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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
0: Когда Иисус Навин, исполняя требование явившегося ему, снял обувь свою и вместе с этим ясно понял, что находится в присутствии Божием, Господь открыл ему Свою волю.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Joshua opened the campaign with the siege of Jericho, a city which could not trust so much to the courage of its people as to act offensively, and to send out its forces to oppose Israel's landing and encamping, but trusted so much to the strength of its walls as to stand upon its defence, and not to surrender, or desire conditions of peace. Now here we have the story of the taking of it, I. The directions and assurances which the captain of the Lord's host gave concerning it, ver. 1-5. II. The trial of the people's patient obedience in walking round the city six days, ver. 6-14. III. The wonderful delivery of it into their hands the seventh day, with a solemn charge to them to use it as a devoted thing, ver. 15-21 and 24. IV. The preservation of Rahab and her relations, ver. 22, 23, 25. V. A curse pronounced upon the man that should dare to rebuild this city, ver. 26, 27. An abstract of this story we find among the trophies of faith, Heb. xi. 30. "By faith the walls of Jericho fell down, after they were compassed about seven days."
Adam Clarke: Commentary on the Bible - 1831
The inhabitants of Jericho close their gates, Jos 6:1. Continuation of the discourse between the captain of the Lord's host and Joshua. He commands the people to march round the city six days, the seven priests blowing with their trumpets; and to give a general shout, while marching round it on the seventh, and promises that then the walls of the city shall fall down, Jos 6:2-5. Joshua delivers these directions to the priests and to the people, Jos 6:6, Jos 6:7. The priests and people obey; the order of their procession, Jos 6:8-16. He commands them to spare the house of Rahab, Jos 6:17, and not to touch any part of the property of the city, the whole of which God had devoted to destruction, Jos 6:18, Jos 6:19. On the seventh day the walls fall down, and the Israelites take the city, Jos 6:20, Jos 6:21. The spies are ordered to take care of Rahab and her family - the city is burnt, but the silver, gold, brass, and iron, are put into the treasury of the house of the Lord, Jos 6:22-24. Rahab dwells among the Israelites, Jos 6:25; and the city is laid under a curse, Jos 6:26.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Jos 6:1, Jericho is shut up; Jos 6:2, God instructs Joshua how to besiege it; Jos 6:12, The city is compassed; Jos 6:17, It must be accursed; Jos 6:20, The walls fall down; Jos 6:22, Rahab is saved; Jos 6:26, The builder of Jericho is cursed.
John Gill
INTRODUCTION TO JOSHUA 6
In this chapter Joshua is assured, though Jericho was closely shut up, it should be delivered into his hands, Josh 6:1; and he is directed, with the army, to go round the city six days together, seven priests bearing the ark of the Lord, with seven trumpets sounding; and on the seventh day to go round it seven times in like manner, when its wall should fall, Josh 6:3; which order Joshua communicated to the priests, and to the people, and which was put into execution by them, with some other instructions he gave them, Josh 6:6; particularly that the city, and all in it, should be devoted to the Lord, and none spared, but Rahab and her family, Josh 6:17; the success was according to the assurance given by the Lord, Josh 6:20; when all in the city were destroyed, and that was burnt with fire, and the gold, silver, brass, and iron, brought into the house of the Lord, and Rahab and her father's household were saved alive, Josh 6:21; and the chapter is closed with an adjuration of Joshua, cursing the man that should rebuild the city; and with this observation, that the fame of Joshua upon this was spread abroad throughout the country, Josh 6:26.
6:16:1: Եւ Երիքով փակեա՛լ եւ ամրացեալ էր յերեսաց որդւոցն Իսրայէլի, եւ ո՛չ ոք ելանէր ՚ի նմանէ, եւ ո՛չ ոք մտանէր։
1. Երիքովն ամուր փակուած եւ ամրացուած էր իսրայէլացիների պատճառով, ոչ ոք դուրս չէր գալիս այնտեղից եւ ոչ ոք չէր մտնում:
6 Երիքով Իսրայէլի որդիներուն պատճառով* ամուր կերպով փակուած էր. ելլող ու մտնող չկար։
Եւ Երիքով փակեալ եւ ամրացեալ էր յերեսաց որդւոցն Իսրայելի, եւ ոչ ոք ելանէր ի նմանէ, եւ ոչ ոք մտանէր:

6:1: Եւ Երիքով փակեա՛լ եւ ամրացեալ էր յերեսաց որդւոցն Իսրայէլի, եւ ո՛չ ոք ելանէր ՚ի նմանէ, եւ ո՛չ ոք մտանէր։
1. Երիքովն ամուր փակուած եւ ամրացուած էր իսրայէլացիների պատճառով, ոչ ոք դուրս չէր գալիս այնտեղից եւ ոչ ոք չէր մտնում:
6 Երիքով Իսրայէլի որդիներուն պատճառով* ամուր կերպով փակուած էր. ելլող ու մտնող չկար։
zohrab-1805▾ eastern-1994▾ western am▾
6:11: (5-16) Иерихон заперся и был заперт от [страха] сынов Израилевых: никто не выходил [из него] и никто не входил.
6:1 καὶ και and; even Ιεριχω ιεριχω Hierichō; Ierikho συγκεκλεισμένη συγκλειω confine; catch καὶ και and; even ὠχυρωμένη οχυροω and; even οὐθεὶς ουδεις no one; not one ἐξεπορεύετο εκπορευομαι emerge; travel out ἐξ εκ from; out of αὐτῆς αυτος he; him οὐδὲ ουδε not even; neither εἰσεπορεύετο εισπορευομαι intrude; travel into
6:1 וִֽ wˈi וְ and ירִיחֹו֙ yrîḥˌô יְרִיחֹוֿ יְרִחֹו Jericho סֹגֶ֣רֶת sōḡˈereṯ סגר close וּ û וְ and מְסֻגֶּ֔רֶת mᵊsuggˈereṯ סגר close מִ mi מִן from פְּנֵ֖י ppᵊnˌê פָּנֶה face בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֵ֥ין ʔˌên אַיִן [NEG] יֹוצֵ֖א yôṣˌē יצא go out וְ wᵊ וְ and אֵ֥ין ʔˌên אַיִן [NEG] בָּֽא׃ ס bˈā . s בוא come
6:1. Hiericho autem clausa erat atque munita timore filiorum Israhel et nullus egredi audebat aut ingrediNow Jericho was close shut up and fenced, for fear of the children of Israel, and no man durst go out or come in.
1. ( NOW Jericho was straitly shut up because of the children of Israel: none went out, and none came in.)
6:1. Now Jericho was closed as well as fortified, out of fear of the sons of Israel, and no one dared to depart or to enter.
6:1. Now Jericho was straitly shut up because of the children of Israel: none went out, and none came in.
Now Jericho was straitly shut up because of the children of Israel: none went out, and none came in:

1: (5-16) Иерихон заперся и был заперт от [страха] сынов Израилевых: никто не выходил [из него] и никто не входил.
6:1
καὶ και and; even
Ιεριχω ιεριχω Hierichō; Ierikho
συγκεκλεισμένη συγκλειω confine; catch
καὶ και and; even
ὠχυρωμένη οχυροω and; even
οὐθεὶς ουδεις no one; not one
ἐξεπορεύετο εκπορευομαι emerge; travel out
ἐξ εκ from; out of
αὐτῆς αυτος he; him
οὐδὲ ουδε not even; neither
εἰσεπορεύετο εισπορευομαι intrude; travel into
6:1
וִֽ wˈi וְ and
ירִיחֹו֙ yrîḥˌô יְרִיחֹוֿ יְרִחֹו Jericho
סֹגֶ֣רֶת sōḡˈereṯ סגר close
וּ û וְ and
מְסֻגֶּ֔רֶת mᵊsuggˈereṯ סגר close
מִ mi מִן from
פְּנֵ֖י ppᵊnˌê פָּנֶה face
בְּנֵ֣י bᵊnˈê בֵּן son
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אֵ֥ין ʔˌên אַיִן [NEG]
יֹוצֵ֖א yôṣˌē יצא go out
וְ wᵊ וְ and
אֵ֥ין ʔˌên אַיִן [NEG]
בָּֽא׃ ס bˈā . s בוא come
6:1. Hiericho autem clausa erat atque munita timore filiorum Israhel et nullus egredi audebat aut ingredi
Now Jericho was close shut up and fenced, for fear of the children of Israel, and no man durst go out or come in.
6:1. Now Jericho was closed as well as fortified, out of fear of the sons of Israel, and no one dared to depart or to enter.
6:1. Now Jericho was straitly shut up because of the children of Israel: none went out, and none came in.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-5: Божественное откровение начинается возвещением Иисусу Навину определения высшей воли о передаче Иерихона вместе с царем и сильными людьми в руки израильского вождя. Затем Господь указывает самый способ к выполнению этого определения — способ необыкновенный, при котором сила оружия совершенно устранялась и заменялась всемогущей силой Господа Бога Израилева. Он состоял в том, чтобы предшествуемый всеми способными к войне израильтянами и семью священниками с юбилейными трубами Ковчег был обносим в течение шести дней по одному разу, а в 7-й день 7: раз, и только при этом последнем обхождении, когда раздастся звук священнической трубы, весь народ воскликнул громким голосом; в это время стена города разрушится до основания. Самое главное в этом способе, как он только в главных чертах изложен писателем книги, состоит в том, что вокруг Иерихона обносится. Ковчег или обходит Ковчег Господень (10: ст.), который, как служащий престолом Господа, знаменует непосредственное Его присутствие среди Его народа. Такое представление о Ковчеге Господнем библейский писатель выразил еще в том, что вместо Ковчега употребил (7-й ст.) божественное имя: Господь (одинаково по еврейскому тексту и греко-славянскому переводу). Из народа все способные к войне под водительством Господа обходят город подобно тому, как при обыкновенных войнах окружают завоевываемый город неприятельские войска. Но тогда как последние при таком нападении в древние времена насыпали земляные валы, устрояли машины, израильское войско не предпринимает ничего подобного; вместо этого оно должно сохранять полное молчание при обхождении города (за исключением последней минуты), через это выражая благоговение пред своим верховным Вождем, а также и то, что не оружием будет достигнута победа над врагом. На присутствие Господа среди израильского войска указывал еще трубный звук, служивший одним из знамений сошествия Господа на Синай (Исх XIX:16), а в обрядовых установлениях служивший напоминанием Господу о Его народе (Чис X:9). То, что лица (7: священников), предметы (7: юбилейных труб или рогов) и действия (7: дней обхождения вокруг Иерихона, 7: обхождений в 7-й день) определяются священным числом: 7, числом дел Божиих при творении мира, показывает, что эти лица, предметы и действия имеют характер не военный, а священный, проникнутый мыслью о Боге, как единственном виновнике того, что имеет совершиться. Как ничтожно было участие народа во взятии Иерихона, выражением этого служит то, что ему предоставлено было, кроме хождения, одно действие — громкое восклицание при обхождении города в 7-й раз 7-го дня. То, что явившегося Иисусу Навину писатель называет Господом, является согласным с другими местами библейского текста, например с Исх III:2, 4: и далее, где имя Ангел Господень заменяется именами: Господь и Бог. Слова 1-го ст.: (и находящихся в нем) отсутствуют в еврейск. тексте и значительном числе греческих списков. Юбилейными трубами называются особого устройства трубы, в которые трубили при наступлении юбилейного года (Лев XXV:9); они отличались от серебряных труб, служивших во время странствования для собирания общества и при объявлении об отправлении в путь (Чис Х:2). В 4-м ст. юбилейная труба названа юбилейным рогом, потому, конечно, что она делалась из рогов животных. В древнейших списках перевода 70-ти (Ватиканский и Александрийский) 3-й ст. или — по другим изданиям 4-й — и не читается, несмотря на особенную важность его содержания, так как именно в нем налагается повеление об обнесении Ковчега вокруг Иерихона. Отсутствовал этот стих и в древнем рукописном славянском переводе (В. Лебедев, с. 360). Но в Амвросианском списке, также древнем, он находится.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Siege of Jericho. B. C. 1451.

