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Matthew Henry: Concise Commentary on the Whole Bible - 1706
This chapter concludes the life and reign of Joshua, in which we have, I. The great care and pains he took to confirm the people of Israel in the true faith and worship of God, that they might, after his death, persevere therein. In order to this he called another general assembly of the heads of the congregation of Israel (ver. 1) and dealt with them. 1. By way of narrative, recounting the great things God had done for them and their fathers, ver. 2-13. 2. By way of charge to them, in consideration thereof, to serve God, ver. 14. 3. By way of treaty with them, wherein he aims to bring them, (1.) To make religion their deliberate choice; and they did so, with reasons for their choice, ver. 15-18. (2.) To make it their determinate choice, and to resolve to adhere to it, ver. 19-24. 4. By way of covenant upon that treaty, ver. 25-28. II. The conclusion of this history, with, 1. The death and burial of Joshua (ver. 29, 30) and Eleazar (ver. 33), and the mention of the burial of Joseph's bones upon that occasion, ver. 32. 2. A general account of the state of Israel at that time, ver. 31.
Adam Clarke: Commentary on the Bible - 1831
Joshua gathers all the tribes together at Shechem, Jos 24:1; and gives them a history of God's gracious dealings with Abraham, Jos 24:2, Jos 24:3; Isaac, Jacob, and Esau, Jos 24:4; Moses and Aaron, and their fathers in Egypt, Jos 24:5, Jos 24:6. His judgments on the Egyptians, Jos 24:7. On the Amorites, Jos 24:8. Their deliverance from Balak and Balaam, Jos 24:9, Jos 24:10. Their conquests in the promised land, and their establishment in the possession of it, Jos 24:11-13. Exhorts them to abolish idolatry, and informs them of his and his family's resolution to serve Jehovah, Jos 24:14, Jos 24:15. The people solemnly promise to serve the Lord alone, and mention his merciful dealings towards them, Jos 24:16-18. Joshua shows them the holiness of God, and the danger of apostasy, Jos 24:19, Jos 24:20. The people again promise obedience, Jos 24:21. Joshua calls them to witness against themselves, that they had promised to worship God alone, and exhorts them to put away the strange gods, Jos 24:22, Jos 24:23. They promise obedience, Jos 24:24. Joshua makes a covenant with the people, writes it in a book, sets up a stone as a memorial of it, and dismisses the people, Jos 24:25-28. Joshua's death, Jos 24:29, and burial, Jos 24:30. The people continue faithful during that generation, Jos 24:31. They bury the bones of Joseph in Shechem, Jos 24:32. Eleazar the high priest dies also, Jos 24:33.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Jos 24:1, Joshua assembles the tribes at Shechem; Jos 24:2, A brief history of God's benefits, from Terah; Jos 24:14, He renews the covenant between them and God; Jos 24:26, A stone the witness of the covenant; Jos 24:29, Joshua's age, death, and burial; Jos 24:32, Joseph's bones are buried; Jos 24:33, Eleazar dies.
John Gill
INTRODUCTION TO JOSHUA 24
This chapter gives us an account of another summons of the tribes of Israel by Joshua, who obeyed it, and presented themselves before the Lord at Shechem, Josh 24:1; when Joshua in the name of the Lord rehearsed to them the many great and good things the Lord had done for them, from the time of their ancestor Abraham to that day, Josh 24:2; and then exhorted them to fear and serve the Lord, and reject idols, Josh 24:14; and put them upon making their choice, whether they would serve the true God, or the gods of the Canaanites; and they choosing the former, he advised them to abide by their choice, Josh 24:15; and made a covenant with them to that purpose, and then dismissed them, Josh 24:25; and the chapter is concluded with an account of the death and burial of Joshua and Eleazar, and of the interment of the bones of Joseph, Josh 24:29.
24:124:1: Եւ ժողովեա՛ց Յեսու զամենայն ցեղսն Իսրայէլի ՚ի Սելով. եւ կոչեաց զամենայն ծերսն Իսրայէլի, եւ զիշխանս նոցա, եւ զդպիրս նոցա, եւ զդատաւորս նոցա, եւ կացին առաջի Տեառն[2426]։ [2426] Ոմանք. Եւ կային առաջի Աստուծոյ։
1. Յեսուն Իսրայէլի բոլոր ցեղերին հաւաքեց Սելովում, կանչեց Իսրայէլի բոլոր ծերերին, նրանց իշխաններին, օրէնսգէտներին ու դատաւորներին, եւ նրանք կանգնեցին Տիրոջ առաջ:
24 Յեսու Իսրայէլի բոլոր ցեղերը Սիւքէմի մէջ հաւաքեց ու Իսրայէլի ծերերը, իշխանները, դատաւորները եւ ոստիկանները կանչեց ու անոնք Աստուծոյ առջեւ կեցան։
Եւ ժողովեաց Յեսու զամենայն ցեղսն Իսրայելի [405]ի Սելով, եւ կոչեաց զամենայն ծերսն Իսրայելի եւ զիշխանս նոցա եւ զդպիրս նոցա եւ զդատաւորս նոցա, եւ կացին առաջի [406]Տեառն:

24:1: Եւ ժողովեա՛ց Յեսու զամենայն ցեղսն Իսրայէլի ՚ի Սելով. եւ կոչեաց զամենայն ծերսն Իսրայէլի, եւ զիշխանս նոցա, եւ զդպիրս նոցա, եւ զդատաւորս նոցա, եւ կացին առաջի Տեառն[2426]։
[2426] Ոմանք. Եւ կային առաջի Աստուծոյ։
1. Յեսուն Իսրայէլի բոլոր ցեղերին հաւաքեց Սելովում, կանչեց Իսրայէլի բոլոր ծերերին, նրանց իշխաններին, օրէնսգէտներին ու դատաւորներին, եւ նրանք կանգնեցին Տիրոջ առաջ:
24 Յեսու Իսրայէլի բոլոր ցեղերը Սիւքէմի մէջ հաւաքեց ու Իսրայէլի ծերերը, իշխանները, դատաւորները եւ ոստիկանները կանչեց ու անոնք Աստուծոյ առջեւ կեցան։
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24:11: И собрал Иисус все колена Израилевы в Сихем и призвал старейшин Израиля и начальников его, и судей его и надзирателей его, и предстали пред [Господа] Бога.
24:1 καὶ και and; even συνήγαγεν συναγω gather Ἰησοῦς ιησους Iēsous; Iisus πάσας πας all; every φυλὰς φυλη tribe Ισραηλ ισραηλ.1 Israel εἰς εις into; for Σηλω σηλω and; even συνεκάλεσεν συγκαλεω call together τοὺς ο the πρεσβυτέρους πρεσβυτερος senior; older αὐτῶν αυτος he; him καὶ και and; even τοὺς ο the γραμματεῖς γραμματευς scholar αὐτῶν αυτος he; him καὶ και and; even τοὺς ο the δικαστὰς δικαστης justice αὐτῶν αυτος he; him καὶ και and; even ἔστησεν ιστημι stand; establish αὐτοὺς αυτος he; him ἀπέναντι απεναντι before; contrary τοῦ ο the θεοῦ θεος God
24:1 וַ wa וְ and יֶּאֶסֹ֧ף yyeʔesˈōf אסף gather יְהֹושֻׁ֛עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole שִׁבְטֵ֥י šivṭˌê שֵׁבֶט rod יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel שְׁכֶ֑מָה šᵊḵˈemā שְׁכֶם Shechem וַ wa וְ and יִּקְרָא֩ yyiqrˌā קרא call לְ lᵊ לְ to זִקְנֵ֨י ziqnˌê זָקֵן old יִשְׂרָאֵ֜ל yiśrāʔˈēl יִשְׂרָאֵל Israel וּ û וְ and לְ lᵊ לְ to רָאשָׁ֗יו rāšˈāʸw רֹאשׁ head וּ û וְ and לְ lᵊ לְ to שֹֽׁפְטָיו֙ šˈōfᵊṭāʸw שׁפט judge וּ û וְ and לְ lᵊ לְ to שֹׁ֣טְרָ֔יו šˈōṭᵊrˈāʸw שׁטר register וַ wa וְ and יִּֽתְיַצְּב֖וּ yyˈiṯyaṣṣᵊvˌû יצב stand לִ li לְ to פְנֵ֥י fᵊnˌê פָּנֶה face הָ hā הַ the אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s)
24:1. congregavitque Iosue omnes tribus Israhel in Sychem et vocavit maiores natu ac principes et iudices et magistros steteruntque in conspectu DominiAnd Josue gathered together all the tribes of Israel in Sichem, and called for the ancients, and the princes and the judges, and the masters: and they stood in the sight of the Lord:
1. And Joshua gathered all the tribes of Israel to Shechem, and called for the elders of Israel, and for their heads, and for their judges, and for their officers; and they presented themselves before God.
And Joshua gathered all the tribes of Israel to Shechem, and called for the elders of Israel, and for their heads, and for their judges, and for their officers; and they presented themselves before God:

1: И собрал Иисус все колена Израилевы в Сихем и призвал старейшин Израиля и начальников его, и судей его и надзирателей его, и предстали пред [Господа] Бога.
24:1
καὶ και and; even
συνήγαγεν συναγω gather
Ἰησοῦς ιησους Iēsous; Iisus
πάσας πας all; every
φυλὰς φυλη tribe
Ισραηλ ισραηλ.1 Israel
εἰς εις into; for
Σηλω σηλω and; even
συνεκάλεσεν συγκαλεω call together
τοὺς ο the
πρεσβυτέρους πρεσβυτερος senior; older
αὐτῶν αυτος he; him
καὶ και and; even
τοὺς ο the
γραμματεῖς γραμματευς scholar
αὐτῶν αυτος he; him
καὶ και and; even
τοὺς ο the
δικαστὰς δικαστης justice
αὐτῶν αυτος he; him
καὶ και and; even
ἔστησεν ιστημι stand; establish
αὐτοὺς αυτος he; him
ἀπέναντι απεναντι before; contrary
τοῦ ο the
θεοῦ θεος God
24:1
וַ wa וְ and
יֶּאֶסֹ֧ף yyeʔesˈōf אסף gather
יְהֹושֻׁ֛עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
שִׁבְטֵ֥י šivṭˌê שֵׁבֶט rod
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
שְׁכֶ֑מָה šᵊḵˈemā שְׁכֶם Shechem
וַ wa וְ and
יִּקְרָא֩ yyiqrˌā קרא call
לְ lᵊ לְ to
זִקְנֵ֨י ziqnˌê זָקֵן old
יִשְׂרָאֵ֜ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וּ û וְ and
לְ lᵊ לְ to
רָאשָׁ֗יו rāšˈāʸw רֹאשׁ head
וּ û וְ and
לְ lᵊ לְ to
שֹֽׁפְטָיו֙ šˈōfᵊṭāʸw שׁפט judge
וּ û וְ and
לְ lᵊ לְ to
שֹׁ֣טְרָ֔יו šˈōṭᵊrˈāʸw שׁטר register
וַ wa וְ and
יִּֽתְיַצְּב֖וּ yyˈiṯyaṣṣᵊvˌû יצב stand
לִ li לְ to
פְנֵ֥י fᵊnˌê פָּנֶה face
הָ הַ the
אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s)
24:1. congregavitque Iosue omnes tribus Israhel in Sychem et vocavit maiores natu ac principes et iudices et magistros steteruntque in conspectu Domini
And Josue gathered together all the tribes of Israel in Sichem, and called for the ancients, and the princes and the judges, and the masters: and they stood in the sight of the Lord:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Второе увещание произнесено было Иисусом Навином также перед всенародным собранием, которое одушевлено было мыслью о Боге и Его присутствии предстали пред Бога. Народное собрание созвано было в Сихеме по нынешнему еврейск. тексту, многим позднейшим греческим спискам и основанным на них изданиям (напр., Комплютенской Полиглотте и Альдинской Библии), с которыми согласуется славянская Библия, равно как по переводу блаж. Иеронима. Напротив, в древнем Ватиканском, Александрийском и некоторых позднейших списках перевода 70-ти вместо Сихема читается Силом. Первое из этих чтений может быть названо в настоящее время общепринятым с включением к нашей отечественной литературы [Кроме учебных пособий протоирея М. Хераскова и П. Владимирского, оно признано «правильным» в соч. В. К. Лебедева, с. 348.]. В доказательство правильности его указывается на особенно важное значение Сихема, как священного города по религиозным воспоминаниям о патриархах, Аврааме (Быт XII:7) и Иакове (Быт XXXIII:19–20, ХXXV:4) и по воспоминанию о недавнем религиозном событии, местом которого служили находящиеся около Сихема горы, назначенные для этого самим Моисеем (VIII:30–35. Втор XI:29–30, XXVII:4–26). При объяснении избрания Сихема для народного собрания при Иисусе Навине встречается, однако, немаловажное затруднение, представляемое словами XXIV:26: и взял большой камень и положил его там под дубом, который подле святилища Господня (по еврейск. тексту «бемикдаш Иегова»). Святилище было, как видно из Исх XXV:8, Лев XII:4: и др, одним из названий Скинии собрания. Если Сихем был местом народного собрания, то существование в нем Скинии Господней, которая поставлена была в Силоме (XVIII:1), возбуждает недоумение. Это недоумение для того, кто читает настоящую главу книги Иисуса Навина по слав. или русскому переводу, усиливается тем, что в 25-м ст. говорится о заключении Завета с народом в Сихеме, пред Скиниею Господа Бога Израилева. Ясно указываемое в том и другом стихах существование Скинии Господней в Сихеме в нашей отечественной литературе объясняется тем, что на время народного собрания «перенесен был из Силома Ковчег Завета в Сихем, где устроена была временная Скиния или палатка близ дубравы Море», или — что «принесена была Скиния из Силома [См. вышеназванные учебные пособия.]. Но каких-либо указаний на перенесение Скинии или самой великой ее святыни в Сихем нет в библейском тексте, вследствие чего это объяснение оказывается ничем иным, как предположением, лишенным какого-либо основания, почему у западноевропейских комментаторов в новейшее время оно оставлено. Вопрос о святилище Господнем или Скинии в Сихеме, если этот именно город был местом народного собрания во времена Иисуса Навина, остается, таким образом, без надлежащего разрешения. Такое положение этого вопроса и побуждает обратиться к тем вышеназванным спискам перевода 70-ти, по которым в 1: и 25: ст. вместо в Сихеме читается в Силоме. Изначальность [Оставаясь верными нынешнему еврейскому тексту, западные комментаторы слово в Сихем признают конечно изначальным, а читаемое в греч. списках «в Силом» — изменением, которое сделали греческие переводчики по нерасположению к самарийскому городу, причем ссылаются на Сир L:28: глупый народ живущий в Сикимах. Но разве у иудейских книжников, оставивших без изменения в тексте слово в Сихем, было меньше нерасположения к самарянам, чем у греческих переводчиков поставивших Силом вместо Сихема?] последнего чтения видна из того, что она находится в древнейших списках перевода 70-ти, что после перенесения Скинии собрании из Галгала в Силом, последний именно служил неоднократно местом народных собраний (ХVIII:1, XIX:51, XXI:2, XXII:12), что не указано в книге Иисуса Навина обстоятельств, вследствие которых избран был для этого Сихем, и что, наконец, при этом чтении само собой устраняется недоумение, вызываемое сказанным в 25–26-м ст. (относительно смысла последнего см. далее). Вероятно, что и в древнем, доострожском славянском переводе, следующем тексту 70-ти по древнейшим его спискам, особенно по Александрийскому, читалось в Силоме [Из сочин. В. К. Лебедева это не видно, однако.].
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Joshua's Farewell Address to Israel. B. C. 1427.

1 And Joshua gathered all the tribes of Israel to Shechem, and called for the elders of Israel, and for their heads, and for their judges, and for their officers; and they presented themselves before God. 2 And Joshua said unto all the people, Thus saith the LORD God of Israel, Your fathers dwelt on the other side of the flood in old time, even Terah, the father of Abraham, and the father of Nachor: and they served other gods. 3 And I took your father Abraham from the other side of the flood, and led him throughout all the land of Canaan, and multiplied his seed, and gave him Isaac. 4 And I gave unto Isaac Jacob and Esau: and I gave unto Esau mount Seir, to possess it; but Jacob and his children went down into Egypt. 5 I sent Moses also and Aaron, and I plagued Egypt, according to that which I did among them: and afterward I brought you out. 6 And I brought your fathers out of Egypt: and ye came unto the sea; and the Egyptians pursued after your fathers with chariots and horsemen unto the Red sea. 7 And when they cried unto the LORD, he put darkness between you and the Egyptians, and brought the sea upon them, and covered them; and your eyes have seen what I have done in Egypt: and ye dwelt in the wilderness a long season. 8 And I brought you into the land of the Amorites, which dwelt on the other side Jordan; and they fought with you: and I gave them into your hand, that ye might possess their land; and I destroyed them from before you. 9 Then Balak the son of Zippor, king of Moab, arose and warred against Israel, and sent and called Balaam the son of Beor to curse you: 10 But I would not hearken unto Balaam; therefore he blessed you still: so I delivered you out of his hand. 11 And ye went over Jordan, and came unto Jericho: and the men of Jericho fought against you, the Amorites, and the Perizzites, and the Canaanites, and the Hittites, and the Girgashites, the Hivites, and the Jebusites; and I delivered them into your hand. 12 And I sent the hornet before you, which drave them out from before you, even the two kings of the Amorites; but not with thy sword, nor with thy bow. 13 And I have given you a land for which ye did not labour, and cities which ye built not, and ye dwell in them; of the vineyards and oliveyards which ye planted not do ye eat. 14 Now therefore fear the LORD, and serve him in sincerity and in truth: and put away the gods which your fathers served on the other side of the flood, and in Egypt; and serve ye the LORD.
Joshua thought he had taken his last farewell of Israel in the solemn charge he gave them in the foregoing chapter, when he said, I go the way of all the earth; but God graciously continuing his life longer than expected, and renewing his strength, he was desirous to improve it for the good of Israel. He did not say, "I have taken my leave of them once, and let that serve;" but, having yet a longer space given him, he summons them together again, that he might try what more he could do to engage them for God. Note, We must never think our work for God done till our life is done; and, if he lengthen out our days beyond what we thought, we must conclude it is because he has some further service for us to do.
The assembly is the same with that in the foregoing chapter, the elders, heads, judges, and officers of Israel, v. 1. But it is here made somewhat more solemn than it was there.
I. The place appointed for their meeting is Shechem, not only because that lay nearer to Joshua than Shiloh, and therefore more convenient now that he was infirm and unfit for travelling, but because it was the place where Abraham, the first trustee of God's covenant with this people, settled at his coming to Canaan, and where God appeared to him (Gen. xii. 6, 7), and near which stood mounts Gerizim and Ebal, where the people had renewed their covenant with God at their first coming into Canaan, Josh. viii. 30. Of the promises God had made to their fathers, and of the promises they themselves had made to God, this place might serve to put them in mind.
II. They presented themselves not only before Joshua, but before God, in this assembly, that is, they came together in a solemn religious manner, as into the special presence of God, and with an eye to his speaking to them by Joshua; and it is probable the service began with prayer. It is the conjecture of interpreters that upon this great occasion Joshua ordered the ark of God to be brought by the priests to Shechem, which, they say, was about ten miles from Shiloh, and to be set down in the place of their meeting, which is therefore called (v. 26) the sanctuary of the Lord, the presence of the ark making it so at that time; and this was done to grace the solemnity, and to strike an awe upon the people that attended. We have not now any such sensible tokens of the divine presence, but are to believe that where two or three are gathered together in Christ's name he is as really in the midst of them as God was where the ark was, and they are indeed presenting themselves before him.
III. Joshua spoke to them in God's name, and as from him, in the language of a prophet (v. 2): "Thus saith the Lord, Jehovah, the great God, and the God of Israel, your God in covenant, whom therefore you are bound to hear and give heed to." Note, The word of God is to be received by us as his, whoever is the messenger that brings it, whose greatness cannot add to it, nor his meanness diminish from it. His sermon consists of doctrine and application.
1. The doctrinal part is a history of the great things God had done for his people, and for their fathers before them. God by Joshua recounts the marvels of old: "I did so and so." They must know and consider, not only that such and such things were done, but that God did them. It is a series of wonders that is here recorded, and perhaps many more were mentioned by Joshua, which for brevity's sake are here omitted. See what God had wrought. (1.) He brought Abraham out of Ur of the Chaldees, v. 2, 3. He and his ancestors had served other gods there, for it was the country in which, though celebrated for learning, idolatry, as some think, had its rise; there the world by wisdom knew not God. Abraham, who afterwards was the friend of God and the great favourite of heaven, was bred up in idolatry, and lived long in it, till God by his grace snatched him as a brand out of that burning. Let them remember that rock out of which they were hewn, and not relapse into that sin from which their fathers by a miracle of free grace were delivered. "I took him," says God, "else he had never come out of that sinful state." Hence Abraham's justification is made by the apostle an instance of God's justifying the ungodly, Rom. iv. 5. (2.) He brought him to Canaan, and built up his family, led him through the land to Shechem, where they now were, multiplied his seed by Ishmael, who begat twelve princes, but at last gave him Isaac the promised son, and in him multiplied his seed. When Isaac had two sons, Jacob and Esau, God provided an inheritance for Esau elsewhere in Mount Seir, that the land of Canaan might be reserved entire for the seed of Jacob, and the posterity of Esau might not pretend to a share in it. (3.) He delivered the seed of Jacob out of Egypt with a high hand (v. 5, 6), and rescued them out of the hands of Pharaoh and his host at the Red Sea, v. 6, 7. The same waters were the Israelites' guard and the Egyptians' grave, and this in answer to prayer; for, though we find in the story that they in that distress murmured against God (Exod. xiv. 11, 12), notice is here taken of their crying to God; he graciously accepted those that prayed to him, and overlooked the folly of those that quarrelled with him. (4.) He protected them in the wilderness, where they are here said, not to wander, but to dwell for a long season, v. 7. So wisely were all their motions directed, and so safely were they kept, that even there they had as certain a dwelling-place as if they had been in a walled city. (5.) He gave them the land of the Amorites, on the other side Jordan (v. 8), and there defeated the plot of Balak and Balaam against them, so that Balaam could not curse them as he desired, and therefore Balak durst not fight them as he designed, and as, because he designed it, he is here said to have done it. The turning of Balaam's tongue to bless Israel, when he intended to curse them, is often mentioned as an instance of the divine power put forth in Israel's favour as remarkable as any, because in it God proved (and does still, more than we are aware of) his dominion over the powers of darkness, and over the spirits of men. (6.) He brought them safely and triumphantly into Canaan, delivered the Canaanites into their hand (v. 11), sent hornets before them, when they were actually engaged in battle with the enemy, which with their stings tormented them and with their noise terrified them, so that they became a very easy prey to Israel. These dreadful swarms first appeared in their war with Sihon and Og, the two kings of the Amorites, and afterwards in their other battles, v. 12. God had promised to do this for them, Exod. xxiii. 27, 28. And here Joshua takes notice of the fulfilling of that promise. See Exod. xxiii. 27, 28; Deut. vii. 20. These hornets, it should seem, annoyed the enemy more than the artillery of Israel, and therefore he adds, not with thy sword nor bow. It was purely the Lord's doing. Lastly, They were now in the peaceable possession of a good land, and lived comfortably upon the fruit of other people's labours, v. 13.
2. The application of this history of God's mercies to them is by way of exhortation to fear and serve God, in gratitude for his favour, and that it might be continued to them, v. 14. Now therefore, in consideration of all this, (1.) "Fear the Lord, the Lord and his goodness, Hos. iii. 5. Reverence a God of such infinite power, fear to offend him and to forfeit his goodness, keep up an awe of his majesty, a deference to his authority, a dread of his displeasure, and a continual regard to his all-seeing eye upon you." (2.) "Let your practice be consonant to this principle, and serve him both by the outward acts of religious worship and every instance of obedience in your whole conversation, and this in sincerity and truth, with a single eye and an upright heart, and inward impressions answerable to outward expressions." This is the truth in the inward part, which God requires, Ps. li. 6. For what good will it do us to dissemble with a God that searches the heart? (3.) Put away the strange gods, both Chaldean and Egyptian idols, for those they were most in danger of revolting to. It should seem by this charge, which is repeated (v. 23), that there were some among them that privately kept in their closets the images or pictures of these dunghill-deities, which came to their hands from their ancestors, as heir-looms of their families, though, it may be, they did not worship them; these Joshua earnestly urges them to throw away: "Deface them, destroy them, lest you be tempted to serve them." Jacob pressed his household to do this, and at this very place; for, when they gave him up the little images they had, he buried them under the oak which was by Shechem, Gen. xxxv. 2, 4. Perhaps the oak mentioned here (v. 26) was the same oak, or another in the same place, which might be well called the oak of reformation, as there were idolatrous oaks.
Adam Clarke: Commentary on the Bible - 1831
24:1: Joshua gathered all the tribes - This must have been a different assembly from that mentioned in the preceding chapter, though probably held not long after the former.
To Shechem - As it is immediately added that they presented themselves before God, this must mean the tabernacle; but at this time the tabernacle was not at Shechem but at Shiloh. The Septuagint appear to have been struck with this difficulty, and therefore read Σηλω. Shiloh, both here and in Jos 24:25, though the Aldine and Complutensian editions have Συχεμ, Shechem, in both places. Many suppose that this is the original reading, and that Shechem has crept into the text instead of Shiloh. Perhaps there is more of imaginary than real difficulty in the text. As Joshua was now old and incapable of travelling, he certainly had a right to assemble the representatives of the tribes wherever he found most convenient, and to bring the ark of the covenant to the place of assembling: and this was probably done on this occasion. Shechem is a place famous in the patriarchal history. Here Abraham settled on his first coming into the land of Canaan, Gen 12:6, Gen 12:7; and here the patriarchs were buried, Act 7:16. And as Shechem lay between Ebal and Gerizim, where Joshua had before made a covenant with the people, Jos 8:30, etc., the very circumstance of the place would be undoubtedly friendly to the solemnity of the present occasion. Shuckford supposes that the covenant was made at Shechem, and that the people went to Shiloh to confirm it before the Lord. Mr. Mede thinks the Ephraimites had a proseucha, or temporary oratory or house of prayer, at Shechem, whither the people resorted for Divine worship when they could not get to the tabernacle; and that this is what is called before the Lord; but this conjecture seems not at all likely, God having forbidden this kind of worship.
Albert Barnes: Notes on the Bible - 1834
24:1: Shechem, situated between those mountains, Ebal and Gerizim, which had already been the scene of a solemn rehearsal of the covenant soon after the first entry of the people into the promised land Jos 8:30-35, was a fitting scene for the solemn renewal on the part of the people of that covenant with God which had been on His part so signally and so fully kept. The spot itself suggested the allusions to Abraham, Isaac, and Jacob, etc., in Joshua's address; and its associations could not but give special force and moving effect to his appeals. This address was not made to the rulers only but to the whole nation, not of course to the tribes assembled in mass, but to their representatives.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:1: Joshua: This must have been a different assembly from that mentioned in the preceding chapter, though probably held not long after the former.
Shechem: As it is immediately added, that "they presented themselves before God," which is supposed to mean at the tabernacle; some are of opinion that Joshua caused it to be conveyed from Shiloh to Shechem on this occasion, to give the greater solemnity to his last meeting with the people. The Vatican and Alexandrian copies of the Septuagint, however, read Σηλω, both here and in Jos 24:25; which many suppose to have been the original reading. Dr. Shuckford supposes that the covenant was made at Shechem, and that the people went to Shiloh to confirm it. But the most probable opinion seems to be that of Dr. Kennicott, that when all the tribes were assembled as Shechem, Joshua called the chiefs to him on that mount, which had before been consecrated by the law, and by the altar which he had erected. Gen 12:6, Gen 33:18, Gen 33:19, Gen 35:4; Jdg 9:1-3; Kg1 12:1
called: Jos 23:2; Exo 18:25, Exo 18:26
presented: Sa1 10:19; Act 10:33
Carl Friedrich Keil and Franz Delitzsch
24:1
Renewal of the Covenant at the National Assembly in Shechem. - Josh 24:1. Joshua brought his public ministry to a close, as Moses had done before him, with a solemn renewal of the covenant with the Lord. For this solemn act he did not choose Shiloh, the site of the national sanctuary, as some MSS of the lxx read, but Shechem, a place which was sanctified as no other was for such a purpose as this by the most sacred reminiscences from the times of the patriarchs. He therefore summoned all the tribes of Israel, in their representatives (their elders, etc., as in Josh 23:2), to Shechem, not merely because it was at Shechem, i.e., on Gerizim and Ebal, that the solemn establishment of the law in the land of Canaan, to which the renewal of the covenant, as a repetition of the essential kernel of that solemn ceremony, was now to be appended, had first taken place, but still more because it was here that Abraham received the first promise from God after his migration into Canaan, and built an altar at the time (Gen 12:6-7); and most of all, as Hengstenberg has pointed out (Diss. ii. p. 12), because Jacob settled here on his return from Mesopotamia, and it was here that he purified his house from the strange gods, burying all their idols under the oak (Gen 33:19; Gen 35:2, Gen 35:4). As Jacob selected Shechem for the sanctification of his house, because this place was already consecrated by Abraham as a sanctuary of God, so Joshua chose the same place for the renewal of the covenant, because this act involved a practical renunciation on the part of Israel of all idolatry. Joshua expressly states this in Josh 24:23, and reference is also made to it in the account in Josh 24:26. "The exhortation to be faithful to the Lord, and to purify themselves from all idolatry, could not fail to make a deep impression, in the place where the honoured patriarch had done the very same things to which his descendants were exhorted here. The example preached more loudly in this spot than in any other" (Hengstenberg). "And they placed themselves before God." From the expression "before God," it by no means follows that the ark had been brought to Shechem, or, as Knobel supposes, that an altar was erected there, any more than from the statement in Josh 24:26 that it was "by the sanctuary of the Lord." For, in the first place, "before God" (Elohim) is not to be identified with "before Jehovah," which is used in Josh 18:6 and Josh 19:51 to denote the presence of the Lord above the ark of the covenant; and secondly, even "before Jehovah" does not always presuppose the presence of the ark of the covenant, as Hengstenberg has clearly shown. "Before God" simply denotes in a general sense the religious character of an act, or shows that the act was undertaken with a distinct reference to the omnipresent God; and in the case before us it may be attributed to the fact that Joshua delivered his exhortation to the people in the name of Jehovah, and commenced his address with the words, "Thus saith Jehovah."
(Note: "It is stated that they all stood before God, in order that the sanctity and religious character of the assembly may be the more distinctly shown. And there can be no doubt that the name of God was solemnly invoked by Joshua, and that he addressed the people as in the sight of God, so that each one might feel for himself that God was presiding over all that was transacted there, and that they were not engaged in any merely private affair, but were entering into a sacred and inviolable compact with God himself." - Calvin.)
Josh 24:2-15
Joshua's address contains an expansion of two thoughts. He first of all recalls to the recollection of the whole nation, whom he is addressing in the persons of its representatives, all the proofs of His mercy which the Lord had given, from the calling of Abraham to that day (Josh 24:2-13); and then because of these divine acts he calls upon the people to renounce all idolatry, and to serve God the Lord alone (Josh 24:14, Josh 24:15). Jehovah is described as the "God of Israel" both at the commencement (Josh 24:2) and also at the close of the whole transaction, in perfect accordance with the substance and object of the address, which is occupied throughout with the goodness conferred by God upon the race of Israel. The first practical proof of the grace of God towards Israel, was the calling of Abraham from his idolatrous associations, and his introduction to the land of Canaan, where the Lord so multiplied his seed, that Esau received the mountains of Seir for his family, whilst Jacob went into Egypt with his sons.
(Note: "He commences with their gratuitous training, by which God had precluded them from the possibility of boasting of any pre-eminence or merit. For God had bound them to himself by a closer bond, because when they were on an equality with others, He drew them to himself to be His own peculiar people, for no other reason than His own good pleasure. Moreover, in order that it may be clearly seen that they have nothing whereof to glory, he leads them back to their earliest origin, and relates how their fathers had dwelt in Chaldaea, worshipping idols in common with the rest, and with nothing to distinguish them from the crowd." - Calvin.)
The ancestors of Israel dwelt "from eternity," i.e., from time immemorial, on the other side of the stream (the Euphrates), viz., in Ur of the Chaldees, and then at Haran in Mesopotamia (Gen 11:28, Gen 11:31), namely Terah, the father of Abraham and Nahor. Of Terah's three sons (Gen 11:27), Nahor is mentioned as well as Abraham, because Rebekah, and her nieces Leah and Rachel, the tribe-mothers of Israel, were descended from him (Gen 22:23; Gen 29:10, Gen 29:16.). And they (your fathers, Terah and his family) served other gods than Jehovah, who revealed himself to Abraham, and brought him from his father's house to Canaan. Nothing definite can be gathered from the expression "other gods," with reference to the gods worshipped by Terah and his family; nor is there anything further to be found respecting them throughout the whole of the Old Testament. We simply learn from Gen 31:19, Gen 31:34, that Laban had teraphim, i.e., penates, or household and oracular gods.
(Note: According to one tradition, Abraham was brought up in Sabaeism in his father's house (see Hottinger, Histor. Orient. p. 246, and Philo, in several passages of his works); and according to another, in the Targum Jonathan on Gen 11:23, and in the later Rabbins, Abraham had to suffer persecution on account of his dislike to idolatry, and was obliged to leave his native land in consequence. But these traditions are both of them nothing more than conjectures by the later Rabbins.)
The question also, whether Abraham was an idolater before his call, which has been answered in different ways, cannot be determined with certainty. We may conjecture, however, that he was not deeply sunk in idolatry, though he had not remained entirely free from it in his father's house; and therefore that his call is not to be regarded as a reward for his righteousness before God, but as an act of free unmerited grace.
Josh 24:3-4
After his call, God conducted Abraham through all the land of Canaan (see Gen 12), protecting and shielding him, and multiplied his seed, giving him Isaac, and giving to Isaac Jacob and Esau, the ancestors of two nations. To the latter He gave the mountains of Seir for a possession (Gen 36:6.), that Jacob might receive Canaan for his descendants as a sole possession. But instead of mentioning this, Joshua took for granted that his hearers were well acquainted with the history of the patriarchs, and satisfied himself with mentioning the migration of Jacob and his sons to Egypt, that he might pass at once to the second great practical proof of the mercy of God in the guidance of Israel, the miraculous deliverance of Israel out of the bondage and oppression of Egypt.
Josh 24:5-7
Of this also he merely mentions the leading points, viz., first of all, the sending of Moses and Aaron (Ex 3:10., Josh 4:14.), and then the plagues inflicted upon Egypt. "I smote Egypt," i.e., both land and people. נגף is used in Ex 8:2 and Ex 12:23, Ex 12:27, in connection with the plague of frogs and the slaying of the first-born in Egypt. The words which follow, "according to that which I did among them, and afterward I brought you out," point back to Ex 3:20, and show that the Lord had fulfilled the promise given to Moses at his call. He then refers (Josh 24:6, Josh 24:7) to the miraculous deliverance of the Israelites, as they came out of Egypt, from Pharaoh who pursued them with his army, giving especial prominence to the crying of the Israelites to the Lord in their distress (Ex 14:10), and the relief of that distress by the angel of the Lord (Ex 14:19-20). And lastly, he notices their dwelling in the wilderness "many days," i.e., forty years (Num 14:33).
Josh 24:8-10
The third great act of God for Israel was his giving up the Amorites into the hands of the Israelites, so that they were able to conquer their land (Num 21:21-35), and the frustration of the attack made by Balak king of the Moabites, through the instrumentality of Balaam, when the Lord did not allow him to curse Israel, but compelled him to bless (Num 22-24). Balak "warred against Israel," not with the sword, but with the weapons of the curse, or animo et voluntate (Vatabl.). "I would not hearken unto Balaam," i.e., would not comply with his wish, but compelled him to submit to my will, and to bless you; "and delivered you out of his (Balak's) hand," when he sought to destroy Israel through the medium of Balaam (Num 22:6, Num 22:11).
Josh 24:11-13
The last and greatest benefit which the Lord conferred upon the Israelites, was His leading them by miracles of His omnipotence across the Jordan into Canaan, delivering the Lords (or possessors) of Jericho," not "the rulers, i.e., the king and his heroes," as Knobel maintains (see 2Kings 21:12; 1Kings 23:11-12; and the commentary on Judg 9:6), "and all the tribes of Canaan into their hand," and sending hornets before them, so that they were able to drive out the Canaanites, particularly the two kings of the Amorites, Sihon and Og, though "not with their sword and their bow" (vid., Ps 44:4); i.e., it was not with the weapons at their command that they were able to take the lands of these two kings. On the sending of hornets, as a figure used to represent peculiarly effective terrors, see at Ex 23:28; Deut 7:20. In this way the Lord gave the land to the Israelites, with its towns and its rich productions (vineyards and olive trees), without any trouble on their part of wearisome cultivation or planting, as Moses himself had promised them (Deut 6:10-11).
Josh 24:14-15
These overwhelming manifestations of grace on the part of the Lord laid Israel under obligations to serve the Lord with gratitude and sincerity. "Now therefore fear the Lord (יראוּ for יראוּ, pointed like a verb הל, as in 1Kings 12:24; Ps 34:10), and serve Him in sincerity and in truth," i.e., without hypocrisy, or the show of piety, in simplicity and truth of heart (vid., Judg 9:16, Judg 9:19). "Put away the gods (Elohim = the strange gods in Josh 24:23) which your fathers served on the other side of the Euphrates and in Egypt." This appeal does not presuppose any gross idolatry on the part of the existing generation, which would have been at variance with the rest of the book, in which Israel is represented as only serving Jehovah during the lifetime of Joshua. If the people had been in possession of idols, they would have given them up to Joshua to be destroyed, as they promised to comply with his demand (Josh 24:16.). But even if the Israelites were not addicted to gross idolatry in the worship of idols, they were not altogether free from idolatry either in Egypt or in the desert. As their fathers were possessed of teraphim in Mesopotamia (see at Josh 24:2), so the Israelites had not kept themselves entirely free from heathen and idolatrous ways, more especially the demon-worship of Egypt (comp. Lev 17:7 with Ezek 20:7., Josh 23:3, Josh 23:8, and Amos 5:26); and even in the time of Joshua their worship of Jehovah may have been corrupted by idolatrous elements. This admixture of the pure and genuine worship of Jehovah with idolatrous or heathen elements, which is condemned in Lev 17:7 as the worship of Seirim, and by Ezekiel (l. c.) as the idolatrous worship of the people in Egypt, had its roots in the corruption of the natural heart, through which it is at all times led to make to itself idols of mammon, worldly lusts, and other impure thoughts and desires, to which it cleaves, without being able to tear itself entirely away from them. This more refined idolatry might degenerate in the case of many persons into the grosser worship of idols, so that Joshua had ample ground for admonishing the people to put away the strange gods, and serve the Lord.
Josh 24:15
But as the true worship of the living God must have its roots in the heart, and spring from the heart, and therefore cannot be forced by prohibitions and commands, Joshua concluded by calling upon the representatives of the nation, in case they were not inclined ("if it seem evil unto you") to serve Jehovah, to choose now this day the gods whom they would serve, whether the gods of their fathers in Mesopotamia, or the gods of the Amorites in whose land they were now dwelling, though he and his house would serve the Lord. There is no necessity to adduce any special proofs that this appeal was not intended to release them from the obligation to serve Jehovah, but rather contained the strongest admonition to remain faithful to the Lord.
Josh 24:16-18
The people responded to this appeal by declaring, with an expression of horror at idolatry, their hearty resolution to serve the Lord, who was their God, and had shown them such great mercies. The words, "that brought us up and our fathers out of the land of Egypt, out of the house of bondage," call to mind the words appended to the first commandment (Ex 20:2; Deut 5:6), which they hereby promise to observe. With the clause which follows, "who did those great signs in our sight," etc., they declare their assent to all that Joshua had called to their mind in Josh 24:3-13. "We also" (Josh 24:18), as well as thou and thy house (Josh 24:15).
Geneva 1599
24:1 And Joshua gathered all the (a) tribes of Israel to Shechem, and called for the elders of Israel, and for their heads, and for their judges, and for their officers; and they presented themselves before (b) God.
(a) That is, the nine tribes and the half.
(b) Before the ark which was brought to Shechem, when they went to bury Joseph's bones.
John Gill
24:1 And Joshua gathered all the tribes of Israel to Shechem,.... The nine tribes and a half; not all the individuals of them, but the chief among them, their representatives, as afterwards explained, whom he gathered together a second time, being willing, as long as he was among them, to improve his time for their spiritual as well as civil good; to impress their minds with a sense of religion, and to strengthen, enlarge, and enforce the exhortations he had given them to serve the Lord; and Abarbinel thinks he gathered them together again because before they returned him no answer, and therefore he determined now to put such questions to them as would oblige them to give one, as they did, and which issued in making a covenant with them; the place where they assembled was Shechem, which some take to be Shiloh, because of what is said Josh 24:25; that being as they say in the fields of Shechem; which is not likely, since Shiloh, as Jerom says (u), was ten miles from Neapolis or Shechem. This place was chosen because nearest to Joshua, who was now old and infirm, and unfit to travel; and the rather because it was the place where the Lord first appeared to Abraham, when he brought him into the land of Canaan, and where he made a promise of giving the land to his seed, and where Abraham built an altar to him, Gen 12:6; where also Jacob pitched his tent when he came from Padanaram, bought a parcel of a field, and erected an altar to the Lord, Gen 33:18; and where Joshua also repeated the law to, and renewed the covenant with the children of Israel, quickly after their coming into the land of Canaan, for Ebal and Gerizim were near to Shechem, Josh 8:30;
and called for the elders of Israel, and for their heads, and for their judges, and for their officers: See Gill on Josh 23:2;
and they presented themselves before God; Kimchi and Abarbinel are of opinion that the ark was fetched from the tabernacle at Shiloh, and brought hither on this occasion, which was the symbol of the divine Presence; and therefore the place becoming sacred thereby is called the sanctuary of the Lord, and certain it is that here was the book of the law of Moses, Josh 24:26; which was put on the side of the ark, Deut 31:26.
(u) De loc. Heb. fol. 94. I.
John Wesley
24:1 All Israel - Namely, their representatives. Shechem - To the city of Shechem, a place convenient for the purpose, not only because it was a Levitical city, and a city of refuge, and a place near Joshua's city, but especially for the two main ends for which he summoned them thither. For the solemn burial of the bones of Joseph, and the rest of the patriarchs, for which this place was designed. For the solemn renewing of their covenant with God; which in this place was first made between God and Abraham, Gen 12:6-7, and afterwards renewed by the Israelites at their first entrance into the land of Canaan, between the two mountains of Ebal and Gerizzim, Josh 8:30, &c. which were very near Shechem: and therefore this place was most proper, both to remind them of their former obligations to God, and to engage them to a farther ratification of them. Before God - As in God's presence, to hear what Joshua was to speak to them in God's name, and to receive God's commands from his mouth. He had taken a solemn farewell before: but as God renewed his strength, he desired to improve it for their good. We must never think our work for God done, 'till our life is done.
Robert Jamieson, A. R. Fausset and David Brown
24:1 JOSHUA ASSEMBLING THE TRIBES. (Josh 24:1)
Joshua gathered all the tribes of Israel to Shechem--Another and final opportunity of dissuading the people against idolatry is here described as taken by the aged leader, whose solicitude on this account arose from his knowledge of the extreme readiness of the people to conform to the manners of the surrounding nations. This address was made to the representatives of the people convened at Shechem, and which had already been the scene of a solemn renewal of the covenant (Josh 8:30, Josh 8:35). The transaction now to be entered upon being in principle and object the same, it was desirable to give it all the solemn impressiveness which might be derived from the memory of the former ceremonial, as well as from other sacred associations of the place (Gen 12:6-7; Gen 33:18-20; Gen 35:2-4).
they presented themselves before God--It is generally assumed that the ark of the covenant had been transferred on this occasion to Shechem; as on extraordinary emergencies it was for a time removed (Jdg. 20:1-18; 1Kings 4:3; 2Kings 15:24). But the statement, not necessarily implying this, may be viewed as expressing only the religious character of the ceremony [HENGSTENBERG].
24:224:2: Եւ խօսեցա՛ւ Յեսու ընդ ամենայն ժողովրդեանն՝ եւ ասէ. Ա՛յսպէս ասէ Տէր Աստուած Իսրայէլի. Յայնկոյս Գետոյն պանդխտեցան հարքն ձեր յառաջագոյն. Թարա՝ հա՛յր Աբրահամու եւ հա՛յր Նաքովրայ, եւ պաշտեցին զաստուածս օտարս։
2. Յեսուն խօսեց ամբողջ ժողովրդի հետ ու ասաց. «Այսպէս է ասում Իսրայէլի Տէր Աստուածը. “Նախկինում ձեր նախահայրերը՝ Թարան՝ Աբրահամի հայրը եւ Նաքորի հայրը պանդխտել են գետի այն կողմը եւ պաշտել օտար աստուածներին:
2 Յեսու բոլոր ժողովուրդին ըսաւ. «Իսրայէլի Տէր Աստուածը այսպէս կ’ըսէ. ‘Առաջ ձեր հայրերը, Աբրահամին հայրը ու Նաքովրին հայրը Թարա, Գետին* անդիի կողմը բնակեցան եւ օտար աստուածներ պաշտեցին։
Եւ խօսեցաւ Յեսու ընդ ամենայն ժողովրդեանն եւ ասէ. Այսպէս ասէ Տէր Աստուած Իսրայելի. Յայնկոյս Գետոյն պանդխտեցան հարքն ձեր յառաջագոյն, Թարա` հայր Աբրահամու եւ հայր Նաքովրայ, եւ պաշտեցին զաստուածս օտարս:

24:2: Եւ խօսեցա՛ւ Յեսու ընդ ամենայն ժողովրդեանն՝ եւ ասէ. Ա՛յսպէս ասէ Տէր Աստուած Իսրայէլի. Յայնկոյս Գետոյն պանդխտեցան հարքն ձեր յառաջագոյն. Թարա՝ հա՛յր Աբրահամու եւ հա՛յր Նաքովրայ, եւ պաշտեցին զաստուածս օտարս։
2. Յեսուն խօսեց ամբողջ ժողովրդի հետ ու ասաց. «Այսպէս է ասում Իսրայէլի Տէր Աստուածը. “Նախկինում ձեր նախահայրերը՝ Թարան՝ Աբրահամի հայրը եւ Նաքորի հայրը պանդխտել են գետի այն կողմը եւ պաշտել օտար աստուածներին:
2 Յեսու բոլոր ժողովուրդին ըսաւ. «Իսրայէլի Տէր Աստուածը այսպէս կ’ըսէ. ‘Առաջ ձեր հայրերը, Աբրահամին հայրը ու Նաքովրին հայրը Թարա, Գետին* անդիի կողմը բնակեցան եւ օտար աստուածներ պաշտեցին։
zohrab-1805▾ eastern-1994▾ western am▾
24:22: И сказал Иисус всему народу: так говорит Господь Бог Израилев: 'за рекою жили отцы ваши издревле, Фарра, отец Авраама и отец Нахора, и служили иным богам.
24:2 καὶ και and; even εἶπεν επω say; speak Ἰησοῦς ιησους Iēsous; Iisus πρὸς προς to; toward πάντα πας all; every τὸν ο the λαόν λαος populace; population τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ὁ ο the θεὸς θεος God Ισραηλ ισραηλ.1 Israel πέραν περαν on the other side τοῦ ο the ποταμοῦ ποταμος river κατῴκησαν κατοικεω settle οἱ ο the πατέρες πατηρ father ὑμῶν υμων your τὸ ο the ἀπ᾿ απο from; away ἀρχῆς αρχη origin; beginning Θαρα θαρα Thara ὁ ο the πατὴρ πατηρ father Αβρααμ αβρααμ Abraam; Avraam καὶ και and; even ὁ ο the πατὴρ πατηρ father Ναχωρ ναχωρ Nachōr; Nakhor καὶ και and; even ἐλάτρευσαν λατρευω employed by θεοῖς θεος God ἑτέροις ετερος different; alternate
24:2 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say יְהֹושֻׁ֜עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua אֶל־ ʔel- אֶל to כָּל־ kol- כֹּל whole הָ hā הַ the עָ֗ם ʕˈām עַם people כֹּֽה־ kˈō- כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָה֮ [yᵊhwāh] יְהוָה YHWH אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) יִשְׂרָאֵל֒ yiśrāʔˌēl יִשְׂרָאֵל Israel בְּ bᵊ בְּ in עֵ֣בֶר ʕˈēver עֵבֶר opposite הַ ha הַ the נָּהָ֗ר nnāhˈār נָהָר stream יָשְׁב֤וּ yāšᵊvˈû ישׁב sit אֲבֹֽותֵיכֶם֙ ʔᵃvˈôṯêḵem אָב father מֵֽ mˈē מִן from עֹולָ֔ם ʕôlˈām עֹולָם eternity תֶּ֛רַח tˈeraḥ תֶּרַח Terah אֲבִ֥י ʔᵃvˌî אָב father אַבְרָהָ֖ם ʔavrāhˌām אַבְרָהָם Abraham וַ wa וְ and אֲבִ֣י ʔᵃvˈî אָב father נָחֹ֑ור nāḥˈôr נָחֹור Nahor וַ wa וְ and יַּעַבְד֖וּ yyaʕavᵊḏˌû עבד work, serve אֱלֹהִ֥ים ʔᵉlōhˌîm אֱלֹהִים god(s) אֲחֵרִֽים׃ ʔᵃḥērˈîm אַחֵר other
24:2. et ad populum sic locutus est haec dicit Dominus Deus Israhel trans fluvium habitaverunt patres vestri ab initio Thare pater Abraham et Nahor servieruntque diis alienisAnd he spoke thus to the people: Thus saith the Lord the God of Israel: Your fathers dwelt of old on the other side of the river, Thare the father of Abraham, and Nachor: and they served strange gods.
2. And Joshua said unto all the people, Thus saith the LORD, the God of Israel, Your fathers dwelt of old time beyond the River, even Terah, the father of Abraham, and the father of Nahor: and they served other gods.
And Joshua said unto all the people, Thus saith the LORD God of Israel, Your fathers dwelt on the other side of the flood in old time, [even] Terah, the father of Abraham, and the father of Nachor: and they served other gods:

