիլոթ վայրում, իսրայէլացիներից այն կողմ»:
11 Ու Իսրայէլի որդիները լսեցին թէ* Ռուբէնին որդիները, Գադին որդիները եւ Մանասէին կէս ցեղը Քանանի երկրին կողմը Յորդանանի մօտ, ուրկէ Իսրայէլի որդիները անցեր էին, սեղան մը շիներ են։
Եւ լուան որդիքն Իսրայելի եւ ասեն եթէ` Ահա շինեցին որդիքն Ռուբենի եւ որդիքն Գադայ եւ կէս ցեղին Մանասէի սեղան ի սահմանս երկրին Քանանացւոց [375]ի Գալիլովթ Յորդանանու, յայնկոյս որդւոցն Իսրայելի:

22:11: Եւ լուա՛ն որդիքն Իսրայէլի՝ եւ ասեն. Եթէ ահա շինեցին որդիքն Ռուբինի, եւ որդիքն Գադայ, եւ կէս ցեղին Մանասէի՝ սեղան ՚ի սահմանս երկրին Քանանացւոց ՚ի Գալիլովթ Յորդանանու, յայնկոյս որդւոցն Իսրայէլի.
11. Իսրայէլացիները լսեցին եւ ասացին. «Ահա Ռուբէնի որդիները, Գադի որդիները եւ Մանասէի կէս ցեղը զոհասեղան են շինել Քանանացիների երկրի սահմաններում, Յորդանան գետի Գալիլոթ վայրում, իսրայէլացիներից այն կողմ»:
11 Ու Իսրայէլի որդիները լսեցին թէ* Ռուբէնին որդիները, Գադին որդիները եւ Մանասէին կէս ցեղը Քանանի երկրին կողմը Յորդանանի մօտ, ուրկէ Իսրայէլի որդիները անցեր էին, սեղան մը շիներ են։
zohrab-1805▾ eastern-1994▾ western am▾
22:1111: И услышали сыны Израилевы, что говорят: вот, сыны Рувимовы и сыны Гадовы и половина колена Манассиина соорудили жертвенник на земле Ханаанской, в окрестностях Иордана, напротив сынов Израилевых.
22:11 καὶ και and; even ἤκουσαν ακουω hear οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel λεγόντων λεγω tell; declare ἰδοὺ ιδου see!; here I am ᾠκοδόμησαν οικοδομεω build οἱ ο the υἱοὶ υιος son Γαδ γαδ Gad; Gath καὶ και and; even οἱ ο the υἱοὶ υιος son Ρουβην ρουβην Reuben καὶ και and; even τὸ ο the ἥμισυ ημισυς half φυλῆς φυλη tribe Μανασση μανασσης Manassēs; Manassis βωμὸν βωμος pedestal ἐφ᾿ επι in; on ὁρίων οριον frontier γῆς γη earth; land Χανααν χανααν Chanaan; Khanaan ἐπὶ επι in; on τοῦ ο the Γαλααδ γαλααδ the Ιορδάνου ιορδανης Iordanēs; Iorthanis ἐν εν in τῷ ο the πέραν περαν on the other side υἱῶν υιος son Ισραηλ ισραηλ.1 Israel
22:11 וַ wa וְ and יִּשְׁמְע֥וּ yyišmᵊʕˌû שׁמע hear בְנֵֽי־ vᵊnˈê- בֵּן son יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say הִנֵּ֣ה hinnˈē הִנֵּה behold בָנ֣וּ vānˈû בנה build בְנֵֽי־ vᵊnˈê- בֵּן son רְאוּבֵ֣ן rᵊʔûvˈēn רְאוּבֵן Reuben וּ û וְ and בְנֵי־ vᵊnê- בֵּן son גָ֡ד ḡˈāḏ גָּד Gad וַ wa וְ and חֲצִי֩ ḥᵃṣˌî חֲצִי half שֵׁ֨בֶט šˌēveṭ שֵׁבֶט rod הַֽ hˈa הַ the מְנַשֶּׁ֜ה mᵊnaššˈeh מְנַשֶּׁה Manasseh אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מִּזְבֵּ֗חַ mmizbˈēₐḥ מִזְבֵּחַ altar אֶל־ ʔel- אֶל to מוּל֙ mûl מוּל front אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth כְּנַ֔עַן kᵊnˈaʕan כְּנַעַן Canaan אֶל־ ʔel- אֶל to גְּלִילֹות֙ gᵊlîlôṯ גְּלִילָה region הַ ha הַ the יַּרְדֵּ֔ן yyardˈēn יַרְדֵּן Jordan אֶל־ ʔel- אֶל to עֵ֖בֶר ʕˌēver עֵבֶר opposite בְּנֵ֥י bᵊnˌê בֵּן son יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
22:11. quod cum audissent filii Israhel et ad eos certi nuntii detulissent aedificasse filios Ruben et Gad et dimidiae tribus Manasse altare in terra Chanaan super Iordanis tumulos contra filios IsrahelAnd when the children of Israel had heard of it, and certain messengers brought them an account that the children of Ruben, and of Gad, and the half tribe of Manasses had built an altar in the land of Chanaan, upon the banks of the Jordan, over against the children of Israel:
11. And the children of Israel heard say, Behold, the children of Reuben and the children of Gad and the half tribe of Manasseh have built an altar in the forefront of the land of Canaan, in the region about Jordan, on the side that pertaineth to the children of Israel.
22:11. And when the sons of Israel had heard of it, and certain messengers had reported to them that the sons of Reuben, and of Gad, and of the one half tribe of Manasseh had built an altar in the land of Canaan, upon the hills of the Jordan, facing the sons of Israel,
22:11. And the children of Israel heard say, Behold, the children of Reuben and the children of Gad and the half tribe of Manasseh have built an altar over against the land of Canaan, in the borders of Jordan, at the passage of the children of Israel.
And the children of Israel heard say, Behold, the children of Reuben and the children of Gad and the half tribe of Manasseh have built an altar over against the land of Canaan, in the borders of Jordan, at the passage of the children of Israel:

11: И услышали сыны Израилевы, что говорят: вот, сыны Рувимовы и сыны Гадовы и половина колена Манассиина соорудили жертвенник на земле Ханаанской, в окрестностях Иордана, напротив сынов Израилевых.
22:11
καὶ και and; even
ἤκουσαν ακουω hear
οἱ ο the
υἱοὶ υιος son
Ισραηλ ισραηλ.1 Israel
λεγόντων λεγω tell; declare
ἰδοὺ ιδου see!; here I am
ᾠκοδόμησαν οικοδομεω build
οἱ ο the
υἱοὶ υιος son
Γαδ γαδ Gad; Gath
καὶ και and; even
οἱ ο the
υἱοὶ υιος son
Ρουβην ρουβην Reuben
καὶ και and; even
τὸ ο the
ἥμισυ ημισυς half
φυλῆς φυλη tribe
Μανασση μανασσης Manassēs; Manassis
βωμὸν βωμος pedestal
ἐφ᾿ επι in; on
ὁρίων οριον frontier
γῆς γη earth; land
Χανααν χανααν Chanaan; Khanaan
ἐπὶ επι in; on
τοῦ ο the
Γαλααδ γαλααδ the
Ιορδάνου ιορδανης Iordanēs; Iorthanis
ἐν εν in
τῷ ο the
πέραν περαν on the other side
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
22:11
וַ wa וְ and
יִּשְׁמְע֥וּ yyišmᵊʕˌû שׁמע hear
בְנֵֽי־ vᵊnˈê- בֵּן son
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
הִנֵּ֣ה hinnˈē הִנֵּה behold
בָנ֣וּ vānˈû בנה build
בְנֵֽי־ vᵊnˈê- בֵּן son
רְאוּבֵ֣ן rᵊʔûvˈēn רְאוּבֵן Reuben
וּ û וְ and
בְנֵי־ vᵊnê- בֵּן son
גָ֡ד ḡˈāḏ גָּד Gad
וַ wa וְ and
חֲצִי֩ ḥᵃṣˌî חֲצִי half
שֵׁ֨בֶט šˌēveṭ שֵׁבֶט rod
הַֽ hˈa הַ the
מְנַשֶּׁ֜ה mᵊnaššˈeh מְנַשֶּׁה Manasseh
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מִּזְבֵּ֗חַ mmizbˈēₐḥ מִזְבֵּחַ altar
אֶל־ ʔel- אֶל to
מוּל֙ mûl מוּל front
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
כְּנַ֔עַן kᵊnˈaʕan כְּנַעַן Canaan
אֶל־ ʔel- אֶל to
גְּלִילֹות֙ gᵊlîlôṯ גְּלִילָה region
הַ ha הַ the
יַּרְדֵּ֔ן yyardˈēn יַרְדֵּן Jordan
אֶל־ ʔel- אֶל to
עֵ֖בֶר ʕˌēver עֵבֶר opposite
בְּנֵ֥י bᵊnˌê בֵּן son
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
22:11. quod cum audissent filii Israhel et ad eos certi nuntii detulissent aedificasse filios Ruben et Gad et dimidiae tribus Manasse altare in terra Chanaan super Iordanis tumulos contra filios Israhel
And when the children of Israel had heard of it, and certain messengers brought them an account that the children of Ruben, and of Gad, and the half tribe of Manasses had built an altar in the land of Chanaan, upon the banks of the Jordan, over against the children of Israel:
22:11. And when the sons of Israel had heard of it, and certain messengers had reported to them that the sons of Reuben, and of Gad, and of the one half tribe of Manasseh had built an altar in the land of Canaan, upon the hills of the Jordan, facing the sons of Israel,
22:11. And the children of Israel heard say, Behold, the children of Reuben and the children of Gad and the half tribe of Manasseh have built an altar over against the land of Canaan, in the borders of Jordan, at the passage of the children of Israel.
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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
11: В приводимых здесь словах западно-иорданских израильтян некоторые из библеистов находят выражение другого представления о жертвеннике, как воздвигнутом будто бы на восточной стороне Иордана. Это представление выраженное еще И. Флавием в его Древностях (V, 1, 26), высказано и в нашей отечественной литературе в виде как будто общепринятого понимания [А. А. Олесницкий. Мегалитические памятники Святой Земли, с. 159–160.]. Основания для этого указываются в том что слова в окрестностях Иордана у 70-ти переведены epi tou Galaad tou Iordanou — «в Гааладе Иордана», и что последние слова стиха, читаемые в еврейск. тексте (эл эвер беней иераэл) значат «по ту сторону сынов Израилевых» [См., наприм., Dillmann. Numeri-Iosua, 576–577.] . И то и другое основание имеет однако, призрачный характер. Перевод еврейск слова «гелилот», значащего «округ, окрестность», через название Галаад находится только в древнем Ватиканском списке, в других древних в позднейших греческих списках оно или заменяется оставленным без перевода Galilwq — в Галилофе, по славянской Библии или исключается, как в Лукиановских списках, в которых читается только epi tou Iordanou — «у Иордана». При таком состоянии чтений греческих списков, относительно данного выражения представляемое Ватикан. списком речение «Галаад», как явление исключительное, не повторяемое в других списках не может служить надежным основанием для выводов. Скорее оно возбуждает мысль об ошибке писца, написавшего более известное название «Галаад» вместо «Гелилот», каковая ошибка в других греч. списках была избегнута и не повторена. Что касается вышеприведенного перевода еврейских слов, то правильность его более чем сомнительна. Что слово «эвер» не значит всегда «по ту сторону» это было уже указано выше (I:14). Что не в этом значении употреблено оно в данном месте, видно из необычности выражения, получаемого при переводе этого слова в таком значении: «по ту сторону сынов Израилевых». Выражение «по ту сторону Иордана… реки» понятно, но сказать «по ту сторону сынов Израилевых» значило бы употребить выражение непонятное, необычное, как это видно из того, что в других местах ветхозаветных книг такого выражения не встречается. Если бы имелось при этом в виду обозначить другую, восточную сторону Иордана, то после «эвер» поставлено было бы «Иордан» как в других местах. Если библейским писателем не дано этот необходимого дополнения, то нужно думать что слово «эвер» употреблено здесь в другом значении, именно в значении «переход, переправа», каково первоначальное значение этого слова, как имени существительного. В таком значении оно действительно принято было еще Симмахом, у которого переведены рассматриваемые слова proV thn diabasin twn uiwn Israhl [Field. Origenis Hexaplorum…] — «у перехода сынов Израилевых». При этом под «переходом» разумеется, как можно думать, указанное выше место переправы через Иордан, находящееся около горы Саргабэ, на пути из западно-иорданской страны в восточно-иорданскую, на котором в позднейшее время устроен был мост. Есть, однако, еще другой перевод выражения «эл-евер» в данном месте словами «на стороне сынов израилевых» [Разумеются еврейские словари: Генезия в 9-м издании и Фюрста, а равно перевод Петербургской духовной академии.], т. е. на той стороне, на которой жили сыны Израилевы, противополагаемые сынам Рувимовым, сынам Гадовым и половине колена Манассиина. И при этом переводе рассматриваемое выражение является также чуждым представления о восточно-иорданской стороне, как месте жертвенника, о котором идет речь. (Дальнейшее подтверждение представления о месте жертвенника на западной стороне Иордана см. в 19: ст.). Несмотря на существование такого рода переводов рассматриваемого выражения, комментаторы критического направления стоят за передачу его словами: «по ту сторону сынов Израилевых» потому, что выражаемое последним представление о месте жертвенника на восточной стороне Иордана, а не на западной, какое выражена в 10-м ст., служит подтверждением их мнения о различных по своим воззрениям письменных памятниках, из которых составлена XXII-я глава. Этот перевод, помимо неясности, справедливо может быть назван тенденциозным, внушаемым воззрениями отрицательной критики. Перевод насупротив сынов Израилевых соответствует переводу блаж. Иеронима: contra filios Israel — «против сынов Израилевых».
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:11: heard: Lev 17:8, Lev 17:9; Deu 12:5-7, Deu 13:12-14; Joh 20:1, Joh 20:12
at the passage: Jos 2:7, Jos 3:14-16; Jdg 12:5; Joh 1:28
Carl Friedrich Keil and Franz Delitzsch
22:11
The Israelites (on this side) heard that the tribes in question had built the altar "opposite to the land of Canaan" (lit. in the face or in front of the land of Canaan), אל־אבר, "at the opposite region of the children of Israel" (two descriptions which may be explained on the supposition that the name of Canaan is used in a restricted sense, the valley of the Jordan being expressly excepted, and Canaan considered as only extending to the valley of the Jordan). When they heard this, the whole congregation (in its heads and representatives) assembled at Shiloh, to go up, i.e., with the intention of going, to make war against them. The congregation supposed that the altar had been built as a place for sacrifice, and therefore regarded it as a wicked violation of the commandment of God with regard to the unity of the sacrificial altar (Lev 17:8-9; Deut 12:4.), which they ought to punish according to the law in Deut 13:13. This zeal was perfectly justifiable, and even praiseworthy, as the altar, even if not erected as a place for sacrifice, might easily be abused to that purpose, and thus become an occasion of sin to the whole nation. In any case, the two tribes and a half ought not to have erected such a building without the consent of Joshua or of the high priest.
(Note: "We know how sternly the law prohibited the use of two altars: because it was the will of God that His worship should be restricted to one place. When, therefore, from the very appearance it could not fail to occur to the mind of any one that they were establishing a second altar, who would not have condemned them as guilty of sacrilege, for introducing rites and ceremonies at variance with the law of God? And since it might so naturally be regarded as a wicked deed, they ought certainly to have consulted their brethren in so grave and important a matter; and it was especially wrong to pass by the high priest, when the will of God might have been learned from his lips. They were deserving of blame, therefore, because they acted as if they had been alone in the world, and did not consider what offence might easily arise from the novelty of their proceedings." - Calvin.)
John Gill
22:11 And the children of Israel heard say,.... Those that dwelt in the land of Canaan, for otherwise, as before observed, the two tribes and a half on the other side Jordan were Israelites also; and this is a further proof that the altar was built on their side, or those in the land of Canaan would have known of the building of it, and have seen them at it, and not come at the knowledge of it by hearsay only, as it seems they did, it being reported to them by some who had been in those parts, and had seen the structure:
behold, the children of Reuben, and the children of Gad, and the half tribe of Manasseh, have built an altar over against the land of Canaan; which clearly shows it was on the other side Jordan, though Noldius, who places it in the land of Canaan, renders the words, "in the neighbourhood of" it (l); which will not much help him, since it might be in the neighbourhood of it, and yet not in it:
in the borders of Jordan; on the banks of it, or in one of the meanders and windings of it, at a place where it ran out and fetched a compass in the land of Canaan:
at the passage of the children of Israel; where they passed over when they first came into Canaan, and where those tribes also passed over at their return; supposed to be the Bethabara beyond Jordan, where John was baptizing, Jn 1:28.
(l) "in vicinia", Noldius, No. 369. p. 80.
John Wesley
22:11 At the passage - Where they passed over Jordan, either at their first entrance into Canaan, or afterwards, and usually.
Robert Jamieson, A. R. Fausset and David Brown
22:11 CONTENTION THEREUPON. (Jos. 22:11-29)
and the children of Israel heard say--Fame speedily spread intelligence of what the trans-jordanic tribes had done. The act being suspected of some idolatrous design, the tribes rose in a mass, and repairing to the tabernacle at Shiloh, resolved to declare war against the two tribes and a half as apostates from God. On calmer and more mature consideration, however, they determined, in the first instance, to send a deputation consisting of the son of the high priest, and ten eminent persons from each tribe, to make inquiry into this rumored rebellion against God (Deut 13:13-15). The quality of the deputies evinced the deep solicitude that was felt on the occasion to maintain the purity of the divine worship throughout Israel. In the presumptive belief that the two tribes and a half had really built an altar, the deputies expressed astonishment at their so soon falling into such a heinous crime as that of violating the unity of divine worship (Ex 20:24; Lev 17:8-9; Deut 12:5-13). They reminded their eastern brethren of the disastrous consequences that were entailed on the nation at large by the apostasy at Peor and by the sin of Achan, and finally exhorted them, if they felt the want of the tabernacle and altar and repented of their rash choice in preferring worldly advantages to religious privileges, to remove to the western side of the Jordan, where all the tribes would form a united and obedient community of worshippers.
22:1222:12: եւ լուան որդիքն Իսրայէլի։ Եւ ժողովեցան որդիքն Իսրայէլի ՚ի Սելով, ելանել տա՛լ ընդ նոսա պատերազմ։
12. Երբ իսրայէլացիներն այս լսեցին, հաւաքուեցին Սելովում, որ ելնեն պատերազմելու նրանց դէմ:
12 Երբ Իսրայէլի որդիները լսեցին, բոլոր Իսրայէլի որդիները Սելովին մէջ հաւաքուեցան, որպէս զի անոնց վրայ երթան պատերազմելու համար։
եւ լուան որդիքն Իսրայելի, եւ ժողովեցան որդիքն Իսրայելի ի Սելով, ելանել տալ ընդ նոսա պատերազմ:

22:12: եւ լուան որդիքն Իսրայէլի։ Եւ ժողովեցան որդիքն Իսրայէլի ՚ի Սելով, ելանել տա՛լ ընդ նոսա պատերազմ։
12. Երբ իսրայէլացիներն այս լսեցին, հաւաքուեցին Սելովում, որ ելնեն պատերազմելու նրանց դէմ:
12 Երբ Իսրայէլի որդիները լսեցին, բոլոր Իսրայէլի որդիները Սելովին մէջ հաւաքուեցան, որպէս զի անոնց վրայ երթան պատերազմելու համար։
zohrab-1805▾ eastern-1994▾ western am▾
22:1212: Когда услышали [сие] сыны Израилевы, то собралось все общество сынов Израилевых в Силом, чтоб идти против них войною.
22:12 καὶ και and; even συνηθροίσθησαν συναθροιζω congregate; collect πάντες πας all; every οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel εἰς εις into; for Σηλω σηλω as such; that ἀναβάντες αναβαινω step up; ascend ἐκπολεμῆσαι εκπολεμεω he; him
22:12 וַֽ wˈa וְ and יִּשְׁמְע֖וּ yyišmᵊʕˌû שׁמע hear בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וַ wa וְ and יִּקָּ֨הֲל֜וּ yyiqqˌāhᵃlˈû קהל assemble כָּל־ kol- כֹּל whole עֲדַ֤ת ʕᵃḏˈaṯ עֵדָה gathering בְּנֵֽי־ bᵊnˈê- בֵּן son יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel שִׁלֹ֔ה šilˈō שִׁלֹה Shiloh לַ la לְ to עֲלֹ֥ות ʕᵃlˌôṯ עלה ascend עֲלֵיהֶ֖ם ʕᵃlêhˌem עַל upon לַ la לְ to † הַ the צָּבָֽא׃ פ ṣṣāvˈā . f צָבָא service
22:12. convenerunt omnes in Silo ut ascenderent et dimicarent contra eosThey all assembled in Silo, to go up and fight against them.
12. And when the children of Israel heard of it, the whole congregation of the children of Israel gathered themselves together at Shiloh, to go up against them to war.
22:12. they all assembled at Shiloh, so that they might go up and battle against them.
22:12. And when the children of Israel heard [of it], the whole congregation of the children of Israel gathered themselves together at Shiloh, to go up to war against them.
And when the children of Israel heard [of it], the whole congregation of the children of Israel gathered themselves together at Shiloh, to go up to war against them:

12: Когда услышали [сие] сыны Израилевы, то собралось все общество сынов Израилевых в Силом, чтоб идти против них войною.
22:12
καὶ και and; even
συνηθροίσθησαν συναθροιζω congregate; collect
πάντες πας all; every
οἱ ο the
υἱοὶ υιος son
Ισραηλ ισραηλ.1 Israel
εἰς εις into; for
Σηλω σηλω as such; that
ἀναβάντες αναβαινω step up; ascend
ἐκπολεμῆσαι εκπολεμεω he; him
22:12
וַֽ wˈa וְ and
יִּשְׁמְע֖וּ yyišmᵊʕˌû שׁמע hear
בְּנֵ֣י bᵊnˈê בֵּן son
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וַ wa וְ and
יִּקָּ֨הֲל֜וּ yyiqqˌāhᵃlˈû קהל assemble
כָּל־ kol- כֹּל whole
עֲדַ֤ת ʕᵃḏˈaṯ עֵדָה gathering
בְּנֵֽי־ bᵊnˈê- בֵּן son
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
שִׁלֹ֔ה šilˈō שִׁלֹה Shiloh
לַ la לְ to
עֲלֹ֥ות ʕᵃlˌôṯ עלה ascend
עֲלֵיהֶ֖ם ʕᵃlêhˌem עַל upon
לַ la לְ to
הַ the
צָּבָֽא׃ פ ṣṣāvˈā . f צָבָא service
22:12. convenerunt omnes in Silo ut ascenderent et dimicarent contra eos
They all assembled in Silo, to go up and fight against them.
22:12. they all assembled at Shiloh, so that they might go up and battle against them.
22:12. And when the children of Israel heard [of it], the whole congregation of the children of Israel gathered themselves together at Shiloh, to go up to war against them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: Побуждение, по которому израильтяне западной стороны Иордана, услышав о построении жертвенника, решили идти войною против восточно-иорданских колен, заключалось в том, что они видали в этом сооружении намерение последних приносить свои жертвы Богу на этом жертвеннике, что запрещено было в законе (Лев XVII:8–9; Втор XII:5–14).
Adam Clarke: Commentary on the Bible - 1831
22:12: To go up to war against them - Supposing that they had built this altar in opposition to that which Moses, by the command of God, had erected, and were consequently become rebels against God and the Israelitish constitution, and should be treated as such. Their great concern for the glory of God led them to take this step, which at first view might appear precipitate; but, that they might do nothing rashly, they first sent Phinehas and ten princes, one out of each tribe, to require an explanation of their motives in erecting this altar.
Albert Barnes: Notes on the Bible - 1834
22:12: Gathered themselves together - The various tribes had already dispersed to their homes, and were now summoned together again.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:12: the whole: Supposing they had built this altar for sacrifice, in opposition to the command of God, they considered them as rebels against God and the Israelitish constitution. Deu 13:15; Jdg 20:1-11; Act 11:2, Act 11:3; Rom 10:2; Gal 4:17, Gal 4:18
Geneva 1599
22:12 And when the children of Israel heard [of it], the whole congregation of the children of Israel gathered themselves together at Shiloh, to go up (g) to war against them.
(g) Such was their zeal, that they would rather lose their lives, that allow the true religion to be changed or corrupted.
John Gill
22:12 And when the children of Israel heard of it,.... Of the building the altar in the above place, namely, the nine tribes and a half settled in the land of Canaan:
the whole congregation of the children of Israel gathered themselves together at Shiloh; where the tabernacle and altar of the Lord were, whose cause they undertook to avenge, being injured as they imagined by the altar the other tribes had built, and where they could consult the Lord by Urim and Thummim, if needful; hither they repaired from the several places around, where their tribes were settled; not the whole body of the people, but their heads and representatives:
to go up to war against them; to consult about it, and to prepare for it, which they were obliged to do by the law of God, as in the case of a city, so of a tribe drawn aside to idolatry; and which they imagined was the case of these tribes, or at least what they had done had a tendency to apostasy from the true worship of God, which they were zealous to defend at the hazard of their lives, and though it should issue in an extirpation of one or more of their tribes; see Deut 13:12.
John Wesley
22:12 The children of Israel - Not in their own persons, not by their elders, who used to transact all affairs of this kind in the name of all the people. Against them - As apostates from God, according to God's command in that case, Deut 13:13. &c.
22:1322:13: Եւ առաքեցին որդիքն Իսրայէլի առ որդիսն Ռուբինի, եւ առ որդիսն Գադայ, եւ առ կէս ցեղին Մանասէի ՚ի Գաղաադ, զՓենէէ՛ս զորդի Եղիազարու որդւոյ Ահարոնի քահանայի.
13. Իսրայէլացիները Ռուբէնի որդիների, Գադի որդիների եւ Մանասէի կէս ցեղի մօտ՝ Գաղաադ ուղարկեցին Ահարոն քահանայի որդու՝ Եղիազարի որդի Փենէէսին
13 Իսրայէլի որդիները Ռուբէնեաններուն, Գադեաններուն ու Մանասէի կէս ցեղին՝ Գաղաադի երկիրը ղրկեցին Եղիազարին որդին Փենէհէս քահանան
Եւ առաքեցին որդիքն Իսրայելի առ որդիսն Ռուբենի եւ առ որդիսն Գադայ եւ առ կէս ցեղին Մանասէի ի Գաղաադ, զՓենէէս զորդի Եղիազարու [376]որդւոյ Ահարոնի`` քահանայի:

22:13: Եւ առաքեցին որդիքն Իսրայէլի առ որդիսն Ռուբինի, եւ առ որդիսն Գադայ, եւ առ կէս ցեղին Մանասէի ՚ի Գաղաադ, զՓենէէ՛ս զորդի Եղիազարու որդւոյ Ահարոնի քահանայի.
13. Իսրայէլացիները Ռուբէնի որդիների, Գադի որդիների եւ Մանասէի կէս ցեղի մօտ՝ Գաղաադ ուղարկեցին Ահարոն քահանայի որդու՝ Եղիազարի որդի Փենէէսին
13 Իսրայէլի որդիները Ռուբէնեաններուն, Գադեաններուն ու Մանասէի կէս ցեղին՝ Գաղաադի երկիրը ղրկեցին Եղիազարին որդին Փենէհէս քահանան
zohrab-1805▾ eastern-1994▾ western am▾
22:1313: Впрочем сыны Израилевы [прежде] послали к сынам Рувимовым и к сынам Гадовым и к половине колена Манассиина в землю Галаадскую Финееса, сына Елеазара, священника,
22:13 καὶ και and; even ἀπέστειλαν αποστελλω send off / away οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel πρὸς προς to; toward τοὺς ο the υἱοὺς υιος son Ρουβην ρουβην Reuben καὶ και and; even πρὸς προς to; toward τοὺς ο the υἱοὺς υιος son Γαδ γαδ Gad; Gath καὶ και and; even πρὸς προς to; toward τὸ ο the ἥμισυ ημισυς half φυλῆς φυλη tribe Μανασση μανασσης Manassēs; Manassis εἰς εις into; for γῆν γη earth; land Γαλααδ γαλααδ the τε τε both; and Φινεες φινεες son Ελεαζαρ ελεαζαρ Eleazar υἱοῦ υιος son Ααρων ααρων Aarōn; Aaron τοῦ ο the ἀρχιερέως αρχιερευς ruling priest
22:13 וַ wa וְ and יִּשְׁלְח֨וּ yyišlᵊḥˌû שׁלח send בְנֵֽי־ vᵊnˈê- בֵּן son יִשְׂרָאֵ֜ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֶל־ ʔel- אֶל to בְּנֵי־ bᵊnê- בֵּן son רְאוּבֵ֧ן rᵊʔûvˈēn רְאוּבֵן Reuben וְ wᵊ וְ and אֶל־ ʔel- אֶל to בְּנֵי־ bᵊnê- בֵּן son גָ֛ד ḡˈāḏ גָּד Gad וְ wᵊ וְ and אֶל־ ʔel- אֶל to חֲצִ֥י ḥᵃṣˌî חֲצִי half שֵֽׁבֶט־ šˈēveṭ- שֵׁבֶט rod מְנַשֶּׁ֖ה mᵊnaššˌeh מְנַשֶּׁה Manasseh אֶל־ ʔel- אֶל to אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth הַ ha הַ the גִּלְעָ֑ד ggilʕˈāḏ גִּלְעָד Gilead אֶת־ ʔeṯ- אֵת [object marker] פִּינְחָ֖ס pînᵊḥˌās פִּינְחָס Phinehas בֶּן־ ben- בֵּן son אֶלְעָזָ֥ר ʔelʕāzˌār אֶלְעָזָר Eleazar הַ ha הַ the כֹּהֵֽן׃ kkōhˈēn כֹּהֵן priest
22:13. et interim miserunt ad illos in terram Galaad Finees filium Eleazar sacerdotemAnd in the mean time they sent to them into the land of Galaad, Phinees the son of Eleazar the priest,
13. And the children of Israel sent unto the children of Reuben, and to the children of Gad, and to the half tribe of Manasseh, into the land of Gilead, Phinehas the son of Eleazar the priest;
22:13. And in the interim, they sent to them, in the land of Gilead, Phinehas, the son of Eleazar, the priest,
22:13. And the children of Israel sent unto the children of Reuben, and to the children of Gad, and to the half tribe of Manasseh, into the land of Gilead, Phinehas the son of Eleazar the priest,
And the children of Israel sent unto the children of Reuben, and to the children of Gad, and to the half tribe of Manasseh, into the land of Gilead, Phinehas the son of Eleazar the priest:

13: Впрочем сыны Израилевы [прежде] послали к сынам Рувимовым и к сынам Гадовым и к половине колена Манассиина в землю Галаадскую Финееса, сына Елеазара, священника,
22:13
καὶ και and; even
ἀπέστειλαν αποστελλω send off / away
οἱ ο the
υἱοὶ υιος son
Ισραηλ ισραηλ.1 Israel
πρὸς προς to; toward
τοὺς ο the
υἱοὺς υιος son
Ρουβην ρουβην Reuben
καὶ και and; even
πρὸς προς to; toward
τοὺς ο the
υἱοὺς υιος son
Γαδ γαδ Gad; Gath
καὶ και and; even
πρὸς προς to; toward
τὸ ο the
ἥμισυ ημισυς half
φυλῆς φυλη tribe
Μανασση μανασσης Manassēs; Manassis
εἰς εις into; for
γῆν γη earth; land
Γαλααδ γαλααδ the
τε τε both; and
Φινεες φινεες son
Ελεαζαρ ελεαζαρ Eleazar
υἱοῦ υιος son
Ααρων ααρων Aarōn; Aaron
τοῦ ο the
ἀρχιερέως αρχιερευς ruling priest
22:13
וַ wa וְ and
יִּשְׁלְח֨וּ yyišlᵊḥˌû שׁלח send
בְנֵֽי־ vᵊnˈê- בֵּן son
יִשְׂרָאֵ֜ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אֶל־ ʔel- אֶל to
בְּנֵי־ bᵊnê- בֵּן son
רְאוּבֵ֧ן rᵊʔûvˈēn רְאוּבֵן Reuben
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
בְּנֵי־ bᵊnê- בֵּן son
גָ֛ד ḡˈāḏ גָּד Gad
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
חֲצִ֥י ḥᵃṣˌî חֲצִי half
שֵֽׁבֶט־ šˈēveṭ- שֵׁבֶט rod
מְנַשֶּׁ֖ה mᵊnaššˌeh מְנַשֶּׁה Manasseh
אֶל־ ʔel- אֶל to
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
הַ ha הַ the
גִּלְעָ֑ד ggilʕˈāḏ גִּלְעָד Gilead
אֶת־ ʔeṯ- אֵת [object marker]
פִּינְחָ֖ס pînᵊḥˌās פִּינְחָס Phinehas
בֶּן־ ben- בֵּן son
אֶלְעָזָ֥ר ʔelʕāzˌār אֶלְעָזָר Eleazar
הַ ha הַ the
כֹּהֵֽן׃ kkōhˈēn כֹּהֵן priest
22:13. et interim miserunt ad illos in terram Galaad Finees filium Eleazar sacerdotem
And in the mean time they sent to them into the land of Galaad, Phinees the son of Eleazar the priest,
22:13. And in the interim, they sent to them, in the land of Gilead, Phinehas, the son of Eleazar, the priest,
22:13. And the children of Israel sent unto the children of Reuben, and to the children of Gad, and to the half tribe of Manasseh, into the land of Gilead, Phinehas the son of Eleazar the priest,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: Предварительное посольство от западно-иорданских колен к восточно-иорданским было отправлено согласно с законом, требовавшим, чтобы в случае известия о появлении нечестивых людей в каком-либо из израильских городов произведено было тщательное расследование дала, и только если это известие оказывалось справедливым, виновные были подвергаемы наказанию (Втор XIII:12–16).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:13: sent: Deu 13:14; Jdg 20:12; Pro 20:18; Mat 18:15
Phinehas: Exo 6:25; Num 25:7, Num 25:11-13; Jdg 20:28; Psa 106:30, Psa 106:31; Pro 25:9-13
Carl Friedrich Keil and Franz Delitzsch
22:13
The congregation therefore sent Phinehas, the son of the high priest and his presumptive successor in this office, with ten princes, one from each tribe (not the tribe-princes, but a head of the fathers' houses of the families of Israel), to Gilead, to the two tribes and a half, to call them to account for building the altar.
John Gill
22:13 And the children of Israel,.... In the land of Canaan:
sent unto the children of Reuben, and to the children of Gad, and to the half tribe of Manasseh, unto the land of Gilead; they were possessed of, and had now returned unto and dwelt in; hither they sent an embassy to them, to inquire into the truth of what they had heard, and the reason of it, before they went to war with them, or proclaimed it, or took any further steps towards it; and which they were obliged to do by the above law, when there was any suspicion of idolatry, and any good ground and reason for it, Deut 13:14; and at the head of this deputation was
Phinehas the son of Eleazar the priest; a man zealous for the Lord of hosts, and his glory, of which there is an instance in Num 25:7; and so a fit person to be employed in this affair, who would be faithful, bold, and zealous, as well as capable of giving advice and counsel to both parties, if needful.
22:1422:14: եւ տասն այր յիշխանացն ընդ նմա, մի մի իշխան ՚ի նահապետացն, յամենայն ցեղիցն Իսրայէլի. իշխանք տանց նահապետաց էին հազարապետք Իսրայէլի։
14. եւ նրա հետ իշխաններից տասը մարդ՝ Իսրայէլի բոլոր ցեղերի նահապետներից մի-մի իշխան: Նահապետների տների այդ իշխաններն Իսրայէլի հազարապետներ էին:
14 Եւ անոր հետ տասը իշխան, այսինքն Իսրայէլի բոլոր ցեղերուն նահապետականներէն մէկ–մէկ իշխան, որոնց ամէն մէկը Իսրայէլի հազարաւորներու նահապետութիւններուն իշխաններ էին։
եւ տասն այր յիշխանացն ընդ նմա, մի մի իշխան ի նահապետացն` յամենայն ցեղիցն Իսրայելի. իշխանք տանց նահապետաց էին հազարապետք Իսրայելի:

22:14: եւ տասն այր յիշխանացն ընդ նմա, մի մի իշխան ՚ի նահապետացն, յամենայն ցեղիցն Իսրայէլի. իշխանք տանց նահապետաց էին հազարապետք Իսրայէլի։
14. եւ նրա հետ իշխաններից տասը մարդ՝ Իսրայէլի բոլոր ցեղերի նահապետներից մի-մի իշխան: Նահապետների տների այդ իշխաններն Իսրայէլի հազարապետներ էին:
14 Եւ անոր հետ տասը իշխան, այսինքն Իսրայէլի բոլոր ցեղերուն նահապետականներէն մէկ–մէկ իշխան, որոնց ամէն մէկը Իսրայէլի հազարաւորներու նահապետութիւններուն իշխաններ էին։
zohrab-1805▾ eastern-1994▾ western am▾
22:1414: и с ним десять начальников, по начальнику поколения от всех колен Израилевых; каждый из них был начальником поколения в тысячах Израилевых.
22:14 καὶ και and; even δέκα δεκα ten τῶν ο the ἀρχόντων αρχων ruling; ruler μετ᾿ μετα with; amid αὐτοῦ αυτος he; him ἄρχων αρχων ruling; ruler εἷς εις.1 one; unit ἀπὸ απο from; away οἴκου οικος home; household πατριᾶς πατρια lineage; family line ἀπὸ απο from; away πασῶν πας all; every φυλῶν φυλη tribe Ισραηλ ισραηλ.1 Israel ἄρχοντες αρχων ruling; ruler οἴκων οικος home; household πατριῶν πατρια lineage; family line εἰσιν ειμι be χιλίαρχοι χιλιαρχος commander Ισραηλ ισραηλ.1 Israel
22:14 וַ wa וְ and עֲשָׂרָ֤ה ʕᵃśārˈā עֲשָׂרָה ten נְשִׂאִים֙ nᵊśiʔîm נָשִׂיא chief עִמֹּ֔ו ʕimmˈô עִם with נָשִׂ֨יא nāśˌî נָשִׂיא chief אֶחָ֜ד ʔeḥˈāḏ אֶחָד one נָשִׂ֤יא nāśˈî נָשִׂיא chief אֶחָד֙ ʔeḥˌāḏ אֶחָד one לְ lᵊ לְ to בֵ֣ית vˈêṯ בַּיִת house אָ֔ב ʔˈāv אָב father לְ lᵊ לְ to כֹ֖ל ḵˌōl כֹּל whole מַטֹּ֣ות maṭṭˈôṯ מַטֶּה staff יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וְ wᵊ וְ and אִ֨ישׁ ʔˌîš אִישׁ man רֹ֧אשׁ rˈōš רֹאשׁ head בֵּית־ bêṯ- בַּיִת house אֲבֹותָ֛ם ʔᵃvôṯˈām אָב father הֵ֖מָּה hˌēmmā הֵמָּה they לְ lᵊ לְ to אַלְפֵ֥י ʔalᵊfˌê אֶלֶף group of thousand יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
22:14. et decem principes cum eo singulos de tribubus singulisAnd ten princes with him, one of every tribe.
14. and with him ten princes, one prince of a fathers’ house for each of the tribes of Israel; and they were every one of them head of their fathers’ houses among the thousands of Israel.
22:14. and ten leaders with him, one from each tribe.
22:14. And with him ten princes, of each chief house a prince throughout all the tribes of Israel; and each one [was] an head of the house of their fathers among the thousands of Israel.
And with him ten princes, of each chief house a prince throughout all the tribes of Israel; and each one [was] an head of the house of their fathers among the thousands of Israel:

14: и с ним десять начальников, по начальнику поколения от всех колен Израилевых; каждый из них был начальником поколения в тысячах Израилевых.
22:14
καὶ και and; even
δέκα δεκα ten
τῶν ο the
ἀρχόντων αρχων ruling; ruler
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
ἄρχων αρχων ruling; ruler
εἷς εις.1 one; unit
ἀπὸ απο from; away
οἴκου οικος home; household
πατριᾶς πατρια lineage; family line
ἀπὸ απο from; away
πασῶν πας all; every
φυλῶν φυλη tribe
Ισραηλ ισραηλ.1 Israel
ἄρχοντες αρχων ruling; ruler
οἴκων οικος home; household
πατριῶν πατρια lineage; family line
εἰσιν ειμι be
χιλίαρχοι χιλιαρχος commander
Ισραηλ ισραηλ.1 Israel
22:14
וַ wa וְ and
עֲשָׂרָ֤ה ʕᵃśārˈā עֲשָׂרָה ten
נְשִׂאִים֙ nᵊśiʔîm נָשִׂיא chief
עִמֹּ֔ו ʕimmˈô עִם with
נָשִׂ֨יא nāśˌî נָשִׂיא chief
אֶחָ֜ד ʔeḥˈāḏ אֶחָד one
נָשִׂ֤יא nāśˈî נָשִׂיא chief
אֶחָד֙ ʔeḥˌāḏ אֶחָד one
לְ lᵊ לְ to
בֵ֣ית vˈêṯ בַּיִת house
אָ֔ב ʔˈāv אָב father
לְ lᵊ לְ to
כֹ֖ל ḵˌōl כֹּל whole
מַטֹּ֣ות maṭṭˈôṯ מַטֶּה staff
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וְ wᵊ וְ and
אִ֨ישׁ ʔˌîš אִישׁ man
רֹ֧אשׁ rˈōš רֹאשׁ head
בֵּית־ bêṯ- בַּיִת house
אֲבֹותָ֛ם ʔᵃvôṯˈām אָב father
הֵ֖מָּה hˌēmmā הֵמָּה they
לְ lᵊ לְ to
אַלְפֵ֥י ʔalᵊfˌê אֶלֶף group of thousand
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
22:14. et decem principes cum eo singulos de tribubus singulis
And ten princes with him, one of every tribe.
22:14. and ten leaders with him, one from each tribe.
22:14. And with him ten princes, of each chief house a prince throughout all the tribes of Israel; and each one [was] an head of the house of their fathers among the thousands of Israel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:14: chief house: Heb. house of the father
an head: Exo 18:25; Num 1:4
John Gill
22:14 And with him ten princes, of each chief house a prince,
throughout all the tribes of Israel,.... The nine tribes and a half, so that the half tribe of Manasseh sent a prince, as well as the whole tribes:
and each one was an head of the house of their fathers among the thousands of Israel; that is, among the rulers of the thousands of Israel; and so the Greek version calls them Chiliarchs, rulers of thousands; for the people were divided into tens, fifties, hundreds, and thousands, over whom there were distinct rulers, Ex 18:25. Now these were among the chief of them, of the highest rank and authority; they were the chief princes, heads of several tribes; a very honourable deputation this! the son of the high priest, and ten princes, the heads of the tribes; these were chosen and sent, partly in honour to their brethren beyond Jordan, and partly that they might carry the greater authority with them, and prevail upon them to hearken to them.
22:1522:15: Եւ եկին առ որդիսն Ռուբինի, եւ առ որդիսն Գադայ, եւ առ կէս ցեղին Մանասէի ՚ի Գաղաադ, խօսեցա՛ն ընդ նոսա՝ եւ ասեն.
15. Նրանք եկան Գաղաադ, Ռուբէնի որդիների, Գադի որդիների եւ Մանասէի կէս ցեղի մօտ, խօսեցին նրանց հետ ու ասացին.
15 Անոնք Գաղաադի երկիրը գացին Ռուբէնին որդիներուն, Գադին որդիներուն ու Մանասէին կէս ցեղին եւ անոնց հետ խօսեցան՝ ըսելով.
եւ եկին առ որդիսն Ռուբենի եւ առ որդիսն Գադայ եւ առ կէս ցեղին Մանասէի ի Գաղաադ. խօսեցան ընդ նոսա եւ ասեն:

22:15: Եւ եկին առ որդիսն Ռուբինի, եւ առ որդիսն Գադայ, եւ առ կէս ցեղին Մանասէի ՚ի Գաղաադ, խօսեցա՛ն ընդ նոսա՝ եւ ասեն.
15. Նրանք եկան Գաղաադ, Ռուբէնի որդիների, Գադի որդիների եւ Մանասէի կէս ցեղի մօտ, խօսեցին նրանց հետ ու ասացին.
15 Անոնք Գաղաադի երկիրը գացին Ռուբէնին որդիներուն, Գադին որդիներուն ու Մանասէին կէս ցեղին եւ անոնց հետ խօսեցան՝ ըսելով.
zohrab-1805▾ eastern-1994▾ western am▾
22:1515: И пришли они к сынам Рувимовым и к сынам Гадовым и к половине колена Манассиина в землю Галаад и говорили им и сказали:
22:15 καὶ και and; even παρεγένοντο παραγινομαι happen by; come by / to / along πρὸς προς to; toward τοὺς ο the υἱοὺς υιος son Γαδ γαδ Gad; Gath καὶ και and; even πρὸς προς to; toward τοὺς ο the υἱοὺς υιος son Ρουβην ρουβην Reuben καὶ και and; even πρὸς προς to; toward τοὺς ο the ἡμίσεις ημισυς half φυλῆς φυλη tribe Μανασση μανασσης Manassēs; Manassis εἰς εις into; for γῆν γη earth; land Γαλααδ γαλααδ and; even ἐλάλησαν λαλεω talk; speak πρὸς προς to; toward αὐτοὺς αυτος he; him λέγοντες λεγω tell; declare
22:15 וַ wa וְ and יָּבֹ֜אוּ yyāvˈōʔû בוא come אֶל־ ʔel- אֶל to בְּנֵי־ bᵊnê- בֵּן son רְאוּבֵ֧ן rᵊʔûvˈēn רְאוּבֵן Reuben וְ wᵊ וְ and אֶל־ ʔel- אֶל to בְּנֵי־ bᵊnê- בֵּן son גָ֛ד ḡˈāḏ גָּד Gad וְ wᵊ וְ and אֶל־ ʔel- אֶל to חֲצִ֥י ḥᵃṣˌî חֲצִי half שֵֽׁבֶט־ šˈēveṭ- שֵׁבֶט rod מְנַשֶּׁ֖ה mᵊnaššˌeh מְנַשֶּׁה Manasseh אֶל־ ʔel- אֶל to אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth הַ ha הַ the גִּלְעָ֑ד ggilʕˈāḏ גִּלְעָד Gilead וַ wa וְ and יְדַבְּר֥וּ yᵊḏabbᵊrˌû דבר speak אִתָּ֖ם ʔittˌām אֵת together with לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say
22:15. qui venerunt ad filios Ruben et Gad et dimidiae tribus Manasse in terram Galaad dixeruntque ad eosWho came to the children of Ruben, and of Gad, and the half tribe of Manasses, into the land of Galaad, and said to them:
15. And they came unto the children of Reuben, and to the children of Gad, and to the half tribe of Manasseh, unto the land of Gilead, and they spake with them, saying,
22:15. And they went to the sons of Reuben, and of Gad, and of the one half tribe of Manasseh, in the land of Gilead, and they said to them:
22:15. And they came unto the children of Reuben, and to the children of Gad, and to the half tribe of Manasseh, unto the land of Gilead, and they spake with them, saying,
And they came unto the children of Reuben, and to the children of Gad, and to the half tribe of Manasseh, unto the land of Gilead, and they spake with them, saying:

15: И пришли они к сынам Рувимовым и к сынам Гадовым и к половине колена Манассиина в землю Галаад и говорили им и сказали:
22:15
καὶ και and; even
παρεγένοντο παραγινομαι happen by; come by / to / along
πρὸς προς to; toward
τοὺς ο the
υἱοὺς υιος son
Γαδ γαδ Gad; Gath
καὶ και and; even
πρὸς προς to; toward
τοὺς ο the
υἱοὺς υιος son
Ρουβην ρουβην Reuben
καὶ και and; even
πρὸς προς to; toward
τοὺς ο the
ἡμίσεις ημισυς half
φυλῆς φυλη tribe
Μανασση μανασσης Manassēs; Manassis
εἰς εις into; for
γῆν γη earth; land
Γαλααδ γαλααδ and; even
ἐλάλησαν λαλεω talk; speak
πρὸς προς to; toward
αὐτοὺς αυτος he; him
λέγοντες λεγω tell; declare
22:15
וַ wa וְ and
יָּבֹ֜אוּ yyāvˈōʔû בוא come
אֶל־ ʔel- אֶל to
בְּנֵי־ bᵊnê- בֵּן son
רְאוּבֵ֧ן rᵊʔûvˈēn רְאוּבֵן Reuben
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
בְּנֵי־ bᵊnê- בֵּן son
גָ֛ד ḡˈāḏ גָּד Gad
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
חֲצִ֥י ḥᵃṣˌî חֲצִי half
שֵֽׁבֶט־ šˈēveṭ- שֵׁבֶט rod
מְנַשֶּׁ֖ה mᵊnaššˌeh מְנַשֶּׁה Manasseh
אֶל־ ʔel- אֶל to
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
הַ ha הַ the
גִּלְעָ֑ד ggilʕˈāḏ גִּלְעָד Gilead
וַ wa וְ and
יְדַבְּר֥וּ yᵊḏabbᵊrˌû דבר speak
אִתָּ֖ם ʔittˌām אֵת together with
לֵ לְ to
אמֹֽר׃ ʔmˈōr אמר say
22:15. qui venerunt ad filios Ruben et Gad et dimidiae tribus Manasse in terram Galaad dixeruntque ad eos
Who came to the children of Ruben, and of Gad, and the half tribe of Manasses, into the land of Galaad, and said to them:
22:15. And they went to the sons of Reuben, and of Gad, and of the one half tribe of Manasseh, in the land of Gilead, and they said to them:
22:15. And they came unto the children of Reuben, and to the children of Gad, and to the half tribe of Manasseh, unto the land of Gilead, and they spake with them, saying,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:15: the whole, Jos 22:12; Mat 18:17; Co1 1:10, Co1 5:4; Gal 1:1, Gal 1:2, trespass, Lev 5:19, Lev 26:40; Num 5:6; Ch1 21:3; Ch2 26:18, Ch2 28:13; Ezr 9:2, Ezr 9:15; Mat 6:14, Mat 6:15, to turn, Jos 22:18; Exo 32:8; Num 14:43, Num 32:15; Deu 7:4, Deu 30:17; Ch2 10:19, Ch2 25:27; Heb 12:25, rebel, Lev 17:8, Lev 17:9; Deu 12:4-6, Deu 12:13, Deu 12:14; Sa1 15:23; Psa 78:8; Isa 63:10
John Gill
22:15 And they came unto the children of Reuben, and to the children of Gad, and to the half tribe of Manasseh, unto the land of Gilead,.... The deputation came thither; they either sent for the chiefs among the two tribes and a half, to meet them at some place, or they, having a notion of their coming, assembled together to receive them, and hear what they had to say to them:
and they spake with them, saying; as follows; very probably Phinehas was the mouth of the whole, for there could be but one speaker.
22:1622:16: Ա՛յսպէս ասէ ամենայն ժողովուրդն Տեառն. Զի՞նչ են յանցանքդ այդոքիկ՝ զոր յանցեայք առաջի Տեառն Աստուծոյ Իսրայէլի, դառնալ յե՛տս ՚ի Տեառնէ, շինել ձեզ սեղան. եւ լինել ձեզ ապստա՛մբ ՚ի Տեառնէ Աստուծոյ մերմէ[2404]։ [2404] Յօրինակին. Դառնալ յետ ՚ի Տեառնէ։ Ուր ոմանք. դառնալ այսօր յետս ՚ի Տեառնէ շինել ձեզ սեղան. եւ եղիցի եթէ ապստամբիցէք այսօր ՚ի Տեառնէ Աստուծոյ ձերմէ։
16. «Տիրոջ ամբողջ ժողովուրդն այսպէս է ասում. “Այդ ի՞նչ յանցանք գործեցիք Իսրայէլի Տէր Աստծու դէմ՝ խոտորուելով Տիրոջից, ձեզ համար զոհասեղան շինելով եւ մեր Տէր Աստծու դէմ ապստամբելով:
16 «Տէրոջը բոլոր ժողովուրդը այսպէս կ’ըսէ. ‘Այդ ի՞նչ մեղք է, որ դուք Իսրայէլի Աստուծոյ դէմ գործեցիք՝ Տէրոջմէն խոտորելով եւ Տէրոջը դէմ ապստամբութիւն ընելու համար ձեզի սեղան շինեցիք։
Այսպէս ասէ ամենայն ժողովուրդն Տեառն. Զի՞նչ են յանցանքդ այդոքիկ զոր յանցեայք առաջի [377]Տեառն Աստուծոյ Իսրայելի, դառնալ[378] յետս ի Տեառնէ, շինել ձեզ սեղան, եւ լինել ձեզ[379] ապստամբ ի Տեառնէ [380]Աստուծոյ մերմէ:

22:16: Ա՛յսպէս ասէ ամենայն ժողովուրդն Տեառն. Զի՞նչ են յանցանքդ այդոքիկ՝ զոր յանցեայք առաջի Տեառն Աստուծոյ Իսրայէլի, դառնալ յե՛տս ՚ի Տեառնէ, շինել ձեզ սեղան. եւ լինել ձեզ ապստա՛մբ ՚ի Տեառնէ Աստուծոյ մերմէ[2404]։
[2404] Յօրինակին. Դառնալ յետ ՚ի Տեառնէ։ Ուր ոմանք. դառնալ այսօր յետս ՚ի Տեառնէ շինել ձեզ սեղան. եւ եղիցի եթէ ապստամբիցէք այսօր ՚ի Տեառնէ Աստուծոյ ձերմէ։
16. «Տիրոջ ամբողջ ժողովուրդն այսպէս է ասում. “Այդ ի՞նչ յանցանք գործեցիք Իսրայէլի Տէր Աստծու դէմ՝ խոտորուելով Տիրոջից, ձեզ համար զոհասեղան շինելով եւ մեր Տէր Աստծու դէմ ապստամբելով:
16 «Տէրոջը բոլոր ժողովուրդը այսպէս կ’ըսէ. ‘Այդ ի՞նչ մեղք է, որ դուք Իսրայէլի Աստուծոյ դէմ գործեցիք՝ Տէրոջմէն խոտորելով եւ Տէրոջը դէմ ապստամբութիւն ընելու համար ձեզի սեղան շինեցիք։
zohrab-1805▾ eastern-1994▾ western am▾
22:1616: так говорит все общество Господне: что это за преступление сделали вы пред Богом Израилевым, отступив ныне от Господа, соорудив себе жертвенник и восстав ныне против Господа?
22:16 τάδε οδε further; this λέγει λεγω tell; declare πᾶσα πας all; every ἡ ο the συναγωγὴ συναγωγη gathering κυρίου κυριος lord; master τίς τις.1 who?; what? ἡ ο the πλημμέλεια πλημμελεια this; he ἣν ος who; what ἐπλημμελήσατε πλημμελεω next to; before τοῦ ο the θεοῦ θεος God Ισραηλ ισραηλ.1 Israel ἀποστραφῆναι αποστρεφω turn away; alienate σήμερον σημερον today; present ἀπὸ απο from; away κυρίου κυριος lord; master οἰκοδομήσαντες οικοδομεω build ὑμῖν υμιν you ἑαυτοῖς εαυτου of himself; his own βωμὸν βωμος pedestal ἀποστάτας αποστατης you γενέσθαι γινομαι happen; become ἀπὸ απο from; away κυρίου κυριος lord; master
22:16 כֹּ֣ה kˈō כֹּה thus אָמְר֞וּ ʔāmᵊrˈû אמר say כֹּ֣ל׀ kˈōl כֹּל whole עֲדַ֣ת ʕᵃḏˈaṯ עֵדָה gathering יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH מָֽה־ mˈā- מָה what הַ ha הַ the מַּ֤עַל mmˈaʕal מַעַל unfaithfulness הַ ha הַ the זֶּה֙ zzˌeh זֶה this אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] מְעַלְתֶּם֙ mᵊʕaltˌem מעל be unfaithful בֵּ bē בְּ in אלֹהֵ֣י ʔlōhˈê אֱלֹהִים god(s) יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel לָ lā לְ to שׁ֣וּב šˈûv שׁוב return הַ ha הַ the יֹּ֔ום yyˈôm יֹום day מֵ mē מִן from אַחֲרֵ֖י ʔaḥᵃrˌê אַחַר after יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH בִּ bi בְּ in בְנֹֽותְכֶ֤ם vᵊnˈôṯᵊḵˈem בנה build לָכֶם֙ lāḵˌem לְ to מִזְבֵּ֔חַ mizbˈēₐḥ מִזְבֵּחַ altar לִ li לְ to מְרָדְכֶ֥ם mᵊrāḏᵊḵˌem מרד rebel הַ ha הַ the יֹּ֖ום yyˌôm יֹום day בַּ ba בְּ in יהוָֽה׃ [yhwˈāh] יְהוָה YHWH
22:16. haec mandat omnis populus Domini quae est ista transgressio cur reliquistis Dominum Deum Israhel aedificantes altare sacrilegum et a cultu illius recedentesThus saith all the people of the Lord: What meaneth this transgression? Why have you forsaken the Lord the God of Israel, building a sacrilegious altar, and revolting from the worship of him?
16. Thus saith the whole congregation of the LORD, What trespass is this that ye have committed against the God of Israel, to turn away this day from following the LORD, in that ye have builded you an altar, to rebel this day against the LORD?
22:16. “All the people of the Lord declare this: What is this transgression? Why have you forsaken the Lord, the God of Israel, by building a sacrilegious altar, and by withdrawing from the worship of him?
22:16. Thus saith the whole congregation of the LORD, What trespass [is] this that ye have committed against the God of Israel, to turn away this day from following the LORD, in that ye have builded you an altar, that ye might rebel this day against the LORD?
Thus saith the whole congregation of the LORD, What trespass [is] this that ye have committed against the God of Israel, to turn away this day from following the LORD, in that ye have builded you an altar, that ye might rebel this day against the LORD:

16: так говорит все общество Господне: что это за преступление сделали вы пред Богом Израилевым, отступив ныне от Господа, соорудив себе жертвенник и восстав ныне против Господа?
22:16
τάδε οδε further; this
λέγει λεγω tell; declare
πᾶσα πας all; every
ο the
συναγωγὴ συναγωγη gathering
κυρίου κυριος lord; master
τίς τις.1 who?; what?
ο the
πλημμέλεια πλημμελεια this; he
ἣν ος who; what
ἐπλημμελήσατε πλημμελεω next to; before
τοῦ ο the
θεοῦ θεος God
Ισραηλ ισραηλ.1 Israel
ἀποστραφῆναι αποστρεφω turn away; alienate
σήμερον σημερον today; present
ἀπὸ απο from; away
κυρίου κυριος lord; master
οἰκοδομήσαντες οικοδομεω build
ὑμῖν υμιν you
ἑαυτοῖς εαυτου of himself; his own
βωμὸν βωμος pedestal
ἀποστάτας αποστατης you
γενέσθαι γινομαι happen; become
ἀπὸ απο from; away
κυρίου κυριος lord; master
22:16
כֹּ֣ה kˈō כֹּה thus
אָמְר֞וּ ʔāmᵊrˈû אמר say
כֹּ֣ל׀ kˈōl כֹּל whole
עֲדַ֣ת ʕᵃḏˈaṯ עֵדָה gathering
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
מָֽה־ mˈā- מָה what
הַ ha הַ the
מַּ֤עַל mmˈaʕal מַעַל unfaithfulness
הַ ha הַ the
זֶּה֙ zzˌeh זֶה this
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
מְעַלְתֶּם֙ mᵊʕaltˌem מעל be unfaithful
בֵּ בְּ in
אלֹהֵ֣י ʔlōhˈê אֱלֹהִים god(s)
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
לָ לְ to
שׁ֣וּב šˈûv שׁוב return
הַ ha הַ the
יֹּ֔ום yyˈôm יֹום day
מֵ מִן from
אַחֲרֵ֖י ʔaḥᵃrˌê אַחַר after
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
בִּ bi בְּ in
בְנֹֽותְכֶ֤ם vᵊnˈôṯᵊḵˈem בנה build
לָכֶם֙ lāḵˌem לְ to
מִזְבֵּ֔חַ mizbˈēₐḥ מִזְבֵּחַ altar
לִ li לְ to
מְרָדְכֶ֥ם mᵊrāḏᵊḵˌem מרד rebel
הַ ha הַ the
יֹּ֖ום yyˌôm יֹום day
בַּ ba בְּ in
יהוָֽה׃ [yhwˈāh] יְהוָה YHWH
22:16. haec mandat omnis populus Domini quae est ista transgressio cur reliquistis Dominum Deum Israhel aedificantes altare sacrilegum et a cultu illius recedentes
Thus saith all the people of the Lord: What meaneth this transgression? Why have you forsaken the Lord the God of Israel, building a sacrilegious altar, and revolting from the worship of him?
22:16. “All the people of the Lord declare this: What is this transgression? Why have you forsaken the Lord, the God of Israel, by building a sacrilegious altar, and by withdrawing from the worship of him?
22:16. Thus saith the whole congregation of the LORD, What trespass [is] this that ye have committed against the God of Israel, to turn away this day from following the LORD, in that ye have builded you an altar, that ye might rebel this day against the LORD?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ kad▾ all ▾
Carl Friedrich Keil and Franz Delitzsch
22:16
Assuming at the outset that the altar was intended for a second place of sacrifice in opposition to the command of God, the delegates, with Phinehas no doubt as their speaker, began by reproaching them for falling away from the Lord. "What faithlessness is this (מעל: see at Lev 5:15) that ye have committed against the God of Israel, to turn away this day from Jehovah, in that ye have builded you an altar, that ye might rebel this day against Jehovah?" מרד (to rebel) is stronger than מעל.
Geneva 1599
22:16 Thus saith (h) the whole congregation of the LORD, What trespass [is] this that ye have committed against the God of Israel, to turn away this day from following the LORD, in that ye have builded you an altar, that ye might rebel this day against the LORD?
(h) Not only of the princes, but also of the common people.
John Gill
22:16 Thus saith the whole congregation of the Lord,.... By whom they were sent, and whom they represented; and they do not call them the congregation of Israel, but of the Lord, because it was not on a civil but religious account they were come, and not to plead their own cause, but the cause of God; and not so much to show a concern for their own honour and interest as for the glory of God:
what trespass is this that ye have committed against the God of Israel; they took it for granted that they had committed a sin, and that so great, they were not able to express the greatness of it in all its aggravated circumstances, and plainly suggest it was idolatry; which was too premature, when as yet they had not inquired into it; but their zeal for God, and his honour, hurried them into this hasty step:
to turn away this day from following the Lord; they intimate, that they had begun a revolt from the worship of God, which is aggravated by their falling into it so soon, having received so many favours from God, and had so lately seen such wonderful appearances of his power and goodness, and had just had such excellent instructions, exhortations, and cautions given them by Joshua, when he dismissed them:
in that ye have built you an altar; which they supposed was to offer sacrifices upon; whereas there was to be but one altar, and that in the place which the Lord should choose to put his name in, and which he had now chosen, where all sacrifices were to be brought and offered up; see Ex 20:24,
that ye might rebel this day against the Lord? against the commandment of the Lord expressed in the places referred to, which they charge with rebellion against himself, a very high and heavy charge indeed! but they should first have inquired whether they were guilty of the trespass, or with what view they had built the altar, whether for sacrifice, or for some other use; but they took it for granted it was for sacrifice.
John Wesley
22:16 The congregation - Who do and are resolved to cleave unto that God from whom you have revolted. What trespass - How heinous a crime is this! This day - That is, so soon after God hath obliged you by such wonderful favours, and when God is now conducting you home to reap the fruits of all your pains and hazards. Rebel - With a design to rebel against God, and against his express command of worshipping him at one only altar.
22:1722:17: Միթէ փո՞քր իցեն մեզ մեղքն Փեգովրայ՝ զի ո՛չ եմք սրբեալ ՚ի նմանէ մինչեւ ցայսօր, եւ եղեն հարուածք ՚ի վերայ ժողովրդեանն Տեառն[2405]. [2405] Ոմանք. Իցէ մեզ մեղքն Փոգովրայ, զոր ո՛չ եմք... մինչեւ ցայս վայր։
17. Մի՞թէ քիչ է մեզ համար Փեգորի մեղքը, որից մինչեւ հիմա չենք մաքրուել, եւ որի համար Տիրոջ ժողովրդի վրայ հարուածներ եկան.
17 Միթէ Փեգովրին անօրէնութիւնը պզտի՞կ բան մըն էր մեզի, որմէ մինչեւ այսօր չմաքրուեցանք, որ Տէրոջը ժողովուրդին վրայ այն հարուածն ալ եկաւ։
Միթէ փո՞քր իցեն մեզ մեղքն Փեգովրայ զի ոչ եմք սրբեալ ի նմանէ մինչեւ ցայսօր, եւ եղեն հարուածք ի վերայ ժողովրդեանն Տեառն:

22:17: Միթէ փո՞քր իցեն մեզ մեղքն Փեգովրայ՝ զի ո՛չ եմք սրբեալ ՚ի նմանէ մինչեւ ցայսօր, եւ եղեն հարուածք ՚ի վերայ ժողովրդեանն Տեառն[2405].
[2405] Ոմանք. Իցէ մեզ մեղքն Փոգովրայ, զոր ո՛չ եմք... մինչեւ ցայս վայր։
17. Մի՞թէ քիչ է մեզ համար Փեգորի մեղքը, որից մինչեւ հիմա չենք մաքրուել, եւ որի համար Տիրոջ ժողովրդի վրայ հարուածներ եկան.
17 Միթէ Փեգովրին անօրէնութիւնը պզտի՞կ բան մըն էր մեզի, որմէ մինչեւ այսօր չմաքրուեցանք, որ Տէրոջը ժողովուրդին վրայ այն հարուածն ալ եկաւ։
zohrab-1805▾ eastern-1994▾ western am▾
22:1717: Разве мало для нас беззакония Фегорова, от которого мы не очистились до сего дня и [за которое] поражено было общество Господне?
22:17 μὴ μη not μικρὸν μικρος little; small ἡμῖν ημιν us τὸ ο the ἁμάρτημα αμαρτημα sinfulness Φογωρ φογωρ since; that οὐκ ου not ἐκαθαρίσθημεν καθαριζω cleanse ἀπ᾿ απο from; away αὐτοῦ αυτος he; him ἕως εως till; until τῆς ο the ἡμέρας ημερα day ταύτης ουτος this; he καὶ και and; even ἐγενήθη γινομαι happen; become πληγὴ πληγη plague; stroke ἐν εν in τῇ ο the συναγωγῇ συναγωγη gathering κυρίου κυριος lord; master
22:17 הַ ha הֲ [interrogative] מְעַט־ mᵊʕaṭ- מְעַט little לָ֨נוּ֙ lˈānû לְ to אֶת־ ʔeṯ- אֵת [object marker] עֲוֹ֣ן ʕᵃwˈōn עָוֹן sin פְּעֹ֔ור pᵊʕˈôr פְּעֹור Peor אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] לֹֽא־ lˈō- לֹא not הִטַּהַ֨רְנוּ֙ hiṭṭahˈarnû טהר be clean מִמֶּ֔נּוּ mimmˈennû מִן from עַ֖ד ʕˌaḏ עַד unto הַ ha הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the זֶּ֑ה zzˈeh זֶה this וַ wa וְ and יְהִ֥י yᵊhˌî היה be הַ ha הַ the נֶּ֖גֶף nnˌeḡef נֶגֶף plague בַּ ba בְּ in עֲדַ֥ת ʕᵃḏˌaṯ עֵדָה gathering יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
22:17. an parum vobis est quod peccastis in Beelphegor et usque in praesentem diem macula huius sceleris in nobis permanet multique de populo corrueruntIs it a small thing to you that you sinned with Beelphegor, and the stain of that crime remaineth in us to this day? and many of the people perished.
17. Is the iniquity of Peor too little for us, from which we have not cleansed ourselves unto this day, although there came a plague upon the congregation of the LORD,
22:17. Is it a small thing to you that you have sinned with Baal of Peor, and that the stain of that crime continues among us, even to the present day? And many of the people have fallen.
22:17. [Is] the iniquity of Peor too little for us, from which we are not cleansed until this day, although there was a plague in the congregation of the LORD,
Is the iniquity of Peor too little for us, from which we are not cleansed until this day, although there was a plague in the congregation of the LORD:

17: Разве мало для нас беззакония Фегорова, от которого мы не очистились до сего дня и [за которое] поражено было общество Господне?
22:17
μὴ μη not
μικρὸν μικρος little; small
ἡμῖν ημιν us
τὸ ο the
ἁμάρτημα αμαρτημα sinfulness
Φογωρ φογωρ since; that
οὐκ ου not
ἐκαθαρίσθημεν καθαριζω cleanse
ἀπ᾿ απο from; away
αὐτοῦ αυτος he; him
ἕως εως till; until
τῆς ο the
ἡμέρας ημερα day
ταύτης ουτος this; he
καὶ και and; even
ἐγενήθη γινομαι happen; become
πληγὴ πληγη plague; stroke
ἐν εν in
τῇ ο the
συναγωγῇ συναγωγη gathering
κυρίου κυριος lord; master
22:17
הַ ha הֲ [interrogative]
מְעַט־ mᵊʕaṭ- מְעַט little
לָ֨נוּ֙ lˈānû לְ to
אֶת־ ʔeṯ- אֵת [object marker]
עֲוֹ֣ן ʕᵃwˈōn עָוֹן sin
פְּעֹ֔ור pᵊʕˈôr פְּעֹור Peor
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
לֹֽא־ lˈō- לֹא not
הִטַּהַ֨רְנוּ֙ hiṭṭahˈarnû טהר be clean
מִמֶּ֔נּוּ mimmˈennû מִן from
עַ֖ד ʕˌaḏ עַד unto
הַ ha הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
זֶּ֑ה zzˈeh זֶה this
וַ wa וְ and
יְהִ֥י yᵊhˌî היה be
הַ ha הַ the
נֶּ֖גֶף nnˌeḡef נֶגֶף plague
בַּ ba בְּ in
עֲדַ֥ת ʕᵃḏˌaṯ עֵדָה gathering
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
22:17. an parum vobis est quod peccastis in Beelphegor et usque in praesentem diem macula huius sceleris in nobis permanet multique de populo corruerunt
Is it a small thing to you that you sinned with Beelphegor, and the stain of that crime remaineth in us to this day? and many of the people perished.
22:17. Is it a small thing to you that you have sinned with Baal of Peor, and that the stain of that crime continues among us, even to the present day? And many of the people have fallen.
22:17. [Is] the iniquity of Peor too little for us, from which we are not cleansed until this day, although there was a plague in the congregation of the LORD,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: Разве мало для нас беззакония Фегорова, от которого мы не очистились до сего дня, то есть к которому осталась склонность у израильтян и в это время.
Adam Clarke: Commentary on the Bible - 1831
22:17: Is the iniquity of Peor too little - See this history, Num 25:3 (note), etc., and the notes there. Phinehas takes it for granted that this altar was built in opposition to the altar of God erected by Moses, and that they intended to have a separate service, priesthood, etc., which would be rebellion against God, and bring down his curse on them and their posterity; and, in order to show that God is jealous of his glory, he refers to the business of Baal Peor, which took place in that very country they were now about to possess, the destructive consequences of which he, through his zeal for the glory of God, was the means of preventing.
Albert Barnes: Notes on the Bible - 1834
22:17: From which we are not cleansed until this day - Phinehas, who had borne a conspicuous part in vindicating the cause of God against those who fell away to Baal-peor, means that terrible as the punishment had been, there were still those among them who hankered after Baal worship, and even practiced it in secret. (Compare Joshua's words, Jos 24:14-23.)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:17: Is the iniquity: Num 25:3, Num 25:4-18; Deu 4:3, Deu 4:4; Psa 106:28, Psa 106:29
from which: Ezr 9:13, Ezr 9:14; Co1 10:8, Co1 10:11
Carl Friedrich Keil and Franz Delitzsch
22:17
To show the greatness of the sin through apostasy from the Lord, the speaker reminds them of two previous acts of sin on the part of the nation, which had brought severe judgments upon the congregation. "Is there too little for us in the iniquity of Peor (i.e., with Peor, or through the worship of Peor, Num 25:3), from which we have not cleansed ourselves till this day, and there came the plague upon the congregation of Jehovah?" את־עון is an accusative: see Ges. 117, 2; Ewald, 277, d. That plague, of which 24,000 Israelites died, was stayed through the zeal of Phinehas for the honour of the Lord (Num 25:4-9, Num 25:11). The guilt connected with the worship of Peor had thereby been avenged upon the congregation, and the congregation itself had been saved from any further punishment in consequence of the sin. When Phinehas, therefore, affirmed that the congregation had not yet been cleansed from the crime, he did not mean that they were still bearing or suffering from the punishment of that crime, but that they were not yet cleansed from that sin, inasmuch as many of them were still attached to idolatry in their hearts, even if they had hitherto desisted from it outwardly from fear of the infliction of fresh judgment.
Geneva 1599
22:17 [Is] the iniquity of Peor too little for us, from which we are not (l) cleansed until this day, although there was a plague in the congregation of the LORD,
(l) Meaning, God is not fully pacified, in that no punishment can be sufficient for such wickedness and idolatry.
John Gill
22:17 Is the iniquity of Peor too little for us,.... The worshipping of that idol, when in the plains of Moab; the history of which, see in Num 25:2, was that so small a sin, that another must be added to it, or a greater committed? since building an altar seemed designed not for a single action of idolatrous worship, but for the continuance of it, whereas the sin of Peor was only committed at one time, and not continued in:
from which we are not cleansed until this day; not cleared from the shame and disgrace of it, or the guilt of it expiated or removed; but it might be expected, as in the case of the golden calf, that God would still at times punish for it, when provoked by new crimes; or the sense is, that there were those among them that were infected with the same contagion, and whose inclinations were to commit the same, or like sin of idolatry:
although there was a plague in congregation of the Lord; of which twenty four thousand died, Num 25:9.
John Wesley
22:17 Of Peor - That is, of our worshipping of Baal - peor, Num 25:3. Probably this is mentioned the rather, because Phinehas, the first commissioner in this treaty, had signalized himself in that matter: and because they were now at or near the very place, where that iniquity was committed. Are not cleansed - For though God had pardoned it, as to the national punishment of it, Num 25:11, yet they were not yet throughly purged from it; partly because the shame and blot of that odious practice was not yet wiped off: and partly, because some of that corrupt leaven still remained among them, and though smothered for a time, yet was ready to break forth upon all occasions, See Josh 24:33. And God also took notice of these idolatrous inclinations in particular persons, and found out ways to punish them.
22:1822:18: եւ դուք դարձա՛յք այսօր ՚ի Տեառնէ. եւ եղիցի թէ ապստամբիցէք այսօր ՚ի Տեառնէ. եւ լինիցի վաղիւ բարկութիւն ՚ի վերայ ամենայն Իսրայէլի։
18. եւ դուք էլ այսօր խոտորուեցիք Տիրոջից: Եթէ դուք այսօր ապստամբէք Տիրոջ դէմ, վաղը բարկութիւն կը թափուի ամբողջ Իսրայէլի վրայ:
18 Դուք Տէրոջմէ խոտորեցաք. ուստի եթէ դուք այսօր Տէրոջմէ ապստամբիք, ան ալ վաղը Իսրայէլի բոլոր ժողովուրդին վրայ պիտի բարկանայ։
եւ դուք դարձայք այսօր ի Տեառնէ. եւ եղիցի թէ ապստամբիցէք այսօր ի Տեառնէ, եւ լինիցի վաղիւ բարկութիւն ի վերայ ամենայն Իսրայելի:

22:18: եւ դուք դարձա՛յք այսօր ՚ի Տեառնէ. եւ եղիցի թէ ապստամբիցէք այսօր ՚ի Տեառնէ. եւ լինիցի վաղիւ բարկութիւն ՚ի վերայ ամենայն Իսրայէլի։
18. եւ դուք էլ այսօր խոտորուեցիք Տիրոջից: Եթէ դուք այսօր ապստամբէք Տիրոջ դէմ, վաղը բարկութիւն կը թափուի ամբողջ Իսրայէլի վրայ:
18 Դուք Տէրոջմէ խոտորեցաք. ուստի եթէ դուք այսօր Տէրոջմէ ապստամբիք, ան ալ վաղը Իսրայէլի բոլոր ժողովուրդին վրայ պիտի բարկանայ։
zohrab-1805▾ eastern-1994▾ western am▾
22:1818: А вы отступаете сегодня от Господа! Сегодня вы восстаете против Господа, а завтра прогневается [Господь] на все общество Израилево;
22:18 καὶ και and; even ὑμεῖς υμεις you ἀποστραφήσεσθε αποστρεφω turn away; alienate σήμερον σημερον today; present ἀπὸ απο from; away κυρίου κυριος lord; master καὶ και and; even ἔσται ειμι be ἐὰν εαν and if; unless ἀποστῆτε αφιστημι distance; keep distance σήμερον σημερον today; present ἀπὸ απο from; away κυρίου κυριος lord; master καὶ και and; even αὔριον αυριον tomorrow; next day ἐπὶ επι in; on πάντα πας all; every Ισραηλ ισραηλ.1 Israel ἔσται ειμι be ἡ ο the ὀργή οργη passion; temperament
22:18 וְ wᵊ וְ and אַתֶּם֙ ʔattˌem אַתֶּם you תָּשֻׁ֣בוּ tāšˈuvû שׁוב return הַ ha הַ the יֹּ֔ום yyˈôm יֹום day מֵ mē מִן from אַחֲרֵ֖י ʔaḥᵃrˌê אַחַר after יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and הָיָ֗ה hāyˈā היה be אַתֶּ֞ם ʔattˈem אַתֶּם you תִּמְרְד֤וּ timrᵊḏˈû מרד rebel הַ ha הַ the יֹּום֙ yyôm יֹום day בַּֽ bˈa בְּ in יהוָ֔ה [yhwˈāh] יְהוָה YHWH וּ û וְ and מָחָ֕ר māḥˈār מָחָר next day אֶֽל־ ʔˈel- אֶל to כָּל־ kol- כֹּל whole עֲדַ֥ת ʕᵃḏˌaṯ עֵדָה gathering יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel יִקְצֹֽף׃ yiqṣˈōf קצף be angry
22:18. et vos hodie reliquistis Dominum et cras in universum Israhel eius ira desaevietAnd you have forsaken the Lord to day, and to morrow his wrath will rage against all Israel.
18. that ye must turn away this day from following the LORD? and it will be, seeing ye rebel today against the LORD, that tomorrow he will be wroth with the whole congregation of Israel.
22:18. And yet you have forsaken the Lord today, and tomorrow his wrath will rage against all of Israel.
22:18. But that ye must turn away this day from following the LORD? and it will be, [seeing] ye rebel to day against the LORD, that to morrow he will be wroth with the whole congregation of Israel.
But that ye must turn away this day from following the LORD? and it will be, [seeing] ye rebel to day against the LORD, that to morrow he will be wroth with the whole congregation of Israel:

18: А вы отступаете сегодня от Господа! Сегодня вы восстаете против Господа, а завтра прогневается [Господь] на все общество Израилево;
22:18
καὶ και and; even
ὑμεῖς υμεις you
ἀποστραφήσεσθε αποστρεφω turn away; alienate
σήμερον σημερον today; present
ἀπὸ απο from; away
κυρίου κυριος lord; master
καὶ και and; even
ἔσται ειμι be
ἐὰν εαν and if; unless
ἀποστῆτε αφιστημι distance; keep distance
σήμερον σημερον today; present
ἀπὸ απο from; away
κυρίου κυριος lord; master
καὶ και and; even
αὔριον αυριον tomorrow; next day
ἐπὶ επι in; on
πάντα πας all; every
Ισραηλ ισραηλ.1 Israel
ἔσται ειμι be
ο the
ὀργή οργη passion; temperament
22:18
וְ wᵊ וְ and
אַתֶּם֙ ʔattˌem אַתֶּם you
תָּשֻׁ֣בוּ tāšˈuvû שׁוב return
הַ ha הַ the
יֹּ֔ום yyˈôm יֹום day
מֵ מִן from
אַחֲרֵ֖י ʔaḥᵃrˌê אַחַר after
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
הָיָ֗ה hāyˈā היה be
אַתֶּ֞ם ʔattˈem אַתֶּם you
תִּמְרְד֤וּ timrᵊḏˈû מרד rebel
הַ ha הַ the
יֹּום֙ yyôm יֹום day
בַּֽ bˈa בְּ in
יהוָ֔ה [yhwˈāh] יְהוָה YHWH
וּ û וְ and
מָחָ֕ר māḥˈār מָחָר next day
אֶֽל־ ʔˈel- אֶל to
כָּל־ kol- כֹּל whole
עֲדַ֥ת ʕᵃḏˌaṯ עֵדָה gathering
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
יִקְצֹֽף׃ yiqṣˈōf קצף be angry
22:18. et vos hodie reliquistis Dominum et cras in universum Israhel eius ira desaeviet
And you have forsaken the Lord to day, and to morrow his wrath will rage against all Israel.
22:18. And yet you have forsaken the Lord today, and tomorrow his wrath will rage against all of Israel.
22:18. But that ye must turn away this day from following the LORD? and it will be, [seeing] ye rebel to day against the LORD, that to morrow he will be wroth with the whole congregation of Israel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:18: following: Jos 22:16; Deu 7:4; Sa1 12:14, Sa1 12:20; Kg1 9:6; Kg2 17:21; Ch2 25:27, Ch2 34:33
and it will: Ezr 9:13, Ezr 9:14
he will be: Jos 22:20, Jos 7:1, Jos 7:11, Jos 7:21; Num 16:22; Sa2 24:1; Ch1 21:1, Ch1 21:14
Carl Friedrich Keil and Franz Delitzsch
22:18
"And to-day ye turn away from the Lord again," and are about to bring His wrath upon the whole congregation again through a fresh rebellion.
John Gill
22:18 But that you must turn away this day from following the Lord?.... From the worship of the Lord, as the Targum, and so on Josh 22:16; not content with the former transgression, but must add this revolt unto it, and at a time which sadly aggravates it:
and it will be, that seeing ye rebel to, day against the Lord; against the Word of the Lord, as the Targum, and so on Josh 22:16,
that tomorrow he will be wroth with the whole congregation of Israel; or, in a little time, if a stop is not put to this revolt, the whole body of the people will suffer for it: here they express a concern for the whole nation of Israel, as well as for the glory of God; for sometimes the whole congregation has been charged with the sins of individuals, and punished for it, as a case after mentioned shows; see Josh 7:1.
John Wesley
22:18 To - morrow - That is, suddenly, as that word is often used. Congregation - With you for doing so, and with us for suffering, or not punishing it.
22:1922:19: Եւ արդ՝ եթէ փո՛քր իցէ ձեզ երկիր կալուածոց ձերոց, անցէ՛ք յերկիր կալուածոց Տեառն, ուր հարեա՛լ է խորանն Տեառն. եւ ժառանգեցէ՛ք ՚ի միջի մերում. եւ մի՛ լինիք ապստամբք ՚ի Տեառնէ. եւ մի՛ ՚ի մէնջ ապստամբէք. վասն շինելոյ ձերոյ սեղան արտաքոյ քան զսեղան Տեառն Աստուծոյ մերոյ[2406]։ [2406] ՚Ի բազումս պակասի. Տեառն. ուր հարեալ է խորանն Տեառն։
19. Եթէ ձեր կալուածքի երկիրը փոքր է ձեզ համար, անցէ՛ք Տիրոջ կալուածքի երկիրը, որտեղ կանգնած է Տիրոջ խորանը, եւ մեր մէջ կալուածք վերցրէ՛ք, բայց մի՛ ապստամբէք Տիրոջ դէմ եւ մեր դէմ էլ մի՛ ապստամբէք՝ մեր Տէր Աստծու զոհասեղանից զատ ձեզ համար զոհասեղան շինելով:
19 Սակայն եթէ ձեր սեփական երկիրը անմաքուր կը համարէք, Տէրոջը սեփական երկիրը անցէք, ուր Տէրոջը վկայութեան խորանը կանգնած է ու մեր մէջ ժառանգութիւն առէք եւ մեր Տէր Աստուծոյ սեղանէն տարբեր սեղան շինելով Տէրոջը դէմ ապստամբ մի՛ ըլլաք ու մեզ ալ ապստամբ մի՛ ներկայացնէք։
Եւ արդ եթէ [381]փոքր իցէ ձեզ երկիր կալուածոց ձերոց, անցէք յերկիր կալուածոց Տեառն, ուր հարեալ է խորանն Տեառն, եւ ժառանգեցէք ի միջի մերում. եւ մի՛ լինիք ապստամբք ի Տեառնէ, եւ մի՛ ի մէնջ ապստամբէք, վասն շինելոյ ձերոյ սեղան արտաքոյ քան զսեղան Տեառն Աստուծոյ մերոյ:

22:19: Եւ արդ՝ եթէ փո՛քր իցէ ձեզ երկիր կալուածոց ձերոց, անցէ՛ք յերկիր կալուածոց Տեառն, ուր հարեա՛լ է խորանն Տեառն. եւ ժառանգեցէ՛ք ՚ի միջի մերում. եւ մի՛ լինիք ապստամբք ՚ի Տեառնէ. եւ մի՛ ՚ի մէնջ ապստամբէք. վասն շինելոյ ձերոյ սեղան արտաքոյ քան զսեղան Տեառն Աստուծոյ մերոյ[2406]։
[2406] ՚Ի բազումս պակասի. Տեառն. ուր հարեալ է խորանն Տեառն։
19. Եթէ ձեր կալուածքի երկիրը փոքր է ձեզ համար, անցէ՛ք Տիրոջ կալուածքի երկիրը, որտեղ կանգնած է Տիրոջ խորանը, եւ մեր մէջ կալուածք վերցրէ՛ք, բայց մի՛ ապստամբէք Տիրոջ դէմ եւ մեր դէմ էլ մի՛ ապստամբէք՝ մեր Տէր Աստծու զոհասեղանից զատ ձեզ համար զոհասեղան շինելով:
19 Սակայն եթէ ձեր սեփական երկիրը անմաքուր կը համարէք, Տէրոջը սեփական երկիրը անցէք, ուր Տէրոջը վկայութեան խորանը կանգնած է ու մեր մէջ ժառանգութիւն առէք եւ մեր Տէր Աստուծոյ սեղանէն տարբեր սեղան շինելով Տէրոջը դէմ ապստամբ մի՛ ըլլաք ու մեզ ալ ապստամբ մի՛ ներկայացնէք։
zohrab-1805▾ eastern-1994▾ western am▾
22:1919: если же земля вашего владения кажется вам нечистою, то перейдите в землю владения Господня, в которой находится скиния Господня, возьмите удел среди нас, но не восставайте против Господа и против нас не восставайте, сооружая себе жертвенник, кроме жертвенника Господа, Бога нашего;
22:19 καὶ και and; even νῦν νυν now; present εἰ ει if; whether μικρὰ μικρος little; small ὑμῖν υμιν you ἡ ο the γῆ γη earth; land τῆς ο the κατασχέσεως κατασχεσις holding ὑμῶν υμων your διάβητε διαβαινω step through; go across εἰς εις into; for τὴν ο the γῆν γη earth; land τῆς ο the κατασχέσεως κατασχεσις holding κυρίου κυριος lord; master οὗ ου.1 where κατασκηνοῖ κατασκηνοω nest; camp ἐκεῖ εκει there ἡ ο the σκηνὴ σκηνη tent κυρίου κυριος lord; master καὶ και and; even κατακληρονομήσατε κατακληρονομεω possess; give possession ἐν εν in ἡμῖν ημιν us καὶ και and; even μὴ μη not ἀποστάται αποστατης from; away θεοῦ θεος God γενήθητε γινομαι happen; become καὶ και and; even μὴ μη not ἀπόστητε αφιστημι distance; keep distance ἀπὸ απο from; away κυρίου κυριος lord; master διὰ δια through; because of τὸ ο the οἰκοδομῆσαι οικοδομεω build ὑμᾶς υμας you βωμὸν βωμος pedestal ἔξω εξω outside τοῦ ο the θυσιαστηρίου θυσιαστηριον altar κυρίου κυριος lord; master τοῦ ο the θεοῦ θεος God ἡμῶν ημων our
22:19 וְ wᵊ וְ and אַ֨ךְ ʔˌaḵ אַךְ only אִם־ ʔim- אִם if טְמֵאָ֜ה ṭᵊmēʔˈā טָמֵא unclean אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth אֲחֻזַּתְכֶ֗ם ʔᵃḥuzzaṯᵊḵˈem אֲחֻזָּה land property עִבְר֨וּ ʕivrˌû עבר pass לָכֶ֜ם lāḵˈem לְ to אֶל־ ʔel- אֶל to אֶ֨רֶץ ʔˌereṣ אֶרֶץ earth אֲחֻזַּ֤ת ʔᵃḥuzzˈaṯ אֲחֻזָּה land property יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] שָֽׁכַן־ šˈāḵan- שׁכן dwell שָׁם֙ šˌām שָׁם there מִשְׁכַּ֣ן miškˈan מִשְׁכָּן dwelling-place יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and הֵאָחֲז֖וּ hēʔāḥᵃzˌû אחז seize בְּ bᵊ בְּ in תֹוכֵ֑נוּ ṯôḵˈēnû תָּוֶךְ midst וּ û וְ and בַֽ vˈa בְּ in יהוָ֣ה [yhwˈāh] יְהוָה YHWH אַל־ ʔal- אַל not תִּמְרֹ֗דוּ timrˈōḏû מרד rebel וְ wᵊ וְ and אֹתָ֨נוּ֙ ʔōṯˈānû אֵת [object marker] אֶל־ ʔel- אֶל to תִּמְרֹ֔דוּ timrˈōḏû מרד rebel בִּ bi בְּ in בְנֹֽתְכֶ֤ם vᵊnˈōṯᵊḵˈem בנה build לָכֶם֙ lāḵˌem לְ to מִזְבֵּ֔חַ mizbˈēₐḥ מִזְבֵּחַ altar מִֽ mˈi מִן from בַּלְעֲדֵ֔י bbalʕᵃḏˈê בִּלְעֲדֵי without מִזְבַּ֖ח mizbˌaḥ מִזְבֵּחַ altar יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵֽינוּ׃ ʔᵉlōhˈênû אֱלֹהִים god(s)
22:19. quod si putatis inmundam esse terram possessionis vestrae transite ad terram in qua tabernaculum Domini est et habitate inter nos tantum ut a Domino et a nostro consortio non recedatis aedificato altari praeter altare Domini Dei vestriBut if you think the land of your possession to be unclean, pass over to the land wherein is the tabernacle of the Lord, and dwell among us: only depart not from the Lord, and from our society, by building an altar beside the altar of the Lord our God.
19. Howbeit, if the land of your possession be unclean, then pass ye over unto the land of the possession of the LORD, wherein the LORD’S tabernacle dwelleth, and take possession among us: but rebel not against the LORD, nor rebel against us, in building you an altar besides the altar of the LORD our God.
22:19. But if you consider the land of your possession to be unclean, cross over to the land in which is the tabernacle of the Lord, and live among us. But do not withdraw from the Lord, and from our fellowship, by building an altar contrary to the altar of the Lord our God.
22:19. Notwithstanding, if the land of your possession [be] unclean, [then] pass ye over unto the land of the possession of the LORD, wherein the LORD’S tabernacle dwelleth, and take possession among us: but rebel not against the LORD, nor rebel against us, in building you an altar beside the altar of the LORD our God.
Notwithstanding, if the land of your possession [be] unclean, [then] pass ye over unto the land of the possession of the LORD, wherein the LORD' S tabernacle dwelleth, and take possession among us: but rebel not against the LORD, nor rebel against us, in building you an altar beside the altar of the LORD our God:

19: если же земля вашего владения кажется вам нечистою, то перейдите в землю владения Господня, в которой находится скиния Господня, возьмите удел среди нас, но не восставайте против Господа и против нас не восставайте, сооружая себе жертвенник, кроме жертвенника Господа, Бога нашего;
22:19
καὶ και and; even
νῦν νυν now; present
εἰ ει if; whether
μικρὰ μικρος little; small
ὑμῖν υμιν you
ο the
γῆ γη earth; land
τῆς ο the
κατασχέσεως κατασχεσις holding
ὑμῶν υμων your
διάβητε διαβαινω step through; go across
εἰς εις into; for
τὴν ο the
γῆν γη earth; land
τῆς ο the
κατασχέσεως κατασχεσις holding
κυρίου κυριος lord; master
οὗ ου.1 where
κατασκηνοῖ κατασκηνοω nest; camp
ἐκεῖ εκει there
ο the
σκηνὴ σκηνη tent
κυρίου κυριος lord; master
καὶ και and; even
κατακληρονομήσατε κατακληρονομεω possess; give possession
ἐν εν in
ἡμῖν ημιν us
καὶ και and; even
μὴ μη not
ἀποστάται αποστατης from; away
θεοῦ θεος God
γενήθητε γινομαι happen; become
καὶ και and; even
μὴ μη not
ἀπόστητε αφιστημι distance; keep distance
ἀπὸ απο from; away
κυρίου κυριος lord; master
διὰ δια through; because of
τὸ ο the
οἰκοδομῆσαι οικοδομεω build
ὑμᾶς υμας you
βωμὸν βωμος pedestal
ἔξω εξω outside
τοῦ ο the
θυσιαστηρίου θυσιαστηριον altar
κυρίου κυριος lord; master
τοῦ ο the
θεοῦ θεος God
ἡμῶν ημων our
22:19
וְ wᵊ וְ and
אַ֨ךְ ʔˌaḵ אַךְ only
אִם־ ʔim- אִם if
טְמֵאָ֜ה ṭᵊmēʔˈā טָמֵא unclean
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
אֲחֻזַּתְכֶ֗ם ʔᵃḥuzzaṯᵊḵˈem אֲחֻזָּה land property
עִבְר֨וּ ʕivrˌû עבר pass
לָכֶ֜ם lāḵˈem לְ to
אֶל־ ʔel- אֶל to
אֶ֨רֶץ ʔˌereṣ אֶרֶץ earth
אֲחֻזַּ֤ת ʔᵃḥuzzˈaṯ אֲחֻזָּה land property
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
שָֽׁכַן־ šˈāḵan- שׁכן dwell
שָׁם֙ šˌām שָׁם there
מִשְׁכַּ֣ן miškˈan מִשְׁכָּן dwelling-place
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
הֵאָחֲז֖וּ hēʔāḥᵃzˌû אחז seize
בְּ bᵊ בְּ in
תֹוכֵ֑נוּ ṯôḵˈēnû תָּוֶךְ midst
וּ û וְ and
בַֽ vˈa בְּ in
יהוָ֣ה [yhwˈāh] יְהוָה YHWH
אַל־ ʔal- אַל not
תִּמְרֹ֗דוּ timrˈōḏû מרד rebel
וְ wᵊ וְ and
אֹתָ֨נוּ֙ ʔōṯˈānû אֵת [object marker]
אֶל־ ʔel- אֶל to
תִּמְרֹ֔דוּ timrˈōḏû מרד rebel
בִּ bi בְּ in
בְנֹֽתְכֶ֤ם vᵊnˈōṯᵊḵˈem בנה build
לָכֶם֙ lāḵˌem לְ to
מִזְבֵּ֔חַ mizbˈēₐḥ מִזְבֵּחַ altar
מִֽ mˈi מִן from
בַּלְעֲדֵ֔י bbalʕᵃḏˈê בִּלְעֲדֵי without
מִזְבַּ֖ח mizbˌaḥ מִזְבֵּחַ altar
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֵֽינוּ׃ ʔᵉlōhˈênû אֱלֹהִים god(s)
22:19. quod si putatis inmundam esse terram possessionis vestrae transite ad terram in qua tabernaculum Domini est et habitate inter nos tantum ut a Domino et a nostro consortio non recedatis aedificato altari praeter altare Domini Dei vestri
But if you think the land of your possession to be unclean, pass over to the land wherein is the tabernacle of the Lord, and dwell among us: only depart not from the Lord, and from our society, by building an altar beside the altar of the Lord our God.
22:19. But if you consider the land of your possession to be unclean, cross over to the land in which is the tabernacle of the Lord, and live among us. But do not withdraw from the Lord, and from our fellowship, by building an altar contrary to the altar of the Lord our God.
22:19. Notwithstanding, if the land of your possession [be] unclean, [then] pass ye over unto the land of the possession of the LORD, wherein the LORD’S tabernacle dwelleth, and take possession among us: but rebel not against the LORD, nor rebel against us, in building you an altar beside the altar of the LORD our God.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19: В словах: Если же земля вашего владения кажется вам [Выражение кажется вам в еврейск. тексте отсутствует. Вместо: «нечиста» по еврейскому тексту читается в греч. списках: mikra — мила в славянской Библии; это явилось, как догадываются (Masius у Field) вместо первоначального muara — «нечиста».] нечистою имеется в виду то, что восточно-иорданским отрядом устроен был жертвенник не на своей, не на восточной стороне Иордана, а на западной; этот выбор места привел к предположению, что устроившие жертвенник считали свою землю нечистой, на которой нельзя совершать служение Богу Израилеву. Сооружение другого жертвенника, кроме существовавшего в Скинии Господней, предназначенного для принесения на нем жертв, было преступлением как против Господа, так и против западно-иорданских израильтян (против нас), которые, оставив этот проступок без наказания, неминуемо подвергались тяжкой ответственности за него, как видно из приводимого затем примера Ахана.
Adam Clarke: Commentary on the Bible - 1831
22:19: If the land of your possessions be unclean - The generous mind of Phinehas led him to form this excuse for them. If ye suppose that this land is impure, as not having been originally included in the covenant, and ye think that ye cannot expect the blessing of God unless ye have an altar, sacrifices, etc., then pass ye over unto the land of the possession of the Lord, wherein the Lord's tabernacle dwelleth, the only legitimate place where sacrifices and offerings can be made. We will divide this land with you, and rather straiten ourselves than that you should conceive yourselves to be under any necessity of erecting a new altar besides the altar of the Lord our God.
Albert Barnes: Notes on the Bible - 1834
22:19: Unclean - i. e. unholy because the sanctuary was not in it, but on the other side of Jordan.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:19: unclean: Exo 15:17; Lev 18:25-28; Amo 7:17; Act 10:14, Act 10:15, Act 11:8, Act 11:9
wherein: Jos 18:1; Lev 17:8, Lev 17:9; Deu 12:5, Deu 12:6; Ch2 11:13, Ch2 11:16, Ch2 11:17
Carl Friedrich Keil and Franz Delitzsch
22:19
"And truly," the speaker continued, "if the land of your possession should be unclean," sc., so that you think it necessary to have an altar in the neighbourhood to expiate your sins and wipe away your uncleanness, "pass over into the land of Jehovah's possession, where His dwelling-place stands, and settle in the midst of us ('settle,' as in Gen 34:10); but do not rebel against Jehovah nor against us, by building an altar beside the (one) altar of Jehovah our God." מרד is construed first of all with בּ, and then with the accusative; the only other place in which the latter occurs is Job. Josh 24:13.
Geneva 1599
22:19 Notwithstanding, if the land of your possession [be] (k) unclean, [then] pass ye over unto the land of the possession of the LORD, wherein the LORD'S tabernacle dwelleth, and take possession among us: but (l) rebel not against the LORD, nor rebel against us, in building you an altar beside the altar of the LORD our God.
(k) In your judgment.
(l) To use any other service than God has appointed is to rebel against God, (1Kings 15:23).
John Gill
22:19 Notwithstanding, if the land of your possession be unclean,.... That is, if it was judged to be so by them, because not cleansed from the sins of the former inhabitants of it by sacrifice, or because there was no altar in it to offer up sacrifice for the expiation of sin:
then pass ye over unto the land of the possession of the Lord,
wherein the Lord's tabernacle dwelleth; if you repent of the choice you have made of a country to dwell in, quit it, and come over into the land of Canaan, which the Lord has taken possession of, and residence in, and where his tabernacle is fixed, the place of his presence and worship, and where an altar is erected to sacrifice upon:
and take possession among us; they were willing to quit possession of their own, and make room for them in each of their tribes, and even though they straitened themselves, and parted with much of their estates, rather than they should make a schism, or go into idolatrous practices; which was a brave, noble, spirit indeed, and showed their great concern for the honour and glory of God, and his worship, and their love to their brethren, and affectionate regard for their spiritual welfare, above their own private, personal, and temporal good:
but rebel not against the Lord: the Word of the Lord, as the Targum, either Christ the essential Word, the Angel of Jehovah's presence, or his word of command:
nor rebel against us; by breaking off from us, and setting up another religion or form of worship:
in building you an altar beside the altar of the Lord our God: which ought to be common to both, and no other to be set up against it, or used beside it.
John Wesley
22:19 Be unclean - If you apprehend it to be so for want of the tabernacle and altar there; as the following words imply: if you now repent of your former choice in preferring the worldly commodities of that country before the advantage of God's presence, and more frequent opportunities of his service. Among us - We will readily resign part of our possessions to you for the prevention of this sin and mischief. Against us - For all the tribes were united in one body politick, and made one commonwealth, and one church; and each tribe was subject to the laws and commands of the whole society, and of the chief ruler or rulers thereof; so its disobedience to their just commands was properly rebellion against them.
22:2022:20: Ո՞չ ապաքէն Աքար՝ Զարայեան յանցեաւ յանցա՛նս ՚ի նզովից անտի, եւ ՚ի վերայ ամենայն ժողովրդեանն Իսրայէլի եղեւ բարկութիւն. եւ նա միա՛յն էր, միթէ ինքն միա՛յն մեռաւ յիւրում ՚ի մեղսն։
20. Չէ՞ որ Զարայի շառաւիղ Աքարը յանցանք գործեց նզովուած իրերից վերցնելով, իսկ բարկութիւնը Իսրայէլի ամբողջ ժողովրդի վրայ թափուեց. նա միայնակ էր, բայց մի՞թէ միայն ինքը մեռաւ իր մեղքերի համար»:
20 Երբ Զարայեան Աքար նզովուածէն առնելով մեղք գործեց, միթէ Տէրոջը բարկութիւնը Իսրայէլի բոլոր ժողովուրդին վրայ չեկա՞ւ ու այն մարդը իր անօրէնութեանը մէջ մինակ ինք չմեռաւ’»։
Ո՞չ ապաքէն Աքար Զարայեան յանցեաւ յանցանս ի նզովից անտի, եւ ի վերայ ամենայն ժողովրդեանն Իսրայելի եղեւ բարկութիւն. եւ [382]նա միայն էր,`` միթէ ի՞նքն միայն մեռաւ յիւրում ի մեղսն:

22:20: Ո՞չ ապաքէն Աքար՝ Զարայեան յանցեաւ յանցա՛նս ՚ի նզովից անտի, եւ ՚ի վերայ ամենայն ժողովրդեանն Իսրայէլի եղեւ բարկութիւն. եւ նա միա՛յն էր, միթէ ինքն միա՛յն մեռաւ յիւրում ՚ի մեղսն։
20. Չէ՞ որ Զարայի շառաւիղ Աքարը յանցանք գործեց նզովուած իրերից վերցնելով, իսկ բարկութիւնը Իսրայէլի ամբողջ ժողովրդի վրայ թափուեց. նա միայնակ էր, բայց մի՞թէ միայն ինքը մեռաւ իր մեղքերի համար»:
20 Երբ Զարայեան Աքար նզովուածէն առնելով մեղք գործեց, միթէ Տէրոջը բարկութիւնը Իսրայէլի բոլոր ժողովուրդին վրայ չեկա՞ւ ու այն մարդը իր անօրէնութեանը մէջ մինակ ինք չմեռաւ’»։
zohrab-1805▾ eastern-1994▾ western am▾
22:2020: не [один] ли Ахан, сын Зары, сделал преступление, [взяв] из заклятого, а гнев был на все общество Израилево? не один он умер за свое беззаконие.
22:20 οὐκ ου not ἰδοὺ ιδου see!; here I am Αχαρ αχαρ the τοῦ ο the Ζαρα ζαρα Zara πλημμελείᾳ πλημμελεια from; away τοῦ ο the ἀναθέματος αναθεμα accursed καὶ και and; even ἐπὶ επι in; on πᾶσαν πας all; every συναγωγὴν συναγωγη gathering Ισραηλ ισραηλ.1 Israel ἐγενήθη γινομαι happen; become ὀργή οργη passion; temperament καὶ και and; even οὗτος ουτος this; he εἷς εις.1 one; unit μόνος μονος only; alone ἦν ειμι be μὴ μη not μόνος μονος only; alone οὗτος ουτος this; he ἀπέθανεν αποθνησκω die τῇ ο the ἑαυτοῦ εαυτου of himself; his own ἁμαρτίᾳ αμαρτια sin; fault
22:20 הֲ hᵃ הֲ [interrogative] לֹ֣וא׀ lˈô לֹא not עָכָ֣ן ʕāḵˈān עָכָן Achan בֶּן־ ben- בֵּן son זֶ֗רַח zˈeraḥ זֶרַח Zerah מָ֤עַל mˈāʕal מעל be unfaithful מַ֨עַל֙ mˈaʕal מַעַל unfaithfulness בַּ ba בְּ in † הַ the חֵ֔רֶם ḥˈērem חֵרֶם ban וְ wᵊ וְ and עַֽל־ ʕˈal- עַל upon כָּל־ kol- כֹּל whole עֲדַ֥ת ʕᵃḏˌaṯ עֵדָה gathering יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel הָ֣יָה hˈāyā היה be קָ֑צֶף qˈāṣef קֶצֶף anger וְ wᵊ וְ and הוּא֙ hû הוּא he אִ֣ישׁ ʔˈîš אִישׁ man אֶחָ֔ד ʔeḥˈāḏ אֶחָד one לֹ֥א lˌō לֹא not גָוַ֖ע ḡāwˌaʕ גוע expire בַּ ba בְּ in עֲוֹנֹֽו׃ פ ʕᵃwōnˈô . f עָוֹן sin
22:20. nonne Achan filius Zare praeteriit mandatum Domini et super omnem populum Israhel ira eius incubuit et ille erat unus homo atque utinam solus perisset in scelere suoDid not Achan the son of Zare transgress the commandment of the Lord, and his wrath lay upon all the people of Israel? And he was but one man, and would to God he alone had perished in his wickedness.
20. Did not Achan the son of Zerah commit a trespass in the devoted thing, and wrath fell upon all the congregation of Israel? and that man perished not alone in his iniquity.
22:20. Did not Achan, the son of Zerah, go against the commandment of the Lord, and so his wrath was laid over all the people of Israel? And he was only one man. If only he had perished in his wickedness alone!”
22:20. Did not Achan the son of Zerah commit a trespass in the accursed thing, and wrath fell on all the congregation of Israel? and that man perished not alone in his iniquity.
Did not Achan the son of Zerah commit a trespass in the accursed thing, and wrath fell on all the congregation of Israel? and that man perished not alone in his iniquity:

20: не [один] ли Ахан, сын Зары, сделал преступление, [взяв] из заклятого, а гнев был на все общество Израилево? не один он умер за свое беззаконие.
22:20
οὐκ ου not
ἰδοὺ ιδου see!; here I am
Αχαρ αχαρ the
τοῦ ο the
Ζαρα ζαρα Zara
πλημμελείᾳ πλημμελεια from; away
τοῦ ο the
ἀναθέματος αναθεμα accursed
καὶ και and; even
ἐπὶ επι in; on
πᾶσαν πας all; every
συναγωγὴν συναγωγη gathering
Ισραηλ ισραηλ.1 Israel
ἐγενήθη γινομαι happen; become
ὀργή οργη passion; temperament
καὶ και and; even
οὗτος ουτος this; he
εἷς εις.1 one; unit
μόνος μονος only; alone
ἦν ειμι be
μὴ μη not
μόνος μονος only; alone
οὗτος ουτος this; he
ἀπέθανεν αποθνησκω die
τῇ ο the
ἑαυτοῦ εαυτου of himself; his own
ἁμαρτίᾳ αμαρτια sin; fault
22:20
הֲ hᵃ הֲ [interrogative]
לֹ֣וא׀ lˈô לֹא not
עָכָ֣ן ʕāḵˈān עָכָן Achan
בֶּן־ ben- בֵּן son
זֶ֗רַח zˈeraḥ זֶרַח Zerah
מָ֤עַל mˈāʕal מעל be unfaithful
מַ֨עַל֙ mˈaʕal מַעַל unfaithfulness
בַּ ba בְּ in
הַ the
חֵ֔רֶם ḥˈērem חֵרֶם ban
וְ wᵊ וְ and
עַֽל־ ʕˈal- עַל upon
כָּל־ kol- כֹּל whole
עֲדַ֥ת ʕᵃḏˌaṯ עֵדָה gathering
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
הָ֣יָה hˈāyā היה be
קָ֑צֶף qˈāṣef קֶצֶף anger
וְ wᵊ וְ and
הוּא֙ הוּא he
אִ֣ישׁ ʔˈîš אִישׁ man
אֶחָ֔ד ʔeḥˈāḏ אֶחָד one
לֹ֥א lˌō לֹא not
גָוַ֖ע ḡāwˌaʕ גוע expire
בַּ ba בְּ in
עֲוֹנֹֽו׃ פ ʕᵃwōnˈô . f עָוֹן sin
22:20. nonne Achan filius Zare praeteriit mandatum Domini et super omnem populum Israhel ira eius incubuit et ille erat unus homo atque utinam solus perisset in scelere suo
Did not Achan the son of Zare transgress the commandment of the Lord, and his wrath lay upon all the people of Israel? And he was but one man, and would to God he alone had perished in his wickedness.
22:20. Did not Achan, the son of Zerah, go against the commandment of the Lord, and so his wrath was laid over all the people of Israel? And he was only one man. If only he had perished in his wickedness alone!”
22:20. Did not Achan the son of Zerah commit a trespass in the accursed thing, and wrath fell on all the congregation of Israel? and that man perished not alone in his iniquity.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
22:20: Did not Achan the son of Zerah - Your sin will not be merely against yourselves; your transgressions will bring down the wrath of God upon all the people; this was the case in the transgression of Achan; he alone sinned, and yet God on that account turned his face against the whole congregation, so that they fell before their enemies. We cannot therefore be unconcerned spectators of your transgression, we may all be implicated in its criminality; let this and the dishonor which we apprehend is done to our God plead our excuse, and vindicate the necessity of the present warlike appearance which we make before you. See the history of Achan referred to here, 26 (note)), and the notes there.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:20: Jos 7:1, Jos 7:5, Jos 7:18, Jos 7:24; Co1 10:6; Pe2 2:6; Jde 1:5, Jde 1:6
Carl Friedrich Keil and Franz Delitzsch
22:20
He finally reminded them of the sin of Achan, how that had brought the wrath of God upon the whole congregation (Josh 7); and, moreover, Achan was not the only man who had perished on account of the sin, but thirty-six men had fallen on account of it at the first attack upon Ai (Josh 7:5). The allusion to this fact is to be understood as an argument a minori ad majus, as Masius has shown. "If Achan did not perish alone when he committed sacrilege, but God was angry with the whole congregation, what think ye will be the consequence if ye, so great a number, commit so grievous a sin against God?"
Geneva 1599
22:20 Did not Achan the son of Zerah commit a trespass in the accursed thing, and wrath fell on all the congregation of Israel? and that man (m) perished not alone in his iniquity.
(m) Signifying, that if many suffered for one man's sin, for the fault of many, all should suffer.
John Gill
22:20 Did not Achan the son of Zerah,.... One that descended from Zerah the son of Judah, Josh 7:18,
commit a trespass in the accursed thing; in taking what was devoted to sacred uses:
and wrath fell on all the congregation of Israel? and which was what was feared now; and this instance is brought to show that such fears were not groundless:
and that man perished not alone in his iniquity: which seems to confirm the notion of those who think that his children suffered with him; though it may be observed, that it was through his sin that thirty six men were slain by the men of Ai, Josh 7:5.
John Wesley
22:20 Of Zerah - That is, one of his posterity. Not alone - But brought destruction upon his whole family, and part of our forces sent against Ai.
22:2122:21: Պատասխանի ետուն որդիքն Ռուբինի եւ որդիքն Գադայ եւ կէս ցեղին Մանասէի, խօսեցան ընդ հազարապետսն՝ եւ ասեն[2407]. [2407] Ոմանք. Ընդ հազարապետսն Իսրայէլի եւ ասեն։
21. Ռուբէնի որդիները, Գադի որդիները եւ Մանասէի կէս ցեղը պատասխան տուին եւ խօսելով հազարապետների հետ՝ ասացին.
21 Ռուբէնին որդիները, Գադին որդիները ու Մանասէին կէս ցեղը պատասխան տուին ու Իսրայէլի հազարապետներուն ըսին
Պատասխանի ետուն որդիքն Ռուբենի եւ որդիքն Գադայ եւ կէս ցեղին Մանասէի, խօսեցան ընդ հազարապետսն եւ ասեն:

22:21: Պատասխանի ետուն որդիքն Ռուբինի եւ որդիքն Գադայ եւ կէս ցեղին Մանասէի, խօսեցան ընդ հազարապետսն՝ եւ ասեն[2407].
[2407] Ոմանք. Ընդ հազարապետսն Իսրայէլի եւ ասեն։
21. Ռուբէնի որդիները, Գադի որդիները եւ Մանասէի կէս ցեղը պատասխան տուին եւ խօսելով հազարապետների հետ՝ ասացին.
21 Ռուբէնին որդիները, Գադին որդիները ու Մանասէին կէս ցեղը պատասխան տուին ու Իսրայէլի հազարապետներուն ըսին
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22:2121: Сыны Рувимовы и сыны Гадовы и половина колена Манассиина в ответ [на сие] говорили начальникам тысяч Израилевых:
22:21 καὶ και and; even ἀπεκρίθησαν αποκρινομαι respond οἱ ο the υἱοὶ υιος son Ρουβην ρουβην Reuben καὶ και and; even οἱ ο the υἱοὶ υιος son Γαδ γαδ Gad; Gath καὶ και and; even τὸ ο the ἥμισυ ημισυς half φυλῆς φυλη tribe Μανασση μανασσης Manassēs; Manassis καὶ και and; even ἐλάλησαν λαλεω talk; speak τοῖς ο the χιλιάρχοις χιλιαρχος commander Ισραηλ ισραηλ.1 Israel λέγοντες λεγω tell; declare
22:21 וַֽ wˈa וְ and יַּעֲנוּ֙ yyaʕᵃnˌû ענה answer בְּנֵי־ bᵊnê- בֵּן son רְאוּבֵ֣ן rᵊʔûvˈēn רְאוּבֵן Reuben וּ û וְ and בְנֵי־ vᵊnê- בֵּן son גָ֔ד ḡˈāḏ גָּד Gad וַ wa וְ and חֲצִ֖י ḥᵃṣˌî חֲצִי half שֵׁ֣בֶט šˈēveṭ שֵׁבֶט rod הַֽ hˈa הַ the מְנַשֶּׁ֑ה mᵊnaššˈeh מְנַשֶּׁה Manasseh וַֽ wˈa וְ and יְדַבְּר֔וּ yᵊḏabbᵊrˈû דבר speak אֶת־ ʔeṯ- אֵת together with רָאשֵׁ֖י rāšˌê רֹאשׁ head אַלְפֵ֥י ʔalᵊfˌê אֶלֶף group of thousand יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
22:21. responderuntque filii Ruben et Gad et dimidiae tribus Manasse principibus legationis IsrahelAnd the children of Ruben, and of Gad, and of the half tribe of Manasses answered the princes of the embassage of Israel:
21. Then the children of Reuben and the children of Gad and the half tribe of Manasseh answered, and spake unto the heads of the thousands of Israel,
22:21. And the sons of Reuben, and of Gad, and of the one half tribe of Manasseh responded to the leaders of the delegation from Israel:
22:21. Then the children of Reuben and the children of Gad and the half tribe of Manasseh answered, and said unto the heads of the thousands of Israel,
Then the children of Reuben and the children of Gad and the half tribe of Manasseh answered, and said unto the heads of the thousands of Israel:

21: Сыны Рувимовы и сыны Гадовы и половина колена Манассиина в ответ [на сие] говорили начальникам тысяч Израилевых:
22:21
καὶ και and; even
ἀπεκρίθησαν αποκρινομαι respond
οἱ ο the
υἱοὶ υιος son
Ρουβην ρουβην Reuben
καὶ και and; even
οἱ ο the
υἱοὶ υιος son
Γαδ γαδ Gad; Gath
καὶ και and; even
τὸ ο the
ἥμισυ ημισυς half
φυλῆς φυλη tribe
Μανασση μανασσης Manassēs; Manassis
καὶ και and; even
ἐλάλησαν λαλεω talk; speak
τοῖς ο the
χιλιάρχοις χιλιαρχος commander
Ισραηλ ισραηλ.1 Israel
λέγοντες λεγω tell; declare
22:21
וַֽ wˈa וְ and
יַּעֲנוּ֙ yyaʕᵃnˌû ענה answer
בְּנֵי־ bᵊnê- בֵּן son
רְאוּבֵ֣ן rᵊʔûvˈēn רְאוּבֵן Reuben
וּ û וְ and
בְנֵי־ vᵊnê- בֵּן son
גָ֔ד ḡˈāḏ גָּד Gad
וַ wa וְ and
חֲצִ֖י ḥᵃṣˌî חֲצִי half
שֵׁ֣בֶט šˈēveṭ שֵׁבֶט rod
הַֽ hˈa הַ the
מְנַשֶּׁ֑ה mᵊnaššˈeh מְנַשֶּׁה Manasseh
וַֽ wˈa וְ and
יְדַבְּר֔וּ yᵊḏabbᵊrˈû דבר speak
אֶת־ ʔeṯ- אֵת together with
רָאשֵׁ֖י rāšˌê רֹאשׁ head
אַלְפֵ֥י ʔalᵊfˌê אֶלֶף group of thousand
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
22:21. responderuntque filii Ruben et Gad et dimidiae tribus Manasse principibus legationis Israhel
And the children of Ruben, and of Gad, and of the half tribe of Manasses answered the princes of the embassage of Israel:
22:21. And the sons of Reuben, and of Gad, and of the one half tribe of Manasseh responded to the leaders of the delegation from Israel:
22:21. Then the children of Reuben and the children of Gad and the half tribe of Manasseh answered, and said unto the heads of the thousands of Israel,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
21 Then the children of Reuben and the children of Gad and the half tribe of Manasseh answered, and said unto the heads of the thousands of Israel, 22 The LORD God of gods, the LORD God of gods, he knoweth, and Israel he shall know; if it be in rebellion, or if in transgression against the LORD, (save us not this day,) 23 That we have built us an altar to turn from following the LORD, or if to offer thereon burnt offering or meat offering, or if to offer peace offerings thereon, let the LORD himself require it; 24 And if we have not rather done it for fear of this thing, saying, In time to come your children might speak unto our children, saying, What have ye to do with the LORD God of Israel? 25 For the LORD hath made Jordan a border between us and you, ye children of Reuben and children of Gad; ye have no part in the LORD: so shall your children make our children cease from fearing the LORD. 26 Therefore we said, Let us now prepare to build us an altar, not for burnt offering, nor for sacrifice: 27 But that it may be a witness between us, and you, and our generations after us, that we might do the service of the LORD before him with our burnt offerings, and with our sacrifices, and with our peace offerings; that your children may not say to our children in time to come, Ye have no part in the LORD. 28 Therefore said we, that it shall be, when they should so say to us or to our generations in time to come, that we may say again, Behold the pattern of the altar of the LORD, which our fathers made, not for burnt offerings, nor for sacrifices; but it is a witness between us and you. 29 God forbid that we should rebel against the LORD, and turn this day from following the LORD, to build an altar for burnt offerings, for meat offerings, or for sacrifices, beside the altar of the LORD our God that is before his tabernacle.
We may suppose there was a general convention called of the princes and great men of the separate tribes, to give audience to these ambassadors; or perhaps the army, as it came home, was still encamped in a body, and not yet dispersed; however it was, there were enough to represent the two tribes and a half, and to give their sense. Their reply to the warm remonstrance of the ten tribes is very fair and ingenuous. They do not retort their charge, upbraid them with the injustice and unkindness of their threatenings, nor reproach them for their rash and hasty censures, but give them a soft answer which turns away wrath, avoiding all those grievous words which stir up anger; they demur not to their jurisdiction, nor plead that they were not account able to them for what they had done, nor bid them mind their own business, but, by a free and open declaration of their sincere intention in what they did, free themselves from the imputation they were under, and set themselves right in the opinion of their brethren, to do which they only needed to state the case and put the matter in a true light.
I. They solemnly protest against any design to use this altar for sacrifice or offering, and therefore were far from setting it up in competition with the altar at Shiloh, or from entertaining the least thought of deserting that. They had indeed set up that which had the shape and fashion of an altar, but they had not dedicated it to a religious use, had had no solemnity of its consecration, and therefore ought not to be charged with a design to put it to any such use. To gain credit to this protestation here is,
1. A solemn appeal to God concerning it, with which they begin their defence, intending thereby to give glory to God first, and then to give satisfaction to their brethren, v. 22. (1.) A profound awe and reverence of God are expressed in the form of their appeal: The Lord God of gods, the Lord God of gods, he knows. Or, as it might be read somewhat closer to the original, The God of gods, Jehovah, the God of gods, Jehovah, he knows, which bespeaks his self-existence and self-sufficiency; he is Jehovah, and has sovereignty and supremacy over all beings and powers whatsoever, even those that are called gods, or that are worshipped. This brief confession of their faith would help to obviate and remove their brethren's suspicion of them, as if they intended to desert the God of Israel, and worship other gods: how could those entertain such a thought who believed him to be God over all? Let us learn hence always to speak of God with reverence and seriousness, and to mention his name with a solemn pause. Those who make their appeals to heaven with a slight, careless, "God knows," have reason to fear lest they take his name in vain, for it is very unlike this appeal. (2.) It is a great confidence of their own integrity which they express in the matter of their appeal. They refer the controversy to the God of gods, whose judgment, we are sure, is according to truth, such as the guilty have reason to dread and the upright to rejoice in. "If it be in rebellion or transgression that we have built this altar, to confront the altar of the Lord at Shiloh, to make a party, or to set up any new gods or worships," [1.] "He knows it (v. 22), for he is perfectly acquainted with the thoughts and intents of the heart, and particularly with all inclinations to idolatry (Ps. xliv. 20, 21); this is in a particular manner before him. We believe he knows it, and we cannot by any arts conceal it from him." [2.] "Let him require it, as we know he will, for he is a jealous God." Nothing but a clear conscience would have thus imprecated divine justice to avenge the rebellion if there had been any. Note, First, In every thing we do in religion, it highly concerns us to approve ourselves to God in our integrity therein, remembering that he knows the heart. Secondly, When we fall under the censures of men, it is very comfortable to be able with a humble confidence to appeal to God concerning our sincerity. See 1 Cor. iv. 3, 4.
2. A sober apology presented to their brethren: Israel, he shall know. Though the record on high, and the witness in our bosoms, are principally to be made sure for us, yet there is a satisfaction besides which we owe to our brethren who doubt concerning our integrity, and which we should be ready to give with meekness and fear. If our sincerity be known to God, we should study likewise to let others know it by its fruits, especially those who, though they mistake us, yet show a zeal for the glory of God, as the ten tribes here did.
3. A serious abjuration or renunciation of the design which they were suspected to be guilty of. With this they conclude their defence (v. 29): "God forbid that we should rebel against the Lord, as we own we should if we had set up this altar for burnt-offerings; no, we abhor the thought of it. We have as great a value and veneration for the altar of the Lord at Shiloh as any of the tribes of Israel have, and are as firmly resolved to adhere to it and constantly to attend it; we have the same concern that you have for the purity of God's worship and the unity of his church; far be it, far be it from us, to think of turning away from following God."
II. They fully explain their true intent and meaning in building this altar; and we have all the reason in the world to believe that it is a true representation of their design, and not advanced now to palliate it afterwards, as we have reason to think that these same persons meant very honestly when they petitioned to have their lot on that side Jordan, though then also is was their unhappiness to be misunderstood even by Moses himself. In their vindication, they make it out that the building of this altar was so far from being a step towards a separation from their brethren, and from the altar of the Lord at Shiloh, that, on the contrary, it was really designed for a pledge and preservative of their communion with their brethren and with the altar of God, and a token of their resolution to do the service of the Lord before him (v. 27), and to continue to do so.
1. They gave an account of the fears they had lest, in process of time, their posterity, being seated at such a distance from the tabernacle, should be looked upon and treated as strangers to the commonwealth of Israel (v. 24); it was for fear of this thing, and the word signifies a great perplexity and solicitude of mind which they were in, until they eased themselves by this expedient. As they were returning home (and we may suppose it was not thought of before, else they would have made Joshua acquainted with their purpose), some of them in discourse started this matter, and the rest took the hint, and represented to themselves and one another a very melancholy prospect of what might probably happen in after-ages, that their children would be looked upon by the other tribes as having no interest in the altar of God and the sacrifices there offered. Now indeed they were owned as brethren, and were as welcome at the tabernacle as any other of the tribes; but what if their children after them should be disowned? They, by reason of their distance, and the interposition of Jordan, which it was not easy at all times to pass and repass, could not be so numerous and constant in their attendance on the three yearly feasts as the other tribes, to make a continual claim to the privileges of Israelites, and would therefore be looked upon as inconsiderable members of their church, and by degrees would be rejected as not members of it at all: So shall your children (who in their pride will be apt to monopolize the privileges of the altar) make our children (who perhaps will not be so careful as they ought to be to keep hold of those privileges) cease from fearing the Lord. Note, (1.) Those that are cut off from public ordinances are likely to lose all religion, and will by degrees cease from fearing the Lord. Though the form and profession of godliness are kept up by many without the life and power of it, yet the life and power of it will not long be kept up without the form and profession. You take away grace if you take away the means of grace. (2.) Those who have themselves found the comfort and benefit of God's ordinances cannot but desire to preserve and perpetuate the entail of them upon their seed, and use all possible precautions that their children after them may not be made to cease from following the Lord, or be looked upon as having no part in him.

2. The project they had to prevent this, v. 26-28. "Therefore, to secure an interest in the altar of God to those who shall come after us, and to prove their title to it, we said, Let us build an altar, to be a witness between us and you," that, having this copy of the altar in their custody, it might be produced as an evidence of their right to the privilege of the original. Every one that saw this altar, and observed that it was never used for sacrifice and offering, would enquire what was the meaning of it, and this answer would be given to that enquiry, that it was built by those separate tribes, in token of their communion with their brethren and their joint-interest with them in the altar of the Lord. Christ is the great altar that sanctifies every gift; the best evidence of our interest in him will be the pattern of his Spirit in our hearts, and our conformity to him. If we can produce this it will be a testimony for us that we have a part in the Lord, and an earnest of our perseverance in following him.
Adam Clarke: Commentary on the Bible - 1831
22:21: Then the children of Reuben - answered - Though conscious of their own innocency they permitted Phinehas to finish his discourse, though composed of little else than accusations; there was a decency in this, and such a full proof of good breeding, as does them the highest credit. There are many public assemblies in the present day which lay claim to the highest refinement, who might take a very useful lesson from these Reubenites and their associates.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:21: Then the children: The conduct and answer of these Reubenites and the associates are worthy of admiration and imitation. Though conscious of their innocence, they permitted Phinehas to finish his speech, though composed of little else than accusations, without any interruption; and taking in good part the suspicions, reproofs, and even harshness of their brethren, with the utmost meekness and solemnity they explain their intention, give all the satisfaction in their power, and with great propriety and Rev_erence, appeal to that God against whom they were supposed to have rebelled.
answered: Pro 15:1, Pro 16:1, Pro 18:13, Pro 24:26; Act 11:4; Jam 1:19; Pe1 3:15
heads: Exo 18:21-25; Mic 5:2
Carl Friedrich Keil and Franz Delitzsch
22:21
In utter amazement at the suspicion expressed by the delegates of the congregation, the two tribes and a half affirm with a solemn oath, that it never entered into their minds to build an altar as a place of sacrifice, to fall away from Jehovah. The combination of the three names of God-El, the strong one; Elohim, the Supreme Being to be feared; and Jehovah, the truly existing One, the covenant God (Josh 22:22), - serves to strengthen the invocation of God, as in Ps 50:1; and this is strengthened still further by the repetition of these three names. God knows, and let Israel also know, sc., what they intended, and what they have done. The אם which follows is the usual particle used in an oath. "Verily (it was) not in rebellion, nor in apostasy from Jehovah," sc., that this was done, or that we built the altar. "Mayst Thou not help us to-day," sc., if we did it in rebellion against God. An appeal addressed immediately to God in the heat of the statement, and introduced in the midst of the asseveration, which was meant to remove all doubt as to the truth of their declaration. The words which follow in Josh 22:23, "that we have built," etc., continue the oath: "If we have done this, to build us an altar, to turn away from the Lord, or to offer thereon burnt-offering, meat-offering, or peace-offering, may Jehovah himself require it (דּרשׁ, as in Deut 18:19; cf. 1Kings 20:16). Another earnest parenthetical adjuration, as the substance of the oath, is continued in Josh 22:24. "But truly (לא ואם, with an affirmative signification) from anxiety, for a reason (lit. on account of a thing) have we done this, thinking (לאמר, since we thought) in time to come your sons might say to our sons, What have ye to do with Jehovah, the God of Israel?" i.e., He does not concern you; He is our God. "Jehovah has made the Jordan a boundary between us and your sons; ye have no part in Jehovah. Thus your sons might make our sons cease to fear Jehovah," i.e., might make them desist from the worship of Jehovah (for the infinitive form ירא instead of the abbreviated form לרא used in 1Kings 18:29, there are analogies in יצק in Ezek 24:3, and לישׁון, Eccles 5:11, whereas יראה is the only form used in the Pentateuch). There was some reason for this anxiety. For, inasmuch as in all the promises and laws Canaan alone (the land on this side of the Jordan, Num 34:1-12) is always mentioned as the land which Jehovah would give to His people for their inheritance, it was quite a possible thing that at some future time the false conclusion might be drawn from this, that only the tribes who dwelt in Canaan proper were the true people of Jehovah.
John Gill
22:21 Then the children of Reuben, and the children of Gad, and the half tribe of Manasseh, answered,.... By some person whom they appointed to deliver the answer in their name:
and said unto the heads of the thousands of Israel; who were over those that were rulers of the thousands of Israel, persons of greater authority than they, being princes of the respective tribes to which they belonged.
Robert Jamieson, A. R. Fausset and David Brown
22:21 Then the children of Reuben . . . answered--repudiating, in the strongest terms, the alleged crime, and deponing that so far from entertaining the intention imputed to them, their only object was to perpetuate the memory of their alliance with Israel [Josh 22:24-25], and their adherence to the worship of Israel's God [Josh 22:26-27].
22:2222:22: Աստուած, Աստուած է Տէր. եւ Աստուած Աստուած ինքնի՛ն գիտէ. եւ Իսրայէլ ինքնին գիտասցէ. եթէ վասն ապստամբութեան ինչ յանցեա՞ք առաջի Տեառն, մի՛ ապրեցուսցէ զմեզ յաւուրս յայսմիկ.
22. «Աստուած Տէր Աստուած է եւ Բարձրեալն Աստուած, Աստուած ինքը գիտէ, եւ Իսրայէլն ինքն էլ թող իմանայ. եթէ ապստամբելով յանցանք գործեցինք Տիրոջ դէմ, թող չփրկի մեզ այսօր:
22 «Աստուածներուն Եհովա Աստուածը, աստուածներուն Եհովա Աստուածը* ինք գիտէ ու Իսրայէլն ալ թող գիտնայ, եթէ այս բանը ապստամբութեան համար կամ Տէրոջը դէմ յանցանք գործելու համար ըրինք, մեզ այսօր թող չապրեցնէ*.
Աստուած` Աստուած է Տէր, եւ Աստուած` Աստուած ինքնին գիտէ, եւ Իսրայէլ ինքնին գիտասցէ, եթէ վասն ապստամբութեան ինչ յանցեաք առաջի Տեառն, մի՛ ապրեցուսցէ զմեզ յաւուրս յայսմիկ:

22:22: Աստուած, Աստուած է Տէր. եւ Աստուած Աստուած ինքնի՛ն գիտէ. եւ Իսրայէլ ինքնին գիտասցէ. եթէ վասն ապստամբութեան ինչ յանցեա՞ք առաջի Տեառն, մի՛ ապրեցուսցէ զմեզ յաւուրս յայսմիկ.
22. «Աստուած Տէր Աստուած է եւ Բարձրեալն Աստուած, Աստուած ինքը գիտէ, եւ Իսրայէլն ինքն էլ թող իմանայ. եթէ ապստամբելով յանցանք գործեցինք Տիրոջ դէմ, թող չփրկի մեզ այսօր:
22 «Աստուածներուն Եհովա Աստուածը, աստուածներուն Եհովա Աստուածը* ինք գիտէ ու Իսրայէլն ալ թող գիտնայ, եթէ այս բանը ապստամբութեան համար կամ Տէրոջը դէմ յանցանք գործելու համար ըրինք, մեզ այսօր թող չապրեցնէ*.
zohrab-1805▾ eastern-1994▾ western am▾
22:2222: Бог богов Господь, Бог богов Господь, Он знает, и Израиль да знает! Если мы восстаем и отступаем от Господа, то да не пощадит нас [Господь] в сей день!
22:22 ὁ ο the θεὸς θεος God θεός θεος God ἐστιν ειμι be κύριος κυριος lord; master καὶ και and; even ὁ ο the θεὸς θεος God θεὸς θεος God κύριος κυριος lord; master αὐτὸς αυτος he; him οἶδεν οιδα aware καὶ και and; even Ισραηλ ισραηλ.1 Israel αὐτὸς αυτος he; him γνώσεται γινωσκω know εἰ ει if; whether ἐν εν in ἀποστασίᾳ αποστασια distancing; departure ἐπλημμελήσαμεν πλημμελεω next to; in the presence of τοῦ ο the κυρίου κυριος lord; master μὴ μη not ῥύσαιτο ρυομαι rescue ἡμᾶς ημας us ἐν εν in ταύτῃ ουτος this; he
22:22 אֵל֩׀ ʔˌēl אֵל god אֱלֹהִ֨ים׀ ʔᵉlōhˌîm אֱלֹהִים god(s) יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH אֵ֣ל׀ ʔˈēl אֵל god אֱלֹהִ֤ים׀ ʔᵉlōhˈîm אֱלֹהִים god(s) יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH ה֣וּא hˈû הוּא he יֹדֵ֔עַ yōḏˈēₐʕ ידע know וְ wᵊ וְ and יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel ה֣וּא hˈû הוּא he יֵדָ֑ע yēḏˈāʕ ידע know אִם־ ʔim- אִם if בְּ bᵊ בְּ in מֶ֤רֶד mˈereḏ מֶרֶד rebellion וְ wᵊ וְ and אִם־ ʔim- אִם if בְּ bᵊ בְּ in מַ֨עַל֙ mˈaʕal מַעַל unfaithfulness בַּֽ bˈa בְּ in יהוָ֔ה [yhwˈāh] יְהוָה YHWH אַל־ ʔal- אַל not תֹּושִׁיעֵ֖נוּ tôšîʕˌēnû ישׁע help הַ ha הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the זֶּֽה׃ zzˈeh זֶה this
22:22. fortissimus Deus Dominus fortissimus Deus Dominus ipse novit et Israhel simul intelleget si praevaricationis animo hoc altare construximus non custodiat nos sed puniat in praesentiThe Lord the most mighty God, the Lord the most mighty God, he knoweth, and Israel also shall understand: If with the design of transgression we have set up this altar, let him not save us, but punish us immediately:
22. The LORD, the God of gods, the LORD, the God of gods, he knoweth, and Israel he shall know; if it be in rebellion, or if in trespass against the LORD, ( save thou us not this day,)
22:22. “The Lord, the almighty God, the Lord, the almighty God, he knows, and also Israel will understand: If we have constructed this altar with intent of transgression, let him not preserve us, but instead punish us immediately.
22:22. The LORD God of gods, the LORD God of gods, he knoweth, and Israel he shall know; if [it be] in rebellion, or if in transgression against the LORD, (save us not this day,)
The LORD God of gods, the LORD God of gods, he knoweth, and Israel he shall know; if [it be] in rebellion, or if in transgression against the LORD, ( save us not this day:

22: Бог богов Господь, Бог богов Господь, Он знает, и Израиль да знает! Если мы восстаем и отступаем от Господа, то да не пощадит нас [Господь] в сей день!
22:22
ο the
θεὸς θεος God
θεός θεος God
ἐστιν ειμι be
κύριος κυριος lord; master
καὶ και and; even
ο the
θεὸς θεος God
θεὸς θεος God
κύριος κυριος lord; master
αὐτὸς αυτος he; him
οἶδεν οιδα aware
καὶ και and; even
Ισραηλ ισραηλ.1 Israel
αὐτὸς αυτος he; him
γνώσεται γινωσκω know
εἰ ει if; whether
ἐν εν in
ἀποστασίᾳ αποστασια distancing; departure
ἐπλημμελήσαμεν πλημμελεω next to; in the presence of
τοῦ ο the
κυρίου κυριος lord; master
μὴ μη not
ῥύσαιτο ρυομαι rescue
ἡμᾶς ημας us
ἐν εν in
ταύτῃ ουτος this; he
22:22
אֵל֩׀ ʔˌēl אֵל god
אֱלֹהִ֨ים׀ ʔᵉlōhˌîm אֱלֹהִים god(s)
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
אֵ֣ל׀ ʔˈēl אֵל god
אֱלֹהִ֤ים׀ ʔᵉlōhˈîm אֱלֹהִים god(s)
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
ה֣וּא hˈû הוּא he
יֹדֵ֔עַ yōḏˈēₐʕ ידע know
וְ wᵊ וְ and
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
ה֣וּא hˈû הוּא he
יֵדָ֑ע yēḏˈāʕ ידע know
אִם־ ʔim- אִם if
בְּ bᵊ בְּ in
מֶ֤רֶד mˈereḏ מֶרֶד rebellion
וְ wᵊ וְ and
אִם־ ʔim- אִם if
בְּ bᵊ בְּ in
מַ֨עַל֙ mˈaʕal מַעַל unfaithfulness
בַּֽ bˈa בְּ in
יהוָ֔ה [yhwˈāh] יְהוָה YHWH
אַל־ ʔal- אַל not
תֹּושִׁיעֵ֖נוּ tôšîʕˌēnû ישׁע help
הַ ha הַ the
יֹּ֥ום yyˌôm יֹום day
הַ ha הַ the
זֶּֽה׃ zzˈeh זֶה this
22:22. fortissimus Deus Dominus fortissimus Deus Dominus ipse novit et Israhel simul intelleget si praevaricationis animo hoc altare construximus non custodiat nos sed puniat in praesenti
The Lord the most mighty God, the Lord the most mighty God, he knoweth, and Israel also shall understand: If with the design of transgression we have set up this altar, let him not save us, but punish us immediately:
22:22. “The Lord, the almighty God, the Lord, the almighty God, he knows, and also Israel will understand: If we have constructed this altar with intent of transgression, let him not preserve us, but instead punish us immediately.
22:22. The LORD God of gods, the LORD God of gods, he knoweth, and Israel he shall know; if [it be] in rebellion, or if in transgression against the LORD, (save us not this day,)
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22: Клятва в чистоте намерений, которой восточно-иорданские колена начинают свой ответ послам западно-иорданских колен, запечатлена призыванием Господа с произнесением трех Его имен. По-еврейск. тексту произнесены были, как и в Пс XLIX:1, божественные имена Эл, Елогим, Иегова (или Иагве). В списках перевода 70-ти и согласно с ними в толков. Библии они переданы o QeoV o QeoV KurioV... o QeoV o QeoV KurioV — Бог Бог Господь… Бог Бог Господь; также в переводе блаж. Иеронима: Fortissimus Deus Dominus, Fortissimus Deus Dominus — Всемогущий Бог Господь, Всемогущий Бог Господь. Из этих переводов видно, что второе божественное имя (Элогим) признаваемо было здесь за особое имя Божие, а не за дополнение к первому, каким оно является при переводе: «Бог богов». Господь призывается через произнесение трех Его имен, которые повторяются для подтверждения непреложной верности даваемой клятвы и чистоты намерений, с которыми сооружен был жертвенник.
Adam Clarke: Commentary on the Bible - 1831
22:22: The Lord God of gods - The original words are exceedingly emphatic, and cannot be easily translated. אל אלהים יהוה El Elohim Yehovah, are the three principal names by which the supreme God was known among the Hebrews, and may be thus translated, the strong God, Elohim, Jehovah, which is nearly the version of Luther, der starcte Gott der Herr, "The strong God the Lord." And the Reubenites, by using these in their very solemn appeal, expressed at once their strong unshaken faith in the God of Israel; and by this they fully showed the deputation from the ten tribes, that their religious creed had not been changed; and, in the succeeding part of their defense they show that their practice corresponded with their creed. The repetition of these solemn names by the Reubenites, etc., shows their deep concern for the honor of God, and their anxiety to wipe off the reproach which they consider cast on them by the supposition that they had been capable of defection from the pure worship of God, or of disaffection to their brethren.
Save us not this day - This was putting the affair to the most solemn issue; and nothing but the utmost consciousness of their own integrity could have induced them to make such an appeal, and call for such a decision. "Let God the Judge cause us to perish this day, if in principle or practice we have knowingly departed from him."
Albert Barnes: Notes on the Bible - 1834
22:22: The repeated invocation of God, and that by His three names - אל 'ê l, אלהים 'ĕ lohı̂ ym, יהוה yehovâ h: compare Psa 50:1 - marks the earnestness of the protestation. The conduct of the two tribes and a half has often been noted as exemplary. They had had a grave and capital crime most unexpectedly laid to their charge, of which they were entirely innocent. Yet there is no word of reproach or recrimination in their vindication of themselves. They are contented simply to repudiate the false accusation and to explain the real motives of conduct perhaps suggested to them by a precedent set by Moses Exo 17:15.
Save us not this day - The words are a direct appeal to God, exactly equivalent in effect to our form "So help me God."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:22: Lord God: יהוה [Strong's H3068] אלהים [Strong's H430] אל [Strong's H410], El Elohim Yehowah, literally "The strong God, Elohim Jehovah," which is nearly the version of Luther, der starke Gott, der Herr, "The strong God, the Lord." Exo 18:11; Deu 10:17; Psa 82:1, Psa 95:3, Psa 97:7, Psa 136:2; Dan 2:47, Dan 11:36; Ti1 6:16; Rev 19:16
he knoweth: Kg1 8:39; Job 10:7, Job 23:10; Psa 7:3, Psa 44:21, Psa 139:1-12; Jer 12:3, Jer 17:10; Joh 2:24, Joh 2:25, Joh 21:17; Act 1:24; Co2 11:11, Co2 11:31; Heb 4:13; Rev 2:23
Israel: Psa 37:6; Mic 7:9; Mal 3:18; Acts 11:2-18; Co2 5:11
if it be: Sa1 15:23; Job 31:5-8, Job 31:38-40; Psa 7:3-5; Act 25:11
John Gill
22:22 The Lord God of gods, the Lord God of gods,.... They first set out in their answer with asserting their firm belief of Jehovah, the God of Israel, being the supreme God, God over all; over all that are called gods, whether angels, of whom Kimchi and Ben Melech interpret it; or civil magistrates and judges of the earth, who bare the same name; nor are the gods of the Gentiles to be spoken of with Jehovah, the God of Israel, who is the supreme Being, self-existent, the Being of beings, eternal and immutable, all which is contained in his name Jehovah; now this is repeated by them for the confirmation of their faith in this great article of it, and shows the steadiness of it, and to express their earnest and vehement affection for this truth, and to clear themselves from any imputation of idolatry, or thought of it, or doing anything that might have a tendency to it:
he knoweth; he is the omniscient God, the searcher of the hearts and the trier of the reins of the children of men; he knows our cordial belief of this truth, the integrity of our hearts, the intention of our minds, that we never had a thought in us of departing from his worship, and of setting up an altar beside his in opposition to it:
and Israel he shall know; our brethren the Israelites that dwell in the land of Canaan, whose representatives you are, shall know, not only by our present declaration, but by our future conduct, and strict adherence to the pure worship of God in time to come, that it was never our view by what we have done to depart from it:
if it be in rebellion, or if in transgression against the Lord; with a design to rebel against his word, and transgress his command:
save us not this day; this is said with respect to God, and as an apostrophe to him, as Jarchi, Kimchi, and Abarbinel observe; as expressing their desire to have no mercy shown them by him, but that vengeance might be taken on them by him, to whom all things were naked and open, and who full well knew whether they were guilty or not; or else the address is to Phinehas, and the princes, that they would rise up and put them to death by sword, if this appeared to be the case; or that all the other tribes would rise up, and make war against them, and cut them off with the edge of the sword, and not spare them.
John Wesley
22:22 The Lord - That Jehovah, whom we no less than you acknowledge and adore as the God of gods, infinitely superior to all that are called gods. The multiplying of his titles, and the repetition of these words, shew their zeal and earnestness in this matter. He knoweth - To him we appeal who knoweth all things, and the truth of what we are now saying. Not only our present words, but our future and constant course shall satisfy all Israel of our perseverance in the true religion. In rebellion - If this have been done by us with such design, or in such a manner. Save us not - Thou, O Lord, to whom we have appealed, and without whom we cannot be saved and preserved, save us not from any of our enemies, nor from the sword of our brethren. It is a sudden apostrophe to God, usual in such vehement speeches.
22:2322:23: եւ եթէ շինեցաք մեզ սեղան ապստամբելոյ ՚ի Տեառնէ մերմէ, հանել ՚ի վերայ նորա զո՛հ ողջակիզաց. կամ եթէ առնել ՚ի վերայ նորա զո՛հ փրկութեան, Տէր ինքնին խնդրեսցէ[2408]։ [2408] Ոմանք. ՚Ի Տեառնէ Աստուծոյ մերմէ։
23. Եթէ մեզ համար զոհասեղան շինեցինք, որ ապստամբենք Տիրոջ դէմ, նրա վրայ ողջակէզ մատուցենք, կամ փրկութեան զոհ անենք, Տէրն ինքը թող վրէժխնդիր լինի:
23 Եթէ մեզի սեղան շինեցինք Տէրոջմէ հեռանալու համար կամ անոր վրայ ողջակէզ ու հացի ընծայ մատուցանելու համար եւ կամ անոր վրայ խաղաղութեան զոհեր ընելու համար, Տէրը ինք թող վրէժը առնէ։
եւ եթէ շինեցաք մեզ սեղան ապստամբելոյ ի Տեառնէ մերմէ, հանել ի վերայ նորա [383]զոհ ողջակիզաց``, կամ եթէ առնել ի վերայ նորա զոհ [384]փրկութեան, Տէր ինքնին խնդրեսցէ:

22:23: եւ եթէ շինեցաք մեզ սեղան ապստամբելոյ ՚ի Տեառնէ մերմէ, հանել ՚ի վերայ նորա զո՛հ ողջակիզաց. կամ եթէ առնել ՚ի վերայ նորա զո՛հ փրկութեան, Տէր ինքնին խնդրեսցէ[2408]։
[2408] Ոմանք. ՚Ի Տեառնէ Աստուծոյ մերմէ։
23. Եթէ մեզ համար զոհասեղան շինեցինք, որ ապստամբենք Տիրոջ դէմ, նրա վրայ ողջակէզ մատուցենք, կամ փրկութեան զոհ անենք, Տէրն ինքը թող վրէժխնդիր լինի:
23 Եթէ մեզի սեղան շինեցինք Տէրոջմէ հեռանալու համար կամ անոր վրայ ողջակէզ ու հացի ընծայ մատուցանելու համար եւ կամ անոր վրայ խաղաղութեան զոհեր ընելու համար, Տէրը ինք թող վրէժը առնէ։
zohrab-1805▾ eastern-1994▾ western am▾
22:2323: Если мы соорудили жертвенник для того, чтоб отступить от Господа, и для того, чтобы приносить на нем всесожжение и приношение хлебное и чтобы совершать на нем жертвы мирные, то да взыщет Сам Господь!
22:23 καὶ και and; even εἰ ει if; whether ᾠκοδομήσαμεν οικοδομεω build αὑτοῖς εαυτου of himself; his own βωμὸν βωμος pedestal ὥστε ωστε as such; that ἀποστῆναι αφιστημι distance; keep distance ἀπὸ απο from; away κυρίου κυριος lord; master τοῦ ο the θεοῦ θεος God ἡμῶν ημων our ὥστε ωστε as such; that ἀναβιβάσαι αναβιβαζω pull up; mount ἐπ᾿ επι in; on αὐτὸν αυτος he; him θυσίαν θυσια immolation; sacrifice ὁλοκαυτωμάτων ολοκαυτωμα whole offering ἢ η or; than ὥστε ωστε as such; that ποιῆσαι ποιεω do; make ἐπ᾿ επι in; on αὐτοῦ αυτος he; him θυσίαν θυσια immolation; sacrifice σωτηρίου σωτηριος salvation; saving κύριος κυριος lord; master ἐκζητήσει εκζητεω seek out / thoroughly
22:23 לִ li לְ to בְנֹ֥ות vᵊnˌôṯ בנה build לָ֨נוּ֙ lˈānû לְ to מִזְבֵּ֔חַ mizbˈēₐḥ מִזְבֵּחַ altar לָ lā לְ to שׁ֖וּב šˌûv שׁוב return מֵ mē מִן from אַחֲרֵ֣י ʔaḥᵃrˈê אַחַר after יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and אִם־ ʔim- אִם if לְ lᵊ לְ to הַעֲלֹ֨ות haʕᵃlˌôṯ עלה ascend עָלָ֜יו ʕālˈāʸw עַל upon עֹולָ֣ה ʕôlˈā עֹלָה burnt-offering וּ û וְ and מִנְחָ֗ה minḥˈā מִנְחָה present וְ wᵊ וְ and אִם־ ʔim- אִם if לַ la לְ to עֲשֹׂ֤ות ʕᵃśˈôṯ עשׂה make עָלָיו֙ ʕālāʸw עַל upon זִבְחֵ֣י zivḥˈê זֶבַח sacrifice שְׁלָמִ֔ים šᵊlāmˈîm שֶׁלֶם final offer יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH ה֥וּא hˌû הוּא he יְבַקֵּֽשׁ׃ yᵊvaqqˈēš בקשׁ seek
22:23. et si ea mente fecimus ut holocausta et sacrificium et pacificas victimas super eo inponeremus ipse quaerat et iudicetAnd if we did it with that mind, that we might lay upon it holocausts, and sacrifice, and victims of peace offerings, let him require and judge:
23. that we have built us an altar to turn away from following the LORD; or if to offer thereon burnt offering or meal offering, or if to offer sacrifices of peace offerings thereon, let the LORD himself require it;
22:23. And if we have acted with a mind so that we might present upon it holocausts, and sacrifice, and victims of peace offerings, let him inquire and judge.
22:23. That we have built us an altar to turn from following the LORD, or if to offer thereon burnt offering or meat offering, or if to offer peace offerings thereon, let the LORD himself require [it];
That we have built us an altar to turn from following the LORD, or if to offer thereon burnt offering or meat offering, or if to offer peace offerings thereon, let the LORD himself require:

23: Если мы соорудили жертвенник для того, чтоб отступить от Господа, и для того, чтобы приносить на нем всесожжение и приношение хлебное и чтобы совершать на нем жертвы мирные, то да взыщет Сам Господь!
22:23
καὶ και and; even
εἰ ει if; whether
ᾠκοδομήσαμεν οικοδομεω build
αὑτοῖς εαυτου of himself; his own
βωμὸν βωμος pedestal
ὥστε ωστε as such; that
ἀποστῆναι αφιστημι distance; keep distance
ἀπὸ απο from; away
κυρίου κυριος lord; master
τοῦ ο the
θεοῦ θεος God
ἡμῶν ημων our
ὥστε ωστε as such; that
ἀναβιβάσαι αναβιβαζω pull up; mount
ἐπ᾿ επι in; on
αὐτὸν αυτος he; him
θυσίαν θυσια immolation; sacrifice
ὁλοκαυτωμάτων ολοκαυτωμα whole offering
η or; than
ὥστε ωστε as such; that
ποιῆσαι ποιεω do; make
ἐπ᾿ επι in; on
αὐτοῦ αυτος he; him
θυσίαν θυσια immolation; sacrifice
σωτηρίου σωτηριος salvation; saving
κύριος κυριος lord; master
ἐκζητήσει εκζητεω seek out / thoroughly
22:23
לִ li לְ to
בְנֹ֥ות vᵊnˌôṯ בנה build
לָ֨נוּ֙ lˈānû לְ to
מִזְבֵּ֔חַ mizbˈēₐḥ מִזְבֵּחַ altar
לָ לְ to
שׁ֖וּב šˌûv שׁוב return
מֵ מִן from
אַחֲרֵ֣י ʔaḥᵃrˈê אַחַר after
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
אִם־ ʔim- אִם if
לְ lᵊ לְ to
הַעֲלֹ֨ות haʕᵃlˌôṯ עלה ascend
עָלָ֜יו ʕālˈāʸw עַל upon
עֹולָ֣ה ʕôlˈā עֹלָה burnt-offering
וּ û וְ and
מִנְחָ֗ה minḥˈā מִנְחָה present
וְ wᵊ וְ and
אִם־ ʔim- אִם if
לַ la לְ to
עֲשֹׂ֤ות ʕᵃśˈôṯ עשׂה make
עָלָיו֙ ʕālāʸw עַל upon
זִבְחֵ֣י zivḥˈê זֶבַח sacrifice
שְׁלָמִ֔ים šᵊlāmˈîm שֶׁלֶם final offer
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
ה֥וּא hˌû הוּא he
יְבַקֵּֽשׁ׃ yᵊvaqqˈēš בקשׁ seek
22:23. et si ea mente fecimus ut holocausta et sacrificium et pacificas victimas super eo inponeremus ipse quaerat et iudicet
And if we did it with that mind, that we might lay upon it holocausts, and sacrifice, and victims of peace offerings, let him require and judge:
22:23. And if we have acted with a mind so that we might present upon it holocausts, and sacrifice, and victims of peace offerings, let him inquire and judge.
22:23. That we have built us an altar to turn from following the LORD, or if to offer thereon burnt offering or meat offering, or if to offer peace offerings thereon, let the LORD himself require [it];
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
23-29: Эти намерения были совершенно отличны от тех, какие в этом увидали западно-иорданские колена. Единственная цель, с какой сооружен был жертвенник, состояла в том, чтобы он был вековечным памятником их верности и преданности Богу отцов своих, — был свидетелем (по евр. тексту «Эд») того, «чтобы служением служить Господу» (буквально с еврейского и согласно с греко-славянским переводом: еже служит службу Господеви) всесожженниями нашими и жертвами нашими… Жертвенник был подобием жертвенника Господня, т. е. устроен был по образцу жертвенника, находившегося в Скинии Господней, который отличался, следовательно, по самому своему устройству от языческих жертвенников. Мысль устроить памятник в виде именно жертвенника могла быть внушена примером Моисея, который во время странствования по пустыне устроил жертвенник для увековечения победы над амаликитянами (Исх ХVII:15).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:23: let the Lord: Gen 9:4; Deu 18:19; Sa1 20:16; Ch2 24:22; Psa 10:13, Psa 10:14; Eze 3:18; Eze 33:6, Eze 33:8
Geneva 1599
22:23 That we have built us an altar to turn from following the LORD, or if to offer thereon burnt offering or meat offering, or if to offer peace offerings thereon, let the LORD (n) himself require [it];
(n) Let him punish us.
John Gill
22:23 That we have built us an altar, to turn from following the Lord,.... That is, we desire, as we deserve, to be cut to pieces, and not saved, if it should appear to be our view, in building this altar, to revolt from the pure worship of God:
or if to offer thereon burnt offering, or meat offering, or if to offer peace offerings; even to the Lord himself: they declare that as they had no design to apostatize from God, and worship idols, so it was not their intention to offer any kind of sacrifice on the altar they had built, even to the Lord himself; and they take notice of every kind of offering, to remove every charge of this sort from them, and to purge themselves of every imputation of this nature: then
let the Lord himself require it; seek it out, who is the omniscient God, and revenge it, who is the Lord God Almighty, just and true.
John Wesley
22:23 Require it - That is, call us to an account and punish us for it.
22:2422:24: Այլ վասն երկիւղի՛ արարաք զայս. ասեմք՝ Գուցէ՛ խօսեսցին որդիքն ձեր ընդ որդիսն մեր եւ ասիցեն, թէ զի՞ կայ ձեր եւ Տեառն Աստուծոյ Իսրայէլի[2409]։ [2409] Ոմանք. Ասէաք. Գուցէ խօսի՛՛։
24. Մենք երկիւղի պատճառով արեցինք այս՝ ասելով, թէ գուցէ ձեր որդիները խօսեն մեր որդիների հետ եւ ասեն, թէ՝ “Ռուբէնի՛ որդիներ եւ Գադի՛ որդիներ, ի՞նչ գործ ունէք դուք Իսրայէլի Տէր Աստծու հետ,
24 Մենք ասիկա մեր վախէն շինեցինք, մտածելով թէ գուցէ վաղը ձեր որդիները մեր որդիներուն խօսին ու ըսեն թէ՝ «Դուք Իսրայէլի Տէր Աստուծոյն հետ ի՞նչ ունիք.
Այլ վասն երկիւղի արարաք զայս. ասեմք. Գուցէ խօսեսցին որդիքն ձեր ընդ որդիսն մեր եւ ասիցեն, թէ` Զի՞ կայ ձեր եւ Տեառն Աստուծոյ Իսրայելի:

22:24: Այլ վասն երկիւղի՛ արարաք զայս. ասեմք՝ Գուցէ՛ խօսեսցին որդիքն ձեր ընդ որդիսն մեր եւ ասիցեն, թէ զի՞ կայ ձեր եւ Տեառն Աստուծոյ Իսրայէլի[2409]։
[2409] Ոմանք. Ասէաք. Գուցէ խօսի՛՛։
24. Մենք երկիւղի պատճառով արեցինք այս՝ ասելով, թէ գուցէ ձեր որդիները խօսեն մեր որդիների հետ եւ ասեն, թէ՝ “Ռուբէնի՛ որդիներ եւ Գադի՛ որդիներ, ի՞նչ գործ ունէք դուք Իսրայէլի Տէր Աստծու հետ,
24 Մենք ասիկա մեր վախէն շինեցինք, մտածելով թէ գուցէ վաղը ձեր որդիները մեր որդիներուն խօսին ու ըսեն թէ՝ «Դուք Իսրայէլի Տէր Աստուծոյն հետ ի՞նչ ունիք.
zohrab-1805▾ eastern-1994▾ western am▾
22:2424: Но мы сделали сие по опасению того, чтобы в последующее время не сказали ваши сыны нашим сынам: 'что вам до Господа Бога Израилева!
22:24 ἀλλ᾿ αλλα but ἕνεκεν ενεκα for the sake of; on account of εὐλαβείας ευλαβεια conscientiousness ῥήματος ρημα statement; phrase ἐποιήσαμεν ποιεω do; make τοῦτο ουτος this; he λέγοντες λεγω tell; declare ἵνα ινα so; that μὴ μη not εἴπωσιν λεγω tell; declare αὔριον αυριον tomorrow; next day τὰ ο the τέκνα τεκνον child ὑμῶν υμων your τοῖς ο the τέκνοις τεκνον child ἡμῶν ημων our τί τις.1 who?; what? ὑμῖν υμιν you κυρίῳ κυριος lord; master τῷ ο the θεῷ θεος God Ισραηλ ισραηλ.1 Israel
22:24 וְ wᵊ וְ and אִם־ ʔim- אִם if לֹ֤א lˈō לֹא not מִ mi מִן from דְּאָגָה֙ ddᵊʔāḡˌā דְּאָגָה care מִ mi מִן from דָּבָ֔ר ddāvˈār דָּבָר word עָשִׂ֥ינוּ ʕāśˌînû עשׂה make אֶת־ ʔeṯ- אֵת [object marker] זֹ֖את zˌōṯ זֹאת this לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say מָחָ֗ר māḥˈār מָחָר next day יֹאמְר֨וּ yōmᵊrˌû אמר say בְנֵיכֶ֤ם vᵊnêḵˈem בֵּן son לְ lᵊ לְ to בָנֵ֨ינוּ֙ vānˈênû בֵּן son לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say מַה־ mah- מָה what לָּכֶ֕ם llāḵˈem לְ to וְ wᵊ וְ and לַֽ lˈa לְ to יהוָ֖ה [yhwˌāh] יְהוָה YHWH אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s) יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
22:24. et non ea magis cogitatione atque tractatu ut diceremus cras dicent filii vestri filiis nostris quid vobis et Domino Deo IsrahelAnd not rather with this thought and design, that we should say: To morrow your children will say to our children: What have you to do with the Lord the God of Israel?
24. and if we have not out of carefulness done this, of purpose, saying, In time to come your children might speak unto our children, saying, What have ye to do with the LORD, the God of Israel?
22:24. Instead, we have acted with this greater thought and design, that we would say: Tomorrow your sons will say to our sons: ‘What is there between you and the Lord, the God of Israel?
22:24. And if we have not [rather] done it for fear of [this] thing, saying, In time to come your children might speak unto our children, saying, What have ye to do with the LORD God of Israel?
And if we have not [rather] done it for fear of [this] thing, saying, In time to come your children might speak unto our children, saying, What have ye to do with the LORD God of Israel:

24: Но мы сделали сие по опасению того, чтобы в последующее время не сказали ваши сыны нашим сынам: 'что вам до Господа Бога Израилева!
22:24
ἀλλ᾿ αλλα but
ἕνεκεν ενεκα for the sake of; on account of
εὐλαβείας ευλαβεια conscientiousness
ῥήματος ρημα statement; phrase
ἐποιήσαμεν ποιεω do; make
τοῦτο ουτος this; he
λέγοντες λεγω tell; declare
ἵνα ινα so; that
μὴ μη not
εἴπωσιν λεγω tell; declare
αὔριον αυριον tomorrow; next day
τὰ ο the
τέκνα τεκνον child
ὑμῶν υμων your
τοῖς ο the
τέκνοις τεκνον child
ἡμῶν ημων our
τί τις.1 who?; what?
ὑμῖν υμιν you
κυρίῳ κυριος lord; master
τῷ ο the
θεῷ θεος God
Ισραηλ ισραηλ.1 Israel
22:24
וְ wᵊ וְ and
אִם־ ʔim- אִם if
לֹ֤א lˈō לֹא not
מִ mi מִן from
דְּאָגָה֙ ddᵊʔāḡˌā דְּאָגָה care
מִ mi מִן from
דָּבָ֔ר ddāvˈār דָּבָר word
עָשִׂ֥ינוּ ʕāśˌînû עשׂה make
אֶת־ ʔeṯ- אֵת [object marker]
זֹ֖את zˌōṯ זֹאת this
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
מָחָ֗ר māḥˈār מָחָר next day
יֹאמְר֨וּ yōmᵊrˌû אמר say
בְנֵיכֶ֤ם vᵊnêḵˈem בֵּן son
לְ lᵊ לְ to
בָנֵ֨ינוּ֙ vānˈênû בֵּן son
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
מַה־ mah- מָה what
לָּכֶ֕ם llāḵˈem לְ to
וְ wᵊ וְ and
לַֽ lˈa לְ to
יהוָ֖ה [yhwˌāh] יְהוָה YHWH
אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s)
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
22:24. et non ea magis cogitatione atque tractatu ut diceremus cras dicent filii vestri filiis nostris quid vobis et Domino Deo Israhel
And not rather with this thought and design, that we should say: To morrow your children will say to our children: What have you to do with the Lord the God of Israel?
22:24. Instead, we have acted with this greater thought and design, that we would say: Tomorrow your sons will say to our sons: ‘What is there between you and the Lord, the God of Israel?
22:24. And if we have not [rather] done it for fear of [this] thing, saying, In time to come your children might speak unto our children, saying, What have ye to do with the LORD God of Israel?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
22:24: For fear of this thing - The motive that actuated us was directly the reverse of that of which we have been suspected.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:24: for fear: Gen 18:19
In time to come: Heb. To-morrow, Jos 4:6; Gen 30:33; Exo 13:14; Deu 6:20 *marg.
John Gill
22:24 And if we have not rather done it for fear of this thing,.... So far they suggest were they from doing this, in order to turn from the pure worship of God, and introduce idolatrous worship, that it was to guard against everything of that kind for the future; and through fear of it, and anxiety and distress of mind, lest some time or another there should be any temptation to it in their posterity, had they built this altar:
saying, in time to come your children might speak unto our children; or "tomorrow" (m), in a short time after your heads, and ours, are laid in the grave, your posterity will accost us:
saying, what have you to do with the Lord God of Israel? you are aliens and strangers from the commonwealth of Israel, live in a foreign land, and not in the land, of Canaan; are separated from us by the river Jordan, are a different people from us, and have nothing to do with the tabernacle of the Lord, and the service of it, or with the altar of the Lord, to offer sacrifice on it. Now as they returned to their own country, or when got there, such anxious thoughts and fears rose up in their minds, which they communicated to one another, and thought of this expedient to prevent what would be so fatal to their posterity. The Targum is,"you have no part in the Word of the Lord God of Israel;''see Jn 13:8.
(m) "cras", Pagninus, Montanus, &c.
John Wesley
22:24 With the Lord - You have no relation to him, nor interest in him, or his worship.
22:2522:25: Եւ սահմա՛ն եդ Տէր՝ ընդ մեզ եւ ընդ ձեզ որդիք Ռուբինի եւ որդիք Գադայ՝ զՅորդանան. եւ չի՛ք ձեր բաժին ՚ի Տեառնէ. եւ օտարացուցանիցեն որդիք ձեր զորդիսն մեր՝ զի մի՛ պաշտիցեն զՏէր[2410]։ [2410] Ոմանք. Եւ չիք ձեր բաժին ՚ի Տեառնէ։
25. Տէրը մեր եւ ձեր միջեւ Յորդանան գետը սահման դրեց, եւ դուք Տիրոջից բաժին չունէք”: Եւ ձեր որդիները մեր որդիներին կը խրտնեցնեն, որ չպաշտեն Տիրոջը:
25 Ո՛վ Ռուբէնեաններ ու Գադեաններ, Տէրը մեր ու ձեր մէջ Յորդանանը սահման դրաւ, դուք Տէրոջմէ բնաւ բաժին չունիք»։ Այս կերպով ձեր որդիները ստիպեն որ մեր որդիները Տէրոջը երկիւղը մոռնան։
Եւ սահման եդ Տէր ընդ մեզ եւ ընդ ձեզ, որդիք Ռուբենի եւ որդիք Գադայ, զՅորդանան, եւ չիք ձեր բաժին ի Տեառնէ. եւ օտարացուցանիցեն որդիք ձեր զորդիսն մեր [385]զի մի՛ պաշտիցեն զՏէր:

22:25: Եւ սահմա՛ն եդ Տէր՝ ընդ մեզ եւ ընդ ձեզ որդիք Ռուբինի եւ որդիք Գադայ՝ զՅորդանան. եւ չի՛ք ձեր բաժին ՚ի Տեառնէ. եւ օտարացուցանիցեն որդիք ձեր զորդիսն մեր՝ զի մի՛ պաշտիցեն զՏէր[2410]։
[2410] Ոմանք. Եւ չիք ձեր բաժին ՚ի Տեառնէ։
25. Տէրը մեր եւ ձեր միջեւ Յորդանան գետը սահման դրեց, եւ դուք Տիրոջից բաժին չունէք”: Եւ ձեր որդիները մեր որդիներին կը խրտնեցնեն, որ չպաշտեն Տիրոջը:
25 Ո՛վ Ռուբէնեաններ ու Գադեաններ, Տէրը մեր ու ձեր մէջ Յորդանանը սահման դրաւ, դուք Տէրոջմէ բնաւ բաժին չունիք»։ Այս կերպով ձեր որդիները ստիպեն որ մեր որդիները Տէրոջը երկիւղը մոռնան։
zohrab-1805▾ eastern-1994▾ western am▾
22:2525: Господь поставил пределом между нами и вами, сыны Рувимовы и сыны Гадовы, Иордан: нет вам части в Господе'. Таким образом ваши сыны не допустили бы наших сынов чтить Господа.
22:25 καὶ και and; even ὅρια οριον frontier ἔθηκεν τιθημι put; make κύριος κυριος lord; master ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle ἡμῶν ημων our καὶ και and; even ὑμῶν υμων your τὸν ο the Ιορδάνην ιορδανης Iordanēs; Iorthanis καὶ και and; even οὐκ ου not ἔστιν ειμι be ὑμῖν υμιν you μερὶς μερις portion κυρίου κυριος lord; master καὶ και and; even ἀπαλλοτριώσουσιν απαλλοτριοω estrange οἱ ο the υἱοὶ υιος son ὑμῶν υμων your τοὺς ο the υἱοὺς υιος son ἡμῶν ημων our ἵνα ινα so; that μὴ μη not σέβωνται σεβομαι venerate; stand in awe of κύριον κυριος lord; master
22:25 וּ û וְ and גְב֣וּל ḡᵊvˈûl גְּבוּל boundary נָֽתַן־ nˈāṯan- נתן give יְ֠הוָה [yᵊhwˌāh] יְהוָה YHWH בֵּינֵ֨נוּ bênˌēnû בַּיִן interval וּ û וְ and בֵינֵיכֶ֜ם vênêḵˈem בַּיִן interval בְּנֵי־ bᵊnê- בֵּן son רְאוּבֵ֤ן rᵊʔûvˈēn רְאוּבֵן Reuben וּ û וְ and בְנֵי־ vᵊnê- בֵּן son גָד֙ ḡˌāḏ גָּד Gad אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the יַּרְדֵּ֔ן yyardˈēn יַרְדֵּן Jordan אֵין־ ʔên- אַיִן [NEG] לָכֶ֥ם lāḵˌem לְ to חֵ֖לֶק ḥˌēleq חֵלֶק share בַּֽ bˈa בְּ in יהוָ֑ה [yhwˈāh] יְהוָה YHWH וְ wᵊ וְ and הִשְׁבִּ֤יתוּ hišbˈîṯû שׁבת cease בְנֵיכֶם֙ vᵊnêḵˌem בֵּן son אֶת־ ʔeṯ- אֵת [object marker] בָּנֵ֔ינוּ bānˈênû בֵּן son לְ lᵊ לְ to בִלְתִּ֖י viltˌî בֵּלֶת failure יְרֹ֥א yᵊrˌō ירא fear אֶת־ ʔeṯ- אֵת [object marker] יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
22:25. terminum posuit Dominus inter nos et vos o filii Ruben et filii Gad Iordanem fluvium et idcirco partem non habetis in Domino et per hanc occasionem avertent filii vestri filios nostros a timore Domini putavimus itaque meliusThe Lord hath put the river Jordan for a border between us and you, O ye children of Ruben, and ye children of Gad: and therefore you have no part in the Lord. And by this occasion your children shall turn away our children from the fear of the Lord. We therefore thought it best,
25. for the LORD hath made Jordan a border between us and you, ye children of Reuben and children of Gad; ye have no portion in the LORD: so shall your children make our children cease from fearing the LORD.
22:25. The Lord has stationed the river Jordan as the border between us and you, O sons of Reuben, O sons of Gad. And therefore, you have no part in the Lord.’ And by this occasion, your sons would turn away our sons from the fear of the Lord. And so we sought something better,
22:25. For the LORD hath made Jordan a border between us and you, ye children of Reuben and children of Gad; ye have no part in the LORD: so shall your children make our children cease from fearing the LORD.
For the LORD hath made Jordan a border between us and you, ye children of Reuben and children of Gad; ye have no part in the LORD: so shall your children make our children cease from fearing the LORD:

25: Господь поставил пределом между нами и вами, сыны Рувимовы и сыны Гадовы, Иордан: нет вам части в Господе'. Таким образом ваши сыны не допустили бы наших сынов чтить Господа.
22:25
καὶ και and; even
ὅρια οριον frontier
ἔθηκεν τιθημι put; make
κύριος κυριος lord; master
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
ἡμῶν ημων our
καὶ και and; even
ὑμῶν υμων your
τὸν ο the
Ιορδάνην ιορδανης Iordanēs; Iorthanis
καὶ και and; even
οὐκ ου not
ἔστιν ειμι be
ὑμῖν υμιν you
μερὶς μερις portion
κυρίου κυριος lord; master
καὶ και and; even
ἀπαλλοτριώσουσιν απαλλοτριοω estrange
οἱ ο the
υἱοὶ υιος son
ὑμῶν υμων your
τοὺς ο the
υἱοὺς υιος son
ἡμῶν ημων our
ἵνα ινα so; that
μὴ μη not
σέβωνται σεβομαι venerate; stand in awe of
κύριον κυριος lord; master
22:25
וּ û וְ and
גְב֣וּל ḡᵊvˈûl גְּבוּל boundary
נָֽתַן־ nˈāṯan- נתן give
יְ֠הוָה [yᵊhwˌāh] יְהוָה YHWH
בֵּינֵ֨נוּ bênˌēnû בַּיִן interval
וּ û וְ and
בֵינֵיכֶ֜ם vênêḵˈem בַּיִן interval
בְּנֵי־ bᵊnê- בֵּן son
רְאוּבֵ֤ן rᵊʔûvˈēn רְאוּבֵן Reuben
וּ û וְ and
בְנֵי־ vᵊnê- בֵּן son
גָד֙ ḡˌāḏ גָּד Gad
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
יַּרְדֵּ֔ן yyardˈēn יַרְדֵּן Jordan
אֵין־ ʔên- אַיִן [NEG]
לָכֶ֥ם lāḵˌem לְ to
חֵ֖לֶק ḥˌēleq חֵלֶק share
בַּֽ bˈa בְּ in
יהוָ֑ה [yhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
הִשְׁבִּ֤יתוּ hišbˈîṯû שׁבת cease
בְנֵיכֶם֙ vᵊnêḵˌem בֵּן son
אֶת־ ʔeṯ- אֵת [object marker]
בָּנֵ֔ינוּ bānˈênû בֵּן son
לְ lᵊ לְ to
בִלְתִּ֖י viltˌî בֵּלֶת failure
יְרֹ֥א yᵊrˌō ירא fear
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
22:25. terminum posuit Dominus inter nos et vos o filii Ruben et filii Gad Iordanem fluvium et idcirco partem non habetis in Domino et per hanc occasionem avertent filii vestri filios nostros a timore Domini putavimus itaque melius
The Lord hath put the river Jordan for a border between us and you, O ye children of Ruben, and ye children of Gad: and therefore you have no part in the Lord. And by this occasion your children shall turn away our children from the fear of the Lord. We therefore thought it best,
22:25. The Lord has stationed the river Jordan as the border between us and you, O sons of Reuben, O sons of Gad. And therefore, you have no part in the Lord.’ And by this occasion, your sons would turn away our sons from the fear of the Lord. And so we sought something better,
22:25. For the LORD hath made Jordan a border between us and you, ye children of Reuben and children of Gad; ye have no part in the LORD: so shall your children make our children cease from fearing the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:25: ye have: Jos 22:27; Sa2 20:1; Kg1 12:16; Ezr 4:2, Ezr 4:3; Neh 2:20; Act 8:21
make: Sa1 26:19; Kg1 12:27-30, Kg1 14:16, Kg1 15:30
Geneva 1599
22:25 For the LORD hath made Jordan a border between us and you, ye children of Reuben and children of Gad; ye have no part in the LORD: so shall your children make our children (o) cease from fearing the LORD.
(o) Or, to turn back from the true God.
John Gill
22:25 For the Lord hath made Jordan a border between us and you,.... And by it separated them from them, as if they were a distinct people; not that this was really the case, but so they feared it would be represented in time to come; for though Jordan was the border of the land of Canaan, strictly so called, eastward, Num 34:12; yet it did not exclude the land of the two tribes and a half from being part of the land of promise; for the Amorites, which before inhabited it, and were driven out of it, were Canaanites, and were one part of the people, whose land the Lord promised to Abraham, Gen 15:18,
ye children of Reuben, and children of Gad, have no part in the Lord; in his covenant and promises, in his worship, word, and ordinances; these are things you have nothing to do with, being separated from us his peculiar people; or "have no part in the Word of the Lord", as the Targum, the promised Messiah, being without, or separated from him, as the Gentiles are said to be, Eph 2:12,
so shall your children make our children cease from fearing the Lord; from worshipping the Lord, the fear of the Lord being often put for the whole worship of God, external and internal, Eccles 12:13; by behaving in the above manner towards them, they would be the cause and occasion of their apostasy from the true God, and it would be in effect to say to them, "go, serve other gods", 1Kings 26:19.
John Wesley
22:25 A border - To shut you out of the land of promise, and consequently from the covenant made between God and our fathers. No part - Nothing to do with him; no right to serve him or expect favour from him. Cease from fearing the Lord - For they that are cut off from public ordinances, usually by degrees lose all religion. It is true, the form and profession of godliness, may be kept without the life and power of it. But the life and power will not long be kept, without the form and profession of it.
22:2622:26: Եւ ասացաք առնել ա՛յսպէս. շինել զսեղանս զայս, ո՛չ վասն ողջակիզաց, եւ ո՛չ վասն զոհից.
26. Ուստի ասացինք, այսպէս անենք. շինենք այս զոհասեղանը ոչ թէ ողջակէզների եւ զոհերի համար,
26 Այս պատճառով ըսինք. «Հիմա մեզի սեղան մը շինենք, բայց ո՛չ թէ ողջակէզի համար, կամ զոհի համար,
Եւ ասացաք առնել այսպէս. շինել զսեղանս զայս, ոչ վասն ողջակիզաց եւ ոչ վասն զոհից:

22:26: Եւ ասացաք առնել ա՛յսպէս. շինել զսեղանս զայս, ո՛չ վասն ողջակիզաց, եւ ո՛չ վասն զոհից.
26. Ուստի ասացինք, այսպէս անենք. շինենք այս զոհասեղանը ոչ թէ ողջակէզների եւ զոհերի համար,
26 Այս պատճառով ըսինք. «Հիմա մեզի սեղան մը շինենք, բայց ո՛չ թէ ողջակէզի համար, կամ զոհի համար,
zohrab-1805▾ eastern-1994▾ western am▾
22:2626: Поэтому мы сказали: соорудим себе жертвенник не для всесожжения и не для жертв,
22:26 καὶ και and; even εἴπαμεν ερεω.1 state; mentioned ποιῆσαι ποιεω do; make οὕτως ουτως so; this way τοῦ ο the οἰκοδομῆσαι οικοδομεω build τὸν ο the βωμὸν βωμος pedestal τοῦτον ουτος this; he οὐχ ου not ἕνεκεν ενεκα for the sake of; on account of καρπωμάτων καρπωμα not even; neither ἕνεκεν ενεκα for the sake of; on account of θυσιῶν θυσια immolation; sacrifice
22:26 וַ wa וְ and נֹּ֕אמֶר nnˈōmer אמר say נַעֲשֶׂה־ naʕᵃśeh- עשׂה make נָּ֣א nnˈā נָא yeah לָ֔נוּ lˈānû לְ to לִ li לְ to בְנֹ֖ות vᵊnˌôṯ בנה build אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מִּזְבֵּ֑חַ mmizbˈēₐḥ מִזְבֵּחַ altar לֹ֥א lˌō לֹא not לְ lᵊ לְ to עֹולָ֖ה ʕôlˌā עֹלָה burnt-offering וְ wᵊ וְ and לֹ֥א lˌō לֹא not לְ lᵊ לְ to זָֽבַח׃ zˈāvaḥ זֶבַח sacrifice
22:26. et diximus extruamus nobis altare non in holocausta neque ad victimas offerendasAnd said: Let us build us an altar, not for holocausts, nor to offer victims,
26. Therefore we said, Let as now prepare to build us an altar, not for burnt offering, nor for sacrifice:
22:26. and we said: Let us build us an altar, not for holocausts, and not to offer victims,
22:26. Therefore we said, Let us now prepare to build us an altar, not for burnt offering, nor for sacrifice:
Therefore we said, Let us now prepare to build us an altar, not for burnt offering, nor for sacrifice:

26: Поэтому мы сказали: соорудим себе жертвенник не для всесожжения и не для жертв,
22:26
καὶ και and; even
εἴπαμεν ερεω.1 state; mentioned
ποιῆσαι ποιεω do; make
οὕτως ουτως so; this way
τοῦ ο the
οἰκοδομῆσαι οικοδομεω build
τὸν ο the
βωμὸν βωμος pedestal
τοῦτον ουτος this; he
οὐχ ου not
ἕνεκεν ενεκα for the sake of; on account of
καρπωμάτων καρπωμα not even; neither
ἕνεκεν ενεκα for the sake of; on account of
θυσιῶν θυσια immolation; sacrifice
22:26
וַ wa וְ and
נֹּ֕אמֶר nnˈōmer אמר say
נַעֲשֶׂה־ naʕᵃśeh- עשׂה make
נָּ֣א nnˈā נָא yeah
לָ֔נוּ lˈānû לְ to
לִ li לְ to
בְנֹ֖ות vᵊnˌôṯ בנה build
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מִּזְבֵּ֑חַ mmizbˈēₐḥ מִזְבֵּחַ altar
לֹ֥א lˌō לֹא not
לְ lᵊ לְ to
עֹולָ֖ה ʕôlˌā עֹלָה burnt-offering
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
לְ lᵊ לְ to
זָֽבַח׃ zˈāvaḥ זֶבַח sacrifice
22:26. et diximus extruamus nobis altare non in holocausta neque ad victimas offerendas
And said: Let us build us an altar, not for holocausts, nor to offer victims,
22:26. and we said: Let us build us an altar, not for holocausts, and not to offer victims,
22:26. Therefore we said, Let us now prepare to build us an altar, not for burnt offering, nor for sacrifice:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
22:26: An altar, not for burnt-offering, nor for sacrifice - Because this would have been in flat opposition to the law, Lev 17:8, Lev 17:9; Deu 12:4-6, Deu 12:10, Deu 12:11, Deu 12:13, Deu 12:14, which most positively forbade any sacrifice or offering to be made in any other place than that one which the Lord should choose. Therefore the altar built by the Reubenites, etc., was for no religious purpose, but merely to serve as a testimony that they were one people with those on the west of Jordan, having the same religious and civil constitution, and bound by the same interests to keep that constitution inviolate.
Carl Friedrich Keil and Franz Delitzsch
22:26
"So we thought, we will make ourselves to build an altar (an expression derived from the language of ordinary life, for 'we will build ourselves an altar'), not for burnt-offerings and slain-offerings; but it shall be a witness between us and you, and between our generations after us, that we may perform the service of Jehovah before His face (i.e., before the tabernacle in which Jehovah was enthroned), with our burnt-offerings, slain-offerings, and peace-offerings," - in order, as they repeat in Josh 22:27 from Josh 22:24, Josh 22:25, that they might not be denied a part in Jehovah in time to come. For if it should so happen in time to come, that this should be said to them and to their descendants, they would say (or reply), "Behold the copy of the altar of Jehovah, which our fathers made, not for burnt-offerings," etc. (Josh 22:28, as in Josh 22:26, Josh 22:27). For this reason they had built the altar according to the pattern of the altar before the tabernacle, and that not in their own land, but on the western side of the Jordan, where the dwelling-place of Jehovah was standing, as a witness that they worshipped one and the same God with the tribes on this side.
John Gill
22:26 Therefore we said,.... One to another, in order to prevent the apostasy of our children from God, their departure from his worship, and going into idolatry:
let us now prepare to build us an altar; get materials ready, and set about it instantly, without any delay, while the thing dwells upon our minds:
not for burnt offering, nor for sacrifice; not for offerings of any kind required by the law, neither for sin offerings nor trespass offerings, nor any other not named.
22:2722:27: այլ զի իցէ սա ՚ի վկայութիւն ընդ մեզ եւ ընդ ձեզ. եւ ընդ որդիս մեր յե՛տ մեր. պաշտե՛լ զպաշտօն Տեառն առաջի նորա, ընծայի՛ւք մերովք, եւ պատարագօք մերովք՝ եւ զոհիւք փրկութեանց մերոց. եւ ո՛չ ասասցեն որդիք ձեր ցորդիս մեր վաղիւ, թէ ո՛չ գոյ ձեզ բաժին ՚ի Տեառնէ[2411]։ [2411] Այլք. Ոչ գոյ ձեր բաժին ՚ի։
27. այլ որպէսզի սա վկայութիւն լինի մեր եւ ձեր միջեւ, մեզանից յետոյ նաեւ՝ մեր որդիների միջեւ, որ մեր ընծաներով, մեր ողջակէզներով եւ մեր փրկութեան զոհերով Տիրոջը պաշտամունք մատուցենք, որ վաղը ձեր որդիները չասեն մեր որդիներին, թէ՝ “Դուք բաժին չունէք Տիրոջից”:
27 Այլ որպէս զի անիկա մեր ու ձեր մէջ եւ մեզմէ ետքը մեր սերունդներուն մէջ վկայութիւն ըլլայ, որպէս զի մեր ողջակէզներովը, մեր պատարագներովը ու մեր խաղաղութեան զոհերովը Տէրոջը ծառայութիւնը Անոր առջեւ ընենք ու վաղը ձեր որդիները մեր որդիներուն չըսեն թէ ‘Դուք Տէրոջմէն բաժին չունիք’։
այլ զի իցէ սա ի վկայութիւն ընդ մեզ եւ ընդ ձեզ եւ ընդ որդիս մեր յետ մեր, պաշտել զպաշտօն Տեառն առաջի նորա [386]ընծայիւք մերովք եւ պատարագօք մերովք եւ զոհիւք փրկութեանց մերոց``, եւ ոչ ասասցեն որդիք ձեր ցորդիս մեր վաղիւ, թէ` Ոչ գոյ ձեր բաժին ի Տեառնէ:

22:27: այլ զի իցէ սա ՚ի վկայութիւն ընդ մեզ եւ ընդ ձեզ. եւ ընդ որդիս մեր յե՛տ մեր. պաշտե՛լ զպաշտօն Տեառն առաջի նորա, ընծայի՛ւք մերովք, եւ պատարագօք մերովք՝ եւ զոհիւք փրկութեանց մերոց. եւ ո՛չ ասասցեն որդիք ձեր ցորդիս մեր վաղիւ, թէ ո՛չ գոյ ձեզ բաժին ՚ի Տեառնէ[2411]։
[2411] Այլք. Ոչ գոյ ձեր բաժին ՚ի։
27. այլ որպէսզի սա վկայութիւն լինի մեր եւ ձեր միջեւ, մեզանից յետոյ նաեւ՝ մեր որդիների միջեւ, որ մեր ընծաներով, մեր ողջակէզներով եւ մեր փրկութեան զոհերով Տիրոջը պաշտամունք մատուցենք, որ վաղը ձեր որդիները չասեն մեր որդիներին, թէ՝ “Դուք բաժին չունէք Տիրոջից”:
27 Այլ որպէս զի անիկա մեր ու ձեր մէջ եւ մեզմէ ետքը մեր սերունդներուն մէջ վկայութիւն ըլլայ, որպէս զի մեր ողջակէզներովը, մեր պատարագներովը ու մեր խաղաղութեան զոհերովը Տէրոջը ծառայութիւնը Անոր առջեւ ընենք ու վաղը ձեր որդիները մեր որդիներուն չըսեն թէ ‘Դուք Տէրոջմէն բաժին չունիք’։
zohrab-1805▾ eastern-1994▾ western am▾
22:2727: но чтобы он между нами и вами, между последующими родами нашими, был свидетелем, что мы можем служить Господу всесожжениями нашими и жертвами нашими и благодарениями нашими, и чтобы в последующее время не сказали ваши сыны сынам нашим: 'нет вам части в Господе'.
22:27 ἀλλ᾿ αλλα but ἵνα ινα so; that ᾖ ειμι be τοῦτο ουτος this; he μαρτύριον μαρτυριον evidence; testimony ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle ἡμῶν ημων our καὶ και and; even ὑμῶν υμων your καὶ και and; even ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle τῶν ο the γενεῶν γενεα generation ἡμῶν ημων our μεθ᾿ μετα with; amid ἡμᾶς ημας us τοῦ ο the λατρεύειν λατρευω employed by λατρείαν λατρεια employment; service κυρίῳ κυριος lord; master ἐναντίον εναντιον next to; before αὐτοῦ αυτος he; him ἐν εν in τοῖς ο the καρπώμασιν καρπωμα our καὶ και and; even ἐν εν in ταῖς ο the θυσίαις θυσια immolation; sacrifice ἡμῶν ημων our καὶ και and; even ἐν εν in ταῖς ο the θυσίαις θυσια immolation; sacrifice τῶν ο the σωτηρίων σωτηριος salvation; saving ἡμῶν ημων our καὶ και and; even οὐκ ου not ἐροῦσιν ερεω.1 state; mentioned τὰ ο the τέκνα τεκνον child ὑμῶν υμων your τοῖς ο the τέκνοις τεκνον child ἡμῶν ημων our αὔριον αυριον tomorrow; next day οὐκ ου not ἔστιν ειμι be ὑμῖν υμιν you μερὶς μερις portion κυρίου κυριος lord; master
22:27 כִּי֩ kˌî כִּי that עֵ֨ד ʕˌēḏ עֵד witness ה֜וּא hˈû הוּא he בֵּינֵ֣ינוּ bênˈênû בַּיִן interval וּ û וְ and בֵינֵיכֶ֗ם vênêḵˈem בַּיִן interval וּ û וְ and בֵ֣ין vˈên בַּיִן interval דֹּרֹותֵינוּ֮ dōrôṯênˈû דֹּור generation אַחֲרֵינוּ֒ ʔaḥᵃrênˌû אַחַר after לַ la לְ to עֲבֹ֞ד ʕᵃvˈōḏ עבד work, serve אֶת־ ʔeṯ- אֵת [object marker] עֲבֹדַ֤ת ʕᵃvōḏˈaṯ עֲבֹדָה work יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH לְ lᵊ לְ to פָנָ֔יו fānˈāʸw פָּנֶה face בְּ bᵊ בְּ in עֹלֹותֵ֥ינוּ ʕōlôṯˌênû עֹלָה burnt-offering וּ û וְ and בִ vi בְּ in זְבָחֵ֖ינוּ zᵊvāḥˌênû זֶבַח sacrifice וּ û וְ and בִ vi בְּ in שְׁלָמֵ֑ינוּ šᵊlāmˈênû שֶׁלֶם final offer וְ wᵊ וְ and לֹא־ lō- לֹא not יֹאמְר֨וּ yōmᵊrˌû אמר say בְנֵיכֶ֤ם vᵊnêḵˈem בֵּן son מָחָר֙ māḥˌār מָחָר next day לְ lᵊ לְ to בָנֵ֔ינוּ vānˈênû בֵּן son אֵין־ ʔên- אַיִן [NEG] לָכֶ֥ם lāḵˌem לְ to חֵ֖לֶק ḥˌēleq חֵלֶק share בַּ ba בְּ in יהוָֽה׃ [yhwˈāh] יְהוָה YHWH
22:27. sed in testimonium inter nos et vos et subolem nostram vestramque progeniem ut serviamus Domino et iuris nostri sit offerre holocausta et victimas et pacificas hostias et nequaquam dicant cras filii vestri filiis nostris non est vobis pars in DominoBut for a testimony between us and you, and our posterity and yours, that we may serve the Lord, and that we may have a right to offer both holocausts, and victims and sacrifices of peace offerings: and that your children to morrow may not say to our children: You have no part in the Lord.
27. but it shall be a witness between us and you, and between our generations after us, that we may do the service of the LORD before him with our burnt offerings, and with our sacrifices, and with our peace offerings; that your children may not say to our children in time to come, Ye have no portion in the LORD.
22:27. but as a testimony between us and you, and between our descendents and your progeny, so that we may serve the Lord, and so that it may be our right to offer holocausts, and victims, and peace offerings, and so that tomorrow your sons may not say to our sons: ‘You have no part in the Lord.’
22:27. But [that] it [may be] a witness between us, and you, and our generations after us, that we might do the service of the LORD before him with our burnt offerings, and with our sacrifices, and with our peace offerings; that your children may not say to our children in time to come, Ye have no part in the LORD.
But [that] it [may be] a witness between us, and you, and our generations after us, that we might do the service of the LORD before him with our burnt offerings, and with our sacrifices, and with our peace offerings; that your children may not say to our children in time to come, Ye have no part in the LORD:

27: но чтобы он между нами и вами, между последующими родами нашими, был свидетелем, что мы можем служить Господу всесожжениями нашими и жертвами нашими и благодарениями нашими, и чтобы в последующее время не сказали ваши сыны сынам нашим: 'нет вам части в Господе'.
22:27
ἀλλ᾿ αλλα but
ἵνα ινα so; that
ειμι be
τοῦτο ουτος this; he
μαρτύριον μαρτυριον evidence; testimony
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
ἡμῶν ημων our
καὶ και and; even
ὑμῶν υμων your
καὶ και and; even
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
τῶν ο the
γενεῶν γενεα generation
ἡμῶν ημων our
μεθ᾿ μετα with; amid
ἡμᾶς ημας us
τοῦ ο the
λατρεύειν λατρευω employed by
λατρείαν λατρεια employment; service
κυρίῳ κυριος lord; master
ἐναντίον εναντιον next to; before
αὐτοῦ αυτος he; him
ἐν εν in
τοῖς ο the
καρπώμασιν καρπωμα our
καὶ και and; even
ἐν εν in
ταῖς ο the
θυσίαις θυσια immolation; sacrifice
ἡμῶν ημων our
καὶ και and; even
ἐν εν in
ταῖς ο the
θυσίαις θυσια immolation; sacrifice
τῶν ο the
σωτηρίων σωτηριος salvation; saving
ἡμῶν ημων our
καὶ και and; even
οὐκ ου not
ἐροῦσιν ερεω.1 state; mentioned
τὰ ο the
τέκνα τεκνον child
ὑμῶν υμων your
τοῖς ο the
τέκνοις τεκνον child
ἡμῶν ημων our
αὔριον αυριον tomorrow; next day
οὐκ ου not
ἔστιν ειμι be
ὑμῖν υμιν you
μερὶς μερις portion
κυρίου κυριος lord; master
22:27
כִּי֩ kˌî כִּי that
עֵ֨ד ʕˌēḏ עֵד witness
ה֜וּא hˈû הוּא he
בֵּינֵ֣ינוּ bênˈênû בַּיִן interval
וּ û וְ and
בֵינֵיכֶ֗ם vênêḵˈem בַּיִן interval
וּ û וְ and
בֵ֣ין vˈên בַּיִן interval
דֹּרֹותֵינוּ֮ dōrôṯênˈû דֹּור generation
אַחֲרֵינוּ֒ ʔaḥᵃrênˌû אַחַר after
לַ la לְ to
עֲבֹ֞ד ʕᵃvˈōḏ עבד work, serve
אֶת־ ʔeṯ- אֵת [object marker]
עֲבֹדַ֤ת ʕᵃvōḏˈaṯ עֲבֹדָה work
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
לְ lᵊ לְ to
פָנָ֔יו fānˈāʸw פָּנֶה face
בְּ bᵊ בְּ in
עֹלֹותֵ֥ינוּ ʕōlôṯˌênû עֹלָה burnt-offering
וּ û וְ and
בִ vi בְּ in
זְבָחֵ֖ינוּ zᵊvāḥˌênû זֶבַח sacrifice
וּ û וְ and
בִ vi בְּ in
שְׁלָמֵ֑ינוּ šᵊlāmˈênû שֶׁלֶם final offer
וְ wᵊ וְ and
לֹא־ lō- לֹא not
יֹאמְר֨וּ yōmᵊrˌû אמר say
בְנֵיכֶ֤ם vᵊnêḵˈem בֵּן son
מָחָר֙ māḥˌār מָחָר next day
לְ lᵊ לְ to
בָנֵ֔ינוּ vānˈênû בֵּן son
אֵין־ ʔên- אַיִן [NEG]
לָכֶ֥ם lāḵˌem לְ to
חֵ֖לֶק ḥˌēleq חֵלֶק share
בַּ ba בְּ in
יהוָֽה׃ [yhwˈāh] יְהוָה YHWH
22:27. sed in testimonium inter nos et vos et subolem nostram vestramque progeniem ut serviamus Domino et iuris nostri sit offerre holocausta et victimas et pacificas hostias et nequaquam dicant cras filii vestri filiis nostris non est vobis pars in Domino
But for a testimony between us and you, and our posterity and yours, that we may serve the Lord, and that we may have a right to offer both holocausts, and victims and sacrifices of peace offerings: and that your children to morrow may not say to our children: You have no part in the Lord.
22:27. but as a testimony between us and you, and between our descendents and your progeny, so that we may serve the Lord, and so that it may be our right to offer holocausts, and victims, and peace offerings, and so that tomorrow your sons may not say to our sons: ‘You have no part in the Lord.’
22:27. But [that] it [may be] a witness between us, and you, and our generations after us, that we might do the service of the LORD before him with our burnt offerings, and with our sacrifices, and with our peace offerings; that your children may not say to our children in time to come, Ye have no part in the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:27: a witness: Jos 22:10, Jos 22:34, Jos 24:27; Gen 31:48, Gen 31:52; Sa1 7:12
that we: Deu 12:5, Deu 12:6, Deu 12:11, Deu 12:17, Deu 12:18, Deu 12:26, Deu 12:27
John Gill
22:27 But that it may be a witness between us and you, and our generations after us,.... That we are one people, worship one God, and serve at one altar, of which this built was a resemblance, and would put them in mind of it:
that we might do the service of the Lord before him; in the tabernacle, and at the altar, in the place where he had chosen to put his name and dwell:
with our burnt offerings, and with our sacrifices, and with our peace offerings; to be brought at stated times, or as occasion required:
that your children may not say to our children, in time to come, ye have no part in the Lord; nor right to his altar, and so forbid them offering their sacrifices on it; or"have no part in the Word of the Lord,''as the Targum; the Messiah, whose sacrifice was typified by the sacrifices of the legal dispensation, and all such, who offered theirs in the faith of that, had a part in it, and their sins were expiated by it.
John Wesley
22:27 Before him - That we and ours may have and hold our privilege of serving and worshiping God, not upon this altar, but in the place of God's presence, in your tabernacle, and upon your altar.
22:2822:28: Եւ ասացաք թէ լինիցի երբէք՝ եւ խօսեսցին ընդ մեզ՝ կամ ընդ ազգս մեր վաղիւ. եւ ասիցեն, թէ տեսէ՛ք զնմանութիւն սեղանոյ Տեառն՝ զոր արարին հարքն մեր. ո՛չ վասն ողջակիզաց եւ ո՛չ վասն զոհից, այլ վկայութիւն ընդ մեզ եւ ընդ ձեզ, եւ ՚ի մէջ որդւոց մերոց[2412]։ [2412] Ոմանք. Վկայութիւն է ընդ մեզ... որդւոց ձերոց։ Ոմանք. Առ ՚ի շինել մեզ սեղան։
28. Մենք ասացինք. “Եթէ վաղը մեզ կամ մեր սերունդներին այսպէս ասելու լինեն, մեր սերունդները կ’ասեն, թէ՝ ՛՛Տեսէ՛ք Տիրոջ զոհասեղանի օրինակով պատրաստուած զոհասեղանը, որ մեր հայրերը շինեցին ոչ թէ ողջակէզների եւ զոհերի համար, այլ որպէս վկայութիւն մեր եւ ձեր միջեւ եւ մեր որդիների միջեւ՛՛:
28 Ու ըսինք. «Եթէ մեզի կամ մեր սերունդին վաղը այս բանը ըսելու ըլլան, պիտի ըսենք թէ՝ ‘Տեսէք Տէրոջը սեղանին օրինակը, որ մեր հայրերը շինեցին, ո՛չ թէ ողջակէզի համար կամ զոհի համար, հապա մեր ու ձեր մէջ վկայութիւն մը ըլլալու համար’։
Եւ ասացաք թէ լինիցի երբեք եւ խօսեսցին ընդ մեզ կամ ընդ ազգս մեր վաղիւ. եւ ասիցեն թէ` Տեսէք զնմանութիւն սեղանոյ Տեառն զոր արարին հարքն մեր, ոչ վասն ողջակիզաց եւ ոչ վասն զոհից, այլ վկայութիւն ընդ մեզ եւ ընդ ձեզ [387]եւ ի մէջ որդւոց մերոց:

22:28: Եւ ասացաք թէ լինիցի երբէք՝ եւ խօսեսցին ընդ մեզ՝ կամ ընդ ազգս մեր վաղիւ. եւ ասիցեն, թէ տեսէ՛ք զնմանութիւն սեղանոյ Տեառն՝ զոր արարին հարքն մեր. ո՛չ վասն ողջակիզաց եւ ո՛չ վասն զոհից, այլ վկայութիւն ընդ մեզ եւ ընդ ձեզ, եւ ՚ի մէջ որդւոց մերոց[2412]։
[2412] Ոմանք. Վկայութիւն է ընդ մեզ... որդւոց ձերոց։ Ոմանք. Առ ՚ի շինել մեզ սեղան։
28. Մենք ասացինք. “Եթէ վաղը մեզ կամ մեր սերունդներին այսպէս ասելու լինեն, մեր սերունդները կ’ասեն, թէ՝ ՛՛Տեսէ՛ք Տիրոջ զոհասեղանի օրինակով պատրաստուած զոհասեղանը, որ մեր հայրերը շինեցին ոչ թէ ողջակէզների եւ զոհերի համար, այլ որպէս վկայութիւն մեր եւ ձեր միջեւ եւ մեր որդիների միջեւ՛՛:
28 Ու ըսինք. «Եթէ մեզի կամ մեր սերունդին վաղը այս բանը ըսելու ըլլան, պիտի ըսենք թէ՝ ‘Տեսէք Տէրոջը սեղանին օրինակը, որ մեր հայրերը շինեցին, ո՛չ թէ ողջակէզի համար կամ զոհի համար, հապա մեր ու ձեր մէջ վկայութիւն մը ըլլալու համար’։
zohrab-1805▾ eastern-1994▾ western am▾
22:2828: Мы говорили: если скажут так нам и родам нашим в последующее время, то мы скажем: видите подобие жертвенника Господа, которое сделали отцы наши не для всесожжения и не для жертвы, но чтобы это было свидетелем между нами и вами.
22:28 καὶ και and; even εἴπαμεν ερεω.1 state; mentioned ἐὰν εαν and if; unless γένηταί γινομαι happen; become ποτε ποτε once; some time καὶ και and; even λαλήσωσιν λαλεω talk; speak πρὸς προς to; toward ἡμᾶς ημας us καὶ και and; even ταῖς ο the γενεαῖς γενεα generation ἡμῶν ημων our αὔριον αυριον tomorrow; next day καὶ και and; even ἐροῦσιν ερεω.1 state; mentioned ἴδετε οραω view; see ὁμοίωμα ομοιωμα likeness τοῦ ο the θυσιαστηρίου θυσιαστηριον altar κυρίου κυριος lord; master ὃ ος who; what ἐποίησαν ποιεω do; make οἱ ο the πατέρες πατηρ father ἡμῶν ημων our οὐχ ου not ἕνεκεν ενεκα for the sake of; on account of καρπωμάτων καρπωμα not even; neither ἕνεκεν ενεκα for the sake of; on account of θυσιῶν θυσια immolation; sacrifice ἀλλὰ αλλα but μαρτύριόν μαρτυριον evidence; testimony ἐστιν ειμι be ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle ὑμῶν υμων your καὶ και and; even ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle ἡμῶν ημων our καὶ και and; even ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle τῶν ο the υἱῶν υιος son ἡμῶν ημων our
22:28 וַ wa וְ and נֹּ֕אמֶר nnˈōmer אמר say וְ wᵊ וְ and הָיָ֗ה hāyˈā היה be כִּֽי־ kˈî- כִּי that יֹאמְר֥וּ yōmᵊrˌû אמר say אֵלֵ֛ינוּ ʔēlˈênû אֶל to וְ wᵊ וְ and אֶל־ ʔel- אֶל to דֹּרֹתֵ֖ינוּ dōrōṯˌênû דֹּור generation מָחָ֑ר māḥˈār מָחָר next day וְ wᵊ וְ and אָמַ֡רְנוּ ʔāmˈarnû אמר say רְא֣וּ rᵊʔˈû ראה see אֶת־ ʔeṯ- אֵת [object marker] תַּבְנִית֩ tavnîṯ תַּבְנִית model מִזְבַּ֨ח mizbˌaḥ מִזְבֵּחַ altar יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] עָשׂ֣וּ ʕāśˈû עשׂה make אֲבֹותֵ֗ינוּ ʔᵃvôṯˈênû אָב father לֹ֤א lˈō לֹא not לְ lᵊ לְ to עֹולָה֙ ʕôlˌā עֹלָה burnt-offering וְ wᵊ וְ and לֹ֣א lˈō לֹא not לְ lᵊ לְ to זֶ֔בַח zˈevaḥ זֶבַח sacrifice כִּי־ kî- כִּי that עֵ֣ד ʕˈēḏ עֵד witness ה֔וּא hˈû הוּא he בֵּינֵ֖ינוּ bênˌênû בַּיִן interval וּ û וְ and בֵינֵיכֶֽם׃ vênêḵˈem בַּיִן interval
22:28. quod si voluerint dicere respondebunt eis ecce altare Domini quod fecerunt patres nostri non in holocausta neque in sacrificium sed in testimonium vestrum ac nostrumAnd if they will say so, they shall answer them: Behold the altar of the Lord, which our fathers made, not for holocausts, nor for sacrifice, but for a testimony between us and you.
28. Therefore said we, It shall be, when they so say to us or to our generations in time to come, that we shall say, Behold the pattern of the altar of the LORD, which our fathers made, not for burnt offering, nor for sacrifice; but it is a witness between us and you.
22:28. And if they decide to say this, they shall respond to them: ‘Behold, the altar of the Lord, which our fathers made, not for holocausts, and not for sacrifice, but instead as a testimony between us and you.’
22:28. Therefore said we, that it shall be, when they should [so] say to us or to our generations in time to come, that we may say [again], Behold the pattern of the altar of the LORD, which our fathers made, not for burnt offerings, nor for sacrifices; but it [is] a witness between us and you.
Therefore said we, that it shall be, when they should [so] say to us or to our generations in time to come, that we may say [again], Behold the pattern of the altar of the LORD, which our fathers made, not for burnt offerings, nor for sacrifices; but it [is] a witness between us and you:

28: Мы говорили: если скажут так нам и родам нашим в последующее время, то мы скажем: видите подобие жертвенника Господа, которое сделали отцы наши не для всесожжения и не для жертвы, но чтобы это было свидетелем между нами и вами.
22:28
καὶ και and; even
εἴπαμεν ερεω.1 state; mentioned
ἐὰν εαν and if; unless
γένηταί γινομαι happen; become
ποτε ποτε once; some time
καὶ και and; even
λαλήσωσιν λαλεω talk; speak
πρὸς προς to; toward
ἡμᾶς ημας us
καὶ και and; even
ταῖς ο the
γενεαῖς γενεα generation
ἡμῶν ημων our
αὔριον αυριον tomorrow; next day
καὶ και and; even
ἐροῦσιν ερεω.1 state; mentioned
ἴδετε οραω view; see
ὁμοίωμα ομοιωμα likeness
τοῦ ο the
θυσιαστηρίου θυσιαστηριον altar
κυρίου κυριος lord; master
ος who; what
ἐποίησαν ποιεω do; make
οἱ ο the
πατέρες πατηρ father
ἡμῶν ημων our
οὐχ ου not
ἕνεκεν ενεκα for the sake of; on account of
καρπωμάτων καρπωμα not even; neither
ἕνεκεν ενεκα for the sake of; on account of
θυσιῶν θυσια immolation; sacrifice
ἀλλὰ αλλα but
μαρτύριόν μαρτυριον evidence; testimony
ἐστιν ειμι be
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
ὑμῶν υμων your
καὶ και and; even
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
ἡμῶν ημων our
καὶ και and; even
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
τῶν ο the
υἱῶν υιος son
ἡμῶν ημων our
22:28
וַ wa וְ and
נֹּ֕אמֶר nnˈōmer אמר say
וְ wᵊ וְ and
הָיָ֗ה hāyˈā היה be
כִּֽי־ kˈî- כִּי that
יֹאמְר֥וּ yōmᵊrˌû אמר say
אֵלֵ֛ינוּ ʔēlˈênû אֶל to
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
דֹּרֹתֵ֖ינוּ dōrōṯˌênû דֹּור generation
מָחָ֑ר māḥˈār מָחָר next day
וְ wᵊ וְ and
אָמַ֡רְנוּ ʔāmˈarnû אמר say
רְא֣וּ rᵊʔˈû ראה see
אֶת־ ʔeṯ- אֵת [object marker]
תַּבְנִית֩ tavnîṯ תַּבְנִית model
מִזְבַּ֨ח mizbˌaḥ מִזְבֵּחַ altar
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
עָשׂ֣וּ ʕāśˈû עשׂה make
אֲבֹותֵ֗ינוּ ʔᵃvôṯˈênû אָב father
לֹ֤א lˈō לֹא not
לְ lᵊ לְ to
עֹולָה֙ ʕôlˌā עֹלָה burnt-offering
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
לְ lᵊ לְ to
זֶ֔בַח zˈevaḥ זֶבַח sacrifice
כִּי־ kî- כִּי that
עֵ֣ד ʕˈēḏ עֵד witness
ה֔וּא hˈû הוּא he
בֵּינֵ֖ינוּ bênˌênû בַּיִן interval
וּ û וְ and
בֵינֵיכֶֽם׃ vênêḵˈem בַּיִן interval
22:28. quod si voluerint dicere respondebunt eis ecce altare Domini quod fecerunt patres nostri non in holocausta neque in sacrificium sed in testimonium vestrum ac nostrum
And if they will say so, they shall answer them: Behold the altar of the Lord, which our fathers made, not for holocausts, nor for sacrifice, but for a testimony between us and you.
22:28. And if they decide to say this, they shall respond to them: ‘Behold, the altar of the Lord, which our fathers made, not for holocausts, and not for sacrifice, but instead as a testimony between us and you.’
22:28. Therefore said we, that it shall be, when they should [so] say to us or to our generations in time to come, that we may say [again], Behold the pattern of the altar of the LORD, which our fathers made, not for burnt offerings, nor for sacrifices; but it [is] a witness between us and you.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:28: Behold: Exo 25:40; Kg2 16:10; Eze 43:10, Eze 43:11; Heb 8:5
Geneva 1599
22:28 Therefore said we, that it shall be, when they should [so] say to us or to our (p) generations in time to come, that we may say [again], Behold the pattern of the altar of the LORD, which our fathers made, not for burnt offerings, nor for sacrifices; but it [is] a witness between us and you.
(p) They signify a wonderful care that they bore toward their posterity, that they might live in the true service of God.
John Gill
22:28 Therefore said we,.... To prevent any such usage of our children, and that they might have a ready answer to give:
that it shall be, when they should so say unto us, or to our generations, in time to come; as above suggested, that they were a separate people from them, and had no interest in the Lord, nor right to his altar, nor concern in his worship:
that we may say again; in reply, that is, our posterity:
behold the pattern of the altar of the Lord, which our fathers made; which exactly agrees with the Mosaic altar, and which they could never have framed in so exact a manner if they had not seen it, and served at it; wherefore this was a plain proof of their being originally worshippers of the same God, partakers of the same altar, and were in the faith, fellowship, and communion of Israel. According to Gussetius (n), this was not the altar the Reubenites, &c. built, which the children of Israel would be bid to behold, but the Mosaic altar at the tabernacle or temple, which was the archetype and exemplar, according to which that of the Reubenites was formed; and therefore say not, come and behold, but behold the altar present before them, that of Moses, and acknowledge that to be a type and exemplar, which they had related, and so confess it to be a testimony of their mutual fellowship: and what they had made in imitation of it, which exactly answered to it, was
not for burnt offerings, nor for sacrifices; of any sort, that was not the intention of erecting it:
but it is a witness between us and you; that we worship the same God, and are of the same faith and fellowship.
(n) Ebr. Comment. p. 135.
John Wesley
22:28 The pattern - An exact representation and resemblance. A witness - That we both serve one God, and approve and make use of one and the same altar.
22:2922:29: Այլ քա՛ւ լիցի մեզ ապստամբել ՚ի Տեառնէ այսօր, առ ՚ի շինելոյ մեզ սեղան զոհից կամ ողջակիզաց, կամ զոհից փրկութեան, արտաքո՛յ քան զսեղան Տեառն Աստուծոյ մերոյ՝ որ է առաջի խորանի նորա։
29. Քա՛ւ լիցի, որ մենք այսօր ապստամբենք մեր Տիրոջ դէմ եւ զոհի, ողջակէզի կամ փրկութեան զոհի համար զոհասեղան շինենք, բացի մեր Տէր Աստծու զոհասեղանից, որ նրա խորանի առաջ է”»:
29 Քա՜ւ լիցի որ մենք Տէրոջմէն ապստամբինք, Տէրոջմէն հեռանալով վկայութեան խորանէն զատ ողջակէզի համար, հացի ընծայի համար եւ զոհի համար սեղան շինենք»։
Այլ քաւ լիցի մեզ ապստամբել ի Տեառնէ [388]այսօր, առ ի շինելոյ մեզ սեղան զոհից կամ ողջակիզաց կամ զոհից փրկութեան`` արտաքոյ քան զսեղան Տեառն Աստուծոյ մերոյ որ է առաջի խորանի նորա:

22:29: Այլ քա՛ւ լիցի մեզ ապստամբել ՚ի Տեառնէ այսօր, առ ՚ի շինելոյ մեզ սեղան զոհից կամ ողջակիզաց, կամ զոհից փրկութեան, արտաքո՛յ քան զսեղան Տեառն Աստուծոյ մերոյ՝ որ է առաջի խորանի նորա։
29. Քա՛ւ լիցի, որ մենք այսօր ապստամբենք մեր Տիրոջ դէմ եւ զոհի, ողջակէզի կամ փրկութեան զոհի համար զոհասեղան շինենք, բացի մեր Տէր Աստծու զոհասեղանից, որ նրա խորանի առաջ է”»:
29 Քա՜ւ լիցի որ մենք Տէրոջմէն ապստամբինք, Տէրոջմէն հեռանալով վկայութեան խորանէն զատ ողջակէզի համար, հացի ընծայի համար եւ զոհի համար սեղան շինենք»։
zohrab-1805▾ eastern-1994▾ western am▾
22:2929: Да не будет этого, чтобы восстать нам против Господа и отступить ныне от Господа, и соорудить жертвенник для всесожжения и для приношения хлебного и для жертв, кроме жертвенника Господа Бога нашего, который пред скиниею Его.
22:29 μὴ μη not γένοιτο γινομαι happen; become οὖν ουν then ἡμᾶς ημας us ἀποστραφῆναι αποστρεφω turn away; alienate ἀπὸ απο from; away κυρίου κυριος lord; master ἐν εν in ταῖς ο the σήμερον σημερον today; present ἡμέραις ημερα day ἀποστῆναι αφιστημι distance; keep distance ἀπὸ απο from; away κυρίου κυριος lord; master ὥστε ωστε as such; that οἰκοδομῆσαι οικοδομεω build ἡμᾶς ημας us θυσιαστήριον θυσιαστηριον altar τοῖς ο the καρπώμασιν καρπωμα and; even ταῖς ο the θυσίαις θυσια immolation; sacrifice σαλαμιν σαλαμιν.1 and; even τῇ ο the θυσίᾳ θυσια immolation; sacrifice τοῦ ο the σωτηρίου σωτηριος salvation; saving πλὴν πλην besides; only τοῦ ο the θυσιαστηρίου θυσιαστηριον altar κυρίου κυριος lord; master ὅ ος who; what ἐστιν ειμι be ἐναντίον εναντιον next to; before τῆς ο the σκηνῆς σκηνη tent αὐτοῦ αυτος he; him
22:29 חָלִילָה֩ ḥālîlˌā חָלִילָה be it far לָּ֨נוּ llˌānû לְ to מִמֶּ֜נּוּ mimmˈennû מִן from לִ li לְ to מְרֹ֣ד mᵊrˈōḏ מרד rebel בַּֽ bˈa בְּ in יהוָ֗ה [yhwˈāh] יְהוָה YHWH וְ wᵊ וְ and לָ lā לְ to שׁ֤וּב šˈûv שׁוב return הַ ha הַ the יֹּום֙ yyôm יֹום day מֵ mē מִן from אַחֲרֵ֣י ʔaḥᵃrˈê אַחַר after יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH לִ li לְ to בְנֹ֣ות vᵊnˈôṯ בנה build מִזְבֵּ֔חַ mizbˈēₐḥ מִזְבֵּחַ altar לְ lᵊ לְ to עֹלָ֖ה ʕōlˌā עֹלָה burnt-offering לְ lᵊ לְ to מִנְחָ֣ה minḥˈā מִנְחָה present וּ û וְ and לְ lᵊ לְ to זָ֑בַח zˈāvaḥ זֶבַח sacrifice מִ mi מִן from לְּ llᵊ לְ to בַ֗ד vˈaḏ בַּד linen, part, stave מִזְבַּח֙ mizbˌaḥ מִזְבֵּחַ altar יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֵ֔ינוּ ʔᵉlōhˈênû אֱלֹהִים god(s) אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] לִ li לְ to פְנֵ֥י fᵊnˌê פָּנֶה face מִשְׁכָּנֹֽו׃ פ miškānˈô . f מִשְׁכָּן dwelling-place
22:29. absit a nobis hoc scelus ut recedamus a Domino et eius vestigia relinquamus extructo altari ad holocausta et sacrificia et victimas offerendas praeter altare Domini Dei nostri quod extructum est ante tabernaculum eiusGod keep us from any such wickedness that we should revolt from the Lord, and leave off following his steps, by building an altar to offer holocausts, and sacrifices, and victims, beside the altar of the Lord our God, which is erected before his tabernacle.
29. God forbid that we should rebel against the LORD, and turn away this day from following the LORD, to build an altar for burnt offering, for meal offering, or for sacrifice, besides the altar of the LORD our God that is before his tabernacle.
22:29. May this wickedness be far from us, such that we would withdraw from the Lord, and would forsake his paths, by constructing an altar to offer holocausts, and sacrifices, and victims, contrary to the altar of the Lord our God, which was built before his tabernacle.”
22:29. God forbid that we should rebel against the LORD, and turn this day from following the LORD, to build an altar for burnt offerings, for meat offerings, or for sacrifices, beside the altar of the LORD our God that [is] before his tabernacle.
God forbid that we should rebel against the LORD, and turn this day from following the LORD, to build an altar for burnt offerings, for meat offerings, or for sacrifices, beside the altar of the LORD our God that [is] before his tabernacle:

29: Да не будет этого, чтобы восстать нам против Господа и отступить ныне от Господа, и соорудить жертвенник для всесожжения и для приношения хлебного и для жертв, кроме жертвенника Господа Бога нашего, который пред скиниею Его.
22:29
μὴ μη not
γένοιτο γινομαι happen; become
οὖν ουν then
ἡμᾶς ημας us
ἀποστραφῆναι αποστρεφω turn away; alienate
ἀπὸ απο from; away
κυρίου κυριος lord; master
ἐν εν in
ταῖς ο the
σήμερον σημερον today; present
ἡμέραις ημερα day
ἀποστῆναι αφιστημι distance; keep distance
ἀπὸ απο from; away
κυρίου κυριος lord; master
ὥστε ωστε as such; that
οἰκοδομῆσαι οικοδομεω build
ἡμᾶς ημας us
θυσιαστήριον θυσιαστηριον altar
τοῖς ο the
καρπώμασιν καρπωμα and; even
ταῖς ο the
θυσίαις θυσια immolation; sacrifice
σαλαμιν σαλαμιν.1 and; even
τῇ ο the
θυσίᾳ θυσια immolation; sacrifice
τοῦ ο the
σωτηρίου σωτηριος salvation; saving
πλὴν πλην besides; only
τοῦ ο the
θυσιαστηρίου θυσιαστηριον altar
κυρίου κυριος lord; master
ος who; what
ἐστιν ειμι be
ἐναντίον εναντιον next to; before
τῆς ο the
σκηνῆς σκηνη tent
αὐτοῦ αυτος he; him
22:29
חָלִילָה֩ ḥālîlˌā חָלִילָה be it far
לָּ֨נוּ llˌānû לְ to
מִמֶּ֜נּוּ mimmˈennû מִן from
לִ li לְ to
מְרֹ֣ד mᵊrˈōḏ מרד rebel
בַּֽ bˈa בְּ in
יהוָ֗ה [yhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
לָ לְ to
שׁ֤וּב šˈûv שׁוב return
הַ ha הַ the
יֹּום֙ yyôm יֹום day
מֵ מִן from
אַחֲרֵ֣י ʔaḥᵃrˈê אַחַר after
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
לִ li לְ to
בְנֹ֣ות vᵊnˈôṯ בנה build
מִזְבֵּ֔חַ mizbˈēₐḥ מִזְבֵּחַ altar
לְ lᵊ לְ to
עֹלָ֖ה ʕōlˌā עֹלָה burnt-offering
לְ lᵊ לְ to
מִנְחָ֣ה minḥˈā מִנְחָה present
וּ û וְ and
לְ lᵊ לְ to
זָ֑בַח zˈāvaḥ זֶבַח sacrifice
מִ mi מִן from
לְּ llᵊ לְ to
בַ֗ד vˈaḏ בַּד linen, part, stave
מִזְבַּח֙ mizbˌaḥ מִזְבֵּחַ altar
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֵ֔ינוּ ʔᵉlōhˈênû אֱלֹהִים god(s)
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
לִ li לְ to
פְנֵ֥י fᵊnˌê פָּנֶה face
מִשְׁכָּנֹֽו׃ פ miškānˈô . f מִשְׁכָּן dwelling-place
22:29. absit a nobis hoc scelus ut recedamus a Domino et eius vestigia relinquamus extructo altari ad holocausta et sacrificia et victimas offerendas praeter altare Domini Dei nostri quod extructum est ante tabernaculum eius
God keep us from any such wickedness that we should revolt from the Lord, and leave off following his steps, by building an altar to offer holocausts, and sacrifices, and victims, beside the altar of the Lord our God, which is erected before his tabernacle.
22:29. May this wickedness be far from us, such that we would withdraw from the Lord, and would forsake his paths, by constructing an altar to offer holocausts, and sacrifices, and victims, contrary to the altar of the Lord our God, which was built before his tabernacle.”
22:29. God forbid that we should rebel against the LORD, and turn this day from following the LORD, to build an altar for burnt offerings, for meat offerings, or for sacrifices, beside the altar of the LORD our God that [is] before his tabernacle.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
22:29: God forbid that we should rebel - These words not only express their strong abhorrence of this crime, but also show that without God they could do no good thing, and that they depended upon him for that strength by which alone they could abstain from evil.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:29: God forbid: Jos 24:16; Gen 44:7, Gen 44:17; Sa1 12:23; Kg1 21:3; Rom 3:6, Rom 6:2, Rom 9:14
to build: Jos 22:23, Jos 22:26; Deu 12:13, Deu 12:14; Kg2 18:22; Ch2 32:12
Carl Friedrich Keil and Franz Delitzsch
22:29
The speakers conclude with an expression of horror at the thought of rebelling against Jehovah. ממּנּוּ לנוּ חלילה, "far be it from us away from Him (ממּנּוּ = מיהוה, 1Kings 24:7; 1Kings 26:11; 3Kings 21:3), to rebel against Jehovah," etc.
John Gill
22:29 God forbid that we should rebel against the Lord,.... Against the command of the Lord, who ordered one altar to be made, to which all sacrifices were to be brought from the several parts of the land of Israel, and there to be offered on it; or
"against the Word of the Lord,''as the Targum, Christ typified both by the altar and the sacrifices on it; and who is but one, one priest, one sacrifice, one altar, one Mediator and Saviour:
and turn this day from following the Lord; apostatize from him, and from his worship:
to build an altar for burnt offerings, for meat offerings, or for sacrifices; which was never our intention, or ever entered into our hearts to erect one for such a purpose:
besides the altar of the Lord our God, that is before his tabernacle; it standing in the court of the tabernacle before the holy place.
22:3022:30: Եւ իբրեւ լուան Փենէէս քահանայ, եւ ամենայն իշխանք ժողովրդեանն, եւ հազարապետքն Իսրայէլի որ էին ընդ նմա զբանսն, զոր խօսեցան որդիքն Ռուբինի եւ որդիքն Գադայ եւ կէս ցեղին Մանասէի, հաճո՛յ թուեցաւ նոցա[2413]։ [2413] Ոմանք. Եւ իբրեւ լուան Փենէ՛՛։
30. Երբ Փենէէս քահանան, ժողովրդի բոլոր իշխանները եւ Իսրայէլի հազարապետները, որ նրա հետ էին, լսեցին այս խօսքերը, որ ասացին Ռուբէնի որդիները, Գադի որդիները եւ Մանասէի կէս ցեղը, դա նրանց հաճելի թուաց:
30 Երբ Փենէհէս քահանան եւ անոր հետ եղող իշխաններն ու Իսրայէլի հազարապետները Ռուբէնին որդիներուն, Գադին որդիներուն եւ Մանասէին որդիներուն ըսած խօսքերը լսեցին, իրենց հաճոյ երեւցաւ։
Եւ իբրեւ լուան Փենէէս քահանայ եւ ամենայն իշխանք ժողովրդեանն եւ հազարապետքն Իսրայելի որ էին ընդ նմա զբանսն, զոր խօսեցան որդիքն Ռուբենի եւ որդիքն Գադայ եւ [389]կէս ցեղին`` Մանասէի, հաճոյ թուեցաւ նոցա:

22:30: Եւ իբրեւ լուան Փենէէս քահանայ, եւ ամենայն իշխանք ժողովրդեանն, եւ հազարապետքն Իսրայէլի որ էին ընդ նմա զբանսն, զոր խօսեցան որդիքն Ռուբինի եւ որդիքն Գադայ եւ կէս ցեղին Մանասէի, հաճո՛յ թուեցաւ նոցա[2413]։
[2413] Ոմանք. Եւ իբրեւ լուան Փենէ՛՛։
30. Երբ Փենէէս քահանան, ժողովրդի բոլոր իշխանները եւ Իսրայէլի հազարապետները, որ նրա հետ էին, լսեցին այս խօսքերը, որ ասացին Ռուբէնի որդիները, Գադի որդիները եւ Մանասէի կէս ցեղը, դա նրանց հաճելի թուաց:
30 Երբ Փենէհէս քահանան եւ անոր հետ եղող իշխաններն ու Իսրայէլի հազարապետները Ռուբէնին որդիներուն, Գադին որդիներուն եւ Մանասէին որդիներուն ըսած խօսքերը լսեցին, իրենց հաճոյ երեւցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
22:3030: Финеес священник, начальники общества и головы тысяч Израилевых, которые были с ним, услышав слова, которые говорили сыны Рувимовы и сыны Гадовы и сыны Манассиины, одобрили их.
22:30 καὶ και and; even ἀκούσας ακουω hear Φινεες φινεες the ἱερεὺς ιερευς priest καὶ και and; even πάντες πας all; every οἱ ο the ἄρχοντες αρχων ruling; ruler τῆς ο the συναγωγῆς συναγωγη gathering Ισραηλ ισραηλ.1 Israel οἳ ος who; what ἦσαν ειμι be μετ᾿ μετα with; amid αὐτοῦ αυτος he; him τοὺς ο the λόγους λογος word; log οὓς ος who; what ἐλάλησαν λαλεω talk; speak οἱ ο the υἱοὶ υιος son Ρουβην ρουβην Reuben καὶ και and; even οἱ ο the υἱοὶ υιος son Γαδ γαδ Gad; Gath καὶ και and; even τὸ ο the ἥμισυ ημισυς half φυλῆς φυλη tribe Μανασση μανασσης Manassēs; Manassis καὶ και and; even ἤρεσεν αρεσκω accommodate; please αὐτοῖς αυτος he; him
22:30 וַ wa וְ and יִּשְׁמַ֞ע yyišmˈaʕ שׁמע hear פִּֽינְחָ֣ס pˈînᵊḥˈās פִּינְחָס Phinehas הַ ha הַ the כֹּהֵ֗ן kkōhˈēn כֹּהֵן priest וּ û וְ and נְשִׂיאֵ֨י nᵊśîʔˌê נָשִׂיא chief הָ hā הַ the עֵדָ֜ה ʕēḏˈā עֵדָה gathering וְ wᵊ וְ and רָאשֵׁ֨י rāšˌê רֹאשׁ head אַלְפֵ֤י ʔalᵊfˈê אֶלֶף group of thousand יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] אִתֹּ֔ו ʔittˈô אֵת together with אֶת־ ʔeṯ- אֵת [object marker] הַ֨ hˌa הַ the דְּבָרִ֔ים ddᵊvārˈîm דָּבָר word אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative] דִּבְּר֛וּ dibbᵊrˈû דבר speak בְּנֵי־ bᵊnê- בֵּן son רְאוּבֵ֥ן rᵊʔûvˌēn רְאוּבֵן Reuben וּ û וְ and בְנֵי־ vᵊnê- בֵּן son גָ֖ד ḡˌāḏ גָּד Gad וּ û וְ and בְנֵ֣י vᵊnˈê בֵּן son מְנַשֶּׁ֑ה mᵊnaššˈeh מְנַשֶּׁה Manasseh וַ wa וְ and יִּיטַ֖ב yyîṭˌav יטב be good בְּ bᵊ בְּ in עֵינֵיהֶֽם׃ ʕênêhˈem עַיִן eye
22:30. quibus auditis Finees sacerdos et principes legationis Israhel qui erant cum eo placati sunt et verba filiorum Ruben et Gad et dimidiae tribus Manasse libentissime susceperuntAnd when Phinees the priest, and the princes of the embassage, who were with him, had heard this, they were satisfied: and they admitted most willingly the words of the children of Ruben, and Gad, and of the half tribe of Manasses,
30. And when Phinehas the priest, and the princes of the congregation, even the heads of the thousands of Israel which were with him, heard the words that the children of Reuben and the children of Gad and the children of Manasseh spake, it pleased them well.
22:30. And when Phinehas, the priest, and the leaders of the delegation who were with him, had heard this, they were pleased. And they accepted very willingly the words of the sons of Reuben, and of Gad, and of the one half tribe of Manasseh.
22:30. And when Phinehas the priest, and the princes of the congregation and heads of the thousands of Israel which [were] with him, heard the words that the children of Reuben and the children of Gad and the children of Manasseh spake, it pleased them.
And when Phinehas the priest, and the princes of the congregation and heads of the thousands of Israel which [were] with him, heard the words that the children of Reuben and the children of Gad and the children of Manasseh spake, it pleased them:

30: Финеес священник, начальники общества и головы тысяч Израилевых, которые были с ним, услышав слова, которые говорили сыны Рувимовы и сыны Гадовы и сыны Манассиины, одобрили их.
22:30
καὶ και and; even
ἀκούσας ακουω hear
Φινεες φινεες the
ἱερεὺς ιερευς priest
καὶ και and; even
πάντες πας all; every
οἱ ο the
ἄρχοντες αρχων ruling; ruler
τῆς ο the
συναγωγῆς συναγωγη gathering
Ισραηλ ισραηλ.1 Israel
οἳ ος who; what
ἦσαν ειμι be
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
τοὺς ο the
λόγους λογος word; log
οὓς ος who; what
ἐλάλησαν λαλεω talk; speak
οἱ ο the
υἱοὶ υιος son
Ρουβην ρουβην Reuben
καὶ και and; even
οἱ ο the
υἱοὶ υιος son
Γαδ γαδ Gad; Gath
καὶ και and; even
τὸ ο the
ἥμισυ ημισυς half
φυλῆς φυλη tribe
Μανασση μανασσης Manassēs; Manassis
καὶ και and; even
ἤρεσεν αρεσκω accommodate; please
αὐτοῖς αυτος he; him
22:30
וַ wa וְ and
יִּשְׁמַ֞ע yyišmˈaʕ שׁמע hear
פִּֽינְחָ֣ס pˈînᵊḥˈās פִּינְחָס Phinehas
הַ ha הַ the
כֹּהֵ֗ן kkōhˈēn כֹּהֵן priest
וּ û וְ and
נְשִׂיאֵ֨י nᵊśîʔˌê נָשִׂיא chief
הָ הַ the
עֵדָ֜ה ʕēḏˈā עֵדָה gathering
וְ wᵊ וְ and
רָאשֵׁ֨י rāšˌê רֹאשׁ head
אַלְפֵ֤י ʔalᵊfˈê אֶלֶף group of thousand
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
אִתֹּ֔ו ʔittˈô אֵת together with
אֶת־ ʔeṯ- אֵת [object marker]
הַ֨ hˌa הַ the
דְּבָרִ֔ים ddᵊvārˈîm דָּבָר word
אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative]
דִּבְּר֛וּ dibbᵊrˈû דבר speak
בְּנֵי־ bᵊnê- בֵּן son
רְאוּבֵ֥ן rᵊʔûvˌēn רְאוּבֵן Reuben
וּ û וְ and
בְנֵי־ vᵊnê- בֵּן son
גָ֖ד ḡˌāḏ גָּד Gad
וּ û וְ and
בְנֵ֣י vᵊnˈê בֵּן son
מְנַשֶּׁ֑ה mᵊnaššˈeh מְנַשֶּׁה Manasseh
וַ wa וְ and
יִּיטַ֖ב yyîṭˌav יטב be good
בְּ bᵊ בְּ in
עֵינֵיהֶֽם׃ ʕênêhˈem עַיִן eye
22:30. quibus auditis Finees sacerdos et principes legationis Israhel qui erant cum eo placati sunt et verba filiorum Ruben et Gad et dimidiae tribus Manasse libentissime susceperunt
And when Phinees the priest, and the princes of the embassage, who were with him, had heard this, they were satisfied: and they admitted most willingly the words of the children of Ruben, and Gad, and of the half tribe of Manasses,
22:30. And when Phinehas, the priest, and the leaders of the delegation who were with him, had heard this, they were pleased. And they accepted very willingly the words of the sons of Reuben, and of Gad, and of the one half tribe of Manasseh.
22:30. And when Phinehas the priest, and the princes of the congregation and heads of the thousands of Israel which [were] with him, heard the words that the children of Reuben and the children of Gad and the children of Manasseh spake, it pleased them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
30 And when Phinehas the priest, and the princes of the congregation and heads of the thousands of Israel which were with him, heard the words that the children of Reuben and the children of Gad and the children of Manasseh spake, it pleased them. 31 And Phinehas the son of Eleazar the priest said unto the children of Reuben, and to the children of Gad, and to the children of Manasseh, This day we perceive that the LORD is among us, because ye have not committed this trespass against the LORD: now ye have delivered the children of Israel out of the hand of the LORD. 32 And Phinehas the son of Eleazar the priest, and the princes, returned from the children of Reuben, and from the children of Gad, out of the land of Gilead, unto the land of Canaan, to the children of Israel, and brought them word again. 33 And the thing pleased the children of Israel; and the children of Israel blessed God, and did not intend to go up against them in battle, to destroy the land wherein the children of Reuben and Gad dwelt. 34 And the children of Reuben and the children of Gad called the altar Ed: for it shall be a witness between us that the LORD is God.
We have here the good issue of this controversy, which, if there had not been on both sides a disposition to peace, as there was on both sides a zeal for God, might have been of ill consequence; for quarrels about religion, for want of wisdom and love, often prove the most fierce and most difficult to be accommodated. But these contending parties, when the matter was fairly stated and argued, were so happy as to understand one another very well, and so the difference was presently compromised.
I. The ambassadors were exceedingly pleased when the separate tribes had given in a protestation of the innocency of their intentions in building this altar. 1. The ambassadors did not call in question their sincerity in that protestation, did not say, "You tell us you design it not for sacrifice and offering, but who can believe you? What security will you give us that it shall never be so used?" No. Charity believes all things, hopes all things, believes and hopes the best, and is very loth to give the lie to any. 2. They did not upbraid them with the rashness and unadvisedness of this action, did not tell them, "If you would do such a thing, and with this good intention, yet you might have had so much respect for Joshua and Eleazar as to have advised with them, or at least have made them acquainted with it, and so have saved the trouble and expense of this embassy." But a little want of consideration and good manners should be excused and overlooked in those who, we have reason to think, mean honestly. 3. Much less did they go about to fish for evidence to make out their charge, because they had once exhibited it, but were glad to have their mistake rectified, and were not at all ashamed to own it. Proud and peevish spirits, when they have passed an unjust censure upon their brethren, though ever so much convincing evidence be brought of the injustice of it, will stand to it, and can by no means be persuaded to retract it. These ambassadors were not so prejudiced; their brethren's vindication pleased them, v. 30. They looked upon their innocency as a token of God's presence (v. 31), especially when they found that what was done was so far from being an indication of their growing cool to the altar of God that, one the contrary, it was a fruit of their zealous affection to it: You have delivered the children of Israel out of the hand of the Lord, that is, "You have not, as we feared, delivered them into the hand of the Lord, or exposed them to his judgments by the trespass we were jealous of."
II. The congregation was abundantly satisfied when their ambassadors reported to them their brethren's apology for what they had done. It should seem they staid together, at least by their representatives, until they heard the issue (v. 32); and when they understood the truth of the matter it pleased them (v. 33), and they blessed God. Note, Our brethren's constancy in religion, their zeal for the power of godliness, and their keeping the unity of the Spirit in faith and love, notwithstanding the jealousies conceived of them as breaking the unity of the church, are things which we should be very glad to be satisfied of, and should make the matter both of our rejoicing and of our thanksgiving; let God have the glory of it, and let us take the comfort of it. Being thus satisfied, they laid down their arms immediately, and were so far from any thoughts of prosecuting the war they had been meditating against their brethren that we may suppose them wishing for the next feast, when they should meet them at Shiloh.
III. The separate tribes were gratified, and, since they had a mind to preserve among them this pattern of the altar of God, though there was not likely to be that occasion for it which they fancied, yet Joshua and the princes let them have their humour, and did not give orders for the demolishing of it, though there was as much reason to fear that it might in process of time be an occasion of idolatry as there was to hope that ever it might be a preservation from idolatry. Thus did the strong bear the infirmities of the weak. Only care was taken that they having explained the meaning of their altar, that it was intended for no more than a testimony of their communion with the altar at Shiloh, this explanation should be recorded, which was done according to the usage of those times by giving a name to it signifying so much (v. 34); they called it Ed, a witness to that, and no more, a witness of the relation they stood in to God and Israel, and of their concurrence with the rest of the tribes in the same common faith, that Jehovah he is God, he and no other. It was a witness to posterity of their care to transmit their religion pure and entire to them, and would be a witness against them if ever they should forsake God and turn from following after him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:30: it pleased them: Heb. it was good in their eyes, It is remarkable, that Joshua is not once named in this transaction; but this only shews, that he did not in his old age assume any regal authority, but left the elders and magistrates to conduct the general business, only acting himself when great occasions made it necessary. Yet we cannot doubt, that his wisdom and piety influenced the counsels of the elders and people at this time. Jos 22:33; Gen 28:8; Jdg 8:3; Sa1 25:32, Sa1 25:33, Sa1 29:6; Ch2 30:4; Est 1:21 *marg. Pro 15:1; Act 11:18
Carl Friedrich Keil and Franz Delitzsch
22:30
This explanation pleased the delegates of the congregation, so that Phinehas bore this testimony to the tribes on the east of the Jordan: "Now (to-day) we perceive that Jehovah is in the midst of us; because (אשׁר, quod, as in Gen 31:49, etc.) ye have not committed this unfaithfulness towards Jehovah, since (אז, then, if ye had only this intention) ye have saved the children of Israel out of the hand of Jehovah," i.e., preserved them from His judgments.
John Gill
22:30 And when Phinehas the priest,.... For he was, being the son of Eleazar the high priest, so the word "priest", Josh 22:13; is to be joined, not to Eleazar but to Phinehas:
and the princes of the congregation; the ten princes, who were sent by the congregation of Israel, one out of each tribe:
and heads out of the thousands of Israel; these are the same with the princes, and this belongs to their title, who were heads of the Chiliarchs, or those who were rulers of thousands in Israel:
which were with him; with Phinehas, who were joined with him in the embassy, and now present with him:
heard the words that the children of Reuben, and the children of Gad,
and the children of Manasseh; spake; in defence of themselves, explaining the meaning and design of the altar they had built:
Tit pleased them; they were not only satisfied with their answer, but highly delighted with what they had done, as tending to preserve the common faith and fellowship of Israel.
John Wesley
22:30 Pleased them - They were fully satisfied with this answer.
22:3122:31: Եւ ասէ Փենէէս որդի Եղիազարու քահանա՛յ Տեառն ցորդիսն Ռուբինի եւ ցորդիսն Գադայ եւ ցկէս ցեղին Մանասէի. Այսօր գիտացաք թէ ընդ մե՛զ է Տէր. զի ո՛չ յանցեայք առաջի Տեառն զյանցումնդ զայդ. զի ապրեցուցէք զորդիսն Իսրայէլի ՚ի ձեռաց Տեառն։
31. Տիրոջ քահանայ Եղիազարի որդի Փենէէսը ասաց Ռուբէնի որդիներին, Գադի որդիներին եւ Մանասէի կէս ցեղին. «Այսօր իմացանք, որ Տէրը մեզ հետ է, որովհետեւ դուք Տիրոջ առաջ այս յանցանքը չգործեցիք եւ իսրայէլացիներին ազատեցիք Տիրոջ ձեռքից»:
31 Եղիազարի որդին Փենէհէս քահանան Ռուբէնին որդիներուն, Գադին որդիներուն ու Մանասէին որդիներուն ըսաւ. «Այսօր գիտցանք թէ Տէրը մեր մէջ է, որովհետեւ դուք Տէրոջը դէմ յանցանք չգործեցիք եւ Իսրայէլի որդիները Տէրոջը ձեռքէն ազատեցիք»։
Եւ ասէ Փենէէս որդի Եղիազարու քահանայ [390]Տեառն ցորդիսն Ռուբենի եւ ցորդիսն Գադայ եւ [391]ցկէս ցեղին`` Մանասէի. Այսօր գիտացաք թէ ընդ մեզ է Տէր, զի ոչ յանցեայք առաջի Տեառն զյանցումնդ զայդ, զի ապրեցուցէք զորդիսն Իսրայելի ի ձեռաց Տեառն:

22:31: Եւ ասէ Փենէէս որդի Եղիազարու քահանա՛յ Տեառն ցորդիսն Ռուբինի եւ ցորդիսն Գադայ եւ ցկէս ցեղին Մանասէի. Այսօր գիտացաք թէ ընդ մե՛զ է Տէր. զի ո՛չ յանցեայք առաջի Տեառն զյանցումնդ զայդ. զի ապրեցուցէք զորդիսն Իսրայէլի ՚ի ձեռաց Տեառն։
31. Տիրոջ քահանայ Եղիազարի որդի Փենէէսը ասաց Ռուբէնի որդիներին, Գադի որդիներին եւ Մանասէի կէս ցեղին. «Այսօր իմացանք, որ Տէրը մեզ հետ է, որովհետեւ դուք Տիրոջ առաջ այս յանցանքը չգործեցիք եւ իսրայէլացիներին ազատեցիք Տիրոջ ձեռքից»:
31 Եղիազարի որդին Փենէհէս քահանան Ռուբէնին որդիներուն, Գադին որդիներուն ու Մանասէին որդիներուն ըսաւ. «Այսօր գիտցանք թէ Տէրը մեր մէջ է, որովհետեւ դուք Տէրոջը դէմ յանցանք չգործեցիք եւ Իսրայէլի որդիները Տէրոջը ձեռքէն ազատեցիք»։
zohrab-1805▾ eastern-1994▾ western am▾
22:3131: И сказал Финеес, сын Елеазара, священник, сынам Рувимовым и сынам Гадовым и сынам Манассииным: сегодня мы узнали, что Господь среди нас, что вы не сделали пред Господом преступления сего; теперь вы избавили сынов Израиля от руки Господней.
22:31 καὶ και and; even εἶπεν επω say; speak Φινεες φινεες the ἱερεὺς ιερευς priest τοῖς ο the υἱοῖς υιος son Ρουβην ρουβην Reuben καὶ και and; even τοῖς ο the υἱοῖς υιος son Γαδ γαδ Gad; Gath καὶ και and; even τῷ ο the ἡμίσει ημισυς half φυλῆς φυλη tribe Μανασση μανασσης Manassēs; Manassis σήμερον σημερον today; present ἐγνώκαμεν γινωσκω know ὅτι οτι since; that μεθ᾿ μετα with; amid ἡμῶν ημων our κύριος κυριος lord; master διότι διοτι because; that οὐκ ου not ἐπλημμελήσατε πλημμελεω next to; before κυρίου κυριος lord; master πλημμέλειαν πλημμελεια and; even ὅτι οτι since; that ἐρρύσασθε ρυομαι rescue τοὺς ο the υἱοὺς υιος son Ισραηλ ισραηλ.1 Israel ἐκ εκ from; out of χειρὸς χειρ hand κυρίου κυριος lord; master
22:31 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say פִּֽינְחָ֣ס pˈînᵊḥˈās פִּינְחָס Phinehas בֶּן־ ben- בֵּן son אֶלְעָזָ֣ר ʔelʕāzˈār אֶלְעָזָר Eleazar הַ ha הַ the כֹּהֵ֡ן kkōhˈēn כֹּהֵן priest אֶל־ ʔel- אֶל to בְּנֵי־ bᵊnê- בֵּן son רְאוּבֵ֨ן rᵊʔûvˌēn רְאוּבֵן Reuben וְ wᵊ וְ and אֶל־ ʔel- אֶל to בְּנֵי־ bᵊnê- בֵּן son גָ֜ד ḡˈāḏ גָּד Gad וְ wᵊ וְ and אֶל־ ʔel- אֶל to בְּנֵ֣י bᵊnˈê בֵּן son מְנַשֶּׁ֗ה mᵊnaššˈeh מְנַשֶּׁה Manasseh הַ ha הַ the יֹּ֤ום׀ yyˈôm יֹום day יָדַ֨עְנוּ֙ yāḏˈaʕnû ידע know כִּֽי־ kˈî- כִּי that בְ vᵊ בְּ in תֹוכֵ֣נוּ ṯôḵˈēnû תָּוֶךְ midst יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative] לֹֽא־ lˈō- לֹא not מְעַלְתֶּ֥ם mᵊʕaltˌem מעל be unfaithful בַּֽ bˈa בְּ in יהוָ֖ה [yhwˌāh] יְהוָה YHWH הַ ha הַ the מַּ֣עַל mmˈaʕal מַעַל unfaithfulness הַ ha הַ the זֶּ֑ה zzˈeh זֶה this אָ֗ז ʔˈāz אָז then הִצַּלְתֶּ֛ם hiṣṣaltˈem נצל deliver אֶת־ ʔeṯ- אֵת [object marker] בְּנֵ֥י bᵊnˌê בֵּן son יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel מִ mi מִן from יַּ֥ד yyˌaḏ יָד hand יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
22:31. dixitque Finees filius Eleazari sacerdos ad eos nunc scimus quod nobiscum sit Dominus quoniam alieni estis a praevaricatione hac et liberastis filios Israhel de manu DominiAnd Phinees the priest the son of Eleazar said to them: Now we know that the Lord is with us, because you are not guilty of this revolt, and you have delivered the children of Israel from the hand of the Lord.
31. And Phinehas the son of Eleazar the priest said unto the children of Reuben, and to the children of Gad, and to the children of Manasseh, This day we know that the LORD is in the midst of us, because ye have not committed this trespass against the LORD: now have ye delivered the children of Israel out of the hand of the LORD.
22:31. And Phinehas, the priest, the son of Eleazar, said to them: “Now we know that the Lord is with us. For you are a stranger to this transgression. And so you have freed the sons of Israel from the hand of the Lord.”
22:31. And Phinehas the son of Eleazar the priest said unto the children of Reuben, and to the children of Gad, and to the children of Manasseh, This day we perceive that the LORD [is] among us, because ye have not committed this trespass against the LORD: now ye have delivered the children of Israel out of the hand of the LORD.
And Phinehas the son of Eleazar the priest said unto the children of Reuben, and to the children of Gad, and to the children of Manasseh, This day we perceive that the LORD [is] among us, because ye have not committed this trespass against the LORD: now ye have delivered the children of Israel out of the hand of the LORD:

31: И сказал Финеес, сын Елеазара, священник, сынам Рувимовым и сынам Гадовым и сынам Манассииным: сегодня мы узнали, что Господь среди нас, что вы не сделали пред Господом преступления сего; теперь вы избавили сынов Израиля от руки Господней.
22:31
καὶ και and; even
εἶπεν επω say; speak
Φινεες φινεες the
ἱερεὺς ιερευς priest
τοῖς ο the
υἱοῖς υιος son
Ρουβην ρουβην Reuben
καὶ και and; even
τοῖς ο the
υἱοῖς υιος son
Γαδ γαδ Gad; Gath
καὶ και and; even
τῷ ο the
ἡμίσει ημισυς half
φυλῆς φυλη tribe
Μανασση μανασσης Manassēs; Manassis
σήμερον σημερον today; present
ἐγνώκαμεν γινωσκω know
ὅτι οτι since; that
μεθ᾿ μετα with; amid
ἡμῶν ημων our
κύριος κυριος lord; master
διότι διοτι because; that
οὐκ ου not
ἐπλημμελήσατε πλημμελεω next to; before
κυρίου κυριος lord; master
πλημμέλειαν πλημμελεια and; even
ὅτι οτι since; that
ἐρρύσασθε ρυομαι rescue
τοὺς ο the
υἱοὺς υιος son
Ισραηλ ισραηλ.1 Israel
ἐκ εκ from; out of
χειρὸς χειρ hand
κυρίου κυριος lord; master
22:31
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
פִּֽינְחָ֣ס pˈînᵊḥˈās פִּינְחָס Phinehas
בֶּן־ ben- בֵּן son
אֶלְעָזָ֣ר ʔelʕāzˈār אֶלְעָזָר Eleazar
הַ ha הַ the
כֹּהֵ֡ן kkōhˈēn כֹּהֵן priest
אֶל־ ʔel- אֶל to
בְּנֵי־ bᵊnê- בֵּן son
רְאוּבֵ֨ן rᵊʔûvˌēn רְאוּבֵן Reuben
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
בְּנֵי־ bᵊnê- בֵּן son
גָ֜ד ḡˈāḏ גָּד Gad
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
בְּנֵ֣י bᵊnˈê בֵּן son
מְנַשֶּׁ֗ה mᵊnaššˈeh מְנַשֶּׁה Manasseh
הַ ha הַ the
יֹּ֤ום׀ yyˈôm יֹום day
יָדַ֨עְנוּ֙ yāḏˈaʕnû ידע know
כִּֽי־ kˈî- כִּי that
בְ vᵊ בְּ in
תֹוכֵ֣נוּ ṯôḵˈēnû תָּוֶךְ midst
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative]
לֹֽא־ lˈō- לֹא not
מְעַלְתֶּ֥ם mᵊʕaltˌem מעל be unfaithful
בַּֽ bˈa בְּ in
יהוָ֖ה [yhwˌāh] יְהוָה YHWH
הַ ha הַ the
מַּ֣עַל mmˈaʕal מַעַל unfaithfulness
הַ ha הַ the
זֶּ֑ה zzˈeh זֶה this
אָ֗ז ʔˈāz אָז then
הִצַּלְתֶּ֛ם hiṣṣaltˈem נצל deliver
אֶת־ ʔeṯ- אֵת [object marker]
בְּנֵ֥י bᵊnˌê בֵּן son
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
מִ mi מִן from
יַּ֥ד yyˌaḏ יָד hand
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
22:31. dixitque Finees filius Eleazari sacerdos ad eos nunc scimus quod nobiscum sit Dominus quoniam alieni estis a praevaricatione hac et liberastis filios Israhel de manu Domini
And Phinees the priest the son of Eleazar said to them: Now we know that the Lord is with us, because you are not guilty of this revolt, and you have delivered the children of Israel from the hand of the Lord.
22:31. And Phinehas, the priest, the son of Eleazar, said to them: “Now we know that the Lord is with us. For you are a stranger to this transgression. And so you have freed the sons of Israel from the hand of the Lord.”
22:31. And Phinehas the son of Eleazar the priest said unto the children of Reuben, and to the children of Gad, and to the children of Manasseh, This day we perceive that the LORD [is] among us, because ye have not committed this trespass against the LORD: now ye have delivered the children of Israel out of the hand of the LORD.
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
31: Теперь вы избавили сынов Израиля от руки Господней, т. е. от наказания, которое постигло бы израильский народ, если бы восточно-иорданские колена имели намерение устроить в собственном смысле жертвенник, отдельный от существовавшего в Скинии Господней и если бы это нарушение закона было оставлено западно-иорданскими коленами без наказания.
Adam Clarke: Commentary on the Bible - 1831
22:31: We perceive that the Lord is among us - Or, according to the Targum of Jonathan. "This day we know that the majesty of Jehovah dwelleth among us, because ye have not committed this prevarication against the Word of the Lord, and thus ye have delivered the children of Israel from the hand of the Word of the Lord." They rejoice to find them innocent, and that there is no ground of quarrel between the children of the same family. And from this they draw a very favorable conclusion, that as God was among them as the sole object of their religious worship, so he would abide with them as their protector and their portion; and as they were his friends, they take it for granted that he will deliver them from the hands of their enemies.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:31: the Lord is: Jos 3:10; Lev 26:11, Lev 26:12; Num 14:41-43; Ch2 15:2; Psa 68:17; Isa 12:6; Zac 8:23; Mat 1:23; Co1 14:25
now: Heb. then
Geneva 1599
22:31 And Phinehas the son of Eleazar the priest said unto the children of Reuben, and to the children of Gad, and to the children of Manasseh, This day we perceive that the LORD [is] (q) among us, because ye have not committed this trespass against the LORD: now ye have (r) delivered the children of Israel out of the hand of the LORD.
(q) By preserving and governing us.
(r) Whom if ye had offended; he would have punished with you.
John Gill
22:31 And Phinehas the son of Eleazar the priest,.... As the mouth of the deputation, and in their name:
said unto the children of Reuben, and to the children of Gad, and to the children of Manasseh; the representatives of them assembled together on this occasion:
this day we perceive that the Lord is among us; his Shechinah, as the Targum; his powerful Presence in preserving their brethren from committing a trespass, as they feared; his gracious Presence smiling upon them; and as the God of peace and order, and not of confusion, uniting and cementing their hearts in love to one another:
because ye have not committed this trespass against the Lord; which they were fearful and jealous of they had, but they found that the Lord had been good and gracious in preserving them from it:
now ye have delivered the children of Israel out of the hand of the Lord; into which they would have fallen, had that been the case, and would have felt the effects of the divine resentment, but now they were secure from them.
John Wesley
22:31 Is among us - By his gracious presence, and preventing goodness, in keeping you from so great an offence, and all of us from those calamities that would have followed it. Hand of the Lord - That is, from the wroth and dreadful judgments of God, by avoiding that sin which would have involved both you and us in a most bloody war; you have delivered us from the evils we feared. He that prevents an approaching disease or mischief, doth as truly deliver a man from it, as he that cures or removes it after it hath been inflicted.
22:3222:32: Եւ դարձա՛ն Փենէէս քահանայ որդի Եղիազարու, եւ իշխանք տոհմիցն՝ յորդւոցն Ռուբինի եւ յորդւոցն Գադայ եւ ՚ի կիսոյ ցեղէն Մանասէի, յերկրէն Գաղաադու՝ յերկիրն Քանանու առ որդիսն Իսրայէլի, եւ ետո՛ւն նոցա զպատգամսն։
32. Եւ Եղիազարի որդի Փենէէս քահանան եւ տոհմերի իշխանները վերադարձան Ռուբէնի որդիների, Գադի որդիների եւ Մանասէի կէս ցեղի մօտից, Գաղաադ երկրից Քանանացիների երկիրը, իսրայէլացիների մօտ եւ նրանց պատգամ բերին:
32 Այսպէս Եղիազարի որդին Փենէհէս քահանան եւ իշխանները Ռուբէնին որդիներուն ու Գադին որդիներուն քովէն, Գաղաադի երկրէն, Քանանի երկիրը Իսրայէլի որդիներուն դարձան եւ անոնց լուր բերին։
Եւ դարձան Փենէէս քահանայ որդի Եղիազարու եւ իշխանք տոհմիցն յորդւոցն Ռուբենի եւ յորդւոցն Գադայ [392]եւ ի կիսոյ ցեղէն Մանասէի``, յերկրէն Գաղաադու` յերկիրն Քանանու առ որդիսն Իսրայելի, եւ ետուն նոցա զպատգամսն:

22:32: Եւ դարձա՛ն Փենէէս քահանայ որդի Եղիազարու, եւ իշխանք տոհմիցն՝ յորդւոցն Ռուբինի եւ յորդւոցն Գադայ եւ ՚ի կիսոյ ցեղէն Մանասէի, յերկրէն Գաղաադու՝ յերկիրն Քանանու առ որդիսն Իսրայէլի, եւ ետո՛ւն նոցա զպատգամսն։
32. Եւ Եղիազարի որդի Փենէէս քահանան եւ տոհմերի իշխանները վերադարձան Ռուբէնի որդիների, Գադի որդիների եւ Մանասէի կէս ցեղի մօտից, Գաղաադ երկրից Քանանացիների երկիրը, իսրայէլացիների մօտ եւ նրանց պատգամ բերին:
32 Այսպէս Եղիազարի որդին Փենէհէս քահանան եւ իշխանները Ռուբէնին որդիներուն ու Գադին որդիներուն քովէն, Գաղաադի երկրէն, Քանանի երկիրը Իսրայէլի որդիներուն դարձան եւ անոնց լուր բերին։
zohrab-1805▾ eastern-1994▾ western am▾
22:3232: И возвратился Финеес, сын Елеазара, священник, и начальники от сынов Рувимовых и от сынов Гадовых в землю Ханаанскую к сынам Израилевым и принесли им ответ.
22:32 καὶ και and; even ἀπέστρεψεν αποστρεφω turn away; alienate Φινεες φινεες the ἱερεὺς ιερευς priest καὶ και and; even οἱ ο the ἄρχοντες αρχων ruling; ruler ἀπὸ απο from; away τῶν ο the υἱῶν υιος son Ρουβην ρουβην Reuben καὶ και and; even ἀπὸ απο from; away τῶν ο the υἱῶν υιος son Γαδ γαδ Gad; Gath καὶ και and; even ἀπὸ απο from; away τοῦ ο the ἡμίσους ημισυς half φυλῆς φυλη tribe Μανασση μανασσης Manassēs; Manassis ἐκ εκ from; out of γῆς γη earth; land Γαλααδ γαλααδ into; for γῆν γη earth; land Χανααν χανααν Chanaan; Khanaan πρὸς προς to; toward τοὺς ο the υἱοὺς υιος son Ισραηλ ισραηλ.1 Israel καὶ και and; even ἀπεκρίθησαν αποκρινομαι respond αὐτοῖς αυτος he; him τοὺς ο the λόγους λογος word; log
22:32 וַ wa וְ and יָּ֣שָׁב yyˈāšov שׁוב return פִּֽינְחָ֣ס pˈînᵊḥˈās פִּינְחָס Phinehas בֶּן־ ben- בֵּן son אֶלְעָזָ֣ר ʔelʕāzˈār אֶלְעָזָר Eleazar הַ ha הַ the כֹּהֵ֣ן׀ kkōhˈēn כֹּהֵן priest וְ wᵊ וְ and הַ ha הַ the נְּשִׂיאִ֡ים nnᵊśîʔˈîm נָשִׂיא chief מֵ mē מִן from אֵ֣ת ʔˈēṯ אֵת together with בְּנֵֽי־ bᵊnˈê- בֵּן son רְאוּבֵן֩ rᵊʔûvˌēn רְאוּבֵן Reuben וּ û וְ and מֵ mē מִן from אֵ֨ת ʔˌēṯ אֵת together with בְּנֵי־ bᵊnê- בֵּן son גָ֜ד ḡˈāḏ גָּד Gad מֵ mē מִן from אֶ֧רֶץ ʔˈereṣ אֶרֶץ earth הַ ha הַ the גִּלְעָ֛ד ggilʕˈāḏ גִּלְעָד Gilead אֶל־ ʔel- אֶל to אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth כְּנַ֖עַן kᵊnˌaʕan כְּנַעַן Canaan אֶל־ ʔel- אֶל to בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וַ wa וְ and יָּשִׁ֥בוּ yyāšˌivû שׁוב return אֹותָ֖ם ʔôṯˌām אֵת [object marker] דָּבָֽר׃ dāvˈār דָּבָר word
22:32. reversusque est cum principibus a filiis Ruben et Gad de terra Galaad finium Chanaan ad filios Israhel et rettulit eisAnd he returned with the princes from the children of Ruben and Gad, out of the land of Galaad, into the land of Chanaan, to the children of Israel, and brought them word again.
32. And Phinehas the son of Eleazar the priest, and the princes, returned from the children of Reuben, and from the children of Gad, out of the land of Gilead, unto the land of Canaan, to the children of Israel, and brought them word again.
22:32. And he returned with the leaders, from the sons of Reuben and of Gad, out of the land of Gilead, into the parts of Canaan, to the sons of Israel. And he reported to them.
22:32. And Phinehas the son of Eleazar the priest, and the princes, returned from the children of Reuben, and from the children of Gad, out of the land of Gilead, unto the land of Canaan, to the children of Israel, and brought them word again.
And Phinehas the son of Eleazar the priest, and the princes, returned from the children of Reuben, and from the children of Gad, out of the land of Gilead, unto the land of Canaan, to the children of Israel, and brought them word again:

32: И возвратился Финеес, сын Елеазара, священник, и начальники от сынов Рувимовых и от сынов Гадовых в землю Ханаанскую к сынам Израилевым и принесли им ответ.
22:32
καὶ και and; even
ἀπέστρεψεν αποστρεφω turn away; alienate
Φινεες φινεες the
ἱερεὺς ιερευς priest
καὶ και and; even
οἱ ο the
ἄρχοντες αρχων ruling; ruler
ἀπὸ απο from; away
τῶν ο the
υἱῶν υιος son
Ρουβην ρουβην Reuben
καὶ και and; even
ἀπὸ απο from; away
τῶν ο the
υἱῶν υιος son
Γαδ γαδ Gad; Gath
καὶ και and; even
ἀπὸ απο from; away
τοῦ ο the
ἡμίσους ημισυς half
φυλῆς φυλη tribe
Μανασση μανασσης Manassēs; Manassis
ἐκ εκ from; out of
γῆς γη earth; land
Γαλααδ γαλααδ into; for
γῆν γη earth; land
Χανααν χανααν Chanaan; Khanaan
πρὸς προς to; toward
τοὺς ο the
υἱοὺς υιος son
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
ἀπεκρίθησαν αποκρινομαι respond
αὐτοῖς αυτος he; him
τοὺς ο the
λόγους λογος word; log
22:32
וַ wa וְ and
יָּ֣שָׁב yyˈāšov שׁוב return
פִּֽינְחָ֣ס pˈînᵊḥˈās פִּינְחָס Phinehas
בֶּן־ ben- בֵּן son
אֶלְעָזָ֣ר ʔelʕāzˈār אֶלְעָזָר Eleazar
הַ ha הַ the
כֹּהֵ֣ן׀ kkōhˈēn כֹּהֵן priest
וְ wᵊ וְ and
הַ ha הַ the
נְּשִׂיאִ֡ים nnᵊśîʔˈîm נָשִׂיא chief
מֵ מִן from
אֵ֣ת ʔˈēṯ אֵת together with
בְּנֵֽי־ bᵊnˈê- בֵּן son
רְאוּבֵן֩ rᵊʔûvˌēn רְאוּבֵן Reuben
וּ û וְ and
מֵ מִן from
אֵ֨ת ʔˌēṯ אֵת together with
בְּנֵי־ bᵊnê- בֵּן son
גָ֜ד ḡˈāḏ גָּד Gad
מֵ מִן from
אֶ֧רֶץ ʔˈereṣ אֶרֶץ earth
הַ ha הַ the
גִּלְעָ֛ד ggilʕˈāḏ גִּלְעָד Gilead
אֶל־ ʔel- אֶל to
אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth
כְּנַ֖עַן kᵊnˌaʕan כְּנַעַן Canaan
אֶל־ ʔel- אֶל to
בְּנֵ֣י bᵊnˈê בֵּן son
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וַ wa וְ and
יָּשִׁ֥בוּ yyāšˌivû שׁוב return
אֹותָ֖ם ʔôṯˌām אֵת [object marker]
דָּבָֽר׃ dāvˈār דָּבָר word
22:32. reversusque est cum principibus a filiis Ruben et Gad de terra Galaad finium Chanaan ad filios Israhel et rettulit eis
And he returned with the princes from the children of Ruben and Gad, out of the land of Galaad, into the land of Chanaan, to the children of Israel, and brought them word again.
22:32. And he returned with the leaders, from the sons of Reuben and of Gad, out of the land of Gilead, into the parts of Canaan, to the sons of Israel. And he reported to them.
22:32. And Phinehas the son of Eleazar the priest, and the princes, returned from the children of Reuben, and from the children of Gad, out of the land of Gilead, unto the land of Canaan, to the children of Israel, and brought them word again.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:32: and brought: Jos 22:12-14; Pro 25:13
Carl Friedrich Keil and Franz Delitzsch
22:32
They then returned to Canaan and informed the congregation. And the thing pleased them, so that they praised the Lord, sc., for having kept their brethren on the other side from rebellion, and they thought no more of going to war against them, or laying waste the land of the tribes on the east of the Jordan.
John Gill
22:32 And Phinehas the son of Eleazar the priest, and the princes,.... Being fully satisfied with the relation of things that had been given them, and having taken their leave of the assembly:
returned from the children of Reuben, and from the children of Gad; the Greek version adds, "and from the half tribe of Manasseh"; which, though not in the Hebrew text, is undoubtedly meant:
out of the land of Gilead: which, though only a part of the country these tribes inhabited, is put for the whole, and it is not improbable that the assembly might be held in it:
unto the land of Canaan, to the children of Israel; the rest of the children of Israel who dwelt in the land of Canaan, properly so called:
and brought them word again; reported the whole affair, related all that had passed, and acquainted them with the intention and design of their brethren erecting the altar, and what had been the issue of their embassy to them.
22:3322:33: Եւ հաճո՛յ թուեցաւ բանն որդւոցն Իսրայէլի, եւ օրհնեցին զԱստուած որդւոցն Իսրայէլի. եւ խօսեցան ընդ որդիսն Իսրայէլի եւ ասեն. Մի՛ եւս ելանել ընդ նոսա ՚ի պատերազմ սատակել զերկի՛ր որդւոցն Ռուբինի եւ որդւոցն Գադայ եւ կիսոյ ցեղին Մանասէի. եւ բնակեցան ՚ի նմա[2414]։ [2414] Ոմանք. Մի՛ եւս ելանել առ նոսա ՚ի։ Յօրինակին. Եւ բանակեցան ՚ի նմա։
33. Այս բանը հաճելի թուաց իսրայէլացիներին, որոնք օրհնեցին իսրայէլացիների Աստծուն, խօսեցին իսրայէլացիների հետ ու ասացին, որ այլեւս պատերազմի դուրս չեն գայ նրանց դէմ՝ կործանելու համար Ռուբէնի որդիների, Գադի որդիների եւ Մանասէի կէս ցեղի երկիրը, ուր նրանք բնակւում էին:
33 Այս բանը Իսրայէլի որդիներուն հաճոյ երեւցաւ եւ Իսրայէլի որդիները Աստուած օրհնեցին եւ Ռուբէնին որդիներուն եւ Գադին որդիներուն բնակած երկրին դէմ պատերազմի երթալու մասին չխօսեցան։
Եւ հաճոյ թուեցաւ բանն [393]որդւոցն Իսրայելի, եւ օրհնեցին զԱստուած [394]որդւոցն Իսրայելի. եւ խօսեցան ընդ որդիսն Իսրայելի եւ ասեն մի՛ եւս ելանել ընդ նոսա ի պատերազմ` սատակել զերկիր որդւոցն Ռուբենի եւ որդւոցն Գադայ [395]եւ կիսոյ ցեղին Մանասէի. եւ բնակեցան ի նմա:

22:33: Եւ հաճո՛յ թուեցաւ բանն որդւոցն Իսրայէլի, եւ օրհնեցին զԱստուած որդւոցն Իսրայէլի. եւ խօսեցան ընդ որդիսն Իսրայէլի եւ ասեն. Մի՛ եւս ելանել ընդ նոսա ՚ի պատերազմ սատակել զերկի՛ր որդւոցն Ռուբինի եւ որդւոցն Գադայ եւ կիսոյ ցեղին Մանասէի. եւ բնակեցան ՚ի նմա[2414]։
[2414] Ոմանք. Մի՛ եւս ելանել առ նոսա ՚ի։ Յօրինակին. Եւ բանակեցան ՚ի նմա։
33. Այս բանը հաճելի թուաց իսրայէլացիներին, որոնք օրհնեցին իսրայէլացիների Աստծուն, խօսեցին իսրայէլացիների հետ ու ասացին, որ այլեւս պատերազմի դուրս չեն գայ նրանց դէմ՝ կործանելու համար Ռուբէնի որդիների, Գադի որդիների եւ Մանասէի կէս ցեղի երկիրը, ուր նրանք բնակւում էին:
33 Այս բանը Իսրայէլի որդիներուն հաճոյ երեւցաւ եւ Իսրայէլի որդիները Աստուած օրհնեցին եւ Ռուբէնին որդիներուն եւ Գադին որդիներուն բնակած երկրին դէմ պատերազմի երթալու մասին չխօսեցան։
zohrab-1805▾ eastern-1994▾ western am▾
22:3333: И сыны Израилевы одобрили это, и благословили сыны Израилевы Бога и отложили идти против них войною, чтобы разорить землю, на которой жили сыны Рувимовы и сыны Гадовы.
22:33 καὶ και and; even ἤρεσεν αρεσκω accommodate; please τοῖς ο the υἱοῖς υιος son Ισραηλ ισραηλ.1 Israel καὶ και and; even ἐλάλησαν λαλεω talk; speak πρὸς προς to; toward τοὺς ο the υἱοὺς υιος son Ισραηλ ισραηλ.1 Israel καὶ και and; even εὐλόγησαν ευλογεω commend; acclaim τὸν ο the θεὸν θεος God υἱῶν υιος son Ισραηλ ισραηλ.1 Israel καὶ και and; even εἶπαν επω say; speak μηκέτι μηκετι no more ἀναβῆναι αναβαινω step up; ascend πρὸς προς to; toward αὐτοὺς αυτος he; him εἰς εις into; for πόλεμον πολεμος battle ἐξολεθρεῦσαι εξολοθρευω utterly ruin τὴν ο the γῆν γη earth; land τῶν ο the υἱῶν υιος son Ρουβην ρουβην Reuben καὶ και and; even τῶν ο the υἱῶν υιος son Γαδ γαδ Gad; Gath καὶ και and; even τοῦ ο the ἡμίσους ημισυς half φυλῆς φυλη tribe Μανασση μανασσης Manassēs; Manassis καὶ και and; even κατῴκησαν κατοικεω settle ἐπ᾿ επι in; on αὐτῆς αυτος he; him
22:33 וַ wa וְ and יִּיטַ֣ב yyîṭˈav יטב be good הַ ha הַ the דָּבָ֗ר ddāvˈār דָּבָר word בְּ bᵊ בְּ in עֵינֵי֙ ʕênˌê עַיִן eye בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel וַ wa וְ and יְבָרֲכ֥וּ yᵊvārᵃḵˌû ברך bless אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וְ wᵊ וְ and לֹ֣א lˈō לֹא not אָמְר֗וּ ʔāmᵊrˈû אמר say לַ la לְ to עֲלֹ֤ות ʕᵃlˈôṯ עלה ascend עֲלֵיהֶם֙ ʕᵃlêhˌem עַל upon לַ la לְ to † הַ the צָּבָ֔א ṣṣāvˈā צָבָא service לְ lᵊ לְ to שַׁחֵת֙ šaḥˌēṯ שׁחת destroy אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative] בְּנֵי־ bᵊnê- בֵּן son רְאוּבֵ֥ן rᵊʔûvˌēn רְאוּבֵן Reuben וּ û וְ and בְנֵי־ vᵊnê- בֵּן son גָ֖ד ḡˌāḏ גָּד Gad יֹשְׁבִ֥ים yōšᵊvˌîm ישׁב sit בָּֽהּ׃ bˈāh בְּ in
22:33. placuitque sermo cunctis audientibus et laudaverunt Deum filii Israhel et nequaquam ultra dixerunt ut ascenderent contra eos atque pugnarent et delerent terram possessionis eorumAnd the saying pleased all that heard it. And the children of Israel praised God, and they no longer said that they would go up against them, and fight, and destroy the land of their possession.
33. And the thing pleased the children of Israel; and the children of Israel blessed God, and spake no more of going up against them to war, to destroy the land wherein the children of Reuben and the children of Gad dwelt.
22:33. And the word pleased all who heard it. And the sons of Israel praised God, and they no longer said that they would go up against them, and fight, and destroy the land of their possession.
22:33. And the thing pleased the children of Israel; and the children of Israel blessed God, and did not intend to go up against them in battle, to destroy the land wherein the children of Reuben and Gad dwelt.
And the thing pleased the children of Israel; and the children of Israel blessed God, and did not intend to go up against them in battle, to destroy the land wherein the children of Reuben and Gad dwelt:

33: И сыны Израилевы одобрили это, и благословили сыны Израилевы Бога и отложили идти против них войною, чтобы разорить землю, на которой жили сыны Рувимовы и сыны Гадовы.
22:33
καὶ και and; even
ἤρεσεν αρεσκω accommodate; please
τοῖς ο the
υἱοῖς υιος son
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
ἐλάλησαν λαλεω talk; speak
πρὸς προς to; toward
τοὺς ο the
υἱοὺς υιος son
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
εὐλόγησαν ευλογεω commend; acclaim
τὸν ο the
θεὸν θεος God
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
εἶπαν επω say; speak
μηκέτι μηκετι no more
ἀναβῆναι αναβαινω step up; ascend
πρὸς προς to; toward
αὐτοὺς αυτος he; him
εἰς εις into; for
πόλεμον πολεμος battle
ἐξολεθρεῦσαι εξολοθρευω utterly ruin
τὴν ο the
γῆν γη earth; land
τῶν ο the
υἱῶν υιος son
Ρουβην ρουβην Reuben
καὶ και and; even
τῶν ο the
υἱῶν υιος son
Γαδ γαδ Gad; Gath
καὶ και and; even
τοῦ ο the
ἡμίσους ημισυς half
φυλῆς φυλη tribe
Μανασση μανασσης Manassēs; Manassis
καὶ και and; even
κατῴκησαν κατοικεω settle
ἐπ᾿ επι in; on
αὐτῆς αυτος he; him
22:33
וַ wa וְ and
יִּיטַ֣ב yyîṭˈav יטב be good
הַ ha הַ the
דָּבָ֗ר ddāvˈār דָּבָר word
בְּ bᵊ בְּ in
עֵינֵי֙ ʕênˌê עַיִן eye
בְּנֵ֣י bᵊnˈê בֵּן son
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וַ wa וְ and
יְבָרֲכ֥וּ yᵊvārᵃḵˌû ברך bless
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
בְּנֵ֣י bᵊnˈê בֵּן son
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
אָמְר֗וּ ʔāmᵊrˈû אמר say
לַ la לְ to
עֲלֹ֤ות ʕᵃlˈôṯ עלה ascend
עֲלֵיהֶם֙ ʕᵃlêhˌem עַל upon
לַ la לְ to
הַ the
צָּבָ֔א ṣṣāvˈā צָבָא service
לְ lᵊ לְ to
שַׁחֵת֙ šaḥˌēṯ שׁחת destroy
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative]
בְּנֵי־ bᵊnê- בֵּן son
רְאוּבֵ֥ן rᵊʔûvˌēn רְאוּבֵן Reuben
וּ û וְ and
בְנֵי־ vᵊnê- בֵּן son
גָ֖ד ḡˌāḏ גָּד Gad
יֹשְׁבִ֥ים yōšᵊvˌîm ישׁב sit
בָּֽהּ׃ bˈāh בְּ in
22:33. placuitque sermo cunctis audientibus et laudaverunt Deum filii Israhel et nequaquam ultra dixerunt ut ascenderent contra eos atque pugnarent et delerent terram possessionis eorum
And the saying pleased all that heard it. And the children of Israel praised God, and they no longer said that they would go up against them, and fight, and destroy the land of their possession.
22:33. And the word pleased all who heard it. And the sons of Israel praised God, and they no longer said that they would go up against them, and fight, and destroy the land of their possession.
22:33. And the thing pleased the children of Israel; and the children of Israel blessed God, and did not intend to go up against them in battle, to destroy the land wherein the children of Reuben and Gad dwelt.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
33: Благословили сыны Израилевы Бога, т. е. воздали Ему славу и благодарение за избавление от тяжкого греха и неминуемого наказания.
Adam Clarke: Commentary on the Bible - 1831
22:33: And did not intend to go up against them in battle - That is, they now relinquished the intention of going against them in battle, as this explanation proved there was no cause for the measure.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:33: the thing: Jos 22:30; Act 15:12, Act 15:31; Co2 7:7; Th1 3:6-8
blessed: Sa1 25:32, Sa1 25:33; Ch1 29:20; Neh 8:5, Neh 8:6; Dan 2:19; Luk 2:28; Eph 1:3
John Gill
22:33 And the thing pleased the children of Israel,.... They were quite satisfied with the account of things, and were pleased and delighted with what their brethren, the other two tribes, had done:
and the children of Israel blessed God: returned thanks to him, that there was no trespass committed against him, and no schism like to be made among them, nor any wrath to come upon them:
and did not intend to go up against them in battle; for though upon first hearing of their building an altar, which they supposed was for idolatry, they had intended to make war against them, but now understanding the design of that building, they laid aside all thoughts of that kind:
to destroy the land wherein the children of Reuben and Gad dwelt; which they judged by the law in Deut 13:12 they were obliged to do. The Greek version here adds also, "and the half tribe of Manasseh", and renders the last clause, and "they dwelt in it"; continued to dwell in it undisturbed by their brethren.
John Wesley
22:33 Destroy the land - As they were by the law of God obliged to do, if they had been guilty and persisted therein; as afterwards they did the tribe of Benjamin for the same reason.
Robert Jamieson, A. R. Fausset and David Brown
22:33 THE DEPUTIES SATISFIED. (Josh 22:30-34)
the thing pleased the children of Israel--The explanation not only gave perfect satisfaction to the deputies, but elicited from them expressions of unbounded joy and thankfulness. "This day we perceive that the Lord is among us" [Josh 22:31], that is, by His gracious presence and preventing goodness, which has kept you from falling into the suspected sin and rescued the nation from the calamity of a fratricidal war or providential judgments. This episode reflects honor upon all parties and shows that piety and zeal for the honor and worship of God animated the people that entered Canaan to an extent far beyond what was exemplified in many other periods of the history of Israel.
22:3422:34: Եւ անուանեաց Յեսու զսեղանն Ռուբինի եւ զԳադայ եւ զկէս ցեղին Մանասէի՝ եւ ասէ՛. Զի վկայութի՛ւն է ՚ի մէջ նոցա, թէ Տէր՝ Աստուած է նոցա[2415]։[2415] Այլք. Եթէ Տէր Աստուած է նոցա։
34. Յեսուն անուն դրեց Ռուբէնի ցեղի, Գադի ցեղի եւ Մանասէի կէս ցեղի զոհասեղանին եւ ասաց, որ դա վկայութիւն է նրանց մէջ, թէ Տէրը նրանց Աստուածն է:
34 Ռուբէնին որդիները ու Գադին որդիները այն սեղանին անունը վկայութիւն դրին, որովհետեւ ըսին. «Անիկա մեր մէջ վկայութիւն է, թէ մեր Աստուածը Եհովան է»։
Եւ անուանեաց Յեսու զսեղանն Ռուբենի եւ զԳադայ եւ զկէս ցեղին Մանասէի եւ ասէ. Զի վկայութիւն է ի մէջ նոցա, թէ Տէր` Աստուած է նոցա:

22:34: Եւ անուանեաց Յեսու զսեղանն Ռուբինի եւ զԳադայ եւ զկէս ցեղին Մանասէի՝ եւ ասէ՛. Զի վկայութի՛ւն է ՚ի մէջ նոցա, թէ Տէր՝ Աստուած է նոցա[2415]։
[2415] Այլք. Եթէ Տէր Աստուած է նոցա։
34. Յեսուն անուն դրեց Ռուբէնի ցեղի, Գադի ցեղի եւ Մանասէի կէս ցեղի զոհասեղանին եւ ասաց, որ դա վկայութիւն է նրանց մէջ, թէ Տէրը նրանց Աստուածն է:
34 Ռուբէնին որդիները ու Գադին որդիները այն սեղանին անունը վկայութիւն դրին, որովհետեւ ըսին. «Անիկա մեր մէջ վկայութիւն է, թէ մեր Աստուածը Եհովան է»։
zohrab-1805▾ eastern-1994▾ western am▾
22:3434: И назвали сыны Рувимовы и сыны Гадовы жертвенник: [Ед], потому что, [сказали они,] он свидетель между нами, что Господь есть Бог наш.
22:34 καὶ και and; even ἐπωνόμασεν επονομαζω named Ἰησοῦς ιησους Iēsous; Iisus τὸν ο the βωμὸν βωμος pedestal τῶν ο the Ρουβην ρουβην Reuben καὶ και and; even τῶν ο the Γαδ γαδ Gad; Gath καὶ και and; even τοῦ ο the ἡμίσους ημισυς half φυλῆς φυλη tribe Μανασση μανασσης Manassēs; Manassis καὶ και and; even εἶπεν επω say; speak ὅτι οτι since; that μαρτύριόν μαρτυριον evidence; testimony ἐστιν ειμι be ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle αὐτῶν αυτος he; him ὅτι οτι since; that κύριος κυριος lord; master ὁ ο the θεὸς θεος God αὐτῶν αυτος he; him ἐστιν ειμι be
22:34 וַֽ wˈa וְ and יִּקְרְא֛וּ yyiqrᵊʔˈû קרא call בְּנֵי־ bᵊnê- בֵּן son רְאוּבֵ֥ן rᵊʔûvˌēn רְאוּבֵן Reuben וּ û וְ and בְנֵי־ vᵊnê- בֵּן son גָ֖ד ḡˌāḏ גָּד Gad לַ la לְ to † הַ the מִּזְבֵּ֑חַ mmizbˈēₐḥ מִזְבֵּחַ altar כִּ֣י kˈî כִּי that עֵ֥ד ʕˌēḏ עֵד witness הוּא֙ hû הוּא he בֵּֽינֹתֵ֔ינוּ bˈênōṯˈênû בַּיִן interval כִּ֥י kˌî כִּי that יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH הָ hā הַ the אֱלֹהִֽים׃ פ ʔᵉlōhˈîm . f אֱלֹהִים god(s)
22:34. vocaveruntque filii Ruben et filii Gad altare quod extruxerant Testimonium nostrum quod Dominus ipse sit DeusAnd the children of Ruben, and the children of Gad called the altar which they had built, Our testimony, that the Lord is God,
34. And the children of Reuben and the children of Gad called the altar : For, , it is a witness between us that the LORD is God.
22:34. And the sons of Reuben and the sons of Gad called the altar that they had built: Our testimony that the Lord himself is God.
22:34. And the children of Reuben and the children of Gad called the altar [Ed]: for it [shall be] a witness between us that the LORD [is] God.
And the children of Reuben and the children of Gad called the altar [Ed]: for it [shall be] a witness between us that the LORD [is] God:

34: И назвали сыны Рувимовы и сыны Гадовы жертвенник: [Ед], потому что, [сказали они,] он свидетель между нами, что Господь есть Бог наш.
22:34
καὶ και and; even
ἐπωνόμασεν επονομαζω named
Ἰησοῦς ιησους Iēsous; Iisus
τὸν ο the
βωμὸν βωμος pedestal
τῶν ο the
Ρουβην ρουβην Reuben
καὶ και and; even
τῶν ο the
Γαδ γαδ Gad; Gath
καὶ και and; even
τοῦ ο the
ἡμίσους ημισυς half
φυλῆς φυλη tribe
Μανασση μανασσης Manassēs; Manassis
καὶ και and; even
εἶπεν επω say; speak
ὅτι οτι since; that
μαρτύριόν μαρτυριον evidence; testimony
ἐστιν ειμι be
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
αὐτῶν αυτος he; him
ὅτι οτι since; that
κύριος κυριος lord; master
ο the
θεὸς θεος God
αὐτῶν αυτος he; him
ἐστιν ειμι be
22:34
וַֽ wˈa וְ and
יִּקְרְא֛וּ yyiqrᵊʔˈû קרא call
בְּנֵי־ bᵊnê- בֵּן son
רְאוּבֵ֥ן rᵊʔûvˌēn רְאוּבֵן Reuben
וּ û וְ and
בְנֵי־ vᵊnê- בֵּן son
גָ֖ד ḡˌāḏ גָּד Gad
לַ la לְ to
הַ the
מִּזְבֵּ֑חַ mmizbˈēₐḥ מִזְבֵּחַ altar
כִּ֣י kˈî כִּי that
עֵ֥ד ʕˌēḏ עֵד witness
הוּא֙ הוּא he
בֵּֽינֹתֵ֔ינוּ bˈênōṯˈênû בַּיִן interval
כִּ֥י kˌî כִּי that
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
הָ הַ the
אֱלֹהִֽים׃ פ ʔᵉlōhˈîm . f אֱלֹהִים god(s)
22:34. vocaveruntque filii Ruben et filii Gad altare quod extruxerant Testimonium nostrum quod Dominus ipse sit Deus
And the children of Ruben, and the children of Gad called the altar which they had built, Our testimony, that the Lord is God,
22:34. And the sons of Reuben and the sons of Gad called the altar that they had built: Our testimony that the Lord himself is God.
22:34. And the children of Reuben and the children of Gad called the altar [Ed]: for it [shall be] a witness between us that the LORD [is] God.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
34: В славянской Библии, согласно с переводом 70-ти, этот стих читается: И нарече Иисус требище сынов Рувимлих, и сынов Гадовых, и полплемени Манассиина и рече яко свидание есть между ими, яко Господь Бог, Бог их есть. По этому переводу название жертвеннику дают не восточно-иорданские колена, а Иисус Навин. Особенная важность такого перевода состоит в том, что им дается событию, изложенному в XXII главе, наиболее соответствующее заключение. Если Иисус Навин дал жертвеннику название свидетельство (marturion), что представляем передачу еврейского «Ед» — «свидетель», то это служило ясным выражением согласия его и всего народа с тем объяснением назначения этого жертвенника, какое дали восточно-иорданские колена (ст. 27). Если, напротив, присвоение жертвеннику этого названия было делом только восточно-иорданских колен, то последний стих XXII главы представляет в существе дела не более, как повторение сказанного этими коленами прежде, мысль о всенародном согласии с последними является невыраженной в заключительном стихе главы.

Главы 23–24. Подобно пророку Моисею, Иисус Навин, чувствуя приближение смерти, обратился к своему народу с наставлениями и увещаниями, которые изложены в двух последних главах книги, носящей его имя. Эти увещания, произнесенные в разные времена, хотя и недалекие одно от другого, направлены к достижению одной цели — к утверждению в израильском народе неизменной верности и искренней преданности Господу Богу и Его Закону, но в отношении к раскрытию и обоснованию этого положения они несколько различаются между собой. В увещании, изложенном в XXIII главе, Иисус Навин исключительно останавливает внимание на ближайших событиях, которые непосредственно были известны тогдашнему поколению, и отсюда извлекает те основные положения, на которых израильский народ должен устроить свою жизнь, если он хочет себе добра, — положения, состояния в полной преданности Господу, в исполнении закона Моисея и в обособлении от оставшихся между израильтянами ханаанитян. Это увещание имеет характер предварительный или приготовительный ко второму, изложенному в XXIV главе. Второе увещание, произнесенное от имени Господа, не ограничивается ближайшими событиями и общими наставлениями, оно начинается напоминанием о временах родоначальников израильского народа, которым, как и их потомкам, до настоящего времени Господь неизменно являл и являет величайшие Свои милости, обязывающие тех, которые получают эти милости, чтить Господа и служить Ему. На этом выводе обращающийся с увещанием не останавливается, а путем обращения к народной совести достигает свободного решения народа — служить Господу, каковое решение утверждается Заветом народа с Богом.
Adam Clarke: Commentary on the Bible - 1831
22:34: Called the altar Ed - The word עד Ed, which signifies witness or testimony, is not found in the common editions of the Hebrew Bible, and is supplied in Italics by our translators, at least in our modern copies; for in the first edition of this translation it stands in the text without any note of this kind; and it is found in several of Kennicott's and De Rossi's MSS., and also in the Syriac and Arabic. Several also of the early printed editions of the Hebrew Bible have the word עד, either in the text or in the margin, and it must be allowed to be necessary to complete the sense. It is very probable that an inscription was put on this altar, which pointed out the purposes for which it was erected.
From the contents of this chapter we learn that the Israelites were dreadfully alarmed at the prospect of a schism in their own body, both as it related to ecclesiastical and civil matters. A few observations on this subject may not be useless.
Schism in religion is a dangerous thing, and should be carefully avoided by all who fear God. But this word should be well understood. Σχισμα, in theology, is generally allowed to signify a rent in, or departure from, the doctrine and practice of the apostles, especially among those who had been previously united in that doctrine and practice. A departure from human institutions in religion is no schism, for this reason that the Word of God alone is the sufficient rule of the faith and practice of Christians; and as to human institutions, forms, modes, etc., those of one party may be as good as those of another.
When the majority of a nation agrees in some particular forms and modes in their religious service; no conscientious man will lightly depart from these; nor depart at all, unless he find that they are not only not authorized by the word of God, but repugnant to it. It is an object greatly to be desired, that a whole people, living under the same laws may, as much as possible, glorify God, not only with one heart, but also with one mouth.
But there may be a dissent from established forms without schism; for if that dissent make no rent in the doctrines or practice of Christianity, as laid down in the New Testament, it is an abuse of terms to call it a schism; besides, there may be a dissent among religious people relative to certain points both in creed and practice, which, not affecting the essentials of Christianity, nor having any direct tendency to alienate the affections of Christians from each other, cannot be called a schism; but when professing Christians separate from each other, to set up one needless or non-essential form, etc., in the place of others which they call needless or non-essential, they are highly culpable. This not only produces no good, but tends to much evil; for both parties, in order to make the points of their difference of sufficient consequence to justify their dissension, magnify these non-essential matters beyond all reason, and sometimes beyond conscience itself: and thus mint and cummin are tithed, while the weightier matters of the law - judgment and the love of God - are utterly neglected. If Christians either cannot or will not think alike on all points, surely they can agree to disagree, and let each go to heaven his own way. "But should we take this advice, would it not lead to a total indifference about religion?" Not at all; for in the things which concern the essentials of Christianity, both in doctrine and practice, we should ever feel zealously affected, and earnestly contend for the faith once delivered to the saints.
Albert Barnes: Notes on the Bible - 1834
22:34: The word עד ‛ ê d is not found after "altar" in the text of most manuscripts, nor is it represented in the Septuagint or Vulgate. The passage should probably run: "the children of Reuben and the children of Gad named the altar, that (as they said) it might be, etc." The title placed on the altar was perhaps simply a witness between them that the Lord was God (Wordsworth).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:34: Ed: i. e. a witness, The word witness, or testimony, is not found in the common editions of the Hebrew Bible; and is supplied in Italics by our venerable translators, at least in our modern copies; for in the first edition of this translation, it stands in the text without any note of this kind; but it is found in several of Kennicott's and De Rossi's manuscripts, and also in the Syriac and Arabic. Several also of the early printed editions of the Hebrew Bible have the word ed, either in the text or in the margin; and it must be allowed to be necessary to complete the sense. It is very probable that an inscription was put on this altar, signifying the purpose for which it was erected. Thus was this affair most happily terminated. Jos 22:27, Jos 24:27; Kg1 18:39; Isa 43:10; Mat 4:10
the Lord is God: Several manuscripts read more emphatically, אלהים [Strong's H3068] הוא [Strong's H1931] יהוה, Yehowah, hoo Elohim, "Jehovah he is God.
Carl Friedrich Keil and Franz Delitzsch
22:34
The Reubenites and Gadites (half Manasseh is omitted in Josh 22:33, Josh 22:34, for the sake of brevity) called the altar "witness is it between us that Jehovah is God" (כּי introduces the words). This is at once a name and an explanation, namely in this sense: they gave the altar the name of "witness between us," because it was to be a witness that they also acknowledged and worshipped Jehovah as the true God.
John Gill
22:34 And the children of Reuben, and the children of Gad, called the altar Ed,.... Which signifies a "witness"; they caused such an inscription to be put upon it, or this word to be engraved on it, that so the intention of erecting it might be known in future time; that it was not for sacrifice, but to be a testimony of their being one with their brethren on the other side Jordan, in worship, faith, and fellowship:
for it shall be a witness between us that the Lord is God; is the one God, the God of them both, of all Israel, whether on the one or the other side of Jordan; to be worshipped by them in one and the same manner, and their sacrifices to be offered to him on his altar before the tabernacle.
John Wesley
22:34 The altar Ed - That is, a witness: a witness of the relation they stood in to God and Israel, and of their concurrence with the other tribes in the common faith, that Jehovah he is God. It was a witness to posterity, of their care to transmit their religion pure and entire; and would be a witness against them, if ever they should turn from following the Lord their God.