2: И сказал Иисус всему народу: так говорит Господь Бог Израилев: 'за рекою жили отцы ваши издревле, Фарра, отец Авраама и отец Нахора, и служили иным богам.
24:2
καὶ και and; even
εἶπεν επω say; speak
Ἰησοῦς ιησους Iēsous; Iisus
πρὸς προς to; toward
πάντα πας all; every
τὸν ο the
λαόν λαος populace; population
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
ο the
θεὸς θεος God
Ισραηλ ισραηλ.1 Israel
πέραν περαν on the other side
τοῦ ο the
ποταμοῦ ποταμος river
κατῴκησαν κατοικεω settle
οἱ ο the
πατέρες πατηρ father
ὑμῶν υμων your
τὸ ο the
ἀπ᾿ απο from; away
ἀρχῆς αρχη origin; beginning
Θαρα θαρα Thara
ο the
πατὴρ πατηρ father
Αβρααμ αβρααμ Abraam; Avraam
καὶ και and; even
ο the
πατὴρ πατηρ father
Ναχωρ ναχωρ Nachōr; Nakhor
καὶ και and; even
ἐλάτρευσαν λατρευω employed by
θεοῖς θεος God
ἑτέροις ετερος different; alternate
24:2
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
יְהֹושֻׁ֜עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua
אֶל־ ʔel- אֶל to
כָּל־ kol- כֹּל whole
הָ הַ the
עָ֗ם ʕˈām עַם people
כֹּֽה־ kˈō- כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
יְהוָה֮ [yᵊhwāh] יְהוָה YHWH
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
יִשְׂרָאֵל֒ yiśrāʔˌēl יִשְׂרָאֵל Israel
בְּ bᵊ בְּ in
עֵ֣בֶר ʕˈēver עֵבֶר opposite
הַ ha הַ the
נָּהָ֗ר nnāhˈār נָהָר stream
יָשְׁב֤וּ yāšᵊvˈû ישׁב sit
אֲבֹֽותֵיכֶם֙ ʔᵃvˈôṯêḵem אָב father
מֵֽ mˈē מִן from
עֹולָ֔ם ʕôlˈām עֹולָם eternity
תֶּ֛רַח tˈeraḥ תֶּרַח Terah
אֲבִ֥י ʔᵃvˌî אָב father
אַבְרָהָ֖ם ʔavrāhˌām אַבְרָהָם Abraham
וַ wa וְ and
אֲבִ֣י ʔᵃvˈî אָב father
נָחֹ֑ור nāḥˈôr נָחֹור Nahor
וַ wa וְ and
יַּעַבְד֖וּ yyaʕavᵊḏˌû עבד work, serve
אֱלֹהִ֥ים ʔᵉlōhˌîm אֱלֹהִים god(s)
אֲחֵרִֽים׃ ʔᵃḥērˈîm אַחֵר other
24:2. et ad populum sic locutus est haec dicit Dominus Deus Israhel trans fluvium habitaverunt patres vestri ab initio Thare pater Abraham et Nahor servieruntque diis alienis
And he spoke thus to the people: Thus saith the Lord the God of Israel: Your fathers dwelt of old on the other side of the river, Thare the father of Abraham, and Nachor: and they served strange gods.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Служение предков Авраама Богам иным, т. е. языческим, служит объяснением и дополнением к сказанному в Быт XXXI:19–34, ХXXV:4.
Adam Clarke: Commentary on the Bible - 1831
24:2: On the other side of the flood - The river Euphrates.
They served other gods - Probably Abraham as well as Terah his father was an idolater, till he received the call of God to leave that land. See on Gen 11:31 (note); Gen 12:1 (note).
Albert Barnes: Notes on the Bible - 1834
24:2: The other side of the flood - Better "On the other side of the river," i. e. the Euphrates. See the marginal reference.
They served other gods - Possibly the "images," or teraphim, which we find their ancestor Laban calling "his gods" (see the marginal reference); and of which it would seem that there were, as Joshua spoke, some secret devotees among the people Jos 24:14, Jos 24:25. It is not stated that Abraham himself was an idolater, though his fathers were. Jewish tradition asserts that Abraham while in Ur of the Chaldees was persecuted for his abhorrence of idolatry, and hence, was called away by God from his native land. The reference in the text to the original state of those who were the forefathers of the nation, is made to show that they were no better than others: God chose them not for their excellences but of His own mere motion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:2: Your fathers: Gen 11:26, Gen 11:31, Gen 12:1, Gen 31:53; Deu 26:5; Isa 51:2; Eze 16:3
served other gods: In the case of Abraham this was probably the case, till he was called to the knowledge of God, when above 70 years old. Jos 24:15; Gen 31:19, Gen 31:30, Gen 31:32, Gen 31:53, Gen 35:4
Geneva 1599
24:2 And Joshua said unto all the people, Thus saith the LORD God of Israel, Your fathers dwelt on the other side of the (c) flood in old time, [even] Terah, the father of Abraham, and the father of Nachor: and they served other gods.
(c) Euphrates in Mesopotamia, (Gen 11:26).
John Gill
24:2 And Joshua said unto all the people,.... Then present, or to all Israel by their representatives:
thus saith the Lord God of Israel; he spoke to them in the name of the Lord, as the prophet did, being himself a prophet, and at this time under a divine impulse, and spirit of prophecy. According to an Arabic writer (w): the Angel of God appeared in the form of a man, and with a loud voice delivered the following, though they are expressed by him in a different manner; perhaps he mean, the Captain of the Lord's host, Josh 15:13; and which is not unlikely:
your fathers dwelt on the other side of the flood in old time; on the offer side the, river Euphrates; so the Targum,"beyond Perat;''i.e. Euphrates; in Mesopotamia and Chaldea; meaning not the remotest of their ancestors, Noah and Shem, but the more near, and who are expressly named:
even Terah the father of Abraham, and the father of Nachor; the Israelites sprung from Terah, in the line of Abraham, on the father's side, and from him in the line of Nachor on the mother's side, Rebekah, Leah, and Rachel, being of Nachor's family:
and they served other gods; besides the true God, strange gods, which were no gods: "idols"; the idols of the people, as the Targum; so did Terah, Abraham, and Nachor; See Gill on Gen 11:26; See Gill on Gen 11:28; See Gill on Gen 12:1.
(w) Abulpharag. Hist. Dynast. p. 35.
John Wesley
24:2 The people - To the elders, by whom it was to be imparted to all the rest, and to as many of the people as came thither. He spake to them in God's name, and as from him, in the language of a prophet, Thus saith the Lord. Jehovah, the great God, and the God of Israel, whom you are peculiarly engaged to hear. The flood - Or, the river, namely, Euphrates, so called by way of eminency. They served - That is, Both Abraham and Nahor were no less idolaters than the rest of mankind. This is said to prevent their vain boasting in their worthy ancestors, and to assure them that whatsoever good was in, or had been done by their progenitors, was wholly from God's free grace, and not for their own merit or righteousness.
Robert Jamieson, A. R. Fausset and David Brown
24:2 RELATES GOD'S BENEFITS. (Josh 24:2-13)
Joshua said unto all the people--His address briefly recapitulated the principal proofs of the divine goodness to Israel from the call of Abraham to their happy establishment in the land of promise; it showed them that they were indebted for their national existence as well as their peculiar privileges, not to any merits of their own, but to the free grace of God.
Your fathers dwelt on the other side of the flood--The Euphrates, namely, at Ur.
Terah, the father of Abraham, and the father of Nachor--(see Gen 11:27). Though Terah had three sons, Nahor only is mentioned with Abraham, as the Israelites were descended from him on the mother's side through Rebekah and her nieces, Leah and Rachel.
served other gods--conjoining, like Laban, the traditional knowledge of the true God with the domestic use of material images (Gen 31:19, Gen 31:34).
24:324:3: Եւ առի՛ ես զհայր ձեր զԱբրահամ յայնմ կողմանէ Գետոյն, եւ առաջնորդեցի՛ նմա յամենայն երկրիդ Քանանացւոց, եւ բազմացուցի՛ զզաւակ նորա. եւ ետու նմա զԻսահակ.
3. Գետի այն կողմից ես վերցրի ձեր հայր Աբրահամին եւ նրան առաջնորդեցի Քանանացիների ամբողջ երկրով, բազմացրի նրա սերունդը, նրան տուի Իսահակին, իսկ
3 Ու ես ձեր հայրը Աբրահամը Գետին անդիի կողմէն առի ու զանիկա Քանանի բոլոր երկրին մէջ պտըտցուցի եւ անոր սերունդը շատցուցի ու Իսահակը անոր տուի։
Եւ առի ես զհայր ձեր զԱբրահամ յայնմ կողմանէ Գետոյն, եւ առաջնորդեցի նմա յամենայն երկրիդ Քանանացւոց, եւ բազմացուցի զզաւակ նորա, եւ ետու նմա զԻսահակ:

24:3: Եւ առի՛ ես զհայր ձեր զԱբրահամ յայնմ կողմանէ Գետոյն, եւ առաջնորդեցի՛ նմա յամենայն երկրիդ Քանանացւոց, եւ բազմացուցի՛ զզաւակ նորա. եւ ետու նմա զԻսահակ.
3. Գետի այն կողմից ես վերցրի ձեր հայր Աբրահամին եւ նրան առաջնորդեցի Քանանացիների ամբողջ երկրով, բազմացրի նրա սերունդը, նրան տուի Իսահակին, իսկ
3 Ու ես ձեր հայրը Աբրահամը Գետին անդիի կողմէն առի ու զանիկա Քանանի բոլոր երկրին մէջ պտըտցուցի եւ անոր սերունդը շատցուցի ու Իսահակը անոր տուի։
zohrab-1805▾ eastern-1994▾ western am▾
24:33: Но Я взял отца вашего Авраама из-за реки и водил его по всей земле Ханаанской, и размножил семя его и дал ему Исаака.
24:3 καὶ και and; even ἔλαβον λαμβανω take; get τὸν ο the πατέρα πατηρ father ὑμῶν υμων your τὸν ο the Αβρααμ αβρααμ Abraam; Avraam ἐκ εκ from; out of τοῦ ο the πέραν περαν on the other side τοῦ ο the ποταμοῦ ποταμος river καὶ και and; even ὡδήγησα οδηγεω guide αὐτὸν αυτος he; him ἐν εν in πάσῃ πας all; every τῇ ο the γῇ γη earth; land καὶ και and; even ἐπλήθυνα πληθυνω multiply αὐτοῦ αυτος he; him σπέρμα σπερμα seed καὶ και and; even ἔδωκα διδωμι give; deposit αὐτῷ αυτος he; him τὸν ο the Ισαακ ισαακ Isaak
24:3 וָ֠ wā וְ and אֶקַּח ʔeqqˌaḥ לקח take אֶת־ ʔeṯ- אֵת [object marker] אֲבִיכֶ֤ם ʔᵃvîḵˈem אָב father אֶת־ ʔeṯ- אֵת [object marker] אַבְרָהָם֙ ʔavrāhˌām אַבְרָהָם Abraham מֵ mē מִן from עֵ֣בֶר ʕˈēver עֵבֶר opposite הַ ha הַ the נָּהָ֔ר nnāhˈār נָהָר stream וָ wā וְ and אֹולֵ֥ךְ ʔôlˌēḵ הלך walk אֹותֹ֖ו ʔôṯˌô אֵת [object marker] בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth כְּנָ֑עַן kᵊnˈāʕan כְּנַעַן Canaan וָו *wā וְ and אַרְבֶּה֙ארב *ʔarbˌeh רבה be many אֶת־ ʔeṯ- אֵת [object marker] זַרְעֹ֔ו zarʕˈô זֶרַע seed וָֽ wˈā וְ and אֶתֶּן־ ʔetten- נתן give לֹ֖ו lˌô לְ to אֶת־ ʔeṯ- אֵת [object marker] יִצְחָֽק׃ yiṣḥˈāq יִצְחָק Isaac
24:3. tuli ergo patrem vestrum Abraham de Mesopotamiae finibus et adduxi eum in terram Chanaan multiplicavique semen eiusAnd I took your father Abraham from the borders of Mesopotamia: and brought him into the land of Chanaan: and I multiplied his seed,
3. And I took your father Abraham from beyond the River, and led him throughout all the land of Canaan, and multiplied his seed, and gave him Isaac.
And I took your father Abraham from the other side of the flood, and led him throughout all the land of Canaan, and multiplied his seed, and gave him Isaac:

3: Но Я взял отца вашего Авраама из-за реки и водил его по всей земле Ханаанской, и размножил семя его и дал ему Исаака.
24:3
καὶ και and; even
ἔλαβον λαμβανω take; get
τὸν ο the
πατέρα πατηρ father
ὑμῶν υμων your
τὸν ο the
Αβρααμ αβρααμ Abraam; Avraam
ἐκ εκ from; out of
τοῦ ο the
πέραν περαν on the other side
τοῦ ο the
ποταμοῦ ποταμος river
καὶ και and; even
ὡδήγησα οδηγεω guide
αὐτὸν αυτος he; him
ἐν εν in
πάσῃ πας all; every
τῇ ο the
γῇ γη earth; land
καὶ και and; even
ἐπλήθυνα πληθυνω multiply
αὐτοῦ αυτος he; him
σπέρμα σπερμα seed
καὶ και and; even
ἔδωκα διδωμι give; deposit
αὐτῷ αυτος he; him
τὸν ο the
Ισαακ ισαακ Isaak
24:3
וָ֠ וְ and
אֶקַּח ʔeqqˌaḥ לקח take
אֶת־ ʔeṯ- אֵת [object marker]
אֲבִיכֶ֤ם ʔᵃvîḵˈem אָב father
אֶת־ ʔeṯ- אֵת [object marker]
אַבְרָהָם֙ ʔavrāhˌām אַבְרָהָם Abraham
מֵ מִן from
עֵ֣בֶר ʕˈēver עֵבֶר opposite
הַ ha הַ the
נָּהָ֔ר nnāhˈār נָהָר stream
וָ וְ and
אֹולֵ֥ךְ ʔôlˌēḵ הלך walk
אֹותֹ֖ו ʔôṯˌô אֵת [object marker]
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
כְּנָ֑עַן kᵊnˈāʕan כְּנַעַן Canaan
וָו
*wā וְ and
אַרְבֶּה֙ארב
*ʔarbˌeh רבה be many
אֶת־ ʔeṯ- אֵת [object marker]
זַרְעֹ֔ו zarʕˈô זֶרַע seed
וָֽ wˈā וְ and
אֶתֶּן־ ʔetten- נתן give
לֹ֖ו lˌô לְ to
אֶת־ ʔeṯ- אֵת [object marker]
יִצְחָֽק׃ yiṣḥˈāq יִצְחָק Isaac
24:3. tuli ergo patrem vestrum Abraham de Mesopotamiae finibus et adduxi eum in terram Chanaan multiplicavique semen eius
And I took your father Abraham from the borders of Mesopotamia: and brought him into the land of Chanaan: and I multiplied his seed,
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:3: I took: Gen 12:1-4; Neh 9:7, Neh 9:8; Act 7:2, Act 7:3
gave: Gen 21:2, Gen 21:3; Psa 127:3
John Gill
24:3 And I took your father Abraham from the other side of the flood,.... The river Euphrates, as before: or "your father, to wit, Abraham", as Noldius (x); he took him not only in a providential way, and brought him from the other side of the Euphrates, out of an idolatrous country and family, but he apprehended him by his grace, and called and converted him by it, and brought him to a spiritual knowledge of himself, and of the Messiah that should spring from his seed, and of the Covenant of grace, and of the blessings of it, and of his interest therein; which was a peculiar and distinguishing favour:
and led him throughout all the land of Canaan; from the northern to the southern part of it; he led him as far as Shechem, where Israel was now assembled, and then to Bethel, and still onward to the south, Gen 12:6; that he might have a view of the land his posterity was to inherit, and, by treading on it and walking through it, take as it were a kind of possession of it:
and multiplied his seed, and gave him Isaac; he multiplied his seed by Hagar, by whom he had Ishmael, who begat twelve princes; and by Keturah, from whose sons several nations sprung; see Gen 17:20; and by Sarah, who bore him Isaac in old age, in whom his seed was called; and from whom, in the line of Jacob, sprung the twelve tribes of Israel, and which seed may be chiefly meant; and the sense is, that he multiplied his posterity after he had given him Isaac, and by him a numerous seed; so Vatablus: Ishmael is not mentioned, because, as Kimchi observes, he was born of an handmaid; but Abarbinel thinks only such are mentioned, who were born in a miraculous manner, when their parents were barren, as in this and also in the next instance.
(x) Concord. Ebr. Part. p. 119.
John Wesley
24:3 I took - I snatched him out of that idolatrous place, and took him into acquaintance and covenant with myself, which was the highest honour and happiness he was capable of. And led - That is I brought him after his father's death into Canaan, Gen 12:1, and I conducted and preserved him in all his travels through the several parts of Canaan. And multiplied - That is, gave him a numerous posterity, not only by Hagar and Keturah, but even by Sarah and by Isaac. Gave Isaac - By my special power and grace to be heir of my covenant, and all my promises, and the seed in or by which all the nations were to be blessed.
Robert Jamieson, A. R. Fausset and David Brown
24:3 I took your father Abraham from the other side of the flood, and led him throughout all the land of Canaan--It was an irresistible impulse of divine grace which led the patriarch to leave his country and relatives, to migrate to Canaan, and live a "stranger and pilgrim" in that land.
24:424:4: եւ ետու Սահակայ զՅակոբ, եւ զԵսաւ. եւ ետու Եսաւայ զլեառնն Սէիր ՚ի ժառանգութիւն։ Եւ Յակոբ եւ որդիք նորա իջին յԵգիպտոս. եւ եղեն անդ յա՛զգ մեծ եւ ՚ի բազում եւ ՚ի հզօր, եւ չարչարեցին զնոսա Եգիպտացիքն[2427]. [2427] Ոմանք. Եւ ետու նմա զաւակ զԻսահակ։
4. Իսահակին տուի Յակոբին եւ Եսաւին, Եսաւին որպէս ժառանգութիւն տուի Սէիր լեռը: Յակոբը եւ նրա որդիներն իջան Եգիպտոս եւ այնտեղ մեծ, բազմամարդ ու հզօր ազգ դարձան: Եգիպտացիները նրանց չարչարեցին,
4 Եւ Իսահակին՝ Յակոբն ու Եսաւը տուի։ Եսաւին Սէիր լեռը ժառանգութիւն տուի։ Յակոբ ու անոր որդիները Եգիպտոս իջան։
եւ ետու Իսահակայ զՅակոբ եւ զԵսաւ. եւ ետու Եսաւայ զլեառնն Սէիր ի ժառանգութիւն. եւ Յակոբ եւ որդիք նորա իջին յԵգիպտոս:

24:4: եւ ետու Սահակայ զՅակոբ, եւ զԵսաւ. եւ ետու Եսաւայ զլեառնն Սէիր ՚ի ժառանգութիւն։ Եւ Յակոբ եւ որդիք նորա իջին յԵգիպտոս. եւ եղեն անդ յա՛զգ մեծ եւ ՚ի բազում եւ ՚ի հզօր, եւ չարչարեցին զնոսա Եգիպտացիքն[2427].
[2427] Ոմանք. Եւ ետու նմա զաւակ զԻսահակ։
4. Իսահակին տուի Յակոբին եւ Եսաւին, Եսաւին որպէս ժառանգութիւն տուի Սէիր լեռը: Յակոբը եւ նրա որդիներն իջան Եգիպտոս եւ այնտեղ մեծ, բազմամարդ ու հզօր ազգ դարձան: Եգիպտացիները նրանց չարչարեցին,
4 Եւ Իսահակին՝ Յակոբն ու Եսաւը տուի։ Եսաւին Սէիր լեռը ժառանգութիւն տուի։ Յակոբ ու անոր որդիները Եգիպտոս իջան։
zohrab-1805▾ eastern-1994▾ western am▾
24:44: Исааку дал Иакова и Исава. Исаву дал Я гору Сеир в наследие; Иаков же и сыны его перешли в Египет
24:4 καὶ και and; even τῷ ο the Ισαακ ισαακ Isaak τὸν ο the Ιακωβ ιακωβ Iakōb; Iakov καὶ και and; even τὸν ο the Ησαυ ησαυ Ēsau; Isav καὶ και and; even ἔδωκα διδωμι give; deposit τῷ ο the Ησαυ ησαυ Ēsau; Isav τὸ ο the ὄρος ορος mountain; mount τὸ ο the Σηιρ σηιρ inherit; heir αὐτῷ αυτος he; him καὶ και and; even Ιακωβ ιακωβ Iakōb; Iakov καὶ και and; even οἱ ο the υἱοὶ υιος son αὐτοῦ αυτος he; him κατέβησαν καταβαινω step down; descend εἰς εις into; for Αἴγυπτον αιγυπτος Aigyptos; Eyiptos καὶ και and; even ἐγένοντο γινομαι happen; become ἐκεῖ εκει there εἰς εις into; for ἔθνος εθνος nation; caste μέγα μεγας great; loud καὶ και and; even πολὺ πολυς much; many καὶ και and; even κραταιόν κραταιος dominant
24:4 וָ wā וְ and אֶתֵּ֣ן ʔettˈēn נתן give לְ lᵊ לְ to יִצְחָ֔ק yiṣḥˈāq יִצְחָק Isaac אֶֽת־ ʔˈeṯ- אֵת [object marker] יַעֲקֹ֖ב yaʕᵃqˌōv יַעֲקֹב Jacob וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] עֵשָׂ֑ו ʕēśˈāw עֵשָׂו Esau וָ wā וְ and אֶתֵּ֨ן ʔettˌēn נתן give לְ lᵊ לְ to עֵשָׂ֜ו ʕēśˈāw עֵשָׂו Esau אֶת־ ʔeṯ- אֵת [object marker] הַ֤ר hˈar הַר mountain שֵׂעִיר֙ śēʕîr שֵׂעִיר Seir לָ lā לְ to רֶ֣שֶׁת rˈešeṯ ירשׁ trample down אֹותֹ֔ו ʔôṯˈô אֵת [object marker] וְ wᵊ וְ and יַעֲקֹ֥ב yaʕᵃqˌōv יַעֲקֹב Jacob וּ û וְ and בָנָ֖יו vānˌāʸw בֵּן son יָרְד֥וּ yārᵊḏˌû ירד descend מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
24:4. et dedi ei Isaac illique rursum dedi Iacob et Esau e quibus Esau dedi montem Seir ad possidendum Iacob vero et filii eius descenderunt in AegyptumAnd gave him Isaac: and to him again I gave Jacob and Esau. And I gave to Esau mount Seir for his possession: but Jacob and his children went down into Egypt.
4. And I gave unto Isaac Jacob and Esau: and I gave unto Esau mount Seir, to possess it; and Jacob and his children went down into Egypt.
And I gave unto Isaac Jacob and Esau: and I gave unto Esau mount Seir, to possess it; but Jacob and his children went down into Egypt:

4: Исааку дал Иакова и Исава. Исаву дал Я гору Сеир в наследие; Иаков же и сыны его перешли в Египет
24:4
καὶ και and; even
τῷ ο the
Ισαακ ισαακ Isaak
τὸν ο the
Ιακωβ ιακωβ Iakōb; Iakov
καὶ και and; even
τὸν ο the
Ησαυ ησαυ Ēsau; Isav
καὶ και and; even
ἔδωκα διδωμι give; deposit
τῷ ο the
Ησαυ ησαυ Ēsau; Isav
τὸ ο the
ὄρος ορος mountain; mount
τὸ ο the
Σηιρ σηιρ inherit; heir
αὐτῷ αυτος he; him
καὶ και and; even
Ιακωβ ιακωβ Iakōb; Iakov
καὶ και and; even
οἱ ο the
υἱοὶ υιος son
αὐτοῦ αυτος he; him
κατέβησαν καταβαινω step down; descend
εἰς εις into; for
Αἴγυπτον αιγυπτος Aigyptos; Eyiptos
καὶ και and; even
ἐγένοντο γινομαι happen; become
ἐκεῖ εκει there
εἰς εις into; for
ἔθνος εθνος nation; caste
μέγα μεγας great; loud
καὶ και and; even
πολὺ πολυς much; many
καὶ και and; even
κραταιόν κραταιος dominant
24:4
וָ וְ and
אֶתֵּ֣ן ʔettˈēn נתן give
לְ lᵊ לְ to
יִצְחָ֔ק yiṣḥˈāq יִצְחָק Isaac
אֶֽת־ ʔˈeṯ- אֵת [object marker]
יַעֲקֹ֖ב yaʕᵃqˌōv יַעֲקֹב Jacob
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
עֵשָׂ֑ו ʕēśˈāw עֵשָׂו Esau
וָ וְ and
אֶתֵּ֨ן ʔettˌēn נתן give
לְ lᵊ לְ to
עֵשָׂ֜ו ʕēśˈāw עֵשָׂו Esau
אֶת־ ʔeṯ- אֵת [object marker]
הַ֤ר hˈar הַר mountain
שֵׂעִיר֙ śēʕîr שֵׂעִיר Seir
לָ לְ to
רֶ֣שֶׁת rˈešeṯ ירשׁ trample down
אֹותֹ֔ו ʔôṯˈô אֵת [object marker]
וְ wᵊ וְ and
יַעֲקֹ֥ב yaʕᵃqˌōv יַעֲקֹב Jacob
וּ û וְ and
בָנָ֖יו vānˌāʸw בֵּן son
יָרְד֥וּ yārᵊḏˌû ירד descend
מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
24:4. et dedi ei Isaac illique rursum dedi Iacob et Esau e quibus Esau dedi montem Seir ad possidendum Iacob vero et filii eius descenderunt in Aegyptum
And gave him Isaac: and to him again I gave Jacob and Esau. And I gave to Esau mount Seir for his possession: but Jacob and his children went down into Egypt.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: Слова и сделались там народом великим принадлежит греко-славянскому переводу, в еврейск. тексте они отсутствуют, но весьма сходные с ними читаются в Втор XXVI:5–6. Если бы этих слов не находилось в первоначальном тексте, 5-ый ст. являлся бы не имеющим прямой связи с предшествующим.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:4: unto Isaac: Gen 25:24-26
unto Esau: Gen 32:3, Gen 36:8; Deu 2:5
Jacob: Gen 46:1-7; Psa 105:23; Act 7:15
John Gill
24:4 And I gave unto Isaac Jacob and Esau,.... When Rebekah was barren, so that the children appeared the more to be the gift of God; though Esau perhaps is mentioned, for the sake of what follows:
and I gave unto Esau Mount Seir to possess it; that Jacob and his posterity alone might inherit Canaan, and Esau and his seed make no pretension to it:
but Jacob and his children went down into Egypt; where they continued many years, and great part of the time in bondage and misery, which is here taken no notice of; and this was in order to their being brought into the land of Canaan, and that the power and goodness of God might be the more conspicuous in it.
John Wesley
24:4 Mount Seir - That he might leave Canaan entire to his brother Jacob and his posterity, Gen 36:7-8. Into Egypt - Where they long lived in grievous bondage; which God having delivered us from, I shall now pass it over.
Robert Jamieson, A. R. Fausset and David Brown
24:4 I gave unto Esau mount Seir--(See on Gen 36:8). In order that he might be no obstacle to Jacob and his posterity being the exclusive heirs of Canaan.
24:524:5: եւ եհար Տէր զԵգիպտացիսն նշանօք եւ արուեստիւք՝ զոր արար ՚ի նոսա[2428]. [2428] Ոսկան. Եւ հարի զԵգիպ՛՛... զոր արարի ՚ի նոսա։ Եւ ապա հանի զձեզ։
5. եւ Տէրը հարուածեց եգիպտացիներին նրանց դէմ գործադրած նշաններով եւ զարմանահրաշ գործերով:
5 Մովսէսն ու Ահարոնը ղրկելով Եգիպտոսը զարկի, (ինչպէս անոր մէջ ըրի,) ետքը ձեզ հանեցի։
[407]Եւ եղեն անդ յազգ մեծ եւ ի բազում եւ ի հզօր. եւ չարչարեցին զնոսա Եգիպտացիքն, եւ եհար Տէր զԵգիպտացիսն նշանօք եւ արուեստիւք` զոր արար ի նոսա:

24:5: եւ եհար Տէր զԵգիպտացիսն նշանօք եւ արուեստիւք՝ զոր արար ՚ի նոսա[2428].
[2428] Ոսկան. Եւ հարի զԵգիպ՛՛... զոր արարի ՚ի նոսա։ Եւ ապա հանի զձեզ։
5. եւ Տէրը հարուածեց եգիպտացիներին նրանց դէմ գործադրած նշաններով եւ զարմանահրաշ գործերով:
5 Մովսէսն ու Ահարոնը ղրկելով Եգիպտոսը զարկի, (ինչպէս անոր մէջ ըրի,) ետքը ձեզ հանեցի։
zohrab-1805▾ eastern-1994▾ western am▾
24:55: И послал Я Моисея и Аарона и поразил Египет язвами, которые делал Я среди его, и потом вывел вас.
24:5 καὶ και and; even ἐκάκωσαν κακοω do bad; turn bad αὐτοὺς αυτος he; him οἱ ο the Αἰγύπτιοι αιγυπτιος Egyptian καὶ και and; even ἐπάταξεν πατασσω pat; impact κύριος κυριος lord; master τὴν ο the Αἴγυπτον αιγυπτος Aigyptos; Eyiptos ἐν εν in οἷς ος who; what ἐποίησεν ποιεω do; make αὐτοῖς αυτος he; him καὶ και and; even μετὰ μετα with; amid ταῦτα ουτος this; he ἐξήγαγεν εξαγω lead out; bring out ὑμᾶς υμας you
24:5 וָ wā וְ and אֶשְׁלַ֞ח ʔešlˈaḥ שׁלח send אֶת־ ʔeṯ- אֵת [object marker] מֹשֶׁ֤ה mōšˈeh מֹשֶׁה Moses וְ wᵊ וְ and אֶֽת־ ʔˈeṯ- אֵת [object marker] אַהֲרֹן֙ ʔahᵃrˌōn אַהֲרֹן Aaron וָ wā וְ and אֶגֹּ֣ף ʔeggˈōf נגף hurt אֶת־ ʔeṯ- אֵת [object marker] מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt כַּ ka כְּ as אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] עָשִׂ֖יתִי ʕāśˌîṯî עשׂה make בְּ bᵊ בְּ in קִרְבֹּ֑ו qirbˈô קֶרֶב interior וְ wᵊ וְ and אַחַ֖ר ʔaḥˌar אַחַר after הֹוצֵ֥אתִי hôṣˌēṯî יצא go out אֶתְכֶֽם׃ ʔeṯᵊḵˈem אֵת [object marker]
24:5. misique Mosen et Aaron et percussi Aegyptum multis signis atque portentisAnd I sent Moses and Aaron, and I struck Egypt with many signs and wonders.
5. And I sent Moses and Aaron, and I plagued Egypt, according to that which I did in the midst thereof: and afterward I brought you out.
I sent Moses also and Aaron, and I plagued Egypt, according to that which I did among them: and afterward I brought you out:

5: И послал Я Моисея и Аарона и поразил Египет язвами, которые делал Я среди его, и потом вывел вас.
24:5
καὶ και and; even
ἐκάκωσαν κακοω do bad; turn bad
αὐτοὺς αυτος he; him
οἱ ο the
Αἰγύπτιοι αιγυπτιος Egyptian
καὶ και and; even
ἐπάταξεν πατασσω pat; impact
κύριος κυριος lord; master
τὴν ο the
Αἴγυπτον αιγυπτος Aigyptos; Eyiptos
ἐν εν in
οἷς ος who; what
ἐποίησεν ποιεω do; make
αὐτοῖς αυτος he; him
καὶ και and; even
μετὰ μετα with; amid
ταῦτα ουτος this; he
ἐξήγαγεν εξαγω lead out; bring out
ὑμᾶς υμας you
24:5
וָ וְ and
אֶשְׁלַ֞ח ʔešlˈaḥ שׁלח send
אֶת־ ʔeṯ- אֵת [object marker]
מֹשֶׁ֤ה mōšˈeh מֹשֶׁה Moses
וְ wᵊ וְ and
אֶֽת־ ʔˈeṯ- אֵת [object marker]
אַהֲרֹן֙ ʔahᵃrˌōn אַהֲרֹן Aaron
וָ וְ and
אֶגֹּ֣ף ʔeggˈōf נגף hurt
אֶת־ ʔeṯ- אֵת [object marker]
מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt
כַּ ka כְּ as
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
עָשִׂ֖יתִי ʕāśˌîṯî עשׂה make
בְּ bᵊ בְּ in
קִרְבֹּ֑ו qirbˈô קֶרֶב interior
וְ wᵊ וְ and
אַחַ֖ר ʔaḥˌar אַחַר after
הֹוצֵ֥אתִי hôṣˌēṯî יצא go out
אֶתְכֶֽם׃ ʔeṯᵊḵˈem אֵת [object marker]
24:5. misique Mosen et Aaron et percussi Aegyptum multis signis atque portentis
And I sent Moses and Aaron, and I struck Egypt with many signs and wonders.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:5: sent: Exo 3:10, Exo 4:12, Exo 4:13; Psa 105:26
plagued: exo 7:1-12:51; Psa 78:43-51, Psa 105:27-36, Psa 135:8, Psa 135:9, Psa 136:10
John Gill
24:5 I sent Moses also and Aaron,.... To demand Israel's dismission of Pharaoh, king of Egypt, and to be the deliverers of them:
and I plagued Egypt according to that which I did amongst them; inflicting ten plagues upon them for refusing to let Israel go:
and afterwards I brought you out; that is, out of Egypt, with an high hand, and outstretched arm.
24:624:6: եւ ապա եհան զձեզ յԵգիպտոսէ. եւ մտէք ՚ի ծովն, եւ պնդեցան Եգիպտացիքն զհե՛տ հարցն ձերոց կառօք եւ երիվարօք ՚ի ծովն Կարմիր։
6. Յետոյ Տէրը ձեզ հանեց Եգիպիտոսից, դուք մտաք ծովը, եւ եգիպտացիները կառքերով ու ձիերով հետապնդեցին ձեր հայրերին մինչեւ Կարմիր ծովը:
6 Ուստի ես ձեր հայրերը Եգիպտոսէն հանեցի եւ դուք ծովը եկաք։ Եգիպտացիները կառքերով ու ձիաւորներով մինչեւ Կարմիր ծովը ձեր հայրերուն ետեւէն ինկան։
եւ ապա եհան զձեզ յԵգիպտոսէ, եւ մտէք`` ի ծովն, եւ պնդեցան Եգիպտացիքն զհետ հարցն ձերոց կառօք եւ երիվարօք ի ծովն Կարմիր:

24:6: եւ ապա եհան զձեզ յԵգիպտոսէ. եւ մտէք ՚ի ծովն, եւ պնդեցան Եգիպտացիքն զհե՛տ հարցն ձերոց կառօք եւ երիվարօք ՚ի ծովն Կարմիր։
6. Յետոյ Տէրը ձեզ հանեց Եգիպիտոսից, դուք մտաք ծովը, եւ եգիպտացիները կառքերով ու ձիերով հետապնդեցին ձեր հայրերին մինչեւ Կարմիր ծովը:
6 Ուստի ես ձեր հայրերը Եգիպտոսէն հանեցի եւ դուք ծովը եկաք։ Եգիպտացիները կառքերով ու ձիաւորներով մինչեւ Կարմիր ծովը ձեր հայրերուն ետեւէն ինկան։
zohrab-1805▾ eastern-1994▾ western am▾
24:66: Я вывел отцов ваших из Египта, и вы пришли к [Чермному] морю. Тогда Египтяне гнались за отцами вашими с колесницами и всадниками до Чермного моря;
24:6 ἐξ εκ from; out of Αἰγύπτου αιγυπτος Aigyptos; Eyiptos καὶ και and; even εἰσήλθατε εισερχομαι enter; go in εἰς εις into; for τὴν ο the θάλασσαν θαλασσα sea τὴν ο the ἐρυθράν ερυθρος red καὶ και and; even κατεδίωξαν καταδιωκω hunt down; drive hard οἱ ο the Αἰγύπτιοι αιγυπτιος Egyptian ὀπίσω οπισω in back; after τῶν ο the πατέρων πατηρ father ὑμῶν υμων your ἐν εν in ἅρμασιν αρμα chariot καὶ και and; even ἐν εν in ἵπποις ιππος horse εἰς εις into; for τὴν ο the θάλασσαν θαλασσα sea τὴν ο the ἐρυθράν ερυθρος red
24:6 וָֽ wˈā וְ and אֹוצִ֤יא ʔôṣˈî יצא go out אֶת־ ʔeṯ- אֵת [object marker] אֲבֹֽותֵיכֶם֙ ʔᵃvˈôṯêḵem אָב father מִ mi מִן from מִּצְרַ֔יִם mmiṣrˈayim מִצְרַיִם Egypt וַ wa וְ and תָּבֹ֖אוּ ttāvˌōʔû בוא come הַ ha הַ the יָּ֑מָּה yyˈommā יָם sea וַ wa וְ and יִּרְדְּפ֨וּ yyirdᵊfˌû רדף pursue מִצְרַ֜יִם miṣrˈayim מִצְרַיִם Egypt אַחֲרֵ֧י ʔaḥᵃrˈê אַחַר after אֲבֹותֵיכֶ֛ם ʔᵃvôṯêḵˈem אָב father בְּ bᵊ בְּ in רֶ֥כֶב rˌeḵev רֶכֶב chariot וּ û וְ and בְ vᵊ בְּ in פָרָשִׁ֖ים fārāšˌîm פָּרָשׁ horseman יַם־ yam- יָם sea סֽוּף׃ sˈûf סוּף rush
24:6. eduxique vos et patres vestros de Aegypto et venistis ad mare persecutique sunt Aegyptii patres vestros cum curribus et equitatu usque ad mare RubrumAnd I brought you and your fathers out of Egypt, and you came to the sea: and the Egyptians pursued your fathers with chariots and horsemen, as far as the Red Sea.
6. And I brought your fathers out of Egypt: and ye came unto the sea; and the Egyptians pursued after your fathers with chariots and with horsemen unto the Red Sea.
And I brought your fathers out of Egypt: and ye came unto the sea; and the Egyptians pursued after your fathers with chariots and horsemen unto the Red sea:

6: Я вывел отцов ваших из Египта, и вы пришли к [Чермному] морю. Тогда Египтяне гнались за отцами вашими с колесницами и всадниками до Чермного моря;
24:6
ἐξ εκ from; out of
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
καὶ και and; even
εἰσήλθατε εισερχομαι enter; go in
εἰς εις into; for
τὴν ο the
θάλασσαν θαλασσα sea
τὴν ο the
ἐρυθράν ερυθρος red
καὶ και and; even
κατεδίωξαν καταδιωκω hunt down; drive hard
οἱ ο the
Αἰγύπτιοι αιγυπτιος Egyptian
ὀπίσω οπισω in back; after
τῶν ο the
πατέρων πατηρ father
ὑμῶν υμων your
ἐν εν in
ἅρμασιν αρμα chariot
καὶ και and; even
ἐν εν in
ἵπποις ιππος horse
εἰς εις into; for
τὴν ο the
θάλασσαν θαλασσα sea
τὴν ο the
ἐρυθράν ερυθρος red
24:6
וָֽ wˈā וְ and
אֹוצִ֤יא ʔôṣˈî יצא go out
אֶת־ ʔeṯ- אֵת [object marker]
אֲבֹֽותֵיכֶם֙ ʔᵃvˈôṯêḵem אָב father
מִ mi מִן from
מִּצְרַ֔יִם mmiṣrˈayim מִצְרַיִם Egypt
וַ wa וְ and
תָּבֹ֖אוּ ttāvˌōʔû בוא come
הַ ha הַ the
יָּ֑מָּה yyˈommā יָם sea
וַ wa וְ and
יִּרְדְּפ֨וּ yyirdᵊfˌû רדף pursue
מִצְרַ֜יִם miṣrˈayim מִצְרַיִם Egypt
אַחֲרֵ֧י ʔaḥᵃrˈê אַחַר after
אֲבֹותֵיכֶ֛ם ʔᵃvôṯêḵˈem אָב father
בְּ bᵊ בְּ in
רֶ֥כֶב rˌeḵev רֶכֶב chariot
וּ û וְ and
בְ vᵊ בְּ in
פָרָשִׁ֖ים fārāšˌîm פָּרָשׁ horseman
יַם־ yam- יָם sea
סֽוּף׃ sˈûf סוּף rush
24:6. eduxique vos et patres vestros de Aegypto et venistis ad mare persecutique sunt Aegyptii patres vestros cum curribus et equitatu usque ad mare Rubrum
And I brought you and your fathers out of Egypt, and you came to the sea: and the Egyptians pursued your fathers with chariots and horsemen, as far as the Red Sea.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:6: I brought: Exo 12:37, Exo 12:51; Mic 6:4
Egyptians: exo 14:1-15:27; Neh 9:11; Psa 77:15-20, Psa 78:13, Psa 136:13-15; Isa 63:12, Isa 63:13; Act 7:36; Heb 11:29
John Gill
24:6 And I brought your fathers out of Egypt,.... Which more fully expresses the sense of the last clause of Josh 24:5,
and you came unto the sea; which respects some senior persons then present; for, besides Caleb and Joshua, there were many at this time alive who came to and passed through the Red sea, at their coming out of Egypt; for those whose carcasses fell in the wilderness were such as were mere than twenty years of age at their coming out from Egypt, and who were the murmurers in the wilderness; and it may be reasonably supposed, that many of those who were under twenty years of age at that time were now living:
and the Egyptians pursued after your fathers, with chariots and horsemen, into the Red sea; of the number of their chariots and horsemen, see Ex 14:7; with these they pursued the Israelites, not only unto, but into the Red sea, following them into it; the reason of which strange action is given in Josh 24:7.
24:724:7: Եւ աղաղակեցա՛ք առ Տէր. եւ եդ զամպն եւ զմէգ ՚ի մէջ մեր եւ ՚ի մէջ Եգիպտացւոցն. եւ ած ՚ի վերայ նոցա զծովն՝ եւ ծածկեաց զնոսա. եւ տեսին աչք մեր զոր արար Տէր ընդ երկիրն Եգիպտացւոց. եւ էիք յանապատի անդ զաւուրս բազումս[2429]։ [2429] Ոմանք. Եւ ետ զամպն... ՚ի մէջ ձեր... եւ տեսին աչք ձեր։
7. Մենք աղաղակեցինք Տիրոջը, եւ նա ամպ ու մէգ դրեց մեր եւ եգիպտացիների միջեւ, ծովը նրանց վրայ լցրեց եւ ծածկեց նրանց: Մեր աչքերը տեսան, թէ ինչ արեց Տէրը եգիպտացիների երկրում: Ապա շատ օրեր մնացիք անապատում:
7 Այն ատեն ձեր հայրերը Տէրոջը աղաղակեցին։ Տէրը ձեր ու Եգիպտացիներուն մէջտեղ խաւար ձգեց ու ծովը Եգիպտացիներուն վրայ բերելով՝ զանոնք ծածկեց։ Ձեր աչքերը Եգիպտոսի մէջ ըրած բաներս տեսան ու շատ ժամանակ անապատին մէջ բնակեցաք։
Եւ [408]աղաղակեցաք առ Տէր, եւ եդ զամպն եւ զմէգ`` ի մէջ ձեր եւ ի մէջ Եգիպտացւոց. եւ ած ի վերայ նոցա զծովն եւ ծածկեաց զնոսա. եւ տեսին աչք ձեր զոր [409]արար Տէր`` ընդ երկիրն Եգիպտացւոց. եւ էիք յանապատի անդ զաւուրս բազումս:

24:7: Եւ աղաղակեցա՛ք առ Տէր. եւ եդ զամպն եւ զմէգ ՚ի մէջ մեր եւ ՚ի մէջ Եգիպտացւոցն. եւ ած ՚ի վերայ նոցա զծովն՝ եւ ծածկեաց զնոսա. եւ տեսին աչք մեր զոր արար Տէր ընդ երկիրն Եգիպտացւոց. եւ էիք յանապատի անդ զաւուրս բազումս[2429]։
[2429] Ոմանք. Եւ ետ զամպն... ՚ի մէջ ձեր... եւ տեսին աչք ձեր։
7. Մենք աղաղակեցինք Տիրոջը, եւ նա ամպ ու մէգ դրեց մեր եւ եգիպտացիների միջեւ, ծովը նրանց վրայ լցրեց եւ ծածկեց նրանց: Մեր աչքերը տեսան, թէ ինչ արեց Տէրը եգիպտացիների երկրում: Ապա շատ օրեր մնացիք անապատում:
7 Այն ատեն ձեր հայրերը Տէրոջը աղաղակեցին։ Տէրը ձեր ու Եգիպտացիներուն մէջտեղ խաւար ձգեց ու ծովը Եգիպտացիներուն վրայ բերելով՝ զանոնք ծածկեց։ Ձեր աչքերը Եգիպտոսի մէջ ըրած բաներս տեսան ու շատ ժամանակ անապատին մէջ բնակեցաք։
zohrab-1805▾ eastern-1994▾ western am▾
24:77: но они возопили к Господу, и Он положил тьму между вами и Египтянами и навел на них море, которое их и покрыло. Глаза ваши видели, что Я сделал в Египте. [Потом] много времени пробыли вы в пустыне.
24:7 καὶ και and; even ἀνεβοήσαμεν αναβοαω scream out πρὸς προς to; toward κύριον κυριος lord; master καὶ και and; even ἔδωκεν διδωμι give; deposit νεφέλην νεφελη cloud καὶ και and; even γνόφον γνοφος gloom 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 Αἰγυπτίων αιγυπτιος Egyptian καὶ και and; even ἐπήγαγεν επαγω instigate; bring on ἐπ᾿ επι in; on αὐτοὺς αυτος he; him τὴν ο the θάλασσαν θαλασσα sea καὶ και and; even ἐκάλυψεν καλυπτω cover αὐτούς αυτος he; him καὶ και and; even εἴδοσαν οραω view; see οἱ ο the ὀφθαλμοὶ οφθαλμος eye; sight ὑμῶν υμων your ὅσα οσος as much as; as many as ἐποίησεν ποιεω do; make κύριος κυριος lord; master ἐν εν in γῇ γη earth; land Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos καὶ και and; even ἦτε ειμι be ἐν εν in τῇ ο the ἐρήμῳ ερημος lonesome; wilderness ἡμέρας ημερα day πλείους πλειων more; majority
24:7 וַ wa וְ and יִּצְעֲק֣וּ yyiṣʕᵃqˈû צעק cry אֶל־ ʔel- אֶל to יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and יָּ֨שֶׂם yyˌāśem שׂים put מַֽאֲפֵ֜ל mˈaʔᵃfˈēl מַאֲפֵל darkness בֵּינֵיכֶ֣ם׀ bênêḵˈem בַּיִן interval וּ û וְ and בֵ֣ין vˈên בַּיִן interval הַ ha הַ the מִּצְרִ֗ים mmiṣrˈîm מִצְרִי Egyptian וַ wa וְ and יָּבֵ֨א yyāvˌē בוא come עָלָ֤יו ʕālˈāʸw עַל upon אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the יָּם֙ yyˌom יָם sea וַ wa וְ and יְכַסֵּ֔הוּ yᵊḵassˈēhû כסה cover וַ wa וְ and תִּרְאֶ֨ינָה֙ ttirʔˈeʸnā ראה see עֵינֵיכֶ֔ם ʕênêḵˈem עַיִן eye אֵ֥ת ʔˌēṯ אֵת [object marker] אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] עָשִׂ֖יתִי ʕāśˌîṯî עשׂה make בְּ bᵊ בְּ in מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt וַ wa וְ and תֵּשְׁב֥וּ ttēšᵊvˌû ישׁב sit בַ va בְּ in † הַ the מִּדְבָּ֖ר mmiḏbˌār מִדְבָּר desert יָמִ֥ים yāmˌîm יֹום day רַבִּֽים׃ rabbˈîm רַב much
24:7. clamaverunt autem ad Dominum filii Israhel qui posuit tenebras inter vos et Aegyptios et adduxit super eos mare et operuit illos viderunt oculi vestri cuncta quae in Aegypto fecerim et habitastis in solitudine multo temporeAnd the children of Israel cried to the Lord: and he put darkness between you and the Egyptians, and brought the sea upon them, and covered them. Your eyes saw all that I did in Egypt, and you dwelt in the wilderness a long time.
7. And when they cried out unto the LORD, he put darkness between you and the Egyptians, and brought the sea upon them, and covered them; and your eyes saw what I did in Egypt: and ye dwelt in the wilderness many days.
And when they cried unto the LORD, he put darkness between you and the Egyptians, and brought the sea upon them, and covered them; and your eyes have seen what I have done in Egypt: and ye dwelt in the wilderness a long season:

7: но они возопили к Господу, и Он положил тьму между вами и Египтянами и навел на них море, которое их и покрыло. Глаза ваши видели, что Я сделал в Египте. [Потом] много времени пробыли вы в пустыне.
24:7
καὶ και and; even
ἀνεβοήσαμεν αναβοαω scream out
πρὸς προς to; toward
κύριον κυριος lord; master
καὶ και and; even
ἔδωκεν διδωμι give; deposit
νεφέλην νεφελη cloud
καὶ και and; even
γνόφον γνοφος gloom
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
Αἰγυπτίων αιγυπτιος Egyptian
καὶ και and; even
ἐπήγαγεν επαγω instigate; bring on
ἐπ᾿ επι in; on
αὐτοὺς αυτος he; him
τὴν ο the
θάλασσαν θαλασσα sea
καὶ και and; even
ἐκάλυψεν καλυπτω cover
αὐτούς αυτος he; him
καὶ και and; even
εἴδοσαν οραω view; see
οἱ ο the
ὀφθαλμοὶ οφθαλμος eye; sight
ὑμῶν υμων your
ὅσα οσος as much as; as many as
ἐποίησεν ποιεω do; make
κύριος κυριος lord; master
ἐν εν in
γῇ γη earth; land
Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos
καὶ και and; even
ἦτε ειμι be
ἐν εν in
τῇ ο the
ἐρήμῳ ερημος lonesome; wilderness
ἡμέρας ημερα day
πλείους πλειων more; majority
24:7
וַ wa וְ and
יִּצְעֲק֣וּ yyiṣʕᵃqˈû צעק cry
אֶל־ ʔel- אֶל to
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
וַ wa וְ and
יָּ֨שֶׂם yyˌāśem שׂים put
מַֽאֲפֵ֜ל mˈaʔᵃfˈēl מַאֲפֵל darkness
בֵּינֵיכֶ֣ם׀ bênêḵˈem בַּיִן interval
וּ û וְ and
בֵ֣ין vˈên בַּיִן interval
הַ ha הַ the
מִּצְרִ֗ים mmiṣrˈîm מִצְרִי Egyptian
וַ wa וְ and
יָּבֵ֨א yyāvˌē בוא come
עָלָ֤יו ʕālˈāʸw עַל upon
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
יָּם֙ yyˌom יָם sea
וַ wa וְ and
יְכַסֵּ֔הוּ yᵊḵassˈēhû כסה cover
וַ wa וְ and
תִּרְאֶ֨ינָה֙ ttirʔˈeʸnā ראה see
עֵינֵיכֶ֔ם ʕênêḵˈem עַיִן eye
אֵ֥ת ʔˌēṯ אֵת [object marker]
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
עָשִׂ֖יתִי ʕāśˌîṯî עשׂה make
בְּ bᵊ בְּ in
מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt
וַ wa וְ and
תֵּשְׁב֥וּ ttēšᵊvˌû ישׁב sit
בַ va בְּ in
הַ the
מִּדְבָּ֖ר mmiḏbˌār מִדְבָּר desert
יָמִ֥ים yāmˌîm יֹום day
רַבִּֽים׃ rabbˈîm רַב much
24:7. clamaverunt autem ad Dominum filii Israhel qui posuit tenebras inter vos et Aegyptios et adduxit super eos mare et operuit illos viderunt oculi vestri cuncta quae in Aegypto fecerim et habitastis in solitudine multo tempore
And the children of Israel cried to the Lord: and he put darkness between you and the Egyptians, and brought the sea upon them, and covered them. Your eyes saw all that I did in Egypt, and you dwelt in the wilderness a long time.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:7: And when: Exo 14:10
he put: Exo 14:20
brought: Exo 14:27, Exo 14:28
your eyes: Exo 14:31; Deu 4:34, Deu 29:2
ye dwelt: Jos 5:6; Num 14:33, Num 14:34; Neh 9:12-21; Psa 95:9, Psa 95:10; Act 13:17, Act 13:18; Heb 3:17
Geneva 1599
24:7 And when they cried unto the LORD, he put darkness between you and the Egyptians, and brought the sea upon them, and covered them; and your eyes have seen what I have done in Egypt: and ye dwelt in the wilderness a (d) long season.
(d) Even forty years.
John Gill
24:7 And when they cried unto the Lord,.... That is, the Israelites, being in the utmost distress, the sea before them, Pharaoh's large host behind them, and the rocks on each side of them; see Ex 14:10,
he put darkness between you and the Egyptians; the pillar of cloud, the dark side of which was turned to the Egyptians, and which was the reason of their following the Israelites into the sea; for not being able to see their way, knew not where they were; see Ex 14:20,
and brought the sea upon them, and covered them; or "upon him, and covered him" (y); on Pharaoh, as Kimchi; or on Egypt; that is, the Egyptians or on everyone of them, as Jarchi, none escaped; see Ex 14:26,
and your eyes have seen what I have done in Egypt; what signs and wonders were wrought there, before they were brought out of it, and what he had done to and upon the Egyptians at the Red sea; some then present had been eyewitnesses of them:
and ye dwelt in the wilderness a long season; forty years, where they had the law given them, were preserved from many evils and enemies, were fed with manna, and supplied with the necessaries of life, were led about and instructed, and at length brought out of it.
(y) "super eum, et operuit eum", Munster, Vatablus, Pagninus, Montanus.
John Wesley
24:7 Your eyes - He speaketh this to the elders, Josh 24:1, who were so, not only by power and dignity, but many of them by age; and there being now not sixty years past since those Egyptian plagues, it is very probable that a considerable number of those present, had seen those things in Egypt, and being not twenty years old, were exempted from that dreadful sentence passed upon all who were older, Num 14:29.
24:824:8: Եւ ած զձեզ յերկիրն Ամովրհացւոց բնակելոց յա՛յնկոյս Յորդանանու, եւ ետուն ընդ ձեզ պատերա՛զմ. եւ մատնեաց զնոսա Տէր ՚ի ձեռս ձեր, եւ ժառանգեցէք զերկիրն նոցա. եւ սատակեցէք զնոսա յերեսաց ձերոց։
8. Եւ նա ձեզ բերեց Յորդանան գետի այն կողմում բնակուող ամորհացիների երկիրը, նրանք ձեր դէմ պատերազմեցին, Տէրը նրանց մատնեց ձեր ձեռքը, դուք ժառանգեցիք նրանց երկիրն ու կոտորեցիք նրանց ձեր առաջ:
8 Ետքը ձեզ բերի Յորդանանի անդիի կողմը բնակող Ամօրհացիներուն երկիրը, որոնք ձեզի հետ պատերազմ ըրին։ Զանոնք ձեր ձեռքը տուի ու անոնց երկիրը ժառանգեցիք եւ զանոնք ձեր առջեւէն բնաջինջ ըրի։
Եւ [410]ած զձեզ յերկիրն Ամովրհացւոց բնակելոց յայնկոյս Յորդանանու, եւ ետուն ընդ ձեզ պատերազմ. եւ [411]մատնեաց զնոսա Տէր`` ի ձեռս ձեր, եւ ժառանգեցէք զերկիրն նոցա, եւ [412]սատակեցէք զնոսա յերեսաց ձերոց:

24:8: Եւ ած զձեզ յերկիրն Ամովրհացւոց բնակելոց յա՛յնկոյս Յորդանանու, եւ ետուն ընդ ձեզ պատերա՛զմ. եւ մատնեաց զնոսա Տէր ՚ի ձեռս ձեր, եւ ժառանգեցէք զերկիրն նոցա. եւ սատակեցէք զնոսա յերեսաց ձերոց։
8. Եւ նա ձեզ բերեց Յորդանան գետի այն կողմում բնակուող ամորհացիների երկիրը, նրանք ձեր դէմ պատերազմեցին, Տէրը նրանց մատնեց ձեր ձեռքը, դուք ժառանգեցիք նրանց երկիրն ու կոտորեցիք նրանց ձեր առաջ:
8 Ետքը ձեզ բերի Յորդանանի անդիի կողմը բնակող Ամօրհացիներուն երկիրը, որոնք ձեզի հետ պատերազմ ըրին։ Զանոնք ձեր ձեռքը տուի ու անոնց երկիրը ժառանգեցիք եւ զանոնք ձեր առջեւէն բնաջինջ ըրի։
zohrab-1805▾ eastern-1994▾ western am▾
24:88: И привел Я вас к земле Аморреев, живших за Иорданом; они сразились с вами, но Я предал их в руки ваши, и вы получили в наследие землю их, и Я истребил их пред вами.
24:8 καὶ και and; even ἤγαγεν αγω lead; pass ὑμᾶς υμας you εἰς εις into; for γῆν γη earth; land Αμορραίων αμορραιος the κατοικούντων κατοικεω settle πέραν περαν on the other side τοῦ ο the Ιορδάνου ιορδανης Iordanēs; Iorthanis καὶ και and; even παρετάξαντο παρατασσω you καὶ και and; even παρέδωκεν παραδιδωμι betray; give over αὐτοὺς αυτος he; him κύριος κυριος lord; master εἰς εις into; for τὰς ο the χεῖρας χειρ hand ὑμῶν υμων your καὶ και and; even κατεκληρονομήσατε κατακληρονομεω possess; give possession τὴν ο the γῆν γη earth; land αὐτῶν αυτος he; him καὶ και and; even ἐξωλεθρεύσατε εξολοθρευω utterly ruin αὐτοὺς αυτος he; him ἀπὸ απο from; away προσώπου προσωπον face; ahead of ὑμῶν υμων your
24:8 וָו *wā וְ and אָבִ֣יאאבאה *ʔāvˈî בוא come אֶתְכֶ֗ם ʔeṯᵊḵˈem אֵת [object marker] אֶל־ ʔel- אֶל to אֶ֤רֶץ ʔˈereṣ אֶרֶץ earth הָ hā הַ the אֱמֹרִי֙ ʔᵉmōrˌî אֱמֹרִי Amorite הַ ha הַ the יֹּושֵׁב֙ yyôšˌēv ישׁב sit בְּ bᵊ בְּ in עֵ֣בֶר ʕˈēver עֵבֶר opposite הַ ha הַ the יַּרְדֵּ֔ן yyardˈēn יַרְדֵּן Jordan וַ wa וְ and יִּֽלָּחֲמ֖וּ yyˈillāḥᵃmˌû לחם fight אִתְּכֶ֑ם ʔittᵊḵˈem אֵת together with וָ wā וְ and אֶתֵּ֨ן ʔettˌēn נתן give אֹותָ֤ם ʔôṯˈām אֵת [object marker] בְּ bᵊ בְּ in יֶדְכֶם֙ yeḏᵊḵˌem יָד hand וַ wa וְ and תִּֽירְשׁ֣וּ ttˈîrᵊšˈû ירשׁ trample down אֶת־ ʔeṯ- אֵת [object marker] אַרְצָ֔ם ʔarṣˈām אֶרֶץ earth וָ wā וְ and אַשְׁמִידֵ֖ם ʔašmîḏˌēm שׁמד destroy מִ mi מִן from פְּנֵיכֶֽם׃ ppᵊnêḵˈem פָּנֶה face
24:8. et introduxi vos ad terram Amorrei qui habitabat trans Iordanem cumque pugnarent contra vos tradidi eos in manus vestras et possedistis terram eorum atque interfecistis illosAnd I brought you into the land of the Amorrhite, who dwelt beyond the Jordan. And when they fought against you, I delivered them into your hands, and you possessed their land, and slew them.
8. And I brought you into the land of the Amorites, which dwelt beyond Jordan; and they fought with you: and I gave them into your hand, and ye possessed their land; and I destroyed them from before you.
And I brought you into the land of the Amorites, which dwelt on the other side Jordan; and they fought with you: and I gave them into your hand, that ye might possess their land; and I destroyed them from before you:

8: И привел Я вас к земле Аморреев, живших за Иорданом; они сразились с вами, но Я предал их в руки ваши, и вы получили в наследие землю их, и Я истребил их пред вами.
24:8
καὶ και and; even
ἤγαγεν αγω lead; pass
ὑμᾶς υμας you
εἰς εις into; for
γῆν γη earth; land
Αμορραίων αμορραιος the
κατοικούντων κατοικεω settle
πέραν περαν on the other side
τοῦ ο the
Ιορδάνου ιορδανης Iordanēs; Iorthanis
καὶ και and; even
παρετάξαντο παρατασσω you
καὶ και and; even
παρέδωκεν παραδιδωμι betray; give over
αὐτοὺς αυτος he; him
κύριος κυριος lord; master
εἰς εις into; for
τὰς ο the
χεῖρας χειρ hand
ὑμῶν υμων your
καὶ και and; even
κατεκληρονομήσατε κατακληρονομεω possess; give possession
τὴν ο the
γῆν γη earth; land
αὐτῶν αυτος he; him
καὶ και and; even
ἐξωλεθρεύσατε εξολοθρευω utterly ruin
αὐτοὺς αυτος he; him
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
ὑμῶν υμων your
24:8
וָו
*wā וְ and
אָבִ֣יאאבאה
*ʔāvˈî בוא come
אֶתְכֶ֗ם ʔeṯᵊḵˈem אֵת [object marker]
אֶל־ ʔel- אֶל to
אֶ֤רֶץ ʔˈereṣ אֶרֶץ earth
הָ הַ the
אֱמֹרִי֙ ʔᵉmōrˌî אֱמֹרִי Amorite
הַ ha הַ the
יֹּושֵׁב֙ yyôšˌēv ישׁב sit
בְּ bᵊ בְּ in
עֵ֣בֶר ʕˈēver עֵבֶר opposite
הַ ha הַ the
יַּרְדֵּ֔ן yyardˈēn יַרְדֵּן Jordan
וַ wa וְ and
יִּֽלָּחֲמ֖וּ yyˈillāḥᵃmˌû לחם fight
אִתְּכֶ֑ם ʔittᵊḵˈem אֵת together with
וָ וְ and
אֶתֵּ֨ן ʔettˌēn נתן give
אֹותָ֤ם ʔôṯˈām אֵת [object marker]
בְּ bᵊ בְּ in
יֶדְכֶם֙ yeḏᵊḵˌem יָד hand
וַ wa וְ and
תִּֽירְשׁ֣וּ ttˈîrᵊšˈû ירשׁ trample down
אֶת־ ʔeṯ- אֵת [object marker]
אַרְצָ֔ם ʔarṣˈām אֶרֶץ earth
וָ וְ and
אַשְׁמִידֵ֖ם ʔašmîḏˌēm שׁמד destroy
מִ mi מִן from
פְּנֵיכֶֽם׃ ppᵊnêḵˈem פָּנֶה face
24:8. et introduxi vos ad terram Amorrei qui habitabat trans Iordanem cumque pugnarent contra vos tradidi eos in manus vestras et possedistis terram eorum atque interfecistis illos
And I brought you into the land of the Amorrhite, who dwelt beyond the Jordan. And when they fought against you, I delivered them into your hands, and you possessed their land, and slew them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:8: Jos 13:10; Num 21:21-35; Deu 2:32-37, Deu 3:1-7; Neh 9:22; Psa 135:10, Psa 135:11; Psa 136:17-22
John Gill
24:8 And I brought you into the land of the Amorites, which dwelt on the other side Jordan,.... The kingdoms of Sihon and Og, and they fought with you; the two kings of them, and their armies:
and I gave them into your hand, that ye might possess their land; and which was now possessed by the two tribes of Reuben and Gad, and the half tribe of Manasseh:
and I destroyed them from before you; the kings, their forces, and the inhabitants of their countries; the history of which see in Num 21:10.
24:924:9: Եւ յարեաւ Բաղակ Սեպփովրայ արքայ Մովաբու եւ ետ պատերազմ ընդ Իսրայէլի. եւ առաքեաց կոչեաց զԲաղաամ որդի Բեովրայ նզովե՛լ զձեզ[2430]. [2430] Յօրինակին պակասէր. Սեպփովրայ արքայ Մո՛՛։
9. Մովաբի արքայ Սեպփորի որդի Բաղակը վեր կացաւ եւ պատերազմ մղեց Իսրայէլի դէմ. մարդ ուղարկեց, կանչեց Բէորի որդի Բաղաամին, որ ձեզ նզովի:
9 Ետքը Մովաբի թագաւորը Սեպփօրեան Բաղակ ելաւ ու Իսրայէլի դէմ պատերազմ ըրաւ եւ մարդ ղրկեց Բէովրեան Բաղաամը կանչելու, որպէս զի ձեզ նզովէ,
Եւ յարեաւ Բաղակ Սեպփովրայ արքայ Մովաբու եւ ետ պատերազմ ընդ Իսրայելի, եւ առաքեաց կոչեաց զԲաղաամ որդի Բէովրայ նզովել զձեզ:

24:9: Եւ յարեաւ Բաղակ Սեպփովրայ արքայ Մովաբու եւ ետ պատերազմ ընդ Իսրայէլի. եւ առաքեաց կոչեաց զԲաղաամ որդի Բեովրայ նզովե՛լ զձեզ[2430].
[2430] Յօրինակին պակասէր. Սեպփովրայ արքայ Մո՛՛։
9. Մովաբի արքայ Սեպփորի որդի Բաղակը վեր կացաւ եւ պատերազմ մղեց Իսրայէլի դէմ. մարդ ուղարկեց, կանչեց Բէորի որդի Բաղաամին, որ ձեզ նզովի:
9 Ետքը Մովաբի թագաւորը Սեպփօրեան Բաղակ ելաւ ու Իսրայէլի դէմ պատերազմ ըրաւ եւ մարդ ղրկեց Բէովրեան Բաղաամը կանչելու, որպէս զի ձեզ նզովէ,
zohrab-1805▾ eastern-1994▾ western am▾
24:99: Восстал Валак, сын Сепфоров, царь Моавитский, и пошел войною на Израиля, и послал и призвал Валаама, сына Веорова, чтоб он проклял вас;
24:9 καὶ και and; even ἀνέστη ανιστημι stand up; resurrect Βαλακ βαλακ Balak; Valak ὁ ο the τοῦ ο the Σεπφωρ σεπφωρ monarch; king Μωαβ μωαβ and; even παρετάξατο παρατασσω the Ισραηλ ισραηλ.1 Israel καὶ και and; even ἀποστείλας αποστελλω send off / away ἐκάλεσεν καλεω call; invite τὸν ο the Βαλααμ βαλααμ Balaam; Valaam ἀράσασθαι αραομαι you
24:9 וַ wa וְ and יָּ֨קָם yyˌāqom קום arise בָּלָ֤ק bālˈāq בָּלָק Balak בֶּן־ ben- בֵּן son צִפֹּור֙ ṣippôr צִפֹּור Zippor מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king מֹואָ֔ב môʔˈāv מֹואָב Moab וַ wa וְ and יִּלָּ֖חֶם yyillˌāḥem לחם fight בְּ bᵊ בְּ in יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וַ wa וְ and יִּשְׁלַ֗ח yyišlˈaḥ שׁלח send וַ wa וְ and יִּקְרָ֛א yyiqrˈā קרא call לְ lᵊ לְ to בִלְעָ֥ם vilʕˌām בִּלְעָם [prophet] בֶּן־ ben- בֵּן son בְּעֹ֖ור bᵊʕˌôr בְּעֹור Beor לְ lᵊ לְ to קַלֵּ֥ל qallˌēl קלל be slight אֶתְכֶֽם׃ ʔeṯᵊḵˈem אֵת [object marker]
24:9. surrexit autem Balac filius Sepphor rex Moab et pugnavit contra Israhelem misitque et vocavit Balaam filium Beor ut malediceret vobisAnd Balac son of Sephor king of Moab arose and fought against Israel. And he sent and called for Balaam son of Beor, to curse you:
9. Then Balak the son of Zippor, king of Moab, arose and fought against Israel; and he sent and called Balaam the son of Beor to curse you:
Then Balak the son of Zippor, king of Moab, arose and warred against Israel, and sent and called Balaam the son of Beor to curse you:

9: Восстал Валак, сын Сепфоров, царь Моавитский, и пошел войною на Израиля, и послал и призвал Валаама, сына Веорова, чтоб он проклял вас;
24:9
καὶ και and; even
ἀνέστη ανιστημι stand up; resurrect
Βαλακ βαλακ Balak; Valak
ο the
τοῦ ο the
Σεπφωρ σεπφωρ monarch; king
Μωαβ μωαβ and; even
παρετάξατο παρατασσω the
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
ἀποστείλας αποστελλω send off / away
ἐκάλεσεν καλεω call; invite
τὸν ο the
Βαλααμ βαλααμ Balaam; Valaam
ἀράσασθαι αραομαι you
24:9
וַ wa וְ and
יָּ֨קָם yyˌāqom קום arise
בָּלָ֤ק bālˈāq בָּלָק Balak
בֶּן־ ben- בֵּן son
צִפֹּור֙ ṣippôr צִפֹּור Zippor
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
מֹואָ֔ב môʔˈāv מֹואָב Moab
וַ wa וְ and
יִּלָּ֖חֶם yyillˌāḥem לחם fight
בְּ bᵊ בְּ in
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וַ wa וְ and
יִּשְׁלַ֗ח yyišlˈaḥ שׁלח send
וַ wa וְ and
יִּקְרָ֛א yyiqrˈā קרא call
לְ lᵊ לְ to
בִלְעָ֥ם vilʕˌām בִּלְעָם [prophet]
בֶּן־ ben- בֵּן son
בְּעֹ֖ור bᵊʕˌôr בְּעֹור Beor
לְ lᵊ לְ to
קַלֵּ֥ל qallˌēl קלל be slight
אֶתְכֶֽם׃ ʔeṯᵊḵˈem אֵת [object marker]
24:9. surrexit autem Balac filius Sepphor rex Moab et pugnavit contra Israhelem misitque et vocavit Balaam filium Beor ut malediceret vobis
And Balac son of Sephor king of Moab arose and fought against Israel. And he sent and called for Balaam son of Beor, to curse you:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: Пошел войною на Израиля, у 70-ти: (paretaxato tw Israhl = слав. ополчился противу Израиля), т. е. приготовлялся к войне с Израилем (ср Чис XXII:6, Суд XI:25), одним из средств к чему служил призыв Валаама.
Adam Clarke: Commentary on the Bible - 1831
24:9: Then Balak - arose and warred against Israel - This circumstance is not related in Numbers 22:1-41, nor does it appear in that history that the Moabites attacked the Israelites; and probably the warring here mentioned means no more than his attempts to destroy them by the curses of Balaam, and the wiles of the Midianitish women.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:9: Num 22:5, Num 6-21; Deu 23:4, Deu 23:5; Jdg 11:25; Mic 6:5
John Gill
24:9 Then Balak the son of Zippor, the king of Moab, arose,.... Being alarmed with what Israel had done to the two kings of the Amorites, and by their near approach to the borders of his kingdom:
and warred against Israel; he fully designed it, and purpose is put for action, as Kimchi observes; he prepared for it, proclaimed war, and commenced it, though he did not come to a battle, he made use of stratagems and wiles, and magical arts, to hurt them, and sent for Balaam to curse them, that they both together might smite the Israelites, and drive them out of the land, Num 22:6; so his fighting is interpreted by the next clause:
and sent and called Balaam the son of Beor to curse you; by which means he hoped to prevail in battle, and get the victory over them; but not being able to bring this about, durst not engage in battle with them.
John Wesley
24:9 Balak warred - Balak warred, tho' not by open force, yet by crafty counsel and warlike stratagems, by wicked devices.
24:1024:10: եւ ո՛չ կամեցաւ Տէր Աստուած քո կորուսանել, եւ օրհնելով օրհնեա՛ց զձեզ, եւ ապրեցոյց զձեզ ՚ի ձեռաց նոցա. եւ մատնեաց զնոսա ՚ի ձեռս ձեր։
10. Բայց ձեր Տէր Աստուածը չկամեցաւ ձեզ կորստեան մատնել, օրհնեց ձեզ, ազատեց ձեզ նրանց ձեռքից եւ նրանց մատնեց ձեր ձեռքը:
10 Բայց չուզեցի Բաղաամին մտիկ ընել ու անիկա ընդհակառակը ձեզ օրհնեց։ Անոր ձեռքէն ձեզ ազատեցի։
եւ ոչ [413]կամեցաւ Տէր Աստուած քո կորուսանել``, եւ օրհնելով օրհնեաց զձեզ, եւ [414]ապրեցոյց զձեզ ի ձեռաց նոցա, եւ մատնեաց զնոսա ի ձեռս ձեր:

24:10: եւ ո՛չ կամեցաւ Տէր Աստուած քո կորուսանել, եւ օրհնելով օրհնեա՛ց զձեզ, եւ ապրեցոյց զձեզ ՚ի ձեռաց նոցա. եւ մատնեաց զնոսա ՚ի ձեռս ձեր։
10. Բայց ձեր Տէր Աստուածը չկամեցաւ ձեզ կորստեան մատնել, օրհնեց ձեզ, ազատեց ձեզ նրանց ձեռքից եւ նրանց մատնեց ձեր ձեռքը:
10 Բայց չուզեցի Բաղաամին մտիկ ընել ու անիկա ընդհակառակը ձեզ օրհնեց։ Անոր ձեռքէն ձեզ ազատեցի։
zohrab-1805▾ eastern-1994▾ western am▾
24:1010: но Я не хотел послушать Валаама, --и он благословил вас, и Я избавил вас из рук его.
24:10 καὶ και and; even οὐκ ου not ἠθέλησεν θελω determine; will κύριος κυριος lord; master ὁ ο the θεός θεος God σου σου of you; your ἀπολέσαι απολλυμι destroy; lose σε σε.1 you καὶ και and; even εὐλογίαν ευλογια commendation; acclamation εὐλόγησεν ευλογεω commend; acclaim ὑμᾶς υμας you καὶ και and; even ἐξείλατο εξαιρεω extract; take out ὑμᾶς υμας you ἐκ εκ from; out of χειρῶν χειρ hand αὐτῶν αυτος he; him καὶ και and; even παρέδωκεν παραδιδωμι betray; give over αὐτούς αυτος he; him
24:10 וְ wᵊ וְ and לֹ֥א lˌō לֹא not אָבִ֖יתִי ʔāvˌîṯî אבה want לִ li לְ to שְׁמֹ֣עַ šᵊmˈōₐʕ שׁמע hear לְ lᵊ לְ to בִלְעָ֑ם vilʕˈām בִּלְעָם [prophet] וַ wa וְ and יְבָ֤רֶךְ yᵊvˈāreḵ ברך bless בָּרֹוךְ֙ bārôḵ ברך bless אֶתְכֶ֔ם ʔeṯᵊḵˈem אֵת [object marker] וָ wā וְ and אַצִּ֥ל ʔaṣṣˌil נצל deliver אֶתְכֶ֖ם ʔeṯᵊḵˌem אֵת [object marker] מִ mi מִן from יָּדֹֽו׃ yyāḏˈô יָד hand
24:10. et ego nolui audire eum sed e contrario per illum benedixi vobis et liberavi vos de manu eiusAnd I would not hear him, but on the contrary I blessed you by him, and I delivered you out of his hand.
10. but I would not hearken unto Balaam; therefore he blessed you still: so I delivered you out of his hand.
But I would not hearken unto Balaam; therefore he blessed you still: so I delivered you out of his hand:

10: но Я не хотел послушать Валаама, --и он благословил вас, и Я избавил вас из рук его.
24:10
καὶ και and; even
οὐκ ου not
ἠθέλησεν θελω determine; will
κύριος κυριος lord; master
ο the
θεός θεος God
σου σου of you; your
ἀπολέσαι απολλυμι destroy; lose
σε σε.1 you
καὶ και and; even
εὐλογίαν ευλογια commendation; acclamation
εὐλόγησεν ευλογεω commend; acclaim
ὑμᾶς υμας you
καὶ και and; even
ἐξείλατο εξαιρεω extract; take out
ὑμᾶς υμας you
ἐκ εκ from; out of
χειρῶν χειρ hand
αὐτῶν αυτος he; him
καὶ και and; even
παρέδωκεν παραδιδωμι betray; give over
αὐτούς αυτος he; him
24:10
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
אָבִ֖יתִי ʔāvˌîṯî אבה want
לִ li לְ to
שְׁמֹ֣עַ šᵊmˈōₐʕ שׁמע hear
לְ lᵊ לְ to
בִלְעָ֑ם vilʕˈām בִּלְעָם [prophet]
וַ wa וְ and
יְבָ֤רֶךְ yᵊvˈāreḵ ברך bless
בָּרֹוךְ֙ bārôḵ ברך bless
אֶתְכֶ֔ם ʔeṯᵊḵˈem אֵת [object marker]
וָ וְ and
אַצִּ֥ל ʔaṣṣˌil נצל deliver
אֶתְכֶ֖ם ʔeṯᵊḵˌem אֵת [object marker]
מִ mi מִן from
יָּדֹֽו׃ yyāḏˈô יָד hand
24:10. et ego nolui audire eum sed e contrario per illum benedixi vobis et liberavi vos de manu eius
And I would not hear him, but on the contrary I blessed you by him, and I delivered you out of his hand.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:10: Num 22:11, Num 22:12, Num 22:18-20, Num 22:35, Num 23:3-12, Num 23:15-26, Num 24:5-10; Isa 54:17
John Gill
24:10 But I would not hearken unto Balaam,.... Who was very solicitous to get leave of the Lord to curse Israel, which he knew he could not do without; he had a goodwill to it but could not accomplish it:
therefore he blessed you still; went on blessing Israel to the last, when Balak hoped every time he would have cursed them; and Balaam himself was very desirous of doing it; but could not, being overruled by the Lord, and under his restraint; which shows his power over evil spirits, and their agents:
so I delivered you out of his hands: both out of the hand of Balak, who was intimidated from bringing his forces against them, and out of the hand of Balaam, who was not suffered to curse them.
John Wesley
24:10 Unto Balaam - Who hereby appears to have desired of God leave to curse Israel; and therefore it is not strange, that God who permitted him simply to go, was highly angry with him for going with so wicked an intent, Num 22:20, Num 22:22, Num 22:32. Delivered you - That is, from Balak's malicious design against you.
24:1124:11: Եւ անցէք ընդ Յորդանան, եւ եկիք յԵրիքով. եւ պատերազմեցա՛ն ընդ ձեզ բնակիչք Երիքովի. Ամուրհացին եւ Քանանացին, եւ Փերեզացին, եւ Խեւացին, եւ Յեբուսացին, եւ Քետացին, եւ Գերգեսացին. եւ մատնեա՛ց զնոսա ՚ի ձեռս մեր[2431]։ [2431] ՚Ի ձեռս ձեր... (12) քան զձեզ զձիաստացն։
11. Դուք անցաք Յորդանան գետը եւ եկաք Երիքով: Երիքովի բնակիչները, ամորհացիները, քանանացիները, փերեզացիները, խեւացիները, յեբուսացիները, քետացիները եւ գերգեսացիները պատերազմեցին ձեր դէմ, եւ Տէրը մատնեց նրանց ձեր ձեռքը:
11 Ետքը Յորդանանէն անցնելով Երիքով եկաք։ Երիքովի բնակիչները՝ Ամօրհացիները, Փերեզացիները, Քանանացիները, Քետացիները, Գերգեսացիները, Խեւացիներն ու Յեբուսացիները ձեզի դէմ պատերազմ ըրին։ Ես զանոնք ձեր ձեռքը տուի։
Եւ անցէք ընդ Յորդանան, եւ եկիք յԵրիքով. եւ պատերազմեցան ընդ ձեզ բնակիչք Երիքովի, Ամուրհացին եւ Քանանացին եւ Փերեզացին եւ Խեւացին եւ Յեբուսացին եւ Քետացին եւ Գերգեսացին, եւ [415]մատնեաց զնոսա ի ձեռս ձեր:

24:11: Եւ անցէք ընդ Յորդանան, եւ եկիք յԵրիքով. եւ պատերազմեցա՛ն ընդ ձեզ բնակիչք Երիքովի. Ամուրհացին եւ Քանանացին, եւ Փերեզացին, եւ Խեւացին, եւ Յեբուսացին, եւ Քետացին, եւ Գերգեսացին. եւ մատնեա՛ց զնոսա ՚ի ձեռս մեր[2431]։
[2431] ՚Ի ձեռս ձեր... (12) քան զձեզ զձիաստացն։
11. Դուք անցաք Յորդանան գետը եւ եկաք Երիքով: Երիքովի բնակիչները, ամորհացիները, քանանացիները, փերեզացիները, խեւացիները, յեբուսացիները, քետացիները եւ գերգեսացիները պատերազմեցին ձեր դէմ, եւ Տէրը մատնեց նրանց ձեր ձեռքը:
11 Ետքը Յորդանանէն անցնելով Երիքով եկաք։ Երիքովի բնակիչները՝ Ամօրհացիները, Փերեզացիները, Քանանացիները, Քետացիները, Գերգեսացիները, Խեւացիներն ու Յեբուսացիները ձեզի դէմ պատերազմ ըրին։ Ես զանոնք ձեր ձեռքը տուի։
zohrab-1805▾ eastern-1994▾ western am▾
24:1111: Вы перешли Иордан и пришли к Иерихону. И стали воевать с вами жители Иерихона, Аморреи, и Ферезеи, и Хананеи, и Хеттеи, и Гергесеи, и Евеи, и Иевусеи, но Я предал их в руки ваши.
24:11 καὶ και and; even διέβητε διαβαινω step through; go across τὸν ο the Ιορδάνην ιορδανης Iordanēs; Iorthanis καὶ και and; even παρεγενήθητε παραγινομαι happen by; come by / to / along εἰς εις into; for Ιεριχω ιεριχω Hierichō; Ierikho καὶ και and; even ἐπολέμησαν πολεμεω battle πρὸς προς to; toward ὑμᾶς υμας you οἱ ο the κατοικοῦντες κατοικεω settle Ιεριχω ιεριχω Hierichō; Ierikho ὁ ο the Αμορραῖος αμορραιος and; even ὁ ο the Χαναναῖος χαναναιος Chananaios; Khananeos καὶ και and; even ὁ ο the Φερεζαῖος φερεζαιος and; even ὁ ο the Ευαῖος ευαιος and; even ὁ ο the Ιεβουσαῖος ιεβουσαιος and; even ὁ ο the Χετταῖος χετταιος and; even ὁ ο the Γεργεσαῖος γεργεσαιος and; even παρέδωκεν παραδιδωμι betray; give over αὐτοὺς αυτος he; him κύριος κυριος lord; master εἰς εις into; for τὰς ο the χεῖρας χειρ hand ὑμῶν υμων your
24:11 וַ wa וְ and תַּעַבְר֣וּ ttaʕavrˈû עבר pass אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the יַּרְדֵּן֮ yyardēn יַרְדֵּן Jordan וַ wa וְ and תָּבֹ֣אוּ ttāvˈōʔû בוא come אֶל־ ʔel- אֶל to יְרִיחֹו֒ yᵊrîḥˌô יְרִיחֹוֿ יְרִחֹו Jericho וַ wa וְ and יִּלָּחֲמ֣וּ yyillāḥᵃmˈû לחם fight בָכֶ֣ם vāḵˈem בְּ in בַּעֲלֵֽי־ baʕᵃlˈê- בַּעַל lord, baal יְ֠רִיחֹו yᵊrîḥˌô יְרִיחֹוֿ יְרִחֹו Jericho הָֽ hˈā הַ the אֱמֹרִ֨י ʔᵉmōrˌî אֱמֹרִי Amorite וְ wᵊ וְ and הַ ha הַ the פְּרִזִּ֜י ppᵊrizzˈî פְּרִזִּי Perizzite וְ wᵊ וְ and הַֽ hˈa הַ the כְּנַעֲנִ֗י kkᵊnaʕᵃnˈî כְּנַעֲנִי Canaanite וְ wᵊ וְ and הַֽ hˈa הַ the חִתִּי֙ ḥittˌî חִתִּי Hittite וְ wᵊ וְ and הַ ha הַ the גִּרְגָּשִׁ֔י ggirgāšˈî גִּרְגָּשִׁי Girgashite הַֽ hˈa הַ the חִוִּ֖י ḥiwwˌî חִוִּי Hivite וְ wᵊ וְ and הַ ha הַ the יְבוּסִ֑י yᵊvûsˈî יְבוּסִי Jebusite וָ wā וְ and אֶתֵּ֥ן ʔettˌēn נתן give אֹותָ֖ם ʔôṯˌām אֵת [object marker] בְּ bᵊ בְּ in יֶדְכֶֽם׃ yeḏᵊḵˈem יָד hand
24:11. transistisque Iordanem et venistis ad Hiericho pugnaveruntque contra vos viri civitatis eius Amorreus et Ferezeus et Chananeus et Hettheus et Gergeseus et Eveus et Iebuseus et tradidi illos in manus vestrasAnd you passed over the Jordan, and you came to Jericho. And the men of that city fought against you, the Amorrhite, and the Pherezite, and the Chanaanite, and the Hethite, and the Gergesite, and the Hevite, and the Jebusite: and I delivered them into your hands.
11. And ye went over Jordan, and came unto Jericho: and the men of Jericho fought against you, the Amorite, and the Perizzite, and the Canaanite, and the Hittite, and the Girgashite, the Hivite, and the Jebusite; and I delivered them into your hand.
And ye went over Jordan, and came unto Jericho: and the men of Jericho fought against you, the Amorites, and the Perizzites, and the Canaanites, and the Hittites, and the Girgashites, the Hivites, and the Jebusites; and I delivered them into your hand:

11: Вы перешли Иордан и пришли к Иерихону. И стали воевать с вами жители Иерихона, Аморреи, и Ферезеи, и Хананеи, и Хеттеи, и Гергесеи, и Евеи, и Иевусеи, но Я предал их в руки ваши.
24:11
καὶ και and; even
διέβητε διαβαινω step through; go across
τὸν ο the
Ιορδάνην ιορδανης Iordanēs; Iorthanis
καὶ και and; even
παρεγενήθητε παραγινομαι happen by; come by / to / along
εἰς εις into; for
Ιεριχω ιεριχω Hierichō; Ierikho
καὶ και and; even
ἐπολέμησαν πολεμεω battle
πρὸς προς to; toward
ὑμᾶς υμας you
οἱ ο the
κατοικοῦντες κατοικεω settle
Ιεριχω ιεριχω Hierichō; Ierikho
ο the
Αμορραῖος αμορραιος and; even
ο the
Χαναναῖος χαναναιος Chananaios; Khananeos
καὶ και and; even
ο the
Φερεζαῖος φερεζαιος and; even
ο the
Ευαῖος ευαιος and; even
ο the
Ιεβουσαῖος ιεβουσαιος and; even
ο the
Χετταῖος χετταιος and; even
ο the
Γεργεσαῖος γεργεσαιος and; even
παρέδωκεν παραδιδωμι betray; give over
αὐτοὺς αυτος he; him
κύριος κυριος lord; master
εἰς εις into; for
τὰς ο the
χεῖρας χειρ hand
ὑμῶν υμων your
24:11
וַ wa וְ and
תַּעַבְר֣וּ ttaʕavrˈû עבר pass
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
יַּרְדֵּן֮ yyardēn יַרְדֵּן Jordan
וַ wa וְ and
תָּבֹ֣אוּ ttāvˈōʔû בוא come
אֶל־ ʔel- אֶל to
יְרִיחֹו֒ yᵊrîḥˌô יְרִיחֹוֿ יְרִחֹו Jericho
וַ wa וְ and
יִּלָּחֲמ֣וּ yyillāḥᵃmˈû לחם fight
בָכֶ֣ם vāḵˈem בְּ in
בַּעֲלֵֽי־ baʕᵃlˈê- בַּעַל lord, baal
יְ֠רִיחֹו yᵊrîḥˌô יְרִיחֹוֿ יְרִחֹו Jericho
הָֽ hˈā הַ the
אֱמֹרִ֨י ʔᵉmōrˌî אֱמֹרִי Amorite
וְ wᵊ וְ and
הַ ha הַ the
פְּרִזִּ֜י ppᵊrizzˈî פְּרִזִּי Perizzite
וְ wᵊ וְ and
הַֽ hˈa הַ the
כְּנַעֲנִ֗י kkᵊnaʕᵃnˈî כְּנַעֲנִי Canaanite
וְ wᵊ וְ and
הַֽ hˈa הַ the
חִתִּי֙ ḥittˌî חִתִּי Hittite
וְ wᵊ וְ and
הַ ha הַ the
גִּרְגָּשִׁ֔י ggirgāšˈî גִּרְגָּשִׁי Girgashite
הַֽ hˈa הַ the
חִוִּ֖י ḥiwwˌî חִוִּי Hivite
וְ wᵊ וְ and
הַ ha הַ the
יְבוּסִ֑י yᵊvûsˈî יְבוּסִי Jebusite
וָ וְ and
אֶתֵּ֥ן ʔettˌēn נתן give
אֹותָ֖ם ʔôṯˌām אֵת [object marker]
בְּ bᵊ בְּ in
יֶדְכֶֽם׃ yeḏᵊḵˈem יָד hand
24:11. transistisque Iordanem et venistis ad Hiericho pugnaveruntque contra vos viri civitatis eius Amorreus et Ferezeus et Chananeus et Hettheus et Gergeseus et Eveus et Iebuseus et tradidi illos in manus vestras
And you passed over the Jordan, and you came to Jericho. And the men of that city fought against you, the Amorrhite, and the Pherezite, and the Chanaanite, and the Hethite, and the Gergesite, and the Hevite, and the Jebusite: and I delivered them into your hands.
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Adam Clarke: Commentary on the Bible - 1831
24:11: The men of Jericho fought against you - See the notes on16 (note) and Jos 6:1 (note), etc. The people of Jericho are said to have fought against the Israelites, because they opposed them by shutting their gates, etc., though they did not attempt to meet them in the field.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:11: And ye: Jos 3:14-17, Jos 4:10-12, Jos 4:23; Psa 114:3, Psa 114:5
the men: jos 6:1-27, jos 10:1-11:23; Neh 9:24, Neh 9:25; Psa 78:54, Psa 78:55, Psa 105:44; Act 7:45, Act 13:19
Geneva 1599
24:11 And ye went over Jordan, and came unto Jericho: and the (e) men of Jericho fought against you, the Amorites, and the Perizzites, and the Canaanites, and the Hittites, and the Girgashites, the Hivites, and the Jebusites; and I delivered them into your hand.
(e) Because it was the chief city, under it he contains all the country: else they of the city fought not.
John Gill
24:11 And ye went over Jordan,.... In a miraculous manner, the waters parting to make way for the host of Israel:
and came unto Jericho; the first city of any size and strength in the land, which was about seven or eight miles from Jordan; See Gill on Num 22:1,
and the men of Jericho fought against you; by endeavouring to intercept their spies, and cut them off; by shutting up the gates of their city against Israel; and it may be throwing darts, arrows, and stones, from off the walls of it at them. Kimchi thinks that some of the great men of Jericho went out from thence, to give notice and warning to the kings of Canaan of the approach of the Israelites, and in the mean time the city was taken; and that these afterwards joined with the kings in fighting against Joshua and the people of Israel:
the Amorites, and the Perizzites, and the Canaanites, and the Hittites, and the Girgashites, the Hivites and the Jebusites; the seven nations of Canaan; this they did at different times, and in different places:
and I delivered them into your hand; these nations and their kings.
John Wesley
24:11 Deliver them - Namely, successively; for in these few words he seems to comprise all their wars, which being so fresh in their memory, he thought it needless particularly to mention.
24:1224:12: Եւ առաքեաց յառաջագոյն քան զմեզ զձիաստացսն, եւ մերժեա՛ց զնոսա յերեսաց ձերոց. զերկոտասան թագաւորս Ամովրհացւոց, ո՛չ սրով քով եւ ո՛չ աղեղամբ քով.
12. Ձեզանից առաջ իշամեղուներ ուղարկեց եւ նրանց՝ ամորհացիների տասներկու թագաւորներին, քշեց ձեր առաջից: Ո՛չ քո սրով եւ ո՛չ քո աղեղով արուեց այդ:
12 Ձեր առջեւէն իշամեղուներ ղրկեցի, որոնք զանոնք, այսինքն Ամօրհացիներուն երկու թագաւորները, ձեր առջեւէն վռնտեցին։ Ո՛չ քու սրովդ եւ ո՛չ քու աղեղովդ վռնտուեցան։
Եւ [416]առաքեաց յառաջագոյն քան զձեզ զձիաստացն, եւ մերժեաց զնոսա յերեսաց ձերոց` [417]զերկոտասան թագաւորս Ամովրհացւոց, ոչ սրով քով եւ ոչ աղեղամբ քով:

24:12: Եւ առաքեաց յառաջագոյն քան զմեզ զձիաստացսն, եւ մերժեա՛ց զնոսա յերեսաց ձերոց. զերկոտասան թագաւորս Ամովրհացւոց, ո՛չ սրով քով եւ ո՛չ աղեղամբ քով.
12. Ձեզանից առաջ իշամեղուներ ուղարկեց եւ նրանց՝ ամորհացիների տասներկու թագաւորներին, քշեց ձեր առաջից: Ո՛չ քո սրով եւ ո՛չ քո աղեղով արուեց այդ:
12 Ձեր առջեւէն իշամեղուներ ղրկեցի, որոնք զանոնք, այսինքն Ամօրհացիներուն երկու թագաւորները, ձեր առջեւէն վռնտեցին։ Ո՛չ քու սրովդ եւ ո՛չ քու աղեղովդ վռնտուեցան։
zohrab-1805▾ eastern-1994▾ western am▾
24:1212: Я послал пред вами шершней, которые прогнали их от вас, двух царей Аморрейских; не мечом твоим и не луком твоим [сделано это].
24:12 καὶ και and; even ἐξαπέστειλεν εξαποστελλω send forth προτέραν προτερος earlier ὑμῶν υμων your τὴν ο the σφηκιάν σφηκια and; even ἐξέβαλεν εκβαλλω expel; cast out αὐτοὺς αυτος he; him ἀπὸ απο from; away προσώπου προσωπον face; ahead of ὑμῶν υμων your δώδεκα δωδεκα twelve βασιλεῖς βασιλευς monarch; king τῶν ο the Αμορραίων αμορραιος not ἐν εν in τῇ ο the ῥομφαίᾳ ρομφαια broadsword σου σου of you; your οὐδὲ ουδε not even; neither ἐν εν in τῷ ο the τόξῳ τοξον bow σου σου of you; your
24:12 וָ wā וְ and אֶשְׁלַ֤ח ʔešlˈaḥ שׁלח send לִ li לְ to פְנֵיכֶם֙ fᵊnêḵˌem פָּנֶה face אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the צִּרְעָ֔ה ṣṣirʕˈā צִרְעָה depression וַ wa וְ and תְּגָ֤רֶשׁ ttᵊḡˈāreš גרשׁ drive out אֹותָם֙ ʔôṯˌām אֵת [object marker] מִ mi מִן from פְּנֵיכֶ֔ם ppᵊnêḵˈem פָּנֶה face שְׁנֵ֖י šᵊnˌê שְׁנַיִם two מַלְכֵ֣י malᵊḵˈê מֶלֶךְ king הָ hā הַ the אֱמֹרִ֑י ʔᵉmōrˈî אֱמֹרִי Amorite לֹ֥א lˌō לֹא not בְ vᵊ בְּ in חַרְבְּךָ֖ ḥarbᵊḵˌā חֶרֶב dagger וְ wᵊ וְ and לֹ֥א lˌō לֹא not בְ vᵊ בְּ in קַשְׁתֶּֽךָ׃ qaštˈeḵā קֶשֶׁת bow
24:12. misique ante vos crabrones et eieci eos de locis suis duos reges Amorreorum non in gladio et arcu tuoAnd I sent before you and I drove them out from their places, the two kings of the Amorrhites, not with thy sword nor with thy bow,
12. And I sent the hornet before you, which drave them out from before you, even the two kings of the Amorites; not with thy sword, nor with thy bow.
And I sent the hornet before you, which drave them out from before you, [even] the two kings of the Amorites; [but] not with thy sword, nor with thy bow:

12: Я послал пред вами шершней, которые прогнали их от вас, двух царей Аморрейских; не мечом твоим и не луком твоим [сделано это].
24:12
καὶ και and; even
ἐξαπέστειλεν εξαποστελλω send forth
προτέραν προτερος earlier
ὑμῶν υμων your
τὴν ο the
σφηκιάν σφηκια and; even
ἐξέβαλεν εκβαλλω expel; cast out
αὐτοὺς αυτος he; him
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
ὑμῶν υμων your
δώδεκα δωδεκα twelve
βασιλεῖς βασιλευς monarch; king
τῶν ο the
Αμορραίων αμορραιος not
ἐν εν in
τῇ ο the
ῥομφαίᾳ ρομφαια broadsword
σου σου of you; your
οὐδὲ ουδε not even; neither
ἐν εν in
τῷ ο the
τόξῳ τοξον bow
σου σου of you; your
24:12
וָ וְ and
אֶשְׁלַ֤ח ʔešlˈaḥ שׁלח send
לִ li לְ to
פְנֵיכֶם֙ fᵊnêḵˌem פָּנֶה face
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
צִּרְעָ֔ה ṣṣirʕˈā צִרְעָה depression
וַ wa וְ and
תְּגָ֤רֶשׁ ttᵊḡˈāreš גרשׁ drive out
אֹותָם֙ ʔôṯˌām אֵת [object marker]
מִ mi מִן from
פְּנֵיכֶ֔ם ppᵊnêḵˈem פָּנֶה face
שְׁנֵ֖י šᵊnˌê שְׁנַיִם two
מַלְכֵ֣י malᵊḵˈê מֶלֶךְ king
הָ הַ the
אֱמֹרִ֑י ʔᵉmōrˈî אֱמֹרִי Amorite
לֹ֥א lˌō לֹא not
בְ vᵊ בְּ in
חַרְבְּךָ֖ ḥarbᵊḵˌā חֶרֶב dagger
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
בְ vᵊ בְּ in
קַשְׁתֶּֽךָ׃ qaštˈeḵā קֶשֶׁת bow
24:12. misique ante vos crabrones et eieci eos de locis suis duos reges Amorreorum non in gladio et arcu tuo
And I sent before you and I drove them out from their places, the two kings of the Amorrhites, not with thy sword nor with thy bow,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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
12: Шершни служили таким же средством к поражению ханаанитян во время борьбы с ними израильтян за ханаанскую землю, как те пресмыкающиеся и насекомые, которыми Господь поразил Египет (Втор VII:18–20). В кн. Премудрости (XII:12) они названы предтечами воинства Господня, посланными для того, чтобы они мало-помалу истребляли ханаанитян. В Палестине шершни водятся в большом количестве и отличаются особенной величиной [Tristram. The natural history of the Bible, 1880, с. 322.].
Adam Clarke: Commentary on the Bible - 1831
24:12: I sent the hornet before you - See the note on Exo 23:28.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:12: I sent: Exo 23:28; Deu 7:20
not: Psa 44:3-6
John Gill
24:12 And I sent the hornet before you,.... Of which See Gill on Ex 23:28,
which drave them out from before you, even the two kings of the Amorites; who were Sihon and Og, and not only them, and the Amorites under them, but the other nations, Hivites, Hittites, &c.
but not with thy sword, nor with thy bow; but by insects of the Lord's sending to them, which, as Kimchi says, so blinded their eyes, that they could not see to fight, and so Israel came upon them, and slew them; in which the hand of the Lord was manifestly seen, and to whose power, and not, their own, the destruction of their enemies was to be ascribed.
John Wesley
24:12 Sent the hornet - When they were actually engaged in battle with the Canaanites. These dreadful swarms which first appeared in their war with Sihon and Og, tormented them with their stings and terrified them with their noise, so that they became an easy prey to Israel. God had promised to do this for them, Ex 23:27-28, and here Joshua observes the fulfilling the promise.
Robert Jamieson, A. R. Fausset and David Brown
24:12 I sent the hornet before you--a particular species of wasp which swarms in warm countries and sometimes assumes the scourging character of a plague; or, as many think, it is a figurative expression for uncontrollable terror (see on Ex 23:28).
24:1324:13: եւ ետ ձեզ Տէր զերկիրս՝ յորում ո՛չ վաստակեցէք. եւ բնակեցէք ՚ի քաղաքս զոր ո՛չ շինեցէք, եւ յայգիս եւ ՚ի թզենիս՝ զոր ո՛չ տնկեցէք դուք՝ եւ ուտէք։
13. Տէրը ձեզ տուեց այս երկիրը, որտեղ դուք չէք աշխատել եւ բնակւում էք այն քաղաքներում, որ դուք չէք շինել, ուտում էք այն այգիներից եւ թզենիներից, որ դուք չէք տնկել:
13 Ձեզի երկիր մը տուի, որուն մէջ դուք չաշխատեցաք եւ քաղաքներ՝ որոնք դուք չշինեցիք, որոնց մէջ կը բնակիք, կ’ուտէք այն այգիներէն ու ձիթենիներէն, որոնք դուք չտնկեցիք’։
եւ [418]ետ ձեզ Տէր`` զերկիրս յորում ոչ վաստակեցէք. եւ բնակեցէք ի քաղաքս զոր ոչ շինեցէք, եւ յայգիս եւ [419]ի թզենիս` զոր ոչ տնկեցէք դուք, եւ ուտէք:

24:13: եւ ետ ձեզ Տէր զերկիրս՝ յորում ո՛չ վաստակեցէք. եւ բնակեցէք ՚ի քաղաքս զոր ո՛չ շինեցէք, եւ յայգիս եւ ՚ի թզենիս՝ զոր ո՛չ տնկեցէք դուք՝ եւ ուտէք։
13. Տէրը ձեզ տուեց այս երկիրը, որտեղ դուք չէք աշխատել եւ բնակւում էք այն քաղաքներում, որ դուք չէք շինել, ուտում էք այն այգիներից եւ թզենիներից, որ դուք չէք տնկել:
13 Ձեզի երկիր մը տուի, որուն մէջ դուք չաշխատեցաք եւ քաղաքներ՝ որոնք դուք չշինեցիք, որոնց մէջ կը բնակիք, կ’ուտէք այն այգիներէն ու ձիթենիներէն, որոնք դուք չտնկեցիք’։
zohrab-1805▾ eastern-1994▾ western am▾
24:1313: И дал Я вам землю, над которою ты не трудился, и города, которых вы не строили, и вы живете в них; из виноградных и масличных садов, которых вы не насаждали, вы едите [плоды]'.
24:13 καὶ και and; even ἔδωκεν διδωμι give; deposit ὑμῖν υμιν you γῆν γη earth; land ἐφ᾿ επι in; on ἣν ος who; what οὐκ ου not ἐκοπιάσατε κοπιαω exhausted; labor ἐπ᾿ επι in; on αὐτῆς αυτος he; him καὶ και and; even πόλεις πολις city ἃς ος who; what οὐκ ου not ᾠκοδομήσατε οικοδομεω build καὶ και and; even κατῳκίσθητε κατοικιζω settle ἐν εν in αὐταῖς αυτος he; him καὶ και and; even ἀμπελῶνας αμπελων vineyard καὶ και and; even ἐλαιῶνας ελαιων olive orchard οὓς ος who; what οὐκ ου not ἐφυτεύσατε φυτευω plant ὑμεῖς υμεις you ἔδεσθε εσθιω eat; consume
24:13 וָ wā וְ and אֶתֵּ֨ן ʔettˌēn נתן give לָכֶ֜ם lāḵˈem לְ to אֶ֣רֶץ׀ ʔˈereṣ אֶרֶץ earth אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative] לֹֽא־ lˈō- לֹא not יָגַ֣עְתָּ yāḡˈaʕtā יגע be weary בָּ֗הּ bˈāh בְּ in וְ wᵊ וְ and עָרִים֙ ʕārîm עִיר town אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] לֹא־ lō- לֹא not בְנִיתֶ֔ם vᵊnîṯˈem בנה build וַ wa וְ and תֵּשְׁב֖וּ ttēšᵊvˌû ישׁב sit בָּהֶ֑ם bāhˈem בְּ in כְּרָמִ֤ים kᵊrāmˈîm כֶּרֶם vineyard וְ wᵊ וְ and זֵיתִים֙ zêṯîm זַיִת olive אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] לֹֽא־ lˈō- לֹא not נְטַעְתֶּ֔ם nᵊṭaʕtˈem נטע plant אַתֶּ֖ם ʔattˌem אַתֶּם you אֹכְלִֽים׃ ʔōḵᵊlˈîm אכל eat
24:13. dedique vobis terram in qua non laborastis et urbes quas non aedificastis ut habitaretis in eis vineas et oliveta quae non plantastisAnd I gave you a land, in which you had not laboured, and cities to dwell in which you built not, vineyards and oliveyards, which you planted not.
13. And I gave you a land whereon thou hadst not laboured, and cities which ye built not, and ye dwell therein; of vineyards and oliveyards which ye planted not do ye eat.
And I have given you a land for which ye did not labour, and cities which ye built not, and ye dwell in them; of the vineyards and oliveyards which ye planted not do ye eat:

13: И дал Я вам землю, над которою ты не трудился, и города, которых вы не строили, и вы живете в них; из виноградных и масличных садов, которых вы не насаждали, вы едите [плоды]'.
24:13
καὶ και and; even
ἔδωκεν διδωμι give; deposit
ὑμῖν υμιν you
γῆν γη earth; land
ἐφ᾿ επι in; on
ἣν ος who; what
οὐκ ου not
ἐκοπιάσατε κοπιαω exhausted; labor
ἐπ᾿ επι in; on
αὐτῆς αυτος he; him
καὶ και and; even
πόλεις πολις city
ἃς ος who; what
οὐκ ου not
ᾠκοδομήσατε οικοδομεω build
καὶ και and; even
κατῳκίσθητε κατοικιζω settle
ἐν εν in
αὐταῖς αυτος he; him
καὶ και and; even
ἀμπελῶνας αμπελων vineyard
καὶ και and; even
ἐλαιῶνας ελαιων olive orchard
οὓς ος who; what
οὐκ ου not
ἐφυτεύσατε φυτευω plant
ὑμεῖς υμεις you
ἔδεσθε εσθιω eat; consume
24:13
וָ וְ and
אֶתֵּ֨ן ʔettˌēn נתן give
לָכֶ֜ם lāḵˈem לְ to
אֶ֣רֶץ׀ ʔˈereṣ אֶרֶץ earth
אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative]
לֹֽא־ lˈō- לֹא not
יָגַ֣עְתָּ yāḡˈaʕtā יגע be weary
בָּ֗הּ bˈāh בְּ in
וְ wᵊ וְ and
עָרִים֙ ʕārîm עִיר town
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
לֹא־ lō- לֹא not
בְנִיתֶ֔ם vᵊnîṯˈem בנה build
וַ wa וְ and
תֵּשְׁב֖וּ ttēšᵊvˌû ישׁב sit
בָּהֶ֑ם bāhˈem בְּ in
כְּרָמִ֤ים kᵊrāmˈîm כֶּרֶם vineyard
וְ wᵊ וְ and
זֵיתִים֙ zêṯîm זַיִת olive
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
לֹֽא־ lˈō- לֹא not
נְטַעְתֶּ֔ם nᵊṭaʕtˈem נטע plant
אַתֶּ֖ם ʔattˌem אַתֶּם you
אֹכְלִֽים׃ ʔōḵᵊlˈîm אכל eat
24:13. dedique vobis terram in qua non laborastis et urbes quas non aedificastis ut habitaretis in eis vineas et oliveta quae non plantastis
And I gave you a land, in which you had not laboured, and cities to dwell in which you built not, vineyards and oliveyards, which you planted not.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:13: And I: Jos 21:45
cities: Jos 11:13; Deu 6:10-12, Deu 8:7; Pro 13:22
John Gill
24:13 And I have given you a land for which you did not labour,.... Or, in which (z), by manuring and cultivating it, by dunging, and ploughing, and sowing:
and cities which ye built not, and ye dwell in them; neither built the houses in them, nor the walls and fortifications about them; in which now they dwelt safely, and at ease, and which had been promised them as well as what follows; see Deut 6:10,
of the vineyards and oliveyards, which ye planted not, do ye eat; thus far an account is given of the many mercies they had been and were favoured with, and thus far are the words of the Lord by Joshua; next follow the use and improvement Joshua made of them.
(z) "in qua", V. L. Pagninus, Junius & Tremellius, Piscator.
24:1424:14: Եւ արդ՝ երկերո՛ւք դուք ՚ի Տեառնէ. եւ պաշտեցէ՛ք զնա ուղղութեամբ եւ արդարութեամբ. եւ ՚ի բա՛ց արարէք զաստուածս օտարոտիս՝ զոր պաշտեցին հարք ձեր յա՛յնկոյս Գետոյն, եւ յԵգիպտոս. եւ պաշտեցէ՛ք զՏէր[2432]։ [2432] Յօրինակին պակասէր. Երկերո՛ւք դուք ՚ի Տեառնէ։
14. Արդ, դուք վախեցէ՛ք Տիրոջից, ծառայեցէ՛ք նրան շիտակութեամբ եւ արդարութեամբ, հեռացրէ՛ք օտար աստուածներին, որոնց պաշտեցին ձեր հայրերը գետի այն կողմում եւ Եգիպտոսում, եւ պաշտեցէ՛ք Տիրոջը:
14 «Ուստի հիմա Տէրոջմէն վախցէ՛ք եւ անոր հաւատարմութեամբ ու ճշմարտութեամբ ծառայութիւն ըրէք եւ այն աստուածները, որոնց ձեր հայրերը Գետին անդիի կողմը ու Եգիպտոսի մէջ ծառայութիւն ըրին, մէկդի ձգեցէ՛ք եւ Տէրը պաշտեցէ՛ք։
Եւ արդ երկերուք դուք ի Տեառնէ, եւ պաշտեցէք զնա ուղղութեամբ եւ արդարութեամբ. եւ ի բաց արարէք զաստուածս օտարոտիս զոր պաշտեցին հարք ձեր յայնկոյս Գետոյն եւ յԵգիպտոս, եւ պաշտեցէք զՏէր:

24:14: Եւ արդ՝ երկերո՛ւք դուք ՚ի Տեառնէ. եւ պաշտեցէ՛ք զնա ուղղութեամբ եւ արդարութեամբ. եւ ՚ի բա՛ց արարէք զաստուածս օտարոտիս՝ զոր պաշտեցին հարք ձեր յա՛յնկոյս Գետոյն, եւ յԵգիպտոս. եւ պաշտեցէ՛ք զՏէր[2432]։
[2432] Յօրինակին պակասէր. Երկերո՛ւք դուք ՚ի Տեառնէ։
14. Արդ, դուք վախեցէ՛ք Տիրոջից, ծառայեցէ՛ք նրան շիտակութեամբ եւ արդարութեամբ, հեռացրէ՛ք օտար աստուածներին, որոնց պաշտեցին ձեր հայրերը գետի այն կողմում եւ Եգիպտոսում, եւ պաշտեցէ՛ք Տիրոջը:
14 «Ուստի հիմա Տէրոջմէն վախցէ՛ք եւ անոր հաւատարմութեամբ ու ճշմարտութեամբ ծառայութիւն ըրէք եւ այն աստուածները, որոնց ձեր հայրերը Գետին անդիի կողմը ու Եգիպտոսի մէջ ծառայութիւն ըրին, մէկդի ձգեցէ՛ք եւ Տէրը պաշտեցէ՛ք։
zohrab-1805▾ eastern-1994▾ western am▾
24:1414: Итак бойтесь Господа и служите Ему в чистоте и искренности; отвергните богов, которым служили отцы ваши за рекою и в Египте, а служите Господу.
24:14 καὶ και and; even νῦν νυν now; present φοβήθητε φοβεω afraid; fear κύριον κυριος lord; master καὶ και and; even λατρεύσατε λατρευω employed by αὐτῷ αυτος he; him ἐν εν in εὐθύτητι ευθυτης straightness; direction καὶ και and; even ἐν εν in δικαιοσύνῃ δικαιοσυνη rightness; right standing καὶ και and; even περιέλεσθε περιαιρεω disconnect; remove τοὺς ο the θεοὺς θεος God τοὺς ο the ἀλλοτρίους αλλοτριος another's; stranger οἷς ος who; what ἐλάτρευσαν λατρευω employed by οἱ ο the πατέρες πατηρ father ὑμῶν υμων your ἐν εν in τῷ ο the πέραν περαν on the other side τοῦ ο the ποταμοῦ ποταμος river καὶ και and; even ἐν εν in Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos καὶ και and; even λατρεύετε λατρευω employed by κυρίῳ κυριος lord; master
24:14 וְ wᵊ וְ and עַתָּ֞ה ʕattˈā עַתָּה now יְר֧אוּ yᵊrˈʔû ירא fear אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and עִבְד֥וּ ʕivᵊḏˌû עבד work, serve אֹתֹ֖ו ʔōṯˌô אֵת [object marker] בְּ bᵊ בְּ in תָמִ֣ים ṯāmˈîm תָּמִים complete וּ û וְ and בֶֽ vˈe בְּ in אֱמֶ֑ת ʔᵉmˈeṯ אֶמֶת trustworthiness וְ wᵊ וְ and הָסִ֣ירוּ hāsˈîrû סור turn aside אֶת־ ʔeṯ- אֵת [object marker] אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s) אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative] עָבְד֨וּ ʕāvᵊḏˌû עבד work, serve אֲבֹותֵיכֶ֜ם ʔᵃvôṯêḵˈem אָב father בְּ bᵊ בְּ in עֵ֤בֶר ʕˈēver עֵבֶר opposite הַ ha הַ the נָּהָר֙ nnāhˌār נָהָר stream וּ û וְ and בְ vᵊ בְּ in מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt וְ wᵊ וְ and עִבְד֖וּ ʕivᵊḏˌû עבד work, serve אֶת־ ʔeṯ- אֵת [object marker] יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
24:14. nunc ergo timete Dominum et servite ei perfecto corde atque verissimo et auferte deos quibus servierunt patres vestri in Mesopotamia et in Aegypto ac servite DominoNow therefore fear the Lord, and serve him with a perfect and most sincere heart: and put away the gods which your fathers served in Mesopotamia and in Egypt, and serve the Lord.
14. Now therefore fear the LORD, and serve him in sincerity and in truth: and put away the gods which your fathers served beyond the River, and in Egypt; and serve ye the LORD.
Now therefore fear the LORD, and serve him in sincerity and in truth: and put away the gods which your fathers served on the other side of the flood, and in Egypt; and serve ye the LORD:

14: Итак бойтесь Господа и служите Ему в чистоте и искренности; отвергните богов, которым служили отцы ваши за рекою и в Египте, а служите Господу.
24:14
καὶ και and; even
νῦν νυν now; present
φοβήθητε φοβεω afraid; fear
κύριον κυριος lord; master
καὶ και and; even
λατρεύσατε λατρευω employed by
αὐτῷ αυτος he; him
ἐν εν in
εὐθύτητι ευθυτης straightness; direction
καὶ και and; even
ἐν εν in
δικαιοσύνῃ δικαιοσυνη rightness; right standing
καὶ και and; even
περιέλεσθε περιαιρεω disconnect; remove
τοὺς ο the
θεοὺς θεος God
τοὺς ο the
ἀλλοτρίους αλλοτριος another's; stranger
οἷς ος who; what
ἐλάτρευσαν λατρευω employed by
οἱ ο the
πατέρες πατηρ father
ὑμῶν υμων your
ἐν εν in
τῷ ο the
πέραν περαν on the other side
τοῦ ο the
ποταμοῦ ποταμος river
καὶ και and; even
ἐν εν in
Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos
καὶ και and; even
λατρεύετε λατρευω employed by
κυρίῳ κυριος lord; master
24:14
וְ wᵊ וְ and
עַתָּ֞ה ʕattˈā עַתָּה now
יְר֧אוּ yᵊrˈʔû ירא fear
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
עִבְד֥וּ ʕivᵊḏˌû עבד work, serve
אֹתֹ֖ו ʔōṯˌô אֵת [object marker]
בְּ bᵊ בְּ in
תָמִ֣ים ṯāmˈîm תָּמִים complete
וּ û וְ and
בֶֽ vˈe בְּ in
אֱמֶ֑ת ʔᵉmˈeṯ אֶמֶת trustworthiness
וְ wᵊ וְ and
הָסִ֣ירוּ hāsˈîrû סור turn aside
אֶת־ ʔeṯ- אֵת [object marker]
אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s)
אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative]
עָבְד֨וּ ʕāvᵊḏˌû עבד work, serve
אֲבֹותֵיכֶ֜ם ʔᵃvôṯêḵˈem אָב father
בְּ bᵊ בְּ in
עֵ֤בֶר ʕˈēver עֵבֶר opposite
הַ ha הַ the
נָּהָר֙ nnāhˌār נָהָר stream
וּ û וְ and
בְ vᵊ בְּ in
מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt
וְ wᵊ וְ and
עִבְד֖וּ ʕivᵊḏˌû עבד work, serve
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
24:14. nunc ergo timete Dominum et servite ei perfecto corde atque verissimo et auferte deos quibus servierunt patres vestri in Mesopotamia et in Aegypto ac servite Domino
Now therefore fear the Lord, and serve him with a perfect and most sincere heart: and put away the gods which your fathers served in Mesopotamia and in Egypt, and serve the Lord.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: Увещание отвергните богов дает понять, что между израильтянами, современными Иисусу Навину, были такие, которые имели наклонность к язычеству, проявлявшуюся в том, что с поклонением Господу они соединяли почитание других богов, существование изображений последних у израильтян того времени менее указывается далее в 23-м от словами отвергните чужих богов [Мнение проф. Н. Щеголева («Призвание Авраама и церковно-историческое значение этого события», 1873: г., с. 100: и далее) что богами чуждыми названы здесь терафимы, не может быть признано за доказанное ввиду сказанного в 15: ст. о богах аморреев, которые могут входить также в понятие богов чуждых.], которые у вас. Эта наклонность некоторой части израильского народа к языческому культу разумелась, очевидно, и в словах послов западно-иорданских колен «разве мало для нас беззакония Фегарова, от которого мы не очистились до сего дня (XXII:17). В первом своем увещании Иисус Навин не касался этой темной стороны в жизни тогдашнего израильского народа, потому что она не выступила ясно и закрываема была другим господствовавшим настроением, которое выражалось в преданности Господу (XXIII:8).
Adam Clarke: Commentary on the Bible - 1831
24:14: Fear the Lord - Reverence him as the sole object of your religious worship.
Serve him - Perform his will by obeying his commands.
In sincerity - Having your whole heart engaged in his worship.
And in truth - According to the directions he has given you in his infallible word.
Put away the gods, etc. - From this exhortation of Joshua we learn of what sort the gods were, to the worship of whom these Israelites were still attached.
1. Those which their fathers worshipped on the other side of the flood: i.e., the gods of the Chaldeans, fire, light, the sun.
2. Those of the Egyptians, Apis, Anubis, the ape, serpents, vegetables, etc.
3. Those of the Canaanites, Moabites, etc., Baal-peor or Priapus, Astarte or Venus, etc., etc.
All these he refers to in this and the following verse. See at the conclusion of Jos 24:33 (note). How astonishing is this, that, after all God had done for them, and all the miracles they had seen, there should still be found among them both idols and idolaters! That it was so we have the fullest evidence, both here and in Jos 24:23; Amo 5:26; and in Act 7:41. But what excuse can be made for such stupid, not to say brutish, blindness? Probably they thought they could the better represent the Divine nature by using symbols and images, and perhaps they professed to worship God through the medium of these. At least this is what has been alleged in behalf of a gross class of Christians who are notorious for image worship. But on such conduct God will never look with any allowance, where he has given his word and testimony.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:14: fear: Deu 10:12; Sa1 12:24; Job 1:1, Job 28:28; Psa 111:10, Psa 130:4; Hos 3:5; Act 9:31
serve: Jos 24:23; Gen 17:1, Gen 20:5, Gen 20:6; Deu 18:13; Kg2 20:3; Psa 119:1, Psa 119:80; Luk 8:15; Joh 4:23, Joh 4:24; Co2 1:12; Eph 6:24; Phi 1:10
put: From this exhortation of Joshua, we not only learn that the Israelites still retained some relics of idolatry, but to what gods they were attached.
1. Those whom their fathers worshipped on the other side of the food, or the river Euphrates, i. e., the gods of the Chaldeans, fire, light, the sun, etc.
2. Those of the Egyptians, Apis, Anubis, serpents, vegetables, etc.
3. Those of the Amorites, Moabites, Canaanites, etc., Baal-peor, Astarte, etc.
How astonishing is it, that after all that God had done for them, and all the miracles they had seen, there should still be found among them both idols and idolaters! Jos 24:2, Jos 24:23; Gen 35:2; Exo 20:3, Exo 20:4; Lev 17:7; Ezr 9:11; Eze 20:18; Amo 5:25, Amo 5:26
in Egypt: Eze 20:7, Eze 20:8, Eze 23:3
Geneva 1599
24:14 Now therefore (f) fear the LORD, and serve him in sincerity and in truth: and put away the gods which your fathers served on the other side of the flood, and in Egypt; and serve ye the LORD.
(f) This is the true use of God's benefits, to learn by it to fear and serve him with an upright conscience.
John Gill
24:14 Now therefore fear the Lord,.... Since he has done such great and good things, fear the Lord and his goodness, fear him for his goodness sake; nothing so influences fear, or a reverential affection for God, as a sense of his goodness; this engages men sensible of it to fear the Lord, that is, to worship him both internally and externally in the exercise of every grace, and in the performance of every duty:
and serve him in sincerity and in truth: in the uprightness of their souls, without hypocrisy and deceit, and according to the truth of his word, and of his mind and will revealed in it, without any mixture of superstition and will worship, or of the commands and inventions of men:
and put away the gods which your fathers served on the other side of the flood, and in Egypt; that is, express an abhorrence of them, and keep at a distance from them, and show that you are far from giving in to such idolatries your ancestors were guilty of, when they lived on the other side Euphrates, in Chaldea, or when they were sojourners in Egypt; for it cannot be thought that the Israelites were at this time guilty of such gross idolatry, at least openly, since Joshua had bore such a testimony of them, that they had cleaved to the Lord unto that day, Josh 23:8; and their zeal against the two tribes and a half, on suspicion of idolatry, or of going into it, is a proof of it also:
and serve ye the Lord: and him only.
John Wesley
24:14 The gods - Whereby it appears, that although Joshua had doubtless prevented and purged out all public idolatry, yet there were some of them who practised it in their private houses and retirements. Your fathers - Terah, and Nahor, and Abraham, as Josh 24:2, and other of your ancestors. In Egypt - See Ezek 23:3, Ezek 23:8, Ezek 23:19, Ezek 23:21, Ezek 23:27. Under these particulars, no doubt he comprehends all other false gods, which were served by the nations amongst whom they were, but only mentions these, as the idols which they were in more danger of worshipping than those in Canaan; partly because those of Canaan had been now lately and palpably disgraced by their inability to preserve their worshippers from total ruin; and partly, because the other idols came recommended to them by the venerable name of antiquity, and the custom of their forefathers.
Robert Jamieson, A. R. Fausset and David Brown
24:14 Now therefore fear the Lord, and serve him in sincerity and in truth--After having enumerated so many grounds for national gratitude, Joshua calls on them to declare, in a public and solemn manner, whether they will be faithful and obedient to the God of Israel. He avowed this to be his own unalterable resolution, and urged them, if they were sincere in making a similar avowal, "to put away the strange gods that were among them"--a requirement which seems to imply that some were suspected of a strong hankering for, or concealed practice of, the idolatry, whether in the form of Zabaism, the fire-worship of their Chaldean ancestors, or the grosser superstitions of the Canaanites.
24:1524:15: Ապա թէ ո՛չ իցէ ձեզ հաճոյ պաշտել զՏէր, ընտրեցէ՛ք այսօր թէ զո՞ պաշտիցէք. զաստուածս հարցն ձերոց որ յա՛յնկոյս Գետոյն էին, թէ՞ զաստուածս Ամովրհացւոցն, յորոց դո՛ւք բնակեալ էք յերկրի նոցա։ Այլ ես՝ եւ տուն իմ պաշտեմ զՏէր՝ զի սուրբ է[2433]։ [2433] Ոմանք. Ընտրեցէք ձեզ այսօր եթէ զո՛ պաշտիցէք, զԱստուած հարցն ձե՛՛։ Յօրինակին. Բնակեալ էիք յերկրի նոցա։
15. Իսկ եթէ ձեզ համար հաճելի չէ պաշտել Տիրոջը, ապա որոշեցէ՛ք այսօր, թէ ո՛ւմ էք պաշտելու. ձեր հայրերի՞ աստուածներին, որոնք գետի այն կողմում էին, թէ՞ ամորհացիների աստուածներին, որոնց երկրում դուք բնակւում էք: Իսկ ես եւ իմ տունը Տիրոջն ենք պաշտում, որովհետեւ նա սուրբ է»:
15 Բայց եթէ Տէրոջը ծառայութիւն ընելը ձեզի հաճոյ չ’երեւնար, ձեզի ընտրեցէք այսօր թէ ո՞վ պիտի պաշտէք՝ Գետին անդիի կողմը ձեր հայրերուն պաշտած աստուածնե՞րը, թէ Ամօրհացիներուն աստուածները, որոնց երկրին մէջ դուք կը բնակիք. բայց ես ու իմ տունս Եհովան պիտի պաշտենք»։
Ապա թէ ոչ իցէ ձեզ հաճոյ պաշտել զՏէր, ընտրեցէք այսօր թէ զո՛ պաշտիցէք. զաստուածս հա՞րցն ձերոց որ յայնկոյս Գետոյն էին, թէ զաստուածս Ամովրհացւոցն յորոց դուք բնակեալ էք յերկրի նոցա. այլ ես եւ տուն իմ պաշտեմ զՏէր, [420]զի սուրբ է:

24:15: Ապա թէ ո՛չ իցէ ձեզ հաճոյ պաշտել զՏէր, ընտրեցէ՛ք այսօր թէ զո՞ պաշտիցէք. զաստուածս հարցն ձերոց որ յա՛յնկոյս Գետոյն էին, թէ՞ զաստուածս Ամովրհացւոցն, յորոց դո՛ւք բնակեալ էք յերկրի նոցա։ Այլ ես՝ եւ տուն իմ պաշտեմ զՏէր՝ զի սուրբ է[2433]։
[2433] Ոմանք. Ընտրեցէք ձեզ այսօր եթէ զո՛ պաշտիցէք, զԱստուած հարցն ձե՛՛։ Յօրինակին. Բնակեալ էիք յերկրի նոցա։
15. Իսկ եթէ ձեզ համար հաճելի չէ պաշտել Տիրոջը, ապա որոշեցէ՛ք այսօր, թէ ո՛ւմ էք պաշտելու. ձեր հայրերի՞ աստուածներին, որոնք գետի այն կողմում էին, թէ՞ ամորհացիների աստուածներին, որոնց երկրում դուք բնակւում էք: Իսկ ես եւ իմ տունը Տիրոջն ենք պաշտում, որովհետեւ նա սուրբ է»:
15 Բայց եթէ Տէրոջը ծառայութիւն ընելը ձեզի հաճոյ չ’երեւնար, ձեզի ընտրեցէք այսօր թէ ո՞վ պիտի պաշտէք՝ Գետին անդիի կողմը ձեր հայրերուն պաշտած աստուածնե՞րը, թէ Ամօրհացիներուն աստուածները, որոնց երկրին մէջ դուք կը բնակիք. բայց ես ու իմ տունս Եհովան պիտի պաշտենք»։
zohrab-1805▾ eastern-1994▾ western am▾
24:1515: Если же не угодно вам служить Господу, то изберите себе ныне, кому служить, богам ли, которым служили отцы ваши, бывшие за рекою, или богам Аморреев, в земле которых живете; а я и дом мой будем служить Господу.
24:15 εἰ ει if; whether δὲ δε though; while μὴ μη not ἀρέσκει αρεσκω accommodate; please ὑμῖν υμιν you λατρεύειν λατρευω employed by κυρίῳ κυριος lord; master ἕλεσθε αιρεω choose ὑμῖν υμιν you ἑαυτοῖς εαυτου of himself; his own σήμερον σημερον today; present τίνι τις.1 who?; what? λατρεύσητε λατρευω employed by εἴτε ειτε whether τοῖς ο the θεοῖς θεος God τῶν ο the πατέρων πατηρ father ὑμῶν υμων your τοῖς ο the ἐν εν in τῷ ο the πέραν περαν on the other side τοῦ ο the ποταμοῦ ποταμος river εἴτε ειτε whether τοῖς ο the θεοῖς θεος God τῶν ο the Αμορραίων αμορραιος in οἷς ος who; what ὑμεῖς υμεις you κατοικεῖτε κατοικεω settle ἐπὶ επι in; on τῆς ο the γῆς γη earth; land αὐτῶν αυτος he; him ἐγὼ εγω I δὲ δε though; while καὶ και and; even ἡ ο the οἰκία οικια house; household μου μου of me; mine λατρεύσομεν λατρευω employed by κυρίῳ κυριος lord; master ὅτι οτι since; that ἅγιός αγιος holy ἐστιν ειμι be
24:15 וְ wᵊ וְ and אִם֩ ʔˌim אִם if רַ֨ע rˌaʕ רעע be evil בְּֽ bᵊˈ בְּ in עֵינֵיכֶ֜ם ʕênêḵˈem עַיִן eye לַ la לְ to עֲבֹ֣ד ʕᵃvˈōḏ עבד work, serve אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH בַּחֲר֨וּ baḥᵃrˌû בחר examine לָכֶ֣ם lāḵˈem לְ to הַ ha הַ the יֹּום֮ yyôm יֹום day אֶת־ ʔeṯ- אֵת [object marker] מִ֣י mˈî מִי who תַעֲבֹדוּן֒ ṯaʕᵃvōḏûn עבד work, serve אִ֣ם ʔˈim אִם if אֶת־ ʔeṯ- אֵת [object marker] אֱלֹהִ֞ים ʔᵉlōhˈîm אֱלֹהִים god(s) אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] עָבְד֣וּ ʕāvᵊḏˈû עבד work, serve אֲבֹותֵיכֶ֗ם ʔᵃvôṯêḵˈem אָב father אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] מֵב *mē מִן from עֵ֣בֶרעבר *ʕˈēver עֵבֶר opposite הַ ha הַ the נָּהָ֔ר nnāhˈār נָהָר stream וְ wᵊ וְ and אִם֙ ʔˌim אִם if אֶת־ ʔeṯ- אֵת [object marker] אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) הָ hā הַ the אֱמֹרִ֔י ʔᵉmōrˈî אֱמֹרִי Amorite אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] אַתֶּ֖ם ʔattˌem אַתֶּם you יֹשְׁבִ֣ים yōšᵊvˈîm ישׁב sit בְּ bᵊ בְּ in אַרְצָ֑ם ʔarṣˈām אֶרֶץ earth וְ wᵊ וְ and אָנֹכִ֣י ʔānōḵˈî אָנֹכִי i וּ û וְ and בֵיתִ֔י vêṯˈî בַּיִת house נַעֲבֹ֖ד naʕᵃvˌōḏ עבד work, serve אֶת־ ʔeṯ- אֵת [object marker] יְהוָֽה׃ פ [yᵊhwˈāh] . f יְהוָה YHWH
24:15. sin autem malum vobis videtur ut Domino serviatis optio vobis datur eligite hodie quod placet cui potissimum servire debeatis utrum diis quibus servierunt patres vestri in Mesopotamia an diis Amorreorum in quorum terra habitatis ego autem et domus mea serviemus DominoBut if it seem evil to you to serve the Lord, you have your choice: choose this day that which pleaseth you, whom you would rather serve, whether the gods which your fathers served in Mesopotamia, or the gods of the Amorrhites, in whose land you dwell: but as for me and my house we will serve thee Lord,
15. And if it seem evil unto you to serve the LORD, choose you this day whom ye will serve; whether the gods which your fathers served that were beyond the River, or the gods of the Amorites, in whose land ye dwell: but as for me and my house, we will serve the LORD.
And if it seem evil unto you to serve the LORD, choose you this day whom ye will serve; whether the gods which your fathers served that [were] on the other side of the flood, or the gods of the Amorites, in whose land ye dwell: but as for me and my house, we will serve the LORD:

15: Если же не угодно вам служить Господу, то изберите себе ныне, кому служить, богам ли, которым служили отцы ваши, бывшие за рекою, или богам Аморреев, в земле которых живете; а я и дом мой будем служить Господу.
24:15
εἰ ει if; whether
δὲ δε though; while
μὴ μη not
ἀρέσκει αρεσκω accommodate; please
ὑμῖν υμιν you
λατρεύειν λατρευω employed by
κυρίῳ κυριος lord; master
ἕλεσθε αιρεω choose
ὑμῖν υμιν you
ἑαυτοῖς εαυτου of himself; his own
σήμερον σημερον today; present
τίνι τις.1 who?; what?
λατρεύσητε λατρευω employed by
εἴτε ειτε whether
τοῖς ο the
θεοῖς θεος God
τῶν ο the
πατέρων πατηρ father
ὑμῶν υμων your
τοῖς ο the
ἐν εν in
τῷ ο the
πέραν περαν on the other side
τοῦ ο the
ποταμοῦ ποταμος river
εἴτε ειτε whether
τοῖς ο the
θεοῖς θεος God
τῶν ο the
Αμορραίων αμορραιος in
οἷς ος who; what
ὑμεῖς υμεις you
κατοικεῖτε κατοικεω settle
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
αὐτῶν αυτος he; him
ἐγὼ εγω I
δὲ δε though; while
καὶ και and; even
ο the
οἰκία οικια house; household
μου μου of me; mine
λατρεύσομεν λατρευω employed by
κυρίῳ κυριος lord; master
ὅτι οτι since; that
ἅγιός αγιος holy
ἐστιν ειμι be
24:15
וְ wᵊ וְ and
אִם֩ ʔˌim אִם if
רַ֨ע rˌaʕ רעע be evil
בְּֽ bᵊˈ בְּ in
עֵינֵיכֶ֜ם ʕênêḵˈem עַיִן eye
לַ la לְ to
עֲבֹ֣ד ʕᵃvˈōḏ עבד work, serve
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
בַּחֲר֨וּ baḥᵃrˌû בחר examine
לָכֶ֣ם lāḵˈem לְ to
הַ ha הַ the
יֹּום֮ yyôm יֹום day
אֶת־ ʔeṯ- אֵת [object marker]
מִ֣י mˈî מִי who
תַעֲבֹדוּן֒ ṯaʕᵃvōḏûn עבד work, serve
אִ֣ם ʔˈim אִם if
אֶת־ ʔeṯ- אֵת [object marker]
אֱלֹהִ֞ים ʔᵉlōhˈîm אֱלֹהִים god(s)
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
עָבְד֣וּ ʕāvᵊḏˈû עבד work, serve
אֲבֹותֵיכֶ֗ם ʔᵃvôṯêḵˈem אָב father
אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative]
מֵב
*mē מִן from
עֵ֣בֶרעבר
*ʕˈēver עֵבֶר opposite
הַ ha הַ the
נָּהָ֔ר nnāhˈār נָהָר stream
וְ wᵊ וְ and
אִם֙ ʔˌim אִם if
אֶת־ ʔeṯ- אֵת [object marker]
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
הָ הַ the
אֱמֹרִ֔י ʔᵉmōrˈî אֱמֹרִי Amorite
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
אַתֶּ֖ם ʔattˌem אַתֶּם you
יֹשְׁבִ֣ים yōšᵊvˈîm ישׁב sit
בְּ bᵊ בְּ in
אַרְצָ֑ם ʔarṣˈām אֶרֶץ earth
וְ wᵊ וְ and
אָנֹכִ֣י ʔānōḵˈî אָנֹכִי i
וּ û וְ and
בֵיתִ֔י vêṯˈî בַּיִת house
נַעֲבֹ֖ד naʕᵃvˌōḏ עבד work, serve
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָֽה׃ פ [yᵊhwˈāh] . f יְהוָה YHWH
24:15. sin autem malum vobis videtur ut Domino serviatis optio vobis datur eligite hodie quod placet cui potissimum servire debeatis utrum diis quibus servierunt patres vestri in Mesopotamia an diis Amorreorum in quorum terra habitatis ego autem et domus mea serviemus Domino
But if it seem evil to you to serve the Lord, you have your choice: choose this day that which pleaseth you, whom you would rather serve, whether the gods which your fathers served in Mesopotamia, or the gods of the Amorrhites, in whose land you dwell: but as for me and my house we will serve thee Lord,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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
15: Так как очищение народного служения Господу от языческих суеверий не могло быть достигнута внешними мерами, то поэтому Иисус Навин для достижения этой цепи обращается к народной совести, предлагая ей решить вопрос о том, кому народ хочет служить, Господу ли или другим богам, причем самой постановкой вопроса устраняется мысль о соединимости того и другого служения. Делая народу это предложение, израильский вождь поступает также, как и Моисей (Втор XXX:15, 19) и впоследствии Самуил (1: Цар VII:3). Свое влияние на народное решение он ограничивает действием только своего примера а я и дом мой будем служить Господу. Слова (ибо Он свят) читаются только в списках перевода 70-ти, по еврейскому тексту они произнесены Иисусом Навином далее, в 23-м ст.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
15 And if it seem evil unto you to serve the LORD, choose you this day whom ye will serve; whether the gods which your fathers served that were on the other side of the flood, or the gods of the Amorites, in whose land ye dwell: but as for me and my house, we will serve the LORD. 16 And the people answered and said, God forbid that we should forsake the LORD, to serve other gods; 17 For the LORD our God, he it is that brought us up and our fathers out of the land of Egypt, from the house of bondage, and which did those great signs in our sight, and preserved us in all the way wherein we went, and among all the people through whom we passed: 18 And the LORD drave out from before us all the people, even the Amorites which dwelt in the land: therefore will we also serve the LORD; for he is our God. 19 And Joshua said unto the people, Ye cannot serve the LORD: for he is a holy God; he is a jealous God; he will not forgive your transgressions nor your sins. 20 If ye forsake the LORD, and serve strange gods, then he will turn and do you hurt, and consume you, after that he hath done you good. 21 And the people said unto Joshua, Nay; but we will serve the LORD. 22 And Joshua said unto the people, Ye are witnesses against yourselves that ye have chosen you the LORD, to serve him. And they said, We are witnesses. 23 Now therefore put away, said he, the strange gods which are among you, and incline your heart unto the LORD God of Israel. 24 And the people said unto Joshua, The LORD our God will we serve, and his voice will we obey. 25 So Joshua made a covenant with the people that day, and set them a statute and an ordinance in Shechem. 26 And Joshua wrote these words in the book of the law of God, and took a great stone, and set it up there under an oak, that was by the sanctuary of the LORD. 27 And Joshua said unto all the people, Behold, this stone shall be a witness unto us; for it hath heard all the words of the LORD which he spake unto us: it shall be therefore a witness unto you, lest ye deny your God. 28 So Joshua let the people depart, every man unto his inheritance.
Never was any treaty carried on with better management, nor brought to a better issue, than this of Joshua with the people, to engage them to serve God. The manner of his dealing with them shows him to have been in earnest, and that his heart was much upon it, to leave them under all possible obligations to cleave to him, particularly the obligation of a choice and of a covenant.
I. Would it be any obligation upon them if they made the service of God their choice?--he here puts them to their choice, not as if it were antecedently indifferent whether they served God or nor, or as if they were at liberty to refuse his service, but because it would have a great influence upon their perseverance in religion if they embraced it with the reason of men and with the resolution of men. These two things he here brings them to.
1. He brings them to embrace their religion rationally and intelligently, for it is a reasonable service. The will of man is apt to glory in its native liberty, and, in a jealousy for the honour of this, adheres with most pleasure to that which is its own choice and is not imposed upon it; therefore it is God's will that this service should be, not our chance, or a force upon us, but our choice. Accordingly,
(1.) Joshua fairly puts the matter to their choice, v. 15. Here, [1.] He proposes the candidates that stand for the election. The Lord, Jehovah, on one side, and on the other side either the gods of their ancestors, which would pretend to recommend themselves to those that were fond of antiquity, and that which was received by tradition from their fathers, or the gods of their neighbours, the Amorites, in whose land they dwelt, which would insinuate themselves into the affections of those that were complaisant and fond of good fellowship. [2.] He supposes there were those to whom, upon some account or other, it would seem evil to serve the Lord. There are prejudices and objections which some people raise against religion, which, with those that are inclined to the world and the flesh, have great force. It seems evil to them, hard and unreasonable, to be obliged to deny themselves, mortify the flesh, take up their cross, &c. But, being in a state of probation, it is fit there should be some difficulties in the way, else there were no trial. [3.] He refers it to themselves: "Choose you whom you will serve, choose this day, now that the matter is laid thus plainly before you, speedily bring it to a head, and do not stand hesitating." Elijah, long after this, referred the decision of the controversy between Jehovah and Baal to the consciences of those with whom he was treating, 1 Kings xviii. 21. Joshua's putting the matter here to this issue plainly intimates two things:--First, That it is the will of God we should every one of us make religion our serious and deliberate choice. Let us state the matter impartially to ourselves, weigh things in an even balance, and then determine for that which we find to be really true and good. Let us resolve upon a life of serious godliness, not merely because we know no other way, but because really, upon search, we find no better. Secondly, That religion has so much self-evident reason and righteousness on its side that it may safely be referred to every man that allows himself a free thought either to choose or refuse it; for the merits of the cause are so plain that no considerate man can do otherwise but choose it. The case is so clear that it determines itself. Perhaps Joshua designed, by putting them to their choice, thus to try if there were any among them who, upon so fair an occasion given, would show a coolness and indifference towards the service of God, whether they would desire time to consider and consult their friends before they gave in an answer, and if any such should appear he might set a mark upon them, and warn the rest to avoid them. [4.] He directs their choice in this matter by an open declaration of his own resolutions: "But as for me and my house, whatever you do, we will serve the Lord, and I hope you will all be of the same mind." Here he resolves, First, For himself: As for me, I will serve the Lord. Note, The service of God is nothing below the greatest of men; it is so far from being a diminution and disparagement to princes and those of the first rank to be religious that it is their greatest honour, and adds the brightest crown of glory to them. Observe how positive he is: "I will serve God." It is no abridgment of our liberty to bind ourselves with a bond to God. Secondly, For his house, that is, his family, his children and servants, such as were immediately under his eye and care, his inspection and influence. Joshua was a ruler, a judge in Israel, yet he did not make his necessary application to public affairs an excuse for the neglect of family religion. Those that have the charge of many families, as magistrates and ministers, must take special care of their own (1 Tim. iii. 4, 5): I and my house will serve God. 1. "Not my house, without me." He would not engage them to that work which he would not set his own hand to. As some who would have their children and servants good, but will not be so themselves; that is, they would have them go to heaven, but intend to go to hell themselves. 2. "Not I, without my house." He supposes he might be forsaken by his people, but in his house, where his authority was greater and more immediate, there he would over-rule. Note, When we cannot bring as many as we would to the service of God we must bring as many as we can, and extend our endeavours to the utmost sphere of our activity; if we cannot reform the land, let us put away iniquity far from our own tabernacle. 3. "First I, and then my house." Note, Those that lead and rule in other things should be first in the service of God, and go before in the best things. Thirdly, He resolves to do this whatever others did. Though all the families of Israel should revolt from God, and serve idols, yet Joshua and his family will stedfastly adhere to the God of Israel. Note, Those that resolve to serve God must not mind being singular in it, nor be drawn by the crowd to forsake his service. Those that are bound for heaven must be willing to swim against the stream, and must not do as the most do, but as the best do.
(2.) The matter being thus put to their choice, they immediately determine it by a free, rational, and intelligent declaration, for the God of Israel, against all competitors whatsoever, v. 16-18. Here, [1.] They concur with Joshua in his resolution, being influenced by the example of so great a man, who had been so great a blessing to them (v. 18): We also will serve the Lord. See how much good great men might do, if they were but zealous in religion, by their influence on their inferiors. [2.] They startle at the thought of apostatizing from God (v. 16): God forbid; the word intimates the greatest dread and detestation imaginable. "Far be it, far be it from us, that we or ours should ever forsake the Lord to serve other gods. We must be perfectly lost to all sense of justice, gratitude, and honour, ere we can harbour the least thought of such a thing." Thus must our hearts rise against all temptations to desert the service of God. Get thee behind me, Satan. [3.] They give very substantial reasons for their choice, to show that they did not make it purely in compliance to Joshua, but from a full conviction of the reasonableness and equity of it. They make this choice for, and in consideration, First, Of the many great and very kind things God had done for them, bringing them out of Egypt through the wilderness into Canaan, v. 17, 18. Thus they repeat to themselves Joshua's sermon, and then express their sincere compliance with the intentions of it. Secondly, Of the relation they stood in to God, and his covenant with them: "We will serve the Lord (v. 18), for he is our God, who has graciously engaged himself by promise to us, and to whom we have by solemn vow engaged ourselves."
2. He brings them to embrace their religion resolutely, and to express a full purpose of heart to cleave to the Lord. Now that he has them in a good mind he follows his blow, and drives the nail to the head, that it might, if possible, be a nail in a sure place. Fast bind, fast find.
(1.) In order to this he sets before them the difficulties of religion, and that in it which might be thought discouraging (v. 19, 20): You cannot serve the Lord, for he is a holy God, or, as it is in the Hebrew, he is the holy Gods, intimating the mystery of the Trinity, three in one; holy, holy, holy, holy Father, holy Son, holy Spirit. He will not forgive. And, if you forsake him, he will do you hurt. Certainly Joshua does not intend hereby to deter them from the service of God as impracticable and dangerous. But, [1.] He perhaps intends to represent here the suggestions of seducers, who tempted Israel from their God, and from the service of him; with such insinuations as these, that he was a hard master, his work impossible to be done, and he not to be pleased, and, if displeased, implacable and revengeful,--that he would confine their respects to himself only, and would not suffer them to show the least kindness for any other,--and that herein he was very unlike the gods of the nations, which were easy, and neither holy nor jealous. It is probable that this was then commonly objected against the Jewish religion, as it has all along been the artifice of Satan every since he tempted our first parents thus to misrepresent God and his laws, as harsh and severe; and Joshua by his tone and manner of speaking might make them perceive he intended it as an objection, and would put it to them how they would keep their ground against the force of it. Or, [2.] He thus expresses his godly jealousy over them, and his fear concerning them, that, notwithstanding the profession they now made of zeal for God and his service, they would afterwards draw back, and if they did they would find him just and jealous to avenge it. Or, [3.] He resolves to let them know the worst of it, and what strict terms they must expect to stand upon with God, that they might sit down and count the cost. "You cannot serve the Lord, except you put away all other gods for he is holy and jealous, and will by no means admit a rival, and therefore you must be very watchful and careful, for it is at your peril if you desert his service; better you had never known it." Thus, though our Master has assured us that his yoke is easy, yet lest, upon the presumption of this, we should grow remiss and careless, he has also told us that the gate is strait, and the way narrow, that leads to life, that we may therefore strive to enter, and not seek only. "You cannot serve God and Mammon; therefore, if you resolve to serve God, you must renounce all competitors with him. You cannot serve God in your own strength, nor will he forgive your transgressions for any righteousness of your own; but all the seed of Israel must be justified and must glory in the Lord alone as their righteousness and strength," Isa. xlv. 24, 25. They must therefore come off from all confidence in their own sufficiency, else their purposes would be to no purpose. Or, [4.] Joshua thus urges on them the seeming discouragements which lay in their way, that he might sharpen their resolutions, and draw from them a promise yet more express and solemn that they would continue faithful to God and their religion. He draws it form them that they might catch at it the more earnestly and hold it the faster.
(2.) Notwithstanding this statement of the difficulties of religion, they declare a firm and fixed resolution to continue and persevere therein (v. 21): "Nay, but we will serve the Lord. We will think never the worse of him for his being a holy and jealous God, nor for his confining his servants to worship himself only. Justly will he consume those that forsake him, but we never will forsake him; not only we have a good mind to serve him, and we hope we shall, but we are at a point, we cannot bear to hear any entreaties to leave him or to turn from following after him (Ruth i. 16); in the strength of divine grace we are resolved that we will serve the Lord." This resolution they repeat with an explication (v. 24): "The Lord our God will we serve, not only be called his servants and wear his livery, but our religion shall rule us in every thing, and his voice will we obey." And in vain do we call him Master and Lord, if we do not the things which he saith, Luke vi. 46. This last promise they make in answer to the charge Joshua gave them (v. 23), that, in order to their perseverance, they should, [1.] Put away the images and relics of the strange gods, and not keep any of the tokens of those other lovers in their custody, if they resolved their Maker should be their husband; they promise, in this, to obey his voice. [2.] That they should incline their hearts to the God of Israel, use their authority over their own hearts to engage them for God, not only to set their affections upon him, but to settle them so. These terms they agree to, and thus, as Joshua explains the bargain, they strike it: The Lord our God will we serve.
II. The service of God being thus made their deliberate choice, Joshua binds them to it by a solemn covenant, v. 25. Moses had twice publicly ratified this covenant between God and Israel, at Mount Sinai (Exod. xxiv.) and in the plains of Moab, Deut. xxix. 1. Joshua had likewise done it once (ch. viii. 31, &c.) and now the second time. It is here called a statute and an ordinance, because of the strength and perpetuity of its obligation, and because even this covenant bound them to no more than what they were antecedently bound to by the divine command. Now, to give it the formalities of a covenant, 1. He calls witnesses, no other than themselves (v. 22): You are witnesses that you have chosen the Lord. He promises himself that they would never forget the solemnities of this day; but, if hereafter they should break this covenant, he assures them that the professions and promises they had now made would certainly rise up in judgment against them and condemn them; and they agreed to it: "We are witnesses; let us be judged out of our own mouths if ever we be false to our God." 2. He put it in writing, and inserted it, as we find it here, in the sacred canon: He wrote it in the book of the law (v. 26), in that original which was laid up in the side of the ark, and thence, probably, it was transcribed into the several copies which the princes had for the use of each tribe. There it was written, that their obligation to religion by the divine precept, and that by their own promise, might remain on record together. 3. He erected a memorandum of it, for the benefit of those who perhaps were not conversant with writings, v. 26, 27. He set up a great stone under an oak, as a monument of this covenant, and perhaps wrote an inscription upon it (by which stones are made to speak) signifying the intention of it. When he says, It hath heard what was past, he tacitly upbraids the people with the hardness of their hearts, as if this stone had heard to as good purpose as some of them; and, if they should forget what was no done, this stone would so far preserve the remembrance of it as to reproach them for their stupidity and carelessness, and be a witness against them.
The matter being thus settled, Joshua dismissed this assembly of the grandees of Israel (v. 28), and took his last leave of them, well satisfied in having done his part, by which he had delivered his soul; if they perished, their blood would be upon their own heads.
Adam Clarke: Commentary on the Bible - 1831
24:15: Choose you this day whom ye will serve - Joshua well knew that all service that was not free and voluntary could be only deceit and hypocrisy, and that God loveth a cheerful giver. He therefore calls upon the people to make their choice, for God himself would not force them - they must serve him with all their heart if they served him at all. As for himself and family, he shows them that their choice was already fixed, for they had taken Jehovah for their portion.
Albert Barnes: Notes on the Bible - 1834
24:15: Choose - Service of God in sincerity and truth can only result from a free and willing allegiance of the heart. This accordingly is what Joshua invites, as Moses had done before him (Deu 30:15 ff).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:15: choose: Rut 1:15, Rut 1:16; Kg1 18:21; Eze 20:39; Joh 6:67
whether the gods: Jos 24:14
or the gods: Exo 23:24, Exo 23:32, Exo 23:33, Exo 34:15; Deu 13:7, Deu 29:18; Jdg 6:10
as for me: Gen 18:19; Psa 101:2, Psa 119:106, Psa 119:111, Psa 119:112; Joh 6:68; Act 11:23
Geneva 1599
24:15 And if it seem evil unto you to serve the LORD, choose you this day whom ye will serve; whether the gods which your fathers served that [were] on the other side of the flood, or the gods of the Amorites, in whose land ye dwell: (g) but as for me and my house, we will serve the LORD.
(g) This teaches us that if all the world would go from God, yet every one of us particularly is bound to cleave to him.
John Gill
24:15 And if it seem evil to you to serve the Lord,.... Irksome and troublesome, a burden, a weariness, and not a pleasure and delight:
choose you this day whom you will serve; say if you have found a better master, and whose service will be more pleasant and profitable:
whether the gods your fathers served, that were on the other side of the flood; the river Euphrates; these may bid rid rest for antiquity, but then they were such their fathers had relinquished, and for which undoubtedly they had good reason; and to take up with the worship of these again was to impeach their wisdom, judgment, and good sense:
or the gods of the Amorites, in whose land ye dwell: but then these were such as could not preserve their worshippers in the land, or the Israelites had not dwelt in it, and therefore no dependence could be had upon them for future security. The Amorites are only mentioned, because they were a principal nation, some of which dwelt on one side Jordan, and some on the other, and indeed there were of them in the several parts of the land:
but as for me and my house, we will serve the Lord; be your choice as it may be: this was the resolution of Joshua, and so far as he knew the sense of his family, or had influence over it, could and did speak for them; and which he observes as an example set for the Israelites to follow after; he full well knowing that the examples of great personages, such as governors, supreme and subordinate, have great influence over those that are under them,
John Wesley
24:15 Seem evil - Unjust, unreasonable or inconvenient. Choose ye - Not that he leaves them to their liberty, whether they would serve God or idols; for Joshua had no such power himself, nor could give it to any other; and both he and they were obliged by the law of Moses, to give their worship to God only, and to forbear all idolatry in themselves, and severely to punish it in others; but it is a powerful insinuation, whereby he both implies, that the worship of God is so highly reasonable, necessary and beneficial; and the service of idols so absurd, and vain, and pernicious, that if it were left free for all men to take their choice, every man in his right wits must needs chuse the service of God, before that of idols; and provokes them to bind themselves faster to God by their own choice. He will - But know this, if you should all be so base and brutish, as to prefer senseless and impotent idols, before the true and living God, it is my firm purpose, that I will, and my children, and servants (as far as I can influence them) shall be constant and faithful to the Lord. And that, whatever others do. They that resolve to serve God, must not start at being singular in it. They that are bound for heaven must be willing to swim against the stream, and must do, not as most do, but as the best do.
24:1624:16: Պատասխանի ետուն ժողովուրդն՝ եւ ասեն. Քա՛ւ լիցի մեզ թողուլ զՏէր Աստուած մեր՝ եւ պաշտել զաստուածս օտարս[2434]. [2434] Ոմանք. Պատասխանի ետ ժողովուրդն եւ ասէ։
16. Ժողովուրդը պատասխան տուեց եւ ասաց. «Քա՛ւ լիցի, որ մենք թողնենք մեր Տէր Աստծուն եւ օտար աստուածներ պաշտենք,
16 Այն ատեն ժողովուրդը պատասխան տուաւ ու ըսաւ. «Քա՜ւ լիցի, որ մենք Եհովան թողունք եւ ուրիշ աստուածներ պաշտենք.
Պատասխանի ետուն ժողովուրդն` եւ ասեն. Քաւ լիցի մեզ թողուլ զՏէր [421]Աստուած մեր`` եւ պաշտել զաստուածս օտարս:

24:16: Պատասխանի ետուն ժողովուրդն՝ եւ ասեն. Քա՛ւ լիցի մեզ թողուլ զՏէր Աստուած մեր՝ եւ պաշտել զաստուածս օտարս[2434].
[2434] Ոմանք. Պատասխանի ետ ժողովուրդն եւ ասէ։
16. Ժողովուրդը պատասխան տուեց եւ ասաց. «Քա՛ւ լիցի, որ մենք թողնենք մեր Տէր Աստծուն եւ օտար աստուածներ պաշտենք,
16 Այն ատեն ժողովուրդը պատասխան տուաւ ու ըսաւ. «Քա՜ւ լիցի, որ մենք Եհովան թողունք եւ ուրիշ աստուածներ պաշտենք.
zohrab-1805▾ eastern-1994▾ western am▾
24:1616: И отвечал народ и сказал: нет, не будет того, чтобы мы оставили Господа и стали служить другим богам!
24:16 καὶ και and; even ἀποκριθεὶς αποκρινομαι respond ὁ ο the λαὸς λαος populace; population εἶπεν επω say; speak μὴ μη not γένοιτο γινομαι happen; become ἡμῖν ημιν us καταλιπεῖν καταλειπω leave behind; remain κύριον κυριος lord; master ὥστε ωστε as such; that λατρεύειν λατρευω employed by θεοῖς θεος God ἑτέροις ετερος different; alternate
24:16 וַ wa וְ and יַּ֤עַן yyˈaʕan ענה answer הָ hā הַ the עָם֙ ʕˌām עַם people וַ wa וְ and יֹּ֔אמֶר yyˈōmer אמר say חָלִ֣ילָה ḥālˈîlā חָלִילָה be it far לָּ֔נוּ llˈānû לְ to מֵ mē מִן from עֲזֹ֖ב ʕᵃzˌōv עזב leave אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH לַ la לְ to עֲבֹ֖ד ʕᵃvˌōḏ עבד work, serve אֱלֹהִ֥ים ʔᵉlōhˌîm אֱלֹהִים god(s) אֲחֵרִֽים׃ ʔᵃḥērˈîm אַחֵר other
24:16. responditque populus et ait absit a nobis ut relinquamus Dominum et serviamus diis alienisAnd the people answered, and said, God forbid we should leave the Lord, and serve strange gods.
16. And the people answered and said, God forbid that we should forsake the LORD, to serve other gods;
And the people answered and said, God forbid that we should forsake the LORD, to serve other gods:

16: И отвечал народ и сказал: нет, не будет того, чтобы мы оставили Господа и стали служить другим богам!
24:16
καὶ και and; even
ἀποκριθεὶς αποκρινομαι respond
ο the
λαὸς λαος populace; population
εἶπεν επω say; speak
μὴ μη not
γένοιτο γινομαι happen; become
ἡμῖν ημιν us
καταλιπεῖν καταλειπω leave behind; remain
κύριον κυριος lord; master
ὥστε ωστε as such; that
λατρεύειν λατρευω employed by
θεοῖς θεος God
ἑτέροις ετερος different; alternate
24:16
וַ wa וְ and
יַּ֤עַן yyˈaʕan ענה answer
הָ הַ the
עָם֙ ʕˌām עַם people
וַ wa וְ and
יֹּ֔אמֶר yyˈōmer אמר say
חָלִ֣ילָה ḥālˈîlā חָלִילָה be it far
לָּ֔נוּ llˈānû לְ to
מֵ מִן from
עֲזֹ֖ב ʕᵃzˌōv עזב leave
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
לַ la לְ to
עֲבֹ֖ד ʕᵃvˌōḏ עבד work, serve
אֱלֹהִ֥ים ʔᵉlōhˌîm אֱלֹהִים god(s)
אֲחֵרִֽים׃ ʔᵃḥērˈîm אַחֵר other
24:16. responditque populus et ait absit a nobis ut relinquamus Dominum et serviamus diis alienis
And the people answered, and said, God forbid we should leave the Lord, and serve strange gods.
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jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
24:16: God forbid that we should forsake the Lord - That they were now sincere cannot be reasonably doubted, for they served the Lord all the days of Joshua, and the elders that outlived him, Jos 24:31; but afterwards they turned aside, and did serve other gods. "It is ordinary," says Mr. Trapp, "for the many-headed multitude to turn with the stream - to be of the same religion with their superiors: thus at Rome, in Diocletian's time, they were pagans; in Constantine's Christians; in Constantius's, Arians; in Julian's apostates, and in Jovinian's, Christians again! And all this within less than the age of a man. It is, therefore, a good thing that the heart be established with grace."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:16: Sa1 12:23; Rom 3:6, Rom 6:2; Heb 10:38, Heb 10:39
John Gill
24:16 And the people answered and said,.... To Joshua, upon his proposal to them, the option he gave them to serve the Lord or idols, and which was only done to try them:
God forbid that we should forsake the Lord, to serve other gods; they speak with the utmost abhorrence of idolatry, as a thing far from their hearts and thoughts, as the most abominable and execrable that could be thought or spoken of; to forsake the word, and worship, and ordinances of God, and serve the idols of the Gentiles, strange gods, whether more ancient or more recent, such as their fathers worshipped in former times, or the inhabitants of the land they now dwelt in, for which they were spewed out of it.
24:1724:17: զի Տէր Աստուած մեր, նա՛ եհան զմեզ եւ զհարս մեր յերկրէն Եգիպտացւոց ՚ի տանէ ծառայութեան, եւ արար մեզ զնշանս մեծամեծս զայնոսիկ. եւ պահեա՛ց զմեզ յամենայն ճանապարհին յորում գնացաք, եւ յամենայն ազգս՝ ընդ որ անցաք։
17. որովհետեւ Տէրն է մեր Աստուածը, նա հանեց մեզ եւ մեր հայրերին եգիպտացիների երկրից, ծառայութեան տնից, մեզ համար նա մեծամեծ նշանները գործեց, պահպանեց մեզ մեր գնացած ամբողջ ճանապարհին, պահպանեց բոլոր ազգերի մէջ, որոնց միջով մենք անցանք:
17 Քանզի Եհովան՝ ինքն է մեր Աստուածը*, որ մեզ ու մեր հայրերը Եգիպտոսի երկրէն, ծառայութեան տունէն հանեց եւ ինք մեր աչքերուն առջեւ մեծ նշաններ ըրաւ ու մեզ պահեց մեր գացած ճամբուն մէջ եւ բոլոր ազգերուն մէջ, որոնց մէջէն անցանք։
զի Տէր Աստուած մեր նա եհան զմեզ եւ զհարս մեր յերկրէն Եգիպտացւոց ի տանէ ծառայութեան, եւ արար մեզ զնշանս մեծամեծս զայնոսիկ, եւ պահեաց զմեզ յամենայն ճանապարհին յորում գնացաք, եւ յամենայն ազգս ընդ որ անցաք:

24:17: զի Տէր Աստուած մեր, նա՛ եհան զմեզ եւ զհարս մեր յերկրէն Եգիպտացւոց ՚ի տանէ ծառայութեան, եւ արար մեզ զնշանս մեծամեծս զայնոսիկ. եւ պահեա՛ց զմեզ յամենայն ճանապարհին յորում գնացաք, եւ յամենայն ազգս՝ ընդ որ անցաք։
17. որովհետեւ Տէրն է մեր Աստուածը, նա հանեց մեզ եւ մեր հայրերին եգիպտացիների երկրից, ծառայութեան տնից, մեզ համար նա մեծամեծ նշանները գործեց, պահպանեց մեզ մեր գնացած ամբողջ ճանապարհին, պահպանեց բոլոր ազգերի մէջ, որոնց միջով մենք անցանք:
17 Քանզի Եհովան՝ ինքն է մեր Աստուածը*, որ մեզ ու մեր հայրերը Եգիպտոսի երկրէն, ծառայութեան տունէն հանեց եւ ինք մեր աչքերուն առջեւ մեծ նշաններ ըրաւ ու մեզ պահեց մեր գացած ճամբուն մէջ եւ բոլոր ազգերուն մէջ, որոնց մէջէն անցանք։
zohrab-1805▾ eastern-1994▾ western am▾
24:1717: Ибо Господь--Бог наш, Он вывел нас и отцов наших из земли Египетской, из дома рабства, и делал пред глазами нашими великие знамения и хранил нас на всем пути, по которому мы шли, и среди всех народов, чрез которые мы проходили.
24:17 κύριος κυριος lord; master ὁ ο the θεὸς θεος God ἡμῶν ημων our αὐτὸς αυτος he; him θεός θεος God ἐστιν ειμι be αὐτὸς αυτος he; him ἀνήγαγεν αναγω lead up; head up ἡμᾶς ημας us καὶ και and; even τοὺς ο the πατέρας πατηρ father ἡμῶν ημων our ἐξ εκ from; out of Αἰγύπτου αιγυπτος Aigyptos; Eyiptos καὶ και and; even διεφύλαξεν διαφυλασσω guard thoroughly / carefully ἡμᾶς ημας us ἐν εν in πάσῃ πας all; every τῇ ο the ὁδῷ οδος way; journey ᾗ ος who; what ἐπορεύθημεν πορευομαι travel; go ἐν εν in αὐτῇ αυτος he; him καὶ και and; even ἐν εν in πᾶσιν πας all; every τοῖς ο the ἔθνεσιν εθνος nation; caste οὓς ος who; what παρήλθομεν παρερχομαι pass; transgress δι᾿ δια through; because of αὐτῶν αυτος he; him
24:17 כִּ֚י ˈkî כִּי that יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֵ֔ינוּ ʔᵉlōhˈênû אֱלֹהִים god(s) הוּא֩ hû הוּא he הַ ha הַ the מַּעֲלֶ֨ה mmaʕᵃlˌeh עלה ascend אֹתָ֧נוּ ʔōṯˈānû אֵת [object marker] וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] אֲבֹותֵ֛ינוּ ʔᵃvôṯˈênû אָב father מֵ mē מִן from אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth מִצְרַ֖יִם miṣrˌayim מִצְרַיִם Egypt מִ mi מִן from בֵּ֣ית bbˈêṯ בַּיִת house עֲבָדִ֑ים ʕᵃvāḏˈîm עֶבֶד servant וַ wa וְ and אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative] עָשָׂ֣ה ʕāśˈā עשׂה make לְ lᵊ לְ to עֵינֵ֗ינוּ ʕênˈênû עַיִן eye אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אֹתֹ֤ות ʔōṯˈôṯ אֹות sign הַ ha הַ the גְּדֹלֹות֙ ggᵊḏōlôṯ גָּדֹול great הָ hā הַ the אֵ֔לֶּה ʔˈēlleh אֵלֶּה these וַֽ wˈa וְ and יִּשְׁמְרֵ֗נוּ yyišmᵊrˈēnû שׁמר keep בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole הַ ha הַ the דֶּ֨רֶךְ֙ ddˈereḵ דֶּרֶךְ way אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] הָלַ֣כְנוּ hālˈaḵnû הלך walk בָ֔הּ vˈāh בְּ in וּ û וְ and בְ vᵊ בְּ in כֹל֙ ḵˌōl כֹּל whole הָֽ hˈā הַ the עַמִּ֔ים ʕammˈîm עַם people אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] עָבַ֖רְנוּ ʕāvˌarnû עבר pass בְּ bᵊ בְּ in קִרְבָּֽם׃ qirbˈām קֶרֶב interior
24:17. Dominus Deus noster ipse eduxit nos et patres nostros de terra Aegypti de domo servitutis fecitque videntibus nobis signa ingentia et custodivit nos in omni via per quam ambulavimus et in cunctis populis per quos transivimusThe Lord our God he brought us and our fathers out of the land of Egypt, out of the house of bondage: and did very great signs in our sight, and preserved us in all the way by which we journeyed, and among all the people through whom we passed.
17. for the LORD our God, he it is that brought us and our fathers up out of the land of Egypt, from the house of bondage, and that did those great signs in our sight, and preserved us in all the way wherein we went, and among all the peoples through the midst of whom we passed:
For the LORD our God, he [it is] that brought us up and our fathers out of the land of Egypt, from the house of bondage, and which did those great signs in our sight, and preserved us in all the way wherein we went, and among all the people through whom we passed:

17: Ибо Господь--Бог наш, Он вывел нас и отцов наших из земли Египетской, из дома рабства, и делал пред глазами нашими великие знамения и хранил нас на всем пути, по которому мы шли, и среди всех народов, чрез которые мы проходили.
24:17
κύριος κυριος lord; master
ο the
θεὸς θεος God
ἡμῶν ημων our
αὐτὸς αυτος he; him
θεός θεος God
ἐστιν ειμι be
αὐτὸς αυτος he; him
ἀνήγαγεν αναγω lead up; head up
ἡμᾶς ημας us
καὶ και and; even
τοὺς ο the
πατέρας πατηρ father
ἡμῶν ημων our
ἐξ εκ from; out of
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
καὶ και and; even
διεφύλαξεν διαφυλασσω guard thoroughly / carefully
ἡμᾶς ημας us
ἐν εν in
πάσῃ πας all; every
τῇ ο the
ὁδῷ οδος way; journey
ος who; what
ἐπορεύθημεν πορευομαι travel; go
ἐν εν in
αὐτῇ αυτος he; him
καὶ και and; even
ἐν εν in
πᾶσιν πας all; every
τοῖς ο the
ἔθνεσιν εθνος nation; caste
οὓς ος who; what
παρήλθομεν παρερχομαι pass; transgress
δι᾿ δια through; because of
αὐτῶν αυτος he; him
24:17
כִּ֚י ˈkî כִּי that
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֵ֔ינוּ ʔᵉlōhˈênû אֱלֹהִים god(s)
הוּא֩ הוּא he
הַ ha הַ the
מַּעֲלֶ֨ה mmaʕᵃlˌeh עלה ascend
אֹתָ֧נוּ ʔōṯˈānû אֵת [object marker]
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
אֲבֹותֵ֛ינוּ ʔᵃvôṯˈênû אָב father
מֵ מִן from
אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth
מִצְרַ֖יִם miṣrˌayim מִצְרַיִם Egypt
מִ mi מִן from
בֵּ֣ית bbˈêṯ בַּיִת house
עֲבָדִ֑ים ʕᵃvāḏˈîm עֶבֶד servant
וַ wa וְ and
אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative]
עָשָׂ֣ה ʕāśˈā עשׂה make
לְ lᵊ לְ to
עֵינֵ֗ינוּ ʕênˈênû עַיִן eye
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אֹתֹ֤ות ʔōṯˈôṯ אֹות sign
הַ ha הַ the
גְּדֹלֹות֙ ggᵊḏōlôṯ גָּדֹול great
הָ הַ the
אֵ֔לֶּה ʔˈēlleh אֵלֶּה these
וַֽ wˈa וְ and
יִּשְׁמְרֵ֗נוּ yyišmᵊrˈēnû שׁמר keep
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
הַ ha הַ the
דֶּ֨רֶךְ֙ ddˈereḵ דֶּרֶךְ way
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
הָלַ֣כְנוּ hālˈaḵnû הלך walk
בָ֔הּ vˈāh בְּ in
וּ û וְ and
בְ vᵊ בְּ in
כֹל֙ ḵˌōl כֹּל whole
הָֽ hˈā הַ the
עַמִּ֔ים ʕammˈîm עַם people
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
עָבַ֖רְנוּ ʕāvˌarnû עבר pass
בְּ bᵊ בְּ in
קִרְבָּֽם׃ qirbˈām קֶרֶב interior
24:17. Dominus Deus noster ipse eduxit nos et patres nostros de terra Aegypti de domo servitutis fecitque videntibus nobis signa ingentia et custodivit nos in omni via per quam ambulavimus et in cunctis populis per quos transivimus
The Lord our God he brought us and our fathers out of the land of Egypt, out of the house of bondage: and did very great signs in our sight, and preserved us in all the way by which we journeyed, and among all the people through whom we passed.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:17: Jos 24:5-14; Exo 19:4; Deu 32:11, Deu 32:12; Isa 46:4, Isa 63:7-14; Amo 2:9, Amo 2:10
John Gill
24:17 For the Lord our God, he it is that brought us up and our fathers, out of the land of Egypt,.... When Pharaoh, the king of it, refused to let them go, yet he wrought such wonders in it and inflicted such plagues on it, as obliged Pharaoh and his people to dismiss them:
from the house of bondage: where they were held in the greatest thraldom and slavery, and their lives made bitter and miserable:
and which did those great signs in our sight; meaning the wonders and marvellous things wrought before Pharaoh and his people, and in the sight of Israel, Ps 78:11; though Abarbinel is of opinion it refers to what had been done in their sight of late in the land of Canaan, as the dividing of the waters of Jordan, the fall of the walls of Jericho, the standing still of the sun in Gibeon; but this seems not so well to agree with what follows:
and preserved us in all the way wherein we went: in the wilderness from serpents and scorpions, and beasts of prey, and from all dangers from every quarter:
and among all the people through whom we passed; through whose borders they passed, as the Edomites, Moabites, and Amorites; though the above writer seems to understand it of preservation from the dangers of their enemies in the land of Canaan.
24:1824:18: Եւ մերժեաց Տէր զԱմովրհացին եւ զամենայն ազգս բնակեալս յերկրին՝ յերեսաց մերոց։ Այլ եւ մե՛ք պաշտեսցուք զՏէր. զի նա՛ է Աստուած մեր։
18. Տէրը մեր առաջից քշեց ամորհացիներին եւ այս երկրում բնակուող բոլոր ազգերին. ուրեմն մենք էլ Տիրոջն ենք պաշտելու, որովհետեւ նա է մեր Աստուածը»:
18 Եհովան բոլոր ազգերը ու այս երկրին մէջ բնակող Ամօրհացիները մեր առջեւէն վռնտեց. մենք ալ Եհովան պիտի պաշտենք, որովհետեւ մեր Աստուածը ինքն է»։
Եւ մերժեաց Տէր զԱմովրհացին եւ զամենայն ազգս բնակեալս յերկրին յերեսաց մերոց. այլ եւ մեք պաշտեսցուք զՏէր, զի նա է Աստուած մեր:

24:18: Եւ մերժեաց Տէր զԱմովրհացին եւ զամենայն ազգս բնակեալս յերկրին՝ յերեսաց մերոց։ Այլ եւ մե՛ք պաշտեսցուք զՏէր. զի նա՛ է Աստուած մեր։
18. Տէրը մեր առաջից քշեց ամորհացիներին եւ այս երկրում բնակուող բոլոր ազգերին. ուրեմն մենք էլ Տիրոջն ենք պաշտելու, որովհետեւ նա է մեր Աստուածը»:
18 Եհովան բոլոր ազգերը ու այս երկրին մէջ բնակող Ամօրհացիները մեր առջեւէն վռնտեց. մենք ալ Եհովան պիտի պաշտենք, որովհետեւ մեր Աստուածը ինքն է»։
zohrab-1805▾ eastern-1994▾ western am▾
24:1818: Господь прогнал от нас все народы и Аморреев, живших в сей земле. Посему и мы будем служить Господу, ибо Он--Бог наш.
24:18 καὶ και and; even ἐξέβαλεν εκβαλλω expel; cast out κύριος κυριος lord; master τὸν ο the Αμορραῖον αμορραιος and; even πάντα πας all; every τὰ ο the ἔθνη εθνος nation; caste τὰ ο the κατοικοῦντα κατοικεω settle τὴν ο the γῆν γη earth; land ἀπὸ απο from; away προσώπου προσωπον face; ahead of ἡμῶν ημων our ἀλλὰ αλλα but καὶ και and; even ἡμεῖς ημεις we λατρεύσομεν λατρευω employed by κυρίῳ κυριος lord; master οὗτος ουτος this; he γὰρ γαρ for θεὸς θεος God ἡμῶν ημων our ἐστιν ειμι be
24:18 וַ wa וְ and יְגָ֨רֶשׁ yᵊḡˌāreš גרשׁ drive out יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole הָ hā הַ the עַמִּ֗ים ʕammˈîm עַם people וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אֱמֹרִ֛י ʔᵉmōrˈî אֱמֹרִי Amorite יֹשֵׁ֥ב yōšˌēv ישׁב sit הָ hā הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth מִ mi מִן from פָּנֵ֑ינוּ ppānˈênû פָּנֶה face גַּם־ gam- גַּם even אֲנַ֨חְנוּ֙ ʔᵃnˈaḥnû אֲנַחְנוּ we נַעֲבֹ֣ד naʕᵃvˈōḏ עבד work, serve אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH כִּי־ kî- כִּי that ה֖וּא hˌû הוּא he אֱלֹהֵֽינוּ׃ ס ʔᵉlōhˈênû . s אֱלֹהִים god(s)
24:18. et eiecit universas gentes Amorreum habitatorem terrae quam nos intravimus serviemus igitur Domino quia ipse est Deus nosterAnd he hath cast out all the nations, the Amorrhite the inhabitant of the land into which we are come. Therefore we will serve the Lord, for he is our God.
18. and the LORD drave out from before us all the peoples, even the Amorites which dwelt in the land: therefore we also will serve the LORD; for he is our God.
And the LORD drave out from before us all the people, even the Amorites which dwelt in the land: [therefore] will we also serve the LORD; for he [is] our God:

18: Господь прогнал от нас все народы и Аморреев, живших в сей земле. Посему и мы будем служить Господу, ибо Он--Бог наш.
24:18
καὶ και and; even
ἐξέβαλεν εκβαλλω expel; cast out
κύριος κυριος lord; master
τὸν ο the
Αμορραῖον αμορραιος and; even
πάντα πας all; every
τὰ ο the
ἔθνη εθνος nation; caste
τὰ ο the
κατοικοῦντα κατοικεω settle
τὴν ο the
γῆν γη earth; land
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
ἡμῶν ημων our
ἀλλὰ αλλα but
καὶ και and; even
ἡμεῖς ημεις we
λατρεύσομεν λατρευω employed by
κυρίῳ κυριος lord; master
οὗτος ουτος this; he
γὰρ γαρ for
θεὸς θεος God
ἡμῶν ημων our
ἐστιν ειμι be
24:18
וַ wa וְ and
יְגָ֨רֶשׁ yᵊḡˌāreš גרשׁ drive out
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
הָ הַ the
עַמִּ֗ים ʕammˈîm עַם people
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אֱמֹרִ֛י ʔᵉmōrˈî אֱמֹרִי Amorite
יֹשֵׁ֥ב yōšˌēv ישׁב sit
הָ הַ the
אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth
מִ mi מִן from
פָּנֵ֑ינוּ ppānˈênû פָּנֶה face
גַּם־ gam- גַּם even
אֲנַ֨חְנוּ֙ ʔᵃnˈaḥnû אֲנַחְנוּ we
נַעֲבֹ֣ד naʕᵃvˈōḏ עבד work, serve
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
כִּי־ kî- כִּי that
ה֖וּא hˌû הוּא he
אֱלֹהֵֽינוּ׃ ס ʔᵉlōhˈênû . s אֱלֹהִים god(s)
24:18. et eiecit universas gentes Amorreum habitatorem terrae quam nos intravimus serviemus igitur Domino quia ipse est Deus noster
And he hath cast out all the nations, the Amorrhite the inhabitant of the land into which we are come. Therefore we will serve the Lord, for he is our God.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: Посему и мы будем служить Господу, т. е. подобно Иисусу Навину и его Дому (15).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:18: will we also: Exo 10:2, Exo 15:2; Psa 116:16; Mic 4:2; Zac 8:23; Luk 1:73-75
Geneva 1599
24:18 And the LORD drave out from before us all the people, even the Amorites which dwelt in the land: [therefore] will we also serve the LORD; (h) for he [is] our God.
(h) How much more are we bound to serve God in Christ, by whom we have received the redemption of our souls.
John Gill
24:18 And the Lord drave out from before us all the people,.... The seven nations of the land of Canaan:
even the Amorites which dwelt in the land; the strongest and most populous of the nations, Amos 2:9, or especially the Amorites, so Vatablus; or "with the Amorites", as others; those that lived on the other side Jordan, over whom Sihon and Og reigned:
therefore will we also serve the Lord: as well as Joshua and his house, for the reasons before given, because he had done such great and good things for them:
for he is our God: that has made and preserved us, and loaded us with his benefits, and is our covenant God, and therefore will we fear and serve him.
24:1924:19: Եւ ասէ Յեսու ցժողովուրդն. Ո՛չ կարէք դուք պաշտել զՏէր՝ զի սուրբ է. եւ նա՝ նախանձեալ ո՛չ ներիցէ մեղաց եւ անօրէնութեանց ձերոց[2435]. [2435] Ոմանք. ԶՏէր Աստուած՝ զի սուրբ է։
19. Յեսուն ասաց ժողովրդին. «Դուք չէք կարող Տիրոջը պաշտել, որովհետեւ նա սուրբ է. նա նախանձոտ լինելով՝ չի ների ձեր մեղքերն ու անօրէնութիւնները,
19 Յեսու ժողովուրդին ըսաւ. «Դուք չէք կրնար Եհովան պաշտել, քանզի անիկա սուրբ Աստուած է ու անիկա նախանձոտ Աստուած ըլլալով՝ ձեր յանցանքներն ու մեղքերը չի ներեր։
Եւ ասէ Յեսու ցժողովուրդն. Ոչ կարէք դուք պաշտել զՏէր, զի [422]սուրբ է``, եւ նա նախանձեալ ոչ ներիցէ մեղաց եւ անօրէնութեանց ձերոց:

24:19: Եւ ասէ Յեսու ցժողովուրդն. Ո՛չ կարէք դուք պաշտել զՏէր՝ զի սուրբ է. եւ նա՝ նախանձեալ ո՛չ ներիցէ մեղաց եւ անօրէնութեանց ձերոց[2435].
[2435] Ոմանք. ԶՏէր Աստուած՝ զի սուրբ է։
19. Յեսուն ասաց ժողովրդին. «Դուք չէք կարող Տիրոջը պաշտել, որովհետեւ նա սուրբ է. նա նախանձոտ լինելով՝ չի ների ձեր մեղքերն ու անօրէնութիւնները,
19 Յեսու ժողովուրդին ըսաւ. «Դուք չէք կրնար Եհովան պաշտել, քանզի անիկա սուրբ Աստուած է ու անիկա նախանձոտ Աստուած ըլլալով՝ ձեր յանցանքներն ու մեղքերը չի ներեր։
zohrab-1805▾ eastern-1994▾ western am▾
24:1919: Иисус сказал народу: не возможете служить Господу, ибо Он Бог святый, Бог ревнитель, не потерпит беззакония вашего и грехов ваших.
24:19 καὶ και and; even εἶπεν επω say; speak Ἰησοῦς ιησους Iēsous; Iisus πρὸς προς to; toward τὸν ο the λαόν λαος populace; population οὐ ου not μὴ μη not δύνησθε δυναμαι able; can λατρεύειν λατρευω employed by κυρίῳ κυριος lord; master ὅτι οτι since; that θεὸς θεος God ἅγιός αγιος holy ἐστιν ειμι be καὶ και and; even ζηλώσας ζηλοω zealous; jealous οὗτος ουτος this; he οὐκ ου not ἀνήσει ανιημι remiss; relax ὑμῶν υμων your τὰ ο the ἁμαρτήματα αμαρτημα sinfulness καὶ και and; even τὰ ο the ἀνομήματα ανομημα your
24:19 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say יְהֹושֻׁ֜עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua אֶל־ ʔel- אֶל to הָ hā הַ the עָ֗ם ʕˈām עַם people לֹ֤א lˈō לֹא not תֽוּכְלוּ֙ ṯˈûḵᵊlû יכל be able לַ la לְ to עֲבֹ֣ד ʕᵃvˈōḏ עבד work, serve אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH כִּֽי־ kˈî- כִּי that אֱלֹהִ֥ים ʔᵉlōhˌîm אֱלֹהִים god(s) קְדֹשִׁ֖ים qᵊḏōšˌîm קָדֹושׁ holy ה֑וּא hˈû הוּא he אֵֽל־ ʔˈēl- אֵל god קַנֹּ֣וא qannˈô קַנֹּוא jealous ה֔וּא hˈû הוּא he לֹֽא־ lˈō- לֹא not יִשָּׂ֥א yiśśˌā נשׂא lift לְ lᵊ לְ to פִשְׁעֲכֶ֖ם fišʕᵃḵˌem פֶּשַׁע rebellion וּ û וְ and לְ lᵊ לְ to חַטֹּאותֵיכֶֽם׃ ḥaṭṭôṯêḵˈem חַטָּאת sin
24:19. dixitque Iosue ad populum non poteritis servire Domino Deus enim sanctus et fortis aemulator est nec ignoscet sceleribus vestris atque peccatisAnd Josue said to the people: You will not be able to serve the Lord: for he is a holy God, and mighty and jealous, and will not forgive your wickedness and sins.
19. And Joshua said unto the people, Ye cannot serve the LORD; for he is an holy God; he is a jealous God; he will not forgive your transgression nor your sins.
And Joshua said unto the people, Ye cannot serve the LORD: for he [is] an holy God; he [is] a jealous God; he will not forgive your transgressions nor your sins:

19: Иисус сказал народу: не возможете служить Господу, ибо Он Бог святый, Бог ревнитель, не потерпит беззакония вашего и грехов ваших.
24:19
καὶ και and; even
εἶπεν επω say; speak
Ἰησοῦς ιησους Iēsous; Iisus
πρὸς προς to; toward
τὸν ο the
λαόν λαος populace; population
οὐ ου not
μὴ μη not
δύνησθε δυναμαι able; can
λατρεύειν λατρευω employed by
κυρίῳ κυριος lord; master
ὅτι οτι since; that
θεὸς θεος God
ἅγιός αγιος holy
ἐστιν ειμι be
καὶ και and; even
ζηλώσας ζηλοω zealous; jealous
οὗτος ουτος this; he
οὐκ ου not
ἀνήσει ανιημι remiss; relax
ὑμῶν υμων your
τὰ ο the
ἁμαρτήματα αμαρτημα sinfulness
καὶ και and; even
τὰ ο the
ἀνομήματα ανομημα your
24:19
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
יְהֹושֻׁ֜עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua
אֶל־ ʔel- אֶל to
הָ הַ the
עָ֗ם ʕˈām עַם people
לֹ֤א lˈō לֹא not
תֽוּכְלוּ֙ ṯˈûḵᵊlû יכל be able
לַ la לְ to
עֲבֹ֣ד ʕᵃvˈōḏ עבד work, serve
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
כִּֽי־ kˈî- כִּי that
אֱלֹהִ֥ים ʔᵉlōhˌîm אֱלֹהִים god(s)
קְדֹשִׁ֖ים qᵊḏōšˌîm קָדֹושׁ holy
ה֑וּא hˈû הוּא he
אֵֽל־ ʔˈēl- אֵל god
קַנֹּ֣וא qannˈô קַנֹּוא jealous
ה֔וּא hˈû הוּא he
לֹֽא־ lˈō- לֹא not
יִשָּׂ֥א yiśśˌā נשׂא lift
לְ lᵊ לְ to
פִשְׁעֲכֶ֖ם fišʕᵃḵˌem פֶּשַׁע rebellion
וּ û וְ and
לְ lᵊ לְ to
חַטֹּאותֵיכֶֽם׃ ḥaṭṭôṯêḵˈem חַטָּאת sin
24:19. dixitque Iosue ad populum non poteritis servire Domino Deus enim sanctus et fortis aemulator est nec ignoscet sceleribus vestris atque peccatis
And Josue said to the people: You will not be able to serve the Lord: for he is a holy God, and mighty and jealous, and will not forgive your wickedness and sins.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ kad▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19: На выраженную народом готовность остаться верными Господу Иисус Навин отвечает указанием невозможности для него служить Господу так, как должно служить Ему, т. е. в чистоте и искренности (14), если, разумеется, не отвергнет при этом народ других богов. И причина этой невозможности совершать угодное Господу служение указывается в том, что Он Бог Святый или «Всесвятый» (по еврейскому тексту слово святый поставлено здесь в множественном числе «Елогим Кедошим» для выражения полноты святости, принадлежащей Господу), Он — Бог ревнитель, не потерпит беззакония вашего и греха вашего. Как обладающий высочайшей нравственной чистотой, заключающейся в понятии святости, Господь не потерпит нечистого, греховного служения Ему, совершаемого с нарушением Его заповеди о непочитании других богов (Исх XIX:3–5), как Бог-ревнитель, Господь не потерпит, чтобы умалялось Его величие через служение Ему вместе с ложными богами. Невозможность для народа совершать угодное Господу служение, при указанном условии, раскрывается и доказывается для того, конечно, чтобы привести его к сознанию необходимости и полной решительности отвергнуть чужих богов и всецело обратить сердце свое к одному Господу Богу Израилеву (23).
Adam Clarke: Commentary on the Bible - 1831
24:19: Ye cannot serve the Lord: for he is a holy God - If we are to take this literally, we cannot blame the Israelites for their defection from the worship of the true God; for if it was impossible for them to serve God, they could not but come short of his kingdom: but surely this was not the case. Instead of לא תוכלו lo thuchelu, ye Cannot serve, etc., some eminent critics read לא תכלו lo thechallu, ye shall not Cease to serve, etc. This is a very ingenious emendation, but there is not one MS. in all the collections of Kennicott and De Rossi to support it. However, it appears very possible that the first ו vau in תוכלו did not make a part of the word originally. If the common reading be preferred, the meaning of the place must be, "Ye cannot serve the Lord, for he is holy and jealous, unless ye put away the gods which your fathers served beyond the flood. For he is a jealous God, and will not give to nor divide his glory with any other. He is a holy God, and will not have his people defiled with the impure worship of the Gentiles."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:19: Ye cannot: Jos 24:23; Rut 1:15; Mat 6:24; Luk 14:25-33
holy: Lev 10:3, Lev 19:2; Sa1 6:20; Psa 99:5, Psa 99:9; Isa 5:16, Isa 6:3-5, Isa 30:11, Isa 30:15; Hab 1:13
a jealous: Exo 20:5, Exo 34:14; Co1 10:20-22
he will not: Exo 23:21, Exo 34:7; Sa1 3:14; Ch2 36:16; Isa 27:11
Carl Friedrich Keil and Franz Delitzsch
24:19
But in order to place most vividly before the minds of the people to what it was that they bound themselves by this declaration, that they might not inconsiderately vow what they would not afterwards observe, Joshua adds, "Ye cannot serve Jehovah," sc., in the state of mind in which ye are at present, or "by your own resolution only, and without the assistance of divine grace, without solid and serious conversion from all idols, and without true repentance and faith" (J. H. Michaelis). For Jehovah is "a holy God," etc. Elohim, used to denote the Supreme Being (see at Gen 2:4), is construed with the predicate in the plural. On the holiness of God, see the exposition of Ex 19:6. On the expression "a jealous God," see Ex 20:5; and on לפשׁע נשׂא, Ex 23:21. The only other place in which the form קנּוא is used for קנּא is Nahum 1:2. "If ye forsake the Lord and serve strange gods, He will turn (i.e., assume a different attitude towards you) and do you hurt, after He has done you good," i.e., He will not spare you, in spite of the blessings which He has conferred upon you. חרע is used to denote the judgments threatened in the law against transgressors.
John Gill
24:19 And Joshua said unto the people,.... To their heads and representatives now assembled together, and who had returned to him the preceding answer:
ye cannot serve the Lord; which he said not to discourage or deter them from serving the Lord, since it was his principal view, through the whole of this conversation with them, to engage them in it, but to observe to them their own inability and insufficiency of themselves to perform service acceptable to God; and therefore it became them to implore grace and strength from the Lord to assist them in it, and to depend upon that and not to lean to and trust in their own strength; as also to observe to them, that they could not serve him perfectly without any defect and failure in their service, for there is no man that does good and sins not; and therefore when a man has done all he can, he must not depend upon it for his justification before God; or consider it as his justifying righteousness, which was what that people were always prone to; some supply it,"you cannot serve the Lord with your images,''or along with them, so Vatablus:
for he is an holy God: perfectly holy, so that the best of men, and the heat of their services, are impure and unholy before him and will not bear to be compared with him, and therefore by no means to be trusted in; and it requires much grace and spiritual strength to perform any service that may be acceptable to him through Christ. In the Hebrew text it is, "for the Holy Ones are he": which may serve to illustrate and confirm the doctrine of the trinity of, persons in the unity of the divine Essence, or of the three divine holy Persons, holy Father, holy Son, holy Spirit, as the one God, see Is 6:3,
he is a jealous God; of his honour and glory, and of his worship, in which he will admit of no rival, of no graven images, or any idols to be worshipped with him, or besides him; nor will he suffer the idol of men's righteousness to be set up in the room of, or in opposition to, the righteousness of God, even no services and works of men, be they ever so good, since they cannot be perfect before him:
he will not forgive your transgressions nor your sins; even the transgressions and sins of such that forsake the worship and service of him, and fall into idolatry, or who seek for justification by their own services, these are both abominable to him; otherwise he is a God pardoning the iniquity, transgression, and sin, of all those who seek unto him and serve him, confess their sins, and renounce their own righteousness; see Ex 23:21.
John Wesley
24:19 Ye cannot - He speaks not of an absolute impossibility, (for then both his resolution to serve God himself, and his exhortation to them had been vain) but of a moral impossibility, or a very great difficulty, which he alledgeth not to discourage them from God's service, but to make them more considerate in obliging themselves; and more resolved in answering their obligations. The meaning is, God's service is not, as you seem to fancy, a slight and easy thing, but it is a work of great difficulty, and requires great care, and courage and resolution; and when I consider the infinite purity of God, that he will not be mocked or abused; and withal your proneness to superstition and idolatry, even during the life of Moses, and in some of you, while I live, and while the obligations which God had laid upon you in this land, are fresh in remembrance; I cannot but fear that after my decease you will think the service of God burdensome, and therefore will cast it off and revolt from him, if you do not carefully avoid all occasions of idolatry. A jealous God - In the Hebrew, He is the holy Gods, holy Father, holy Son, holy Spirit. He will not endure a partner in his worship; you can not serve him and idols together. Will not forgive - If you who own yourselves his people and servants, shall wilfully transgress his laws, he will not let this go unpunished in you, as he doth in other nations; therefore consider what you do, when you take the Lord for your God; weigh your advantages and inconveniences together; for as if you be sincere and faithful in God's service, you will have admirable benefits by it; so if you be false to your professions, and forsake him whom you have so solemnly avouched to be your God, he will deal more severely with you than with any people in the world.
24:2024:20: յորժամ թողուցուք զՏէր, եւ պաշտիցէք զաստուածս օտարս. եւ հասեալ ՚ի վերայ չարչարիցէ զձեզ, եւ ծախեսցէ զձեզ փոխանակ բարեացն՝ զոր արար ձեզ։
20. երբ թողնէք Տիրոջը եւ օտար աստուածներին պաշտէք: Նա կը չարչարի եւ կ’ոչնչացնի ձեզ այն բարիքների փոխարէն, որ արել է ձեզ համար»:
20 Քանզի երբ Եհովան թողուք ու օտար աստուածներ պաշտէք, այն ատեն պիտի դառնայ ու ձեզի բարիք ընելու տեղ* ձեզ չարչարելով բնաջինջ պիտի ընէ»։
յորժամ թողուցուք զՏէր, եւ պաշտիցէք զաստուածս օտարս, եւ հասեալ ի վերայ` չարչարիցէ զձեզ, եւ ծախեսցէ զձեզ փոխանակ բարեացն զոր արար ձեզ:

24:20: յորժամ թողուցուք զՏէր, եւ պաշտիցէք զաստուածս օտարս. եւ հասեալ ՚ի վերայ չարչարիցէ զձեզ, եւ ծախեսցէ զձեզ փոխանակ բարեացն՝ զոր արար ձեզ։
20. երբ թողնէք Տիրոջը եւ օտար աստուածներին պաշտէք: Նա կը չարչարի եւ կ’ոչնչացնի ձեզ այն բարիքների փոխարէն, որ արել է ձեզ համար»:
20 Քանզի երբ Եհովան թողուք ու օտար աստուածներ պաշտէք, այն ատեն պիտի դառնայ ու ձեզի բարիք ընելու տեղ* ձեզ չարչարելով բնաջինջ պիտի ընէ»։
zohrab-1805▾ eastern-1994▾ western am▾
24:2020: Если вы оставите Господа и будете служить чужим богам, то Он наведет на вас зло и истребит вас, после того как благотворил вам.
24:20 ἡνίκα ηνικα whenever; when ἐὰν εαν and if; unless ἐγκαταλίπητε εγκαταλειπω abandon; leave behind κύριον κυριος lord; master καὶ και and; even λατρεύσητε λατρευω employed by θεοῖς θεος God ἑτέροις ετερος different; alternate καὶ και and; even ἐπελθὼν επερχομαι come on / against κακώσει κακοω do bad; turn bad ὑμᾶς υμας you καὶ και and; even ἐξαναλώσει εξαναλισκω you ἀνθ᾿ αντι against; instead of ὧν ος who; what εὖ ευ well ἐποίησεν ποιεω do; make ὑμᾶς υμας you
24:20 כִּ֤י kˈî כִּי that תַֽעַזְבוּ֙ ṯˈaʕazᵊvû עזב leave אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and עֲבַדְתֶּ֖ם ʕᵃvaḏtˌem עבד work, serve אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) נֵכָ֑ר nēḵˈār נֵכָר foreigner וְ wᵊ וְ and שָׁ֨ב šˌāv שׁוב return וְ wᵊ וְ and הֵרַ֤ע hērˈaʕ רעע be evil לָכֶם֙ lāḵˌem לְ to וְ wᵊ וְ and כִלָּ֣ה ḵillˈā כלה be complete אֶתְכֶ֔ם ʔeṯᵊḵˈem אֵת [object marker] אַחֲרֵ֖י ʔaḥᵃrˌê אַחַר after אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] הֵיטִ֥יב hêṭˌîv יטב be good לָכֶֽם׃ lāḵˈem לְ to
24:20. si dimiseritis Dominum et servieritis diis alienis convertet se et adfliget vos atque subvertet postquam vobis praestiterit bonaIf you leave the Lord, and serve strange gods, he will turn, and will afflict you, and will destroy you after all the good he hath done you.
20. If ye forsake the LORD, and serve strange gods, then he will turn and do you evil, and consume you, after that he hath done you good.
If ye forsake the LORD, and serve strange gods, then he will turn and do you hurt, and consume you, after that he hath done you good:

20: Если вы оставите Господа и будете служить чужим богам, то Он наведет на вас зло и истребит вас, после того как благотворил вам.
24:20
ἡνίκα ηνικα whenever; when
ἐὰν εαν and if; unless
ἐγκαταλίπητε εγκαταλειπω abandon; leave behind
κύριον κυριος lord; master
καὶ και and; even
λατρεύσητε λατρευω employed by
θεοῖς θεος God
ἑτέροις ετερος different; alternate
καὶ και and; even
ἐπελθὼν επερχομαι come on / against
κακώσει κακοω do bad; turn bad
ὑμᾶς υμας you
καὶ και and; even
ἐξαναλώσει εξαναλισκω you
ἀνθ᾿ αντι against; instead of
ὧν ος who; what
εὖ ευ well
ἐποίησεν ποιεω do; make
ὑμᾶς υμας you
24:20
כִּ֤י kˈî כִּי that
תַֽעַזְבוּ֙ ṯˈaʕazᵊvû עזב leave
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וַ wa וְ and
עֲבַדְתֶּ֖ם ʕᵃvaḏtˌem עבד work, serve
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
נֵכָ֑ר nēḵˈār נֵכָר foreigner
וְ wᵊ וְ and
שָׁ֨ב šˌāv שׁוב return
וְ wᵊ וְ and
הֵרַ֤ע hērˈaʕ רעע be evil
לָכֶם֙ lāḵˌem לְ to
וְ wᵊ וְ and
כִלָּ֣ה ḵillˈā כלה be complete
אֶתְכֶ֔ם ʔeṯᵊḵˈem אֵת [object marker]
אַחֲרֵ֖י ʔaḥᵃrˌê אַחַר after
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
הֵיטִ֥יב hêṭˌîv יטב be good
לָכֶֽם׃ lāḵˈem לְ to
24:20. si dimiseritis Dominum et servieritis diis alienis convertet se et adfliget vos atque subvertet postquam vobis praestiterit bona
If you leave the Lord, and serve strange gods, he will turn, and will afflict you, and will destroy you after all the good he hath done you.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:20: he will turn: Jos 23:12-15; Ch1 28:9; Ch2 15:2; Ezr 8:22; Isa 1:28, Isa 63:10, Isa 65:11, Isa 65:12; Jer 17:13; Eze 18:24; Act 7:42; Heb 10:26, Heb 10:27, Heb 10:38
John Gill
24:20 If you forsake the Lord, and serve strange gods,.... Joshua knew the proneness of this people to idolatry, and therefore expresses his jealousy of them, that they would not be able to continue in the service of God, and would be apt to be carried away after idols; and therefore, to make them the more cautious and watchful, he represents to them the danger they were in, and what would befall them should they forsake the Lord they now promised to serve, and follow after other gods, which their fathers worshipped before they were called out of their estate of Heathenism, or which the Canaanites, or Egyptians worshipped, whose examples they were too ready to imitate:
then he will turn and do you hurt; not that there is properly any change in God, either of his counsel or covenant, or of love and affection to his people, but of his providential dealings, or outward manner of acting towards men; or the sense is, he will again do you hurt, bring evils and calamities upon you again and again, frequently as you revolt from him, such as the sword, pestilence, famine, and captivity, which these people after experienced when they fell into idolatry:
and consume you; by these his sore judgments:
after that he hath done you good; by bringing you into such a good land, and bestowing so many good things upon you, natural, civil, and religious; and yet, notwithstanding, being disobedient to him, and especially in the instances mentioned, they are made to expect his resentment, and the effects of it.
John Wesley
24:20 Will turn - That is, he will alter his course and the manner of his dealing with you, and will be as severe as ever he was kind and gracious. He will repent of his former kindnesses, and his goodness abused will be turned into fury.
24:2124:21: Եւ ասէ ժողովուրդն ցՅեսու. Ո՛չ այդպէս, այլ զՏէր պաշտեսցուք։
21. Ժողովուրդն ասաց Յեսուին. «Այդպէս չէ, մենք Տիրոջն ենք պաշտելու»:
21 Ժողովուրդը Յեսուին ըսաւ. «Ո՛չ, հապա մենք Եհովան պիտի պաշտենք»։
Եւ ասէ ժողովուրդն ցՅեսու. Ոչ այդպէս, այլ զՏէր պաշտեսցուք:

24:21: Եւ ասէ ժողովուրդն ցՅեսու. Ո՛չ այդպէս, այլ զՏէր պաշտեսցուք։
21. Ժողովուրդն ասաց Յեսուին. «Այդպէս չէ, մենք Տիրոջն ենք պաշտելու»:
21 Ժողովուրդը Յեսուին ըսաւ. «Ո՛չ, հապա մենք Եհովան պիտի պաշտենք»։
zohrab-1805▾ eastern-1994▾ western am▾
24:2121: И сказал народ Иисусу: нет, мы Господу будем служить.
24:21 καὶ και and; even εἶπεν επω say; speak ὁ ο the λαὸς λαος populace; population πρὸς προς to; toward Ἰησοῦν ιησους Iēsous; Iisus οὐχί ουχι not; not actually ἀλλὰ αλλα but κυρίῳ κυριος lord; master λατρεύσομεν λατρευω employed by
24:21 וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say הָ hā הַ the עָ֖ם ʕˌām עַם people אֶל־ ʔel- אֶל to יְהֹושֻׁ֑עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua לֹ֕א lˈō לֹא not כִּ֥י kˌî כִּי that אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH נַעֲבֹֽד׃ naʕᵃvˈōḏ עבד work, serve
24:21. dixitque populus ad Iosue nequaquam ita ut loqueris erit sed Domino serviemusAnd the people said to Josue: No, it shall not be so as thou sayest, but we will serve the Lord.
21. And the people said unto Joshua, Nay; but we will serve the LORD.
And the people said unto Joshua, Nay; but we will serve the LORD:

21: И сказал народ Иисусу: нет, мы Господу будем служить.
24:21
καὶ και and; even
εἶπεν επω say; speak
ο the
λαὸς λαος populace; population
πρὸς προς to; toward
Ἰησοῦν ιησους Iēsous; Iisus
οὐχί ουχι not; not actually
ἀλλὰ αλλα but
κυρίῳ κυριος lord; master
λατρεύσομεν λατρευω employed by
24:21
וַ wa וְ and
יֹּ֥אמֶר yyˌōmer אמר say
הָ הַ the
עָ֖ם ʕˌām עַם people
אֶל־ ʔel- אֶל to
יְהֹושֻׁ֑עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua
לֹ֕א lˈō לֹא not
כִּ֥י kˌî כִּי that
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
נַעֲבֹֽד׃ naʕᵃvˈōḏ עבד work, serve
24:21. dixitque populus ad Iosue nequaquam ita ut loqueris erit sed Domino serviemus
And the people said to Josue: No, it shall not be so as thou sayest, but we will serve the Lord.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
24:21: And the people said - Nay; but we will serve, etc. - So they understood the words of Joshua to imply no moral impossibility on their side: and had they earnestly sought the gracious assistance of God, they would have continued steady in his covenant.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:21: Nay: Exo 19:8, Exo 20:19, Exo 24:3, Exo 24:7; Deu 5:27, Deu 5:28, Deu 26:17; Isa 44:5
Carl Friedrich Keil and Franz Delitzsch
24:21
The people adhered to their resolution. לא, minime, as in Josh 5:14, i.e., we will not serve other gods, but Jehovah.
John Gill
24:21 And the people said unto Joshua, nay,.... We will not serve strange gods:
but we will serve the Lord; according to his revealed will, and him only.
John Wesley
24:21 The Lord - Namely, him only, and not strange gods.
24:2224:22: Եւ ասէ Յեսու ցժողովուրդն. Ահա դուք ձեզէ՛ն եղերուք վկայք անձանց ձերոց, զի դուք ընտրեցէք զՏէր պաշտել զնա։ Եւ ասեն. Վկա՛յ եմք[2436]։ [2436] Ոմանք. Ձեզէն իսկ եղերուք։
22. Յեսուն ասաց ժողովրդին. «Ահա դուք ինքներդ ձեր վկաներն էք, որ դուք Տիրոջն ընտրեցիք նրան պաշտելու համար»: Նրանք ասացին. «Վկայ ենք»:
22 Այն ատեն Յեսու ժողովուրդին ըսաւ. «Դուք ձեր անձերուն դէմ վկայ էք, որ դուք ձեզի Եհովան ընտրեցիք՝ զանիկա պաշտելու համար։ Ու անոնք ըսին՝ «Վկայ ենք»։
Եւ ասէ Յեսու ցժողովուրդն. Ահա դուք ձեզէն եղերուք վկայք անձանց ձերոց, զի դուք ընտրեցէք զՏէր պաշտել զնա: Եւ ասեն. Վկայ եմք:

24:22: Եւ ասէ Յեսու ցժողովուրդն. Ահա դուք ձեզէ՛ն եղերուք վկայք անձանց ձերոց, զի դուք ընտրեցէք զՏէր պաշտել զնա։ Եւ ասեն. Վկա՛յ եմք[2436]։
[2436] Ոմանք. Ձեզէն իսկ եղերուք։
22. Յեսուն ասաց ժողովրդին. «Ահա դուք ինքներդ ձեր վկաներն էք, որ դուք Տիրոջն ընտրեցիք նրան պաշտելու համար»: Նրանք ասացին. «Վկայ ենք»:
22 Այն ատեն Յեսու ժողովուրդին ըսաւ. «Դուք ձեր անձերուն դէմ վկայ էք, որ դուք ձեզի Եհովան ընտրեցիք՝ զանիկա պաշտելու համար։ Ու անոնք ըսին՝ «Վկայ ենք»։
zohrab-1805▾ eastern-1994▾ western am▾
24:2222: Иисус сказал народу: вы свидетели о себе, что вы избрали себе Господа--служить Ему? Они отвечали: свидетели.
24:22 καὶ και and; even εἶπεν επω say; speak Ἰησοῦς ιησους Iēsous; Iisus πρὸς προς to; toward τὸν ο the λαόν λαος populace; population μάρτυρες μαρτυς witness ὑμεῖς υμεις you καθ᾿ κατα down; by ὑμῶν υμων your ὅτι οτι since; that ὑμεῖς υμεις you ἐξελέξασθε εκλεγω select; choose κύριον κυριος lord; master λατρεύειν λατρευω employed by αὐτῷ αυτος he; him
24:22 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say יְהֹושֻׁ֜עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua אֶל־ ʔel- אֶל to הָ hā הַ the עָ֗ם ʕˈām עַם people עֵדִ֤ים ʕēḏˈîm עֵד witness אַתֶּם֙ ʔattˌem אַתֶּם you בָּכֶ֔ם bāḵˈem בְּ in כִּֽי־ kˈî- כִּי that אַתֶּ֞ם ʔattˈem אַתֶּם you בְּחַרְתֶּ֥ם bᵊḥartˌem בחר examine לָכֶ֛ם lāḵˈem לְ to אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH לַ la לְ to עֲבֹ֣ד ʕᵃvˈōḏ עבד work, serve אֹותֹ֑ו ʔôṯˈô אֵת [object marker] וַ wa וְ and יֹּאמְר֖וּ yyōmᵊrˌû אמר say עֵדִֽים׃ ʕēḏˈîm עֵד witness
24:22. et Iosue ad populum testes inquit vos estis quia ipsi elegeritis vobis Dominum ut serviatis ei responderuntque testesAnd Josue said to the people, You are witnesses, that you yourselves have chosen you the Lord to serve him. And they answered: We are witnesses.
22. And Joshua said unto the people, Ye are witnesses against yourselves that ye have chosen you the LORD, to serve him. And they said, We are witnesses.
And Joshua said unto the people, Ye [are] witnesses against yourselves that ye have chosen you the LORD, to serve him. And they said, [We are] witnesses:

22: Иисус сказал народу: вы свидетели о себе, что вы избрали себе Господа--служить Ему? Они отвечали: свидетели.
24:22
καὶ και and; even
εἶπεν επω say; speak
Ἰησοῦς ιησους Iēsous; Iisus
πρὸς προς to; toward
τὸν ο the
λαόν λαος populace; population
μάρτυρες μαρτυς witness
ὑμεῖς υμεις you
καθ᾿ κατα down; by
ὑμῶν υμων your
ὅτι οτι since; that
ὑμεῖς υμεις you
ἐξελέξασθε εκλεγω select; choose
κύριον κυριος lord; master
λατρεύειν λατρευω employed by
αὐτῷ αυτος he; him
24:22
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
יְהֹושֻׁ֜עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua
אֶל־ ʔel- אֶל to
הָ הַ the
עָ֗ם ʕˈām עַם people
עֵדִ֤ים ʕēḏˈîm עֵד witness
אַתֶּם֙ ʔattˌem אַתֶּם you
בָּכֶ֔ם bāḵˈem בְּ in
כִּֽי־ kˈî- כִּי that
אַתֶּ֞ם ʔattˈem אַתֶּם you
בְּחַרְתֶּ֥ם bᵊḥartˌem בחר examine
לָכֶ֛ם lāḵˈem לְ to
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
לַ la לְ to
עֲבֹ֣ד ʕᵃvˈōḏ עבד work, serve
אֹותֹ֑ו ʔôṯˈô אֵת [object marker]
וַ wa וְ and
יֹּאמְר֖וּ yyōmᵊrˌû אמר say
עֵדִֽים׃ ʕēḏˈîm עֵד witness
24:22. et Iosue ad populum testes inquit vos estis quia ipsi elegeritis vobis Dominum ut serviatis ei responderuntque testes
And Josue said to the people, You are witnesses, that you yourselves have chosen you the Lord to serve him. And they answered: We are witnesses.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
24:22: Ye are witnesses against yourselves - Ye have been sufficiently apprised of the difficulties in your way - of God's holiness - your own weakness and inconstancy - the need you have of Divine help, and the awful consequences of apostasy; and now ye deliberately make your choice. Remember then, that ye are witnesses against yourselves, and your own conscience will be witness, judge, and executioner; or, as one terms it, index, judex, vindex.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:22: Ye are witnesses: Ye have been sufficiently apprised of the difficulties in your way - of God's holiness, and the nature of his service - your own weakness, inconstancy, and insufficiency - your need of the Divine help, and the hope of assistance held out in the law - and the awful consequences of apostasy, and now ye make your choice. Remember then that ye are witnesses against yourselves; and your own conscience will be witness, judge, and executioner. Deu 26:17; Job 15:6; Luk 19:22
ye have: Psa 119:11, Psa 119:173; Luk 10:42
Carl Friedrich Keil and Franz Delitzsch
24:22
Upon this repeated declaration Joshua says to them, "ye are witnesses against yourselves," i.e., ye will condemn yourselves by this your own testimony if ye should now forsake the Lord, "for ye yourselves have chosen you Jehovah to serve Him;" whereupon they answer עדים, "witnesses are we against ourselves," signifying thereby, "we profess and ratify once more all that we have said" (Rosenmller). Joshua then repeated his demand that they should put away the strange gods from within them, and incline their hearts (entirely) to Jehovah the God of Israel. בּקבּכם אשׁר הנּכר אלהי might mean the foreign gods which are in the midst of you, i.e., among you, and imply the existence of idols, and the grosser forms of idolatrous worship in the nation; but בּקרב also signifies "within," or "in the heart," in which case the words refer to idols of the heart. That the latter is the sense in which the words are to be understood is evident from the fact, that although the people expressed their willingness to renounce all idolatry, they did not bring any idols to Joshua to be destroyed, as was done in other similar cases, viz., Gen 35:4, and 1Kings 7:4. Even if the people had carried idols about with them in the desert, as the prophet Amos stated to his contemporaries (Amos 5:26; cf. Acts 7:43), the grosser forms of idolatry had disappeared from Israel with the dying out of the generation that was condemned at Kadesh. The new generation, which had been received afresh into covenant with the Lord by the circumcision at Gilgal, and had set up this covenant at Ebal, and was now assembled around Joshua, the dying servant of God, to renew the covenant once more, had no idols of wood, stone, or metal, but only the "figments of false gods," as Calvin calls them, the idols of the heart, which it was to put away, that it might give its heart entirely to the Lord, who is not content with divided affections, but requires the whole heart (Deut 6:5-6).
Geneva 1599
24:22 And Joshua said unto the people, Ye [are] witnesses (i) against yourselves that ye have chosen you the LORD, to serve him. And they said, [We are] witnesses.
(i) If you do the contrary, your own mouths will condemn you.
John Gill
24:22 And Joshua said unto the people,.... In reply to their answer and resolution:
ye are witnesses against yourselves, that ye have chosen you the Lord God to serve him; that is, should they, after this choice of him, which they had so publicly declared, desert his service, and go into idolatry, their testimony would rise up against them, and they would, be self-condemned:
and they said, we are witnesses; should we ever apostatize from the Lord and his worship, we are content to have this our witness produced against us.
John Wesley
24:22 Against yourselves - This solemn profession will be a swift witness against you, if hereafter you apostatize from God.
24:2324:23: Եւ ասէ. Արդ ՚ի բա՛ց արարէք ՚ի ձէնջ զաստուածս օտարոտիս, եւ ուղղեցէ՛ք զսիրտս ձեր առ Տէր Աստուած Իսրայէլի։
23. Նա ասաց. «Հեռացրէ՛ք ձեզանից օտար աստուածներին եւ ձեր սիրտն Իսրայէլի Տէր Աստծո՛ւն դարձրէք»:
23 Ուրեմն հիմա ձեր մէջ եղած օտար աստուածները վերցուցէ՛ք եւ ձեր սիրտը Իսրայէլի Տէր Աստուծոյն դարձուցէ՛ք»։
Եւ ասէ. Արդ ի բաց արարէք ի ձէնջ զաստուածս օտարոտիս, եւ ուղղեցէք զսիրտս ձեր առ Տէր Աստուած Իսրայելի:

24:23: Եւ ասէ. Արդ ՚ի բա՛ց արարէք ՚ի ձէնջ զաստուածս օտարոտիս, եւ ուղղեցէ՛ք զսիրտս ձեր առ Տէր Աստուած Իսրայէլի։
23. Նա ասաց. «Հեռացրէ՛ք ձեզանից օտար աստուածներին եւ ձեր սիրտն Իսրայէլի Տէր Աստծո՛ւն դարձրէք»:
23 Ուրեմն հիմա ձեր մէջ եղած օտար աստուածները վերցուցէ՛ք եւ ձեր սիրտը Իսրայէլի Տէր Աստուծոյն դարձուցէ՛ք»։
zohrab-1805▾ eastern-1994▾ western am▾
24:2323: Итак отвергните чужих богов, которые у вас, и обратите сердце свое к Господу Богу Израилеву.
24:23 καὶ και and; even νῦν νυν now; present περιέλεσθε περιαιρεω disconnect; remove τοὺς ο the θεοὺς θεος God τοὺς ο the ἀλλοτρίους αλλοτριος another's; stranger τοὺς ο the ἐν εν in ὑμῖν υμιν you καὶ και and; even εὐθύνατε ευθυνω straighten; steer τὴν ο the καρδίαν καρδια heart ὑμῶν υμων your πρὸς προς to; toward κύριον κυριος lord; master θεὸν θεος God Ισραηλ ισραηλ.1 Israel
24:23 וְ wᵊ וְ and עַתָּ֕ה ʕattˈā עַתָּה now הָסִ֛ירוּ hāsˈîrû סור turn aside אֶת־ ʔeṯ- אֵת [object marker] אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s) הַ ha הַ the נֵּכָ֖ר nnēḵˌār נֵכָר foreigner אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] בְּ bᵊ בְּ in קִרְבְּכֶ֑ם qirbᵊḵˈem קֶרֶב interior וְ wᵊ וְ and הַטּוּ֙ haṭṭˌû נטה extend אֶת־ ʔeṯ- אֵת [object marker] לְבַבְכֶ֔ם lᵊvavᵊḵˈem לֵבָב heart אֶל־ ʔel- אֶל to יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s) יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
24:23. nunc ergo ait auferte deos alienos de medio vestrum et inclinate corda vestra ad Dominum Deum IsrahelNow therefore, said he, put away strange gods from among you, and incline your hearts to the Lord the God of Israel.
23. Now therefore put away, , the strange gods which are among you, and incline your heart unto the LORD, the God of Israel.
Now therefore put away, [said he], the strange gods which [are] among you, and incline your heart unto the LORD God of Israel:

23: Итак отвергните чужих богов, которые у вас, и обратите сердце свое к Господу Богу Израилеву.
24:23
καὶ και and; even
νῦν νυν now; present
περιέλεσθε περιαιρεω disconnect; remove
τοὺς ο the
θεοὺς θεος God
τοὺς ο the
ἀλλοτρίους αλλοτριος another's; stranger
τοὺς ο the
ἐν εν in
ὑμῖν υμιν you
καὶ και and; even
εὐθύνατε ευθυνω straighten; steer
τὴν ο the
καρδίαν καρδια heart
ὑμῶν υμων your
πρὸς προς to; toward
κύριον κυριος lord; master
θεὸν θεος God
Ισραηλ ισραηλ.1 Israel
24:23
וְ wᵊ וְ and
עַתָּ֕ה ʕattˈā עַתָּה now
הָסִ֛ירוּ hāsˈîrû סור turn aside
אֶת־ ʔeṯ- אֵת [object marker]
אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s)
הַ ha הַ the
נֵּכָ֖ר nnēḵˌār נֵכָר foreigner
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
בְּ bᵊ בְּ in
קִרְבְּכֶ֑ם qirbᵊḵˈem קֶרֶב interior
וְ wᵊ וְ and
הַטּוּ֙ haṭṭˌû נטה extend
אֶת־ ʔeṯ- אֵת [object marker]
לְבַבְכֶ֔ם lᵊvavᵊḵˈem לֵבָב heart
אֶל־ ʔel- אֶל to
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s)
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
24:23. nunc ergo ait auferte deos alienos de medio vestrum et inclinate corda vestra ad Dominum Deum Israhel
Now therefore, said he, put away strange gods from among you, and incline your hearts to the Lord the God of Israel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
24:23: Now therefore put away - As you have promised to reform, begin instantly the work of reformation. A man's promise to serve God soon loses its moral hold of his conscience if he do not instantaneously begin to put it in practice. The grace that enables him to promise is that by the strength of which he is to begin the performance.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:23: put away: Jos 24:14; Gen 35:2-4; Exo 20:23; Jdg 10:15, Jdg 10:16; Sa1 7:3, Sa1 7:4; Hos 14:2, Hos 14:3, Hos 14:8; Co1 10:19-21; Co2 6:16-18
incline: Pro 2:2; Heb 12:28, Heb 12:29
Geneva 1599
24:23 Now therefore put away, [said he], the strange (k) gods which [are] among you, and incline your heart unto the LORD God of Israel.
(k) Out of your hearts and otherwise.
John Gill
24:23 Now therefore put away, said he,.... Which last words are rightly supplied, for they are the words of Joshua:
the strange gods which are among you; not their private notions and secret sentiments that some of them had imbibed in favour of idols, and the worship of them, as Ben Gersom thinks; but, as the Targum expresses it,"the idols of the Gentiles;''either such as they had brought out of Egypt, or had found among the plunder of the Canaanites, and had secretly retained; or, as others think, their "penates", or household gods, they had privately kept and worshipped, such as those that were in Jacob's family, which he caused to be delivered to him, and which he hid under an oak in this place where Israel were now assembled, Gen 35:2; and which Joshua by a prophetic discerning spirit perceived were now among them:
and incline your heart unto the Lord God of Israel; to love, fear, and serve him; that is, pray that your hearts may be inclined thereunto, and make use of all means that may tend to direct your hearts to him, and his service; so the Targum,"to the worship of the Lord God of Israel.''
John Wesley
24:23 Strange gods - Those idols which you either brought out of Egypt, or have taken in Canaan, which some of you keep contrary to God's command, whether for the preciousness of the matter, or rather for some secret inclination to superstition and idolatry.
24:2424:24: Եւ ասէ ժողովուրդն ցՅեսու. ԶՏէր Աստուած մե՛ր պաշտեսցուք, եւ ձայնի՛ նորա լուիցուք։
24. Ժողովուրդը Յեսուին ասաց. «Մեր Տէր Աստծուն պիտի պաշտենք եւ նրա խօսքը պիտի լսենք»:
24 Ժողովուրդը Յեսուին ըսաւ. «Մենք մեր Տէր Աստուածը պիտի պաշտենք ու անոր խօսքին պիտի հնազանդինք»։
Եւ ասէ ժողովուրդն ցՅեսու. ԶՏէր Աստուած մեր պաշտեսցուք եւ ձայնի նորա լուիցուք:

24:24: Եւ ասէ ժողովուրդն ցՅեսու. ԶՏէր Աստուած մե՛ր պաշտեսցուք, եւ ձայնի՛ նորա լուիցուք։
24. Ժողովուրդը Յեսուին ասաց. «Մեր Տէր Աստծուն պիտի պաշտենք եւ նրա խօսքը պիտի լսենք»:
24 Ժողովուրդը Յեսուին ըսաւ. «Մենք մեր Տէր Աստուածը պիտի պաշտենք ու անոր խօսքին պիտի հնազանդինք»։
zohrab-1805▾ eastern-1994▾ western am▾
24:2424: Народ сказал Иисусу: Господу Богу нашему будем служить и гласа Его будем слушать.
24:24 καὶ και and; even εἶπεν επω say; speak ὁ ο the λαὸς λαος populace; population πρὸς προς to; toward Ἰησοῦν ιησους Iēsous; Iisus κυρίῳ κυριος lord; master λατρεύσομεν λατρευω employed by καὶ και and; even τῆς ο the φωνῆς φωνη voice; sound αὐτοῦ αυτος he; him ἀκουσόμεθα ακουω hear
24:24 וַ wa וְ and יֹּאמְר֥וּ yyōmᵊrˌû אמר say הָ hā הַ the עָ֖ם ʕˌām עַם people אֶל־ ʔel- אֶל to יְהֹושֻׁ֑עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֵ֨ינוּ֙ ʔᵉlōhˈênû אֱלֹהִים god(s) נַעֲבֹ֔ד naʕᵃvˈōḏ עבד work, serve וּ û וְ and בְ vᵊ בְּ in קֹולֹ֖ו qôlˌô קֹול sound נִשְׁמָֽע׃ nišmˈāʕ שׁמע hear
24:24. dixitque populus ad Iosue Domino Deo nostro serviemus oboedientes praeceptis eiusAnd the people said to Josue: We will serve the Lord our God, and we will be obedient to his commandments.
24. And the people said unto Joshua, The LORD our God will we serve, and unto his voice will we hearken.
And the people said unto Joshua, The LORD our God will we serve, and his voice will we obey:

24: Народ сказал Иисусу: Господу Богу нашему будем служить и гласа Его будем слушать.
24:24
καὶ και and; even
εἶπεν επω say; speak
ο the
λαὸς λαος populace; population
πρὸς προς to; toward
Ἰησοῦν ιησους Iēsous; Iisus
κυρίῳ κυριος lord; master
λατρεύσομεν λατρευω employed by
καὶ και and; even
τῆς ο the
φωνῆς φωνη voice; sound
αὐτοῦ αυτος he; him
ἀκουσόμεθα ακουω hear
24:24
וַ wa וְ and
יֹּאמְר֥וּ yyōmᵊrˌû אמר say
הָ הַ the
עָ֖ם ʕˌām עַם people
אֶל־ ʔel- אֶל to
יְהֹושֻׁ֑עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֵ֨ינוּ֙ ʔᵉlōhˈênû אֱלֹהִים god(s)
נַעֲבֹ֔ד naʕᵃvˈōḏ עבד work, serve
וּ û וְ and
בְ vᵊ בְּ in
קֹולֹ֖ו qôlˌô קֹול sound
נִשְׁמָֽע׃ nišmˈāʕ שׁמע hear
24:24. dixitque populus ad Iosue Domino Deo nostro serviemus oboedientes praeceptis eius
And the people said to Josue: We will serve the Lord our God, and we will be obedient to his commandments.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:24: Deu 5:28, Deu 5:29
Carl Friedrich Keil and Franz Delitzsch
24:24
On the repeated and decided declaration of the people, "the Lord our God will we serve, and to His voice will we hearken," Joshua completed the covenant with them that day. This conclusion of a covenant was really a solemn renewal of the covenant made at Sinai, like that which took place under Moses in the steppes of Moab (Deut 29:1). "And set them a statute and right at Shechem," sc., through the renewal of the covenant. These words recall Ex 15:25, where the guidance of Israel to bitter water, and the sweetening of that water by the means which the Lord pointed out to Moses, are described as setting a statute and right for Israel, and then explained by the promise, that if they would hearken to the voice of Jehovah, He would keep them from all the diseases of Egypt. And in accordance with this, by the renewal of the covenant at Shechem, there were set for Israel, a חק, i.e., a statute, which bound the people to a renewed and conscientious maintenance of the covenant, and a משׁפּט, or right, by virtue of which they might expect on this condition the fulfilment of all the covenant mercies of the Lord.
John Gill
24:24 And the people said unto Joshua,.... A third time, that as by the mouth of two or three witnesses everything is confirmed, so by three testimonies of the same persons:
the Lord our God will we serve; as they had before declared, and to which they add:
and his voice will we obey; or his word, as the Targum, not only his word of command, but his essential Word, the Son of God.
24:2524:25: Եւ ուխտեաց Յեսու ո՛ւխտ ընդ ժողովրդեանն յաւուր յայնմիկ. եւ ետ նմա օրէնս եւ դատաստա՛նս ՚ի Սելով առաջի խորանին Աստուծոյ Իսրայէլի։
25. Եւ այդ օրը Յեսուն ժողովրդի հետ ուխտ արեց եւ Սելովում, Իսրայէլի Աստծու խորանի առաջ նրան օրէնքներ եւ կանոններ տուեց:
25 Նոյն օրը Յեսու ժողովուրդին հետ ուխտ ըրաւ ու Սիւքէմի մէջ կանոն ու օրէնք դրաւ։
Եւ ուխտեաց Յեսու ուխտ ընդ ժողովրդեանն յաւուր յայնմիկ, եւ ետ նմա օրէնս եւ դատաստանս [423]ի Սելով առաջի խորանին Աստուծոյ Իսրայելի:

24:25: Եւ ուխտեաց Յեսու ո՛ւխտ ընդ ժողովրդեանն յաւուր յայնմիկ. եւ ետ նմա օրէնս եւ դատաստա՛նս ՚ի Սելով առաջի խորանին Աստուծոյ Իսրայէլի։
25. Եւ այդ օրը Յեսուն ժողովրդի հետ ուխտ արեց եւ Սելովում, Իսրայէլի Աստծու խորանի առաջ նրան օրէնքներ եւ կանոններ տուեց:
25 Նոյն օրը Յեսու ժողովուրդին հետ ուխտ ըրաւ ու Սիւքէմի մէջ կանոն ու օրէնք դրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
24:2525: И заключил Иисус с народом завет в тот день и дал ему постановления и закон в Сихеме.
24:25 καὶ και and; even διέθετο διατιθεμαι put through; make Ἰησοῦς ιησους Iēsous; Iisus διαθήκην διαθηκη covenant πρὸς προς to; toward τὸν ο the λαὸν λαος populace; population ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that καὶ και and; even ἔδωκεν διδωμι give; deposit αὐτῷ αυτος he; him νόμον νομος.1 law καὶ και and; even κρίσιν κρισις decision; judgment ἐν εν in Σηλω σηλω in the face; facing τῆς ο the σκηνῆς σκηνη tent τοῦ ο the θεοῦ θεος God Ισραηλ ισραηλ.1 Israel
24:25 וַ wa וְ and יִּכְרֹ֨ת yyiḵrˌōṯ כרת cut יְהֹושֻׁ֧עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua בְּרִ֛ית bᵊrˈîṯ בְּרִית covenant לָ lā לְ to † הַ the עָ֖ם ʕˌām עַם people בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֑וּא hˈû הוּא he וַ wa וְ and יָּ֥שֶׂם yyˌāśem שׂים put לֹ֛ו lˈô לְ to חֹ֥ק ḥˌōq חֹק portion וּ û וְ and מִשְׁפָּ֖ט mišpˌāṭ מִשְׁפָּט justice בִּ bi בְּ in שְׁכֶֽם׃ šᵊḵˈem שְׁכֶם Shechem
24:25. percussit igitur Iosue in die illo foedus et proposuit populo praecepta atque iudicia in SychemJosue therefore on that day made a covenant, and set before the people commandments and judgments in Sichem.
25. So Joshua made a covenant with the people that day, and set them a statute and an ordinance in Shechem.
So Joshua made a covenant with the people that day, and set them a statute and an ordinance in Shechem:

25: И заключил Иисус с народом завет в тот день и дал ему постановления и закон в Сихеме.
24:25
καὶ και and; even
διέθετο διατιθεμαι put through; make
Ἰησοῦς ιησους Iēsous; Iisus
διαθήκην διαθηκη covenant
πρὸς προς to; toward
τὸν ο the
λαὸν λαος populace; population
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
καὶ και and; even
ἔδωκεν διδωμι give; deposit
αὐτῷ αυτος he; him
νόμον νομος.1 law
καὶ και and; even
κρίσιν κρισις decision; judgment
ἐν εν in
Σηλω σηλω in the face; facing
τῆς ο the
σκηνῆς σκηνη tent
τοῦ ο the
θεοῦ θεος God
Ισραηλ ισραηλ.1 Israel
24:25
וַ wa וְ and
יִּכְרֹ֨ת yyiḵrˌōṯ כרת cut
יְהֹושֻׁ֧עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua
בְּרִ֛ית bᵊrˈîṯ בְּרִית covenant
לָ לְ to
הַ the
עָ֖ם ʕˌām עַם people
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
ה֑וּא hˈû הוּא he
וַ wa וְ and
יָּ֥שֶׂם yyˌāśem שׂים put
לֹ֛ו lˈô לְ to
חֹ֥ק ḥˌōq חֹק portion
וּ û וְ and
מִשְׁפָּ֖ט mišpˌāṭ מִשְׁפָּט justice
בִּ bi בְּ in
שְׁכֶֽם׃ šᵊḵˈem שְׁכֶם Shechem
24:25. percussit igitur Iosue in die illo foedus et proposuit populo praecepta atque iudicia in Sychem
Josue therefore on that day made a covenant, and set before the people commandments and judgments in Sichem.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25: И дал ему постановления и закон (по еврейскому тексту хок умишпат), т. е. изложил обязанности, которые принял на себя народ через вступление в завет с Богом, и права на получение благ, обещанных исполнителям божественных заповедей (Исх XV:25, где употреблены те же выражения). О Сихеме и Скинии см. ст. 1-й.
Adam Clarke: Commentary on the Bible - 1831
24:25: Joshua made a covenant - Literally, Joshua cut the covenant, alluding to the sacrifice offered on the occasion.
And set then a statute and an ordinance - He made a solemn and public act of the whole, which was signed and witnessed by himself and the people, in the presence of Jehovah; and having done so, he wrote the words of the covenant in the book of the law of God, probably in some part of the skin constituting the great roll, on which the laws of God were written, and of which there were some blank columns to spare. Having done this, he took a great stone and set it up under an oak - that this might be עד ed or witness that, at such a time and place, this covenant was made, the terms of which might be found written in the book of the law, which was laid up beside the ark. See Deu 31:26.
Albert Barnes: Notes on the Bible - 1834
24:25: Made a covenant with the people - i. e. he solemnly ratified and renewed the covenant of Sinai, as Moses had done before him Deu 29:1. As no new or different covenant was made, no sacrifices were necessary.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:25: made: Exo 15:25, Exo 24:3, Exo 24:7, Exo 24:8; Deu 5:2, Deu 5:3, Deu 29:1, Deu 29:10-15; Kg2 11:17; Ch2 15:12, Ch2 15:15; Ch2 23:16, Ch2 29:10, Ch2 34:29-32; Neh 9:38, Neh 10:28, Neh 10:29
in Shechem: Jos 24:1, Jos 24:26
Geneva 1599
24:25 So Joshua (l) made a covenant with the people that day, and set them a statute and an ordinance in Shechem.
(l) By joining God and the people together: also he repeated the promises and threatenings out of the Law.
John Gill
24:25 So Joshua made a covenant with the people that day,.... Proposing to them what was most eligible, and their duty to do, and they agreeing to it, this formally constituted a covenant, of which they selves were both parties and witnesses:
and set statute and an ordinance in Shechem; either made this covenant to have the nature of a statute and ordinance binding upon them, or repeated and renewed the laws of Moses, both moral and ceremonial, which had been delivered at Mount Sinai, and now, upon this repetition in Shechem, might be called a statute and ordinance there.
John Wesley
24:25 A statute - He set or established that covenant with them, that is, the people, for a statute or an ordinance, to bind themselves and their posterity unto God for ever.
24:2624:26: Եւ գրեա՛ց Յեսու զբանս զայսոսիկ՝ ՚ի գի՛րս օրինաց Աստուծոյ. եւ ա՛ռ վէ՛մ մեծ, եւ կանգնեաց զնա ՚ի ներքոյ բեւեկնոյն առաջի Տեառն[2437]. [2437] Ոմանք. Օրինաց Տեառն... վէմ մի մեծ։
26. Յեսուն դրանք գրեց Աստծու օրէնքի գրքում, առաւ մի մեծ քար եւ այն կանգնեցրեց Տիրոջ առաջ եղած բեւեկնի ծառի տակ:
26 Յեսու այս խօսքերը Աստուծոյ օրէնքներու գրքին մէջ գրեց ու մեծ քար մը առաւ եւ զանիկա Տէրոջը սրբարանին քով եղած բեւեկնիին տակ կանգնեցուց։
Եւ գրեաց Յեսու զբանս զայսոսիկ ի գիրս օրինաց Աստուծոյ. եւ առ վէմ մի մեծ եւ կանգնեաց զնա ի ներքոյ բեւեկնոյն [424]առաջի Տեառն:

24:26: Եւ գրեա՛ց Յեսու զբանս զայսոսիկ՝ ՚ի գի՛րս օրինաց Աստուծոյ. եւ ա՛ռ վէ՛մ մեծ, եւ կանգնեաց զնա ՚ի ներքոյ բեւեկնոյն առաջի Տեառն[2437].
[2437] Ոմանք. Օրինաց Տեառն... վէմ մի մեծ։
26. Յեսուն դրանք գրեց Աստծու օրէնքի գրքում, առաւ մի մեծ քար եւ այն կանգնեցրեց Տիրոջ առաջ եղած բեւեկնի ծառի տակ:
26 Յեսու այս խօսքերը Աստուծոյ օրէնքներու գրքին մէջ գրեց ու մեծ քար մը առաւ եւ զանիկա Տէրոջը սրբարանին քով եղած բեւեկնիին տակ կանգնեցուց։
zohrab-1805▾ eastern-1994▾ western am▾
24:2626: И вписал Иисус слова сии в книгу закона Божия, и взял большой камень и положил его там под дубом, который подле святилища Господня.
24:26 καὶ και and; even ἔγραψεν γραφω write τὰ ο the ῥήματα ρημα statement; phrase ταῦτα ουτος this; he εἰς εις into; for βιβλίον βιβλιον scroll νόμον νομος.1 law τοῦ ο the θεοῦ θεος God καὶ και and; even ἔλαβεν λαμβανω take; get λίθον λιθος stone μέγαν μεγας great; loud καὶ και and; even ἔστησεν ιστημι stand; establish αὐτὸν αυτος he; him Ἰησοῦς ιησους Iēsous; Iisus ὑπὸ υπο under; by τὴν ο the τερέμινθον τερεβινθος before; contrary κυρίου κυριος lord; master
24:26 וַ wa וְ and יִּכְתֹּ֤ב yyiḵtˈōv כתב write יְהֹושֻׁ֨עַ֙ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דְּבָרִ֣ים ddᵊvārˈîm דָּבָר word הָ hā הַ the אֵ֔לֶּה ʔˈēlleh אֵלֶּה these בְּ bᵊ בְּ in סֵ֖פֶר sˌēfer סֵפֶר letter תֹּורַ֣ת tôrˈaṯ תֹּורָה instruction אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s) וַ wa וְ and יִּקַּח֙ yyiqqˌaḥ לקח take אֶ֣בֶן ʔˈeven אֶבֶן stone גְּדֹולָ֔ה gᵊḏôlˈā גָּדֹול great וַ wa וְ and יְקִימֶ֣הָ yᵊqîmˈehā קום arise שָּׁ֔ם ššˈām שָׁם there תַּ֚חַת ˈtaḥaṯ תַּחַת under part הָֽ hˈā הַ the אַלָּ֔ה ʔallˈā אַלָּה big tree אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] בְּ bᵊ בְּ in מִקְדַּ֥שׁ miqdˌaš מִקְדָּשׁ sanctuary יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH
24:26. scripsitque omnia verba haec in volumine legis Dei et tulit lapidem pergrandem posuitque eum subter quercum quae erat in sanctuario DominiAnd he wrote all these things in the volume of the law of the Lord: and he took a great stone, and set it under the oak that was in the sanctuary of the Lord.
26. And Joshua wrote these words in the book of the law of God; and he took a great stone, and set it up there under the oak that was by the sanctuary of the LORD.
And Joshua wrote these words in the book of the law of God, and took a great stone, and set it up there under an oak, that [was] by the sanctuary of the LORD:

26: И вписал Иисус слова сии в книгу закона Божия, и взял большой камень и положил его там под дубом, который подле святилища Господня.
24:26
καὶ και and; even
ἔγραψεν γραφω write
τὰ ο the
ῥήματα ρημα statement; phrase
ταῦτα ουτος this; he
εἰς εις into; for
βιβλίον βιβλιον scroll
νόμον νομος.1 law
τοῦ ο the
θεοῦ θεος God
καὶ και and; even
ἔλαβεν λαμβανω take; get
λίθον λιθος stone
μέγαν μεγας great; loud
καὶ και and; even
ἔστησεν ιστημι stand; establish
αὐτὸν αυτος he; him
Ἰησοῦς ιησους Iēsous; Iisus
ὑπὸ υπο under; by
τὴν ο the
τερέμινθον τερεβινθος before; contrary
κυρίου κυριος lord; master
24:26
וַ wa וְ and
יִּכְתֹּ֤ב yyiḵtˈōv כתב write
יְהֹושֻׁ֨עַ֙ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
דְּבָרִ֣ים ddᵊvārˈîm דָּבָר word
הָ הַ the
אֵ֔לֶּה ʔˈēlleh אֵלֶּה these
בְּ bᵊ בְּ in
סֵ֖פֶר sˌēfer סֵפֶר letter
תֹּורַ֣ת tôrˈaṯ תֹּורָה instruction
אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s)
וַ wa וְ and
יִּקַּח֙ yyiqqˌaḥ לקח take
אֶ֣בֶן ʔˈeven אֶבֶן stone
גְּדֹולָ֔ה gᵊḏôlˈā גָּדֹול great
וַ wa וְ and
יְקִימֶ֣הָ yᵊqîmˈehā קום arise
שָּׁ֔ם ššˈām שָׁם there
תַּ֚חַת ˈtaḥaṯ תַּחַת under part
הָֽ hˈā הַ the
אַלָּ֔ה ʔallˈā אַלָּה big tree
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
בְּ bᵊ בְּ in
מִקְדַּ֥שׁ miqdˌaš מִקְדָּשׁ sanctuary
יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH
24:26. scripsitque omnia verba haec in volumine legis Dei et tulit lapidem pergrandem posuitque eum subter quercum quae erat in sanctuario Domini
And he wrote all these things in the volume of the law of the Lord: and he took a great stone, and set it under the oak that was in the sanctuary of the Lord.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26: И вписал Иисус слова сии, т. е. то, что он говорил народу от имени Божия и что отвечал ему народ, предстоя пред Богом (XXIV:1–2), в книгу закона Божия, под которой разумеется книга закона, которую отдал Моисей священникам и старейшинам (Втор XXXI:9: 24–26). В увековечение народного решения и возобновления Завета Иисус Навин взял большой камень и поставил [По-еврейски «ваийекимега», у 70-ти esthsen — слав. постави.] его там под дубом [У 70-ти tereminqon (B), terebinqon (A) — теревинфом, из чего видно, что вместо «гаалла» 70-т читали «гаела».], который подле святилища [В еврейском тексте «бемикдаш» — (буквально) «в святилище», по переводу блаж. Иеронима: in sanctuano Domini.] Господня. Такой имеют смысл последние четыре слова в нынешнем еврейском тексте. В переводе 70-ти [По Ватиканскому, Александр., Лукиановским и некоторым другим спискам 26-й ст. оканчивается словами apenanti Kuriou — «пред Господом». Это первоначальное чтение перевода 70-ти было дополнено в Гекзаплах Оригена через привнесение перед apenanti члена thV, относящегося к предшествующему druoV, как переведено по-еврейски «гаалла» у Ахилы и Феодотиона upokatw thV druoV (Field). Это привнесенное thV изменено было в thn в тех греческ. списках, в которых вместо druoV читается terebinqon, таким, нужно думать, путем образовалось чтение upo thn terebinqon thn apenanti Kuriou, которое находится, напр., в Московской греческой Библии и с которым согласуется нынешний славянский перевод под теревинфом, иже есть пред Господем.] им соответствует «пред Господом» [Приведенный первоначальный текст перевода 70-ти apenanti Kuriou показывает, что греческие переводчики еврейского слова «ашер» (который) не читали в бывшем у них еврейск. тексте, а вместо бемикдаш — святилище читали другое еврейск. слово, соответствующее употребленному ими apenanti напр., «негед», переданное через apenanti в III:16, или — «лифне», переведенное через enanti в XVIII:6.]. Так дословно переданы эти слова в доострожском переводе пред Господем [В. К.Лебедев, 369. Дополнительные слова иже есть, предшествующие словам пред Господем, внесены в славянский перевод Острожскими справщиками.]. По этому изначальному греко-славянскому переводу библейский писатель говорит в данном месте о том, что большой камень поставлен был Иисусом Навином под дубом пред Господом, а по нынешнему еврейскому тексту — под дубом, который подле святилища Господня или — в святилище Господнем — Какое из этих двух чтений, представляемых главными памятниками библейского текста, имеет на своей стороне преимущество, видно из того, что доселе не дано, сколько известно, надлежащего объяснения читаемого здесь в нынешнем еврейском тексте названия «святилище Господне». Обычное у западных комментаторов [См. вышеназванные комментарии Keil'я, Dillmann'a, Oettli.] объяснение его в значении «священного места» около Сихема, ознаменованного сооружением на нем жертвенников Господу в патриархальные времена (см. объясн. к 1-му ст.) неправдоподобно потому, что ни в одном из других мест Библии это место не названо «святилищем» или «священным», а некоторые из доказательств, приводимых в подтверждение такого его значения, возбуждают даже недоумение [Доказывая существование священного места в Сихеме, некоторые из комментаторов (Keil. Iosua, 178, 184) указывают на то, что патриарх Иаков под дубом около Сихема закопал чужих богов (Быт XXXV:4), как будто последние могли сообщить месту что-либо, кроме его осквернения. Неуместна также ссылка и на то, что «у Сихема на горах Гаризим и Гевал» совершено было водружение закона в Ханаанской земле (Keil. Там же, или Толкование протоирея Владимирского). Библейский текст не делает никаких указаний на то, что это событие совершилось на том месте, на котором патриархи устраивали жертвенники Господу. Местом для жертвенника и поставления камней, на которых написан был закон, служила гора Гевал, а жертвенник патриарха Иакова воздвигнут был на поле (Быт XXXIII:19–20). Места около Сихема, связанные с именами патриархов Иакова и Иосифа, указываются местным преданием в долине Сихемской (Святая Земля, II, 337, 339, 340, 346, 347–348, 351–352). Дубрава Море, вблизи которой Авраам создал жертвенник, находится «при входе в Сихемскую долину, на равнине, вблизи источника Иакова». Tristram. Bible places, 197.]. При вышеприведенном предположении, что в Сихеме во время народного собрания находилась Скиния Господня, упоминание о «святилище», около которого поставлен был памятник, делается более понятным, но, помимо необоснованности самого предположения, против понимания «святилища» в смысле «Скинии Господней» говорит особенно то, что при этом Скинии назначается место, несогласное с законом она оказывается поставленной около дуба или теревинфа, против чего направлены слова Второзакония (XVI:21) не сади себе рощи из каких-либо дерев при жертвеннике Господа Бога. Неподдающееся, таким образом, удовлетворительному объяснению название святилище Господне, читаемое в данном месте по нынешнему еврейскому тексту, располагает к сомнению в верности последнего и к признанию того чтения, которое передано в переводе 70-ти, за первоначальное. Смысл слов библейского текста по этому переводу «и поставил его (т. е. большой камень) там пред Господом» состоит в том, что Иисус Навин поставил этот памятник во имя Господа, по внушению веры в Бога и преданности Ему, а не для увековечения своего имени.
Albert Barnes: Notes on the Bible - 1834
24:26: Consult the marginal references.
That was by the sanctuary of the Lord - i. e. the spot where Abraham and Jacob had sacrificed and worshipped, and which might well be regarded by their posterity as a holy place or sanctuary. Perhaps the very altar of Abraham and Jacob was still remaining.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:26: Joshua: Exo 24:4; Deu 31:24-26
took: Jdg 9:6
set it: Jos 4:3-9, Jos 4:20-24; Gen 28:18-22
under: Gen 35:4, Gen 35:8; Jdg 9:6
Carl Friedrich Keil and Franz Delitzsch
24:26
All these things (האלּה הדּברים are not merely the words spoken on both sides, but the whole ceremony of renewing the covenant) Joshua wrote in the law-book of God, i.e., he wrote them in a document which he placed in the law-book of Moses, and then set up a large stone, as a permanent memorial of what had taken place, on the spot where the meeting had been held, "under the oak that was in the sanctuary of Jehovah." As בּמקדּשׁ neither means "at the sanctuary," nor near the sanctuary, nor "in the place where the sanctuary was set up;' the "sanctuary of Jehovah" cannot signify "the ark of the covenant, which had been brought from the tabernacle to Shechem, for the ceremony of renewing the covenant." Still less can we understand it as signifying the tabernacle itself, since this was not removed from place to place for particular sacred ceremonies; nor can it mean an altar, in which an oak could not possibly be said to stand; nor some other illegal sanctuary of Jehovah, since there were none in Israel at that time. The sanctuary of Jehovah under the oak at Shechem was nothing else than the holy place under the oak, where Abraham had formerly built an altar and worshipped the Lord, and where Jacob had purified his house from the strange gods, which he buried under this oak, or rather terebinth tree (Gen 12:6-7; Gen 35:2, Gen 35:4). This is the explanation adopted by Masius, J. D. Michaelis, and Hengstenberg (Diss. ii. p. 12). In Josh 24:27 Joshua explains to the people the meaning of the stone which he had set up. The stone would be a witness against the people if they should deny their God. As a memorial of what had taken place, the stone had heard all the words which the Lord had addressed to Israel, and could bear witness against the people, that they might not deny their God. "Deny your God," viz., in feeling, word, or deed.
John Gill
24:26 And Joshua wrote these words,.... Which had passed between him and the people:
in the book of the law of God; written by Moses, and which he ordered to be put in the side of the ark, and that being now present, the book could be easily taken out, and these words inserted in it, Deut 31:26,
and took a great stone: on which also might be inscribed the same words:
and set it up there under an oak, that was by the sanctuary of the Lord; or "in it" (a); that is, in the field or place where the ark was, which made it sacred, and upon which account the place was called a sanctuary, or an holy place; for there is no need to say that the tabernacle or sanctuary itself was brought hither, only the ark; and much less can it be thought that an oak should be in it; though it was not improbable, that had it been thither brought, it might have been placed under, or by an oak, as we render it; and it is a tradition of the Jews, which both Jarchi and Kimchi make mention of, that this was the same oak under which Jacob hid the strange gods of his family in Shechem, Gen 35:4; Mr. Mede (b) is of opinion that neither ark nor tabernacle were here, but that by "sanctuary" is meant a "proseucha", or place for prayer; such an one as in later times was near Shechem, as Epiphanius (c) relates, built by the Samaritans in imitation of the Jews; but it is a question whether there were any such places so early as the times of Joshua, nor is it clear that such are ever called sanctuaries.
(a) "in sanctuario", V. L. Pagninus, Montanus, Tigurine version, Vatasblus, Junius & Tremellius. (b) Discourse 18. p. 66. (c) Contr. Haeres. l. 3. tom. 2. Haeres. 80.
John Wesley
24:26 These words - That is, this covenant or agreement of the people with the Lord. In the book - That is, in the volume which was kept in the ark, Deut 31:9, Deut 31:26, whence it was taken and put into this book of Joshua: this he did for the perpetual remembrance of this great and solemn action, to lay the greater obligation upon the people to be true to their engagement; and as a witness for God, against the people, if afterward he punished them for their defection from God, to whom they had so solemnly and freely obliged themselves. Set it up - As a witness and monument of this great transaction, according to the custom of those ancient times. Possibly this agreement was written upon this stone, as was then usual. By the sanctuary - That is, near the place where the ark and tabernacle then were; for tho' they were forbidden to plant a grove of trees near unto the altar, as the Gentiles did, yet they might for a time set up an altar, or the ark, near a great tree which had been planted there before.
Robert Jamieson, A. R. Fausset and David Brown
24:26 Joshua wrote these words in the book of the law of God--registered the engagements of that solemn covenant in the book of sacred history.
took a great stone--according to the usage of ancient times to erect stone pillars as monuments of public transactions.
set it up there under an oak--or terebinth, in all likelihood, the same as that at the root of which Jacob buried the idols and charms found in his family.
that was by the sanctuary of the Lord--either the spot where the ark had stood, or else the place around, so called from that religious meeting, as Jacob named Beth-el the house of God.
24:2724:27: եւ ասէ Յեսու ցամենայն ժողովուրդն. Ահա վէմս ա՛յս եղիցի ձեզ ՚ի վկայութիւն. զի սա լուաւ զամենայն խօսեցեալսն ՚ի Տեառնէ զոր խօսեցաւ ընդ ձեզ այսօր. եւ եղիցի սա ձեզ ՚ի վկայութիւն աւուրց յետնոց՝ յորժամ ստիցէք Տեառն Աստուծոյ ձերում։
27. Եւ Յեսուն ամբողջ ժողովրդին ասաց. «Ահա այս քարը ձեզ վկայ լինի, որովհետեւ սա լսեց Տիրոջ բոլոր խօսքերը, որ նա այսօր ձեզ ասաց. սա թող վկայ լինի ձեզ յետագայ օրերին, երբ պատահի, որ ուրանաք ձեր Տէր Աստծուն[11]»:[11] 11. Եբրայերէն՝... որ չլինի, թէ ուրանաք ձեր Տէր Աստծուն:
27 Յեսու բոլոր ժողովուրդին ըսաւ. «Ահա այս քարը մեզի վկայ ըլլայ, քանզի ասիկա Տէրոջը մեզի հետ խօսած բոլոր խօսքերը լսեց. ուստի ասիկա ձեզի վկայ ըլլայ, որպէս զի չըլլայ թէ ձեր Աստուածը ուրանաք»։
եւ ասէ Յեսու ցամենայն ժողովուրդն. Ահա վէմս այս եղիցի [425]ձեզ ի վկայութիւն, զի սա լուաւ զամենայն խօսեցեալսն ի Տեառնէ զոր խօսեցաւ ընդ [426]ձեզ այսօր``. եւ եղիցի սա ձեզ ի վկայութիւն [427]աւուրց յետնոց յորժամ`` ստիցէք Տեառն Աստուծոյ ձերում:

24:27: եւ ասէ Յեսու ցամենայն ժողովուրդն. Ահա վէմս ա՛յս եղիցի ձեզ ՚ի վկայութիւն. զի սա լուաւ զամենայն խօսեցեալսն ՚ի Տեառնէ զոր խօսեցաւ ընդ ձեզ այսօր. եւ եղիցի սա ձեզ ՚ի վկայութիւն աւուրց յետնոց՝ յորժամ ստիցէք Տեառն Աստուծոյ ձերում։
27. Եւ Յեսուն ամբողջ ժողովրդին ասաց. «Ահա այս քարը ձեզ վկայ լինի, որովհետեւ սա լսեց Տիրոջ բոլոր խօսքերը, որ նա այսօր ձեզ ասաց. սա թող վկայ լինի ձեզ յետագայ օրերին, երբ պատահի, որ ուրանաք ձեր Տէր Աստծուն[11]»:
[11] 11. Եբրայերէն՝... որ չլինի, թէ ուրանաք ձեր Տէր Աստծուն:
27 Յեսու բոլոր ժողովուրդին ըսաւ. «Ահա այս քարը մեզի վկայ ըլլայ, քանզի ասիկա Տէրոջը մեզի հետ խօսած բոլոր խօսքերը լսեց. ուստի ասիկա ձեզի վկայ ըլլայ, որպէս զի չըլլայ թէ ձեր Աստուածը ուրանաք»։
zohrab-1805▾ eastern-1994▾ western am▾
24:2727: И сказал Иисус всему народу: вот, камень сей будет нам свидетелем, ибо он слышал все слова Господа, которые Он говорил с нами; он да будет свидетелем против вас, чтобы вы не солгали пред Богом вашим.
24:27 καὶ και and; even εἶπεν επω say; speak Ἰησοῦς ιησους Iēsous; Iisus πρὸς προς to; toward τὸν ο the λαόν λαος populace; population ἰδοὺ ιδου see!; here I am ὁ ο the λίθος λιθος stone οὗτος ουτος this; he ἔσται ειμι be ἐν εν in ὑμῖν υμιν you εἰς εις into; for μαρτύριον μαρτυριον evidence; testimony ὅτι οτι since; that αὐτὸς αυτος he; him ἀκήκοεν ακουω hear πάντα πας all; every τὰ ο the λεχθέντα λεγω tell; declare αὐτῷ αυτος he; him ὑπὸ υπο under; by κυρίου κυριος lord; master ὅ ος who; what τι τις anyone; someone ἐλάλησεν λαλεω talk; speak πρὸς προς to; toward ἡμᾶς ημας us σήμερον σημερον today; present καὶ και and; even ἔσται ειμι be οὗτος ουτος this; he ἐν εν in ὑμῖν υμιν you εἰς εις into; for μαρτύριον μαρτυριον evidence; testimony ἐπ᾿ επι in; on ἐσχάτων εσχατος last; farthest part τῶν ο the ἡμερῶν ημερα day ἡνίκα ηνικα whenever; when ἐὰν εαν and if; unless ψεύσησθε ψευδω lord; master τῷ ο the θεῷ θεος God μου μου of me; mine
24:27 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say יְהֹושֻׁ֜עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua אֶל־ ʔel- אֶל to כָּל־ kol- כֹּל whole הָ hā הַ the עָ֗ם ʕˈām עַם people הִנֵּ֨ה hinnˌē הִנֵּה behold הָ hā הַ the אֶ֤בֶן ʔˈeven אֶבֶן stone הַ ha הַ the זֹּאת֙ zzōṯ זֹאת this תִּֽהְיֶה־ tˈihyeh- היה be בָּ֣נוּ bˈānû בְּ in לְ lᵊ לְ to עֵדָ֔ה ʕēḏˈā עֵדָה witness כִּֽי־ kˈî- כִּי that הִ֣יא hˈî הִיא she שָׁמְעָ֗ה šāmᵊʕˈā שׁמע hear אֵ֚ת ˈʔēṯ אֵת [object marker] כָּל־ kol- כֹּל whole אִמְרֵ֣י ʔimrˈê אֵמֶר word יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] דִּבֶּ֖ר dibbˌer דבר speak עִמָּ֑נוּ ʕimmˈānû עִם with וְ wᵊ וְ and הָיְתָ֤ה hāyᵊṯˈā היה be בָכֶם֙ vāḵˌem בְּ in לְ lᵊ לְ to עֵדָ֔ה ʕēḏˈā עֵדָה witness פֶּֽן־ pˈen- פֶּן lest תְּכַחֲשׁ֖וּן tᵊḵaḥᵃšˌûn כחשׁ grow lean בֵּ bē בְּ in אלֹהֵיכֶֽם׃ ʔlōhêḵˈem אֱלֹהִים god(s)
24:27. et dixit ad omnem populum en lapis iste erit vobis in testimonium quod audierit omnia verba Domini quae locutus est vobis ne forte postea negare velitis et mentiri Domino Deo vestroAnd he said to all the people: Behold this stone shall be a testimony unto you, that it hath heard all the words of the Lord, which he hath spoken to you: lest perhaps hereafter you will deny it, and lie to the Lord your God.
27. And Joshua said unto all the people, Behold, this stone shall be a witness against us; for it hath heard all the words of the LORD which he spake unto us: it shall be therefore a witness against you, lest ye deny your God.
And Joshua said unto all the people, Behold, this stone shall be a witness unto us; for it hath heard all the words of the LORD which he spake unto us: it shall be therefore a witness unto you, lest ye deny your God:

27: И сказал Иисус всему народу: вот, камень сей будет нам свидетелем, ибо он слышал все слова Господа, которые Он говорил с нами; он да будет свидетелем против вас, чтобы вы не солгали пред Богом вашим.
24:27
καὶ και and; even
εἶπεν επω say; speak
Ἰησοῦς ιησους Iēsous; Iisus
πρὸς προς to; toward
τὸν ο the
λαόν λαος populace; population
ἰδοὺ ιδου see!; here I am
ο the
λίθος λιθος stone
οὗτος ουτος this; he
ἔσται ειμι be
ἐν εν in
ὑμῖν υμιν you
εἰς εις into; for
μαρτύριον μαρτυριον evidence; testimony
ὅτι οτι since; that
αὐτὸς αυτος he; him
ἀκήκοεν ακουω hear
πάντα πας all; every
τὰ ο the
λεχθέντα λεγω tell; declare
αὐτῷ αυτος he; him
ὑπὸ υπο under; by
κυρίου κυριος lord; master
ος who; what
τι τις anyone; someone
ἐλάλησεν λαλεω talk; speak
πρὸς προς to; toward
ἡμᾶς ημας us
σήμερον σημερον today; present
καὶ και and; even
ἔσται ειμι be
οὗτος ουτος this; he
ἐν εν in
ὑμῖν υμιν you
εἰς εις into; for
μαρτύριον μαρτυριον evidence; testimony
ἐπ᾿ επι in; on
ἐσχάτων εσχατος last; farthest part
τῶν ο the
ἡμερῶν ημερα day
ἡνίκα ηνικα whenever; when
ἐὰν εαν and if; unless
ψεύσησθε ψευδω lord; master
τῷ ο the
θεῷ θεος God
μου μου of me; mine
24:27
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
יְהֹושֻׁ֜עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua
אֶל־ ʔel- אֶל to
כָּל־ kol- כֹּל whole
הָ הַ the
עָ֗ם ʕˈām עַם people
הִנֵּ֨ה hinnˌē הִנֵּה behold
הָ הַ the
אֶ֤בֶן ʔˈeven אֶבֶן stone
הַ ha הַ the
זֹּאת֙ zzōṯ זֹאת this
תִּֽהְיֶה־ tˈihyeh- היה be
בָּ֣נוּ bˈānû בְּ in
לְ lᵊ לְ to
עֵדָ֔ה ʕēḏˈā עֵדָה witness
כִּֽי־ kˈî- כִּי that
הִ֣יא hˈî הִיא she
שָׁמְעָ֗ה šāmᵊʕˈā שׁמע hear
אֵ֚ת ˈʔēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
אִמְרֵ֣י ʔimrˈê אֵמֶר word
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
דִּבֶּ֖ר dibbˌer דבר speak
עִמָּ֑נוּ ʕimmˈānû עִם with
וְ wᵊ וְ and
הָיְתָ֤ה hāyᵊṯˈā היה be
בָכֶם֙ vāḵˌem בְּ in
לְ lᵊ לְ to
עֵדָ֔ה ʕēḏˈā עֵדָה witness
פֶּֽן־ pˈen- פֶּן lest
תְּכַחֲשׁ֖וּן tᵊḵaḥᵃšˌûn כחשׁ grow lean
בֵּ בְּ in
אלֹהֵיכֶֽם׃ ʔlōhêḵˈem אֱלֹהִים god(s)
24:27. et dixit ad omnem populum en lapis iste erit vobis in testimonium quod audierit omnia verba Domini quae locutus est vobis ne forte postea negare velitis et mentiri Domino Deo vestro
And he said to all the people: Behold this stone shall be a testimony unto you, that it hath heard all the words of the Lord, which he hath spoken to you: lest perhaps hereafter you will deny it, and lie to the Lord your God.
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Adam Clarke: Commentary on the Bible - 1831
24:27: This stone - hath heard all the words - That is, the stone itself, from its permanency, shall be in all succeeding ages as competent and as substantial a witness as one who had been present at the transaction, and heard all the words which on both sides were spoken on the occasion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:27: A curious coincidence of circumstances is related by Livy, the Roman historian. he writes that "when three ambassadors were sent from Rome to complain of the perfidious conduct of the Aqui, the General informed them, that they might deliver their message to an oak which shaded his tent." On this one of the ambassadors turning away, said, "This venerable oak, and all the gods, shall know that you have violated the peace; they shall now hear our complaints; and may they also soon be witnesses, when we Rev_enge with our arms the violation of divine and human rights." It is worthy of remark that Joshua merely set up a pillar under an oak - the one, perhaps, to protect the other; while the General directed the ambassadors to address the oak, perhaps with an idolatrous feeling that they were addressing one of the gods, who would aid his cause; while the Roman ambassadors caught the feeling, and really invoked the aid of the oak and the gods.
Jos 22:27, Jos 22:28, Jos 22:34; Gen 31:44-52; Deu 4:26, Deu 30:19, Deu 31:19, Deu 31:21, Deu 31:26; Sa1 7:12
it hath: Deu 32:1; Isa 1:2; Hab 2:11; Luk 19:40
deny: Job 31:23; Pro 30:9; Mat 10:33; Ti2 2:12, Ti2 2:13; Tit 1:16; Rev 3:8
Geneva 1599
24:27 And Joshua said unto all the people, Behold, this stone shall be a witness unto us; for it (m) hath heard all the words of the LORD which he spake unto us: it shall be therefore a witness unto you, lest ye deny your God.
(m) So that man's deception should not go unpunished, the dumb creatures will cry for vengeance.
John Gill
24:27 And Joshua said unto all the people,.... The chief of them now gathered together, and who represented the whole body:
behold, this stone shall be a witness unto us; of the covenant now made, and the agreement entered into, as the heap of stones were between Jacob and Laban, Gen 31:45,
for it hath heard all the words of the Lord which he spake unto us; this is said by a figure called "prosopopaeia", frequent in Scripture, by which inanimate creatures are represented as hearing, seeing, and speaking, and may signify, that should the Israelites break this covenant, and disobey the commands of the Lord they had promised to keep, they would be as stupid and senseless as this stone, or more so, which would rise in judgment against them. Nachmanides (d) a Jewish commentator, interprets this stone of the Messiah, the same as in Gen 49:24,
Tit shall be therefore a witness unto you, lest ye deny your God; for a memorial and testimony to prevent them from going into atheism, a denying of the true God, or into apostasy from him, and into idolatry and false worship. The Targum of which is,"behold, this stone shall be to us as the two tables of stone of the covenant, for we made it for a testimony; for the words which are written upon it are the sum of all the words of the Lord which he spake unto us, and it shall be unto you for a memorial, and for a testimony, lest ye lie before the Lord.''
(d) Apud Masium in loc.
John Wesley
24:27 It hath heard - It shall be as sure a witness against you, as if it had heard. This is a common figure, whereby the sense of hearing is often ascribed to the heavens and the earth, and other senseless creatures.
24:2824:28: Եւ արձակեա՛ց Յեսու զժողովուրդն, եւ գնա՛ց իւրաքանչիւր ՚ի տեղի իւր։
28. Եւ Յեսուն արձակեց ժողովրդին, ու ամէն մէկը գնաց իր տեղը:
28 Ետքը Յեսու ժողովուրդը արձակեց ու ամէն մարդ իր ժառանգութեանը գնաց։
Եւ արձակեաց Յեսու զժողովուրդն, եւ գնաց իւրաքանչիւր ի տեղի իւր:

24:28: Եւ արձակեա՛ց Յեսու զժողովուրդն, եւ գնա՛ց իւրաքանչիւր ՚ի տեղի իւր։
28. Եւ Յեսուն արձակեց ժողովրդին, ու ամէն մէկը գնաց իր տեղը:
28 Ետքը Յեսու ժողովուրդը արձակեց ու ամէն մարդ իր ժառանգութեանը գնաց։
zohrab-1805▾ eastern-1994▾ western am▾
24:2828: И отпустил Иисус народ, каждого в свой удел.
24:28 καὶ και and; even ἀπέστειλεν αποστελλω send off / away Ἰησοῦς ιησους Iēsous; Iisus τὸν ο the λαόν λαος populace; population καὶ και and; even ἐπορεύθησαν πορευομαι travel; go ἕκαστος εκαστος each εἰς εις into; for τὸν ο the τόπον τοπος place; locality αὐτοῦ αυτος he; him
24:28 וַ wa וְ and יְשַׁלַּ֤ח yᵊšallˈaḥ שׁלח send יְהֹושֻׁ֨עַ֙ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עָ֔ם ʕˈām עַם people אִ֖ישׁ ʔˌîš אִישׁ man לְ lᵊ לְ to נַחֲלָתֹֽו׃ פ naḥᵃlāṯˈô . f נַחֲלָה heritage
24:28. dimisitque populum singulos in possessionem suamAnd he sent the people away every one to their own possession,
28. So Joshua sent the people away, every man unto his inheritance.
So Joshua let the people depart, every man unto his inheritance:

28: И отпустил Иисус народ, каждого в свой удел.
24:28
καὶ και and; even
ἀπέστειλεν αποστελλω send off / away
Ἰησοῦς ιησους Iēsous; Iisus
τὸν ο the
λαόν λαος populace; population
καὶ και and; even
ἐπορεύθησαν πορευομαι travel; go
ἕκαστος εκαστος each
εἰς εις into; for
τὸν ο the
τόπον τοπος place; locality
αὐτοῦ αυτος he; him
24:28
וַ wa וְ and
יְשַׁלַּ֤ח yᵊšallˈaḥ שׁלח send
יְהֹושֻׁ֨עַ֙ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עָ֔ם ʕˈām עַם people
אִ֖ישׁ ʔˌîš אִישׁ man
לְ lᵊ לְ to
נַחֲלָתֹֽו׃ פ naḥᵃlāṯˈô . f נַחֲלָה heritage
24:28. dimisitque populum singulos in possessionem suam
And he sent the people away every one to their own possession,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
24:28: So Joshua - After this verse the Septuagint insert Jos 24:31.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:28: Jdg 2:6
Carl Friedrich Keil and Franz Delitzsch
24:28
Joshua then dismissed the people, each one to his inheritance. He had done all that was in his power to establish the people in fidelity to the Lord.
John Gill
24:28 So Joshua let the people depart, every man unto his inheritance. Dismissed them, and took his final leave and farewell of them, dying soon after; upon which they returned to the possessions and inheritances assigned by lot to the several tribes, of which they were the heads and princes.
24:2924:29: Եւ պաշտեաց Իսրայէլ զՏէր զամենայն աւուրս Յեսուայ, եւ զամենայն աւուրս ծերոցն որ ձգեցին զժամանակս ընդ Յեսուայ. որք եւ տեսի՛ն զամենայն գործս Տեառն՝ զոր արար յԻսրայէլ։
29. Եւ Իսրայէլը պաշտեց Տիրոջը Յեսուի կենդանութեան բոլոր օրերին եւ այն ծերերի կենդանութեան բոլոր օրերին, որոնք ողջ մնացին Յեսուից յետոյ, եւ որոնք տեսան Տիրոջ բոլոր գործերը, որ նա արեց Իսրայէլի համար:
29 Այս բաներէն ետքը Տէրոջը ծառան Նաւեան Յեսու մեռաւ, հարիւր տասը տարեկան ըլլալով։
[428]Եւ պաշտեաց Իսրայէլ զՏէր զամենայն աւուրս Յեսուայ, եւ զամենայն աւուրս ծերոցն որ ձգեցին զժամանակս [429]ընդ Յեսուայ, որք եւ տեսին`` զամենայն գործս Տեառն զոր արար յԻսրայէլ:

24:29: Եւ պաշտեաց Իսրայէլ զՏէր զամենայն աւուրս Յեսուայ, եւ զամենայն աւուրս ծերոցն որ ձգեցին զժամանակս ընդ Յեսուայ. որք եւ տեսի՛ն զամենայն գործս Տեառն՝ զոր արար յԻսրայէլ։
29. Եւ Իսրայէլը պաշտեց Տիրոջը Յեսուի կենդանութեան բոլոր օրերին եւ այն ծերերի կենդանութեան բոլոր օրերին, որոնք ողջ մնացին Յեսուից յետոյ, եւ որոնք տեսան Տիրոջ բոլոր գործերը, որ նա արեց Իսրայէլի համար:
29 Այս բաներէն ետքը Տէրոջը ծառան Նաւեան Յեսու մեռաւ, հարիւր տասը տարեկան ըլլալով։
zohrab-1805▾ eastern-1994▾ western am▾
24:2929: После сего умер Иисус, сын Навин, раб Господень, будучи ста десяти лет.
24:29 καὶ και and; even ἐλάτρευσεν λατρευω employed by Ισραηλ ισραηλ.1 Israel τῷ ο the κυρίῳ κυριος lord; master πάσας πας all; every τὰς ο the ἡμέρας ημερα day Ἰησοῦ ιησους Iēsous; Iisus καὶ και and; even πάσας πας all; every τὰς ο the ἡμέρας ημερα day τῶν ο the πρεσβυτέρων πρεσβυτερος senior; older ὅσοι οσος as much as; as many as ἐφείλκυσαν εφελκω the χρόνον χρονος time; while μετὰ μετα with; amid Ἰησοῦ ιησους Iēsous; Iisus καὶ και and; even ὅσοι οσος as much as; as many as εἴδοσαν οραω view; see πάντα πας all; every τὰ ο the ἔργα εργον work κυρίου κυριος lord; master ὅσα οσος as much as; as many as ἐποίησεν ποιεω do; make τῷ ο the Ισραηλ ισραηλ.1 Israel
24:29 וַ wa וְ and יְהִ֗י yᵊhˈî היה be אַֽחֲרֵי֙ ʔˈaḥᵃrê אַחַר after הַ ha הַ the דְּבָרִ֣ים ddᵊvārˈîm דָּבָר word הָ hā הַ the אֵ֔לֶּה ʔˈēlleh אֵלֶּה these וַ wa וְ and יָּ֛מָת yyˈāmoṯ מות die יְהֹושֻׁ֥עַ yᵊhôšˌuₐʕ יְהֹושֻׁעַ Joshua בִּן־ bin- בֵּן son נ֖וּן nˌûn נוּן Nun עֶ֣בֶד ʕˈeveḏ עֶבֶד servant יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH בֶּן־ ben- בֵּן son מֵאָ֥ה mēʔˌā מֵאָה hundred וָ wā וְ and עֶ֖שֶׂר ʕˌeśer עֶשֶׂר ten שָׁנִֽים׃ šānˈîm שָׁנָה year
24:29. et post haec mortuus est Iosue filius Nun servus Domini centum decem annorumAnd after these things Josue the son of Nun the servant of the Lord died, being a hundred and ten years old:
29. And it came to pass after these things, that Joshua the son of Nun, the servant of the LORD, died, being an hundred and ten years old.
And it came to pass after these things, that Joshua the son of Nun, the servant of the LORD, died, [being] an hundred and ten years old:

29: После сего умер Иисус, сын Навин, раб Господень, будучи ста десяти лет.
24:29
καὶ και and; even
ἐλάτρευσεν λατρευω employed by
Ισραηλ ισραηλ.1 Israel
τῷ ο the
κυρίῳ κυριος lord; master
πάσας πας all; every
τὰς ο the
ἡμέρας ημερα day
Ἰησοῦ ιησους Iēsous; Iisus
καὶ και and; even
πάσας πας all; every
τὰς ο the
ἡμέρας ημερα day
τῶν ο the
πρεσβυτέρων πρεσβυτερος senior; older
ὅσοι οσος as much as; as many as
ἐφείλκυσαν εφελκω the
χρόνον χρονος time; while
μετὰ μετα with; amid
Ἰησοῦ ιησους Iēsous; Iisus
καὶ και and; even
ὅσοι οσος as much as; as many as
εἴδοσαν οραω view; see
πάντα πας all; every
τὰ ο the
ἔργα εργον work
κυρίου κυριος lord; master
ὅσα οσος as much as; as many as
ἐποίησεν ποιεω do; make
τῷ ο the
Ισραηλ ισραηλ.1 Israel
24:29
וַ wa וְ and
יְהִ֗י yᵊhˈî היה be
אַֽחֲרֵי֙ ʔˈaḥᵃrê אַחַר after
הַ ha הַ the
דְּבָרִ֣ים ddᵊvārˈîm דָּבָר word
הָ הַ the
אֵ֔לֶּה ʔˈēlleh אֵלֶּה these
וַ wa וְ and
יָּ֛מָת yyˈāmoṯ מות die
יְהֹושֻׁ֥עַ yᵊhôšˌuₐʕ יְהֹושֻׁעַ Joshua
בִּן־ bin- בֵּן son
נ֖וּן nˌûn נוּן Nun
עֶ֣בֶד ʕˈeveḏ עֶבֶד servant
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
בֶּן־ ben- בֵּן son
מֵאָ֥ה mēʔˌā מֵאָה hundred
וָ וְ and
עֶ֖שֶׂר ʕˌeśer עֶשֶׂר ten
שָׁנִֽים׃ šānˈîm שָׁנָה year
24:29. et post haec mortuus est Iosue filius Nun servus Domini centum decem annorum
And after these things Josue the son of Nun the servant of the Lord died, being a hundred and ten years old:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ kad▾ tr▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Death of Joshua. B. C. 1427.

29 And it came to pass after these things, that Joshua the son of Nun, the servant of the LORD, died, being a hundred and ten years old. 30 And they buried him in the border of his inheritance in Timnath-serah, which is in mount Ephraim, on the north side of the hill of Gaash. 31 And Israel served the LORD all the days of Joshua, and all the days of the elders that overlived Joshua, and which had known all the works of the LORD, that he had done for Israel. 32 And the bones of Joseph, which the children of Israel brought up out of Egypt, buried they in Shechem, in a parcel of ground which Jacob bought of the sons of Hamor the father of Shechem for a hundred pieces of silver: and it became the inheritance of the children of Joseph. 33 And Eleazar the son of Aaron died; and they buried him in a hill that pertained to Phinehas his son, which was given him in mount Ephraim.
This book, which began with triumphs, here ends with funerals, by which all the glory of man is stained. We have here 1. The burial of Joseph, v. 32. He died about 200 years before in Egypt, but gave commandment concerning his bones, that they should not rest in their grave until Israel had rest in the land of promise; now therefore the children of Israel, who had brought this coffin full of bones with them out of Egypt, carried it along with them in all their marches through the wilderness (the two tribes of Ephraim and Manasseh, it is probable, taking particular care of it), and kept it in their camp till Canaan was perfectly reduced, now at last they deposited it in that piece of ground which his father gave him near Shechem, Gen. xlviii. 22. Probably it was upon this occasion that Joshua called for all Israel to meet him at Shechem (v. 1), to attend Joseph's coffin to the grave there, so that the sermon in this chapter served both for Joseph's funeral sermon and his own farewell sermon; and if it was, as is supposed, in the last year of his life, the occasion might very well remind him of his own death being at hand, for he was not just at the same age that his illustrious ancestor Joseph had arrived at when he died, 110 years old; compare v. 29 with Gen. l. 26. 2. The death and burial of Joshua, v. 29, 30. We are not told how long he lived after the coming of Israel into Canaan. Dr. Lightfoot thinks it was about seventeen years; but the Jewish chronologers generally say it was about twenty-seven or twenty-eight years. He is here called the servant of the Lord, the same title that was given to Moses (ch. i. 1) when mention was made of his death; for, though Joshua was in many respects inferior to Moses, yet in this he was equal to him, that, according as his work was, he approved himself a diligent and faithful servant of God. And he that traded with his two talents had the same approbation that he had who traded with his five. Well done, good and faithful servant. Joshua's burying-place is here said to be on the north side of the hill Gaash, or the quaking hill; the Jews say it was so called because it trembled at the burial of Joshua, to upbraid the people of Israel with their stupidity in that they did not lament the death of that great and good man as they ought to have done. Thus at the death of Christ, our Joshua, the earth quaked. The learned bishop Patrick observes that there is no mention of any days of mourning being observed for Joshua, as there were for Moses and Aaron, in which, he says, St. Hierom and others of the fathers think there is a mystery, namely, that under the law, when life and immortality were not brought to so clear a light as they are now, they had reason to mourn and weep for the death of their friends; but now that Jesus, our Joshua, has opened the kingdom of heaven, we may rather rejoice. 3. The death and burial of Eleazar the chief priest, who, it is probable, died about the same time that Joshua did, as Aaron in the same year with Moses, v. 33. The Jews say that Eleazar, a little before he died, called the elders together, and gave them a charge as Joshua had done. He was buried in a hill that pertained to Phinehas his son, which came to him, not by descent, for then it would have pertained to his father first, nor had the priests any cities in Mount Ephraim, but either it fell to him by marriage, as the Jews conjecture, or it was freely bestowed upon him, to build a country seat on, by some pious Israelite that was well-affected to the priesthood, for it is here said to have been given him; and there he buried his dear father. 4. A general idea given us of the state of Israel at this time, v. 31. While Joshua lived, religion was kept up among them under his care and influence; but soon after he and his contemporaries died it went to decay, so much oftentimes does one head hold up: how well is it for the gospel church that Christ, our Joshua, is still with it, by his Spirit, and will be always, even unto the end of the world!
Adam Clarke: Commentary on the Bible - 1831
24:29: Joshua the son of Nun - died - This event probably took place shortly after this public assembly; for he was old and stricken in years when he held the assembly mentioned Jos 23:2; and as his work was now all done, and his soul ripened for a state of blessedness, God took him to himself, being one hundred and ten years of age; exactly the same age as that of the patriarch Joseph. See Gen 50:26.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:29: after these: Deu 34:5; Jdg 2:8; Psa 115:17; Ti2 4:7, Ti2 4:8; Rev 14:13
an hundred: Gen 50:22, Gen 50:26
Carl Friedrich Keil and Franz Delitzsch
24:29
Death and Burial of Joshua and Eleazar. - With the renewal of the covenant Joshua had ended his vocation. He did not formally lay down his office, because there was no immediate successor who had been appointed by God. The ordinary rulers of the congregation were enough, when once they were settled in Canaan, viz., the elders as heads and judges of the nation, together with the high priest, who represented the nation in its relation to God, and could obtain for it the revelation of the will of God through the right of the Urim and Thummim. In order therefore to bring the history of Joshua and his times to a close, nothing further remained than to give an account of his death, with a short reference to the fruit of his labours, and to add certain other notices for which no suitable place had hitherto presented itself.
Josh 24:29-30
Soon after these events (vv. 1-28) Joshua died, at the age of 110, like his ancestor Joseph (Gen 50:26), and was buried in his hereditary possessions at Timnath-serah, upon the mountains of Ephraim, to the north of Mount Gaash. Timnath-serah is still in existence see at Josh 19:50). Mount Gaash, however, has not been discovered.
Josh 24:31-33
Joshua's labours had not remained without effect. During his own lifetime, and that of the elders who outlived him, and who had seen all that the Lord did for Israel, all Israel served the Lord. "The elders" are the rulers and leaders of the nation. The account of the burial of Joseph's bones, which the Israelites had brought with them from Egypt to Canaan (Ex 13:19), is placed after the account of Joshua's death, because it could not have been introduced before without interrupting the connected account of the labours of Joshua; and it would not do to pass it over without notice altogether, not only because the fact of their bringing the bones with them had been mentioned in the book of Exodus, but also because the Israelites thereby fulfilled the promise given by their fathers to Joseph when he died. The burial of Joseph in the piece of field which Jacob had purchased at Shechem (vid., Gen 33:19) had no doubt taken place immediately after the division of the land, when Joseph's descendants received Shechem and the field there for an inheritance. This piece of field, however, they chose for a burial-place for Joseph's bones, not only because Jacob had purchased it, but in all probability chiefly because Jacob had sanctified it for his descendants by building an altar there (Gen 33:20). The death and burial of Eleazar, who stood by Joshua's side in the guidance of the nation, are mentioned last of all (Josh 24:33). When Eleazar died, whether shortly before or shortly after Joshua, cannot be determined. He was buried at Gibeah of Phinehas, the place which was given to him upon the mountains of Ephraim, i.e., as his inheritance. Gibeath Phinehas, i.e., hill of Phinehas, is apparently a proper name, like Gibeah of Saul (1Kings 15:34, etc.). The situation, however, is uncertain. According to Eusebius (Onom. s. v. Γαβαάς), it was upon the mountains of Ephraim, in the tribe of Benjamin, and was at that time a place named Gabatha, the name also given to it by Josephus (Ant. v. 1, 29), about twelve Roman miles from Eleutheropolis. This statement is certainly founded upon an error, at least so far as the number twelve is concerned. It is a much more probable supposition, that it is the Levitical town Geba of Benjamin, on the north-east of Ramah (Josh 18:24), and the name Gibeah of Phinehas might be explained on the ground that this place had become the hereditary property of Phinehas, which would be perfectly reconcilable with its selection as one of the priests' cities. As the priests, for example, were not the sole possessors of the towns ceded to them in the possessions of the different tribes, the Israelites might have presented Phinehas with that portion of the city which was not occupied by the priests, and also with the field, as a reward for the services he had rendered to the congregation (Num 25:7.), just as Caleb and Joshua had been specially considered; in which case Phinehas might dwell in his own hereditary possessions in a priests' city. The situation, "upon the mountains of Ephraim," is not at variance with this view, as these mountains extended, according to Judg 4:5, etc., far into the territory of Benjamin (see at Josh 11:21). The majority of commentators, down to Knobel, have thought the place intended to be a Gibeah in the tribe of Ephraim, namely the present Jeeb or Jibia, by the Wady Jib, on the north of Guphna, towards Neapolis (Sichem: see Rob. Pal. iii. p. 80), though there is nothing whatever to favour this except the name.
With the death of Eleazar the high priest, the contemporary of Joshua, the times of Joshua came to a close, so that the account of Eleazar's death formed a very fitting termination to the book. In some MSS and editions of the Septuagint, there is an additional clause relating to the high priest Phinehas and the apostasy of the Israelites after Joshua's death; but this is merely taken from Judg 2:6, Judg 2:11. and Josh 3:7, Josh 3:12., and arbitrarily appended to the book of Joshua.
John Gill
24:29 And it came to pass, after these things,.... Some little time after, very probably the same year:
that Joshua the son of Nun, the servant of the Lord, died, being an hundred and ten years old; he wanted ten years of Moses his predecessor, Deut 34:7, and just the age of Joseph, Gen 50:22, from whom he sprung, being of the tribe of Ephraim, Num 13:8.
Robert Jamieson, A. R. Fausset and David Brown
24:29 HIS AGE AND DEATH. (Josh 24:29-30)
Joshua . . . died--LIGHTFOOT computes that he lived seventeen, others twenty-seven years, after the entrance into Canaan. He was buried, according to the Jewish practice, within the limits of his own inheritance. The eminent public services he had long rendered to Israel and the great amount of domestic comfort and national prosperity he had been instrumental in diffusing among the several tribes, were deeply felt, were universally acknowledged; and a testimonial in the form of a statue or obelisk would have been immediately raised to his honor, in all parts of the land, had such been the fashion of the times. The brief but noble epitaph by the historian is, Joshua, "the servant of the Lord."
24:3024:30: Եւ եղեւ յետ այսորիկ մեռանե՛լ Յեսուայ որդւոյ Նաւեայ ծառայի Տեառն, հարիւր եւ տասն ամաց[2438]. [2438] Ոմանք. Յետ այնորիկ մեռանելոյ Յեսուայ ծառայի Տեառն Աստուծոյ։
30. Սրանից յետոյ Նաւէի որդի Յեսուն՝ Տիրոջ ծառան, հարիւր տասը տարեկանում մեռաւ:
30 Ու զանիկա իր ժառանգութեանը սահմանին մէջ Գաաս լերան հիւսիսային կողմը՝ Եփրեմի լեռը Թամնաթ–Սարայի մէջ թաղեցին։
Եւ եղեւ յետ այսորիկ մեռանել Յեսուայ որդւոյ Նաւեայ ծառայի Տեառն` հարեւր եւ տասն ամաց:

24:30: Եւ եղեւ յետ այսորիկ մեռանե՛լ Յեսուայ որդւոյ Նաւեայ ծառայի Տեառն, հարիւր եւ տասն ամաց[2438].
[2438] Ոմանք. Յետ այնորիկ մեռանելոյ Յեսուայ ծառայի Տեառն Աստուծոյ։
30. Սրանից յետոյ Նաւէի որդի Յեսուն՝ Տիրոջ ծառան, հարիւր տասը տարեկանում մեռաւ:
30 Ու զանիկա իր ժառանգութեանը սահմանին մէջ Գաաս լերան հիւսիսային կողմը՝ Եփրեմի լեռը Թամնաթ–Սարայի մէջ թաղեցին։
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24:3030: И похоронили его в пределе его удела в Фамнаф-Сараи, что на горе Ефремовой, на север от горы Гааша.
24:30 καὶ και and; even ἐγένετο γινομαι happen; become μετ᾿ μετα with; amid ἐκεῖνα εκεινος that καὶ και and; even ἀπέθανεν αποθνησκω die Ἰησοῦς ιησους Iēsous; Iisus υἱὸς υιος son Ναυη ναυη subject κυρίου κυριος lord; master ἑκατὸν εκατον hundred δέκα δεκα ten ἐτῶν ετος year
24:30 וַ wa וְ and יִּקְבְּר֤וּ yyiqbᵊrˈû קבר bury אֹתֹו֙ ʔōṯˌô אֵת [object marker] בִּ bi בְּ in גְב֣וּל ḡᵊvˈûl גְּבוּל boundary נַחֲלָתֹ֔ו naḥᵃlāṯˈô נַחֲלָה heritage בְּ bᵊ בְּ in תִמְנַת־סֶ֖רַח ṯimnaṯ-sˌeraḥ תִּמְנַת סֶרַח Timnath Serah אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] בְּ bᵊ בְּ in הַר־ har- הַר mountain אֶפְרָ֑יִם ʔefrˈāyim אֶפְרַיִם Ephraim מִ mi מִן from צְּפֹ֖ון ṣṣᵊfˌôn צָפֹון north לְ lᵊ לְ to הַר־ har- הַר mountain גָּֽעַשׁ׃ gˈāʕaš גַּעַשׁ Gaash
24:30. sepelieruntque eum in finibus possessionis suae in Thamnathsare quae sita est in monte Ephraim a septentrionali parte montis GaasAnd they buried him in the border of his possession in Thamnathsare, which is situate in mount Ephraim, on the north side of mount Gaas.
30. And they buried him in the border of his inheritance in Timnath-serah, which is in the hill country of Ephraim, on the north of the mountain of Gaash.
And they buried him in the border of his inheritance in Timnath- serah, which [is] in mount Ephraim, on the north side of the hill of Gaash:

30: И похоронили его в пределе его удела в Фамнаф-Сараи, что на горе Ефремовой, на север от горы Гааша.
24:30
καὶ και and; even
ἐγένετο γινομαι happen; become
μετ᾿ μετα with; amid
ἐκεῖνα εκεινος that
καὶ και and; even
ἀπέθανεν αποθνησκω die
Ἰησοῦς ιησους Iēsous; Iisus
υἱὸς υιος son
Ναυη ναυη subject
κυρίου κυριος lord; master
ἑκατὸν εκατον hundred
δέκα δεκα ten
ἐτῶν ετος year
24:30
וַ wa וְ and
יִּקְבְּר֤וּ yyiqbᵊrˈû קבר bury
אֹתֹו֙ ʔōṯˌô אֵת [object marker]
בִּ bi בְּ in
גְב֣וּל ḡᵊvˈûl גְּבוּל boundary
נַחֲלָתֹ֔ו naḥᵃlāṯˈô נַחֲלָה heritage
בְּ bᵊ בְּ in
תִמְנַת־סֶ֖רַח ṯimnaṯ-sˌeraḥ תִּמְנַת סֶרַח Timnath Serah
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
בְּ bᵊ בְּ in
הַר־ har- הַר mountain
אֶפְרָ֑יִם ʔefrˈāyim אֶפְרַיִם Ephraim
מִ mi מִן from
צְּפֹ֖ון ṣṣᵊfˌôn צָפֹון north
לְ lᵊ לְ to
הַר־ har- הַר mountain
גָּֽעַשׁ׃ gˈāʕaš גַּעַשׁ Gaash
24:30. sepelieruntque eum in finibus possessionis suae in Thamnathsare quae sita est in monte Ephraim a septentrionali parte montis Gaas
And they buried him in the border of his possession in Thamnathsare, which is situate in mount Ephraim, on the north side of mount Gaas.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
30: Иисус Навин не оставил себе преемника по управлению народом потому, конечно, что считал достаточными для этого, при тогдашнем состоянии народа, существовавшие у него органы управления, какими были старейшины вместе с Первосвященником. О месте погребения Иисуса Навина и дополнении к библейскому тексту, сделанном здесь греческими переводчиками, см. XIX:50: и XXI:42.
Adam Clarke: Commentary on the Bible - 1831
24:30: And they buried him - in Timnath-serah - This was his own inheritance, as we have seen Jos 19:50. The Septuagint add here, "And they put with him there, in the tomb in which they buried him, the knives of stone with which he circumcised the children of Israel in Gilgal, according as the Lord commanded when he brought them out of Egypt; and there they are till this day." St. Augustine quotes the same passage in his thirtieth question on the book of Joshua, which, in all probability, he took from some copy of the Septuagint. It is very strange that there is no account of any public mourning for the death of this eminent general; probably, as he was buried in his own inheritance, he had forbidden all funeral pomp, and it is likely was privately interred.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:30: Timnathserah: Jos 19:50; Jdg 2:9
Gaash: Sa2 23:30
John Gill
24:30 And they buried him in the border of his inheritance,.... In a field belonging to his estate; for they buried not in towns and cities in those times. The Greek version adds,"and they put into the tomb, in which he was buried, the stone knives with which he circumcised the children of Israel at Gilgal, when he brought them out of Egypt;''and an Arabic writer (e) affirms the same, but without any foundation:
in Timnathserah, which is in Mount Ephraim; which was his city, and where he dwelt; and of which See Gill on Josh 19:50; and his grave was near the city; here, they say (f), his father Nun, and Caleb also, were buried:
on the north side of the hill of Gaash; of the brooks or valleys of Gnash mention is made in 2Kings 23:30; which very probably were at the bottom of this hill.
(e) Patricides, p. 31. apud Hottinger. Smegma, p. 523. (f) Cippi Heb. p. 32.
24:3124:31: եւ թաղեցին զնա առ սահմանօք ժառանգութեան իւրոյ ՚ի Թամնասաքար ՚ի լերինն Եփրեմայ ՚ի հիւսւսոյ լերինն Գայասու։ Եւ անդ եդին ընդ նմա ուր թաղեցին զնա առ ՚ի յիշատակէ զսուրսն քարեղէնս, որով թլփատեա՛ց զորդիսն Իսրայէլի ՚ի Գաղգաղա, յորժամ եհան զնոսա յերկրէն Եգիպտացւոց՝ որպէս հրամայեա՛ց Տէր. եւ ա՛նդ են մինչեւ ցայսօր ժամանակի[2439]։ [2439] Յօրինակին. Լերինն Եփրեմայ... զսուրն քարեղէնս. ուր ոմանք՝ զսուրն քարեղէն։ Ոմանք. Զնոսա յԵգիպտոսէ, որպէս եւ հրա՛՛։
31. Նրան թաղեցին իր ժառանգութեան սահմաններում, Թամնասաքարում, Եփրեմի լերան վրայ, Գայաս լերան հիւսիսային կողմում: Այնտեղ, որտեղ թաղեցին նրան, որպէս յիշատակ նրա հետ դրին այն քարէ սրերը, որոնցով նա Գաղգաղայում թլփատել էր իսրայէլացիներին, երբ նրանց հանեց Եգիպտոսից, ինչպէս հրամայել էր Տէրը. դրանք այնտեղ են մինչեւ այսօր:
31 Յեսուի բոլոր օրերուն մէջ ու Յեսուէն ետքը ողջ մնացող եւ Իսրայէլին համար Տէրոջը ըրած բոլոր գործերը գիտցող ծերերուն բոլոր օրերուն մէջ, Իսրայէլ Տէրոջը ծառայութիւն ըրաւ։
եւ թաղեցին զնա առ սահմանօք ժառանգութեան իւրոյ ի Թամնաթսարա ի լերինն Եփրեմայ ի հիւսիսոյ լերինն Գայասու: [430]Եւ անդ եդին ընդ նմա` ուր թաղեցին զնա` առ ի յիշատակէ զսուրսն քարեղէնս, որով թլփատեաց զորդիսն Իսրայելի ի Գաղգաղա, յորժամ եհան զնոսա յերկրէն Եգիպտացւոց` որպէս հրամայեաց Տէր. եւ անդ են մինչեւ ցայսօր ժամանակի:

24:31: եւ թաղեցին զնա առ սահմանօք ժառանգութեան իւրոյ ՚ի Թամնասաքար ՚ի լերինն Եփրեմայ ՚ի հիւսւսոյ լերինն Գայասու։ Եւ անդ եդին ընդ նմա ուր թաղեցին զնա առ ՚ի յիշատակէ զսուրսն քարեղէնս, որով թլփատեա՛ց զորդիսն Իսրայէլի ՚ի Գաղգաղա, յորժամ եհան զնոսա յերկրէն Եգիպտացւոց՝ որպէս հրամայեա՛ց Տէր. եւ ա՛նդ են մինչեւ ցայսօր ժամանակի[2439]։
[2439] Յօրինակին. Լերինն Եփրեմայ... զսուրն քարեղէնս. ուր ոմանք՝ զսուրն քարեղէն։ Ոմանք. Զնոսա յԵգիպտոսէ, որպէս եւ հրա՛՛։
31. Նրան թաղեցին իր ժառանգութեան սահմաններում, Թամնասաքարում, Եփրեմի լերան վրայ, Գայաս լերան հիւսիսային կողմում: Այնտեղ, որտեղ թաղեցին նրան, որպէս յիշատակ նրա հետ դրին այն քարէ սրերը, որոնցով նա Գաղգաղայում թլփատել էր իսրայէլացիներին, երբ նրանց հանեց Եգիպտոսից, ինչպէս հրամայել էր Տէրը. դրանք այնտեղ են մինչեւ այսօր:
31 Յեսուի բոլոր օրերուն մէջ ու Յեսուէն ետքը ողջ մնացող եւ Իսրայէլին համար Տէրոջը ըրած բոլոր գործերը գիտցող ծերերուն բոլոր օրերուն մէջ, Իսրայէլ Տէրոջը ծառայութիւն ըրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
24:3131: И служил Израиль Господу во все дни Иисуса и во все дни старейшин, которых жизнь продлилась после Иисуса и которые видели все дела Господа, какие Он сделал Израилю.
24:31 καὶ και and; even ἔθαψαν θαπτω bury; have a funeral for αὐτὸν αυτος he; him πρὸς προς to; toward τοῖς ο the ὁρίοις οριον frontier τοῦ ο the κλήρου κληρος lot; allotment αὐτοῦ αυτος he; him ἐν εν in Θαμναθασαχαρα θαμναθασαχαρα in τῷ ο the ὄρει ορος mountain; mount τῷ ο the Εφραιμ εφραιμ Ephraim; Efrem ἀπὸ απο from; away βορρᾶ βορρας north wind τοῦ ο the ὄρους ορος mountain; mount Γαας γαας there ἔθηκαν τιθημι put; make μετ᾿ μετα with; amid αὐτοῦ αυτος he; him εἰς εις into; for τὸ ο the μνῆμα μνημα tomb εἰς εις into; for ὃ ος who; what ἔθαψαν θαπτω bury; have a funeral for αὐτὸν αυτος he; him ἐκεῖ εκει there τὰς ο the μαχαίρας μαχαιρα short sword τὰς ο the πετρίνας πετρινος in αἷς ος who; what περιέτεμεν περιτεμνω circumcise τοὺς ο the υἱοὺς υιος son Ισραηλ ισραηλ.1 Israel ἐν εν in Γαλγαλοις γαλγαλα when ἐξήγαγεν εξαγω lead out; bring out αὐτοὺς αυτος he; him ἐξ εκ from; out of Αἰγύπτου αιγυπτος Aigyptos; Eyiptos καθὰ καθα just as συνέταξεν συντασσω coordinate; arrange αὐτοῖς αυτος he; him κύριος κυριος lord; master καὶ και and; even ἐκεῖ εκει there εἰσιν ειμι be ἕως εως till; until τῆς ο the σήμερον σημερον today; present ἡμέρας ημερα day
24:31 וַ wa וְ and יַּעֲבֹ֤ד yyaʕᵃvˈōḏ עבד work, serve יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH כֹּ֖ל kˌōl כֹּל whole יְמֵ֣י yᵊmˈê יֹום day יְהֹושֻׁ֑עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua וְ wᵊ וְ and כֹ֣ל׀ ḵˈōl כֹּל whole יְמֵ֣י yᵊmˈê יֹום day הַ ha הַ the זְּקֵנִ֗ים zzᵊqēnˈîm זָקֵן old אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] הֶאֱרִ֤יכוּ heʔᵉrˈîḵû ארך be long יָמִים֙ yāmîm יֹום day אַחֲרֵ֣י ʔaḥᵃrˈê אַחַר after יְהֹושֻׁ֔עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua וַ wa וְ and אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] יָדְע֗וּ yāḏᵊʕˈû ידע know אֵ֚ת ˈʔēṯ אֵת [object marker] כָּל־ kol- כֹּל whole מַעֲשֵׂ֣ה maʕᵃśˈē מַעֲשֶׂה deed יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] עָשָׂ֖ה ʕāśˌā עשׂה make לְ lᵊ לְ to יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
24:31. servivitque Israhel Domino cunctis diebus Iosue et seniorum qui longo vixerunt tempore post Iosue et qui noverant omnia opera Domini quae fecerat in IsrahelAnd Israel served the Lord all the days of Josue, and of the ancients that lived a long time after Josue, and that had known all the works of the Lord which he had done in Israel.
31. And Israel served the LORD all the days of Joshua, and all the days of the elders that outlived Joshua, and had known all the work of the LORD, that he had wrought for Israel.
And Israel served the LORD all the days of Joshua, and all the days of the elders that overlived Joshua, and which had known all the works of the LORD, that he had done for Israel:

31: И служил Израиль Господу во все дни Иисуса и во все дни старейшин, которых жизнь продлилась после Иисуса и которые видели все дела Господа, какие Он сделал Израилю.
24:31
καὶ και and; even
ἔθαψαν θαπτω bury; have a funeral for
αὐτὸν αυτος he; him
πρὸς προς to; toward
τοῖς ο the
ὁρίοις οριον frontier
τοῦ ο the
κλήρου κληρος lot; allotment
αὐτοῦ αυτος he; him
ἐν εν in
Θαμναθασαχαρα θαμναθασαχαρα in
τῷ ο the
ὄρει ορος mountain; mount
τῷ ο the
Εφραιμ εφραιμ Ephraim; Efrem
ἀπὸ απο from; away
βορρᾶ βορρας north wind
τοῦ ο the
ὄρους ορος mountain; mount
Γαας γαας there
ἔθηκαν τιθημι put; make
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
εἰς εις into; for
τὸ ο the
μνῆμα μνημα tomb
εἰς εις into; for
ος who; what
ἔθαψαν θαπτω bury; have a funeral for
αὐτὸν αυτος he; him
ἐκεῖ εκει there
τὰς ο the
μαχαίρας μαχαιρα short sword
τὰς ο the
πετρίνας πετρινος in
αἷς ος who; what
περιέτεμεν περιτεμνω circumcise
τοὺς ο the
υἱοὺς υιος son
Ισραηλ ισραηλ.1 Israel
ἐν εν in
Γαλγαλοις γαλγαλα when
ἐξήγαγεν εξαγω lead out; bring out
αὐτοὺς αυτος he; him
ἐξ εκ from; out of
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
καθὰ καθα just as
συνέταξεν συντασσω coordinate; arrange
αὐτοῖς αυτος he; him
κύριος κυριος lord; master
καὶ και and; even
ἐκεῖ εκει there
εἰσιν ειμι be
ἕως εως till; until
τῆς ο the
σήμερον σημερον today; present
ἡμέρας ημερα day
24:31
וַ wa וְ and
יַּעֲבֹ֤ד yyaʕᵃvˈōḏ עבד work, serve
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
כֹּ֖ל kˌōl כֹּל whole
יְמֵ֣י yᵊmˈê יֹום day
יְהֹושֻׁ֑עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua
וְ wᵊ וְ and
כֹ֣ל׀ ḵˈōl כֹּל whole
יְמֵ֣י yᵊmˈê יֹום day
הַ ha הַ the
זְּקֵנִ֗ים zzᵊqēnˈîm זָקֵן old
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
הֶאֱרִ֤יכוּ heʔᵉrˈîḵû ארך be long
יָמִים֙ yāmîm יֹום day
אַחֲרֵ֣י ʔaḥᵃrˈê אַחַר after
יְהֹושֻׁ֔עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua
וַ wa וְ and
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
יָדְע֗וּ yāḏᵊʕˈû ידע know
אֵ֚ת ˈʔēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
מַעֲשֵׂ֣ה maʕᵃśˈē מַעֲשֶׂה deed
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
עָשָׂ֖ה ʕāśˌā עשׂה make
לְ lᵊ לְ to
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
24:31. servivitque Israhel Domino cunctis diebus Iosue et seniorum qui longo vixerunt tempore post Iosue et qui noverant omnia opera Domini quae fecerat in Israhel
And Israel served the Lord all the days of Josue, and of the ancients that lived a long time after Josue, and that had known all the works of the Lord which he had done in Israel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ 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: Сказанное здесь служит подтверждением того, что доброе настроение, указанное Иисусом Навином (ХXIII:8) и выраженное народом (XXIV:16–17, 21), было в нем преобладающим, пока оно находило для себя поддержку в старейшинах, видевших все дела Господа.
Adam Clarke: Commentary on the Bible - 1831
24:31: And Israel served the Lord, etc. - Though there was private idolatry among them, for they had strange gods, yet there was no public idolatry all the days of Joshua and of the elders that overlived Joshua; most of whom must have been advanced in years at the death of this great man. Hence Calmet supposes that the whole of this time might amount to about fifteen years. It has already been noted that this verse is placed by the Septuagint after Jos 24:28.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:31: served: Deu 31:29; Jdg 2:7; Ch2 24:2, Ch2 24:17, Ch2 24:18; Act 20:29; Phi 2:12
overlived Joshua: Heb. prolonged their days after Joshua, which had. Deu 11:2, Deu 11:7, Deu 31:13
Geneva 1599
24:31 And Israel (n) served the LORD all the days of Joshua, and all the days of the elders that overlived Joshua, and which had known all the works of the LORD, that he had done for Israel.
(n) Such are the people commonly as their rulers are.
John Gill
24:31 And the children of Israel served the Lord all the days of Joshua,.... Without going into idolatrous practices:
and all the days of the elders that overlived Joshua; that lived a few years longer than he; some of them that came young out of Egypt, and were now elderly men; and some of them doubtless were of the court of the seventy elders; these could not overlive Joshua a great many years, for, in the times of Chushanrishathaim, Israel fell into idolatry, Judg 2:6,
and which had known all the works of the Lord, that he had done for Israel; in Egypt, at the Red sea, in the wilderness, as well as since their coming into the land of Canaan.
Robert Jamieson, A. R. Fausset and David Brown
24:31 Israel served the Lord all the days of Joshua--The high and commanding character of this eminent leader had given so decided a tone to the sentiments and manners of his contemporaries and the memory of his fervent piety and many virtues continued so vividly impressed on the memories of the people, that the sacred historian has recorded it to his immortal honor. "Israel served the Lord all the days of Joshua, and all the days of the elders that overlived Joshua."
24:3224:32: Եւ զոսկերսն Յովսեփու հանին որդիքն Իսրայէլի յԵգիպտոսէ. եւ թաղեցի՛ն զնա ՚ի Սիկիմ, ՚ի բաժնի ագարակին զոր ստացաւ Յակոբ յԱմովրհացւոցն բնակելոցն ՚ի Սիկիմ, որոջաց հարիւրոց. եւ ետ զայն Յովսեփայ ՚ի բաժնի։
32. Իսրայէլացիները Եգիպտոսից հանեցին Յովսէփի ոսկորները եւ դրանք թաղեցին Սիկիմում, ագարակի այն մասում, որ հարիւր գառով առել էր Յակոբը Սիկիմում բնակուող ամորհացիներից եւ բաժին էր տուել Յովսէփին:
32 Յովսէփին ոսկորները, որոնք Իսրայէլի որդիները Եգիպտոսէն հաներ էին, Սիւքէմի մէջ թաղեցին՝ ագարակին այն մասին մէջ, որ Յակոբ Սիւքէմի հօրը Եմովրի որդիներէն հարիւր կտոր արծաթի* ծախու առեր էր։ Անիկա Յովսէփի որդիներուն ժառանգութիւնը եղաւ։
Եւ զոսկերսն Յովսեփու հանին որդիքն Իսրայելի յԵգիպտոսէ, եւ թաղեցին զնա ի [431]Սիկիմ, ի բաժնի ագարակին զոր ստացաւ Յակոբ [432]յԱմովրհացւոցն բնակելոցն ի Սիկիմ`` [433]որոջաց հարիւրոց, եւ ետ զայն Յովսեփայ ի բաժնի:

24:32: Եւ զոսկերսն Յովսեփու հանին որդիքն Իսրայէլի յԵգիպտոսէ. եւ թաղեցի՛ն զնա ՚ի Սիկիմ, ՚ի բաժնի ագարակին զոր ստացաւ Յակոբ յԱմովրհացւոցն բնակելոցն ՚ի Սիկիմ, որոջաց հարիւրոց. եւ ետ զայն Յովսեփայ ՚ի բաժնի։
32. Իսրայէլացիները Եգիպտոսից հանեցին Յովսէփի ոսկորները եւ դրանք թաղեցին Սիկիմում, ագարակի այն մասում, որ հարիւր գառով առել էր Յակոբը Սիկիմում բնակուող ամորհացիներից եւ բաժին էր տուել Յովսէփին:
32 Յովսէփին ոսկորները, որոնք Իսրայէլի որդիները Եգիպտոսէն հաներ էին, Սիւքէմի մէջ թաղեցին՝ ագարակին այն մասին մէջ, որ Յակոբ Սիւքէմի հօրը Եմովրի որդիներէն հարիւր կտոր արծաթի* ծախու առեր էր։ Անիկա Յովսէփի որդիներուն ժառանգութիւնը եղաւ։
zohrab-1805▾ eastern-1994▾ western am▾
24:3232: И кости Иосифа, которые вынесли сыны Израилевы из Египта, схоронили в Сихеме, в участке поля, которое купил Иаков у сынов Еммора, отца Сихемова, за сто монет и которое досталось в удел сынам Иосифовым.
24:32 καὶ και and; even τὰ ο the ὀστᾶ οστεον bone Ιωσηφ ιωσηφ Iōsēph; Iosif ἀνήγαγον αναγω lead up; head up οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel ἐξ εκ from; out of Αἰγύπτου αιγυπτος Aigyptos; Eyiptos καὶ και and; even κατώρυξαν κατορυσσω in Σικιμοις σικιμα in τῇ ο the μερίδι μερις portion τοῦ ο the ἀγροῦ αγρος field οὗ ος who; what ἐκτήσατο κταομαι acquire Ιακωβ ιακωβ Iakōb; Iakov παρὰ παρα from; by τῶν ο the Αμορραίων αμορραιος the κατοικούντων κατοικεω settle ἐν εν in Σικιμοις σικιμα hundred καὶ και and; even ἔδωκεν διδωμι give; deposit αὐτὴν αυτος he; him Ιωσηφ ιωσηφ Iōsēph; Iosif ἐν εν in μερίδι μερις portion
24:32 וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] עַצְמֹ֣ות ʕaṣmˈôṯ עֶצֶם bone יֹ֠וסֵף yôsˌēf יֹוסֵף Joseph אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] הֶעֱל֨וּ heʕᵉlˌû עלה ascend בְנֵי־ vᵊnê- בֵּן son יִשְׂרָאֵ֥ל׀ yiśrāʔˌēl יִשְׂרָאֵל Israel מִ mi מִן from מִּצְרַיִם֮ mmiṣrayim מִצְרַיִם Egypt קָבְר֣וּ qāvᵊrˈû קבר bury בִ vi בְּ in שְׁכֶם֒ šᵊḵˌem שְׁכֶם Shechem בְּ bᵊ בְּ in חֶלְקַ֣ת ḥelqˈaṯ חֶלְקָה plot of land הַ ha הַ the שָּׂדֶ֗ה śśāḏˈeh שָׂדֶה open field אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] קָנָ֧ה qānˈā קנה buy יַעֲקֹ֛ב yaʕᵃqˈōv יַעֲקֹב Jacob מֵ mē מִן from אֵ֛ת ʔˈēṯ אֵת together with בְּנֵֽי־ bᵊnˈê- בֵּן son חֲמֹ֥ור ḥᵃmˌôr חֲמֹור Hamor אֲבִֽי־ ʔᵃvˈî- אָב father שְׁכֶ֖ם šᵊḵˌem שְׁכֶם Shechem בְּ bᵊ בְּ in מֵאָ֣ה mēʔˈā מֵאָה hundred קְשִׂיטָ֑ה qᵊśîṭˈā קְשִׂיטָה qesitha וַ wa וְ and יִּֽהְי֥וּ yyˈihyˌû היה be לִ li לְ to בְנֵֽי־ vᵊnˈê- בֵּן son יֹוסֵ֖ף yôsˌēf יֹוסֵף Joseph לְ lᵊ לְ to נַחֲלָֽה׃ naḥᵃlˈā נַחֲלָה heritage
24:32. ossa quoque Ioseph quae tulerant filii Israhel de Aegypto sepelierunt in Sychem in parte agri quem emerat Iacob a filiis Emmor patris Sychem centum novellis ovibus et fuit in possessione filiorum IosephAnd the bones of Joseph which the children of Israel had taken out of Egypt, they buried in Sichem, in that part of the field which Jacob had bought of the sons of Hemor the father of Sichem, for a hundred young ewes, and it was in the possession of the sons of Joseph.
32. And the bones of Joseph, which the children of Israel brought up out of Egypt, buried they in Shechem, in the parcel of ground which Jacob bought of the sons of Hamor the father of Shechem for an hundred pieces of money: and they became the inheritance of the children of Joseph.
And the bones of Joseph, which the children of Israel brought up out of Egypt, buried they in Shechem, in a parcel of ground which Jacob bought of the sons of Hamor the father of Shechem for an hundred pieces of silver: and it became the inheritance of the children of Joseph:

32: И кости Иосифа, которые вынесли сыны Израилевы из Египта, схоронили в Сихеме, в участке поля, которое купил Иаков у сынов Еммора, отца Сихемова, за сто монет и которое досталось в удел сынам Иосифовым.
24:32
καὶ και and; even
τὰ ο the
ὀστᾶ οστεον bone
Ιωσηφ ιωσηφ Iōsēph; Iosif
ἀνήγαγον αναγω lead up; head up
οἱ ο the
υἱοὶ υιος son
Ισραηλ ισραηλ.1 Israel
ἐξ εκ from; out of
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
καὶ και and; even
κατώρυξαν κατορυσσω in
Σικιμοις σικιμα in
τῇ ο the
μερίδι μερις portion
τοῦ ο the
ἀγροῦ αγρος field
οὗ ος who; what
ἐκτήσατο κταομαι acquire
Ιακωβ ιακωβ Iakōb; Iakov
παρὰ παρα from; by
τῶν ο the
Αμορραίων αμορραιος the
κατοικούντων κατοικεω settle
ἐν εν in
Σικιμοις σικιμα hundred
καὶ και and; even
ἔδωκεν διδωμι give; deposit
αὐτὴν αυτος he; him
Ιωσηφ ιωσηφ Iōsēph; Iosif
ἐν εν in
μερίδι μερις portion
24:32
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
עַצְמֹ֣ות ʕaṣmˈôṯ עֶצֶם bone
יֹ֠וסֵף yôsˌēf יֹוסֵף Joseph
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
הֶעֱל֨וּ heʕᵉlˌû עלה ascend
בְנֵי־ vᵊnê- בֵּן son
יִשְׂרָאֵ֥ל׀ yiśrāʔˌēl יִשְׂרָאֵל Israel
מִ mi מִן from
מִּצְרַיִם֮ mmiṣrayim מִצְרַיִם Egypt
קָבְר֣וּ qāvᵊrˈû קבר bury
בִ vi בְּ in
שְׁכֶם֒ šᵊḵˌem שְׁכֶם Shechem
בְּ bᵊ בְּ in
חֶלְקַ֣ת ḥelqˈaṯ חֶלְקָה plot of land
הַ ha הַ the
שָּׂדֶ֗ה śśāḏˈeh שָׂדֶה open field
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
קָנָ֧ה qānˈā קנה buy
יַעֲקֹ֛ב yaʕᵃqˈōv יַעֲקֹב Jacob
מֵ מִן from
אֵ֛ת ʔˈēṯ אֵת together with
בְּנֵֽי־ bᵊnˈê- בֵּן son
חֲמֹ֥ור ḥᵃmˌôr חֲמֹור Hamor
אֲבִֽי־ ʔᵃvˈî- אָב father
שְׁכֶ֖ם šᵊḵˌem שְׁכֶם Shechem
בְּ bᵊ בְּ in
מֵאָ֣ה mēʔˈā מֵאָה hundred
קְשִׂיטָ֑ה qᵊśîṭˈā קְשִׂיטָה qesitha
וַ wa וְ and
יִּֽהְי֥וּ yyˈihyˌû היה be
לִ li לְ to
בְנֵֽי־ vᵊnˈê- בֵּן son
יֹוסֵ֖ף yôsˌēf יֹוסֵף Joseph
לְ lᵊ לְ to
נַחֲלָֽה׃ naḥᵃlˈā נַחֲלָה heritage
24:32. ossa quoque Ioseph quae tulerant filii Israhel de Aegypto sepelierunt in Sychem in parte agri quem emerat Iacob a filiis Emmor patris Sychem centum novellis ovibus et fuit in possessione filiorum Ioseph
And the bones of Joseph which the children of Israel had taken out of Egypt, they buried in Sichem, in that part of the field which Jacob had bought of the sons of Hemor the father of Sichem, for a hundred young ewes, and it was in the possession of the sons of Joseph.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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
32: Погребение вынесенных из Египта костей Иосифа (Исх ХIII:19) совершено было, вероятно, вскоре после поселения Ефремова колена в Сихеме, а отнесено к концу книги для того, чтобы передачей этого сведения не нарушать последовательного изложения других событий. Гробница праведного Иосифа (Кабр Юсуф), находящаяся в Сихемской долине, в 20-ти минутах от источника Иакова (Бир Якуб), пользуется и в настоящее время почитанием не только со стороны евреев и христиан, но самарян и мусульман.
Adam Clarke: Commentary on the Bible - 1831
24:32: And the bones of Joseph - See the note on Gen 50:25, and on Exo 13:19. This burying of the bones of Joseph probably took place when the conquest of the land was completed, and each tribe had received its inheritance; for it is not likely that this was deferred till after the death of Joshua.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:32: bones: Gen 50:25; Exo 13:19; Act 7:16; Heb 11:22
buried: Gen 33:19, Gen 48:22
pieces of silver: or, lambs
John Gill
24:32 And the bones of Joseph, which the children of Israel brought up out of Egypt,.... At the request, and by the order of Joseph, Gen 50:25; which were punctually observed by the children of Israel under the direction and command of Moses, and therefore is ascribed to him, as here to them, Ex 13:19,
buried they in Shechem; not in the city, but in a field near it, as the next clause shows. The Jews in their Cippi Hebraici say (g), that Joseph was buried at a village called Belata, a sabbath day's journey from Shechem; but Jerom says (h) he was buried in Shechem, and his monument was to be seen there in his time. Not that they buried him at the same time Joshua was buried, but very probably as soon as the tribe of Ephraim was in the quiet possession of this place; though the historian inserts the account of it here, taking an occasion for it from the interment of Joshua:
in a parcel of ground which Jacob bought of the sons of Hamor, the father of Shechem, for an hundred pieces of silver; of which purchase See Gill on Gen 33:19,
and it became the inheritance of the children of Joseph; and particularly of the tribe of Ephraim by lot, agreeably to the gift and disposal of it by Jacob to Joseph; see Gill on Gen 48:22.
(g) Ut supra. (Cippi Heb. p. 32.) (h) Quaest. Heb. in Genesim, fol. 73. C.
John Wesley
24:32 The bones of Joseph - Joseph died two hundred years before in Egypt, but gave commandment concerning his bones, that they should not rest in a grave, 'till Israel rested in the land of promise. Now therefore they were deposited in that piece of ground, which his father gave him near Shechem. One reason why Joshua called all Israel to Shechem, might be to attend Joseph's bones to the grave. So that he now delivered as it were both Joseph's funeral sermon, and his own farewell sermon. And if it was in the last year of his life, the occasion might well remind him, of his own death now at hand. For he was just of the same age with his illustrious ancestor, who died being one hundred and ten years old, Gen 50:26.
Robert Jamieson, A. R. Fausset and David Brown
24:32 the bones of Joseph--They had carried these venerable relics with them in all their migrations through the desert, and deferred the burial, according to the dying charge of Joseph himself, till they arrived in the promised land. The sarcophagus, in which his mummied body had been put, was brought thither by the Israelites, and probably buried when the tribe of Ephraim had obtained their settlement, or at the solemn convocation described in this chapter.
in a parcel of ground which Jacob bought . . . for an hundred pieces of silver--Kestitah translated, "piece of silver," is supposed to mean "a lamb," the weights being in the form of lambs or kids, which were, in all probability, the earliest standard of value among pastoral people. The tomb that now covers the spot is a Mohammedan Welce, but there is no reason to doubt that the precious deposit of Joseph's remains may be concealed there at the present time.
24:3324:33: Եւ եղեւ յետ այսորիկ վախճանե՛լ Եղիազարու քահանայի որդւոյ Ահարոնի. եւ թաղեցաւ ՚ի Գաբաաթ Փենէէսի որդւոյ իւրում, զոր ետ նմա ՚ի լերինն Եփրեմայ։ Յաւուրսն յայնոսիկ առեալ որդւոցն Իսրայէլի զտապանակ ուխտին Աստուծոյ շրջեցուցանէին ընդ իւրեանս։ Եւ քահանայացաւ Փենէէս փոխանակ Եղիազարու հօր իւրոյ, մինչեւ մեռաւ՝ եւ թաղեցա՛ւ յիւրումն Գաբաաթ։ Եւ որդիքն Իսրայէլի գնացին յիւրաքանչիւր տեղիս իւրեանց, եւ յիւրաքանչիւր քաղաքս իւրեանց. եւ պաշտեցին որդիքն Իսրայէլի զԱստարտն եւ զԱստարովթ, եւ զաստուածս ազգացն որ շուրջ զնոքօք։ Եւ մատնեա՛ց զնոսա Տէր ՚ի ձեռս Եգղոմայ արքայի Մովաբու. եւ տիրեաց նոցա ամս ո՛ւթ եւ տասն[2440]։Կատարեցաւ Յեսու Նաւեայ[2441]։[2440] Ոմանք. ՚Ի Գաղայադ Փենէհէսի։ Յաւուր յայնմիկ... զտապանակ ուխտին Տեառն։[2441] ՚Ի վախճանի՝ ոմանք. Կատարեցաւ Գիրք Յեսուայ որդւոյ Նաւեայ։
33. Դրանից յետոյ վախճանուեց Եղիազար քահանան՝ Ահարոնի որդին, եւ թաղուեց իր որդի Փենէէսին պատկանող Գաբաաթում, որ տուել էին նրան Եփրեմի լերան վրայ: Այդ օրերին իսրայէլացիներն առնելով Աստծու ուխտի տապանակը՝ տանում էին իրենց հետ: Եւ Փենէէսը քահանայ դարձաւ իր հօր՝ Եղիազարի փոխարէն, մինչեւ որ մեռաւ եւ թաղուեց Գաբաաթի իր կալուածքում: Իսրայէլացիները գնացին ամէն մէկն իր տեղն ու իր քաղաքը: Նրանք պաշտեցին Աստարտին, Աստարոթին եւ իրենց շրջակայքում եղած ազգերի աստուածներին: Եւ Տէրը նրանց մատնեց Մովաբի արքայ Եգղոմի ձեռքը, որը տիրեց նրանց վրայ տասնութ տարի:
33 Ահարոնի որդին Եղիազարն ալ մեռաւ ու զանիկա Եփրեմի լեռը, անոր որդիին Փենէհէսին տրուած բլուրին վրայ թաղեցին։
Եւ [434]եղեւ յետ այսորիկ վախճանել Եղիազարու քահանայի որդւոյ Ահարոնի, եւ թաղեցաւ ի Գաբաաթ Փենեէսի որդւոյ իւրում զոր ետ նմա ի լերինն Եփրեմայ: Յաւուրսն յայնոսիկ առեալ որդւոցն Իսրայելի զտապանակ ուխտին Աստուծոյ շրջեցուցանէին ընդ իւրեանս: Եւ քահանայացաւ Փենեէս փոխանակ Եղիազարու հօր իւրոյ, մինչեւ մեռաւ եւ թաղեցաւ յիւրումն Գաբաաթ: Եւ որդիքն Իսրայելի գնացին յիւրաքանչիւր տեղիս իւրեանց, եւ յիւրաքանչիւր քաղաքս իւրեանց. եւ պաշտեցին որդիքն Իսրայելի զԱստարտն եւ զԱստարովթ, եւ զաստուածս ազգացն որ շուրջ զնոքօք: Եւ մատնեաց զնոսա Տէր ի ձեռս Եգղոմայ արքայի Մովաբու, եւ տիրեաց նոցա ամս ութեւտասն:

24:33: Եւ եղեւ յետ այսորիկ վախճանե՛լ Եղիազարու քահանայի որդւոյ Ահարոնի. եւ թաղեցաւ ՚ի Գաբաաթ Փենէէսի որդւոյ իւրում, զոր ետ նմա ՚ի լերինն Եփրեմայ։ Յաւուրսն յայնոսիկ առեալ որդւոցն Իսրայէլի զտապանակ ուխտին Աստուծոյ շրջեցուցանէին ընդ իւրեանս։ Եւ քահանայացաւ Փենէէս փոխանակ Եղիազարու հօր իւրոյ, մինչեւ մեռաւ՝ եւ թաղեցա՛ւ յիւրումն Գաբաաթ։ Եւ որդիքն Իսրայէլի գնացին յիւրաքանչիւր տեղիս իւրեանց, եւ յիւրաքանչիւր քաղաքս իւրեանց. եւ պաշտեցին որդիքն Իսրայէլի զԱստարտն եւ զԱստարովթ, եւ զաստուածս ազգացն որ շուրջ զնոքօք։ Եւ մատնեա՛ց զնոսա Տէր ՚ի ձեռս Եգղոմայ արքայի Մովաբու. եւ տիրեաց նոցա ամս ո՛ւթ եւ տասն[2440]։

Կատարեցաւ Յեսու Նաւեայ[2441]։
[2440] Ոմանք. ՚Ի Գաղայադ Փենէհէսի։ Յաւուր յայնմիկ... զտապանակ ուխտին Տեառն։
[2441] ՚Ի վախճանի՝ ոմանք. Կատարեցաւ Գիրք Յեսուայ որդւոյ Նաւեայ։
33. Դրանից յետոյ վախճանուեց Եղիազար քահանան՝ Ահարոնի որդին, եւ թաղուեց իր որդի Փենէէսին պատկանող Գաբաաթում, որ տուել էին նրան Եփրեմի լերան վրայ: Այդ օրերին իսրայէլացիներն առնելով Աստծու ուխտի տապանակը՝ տանում էին իրենց հետ: Եւ Փենէէսը քահանայ դարձաւ իր հօր՝ Եղիազարի փոխարէն, մինչեւ որ մեռաւ եւ թաղուեց Գաբաաթի իր կալուածքում: Իսրայէլացիները գնացին ամէն մէկն իր տեղն ու իր քաղաքը: Նրանք պաշտեցին Աստարտին, Աստարոթին եւ իրենց շրջակայքում եղած ազգերի աստուածներին: Եւ Տէրը նրանց մատնեց Մովաբի արքայ Եգղոմի ձեռքը, որը տիրեց նրանց վրայ տասնութ տարի:
33 Ահարոնի որդին Եղիազարն ալ մեռաւ ու զանիկա Եփրեմի լեռը, անոր որդիին Փենէհէսին տրուած բլուրին վրայ թաղեցին։
zohrab-1805▾ eastern-1994▾ western am▾
24:3333: [После сего] умер и Елеазар, сын Аарона, и похоронили его на холме Финееса, сына его, который дан ему на горе Ефремовой.
24:33 καὶ και and; even ἐγένετο γινομαι happen; become μετὰ μετα with; amid ταῦτα ουτος this; he καὶ και and; even Ελεαζαρ ελεαζαρ Eleazar υἱὸς υιος son Ααρων ααρων Aarōn; Aaron ὁ ο the ἀρχιερεὺς αρχιερευς ruling priest ἐτελεύτησεν τελευταω meet an end καὶ και and; even ἐτάφη θαπτω bury; have a funeral for ἐν εν in Γαβααθ γαβααθ the υἱοῦ υιος son αὐτοῦ αυτος he; him ἣν ος who; what ἔδωκεν διδωμι give; deposit αὐτῷ αυτος he; him ἐν εν in τῷ ο the ὄρει ορος mountain; mount τῷ ο the Εφραιμ εφραιμ Ephraim; Efrem [a] ἐν εν in ἐκείνῃ εκεινος that τῇ ο the ἡμέρᾳ ημερα day λαβόντες λαμβανω take; get οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel τὴν ο the κιβωτὸν κιβωτος ark τοῦ ο the θεοῦ θεος God περιεφέροσαν περιφερω carry around ἐν εν in ἑαυτοῖς εαυτου of himself; his own καὶ και and; even Φινεες φινεες do sacred duty; priest ἀντὶ αντι against; instead of Ελεαζαρ ελεαζαρ Eleazar τοῦ ο the πατρὸς πατηρ father αὐτοῦ αυτος he; him ἕως εως till; until ἀπέθανεν αποθνησκω die καὶ και and; even κατωρύγη κατορυσσω in Γαβααθ γαβααθ the ἑαυτοῦ εαυτου of himself; his own [b] οἱ ο the δὲ δε though; while υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel ἀπήλθοσαν απερχομαι go off; go away ἕκαστος εκαστος each εἰς εις into; for τὸν ο the τόπον τοπος place; locality αὐτῶν αυτος he; him καὶ και and; even εἰς εις into; for τὴν ο the ἑαυτῶν εαυτου of himself; his own πόλιν πολις city καὶ και and; even ἐσέβοντο σεβομαι venerate; stand in awe of οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel τὴν ο the Ἀστάρτην ασταρτη and; even Ασταρωθ ασταρωθ and; even τοὺς ο the θεοὺς θεος God τῶν ο the ἐθνῶν εθνος nation; caste τῶν ο the κύκλῳ κυκλω circling; in a circle αὐτῶν αυτος he; him καὶ και and; even παρέδωκεν παραδιδωμι betray; give over αὐτοὺς αυτος he; him κύριος κυριος lord; master εἰς εις into; for χεῖρας χειρ hand Εγλωμ εγλωμ the βασιλεῖ βασιλευς monarch; king Μωαβ μωαβ and; even ἐκυρίευσεν κυριευω lord; master αὐτῶν αυτος he; him ἔτη ετος year δέκα δεκα ten ὀκτώ οκτω eight
24:33 וְ wᵊ וְ and אֶלְעָזָ֥ר ʔelʕāzˌār אֶלְעָזָר Eleazar בֶּֽן־ bˈen- בֵּן son אַהֲרֹ֖ן ʔahᵃrˌōn אַהֲרֹן Aaron מֵ֑ת mˈēṯ מות die וַ wa וְ and יִּקְבְּר֣וּ yyiqbᵊrˈû קבר bury אֹתֹ֗ו ʔōṯˈô אֵת [object marker] בְּ bᵊ בְּ in גִבְעַת֙ ḡivʕˌaṯ גִּבְעָה hill פִּֽינְחָ֣ס pˈînᵊḥˈās פִּינְחָס Phinehas בְּנֹ֔ו bᵊnˈô בֵּן son אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] נִתַּן־ nittan- נתן give לֹ֖ו lˌô לְ to בְּ bᵊ בְּ in הַ֥ר hˌar הַר mountain אֶפְרָֽיִם׃ ʔefrˈāyim אֶפְרַיִם Ephraim
24:33. Eleazar quoque filius Aaron mortuus est et sepelierunt eum in Gaab Finees filii eius quae data est ei in monte EphraimEleazar also the son of Aaron died: and they buried him in Gabaath that belongeth to Phinees his son, which was given him in mount Ephraim.
33. And Eleazar the son of Aaron died; and they buried him in the hill of Phinehas his son, which was given him in the hill country of Ephraim.
And Eleazar the son of Aaron died; and they buried him in a hill [that pertained to] Phinehas his son, which was given him in mount Ephraim:

33: [После сего] умер и Елеазар, сын Аарона, и похоронили его на холме Финееса, сына его, который дан ему на горе Ефремовой.
24:33
καὶ και and; even
ἐγένετο γινομαι happen; become
μετὰ μετα with; amid
ταῦτα ουτος this; he
καὶ και and; even
Ελεαζαρ ελεαζαρ Eleazar
υἱὸς υιος son
Ααρων ααρων Aarōn; Aaron
ο the
ἀρχιερεὺς αρχιερευς ruling priest
ἐτελεύτησεν τελευταω meet an end
καὶ και and; even
ἐτάφη θαπτω bury; have a funeral for
ἐν εν in
Γαβααθ γαβααθ the
υἱοῦ υιος son
αὐτοῦ αυτος he; him
ἣν ος who; what
ἔδωκεν διδωμι give; deposit
αὐτῷ αυτος he; him
ἐν εν in
τῷ ο the
ὄρει ορος mountain; mount
τῷ ο the
Εφραιμ εφραιμ Ephraim; Efrem

[a]
ἐν εν in
ἐκείνῃ εκεινος that
τῇ ο the
ἡμέρᾳ ημερα day
λαβόντες λαμβανω take; get
οἱ ο the
υἱοὶ υιος son
Ισραηλ ισραηλ.1 Israel
τὴν ο the
κιβωτὸν κιβωτος ark
τοῦ ο the
θεοῦ θεος God
περιεφέροσαν περιφερω carry around
ἐν εν in
ἑαυτοῖς εαυτου of himself; his own
καὶ και and; even
Φινεες φινεες do sacred duty; priest
ἀντὶ αντι against; instead of
Ελεαζαρ ελεαζαρ Eleazar
τοῦ ο the
πατρὸς πατηρ father
αὐτοῦ αυτος he; him
ἕως εως till; until
ἀπέθανεν αποθνησκω die
καὶ και and; even
κατωρύγη κατορυσσω in
Γαβααθ γαβααθ the
ἑαυτοῦ εαυτου of himself; his own

[b]
οἱ ο the
δὲ δε though; while
υἱοὶ υιος son
Ισραηλ ισραηλ.1 Israel
ἀπήλθοσαν απερχομαι go off; go away
ἕκαστος εκαστος each
εἰς εις into; for
τὸν ο the
τόπον τοπος place; locality
αὐτῶν αυτος he; him
καὶ και and; even
εἰς εις into; for
τὴν ο the
ἑαυτῶν εαυτου of himself; his own
πόλιν πολις city
καὶ και and; even
ἐσέβοντο σεβομαι venerate; stand in awe of
οἱ ο the
υἱοὶ υιος son
Ισραηλ ισραηλ.1 Israel
τὴν ο the
Ἀστάρτην ασταρτη and; even
Ασταρωθ ασταρωθ and; even
τοὺς ο the
θεοὺς θεος God
τῶν ο the
ἐθνῶν εθνος nation; caste
τῶν ο the
κύκλῳ κυκλω circling; in a circle
αὐτῶν αυτος he; him
καὶ και and; even
παρέδωκεν παραδιδωμι betray; give over
αὐτοὺς αυτος he; him
κύριος κυριος lord; master
εἰς εις into; for
χεῖρας χειρ hand
Εγλωμ εγλωμ the
βασιλεῖ βασιλευς monarch; king
Μωαβ μωαβ and; even
ἐκυρίευσεν κυριευω lord; master
αὐτῶν αυτος he; him
ἔτη ετος year
δέκα δεκα ten
ὀκτώ οκτω eight
24:33
וְ wᵊ וְ and
אֶלְעָזָ֥ר ʔelʕāzˌār אֶלְעָזָר Eleazar
בֶּֽן־ bˈen- בֵּן son
אַהֲרֹ֖ן ʔahᵃrˌōn אַהֲרֹן Aaron
מֵ֑ת mˈēṯ מות die
וַ wa וְ and
יִּקְבְּר֣וּ yyiqbᵊrˈû קבר bury
אֹתֹ֗ו ʔōṯˈô אֵת [object marker]
בְּ bᵊ בְּ in
גִבְעַת֙ ḡivʕˌaṯ גִּבְעָה hill
פִּֽינְחָ֣ס pˈînᵊḥˈās פִּינְחָס Phinehas
בְּנֹ֔ו bᵊnˈô בֵּן son
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
נִתַּן־ nittan- נתן give
לֹ֖ו lˌô לְ to
בְּ bᵊ בְּ in
הַ֥ר hˌar הַר mountain
אֶפְרָֽיִם׃ ʔefrˈāyim אֶפְרַיִם Ephraim
24:33. Eleazar quoque filius Aaron mortuus est et sepelierunt eum in Gaab Finees filii eius quae data est ei in monte Ephraim
Eleazar also the son of Aaron died: and they buried him in Gabaath that belongeth to Phinees his son, which was given him in mount Ephraim.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
33: Елеазар, сын Аарона, у 70-ти названный arciereuV — первосвященником, был похоронен, по-еврейскому тексту, в «Гивеат Пинхас» — (буквально) на холме Финееса, у 70-ти (по Александрийскому списку) en Gabaaq FineeV — Гавааф, Финееса по слав. Библии местом этого города признается в настоящее время деревня Джибиа на Сихемской дороге, к юго-западу от Силома. — По еврейскому тексту и переводу блаж. Иеронима книга Иисуса Навина оканчивается 33-м стихом.
Adam Clarke: Commentary on the Bible - 1831
24:33: And Eleazar - died - Probably about the same time as Joshua, or soon after; though some think he outlived him six years. Thus, nearly all the persons who had witnessed the miracles of God in the wilderness were gathered to their fathers; and their descendants left in possession of the great inheritance, with the Law of God in their hands, and the bright example of their illustrious ancestors before their eyes. It must be added that they possessed every advantage necessary to make them a great, a wise, and a holy people. How they used, or rather how they abused, these advantages, their subsequent history, given in the sacred books, amply testifies.
A hill that pertained to Phinehas his son - This grant was probably made to Phinehas as a token of the respect of the whole nation, for his zeal, courage, and usefulness: for the priests had properly no inheritance. At the end of this verse the Septuagint add: - "In that day the children of Israel, taking up the ark of the covenant of God, carried it about with them, and Phinehas succeeded to the high priest's office in the place of his father until his death; and he was buried in Gabaath, which belonged to himself. "Then the children of Israel went every man to his own place, and to his own city. "And the children of Israel worshipped Astarte and Ashtaroth, and the gods of the surrounding nations, and the Lord delivered them into the hands of Eglon king of Moab, and he tyrannized over them for eighteen years."
The last six verses in this chapter were, doubtless, not written by Joshua; for no man can give an account of his own death and burial. Eleazar, Phinehas, or Samuel, might have added them, to bring down the narration so as to connect it with their own times; and thus preserve the thread of the history unbroken. This is a common case; many men write histories of their own lives, which, in the last circumstances, are finished by others, and who has ever thought of impeaching the authenticity of the preceding part, because the subsequent was the work of a different hand? Hirtius's supplement has never invalidated the authenticity of the Commentaries of Caesar, nor the work of Quintus Smyrnaeus, that of the Iliad and Odyssey of Homer; nor the 13th book of Aeneid, by Mapheus Viggius, the authenticity of the preceding twelve, as the genuine work of Virgil. We should be thankful that an adequate and faithful hand has supplied those circumstances which the original author could not write, and without which the work would have been incomplete. Mr. Saurin has an excellent dissertation on this grand federal act formed by Joshua and the people of Israel on this very solemn occasion, of the substance of which the reader will not be displeased to find the following very short outline, which may be easily filled up by any whose business it is to instruct the public; for such a circumstance may with great propriety be brought before a Christian congregation at any time: -
"Seven things are to be considered in this renewal of the covenant.
I. The dignity of the mediator.
II. The freedom of those who contracted.
III. The necessity of the choice.
IV. The extent of the conditions.
V. The peril of the engagement.
VI. The solemnity of the acceptance.
VII. The nearness of the consequence.
"I. The dignity of the mediator. - Take a view of his names, Hosea and Jehoshua. God will save: he will save. The first is like a promise; the second, the fulfillment of that promise. God will save some time or other: - this is the very person by whom he will accomplish his promise. Take a view of Joshua's life: his faith, courage, constancy, heroism, and success. A remarkable type of Christ. See Heb 4:8.
"II. The freedom of those who contracted. - Take away the gods which your fathers served beyond the flood; and in Egypt, etc., Jos 24:14, etc. Joshua exhibits to the Israelites all the religions which were then known:
1. That of the Chaldeans, which consisted in the adoration of fire.
2. That of the Egyptians, which consisted in the worship of the ox Apis, cats, dogs, and serpents; which had been preceded by the worship even of vegetables, such as the onion, etc.
3. That of the people of Canaan, the principal objects of which were Astarte, (Venus), and Baal Peor, (Priapus). Make remarks on the liberty of choice which every man has, and which God, in matters of religion, applies to, and calls into action.
"III. The necessity of the choice. - To be without religion, is to be without happiness here, and without any title to the kingdom of God. To have a false religion, is the broad road to perdition; and to have the true religion, and live agreeably to it, is the high road to heaven. Life is precarious - death is at the door - the Judge calls - much is to be done, and perhaps little time to do it in! Eternity depends on the present moment. Choose - choose speedily - determinately, etc.
"IV. The extent of the conditions. - Fear the Lord, and serve him in truth and righteousness. Fear the Lord. Consider his being, his power, holiness, justice, etc. This is the gate to religion. Religion itself consists of two parts.
I. Truth.
1. In opposition to the detestable idolatry of the forementioned nations.
2. In reference to that revelation which God gave of himself.
3. In reference to that solid peace and comfort which false religions may promise, but cannot give; and which the true religion communicates to all who properly embrace it.
II. Uprightness or integrity, in opposition to those abominable vices by which themselves and the neighboring nations had been defiled.
1. The major part of men have one religion for youth, another for old age. But he who serves God in integrity, serves him with all his heart in every part of life.
2. Most men have a religion of times, places, and circumstances. This is a defective religion. Integrity takes in every time, every place, and every circumstance; God's law being ever kept before the eyes, and his love in the heart, dictating purity and perfection to every thought, word, and work.
3. Many content themselves with abstaining from vice, and think themselves sure of the kingdom of God because they do not sin as others. But he who serves God in integrity, not only abstains from the act and the appearance of evil, but steadily performs every moral good.
4. Many think that if they practice some kind of virtues, to which they feel less of a natural repugnance, they bid fair for the kingdom; but this is opposite to uprightness. The religion of God equally forbids every species of vice, and recommends every kind of virtue.
"V. The peril of the engagement. - This covenant had in it the nature of an oath; for so much the phrase before the Lord implies: therefore those who entered into this covenant bound themselves by oath unto the Lord, to be steady and faithful in it. But it may be asked, 'As human nature is very corrupt, and exceedingly fickle, is there not the greatest danger of breaking such a covenant; and is it not better not to make it, than to run the risk of breaking it, and exposing one's self to superadded punishment on that account?' Answer: He who makes such a covenant in God's strength, will have that strength to enable him to prove faithful to it. Besides, if the soul do not feel itself under the most solemn obligation to live to God, it will live to the world and the flesh. Nor is such a covenant as this more solemn and strict than that which we have often made; first in our baptism, and often afterwards in the sacrament of the Lord's Supper, etc. Joshua allows there is a great danger in making this covenant. Ye cannot serve the Lord, for he is a holy, strong, and jealous God, etc. But this only supposes that nothing could be done right but by his Spirit, and in his strength. The energy of the Holy Spirit is equal to every requisition of God's holy law, as far as it regards the moral conduct of a believer in Christ.
"VI. The solemnity of the acceptance. - Notwithstanding Joshua faithfully laid down the dreadful evils which those might expect who should abandon the Lord; yet they entered solemnly into the covenant. God forbid that we should forsake the Lord, but we will serve the Lord. They seemed to think that not to covenant in this case was to reject.
"VII. The nearness of the consequence. - There were false gods among them, and these must be immediately put away. As ye have taken the Lord for your God, then put away the strange gods which are among you, Jos 24:23. The moment the covenant is made, that same moment the conditions of it come into force. He who makes this covenant with God should immediately break off from every evil design, companion, word, and work. Finally, Joshua erected two monuments of this solemn transaction:
1. He caused the word to be written in the book of the law, Jos 24:26.
2. He erected a stone under an oak, Jos 24:27; that these two things might be witnesses against them if they broke the covenant which they then made, etc."
There is the same indispensable necessity for every one who professes Christianity, to enter into a covenant with God through Christ. He who is not determined to be on God's side, will be found on the side of the world, the devil, and the flesh. And he who does not turn from all his iniquities, cannot make such a covenant. And he who does not make it now, may probably never have another opportunity. Reader, death is at the door, and eternity is at hand. These are truths which are everywhere proclaimed - everywhere professedly believed - everywhere acknowledged to be important and perhaps nowhere laid to heart as they should be. And yet all grant that they are born to die!
On the character and conduct of Joshua, much has already been said in the notes; and particularly in the preface to this book. A few particulars may be added.
It does not appear that Joshua was ever married, or that he had any children. That he was high in the estimation of God, we learn from his being chosen to succeed Moses in the government of the people. He was the person alone, of all the host of Israel, who was deemed every way qualified to go out before the congregation, and go in: to lead them out, and bring them in; and be the shepherd of the people, because the Spirit of God was in him. See Num 27:17, etc. He is called the servant of God, as was Moses; and was, of all men of that generation, next in eminence to that great legislator.
Like his great master, he neither provided for himself nor his relatives; though he had it constantly in his power so to do. He was the head and leader of the people; the chief and foremost in all fatigues and dangers; without whose piety, prudence, wisdom, and military skill, the whole tribes of Israel, humanly speaking, must have been ruined. And yet this conqueror of the nations did not reserve to him self a goodly inheritance, a noble city, nor any part of the spoils of those he had vanquished. His countrymen, it is true, gave him an inheritance among them, Jos 19:50. This, we might suppose, was in consideration of his eminent services, and this, we might naturally expect, was the best inheritance in the land! No! they gave him Timnath-serah, in the barren mountains of Ephraim, and even this he asked Jos 19:50. But was not this the best city in the land? No - it was even No city; evidently no more than the ruins of one that had stood in that place; and hence it is said, he builded the city and dwelt therein - he, with some persons of his own tribe, revived the stones out of the rubbish, and made it habitable.
Joshua believed there was a God; he loved him, acted under his influence, and endeavored to the utmost of his power to promote the glory of his Maker, and the welfare of man: and he expected his recompense in another world.
Like Him of whom he was an illustrious type, he led a painful and laborious life, devoting himself entirely to the service of God and the public good. How unlike was Joshua to those men who, for certain services, get elevated to the highest honors: but, not content with the recompense thus awarded them by their country, use their new influence for the farther aggrandizement of themselves and dependents, at the expense, and often to the ruin of their country!
Joshua retires only from labor when there is no more work to be done, and no more dangers to be encountered. He was the first in the field, and the last out of it; and never attempted to take rest till all the tribes of Israel had got their possessions, and were settled in their inheritances! Of him it might be truly said as of Caesar, he continued to work, nil actum reputans, si quid superesset agendum: for "he considered nothing done, while any thing remained undone."
Behold this man retiring from office and from life without any kind of emolument! the greatest man of all the tribes of Israel; the most patriotic, and the most serviceable; and yet the worst provided for! Statesmen! naval and military commanders! look Joshua in the face; read his history; and learn from It what true Patriotism means. That man alone who truly fears and loves God, credits his revelation, and is made a partaker of his Spirit, is capable of performing disinterested services to his country and to mankind!
Masoretic Notes on Joshua
The number of verses in the Book of Joshua is 656, (should be 658, see on Jos 21:36 (note), etc.), of which the symbol is found in the word ותרן vetharon, (and shall sing), Isa 35:6.
Its middle verse is Jos 13:26.
Its Masoretic sections are 14; the symbol of which is found in the word יד yad, (the hand), Eze 37:1. See the note at the end of Genesis.
Albert Barnes: Notes on the Bible - 1834
24:33: (Eleazar's burial-place is placed by Conder not at Tibneh but in the village of 'Awertah.)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
24:33: Eleazar: Jos 14:1; Exo 6:23, Exo 6:25; Num 3:32, Num 20:26-28
died: Job 30:23; Psa 49:10; Isa 57:1, Isa 57:2; Zac 1:5; Act 13:36; Heb 7:24; Heb 9:26, Heb 9:27
Phinehas: Jdg 20:28
John Gill
24:33 And Eleazar the son of Aaron died,.... Very probably in a short time after Joshua; and, according to the Samaritan Chronicle (i), he died as Joshua did, gathered the chief men of the children of Israel a little before his death, and enjoined them strict obedience to the commands of God, and took his leave of them, and then stripped himself of his holy garments, and clothed Phinehas his son with them; what his age was is not said:
and they buried him in a hill that pertaineth to Phinehas his son; or in the hill of Phinehas; which was so called from him, and might have the name given it by his father, who might possess it before him, and what adjoined to it. The Jews in the above treatise say (k), that at Avarta was a school of Phinehas in a temple of the Gentiles; that Eleazar was buried upon the hill, and Joshua below the village among the olives, and on this hill is said (l) to be a school or village of Phinehas:
which was given him in Mount Ephraim; either to Eleazar, that he might be near to Shiloh, where the tabernacle then was, as the cities given to the priests and Levites were chiefly in those tribes that lay nearest to Jerusalem; though the Jews say, as Jarchi and Kimchi relate, that Phinehas might come into the possession of that place through his wife, or it might fall to him as being a devoted field; but it is most likely it was given to his father by the children of Ephraim, for the reason before observed. The Talmudists say, that Joshua wrote his own book, which is very probable; yet the last five verses, Josh 24:29, must be written by another hand, even as the last eight verses in Deuteronomy, Deut 34:5, were written by him, as they also say; and therefore this is no more an objection to his being the writer of this book, than the addition of eight verses by him to Deuteronomy is to Moses being the writer of that; and the same Talmudists (m) also observe, that Josh 24:29, "Joshua the son of Nun, the servant of the Lord, died", &c. were written by Eleazar, and Josh 24:33, "and Eleazar, the son of Aaron, died", &c. by Phinehas, which is not improbable.
(i) Apud Hottinger. p. 524. (k) Cippi Hebraici, ut supra. (p. 32.) (l) See Weemse's Christ. Synagog, l. 1. c. 6. sect. 5. p. 157. (m) T. Bab. Bava Bathra, fol. 14. 2. & 15. 1.
John Wesley
24:33 Given him - By special favour, and for his better conveniency in attending upon the ark, which then was, and for a long time was to be in Shiloh, near this place: whereas the cities which were given to the priests, were in Judah. Benjamin, and Simeon, which were remote from Shiloh, tho' near the place where the ark was to have its settled abode, namely, at Jerusalem. It is probable Eleazar died about the same time with Joshua, as Aaron did in the same year with Moses. While Joshua lived, religion was kept up, under his care and influence, but after he and his contemporaries were gone, it swiftly went to decay. How well is it for the gospel church, that Christ, our Joshua, is still with it by his Spirit, and will be always, even to the end of the world?
Robert Jamieson, A. R. Fausset and David Brown
24:33 Eleazar the son of Aaron died, and they buried him in . . . mount Ephraim--The sepulchre is at the modern village Awertah, which, according to Jewish travellers, contains the graves also of Ithamar, the brother of Phinehas, the son of Eleazar [VAN DE VELDE].