1 Now Jericho was straitly shut up because of the children of Israel: none went out, and none came in. 2 And the LORD said unto Joshua, See, I have given into thine hand Jericho, and the king thereof, and the mighty men of valour. 3 And ye shall compass the city, all ye men of war, and go round about the city once. Thus shalt thou do six days. 4 And seven priests shall bear before the ark seven trumpets of rams' horns: and the seventh day ye shall compass the city seven times, and the priests shall blow with the trumpets. 5 And it shall come to pass, that when they make a long blast with the ram's horn, and when ye hear the sound of the trumpet, all the people shall shout with a great shout; and the wall of the city shall fall down flat, and the people shall ascend up every man straight before him.
We have here a contest between God and the men of Jericho, and their different resolutions, upon which it is easy to say whose word shall prevail.
I. Jericho resolves Israel shall not be its master, v. 1. It was straitly shut up, because of the children of Israel. It did shut up, and it was shut up (so it is in the margin); it did shut up itself, being strongly fortified both by art and nature, and it was shut up by the obstinacy and resolution of the inhabitants, who agreed never to surrender nor so much as sound a parley; none went out as deserters or to treat of peace, nor were any admitted in to offer peace. Thus were they infatuated, and their hearts hardened to their own destruction--the miserable case and character of all those that strengthen themselves against the Almighty, Job xv. 25.
Adam Clarke: Commentary on the Bible - 1831
6:1: Now Jericho was straitly shut up - The king of Jericho, finding that the spies had escaped, though the city was always kept shut by night, took the most proper precaution to prevent every thing of the kind in future, by keeping the city shut both day and night, having, no doubt, laid in a sufficiency of provisions to stand a siege, being determined to defend himself to the uttermost.
Albert Barnes: Notes on the Bible - 1834
6:1: This verse is strictly parenthetical. It is inserted to explain the declaration commenced Jos 5:14, and interrupted by Joshua's question and obeisance Jos 5:14-15, but resumed in Jos 6:2.
Straitly shut up - See the margin, i. e., not only shut, but barred and bolted.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:1: was straitly: Heb. did shut up, and was shut up, Jos 2:7; Kg2 17:4
because: Jos 2:9-14, Jos 2:24; Psa 127:1
Carl Friedrich Keil and Franz Delitzsch
6:1
When Joshua had taken off his shoes, the prince of the army of God made known to him the object of his coming (Josh 6:2-5). But before relating the message, the historian first of all inserts a remark concerning the town of Jericho, in the form of an explanatory clause, for the purpose of showing the precise meaning of the declaration which follows.
(Note: If there is any place in which the division of chapters is unsuitable, it is so here; for the appearance of the prince of the angels does not terminate with Josh 5:15, but what he had come to communicate follows in Josh 6:2-5, and Josh 6:1 merely contains an explanatory clause inserted before his message, which serves to throw light upon the situation (vid., Ewald, 341). If we regard the account of the appearance of the angel as terminating with Josh 5:15, as Knobel and other commentators have done, we must of necessity assume either that the account has come down to us in a mutilated form, or that the appearance ceased without any commission being given. The one is as incredible as the other. The latter especially is without analogy; for the appearance in Acts 10:9., which O. v. Gerlach cites as similar, contains a very distinct explanation in Acts 10:13-16.)
This meaning is to be found not merely in the fact that the Lord was about to give Jericho into the hands of the Israelites, but chiefly in the fact that the town which He was about to give into their hands was so strongly fortified.
Josh 6:1
"Jericho was shutting its gates (vid., Judg 9:51), and closely shut." The participles express the permanence of the situation, and the combination of the active and passive in the emphatic form מסגּרת (lxx συγκεκλεισμένη καὶ ὠχυρωμένη; Vulg. clausa erat atque munita) serves to strengthen the idea, to which still further emphasis is given by the clause, "no one was going out and in," i.e., so firmly shut that no one could get out or in.
Josh 6:2-5
"And the Lord said to Joshua:" this is the sequel to Josh 5:15, as Josh 6:1 is merely a parenthesis and Jehovah is the prince of the army of Jehovah (Josh 5:14), or the angel of Jehovah, who is frequently identified with Jehovah (see Pentateuch, pp. 106ff.). "See, I have given into thy hand Jericho and its king, and the mighty men of valour." ("Have given," referring to the purpose of God, which was already resolved upon, though the fulfilment was still in the future.) "The mighty men of valour" (brave warriors) is in apposition to Jericho, regarded as a community, and its king. In Josh 6:3-5 there follows an explanation of the way in which the Lord would give Jericho into the hand of Joshua. All the Israelitish men of war were to go round the town once a day for six days. אחת פּעם ... הקּיף, "going round about the city once," serves as a fuller explanation of סבּותם ("ye shall compass"). As they marched in this manner round the city, seven priests were to carry seven jubilee trumpets before the ark, which implies that the ark itself was to be carried round the city in solemn procession. But on the seventh day they were to march round the town seven times, and the priests to blow the trumpets; and when there was a blast with the jubilee horn, and the people on hearing the sound of the trumpet raised a great cry, the wall of the town should fall down "under itself." The "jubilee trumpets" (Eng. Ver. "trumpets of rams' horns") are the same as the "jubilee horn" (Eng. Ver. "rams' horn") in Josh 6:5, for which the abbreviated form shophar (trumpet, Josh 6:5; cf. Ex 19:16) or jobel (jubilee: Ex 19:13) is used. They were not the silver trumpets of the priests (Num 10:1.), but large horns, or instruments in the shape of a horn, which gave a loud far-sounding tone (see at Lev 23:24; Lev 25:11). For בש תּקע, blow the trumpet (lit. strike the trumpet), in Josh 6:4, בּקּרן משׁך, draw with the horn, i.e., blow the horn with long-drawn notes, is used in Josh 6:5 (see at Ex 19:13). The people were then to go up, i.e., press into the town over the fallen wall; "every one straight before him," i.e., every one was to go straight into the town without looking round at his neighbour either on the right hand or on the left (vid., Josh 6:20).
Geneva 1599
6:1 Now Jericho was straitly (a) (b) shut up (c) because of the children of Israel: none went out, and none came in.
(a) That none could go out.
(b) That none could go in.
(c) for fear of the Israelites.
John Gill
6:1 Now Jericho was straitly shut up, because of the children of Israel,.... Or "it shut up", or "was shutting, and was shut up" (u); that is, the king and the inhabitants shut it up within; the Targum says with iron doors, and bars of brass, and it was blocked up without by the children of Israel:
none went out and none came in; none of their forces went out to make a sally on the Israelites, or to seek to make peace with them; nor any of their neighbours went in to them, to carry them any provision, or to assist them, or to be sheltered by them, not being able to do it because of the camp of Israel.
(u) "claudens et clausa", Montanus, Vatablus.
Robert Jamieson, A. R. Fausset and David Brown
6:1 JERICHO SHUT UP. (Josh 6:1-7)
Now Jericho was straitly shut up--This verse is a parenthesis introduced to prepare the way for the directions given by the Captain of the Lord's host.
6:26:2: Եւ ասէ Տէր ցՅեսու. Ահա ե՛ս տամ ՚ի ձե՛ռս քո զԵրիքով՝ եւ զթագաւորն որ ՚ի նմա, եւ զզօրաւո՛րս զօրութեամբ[2164]։ [2164] Ոմանք. Եւ զթագաւորս նորա որ ՚ի նմա։
2. Տէրը Յեսուին ասաց. «Ահա ես քո ձեռքն եմ տալիս Երիքովը, նրա մէջ գտնուող թագաւորին եւ զօրաւոր քաջերին:
2 Տէրը Յեսուին ըսաւ. «Նայէ՛, Երիքովն ու անոր թագաւորը եւ զօրաւոր կտրիճները քու ձեռքդ տուի։
Եւ ասէ Տէր ցՅեսու. Ահա ես տամ ի ձեռս քո զԵրիքով եւ զթագաւորն որ ի նմա, եւ զզօրաւորս զօրութեամբ:

6:2: Եւ ասէ Տէր ցՅեսու. Ահա ե՛ս տամ ՚ի ձե՛ռս քո զԵրիքով՝ եւ զթագաւորն որ ՚ի նմա, եւ զզօրաւո՛րս զօրութեամբ[2164]։
[2164] Ոմանք. Եւ զթագաւորս նորա որ ՚ի նմա։
2. Տէրը Յեսուին ասաց. «Ահա ես քո ձեռքն եմ տալիս Երիքովը, նրա մէջ գտնուող թագաւորին եւ զօրաւոր քաջերին:
2 Տէրը Յեսուին ըսաւ. «Նայէ՛, Երիքովն ու անոր թագաւորը եւ զօրաւոր կտրիճները քու ձեռքդ տուի։
zohrab-1805▾ eastern-1994▾ western am▾
6:22: (6-1) Тогда сказал Господь Иисусу: вот, Я предаю в руки твои Иерихон и царя его, [и находящихся в нем] людей сильных;
6:2 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master πρὸς προς to; toward Ἰησοῦν ιησους Iēsous; Iisus ἰδοὺ ιδου see!; here I am ἐγὼ εγω I παραδίδωμι παραδιδωμι betray; give over ὑποχείριόν υποχειριος of you; your τὴν ο the Ιεριχω ιεριχω Hierichō; Ierikho καὶ και and; even τὸν ο the βασιλέα βασιλευς monarch; king αὐτῆς αυτος he; him τὸν ο the ἐν εν in αὐτῇ αυτος he; him δυνατοὺς δυνατος possible; able ὄντας ειμι be ἐν εν in ἰσχύι ισχυς force
6:2 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to יְהֹושֻׁ֔עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua רְאֵה֙ rᵊʔˌē ראה see נָתַ֣תִּי nāṯˈattî נתן give בְ vᵊ בְּ in יָֽדְךָ֔ yˈāḏᵊḵˈā יָד hand אֶת־ ʔeṯ- אֵת [object marker] יְרִיחֹ֖ו yᵊrîḥˌô יְרִיחֹוֿ יְרִחֹו Jericho וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] מַלְכָּ֑הּ malkˈāh מֶלֶךְ king גִּבֹּורֵ֖י gibbôrˌê גִּבֹּור vigorous הֶ he הַ the חָֽיִל׃ ḥˈāyil חַיִל power
6:2. dixitque Dominus ad Iosue ecce dedi in manus tuas Hiericho et regem eius omnesque fortes virosAnd the Lord said to Josue: Behold I have given into thy hands Jericho, and the king thereof, and all the valiant men.
2. And the LORD said unto Joshua, See, I have given into thine hand Jericho, and the king thereof, and the mighty men of valour.
6:2. And the Lord said to Joshua: “Behold, I have given Jericho into your hand, with its king and all the strong men.
6:2. And the LORD said unto Joshua, See, I have given into thine hand Jericho, and the king thereof, [and] the mighty men of valour.
And the LORD said unto Joshua, See, I have given into thine hand Jericho, and the king thereof, [and] the mighty men of valour:

2: (6-1) Тогда сказал Господь Иисусу: вот, Я предаю в руки твои Иерихон и царя его, [и находящихся в нем] людей сильных;
6:2
καὶ και and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
πρὸς προς to; toward
Ἰησοῦν ιησους Iēsous; Iisus
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
παραδίδωμι παραδιδωμι betray; give over
ὑποχείριόν υποχειριος of you; your
τὴν ο the
Ιεριχω ιεριχω Hierichō; Ierikho
καὶ και and; even
τὸν ο the
βασιλέα βασιλευς monarch; king
αὐτῆς αυτος he; him
τὸν ο the
ἐν εν in
αὐτῇ αυτος he; him
δυνατοὺς δυνατος possible; able
ὄντας ειμι be
ἐν εν in
ἰσχύι ισχυς force
6:2
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
יְהֹושֻׁ֔עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua
רְאֵה֙ rᵊʔˌē ראה see
נָתַ֣תִּי nāṯˈattî נתן give
בְ vᵊ בְּ in
יָֽדְךָ֔ yˈāḏᵊḵˈā יָד hand
אֶת־ ʔeṯ- אֵת [object marker]
יְרִיחֹ֖ו yᵊrîḥˌô יְרִיחֹוֿ יְרִחֹו Jericho
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
מַלְכָּ֑הּ malkˈāh מֶלֶךְ king
גִּבֹּורֵ֖י gibbôrˌê גִּבֹּור vigorous
הֶ he הַ the
חָֽיִל׃ ḥˈāyil חַיִל power
6:2. dixitque Dominus ad Iosue ecce dedi in manus tuas Hiericho et regem eius omnesque fortes viros
And the Lord said to Josue: Behold I have given into thy hands Jericho, and the king thereof, and all the valiant men.
6:2. And the Lord said to Joshua: “Behold, I have given Jericho into your hand, with its king and all the strong men.
6:2. And the LORD said unto Joshua, See, I have given into thine hand Jericho, and the king thereof, [and] the mighty men of valour.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:2: And the Lord said unto Joshua - This is the same person who in the preceding chapter is called the captain or prince of the Lord's host, the discourse being here continued that was begun at the conclusion of the preceding chapter, from which the first verses of this are unnaturally divided.
I have given into thine hand Jericho, etc. - From Jos 24:11, it seems as if there had been persons of all the seven Canaanitish nations then in Jericho, who might have come together at this time to help the king of Jericho against the invading Israelites. The Targum intimates that the place was very strong, having "gates of iron and bars of brass; and was shut up so closely that none came out, either to combat or make offers of peace."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:2: the Lord: Jos 5:13-15
I have: jos 6:9-24, Jos 2:9, Jos 2:24, Jos 8:1, Jos 11:6-8; Jdg 11:21; Sa2 5:19; Neh 9:24; Dan 2:21, Dan 2:44; Dan 4:17, Dan 4:35, Dan 5:18
the king: Deu 7:24; Jdg 11:24
John Gill
6:2 And the Lord said unto Joshua,.... The same divine Person called in the preceding chapter the Captain of the Lord's host, Josh 5:14, now with him, and who gave him the following orders, instructions, and assurances:
see, I have given into thy hand Jericho, and the king thereof: which might be concluded from the fear that was fallen upon the inhabitants of the city and their king, and from their shutting themselves up so closely, not daring to come out against Israel: and especially from this declaration and promise of the Lord; and which should be done in such a manner, as that it would clearly appear to be of the Lord, and not men:
and the mighty men of valour; the military men, the soldiers, or army that were under the command of the king of Jericho; or, as Kimchi reads it, "though" mighty men, yet they should not be able to defend the city, or hinder its falling into their hands; for what were they to the mighty God of Israel?
Robert Jamieson, A. R. Fausset and David Brown
6:2 See, I have given into thine hand Jericho--The language intimates that a purpose already formed was about to be carried into immediate execution; and that, although the king and inhabitants of Jericho were fierce and experienced warriors, who would make a stout and determined resistance, the Lord promised a certain and easy victory over them.
6:36:3: Բայց դու՝ ա՛ծ պատեա՛ զնովաւ զամենայն մարտիկս շուրջանակի յոբելինա՛ւն, ՚ի լսել ձեզ զձայն եղջեւր փողոյ. եւ եղիցի իբրեւ հարկանիցէք զփողն՝ պատեսջի՛ք զքաղաքն ամենայն արք պատերազմողք շուրջ զքաղաքաւն մի՛ անգամ. ա՛յսպէս առնիցէ՛ք զվե՛ց օր[2165]։ [2165] Օրինակ մի. Զամենայն պարիսպ շուրջանակի, յոբելեաւն լսել ձեզ։
3. Բայց դուք, երբ լսէք եղջերափողի ձայնը, բոլոր մարտիկներդ շեփորներով շրջապատեցէ՛ք քաղաքը: Երբ փողերը հնչեցնէք, բոլոր պատերազմող մարդիկդ քաղաքի շուրջը պտոյտ տուէ՛ք օրական մէկ անգամ: Այսպէս արէ՛ք վեց օր:
3 Ուստի բոլոր պատերազմիկները ա՛ռ եւ վեց օր՝ օրական մէկ անգամ քաղաքին բոլորտիքը դարձէք
Բայց դու ած պատեա զնովաւ զամենայն մարտիկս [69]շուրջանակի յոբելինաւն, ի լսել ձեզ զձայն եղջեր փողոյ. եւ եղիցի իբրեւ հարկանիցէք զփողն պատեսջիք զքաղաքն ամենայն արք պատերազմողք`` շուրջ զքաղաքաւն մի անգամ. այսպէս առնիցէք զվեց օր:

6:3: Բայց դու՝ ա՛ծ պատեա՛ զնովաւ զամենայն մարտիկս շուրջանակի յոբելինա՛ւն, ՚ի լսել ձեզ զձայն եղջեւր փողոյ. եւ եղիցի իբրեւ հարկանիցէք զփողն՝ պատեսջի՛ք զքաղաքն ամենայն արք պատերազմողք շուրջ զքաղաքաւն մի՛ անգամ. ա՛յսպէս առնիցէ՛ք զվե՛ց օր[2165]։
[2165] Օրինակ մի. Զամենայն պարիսպ շուրջանակի, յոբելեաւն լսել ձեզ։
3. Բայց դուք, երբ լսէք եղջերափողի ձայնը, բոլոր մարտիկներդ շեփորներով շրջապատեցէ՛ք քաղաքը: Երբ փողերը հնչեցնէք, բոլոր պատերազմող մարդիկդ քաղաքի շուրջը պտոյտ տուէ՛ք օրական մէկ անգամ: Այսպէս արէ՛ք վեց օր:
3 Ուստի բոլոր պատերազմիկները ա՛ռ եւ վեց օր՝ օրական մէկ անգամ քաղաքին բոլորտիքը դարձէք
zohrab-1805▾ eastern-1994▾ western am▾
6:33: (6-2) пойдите вокруг города все способные к войне и обходите город однажды [в день]; и это делай шесть дней;
6:3 σὺ συ you δὲ δε though; while περίστησον περιιστημι stand around; stand clear αὐτῇ αυτος he; him τοὺς ο the μαχίμους μαχιμος circling; in a circle
6:3 וְ wᵊ וְ and סַבֹּתֶ֣ם sabbōṯˈem סבב turn אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עִ֗יר ʕˈîr עִיר town כֹּ֚ל ˈkōl כֹּל whole אַנְשֵׁ֣י ʔanšˈê אִישׁ man הַ ha הַ the מִּלְחָמָ֔ה mmilḥāmˈā מִלְחָמָה war הַקֵּ֥יף haqqˌêf נקף go around אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עִ֖יר ʕˌîr עִיר town פַּ֣עַם pˈaʕam פַּעַם foot אֶחָ֑ת ʔeḥˈāṯ אֶחָד one כֹּ֥ה kˌō כֹּה thus תַעֲשֶׂ֖ה ṯaʕᵃśˌeh עשׂה make שֵׁ֥שֶׁת šˌēšeṯ שֵׁשׁ six יָמִֽים׃ yāmˈîm יֹום day
6:3. circuite urbem cuncti bellatores semel per diem sic facietis sex diebusGo round about the city all ye fighting men once a day: so shall ye do for six days.
3. And ye shall compass the city, all the men of war, going about the city once. Thus shalt thou do six days.
6:3. Have all the warriors circle the city once each day; you shall do so for six days.
6:3. And ye shall compass the city, all [ye] men of war, [and] go round about the city once. Thus shalt thou do six days.
And ye shall compass the city, all [ye] men of war, [and] go round about the city once. Thus shalt thou do six days:

3: (6-2) пойдите вокруг города все способные к войне и обходите город однажды [в день]; и это делай шесть дней;
6:3
σὺ συ you
δὲ δε though; while
περίστησον περιιστημι stand around; stand clear
αὐτῇ αυτος he; him
τοὺς ο the
μαχίμους μαχιμος circling; in a circle
6:3
וְ wᵊ וְ and
סַבֹּתֶ֣ם sabbōṯˈem סבב turn
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עִ֗יר ʕˈîr עִיר town
כֹּ֚ל ˈkōl כֹּל whole
אַנְשֵׁ֣י ʔanšˈê אִישׁ man
הַ ha הַ the
מִּלְחָמָ֔ה mmilḥāmˈā מִלְחָמָה war
הַקֵּ֥יף haqqˌêf נקף go around
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עִ֖יר ʕˌîr עִיר town
פַּ֣עַם pˈaʕam פַּעַם foot
אֶחָ֑ת ʔeḥˈāṯ אֶחָד one
כֹּ֥ה kˌō כֹּה thus
תַעֲשֶׂ֖ה ṯaʕᵃśˌeh עשׂה make
שֵׁ֥שֶׁת šˌēšeṯ שֵׁשׁ six
יָמִֽים׃ yāmˈîm יֹום day
6:3. circuite urbem cuncti bellatores semel per diem sic facietis sex diebus
Go round about the city all ye fighting men once a day: so shall ye do for six days.
6:3. Have all the warriors circle the city once each day; you shall do so for six days.
6:3. And ye shall compass the city, all [ye] men of war, [and] go round about the city once. Thus shalt thou do six days.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:3: Ye shall compass the city - In what order the people marched round the city does not exactly appear from the text. Some think they observed the same order as in their ordinary marches in the desert; (see the note on Num 10:14, and see the plans, Num 2:2 (note)); others think that the soldiers marched first, then the priests who blew the trumpets, then those who carried the ark, and lastly the people.
Albert Barnes: Notes on the Bible - 1834
6:3: The command of the Lord as to the mode in which the fall of Jericho should be brought about is given in these verses in a condensed form. Further details (see Jos 6:8-10, Jos 6:16-17, etc.), were, no doubt, among the commands given to Joshua by the Angel.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:3: ye shall: Jos 6:7, Jos 6:14; Num 14:9; Co1 1:21-25; Co2 4:7
Geneva 1599
6:3 And ye shall compass the city, all [ye] men of war, [and] go round about the city (d) once. Thus shalt thou do six days.
(d) Every day one.
John Gill
6:3 And ye shall compass the city, all ye men of war,.... Joshua their chief commander under the Lord, and all that were able to make war, even all above twenty years of age; these were to compass the city, not in the form of a siege, but by a procession around it:
and go round about the city once; or one time, for the first once in a day, and no more:
thus shall thou do six days; one after another; that is, go round it, once every day, for such a time. This order was given, according to the Jews (w), the twenty second of Nisan, after the feast of unleavened bread was over.
(w) Seder Olam Rabba, c. 11. p. 31.
John Wesley
6:3 Round about the city once - At a convenient distance, out of the reach of their arrows. Six days - Every day once. This and the following course might seem ridiculous and absurd, and is therefore prescribed by God, that they might learn to take new measures of things, and to expect success not from their own valour, or skill, but merely from God's appointment and blessing; and in general, not to judge of any of God's institutions by mere carnal reason, to which divers of their ceremonies would seem no less foolish than this action.
Robert Jamieson, A. R. Fausset and David Brown
6:3 ye shall compass the city, all ye men of war. . . . Thus shalt thou do six days, &c.--Directions are here given as to the mode of procedure. Hebrew, "horns of jubilee"; that is, the bent or crooked trumpets with which the jubilee was proclaimed. It is probable that the horns of this animal were used at first; and that afterwards, when metallic trumpets were introduced, the primitive name, as well as form of them, was traditionally continued. The design of this whole proceeding was obviously to impress the Canaanites with a sense of the divine omnipotence, to teach the Israelites a memorable lesson of faith and confidence in God's promises, and to inspire sentiments of respect and reverence for the ark as the symbol of His presence. The length of time during which those circuits were made tended the more intensely to arrest the attention, and to deepen the impressions, both of the Israelites and the enemy. The number seven was among the Israelites the symbolic seal of the covenant between God and their nation [KEIL, HENGSTENBERG].
6:46:4: Եւ եւթն քահանայ առցեն զեւթնափո՛ղսն եղջերեայս յոբելեան առաջի տապանակին։ Եւ յաւուրն եւթներորդի պատեսջիք զքաղաքն եւթն անգամ. եւ քահանայքն հարցե՛ն զփողսն եղջերեայս[2166]. [2166] Այլք. Առցեն զեւթն փողսն եղջեր՛՛։
4. Եօթը քահանայ թող առնեն տանեն տօնական եղջերափողերը տապանակի առջեւից: Եօթներորդ օրը քաղաքի շուրջը պտոյտ տուէ՛ք եօթն անգամ, քահանաները թող հնչեցնեն եղջերափողերը,
4 Եւ տապանակին առջեւ եօթը քահանայ՝ եօթը Յոբելեան* փողերը առնեն ու եօթներորդ օրը քաղաքին բոլորտիքը եօթը անգամ դարձէք։ Քահանաները թող փողերը հնչեցնեն։
Եւ եւթն քահանայ առցեն զեւթն փողսն եղջերեայս յոբելեան առաջի տապանակին. եւ յաւուրն եւթներորդի պատեսջիք զքաղաքն եւթն անգամ. եւ քահանայքն հարցեն զփողսն եղջերեայս:

6:4: Եւ եւթն քահանայ առցեն զեւթնափո՛ղսն եղջերեայս յոբելեան առաջի տապանակին։ Եւ յաւուրն եւթներորդի պատեսջիք զքաղաքն եւթն անգամ. եւ քահանայքն հարցե՛ն զփողսն եղջերեայս[2166].
[2166] Այլք. Առցեն զեւթն փողսն եղջեր՛՛։
4. Եօթը քահանայ թող առնեն տանեն տօնական եղջերափողերը տապանակի առջեւից: Եօթներորդ օրը քաղաքի շուրջը պտոյտ տուէ՛ք եօթն անգամ, քահանաները թող հնչեցնեն եղջերափողերը,
4 Եւ տապանակին առջեւ եօթը քահանայ՝ եօթը Յոբելեան* փողերը առնեն ու եօթներորդ օրը քաղաքին բոլորտիքը եօթը անգամ դարձէք։ Քահանաները թող փողերը հնչեցնեն։
zohrab-1805▾ eastern-1994▾ western am▾
6:44: (6-3) и семь священников пусть несут семь труб юбилейных пред ковчегом; а в седьмой день обойдите вокруг города семь раз, и священники пусть трубят трубами;
6:5 καὶ και and; even ἔσται ειμι be ὡς ως.1 as; how ἂν αν perhaps; ever σαλπίσητε σαλπιζω trumpet; sound the trumpet τῇ ο the σάλπιγγι σαλπιγξ trumpet ἀνακραγέτω ανακραζω cry out πᾶς πας all; every ὁ ο the λαὸς λαος populace; population ἅμα αμα at once; together καὶ και and; even ἀνακραγόντων ανακραζω cry out αὐτῶν αυτος he; him πεσεῖται πιπτω fall αὐτόματα αυτοματος automatically τὰ ο the τείχη τειχος wall τῆς ο the πόλεως πολις city καὶ και and; even εἰσελεύσεται εισερχομαι enter; go in πᾶς πας all; every ὁ ο the λαὸς λαος populace; population ὁρμήσας ορμαω charge ἕκαστος εκαστος each κατὰ κατα down; by πρόσωπον προσωπον face; ahead of εἰς εις into; for τὴν ο the πόλιν πολις city
6:4 וְ wᵊ וְ and שִׁבְעָ֣ה šivʕˈā שֶׁבַע seven כֹהֲנִ֡ים ḵōhᵃnˈîm כֹּהֵן priest יִשְׂאוּ֩ yiśʔˌû נשׂא lift שִׁבְעָ֨ה šivʕˌā שֶׁבַע seven שֹׁופְרֹ֤ות šôfᵊrˈôṯ שֹׁופָר horn הַ ha הַ the יֹּֽובְלִים֙ yyˈôvᵊlîm יֹובֵל ram לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face הָ hā הַ the אָרֹ֔ון ʔārˈôn אֲרֹון ark וּ û וְ and בַ va בְּ in † הַ the יֹּום֙ yyôm יֹום day הַ ha הַ the שְּׁבִיעִ֔י ššᵊvîʕˈî שְׁבִיעִי seventh תָּסֹ֥בּוּ tāsˌōbbû סבב turn אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עִ֖יר ʕˌîr עִיר town שֶׁ֣בַע šˈevaʕ שֶׁבַע seven פְּעָמִ֑ים pᵊʕāmˈîm פַּעַם foot וְ wᵊ וְ and הַ ha הַ the כֹּ֣הֲנִ֔ים kkˈōhᵃnˈîm כֹּהֵן priest יִתְקְע֖וּ yiṯqᵊʕˌû תקע blow בַּ ba בְּ in † הַ the שֹּׁופָרֹֽות׃ ššôfārˈôṯ שֹׁופָר horn
6:4. septimo autem die sacerdotes tollant septem bucinas quarum usus est in iobeleo et praecedant arcam foederis septiesque circuibitis civitatem et sacerdotes clangent bucinisAnd on the seventh day the priests shall take the seven trumpets, which are used in the jubilee, and shall go before the ark of the covenant: and you shall go about the city seven times, and the priests shall sound the trumpets.
4. And seven priests shall bear seven trumpets of rams’ horns before the ark: and the seventh day ye shall compass the city seven times, and the priests shall blow with the trumpets.
6:4. Then, on the seventh day, the priests shall take the seven trumpets, which are used on the jubilee, and they shall precede the ark of the covenant. And you shall circle the city seven times, and the priests shall sound the trumpets.
6:4. And seven priests shall bear before the ark seven trumpets of rams’ horns: and the seventh day ye shall compass the city seven times, and the priests shall blow with the trumpets.
And seven priests shall bear before the ark seven trumpets of rams' horns: and the seventh day ye shall compass the city seven times, and the priests shall blow with the trumpets:

4: (6-3) и семь священников пусть несут семь труб юбилейных пред ковчегом; а в седьмой день обойдите вокруг города семь раз, и священники пусть трубят трубами;
6:5
καὶ και and; even
ἔσται ειμι be
ὡς ως.1 as; how
ἂν αν perhaps; ever
σαλπίσητε σαλπιζω trumpet; sound the trumpet
τῇ ο the
σάλπιγγι σαλπιγξ trumpet
ἀνακραγέτω ανακραζω cry out
πᾶς πας all; every
ο the
λαὸς λαος populace; population
ἅμα αμα at once; together
καὶ και and; even
ἀνακραγόντων ανακραζω cry out
αὐτῶν αυτος he; him
πεσεῖται πιπτω fall
αὐτόματα αυτοματος automatically
τὰ ο the
τείχη τειχος wall
τῆς ο the
πόλεως πολις city
καὶ και and; even
εἰσελεύσεται εισερχομαι enter; go in
πᾶς πας all; every
ο the
λαὸς λαος populace; population
ὁρμήσας ορμαω charge
ἕκαστος εκαστος each
κατὰ κατα down; by
πρόσωπον προσωπον face; ahead of
εἰς εις into; for
τὴν ο the
πόλιν πολις city
6:4
וְ wᵊ וְ and
שִׁבְעָ֣ה šivʕˈā שֶׁבַע seven
כֹהֲנִ֡ים ḵōhᵃnˈîm כֹּהֵן priest
יִשְׂאוּ֩ yiśʔˌû נשׂא lift
שִׁבְעָ֨ה šivʕˌā שֶׁבַע seven
שֹׁופְרֹ֤ות šôfᵊrˈôṯ שֹׁופָר horn
הַ ha הַ the
יֹּֽובְלִים֙ yyˈôvᵊlîm יֹובֵל ram
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
הָ הַ the
אָרֹ֔ון ʔārˈôn אֲרֹון ark
וּ û וְ and
בַ va בְּ in
הַ the
יֹּום֙ yyôm יֹום day
הַ ha הַ the
שְּׁבִיעִ֔י ššᵊvîʕˈî שְׁבִיעִי seventh
תָּסֹ֥בּוּ tāsˌōbbû סבב turn
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עִ֖יר ʕˌîr עִיר town
שֶׁ֣בַע šˈevaʕ שֶׁבַע seven
פְּעָמִ֑ים pᵊʕāmˈîm פַּעַם foot
וְ wᵊ וְ and
הַ ha הַ the
כֹּ֣הֲנִ֔ים kkˈōhᵃnˈîm כֹּהֵן priest
יִתְקְע֖וּ yiṯqᵊʕˌû תקע blow
בַּ ba בְּ in
הַ the
שֹּׁופָרֹֽות׃ ššôfārˈôṯ שֹׁופָר horn
6:4. septimo autem die sacerdotes tollant septem bucinas quarum usus est in iobeleo et praecedant arcam foederis septiesque circuibitis civitatem et sacerdotes clangent bucinis
And on the seventh day the priests shall take the seven trumpets, which are used in the jubilee, and shall go before the ark of the covenant: and you shall go about the city seven times, and the priests shall sound the trumpets.
6:4. Then, on the seventh day, the priests shall take the seven trumpets, which are used on the jubilee, and they shall precede the ark of the covenant. And you shall circle the city seven times, and the priests shall sound the trumpets.
6:4. And seven priests shall bear before the ark seven trumpets of rams’ horns: and the seventh day ye shall compass the city seven times, and the priests shall blow with the trumpets.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:4: Seven trumpets of rams' horns - The Hebrew word יובלים yobelim does not signify rams' horns; (see the note on Lev 25:11); nor do any of the ancient versions, the Chaldee excepted, give it this meaning. The instruments used on this occasion were evidently of the same kind with those used on the jubilee, and were probably made of horn or of silver; and the text in this place may be translated, And seven priests shall bear before the ark the seven jubilee trumpets, for they appear to have been the same kind as those used on the jubilee.
Seven times - The time was thus lengthened out that the besiegers and the besieged might be the more deeply impressed with that supernatural power by which alone the walls fell.
Albert Barnes: Notes on the Bible - 1834
6:4
Trumpets of ram's horns - Render rather here and in Jos 6:5-6, Jos 6:8, etc., "trumpets of jubilee" (compare Lev 25:10 note). The instrument is more correctly rendered "cornet" (see Lev 25:9, note). Various attempts have been made to explain the fall of Jericho by natural causes, as, e. g., by the undermining of the walls, or by an earthquake, or by a sudden assault. But the narrative of this chapter does not afford the slightest warrant for any such explanations; indeed it is totally inconsistent with them. It must be taken as it stands; and so taken it intends, beyond all doubt, to narrate a miracle, or rather a series of miracles.
In the belief that a record is not necessarily unhistorical because it is miraculous, never perhaps was a miracle more needed than that which gave Jericho to Joshua. Its lofty walls and well-fenced gates made it simply impregnable to the Israelites - a nomad people, reared in the desert, destitute alike of the engines of war for assaulting a fortified town, and of skill and experience in the use of them if they had had them. Nothing line a direct interference of the Almighty could in a week's time give a city like Jericho, thoroughly on its guard and prepared (compare Jos 2:9 ff and Jos 6:1), to besiegers situated as were Joshua and the Israelites.
The fall of Jericho cogently taught the inhabitants of Canaan that the successes of Israel were not mere human triumphs of man against man, and that the God of Israel was not as "the gods of the countries." This lesson some of them at least learned to their salvation, e. g., Rahab and the Gibeonites. Further, ensuing close upon the miraculous passage of Jordan, it was impressed on the people, prone ever to be led by the senses, that the same God who had delivered their fathers out of Egypt and led them through the Red Sea, was with Joshua no less effectually than He had been with Moses.
And the details of the orders given by God to Joshua Jos 6:3-5 illustrate this last point further. The trumpets employed were not the silver trumpets used for signalling the marshalling of the host and for other warlike purposes (compare Num 10:2), but the curved horns employed for ushering in the Jubilee and the Sabbatical Year (Septuagint, σάλπιγγες ἱεραί salpinges hierai: compare the Lev 23:24 note). The trumpets were borne by priests, and were seven in number; the processions round Jericho were to be made on seven days, and seven times on the seventh day, thus laying a stress on the sacred number seven, which was an emhlem more especially of the work of God. The ark of God also, the seat of His special presence, was carried round the city. All these particulars were calculated to set forth symbolically, and in a mode sure to arrest the attention of the people, the fact that their triumph was wholly due to the might of the Lord, and to that covenant which made their cause His.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:4: trumpets of rams': The words shopheroth hyyovelim, should rather be rendered jubilee, trumpets, i. e., such as were used on the jubilee, which were probably made of horn or silver. for the entrance of the Israelites into Canaan was indeed a jubilee to them (see note on Lev 25:11). Instead of the dreadful trumpet of war, they were ordered to sound the trumpet of joy, as already conquerors. Lev 25:9; Num 10:1-10; Jdg 7:7, Jdg 7:8, Jdg 7:15-22; Ch2 13:12, Ch2 20:17, Ch2 20:19, Ch2 20:21; Isa 27:13; Zac 4:6
seven times: Gen 2:3, Gen 7:2, Gen 7:3; Lev 4:6, Lev 14:16, Lev 25:8; Num 23:1; Kg1 18:43; Kg2 5:10; Job 42:8; Zac 4:2; Rev 1:4, Rev 1:20, Rev 5:1, Rev 5:6, Rev 8:2, Rev 8:6, Rev 10:3, Rev 15:1, Rev 15:7, Rev 16:1
Geneva 1599
6:4 And seven priests shall bear before the ark seven trumpets of (e) rams' horns: and the seventh day ye shall compass the city seven times, and the priests shall blow with the trumpets.
(e) That the conquest might not be assigned to man's power, but to the mercy of God, which with most weak things can overcome that which seems most strong.
John Gill
6:4 And seven priests shall bear before the ark seven trumpets of rams' horns,.... The ark was to be taken up and carried by priests round the city. Ben Gersom observes, that this was to direct the Israelites to keep and do according to all that was written in it; that is, in the law, which was contained in it; but no doubt the design of it was to show, that the subduing of Jericho, and the miracle that would be wrought, were owing to the power and presence of God, of which the ark was a symbol: and before it were to go seven other priests, with trumpets in their hands; which, according to our version, were made of rams horns: in the original it is "jobelim", or "jubilee" trumpets. Some think it means only such as they were to use in the year of jubilee; so Abarbinel and others, as Masius and Noldius (x); that they had their name from Jubal, the first inventor of musical instruments, Gen 4:21; for rams' horns are objected to because they are solid, and not hollow; as if they could not be bored and made hollow, and fit for such a purpose. The Targum, Jarchi, and Kimchi, interpret the word by rams horns, as we do (y); and observe what R. Akiba said,"when (says he) I went into Arabia, I heard them call; a ram "jobel"; and the trumpet itself is called "jobel", because made of a ram's horn (z):"
and the seventh day ye shall compass the city seven times; in the same manner as on the other days:
and the priests shall blow with the trumpets; which they were to do; and did every day.
(x) P. 160. No. 1515. (y) So Joseph. Antiqu. l. 5. c. 6. sect. 5. (z) Kimchi, Sepher. Shorash. rad. R. Sol. Urbim. Ohel Moed, fol. 39. 2.
6:56:5: եւ աղաղակեսցե՛ն առհասարակ ամենայն ժողովուրդն. եւ յաղաղակելն նոցա կործանեսցի՛ն ինքնին պարիսպք քաղաքին ՚ի ներքո՛յ նոցա. եւ մտցէ ամենայն ժողովուրդն դիմեալ իւրաքանչի՛ւր հանդէպ երեսաց իւրոց ՚ի քաղաքն։
5. եւ առհասարակ ամբողջ ժողովուրդը թող աղաղակի: Երբ նրանք աղաղակեն, քաղաքի պարիսպներն իրենք իրենց հիմնայատակ կը կործանուեն, ամբողջ ժողովուրդը կը մտնի քաղաք՝ ամէն մէկն ընթանալով ուղիղ իր դիմացը»:
5 Երբ Յոբելեան եղջիւրները երկար հնչեցնեն եւ դուք փողերուն ձայնը լսէք, բոլոր ժողովուրդը մեծ ձայնով թող աղաղակեն եւ այն ատեն քաղաքին պարիսպները վար պիտի իյնան ու ժողովուրդը շիտակ յառաջ երթալով ներս թող մտնէ»։
Եւ [70]աղաղակեսցեն առհասարակ ամենայն ժողովուրդն. եւ յաղաղակելն նոցա`` կործանեսցին ինքնին պարիսպք քաղաքին ի ներքոյ նոցա. եւ մտցէ ամենայն ժողովուրդն դիմեալ իւրաքանչիւր հանդէպ երեսաց իւրոց ի քաղաքն:

6:5: եւ աղաղակեսցե՛ն առհասարակ ամենայն ժողովուրդն. եւ յաղաղակելն նոցա կործանեսցի՛ն ինքնին պարիսպք քաղաքին ՚ի ներքո՛յ նոցա. եւ մտցէ ամենայն ժողովուրդն դիմեալ իւրաքանչի՛ւր հանդէպ երեսաց իւրոց ՚ի քաղաքն։
5. եւ առհասարակ ամբողջ ժողովուրդը թող աղաղակի: Երբ նրանք աղաղակեն, քաղաքի պարիսպներն իրենք իրենց հիմնայատակ կը կործանուեն, ամբողջ ժողովուրդը կը մտնի քաղաք՝ ամէն մէկն ընթանալով ուղիղ իր դիմացը»:
5 Երբ Յոբելեան եղջիւրները երկար հնչեցնեն եւ դուք փողերուն ձայնը լսէք, բոլոր ժողովուրդը մեծ ձայնով թող աղաղակեն եւ այն ատեն քաղաքին պարիսպները վար պիտի իյնան ու ժողովուրդը շիտակ յառաջ երթալով ներս թող մտնէ»։
zohrab-1805▾ eastern-1994▾ western am▾
6:55: (6-4) когда затрубит юбилейный рог, когда услышите звук трубы, тогда весь народ пусть воскликнет громким голосом, и стена города обрушится до своего основания, и [весь] народ пойдет [в город, устремившись] каждый с своей стороны.
6:6 καὶ και and; even εἰσῆλθεν εισερχομαι enter; go in Ἰησοῦς ιησους Iēsous; Iisus ὁ ο the τοῦ ο the Ναυη ναυη to; toward τοὺς ο the ἱερεῖς ιερευς priest
6:5 וְ wᵊ וְ and הָיָ֞ה hāyˈā היה be בִּ bi בְּ in מְשֹׁ֣ךְ׀ mᵊšˈōḵ משׁך draw בְּ bᵊ בְּ in קֶ֣רֶן qˈeren קֶרֶן horn הַ ha הַ the יֹּובֵ֗ל yyôvˈēl יֹובֵל ram כְּב *kᵊ כְּ as שָׁמְעֲכֶם֙שׁמעכם *šomʕᵃḵˌem שׁמע hear אֶת־ ʔeṯ- אֵת [object marker] קֹ֣ול qˈôl קֹול sound הַ ha הַ the שֹּׁופָ֔ר ššôfˈār שֹׁופָר horn יָרִ֥יעוּ yārˌîʕû רוע shout כָל־ ḵol- כֹּל whole הָ hā הַ the עָ֖ם ʕˌām עַם people תְּרוּעָ֣ה tᵊrûʕˈā תְּרוּעָה shouting גְדֹולָ֑ה ḡᵊḏôlˈā גָּדֹול great וְ wᵊ וְ and נָ֨פְלָ֜ה nˌāfᵊlˈā נפל fall חֹומַ֤ת ḥômˈaṯ חֹומָה wall הָ hā הַ the עִיר֙ ʕîr עִיר town תַּחְתֶּ֔יהָ taḥtˈeʸhā תַּחַת under part וְ wᵊ וְ and עָל֥וּ ʕālˌû עלה ascend הָ hā הַ the עָ֖ם ʕˌām עַם people אִ֥ישׁ ʔˌîš אִישׁ man נֶגְדֹּֽו׃ neḡdˈô נֶגֶד counterpart
6:5. cumque insonuerit vox tubae longior atque concisior et in auribus vestris increpuerit conclamabit omnis populus vociferatione maxima et muri funditus corruent civitatis ingredienturque singuli per locum contra quem steterintAnd when the voice of the trumpet shall give a longer and broken tune, and shall sound iu your ears, all the people shall shout together with a very great shout, and the walls of the city shall fall to the ground, and they shall enter in every one at the place against which they shall stand.
5. And it shall be, that when they make a long blast with the ram’s horn, and when ye hear the sound of the trumpet, all the people shall shout with a great shout; and the wall of the city shall fall down flat, and the people shall go up every man straight before him.
6:5. And when the voice of the trumpet sounds longer and with interruptions, and it increases in your ears, then all the people shall cry out together with a very great shout, and the walls of the city shall fall to the foundation, and they shall enter it, each from a place opposite where they are standing.”
6:5. And it shall come to pass, that when they make a long [blast] with the ram’s horn, [and] when ye hear the sound of the trumpet, all the people shall shout with a great shout; and the wall of the city shall fall down flat, and the people shall ascend up every man straight before him.
And it shall come to pass, that when they make a long [blast] with the ram' s horn, [and] when ye hear the sound of the trumpet, all the people shall shout with a great shout; and the wall of the city shall fall down flat, and the people shall ascend up every man straight before him:

5: (6-4) когда затрубит юбилейный рог, когда услышите звук трубы, тогда весь народ пусть воскликнет громким голосом, и стена города обрушится до своего основания, и [весь] народ пойдет [в город, устремившись] каждый с своей стороны.
6:6
καὶ και and; even
εἰσῆλθεν εισερχομαι enter; go in
Ἰησοῦς ιησους Iēsous; Iisus
ο the
τοῦ ο the
Ναυη ναυη to; toward
τοὺς ο the
ἱερεῖς ιερευς priest
6:5
וְ wᵊ וְ and
הָיָ֞ה hāyˈā היה be
בִּ bi בְּ in
מְשֹׁ֣ךְ׀ mᵊšˈōḵ משׁך draw
בְּ bᵊ בְּ in
קֶ֣רֶן qˈeren קֶרֶן horn
הַ ha הַ the
יֹּובֵ֗ל yyôvˈēl יֹובֵל ram
כְּב
*kᵊ כְּ as
שָׁמְעֲכֶם֙שׁמעכם
*šomʕᵃḵˌem שׁמע hear
אֶת־ ʔeṯ- אֵת [object marker]
קֹ֣ול qˈôl קֹול sound
הַ ha הַ the
שֹּׁופָ֔ר ššôfˈār שֹׁופָר horn
יָרִ֥יעוּ yārˌîʕû רוע shout
כָל־ ḵol- כֹּל whole
הָ הַ the
עָ֖ם ʕˌām עַם people
תְּרוּעָ֣ה tᵊrûʕˈā תְּרוּעָה shouting
גְדֹולָ֑ה ḡᵊḏôlˈā גָּדֹול great
וְ wᵊ וְ and
נָ֨פְלָ֜ה nˌāfᵊlˈā נפל fall
חֹומַ֤ת ḥômˈaṯ חֹומָה wall
הָ הַ the
עִיר֙ ʕîr עִיר town
תַּחְתֶּ֔יהָ taḥtˈeʸhā תַּחַת under part
וְ wᵊ וְ and
עָל֥וּ ʕālˌû עלה ascend
הָ הַ the
עָ֖ם ʕˌām עַם people
אִ֥ישׁ ʔˌîš אִישׁ man
נֶגְדֹּֽו׃ neḡdˈô נֶגֶד counterpart
6:5. cumque insonuerit vox tubae longior atque concisior et in auribus vestris increpuerit conclamabit omnis populus vociferatione maxima et muri funditus corruent civitatis ingredienturque singuli per locum contra quem steterint
And when the voice of the trumpet shall give a longer and broken tune, and shall sound iu your ears, all the people shall shout together with a very great shout, and the walls of the city shall fall to the ground, and they shall enter in every one at the place against which they shall stand.
6:5. And when the voice of the trumpet sounds longer and with interruptions, and it increases in your ears, then all the people shall cry out together with a very great shout, and the walls of the city shall fall to the foundation, and they shall enter it, each from a place opposite where they are standing.”
6:5. And it shall come to pass, that when they make a long [blast] with the ram’s horn, [and] when ye hear the sound of the trumpet, all the people shall shout with a great shout; and the wall of the city shall fall down flat, and the people shall ascend up every man straight before him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-15: Дальнейшее повествование служит изложением того, как Иисус Навин объявил божественное повеление священникам и народу (5–9) и как теми и другими оно было исполнено (9–15). Это исполнение, соответствуя в основном божественному повелению, представляет некоторые подробности, в нем ясно не указанные. Так, распоряжением Иисуса Навина одним из вооруженных людей указано место пред Ковчегом Завета (6), впереди священников (8), а остальная часть народа, со священниками во главе, которые трубили трубами, должна была следовать за Ковчегом (8: и 12); народ во время обхождения Иерихона не должен был разговаривать и делать какие-либо восклицания (9); обхождение начиналось рано по утру (11), а в 7-й день — рано, при появлении зари для того, чтобы до наступления ночи могло быть совершено семикратное обхождение вокруг города.
Adam Clarke: Commentary on the Bible - 1831
6:5: The wall of the city shall fall down flat - Several commentators, both Jews and Christians, have supposed that the ground under the foundation of the walls opened, and the wall sunk into the chasm, so that there remained nothing but plain ground for the Israelites to walk over. Of this the text says nothing: - ונפלה חומת העיר תחתיה venaphelah chomath hair tachteyha, literally translated, is, The wall of the city shall fall down Under Itself; which appears to mean no more than, The wall shall fall down From Its Very Foundations. And this probably was the case in every part, though large breaches in different places might be amply sufficient to admit the armed men first, after whom the whole host might enter, in order to destroy the city.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:5: make a long: Jos 6:16, Jos 6:20; Exo 19:19; Ch2 20:21, Ch2 20:22
the people: Jdg 7:20-22; Sa1 4:5, Sa1 17:20, Sa1 17:52; Ch2 13:14, Ch2 13:15; Jer 50:15
and the wall: The words wenaphelah chomath hair tachteyha, are literally, "and the wall of the city shall fall down under itself;" which appears simply to mean, that the wall shall fall down from its very foundation; which was probably the case in every part, though large breaches in different places might have been amply sufficient first to admit the armed men, after whom the host might enter to destroy the city. There is no ground for the supposition that the walls sunk into the earth. Isa 25:12, Isa 30:25; Co2 10:4, Co2 10:5; Heb 11:30
flat: Heb. under it
John Gill
6:5 And it shall come to pass, that when they make a long blast with the ram's horn,.... Continue blowing, and protracting, and drawing out the sound a long time; which they did only on the seventh day; on the other days it was but a short blast they made at a time; so that this being different, it would be a good sign and token to the people to do what they are next directed to:
and when ye hear the sound of the trumpet; drawn out to a great length:
all the people shall shout with a great shout; at once, as when an onset is made in battle, or a victory is obtained:
and the wall of the city shall fall down flat; or "under itself" (a); which Jarchi interprets, in its place; that is, where it stood, and be swallowed up in it: so the Targum,"and it shall be swallowed up under it;''yet so that somewhat of it should be seen, as an attestation and proof of the miracle, as Kimchi; who says,"it means that it should be swallowed up in its place under the earth, and a little of it appear above ground for a memorial of the miracle:"
and the people shall ascend up, every man straight before him; just as they were in the order of procession; for the wall being fallen everywhere, they would have no occasion to make up to one certain place, as when a breach is only made in one place, and the besiegers are obliged to go so many a breast to enter at it; but in this case they might go straight up from whence they were, and enter the city without any obstruction and difficulty.
(a) "sub se", Pagninus, Montanus, Vatablus; "subtus se", Tigurine version; "sabter se", Masius.
John Wesley
6:5 The wall - Not all of it; which was unnecessary, and might have given the people better opportunity of escaping, but only a considerable part of it, where the Israelites might fitly enter: for Rahab's house was not overthrown, Josh 6:22. Flat - Heb. under it, it was not battered down with engines which would have made part of it fall out of its place; but it fell of its own accord, and therefore in the place it did formerly stand in. God chose this way, to try the faith and obedience of the people: whether they would observe a precept, which to human policy seemed foolish, and believe a promise, which seemed impossible to be performed: whether they could patiently bear the reproaches of their enemies, and patiently wait for the salvation of God. Thus by faith, not by force, the walls of Jericho fell down.
6:66:6: Եւ եմուտ Յեսու որդի Նաւեայ առ քահանայսն՝ եւ ասէ ցնոսա. Առէ՛ք զտապանակ ուխտին, եւ եւթն քահանայք՝ առցեն եւթն փող եղջերեայ յոբելեան առաջի տապանակին Տեառն[2167]։ [2167] Ոմանք. Զտապանակ ուխտին Տեառն։
6. Նաւէի որդի Յեսուն գնաց քահանաների մօտ եւ ասաց նրանց. «Առէ՛ք ուխտի տապանակը, եւ եօթը քահանաներ եօթը տօնական եղջերափողեր առած՝ թող գնան Տիրոջ տապանակի առջեւից»:
6 Նաւէի որդին Յեսու քահանաները կանչեց եւ անոնց ըսաւ. «Ուխտին տապանակը վերցուցէք ու Տէրոջը տապանակին առջեւէն եօթը քահանայ եօթը Յոբելեան փողեր թող առնեն»։
Եւ [71]եմուտ Յեսու որդի Նաւեայ առ քահանայսն եւ ասէ ցնոսա. Առէք զտապանակ ուխտին. եւ եւթն քահանայք առցեն եւթն փող եղջերեայ յոբելեան առաջի տապանակին Տեառն:

6:6: Եւ եմուտ Յեսու որդի Նաւեայ առ քահանայսն՝ եւ ասէ ցնոսա. Առէ՛ք զտապանակ ուխտին, եւ եւթն քահանայք՝ առցեն եւթն փող եղջերեայ յոբելեան առաջի տապանակին Տեառն[2167]։
[2167] Ոմանք. Զտապանակ ուխտին Տեառն։
6. Նաւէի որդի Յեսուն գնաց քահանաների մօտ եւ ասաց նրանց. «Առէ՛ք ուխտի տապանակը, եւ եօթը քահանաներ եօթը տօնական եղջերափողեր առած՝ թող գնան Տիրոջ տապանակի առջեւից»:
6 Նաւէի որդին Յեսու քահանաները կանչեց եւ անոնց ըսաւ. «Ուխտին տապանակը վերցուցէք ու Տէրոջը տապանակին առջեւէն եօթը քահանայ եօթը Յոբելեան փողեր թող առնեն»։
zohrab-1805▾ eastern-1994▾ western am▾
6:66: (6-5) И призвал Иисус, сын Навин, священников [Израилевых] и сказал им: несите ковчег завета; а семь священников пусть несут семь труб юбилейных пред ковчегом Господним.
6:7 καὶ και and; even εἶπεν επω say; speak αὐτοῖς αυτος he; him λέγων λεγω tell; declare παραγγείλατε παραγγελλω charge τῷ ο the λαῷ λαος populace; population περιελθεῖν περιερχομαι go around καὶ και and; even κυκλῶσαι κυκλοω encircle; surround τὴν ο the πόλιν πολις city καὶ και and; even οἱ ο the μάχιμοι μαχιμος travel by / around ἐνωπλισμένοι ενοπλιζω next to; before κυρίου κυριος lord; master
6:6 וַ wa וְ and יִּקְרָ֞א yyiqrˈā קרא call יְהֹושֻׁ֤עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua בִּן־ bin- בֵּן son נוּן֙ nûn נוּן Nun אֶל־ ʔel- אֶל to הַ ha הַ the כֹּ֣הֲנִ֔ים kkˈōhᵃnˈîm כֹּהֵן priest וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֲלֵהֶ֔ם ʔᵃlēhˈem אֶל to שְׂא֖וּ śᵊʔˌû נשׂא lift אֶת־ ʔeṯ- אֵת [object marker] אֲרֹ֣ון ʔᵃrˈôn אֲרֹון ark הַ ha הַ the בְּרִ֑ית bbᵊrˈîṯ בְּרִית covenant וְ wᵊ וְ and שִׁבְעָ֣ה šivʕˈā שֶׁבַע seven כֹֽהֲנִ֗ים ḵˈōhᵃnˈîm כֹּהֵן priest יִשְׂאוּ֙ yiśʔˌû נשׂא lift שִׁבְעָ֤ה šivʕˈā שֶׁבַע seven שֹֽׁופְרֹות֙ šˈôfᵊrôṯ שֹׁופָר horn יֹובְלִ֔ים yôvᵊlˈîm יֹובֵל ram לִ li לְ to פְנֵ֖י fᵊnˌê פָּנֶה face אֲרֹ֥ון ʔᵃrˌôn אֲרֹון ark יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
6:6. vocavit ergo Iosue filius Nun sacerdotes et dixit ad eos tollite arcam foederis et septem alii sacerdotes tollant septem iobeleorum bucinas et incedant ante arcam DominiThen Josue, the son of Nun, called the priests, and said to them: Take the ark of the covenant: and let seven other priests take the seven trumpets of the jubilee, and march before the ark of the Lord.
6. And Joshua the son of Nun called the priests, and said unto them, Take up the ark of the covenant, and let seven priests bear seven trumpets of rams’ horns before the ark of the LORD.
6:6. Then Joshua, the son of Nun, called the priests, and he said to them, “Take the ark of the covenant, and let seven other priests take the seven trumpets of the jubilee, and advance before the ark of the Lord.”
6:6. And Joshua the son of Nun called the priests, and said unto them, Take up the ark of the covenant, and let seven priests bear seven trumpets of rams’ horns before the ark of the LORD.
And Joshua the son of Nun called the priests, and said unto them, Take up the ark of the covenant, and let seven priests bear seven trumpets of rams' horns before the ark of the LORD:

6: (6-5) И призвал Иисус, сын Навин, священников [Израилевых] и сказал им: несите ковчег завета; а семь священников пусть несут семь труб юбилейных пред ковчегом Господним.
6:7
καὶ και and; even
εἶπεν επω say; speak
αὐτοῖς αυτος he; him
λέγων λεγω tell; declare
παραγγείλατε παραγγελλω charge
τῷ ο the
λαῷ λαος populace; population
περιελθεῖν περιερχομαι go around
καὶ και and; even
κυκλῶσαι κυκλοω encircle; surround
τὴν ο the
πόλιν πολις city
καὶ και and; even
οἱ ο the
μάχιμοι μαχιμος travel by / around
ἐνωπλισμένοι ενοπλιζω next to; before
κυρίου κυριος lord; master
6:6
וַ wa וְ and
יִּקְרָ֞א yyiqrˈā קרא call
יְהֹושֻׁ֤עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua
בִּן־ bin- בֵּן son
נוּן֙ nûn נוּן Nun
אֶל־ ʔel- אֶל to
הַ ha הַ the
כֹּ֣הֲנִ֔ים kkˈōhᵃnˈîm כֹּהֵן priest
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֲלֵהֶ֔ם ʔᵃlēhˈem אֶל to
שְׂא֖וּ śᵊʔˌû נשׂא lift
אֶת־ ʔeṯ- אֵת [object marker]
אֲרֹ֣ון ʔᵃrˈôn אֲרֹון ark
הַ ha הַ the
בְּרִ֑ית bbᵊrˈîṯ בְּרִית covenant
וְ wᵊ וְ and
שִׁבְעָ֣ה šivʕˈā שֶׁבַע seven
כֹֽהֲנִ֗ים ḵˈōhᵃnˈîm כֹּהֵן priest
יִשְׂאוּ֙ yiśʔˌû נשׂא lift
שִׁבְעָ֤ה šivʕˈā שֶׁבַע seven
שֹֽׁופְרֹות֙ šˈôfᵊrôṯ שֹׁופָר horn
יֹובְלִ֔ים yôvᵊlˈîm יֹובֵל ram
לִ li לְ to
פְנֵ֖י fᵊnˌê פָּנֶה face
אֲרֹ֥ון ʔᵃrˌôn אֲרֹון ark
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
6:6. vocavit ergo Iosue filius Nun sacerdotes et dixit ad eos tollite arcam foederis et septem alii sacerdotes tollant septem iobeleorum bucinas et incedant ante arcam Domini
Then Josue, the son of Nun, called the priests, and said to them: Take the ark of the covenant: and let seven other priests take the seven trumpets of the jubilee, and march before the ark of the Lord.
6:6. Then Joshua, the son of Nun, called the priests, and he said to them, “Take the ark of the covenant, and let seven other priests take the seven trumpets of the jubilee, and advance before the ark of the Lord.”
6:6. And Joshua the son of Nun called the priests, and said unto them, Take up the ark of the covenant, and let seven priests bear seven trumpets of rams’ horns before the ark of the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: (еврейск. 7). Слова (им, чтобы они сказали) внесены из славянской Библии (…им …повелите), следующей греческому переводу autoiV... paraggeilate. Этому соответствует в еврейском тексте, как пишется: ваийомеру — «и сказали», а читается: ваийомер — «и сказал». Из этих чтений наиболее сообразным представляется последнее, по которому сам Иисус Навин передал повеление народу, основанием для чего служит то, что в 9: ст. и по еврейскому тексту и по греко-славянскому переводу сам Иисус дал народу повеление и сказал.
Matthew Henry: Concise Commentary on the Whole Bible - 1706

II. God resolves Israel shall be its master, and that quickly, The captain of the Lord's host, here called Jehovah, taking notice how strongly Jericho was fortified and how strictly guarded, and knowing Joshua's thoughts and cares about reducing it, and perhaps his fears of a disgrace there and of stumbling at the threshold, gave him here all the assurance he could desire of success (v. 2): See, I have given into thy hand Jericho. Not, "I will do it, but, I have done it; it is all thy own, as sure as if it were already in thy possession." It was designed that this city, being the first-fruits of Canaan, should be entirely devoted to God, and that neither Joshua nor Israel should ever be one mite the richer for it, and yet it is here said to be given into their hand; for we must reckon that most our own which we have an opportunity of honouring God with and employing in his service. Now. 1. The captain of the Lord's host gives directions how the city should be besieged. No trenches are to be opened, no batteries erected, nor battering rams drawn up, nor any military preparations made; but the ark of God must be carried by the priests round the city once a day for six days together, and seven times the seventh day, attended by the men of war in silence, the priests all the while blowing with trumpets of rams' horns, v. 3, 4. This was all they were to do. 2. He assures them that on the seventh day before night they should, without fail, be masters of the town. Up on a signal given, they must all shout, and immediately the wall should fall down, which would not only expose the inhabitants, but so dispirit them that they would not be able to make any resistance, v. 5. God appointed this way, (1.) To magnify his own power, that he might be exalted in his own strength (Ps. xxi. 13), not in the strength of instruments. God would hereby yet further make bare his own almighty arm for the encouragement of Israel and the terror and confusion of the Canaanites. (2.) To put an honour upon his ark, the instituted token of his presence, and to give a reason for the laws by which the people were obliged to look upon it with the most profound veneration and respect. When, long after this, the ark was brought into the camp without orders from God, it was looked upon as a profanation of it, and the people paid dearly for their presumption, 1 Sam. iv. 3, &c. But now that it was done by the divine appointment it was an honour to the ark of God, and a great encouragement to the faith of Israel. (3.) It was likewise to put honour upon the priests, who were appointed upon this occasion to carry the ark and sound the trumpets. Ordinarily the priests were excused from war, but that this privilege, with other honours and powers that the law had given them, might not be grudged them, in this service they are principally employed, and so the people are made sensible what blessings they were to the public and how well worthy of all the advantages conferred upon them. (4.) It was to try the faith, obedience, and patience, of the people, to try whether they would observe a precept which to human policy seemed foolish to obey and believe a promise which in human probability seemed impossible to be performed. They were also proved whether they could patiently bear the reproaches of their enemies and patiently wait for the salvation of the Lord. Thus by faith, not by force, the walls of Jericho fell down. (5.) It was to encourage the hope of Israel with reference to the remaining difficulties that were before them. That suggestion of the evil spies that Canaan could never be conquered because the cities were walled up to heaven (Deut. i. 28) would by this be for ever silenced. The strongest and highest walls cannot hold out against Omnipotence; they needed not to fight, and therefore needed not to fear, because God fought for them.

6 And Joshua the son of Nun called the priests, and said unto them, Take up the ark of the covenant, and let seven priests bear seven trumpets of rams' horns before the ark of the LORD. 7 And he said unto the people, Pass on, and compass the city, and let him that is armed pass on before the ark of the LORD. 8 And it came to pass, when Joshua had spoken unto the people, that the seven priests bearing the seven trumpets of rams' horns passed on before the LORD, and blew with the trumpets: and the ark of the covenant of the LORD followed them. 9 And the armed men went before the priests that blew with the trumpets, and the rereward came after the ark, the priests going on, and blowing with the trumpets. 10 And Joshua had commanded the people, saying, Ye shall not shout, nor make any noise with your voice, neither shall any word proceed out of your mouth, until the day I bid you shout; then shall ye shout. 11 So the ark of the LORD compassed the city, going about it once: and they came into the camp, and lodged in the camp. 12 And Joshua rose early in the morning, and the priests took up the ark of the LORD. 13 And seven priests bearing seven trumpets of rams' horns before the ark of the LORD went on continually, and blew with the trumpets: and the armed men went before them; but the rereward came after the ark of the LORD, the priests going on, and blowing with the trumpets. 14 And the second day they compassed the city once, and returned into the camp: so they did six days. 15 And it came to pass on the seventh day, that they rose early about the dawning of the day, and compassed the city after the same manner seven times: only on that day they compassed the city seven times. 16 And it came to pass at the seventh time, when the priests blew with the trumpets, Joshua said unto the people, Shout; for the LORD hath given you the city.
We have here an account of the cavalcade which Israel made about Jericho, the orders Joshua gave concerning it, as he had received them from the Lord and their punctual observance of these orders. We do not find that he gave the people the express assurances God had given him that he would deliver the city into their hands; but he tried whether they would obey orders with a general confidence that it would end well, and we find them very observant both of God and Joshua.
I. Wherever the ark went the people attended it, v. 9. The armed men went before it to clear the way, not thinking it any disparagement to them, though they were men of war, to be pioneers to the ark of God. If any obstacle should be found in crossing the roads that led to the city (which they must do in walking round it) they would remove it; if any opposition should be made by the enemy, they would encounter it, that the priests' march with the ark might be easy and safe. It is an honour to the greatest men to do any good office to the ark and to serve the interests of religion in their country. The rereward, either another body of armed men, or Dan's squadron, which marched last through the wilderness, or, as some think, the multitude of the people who were not armed or disciplined for war (as many of them as would) followed the ark, to testify their respect to it, to grace the solemnity, and to be witnesses of what was done. Every faithful zealous Israelite would be willing to undergo the same fatigues and run the same hazard with the priests that bore the ark.
II. Seven priests went immediately before the ark, having trumpets in their hands, with which they were continually sounding, v. 4, 5, 9, 13. The priests were God's ministers, and thus in his name, 1. They proclaimed war with the Canaanites, and so stuck a terror upon them; for by terrors upon their spirits they were to be conquered and subdued. Thus God's ministers, by the solemn declarations of his wrath against all ungodliness and unrighteousness of men, must blow the trumpet in Zion, and sound an alarm in the holy mountain, that the sinners in Zion may be afraid. They are God's heralds to denounce war against all those that go on still in their trespasses, but say, "We shall have peace, though we go on." 2. They proclaimed God's gracious presence with Israel, and so put life and courage into them. It was appointed that when they went to war the priests should encourage them with the assurance of God's presence with them, Deut. xx. 2-4. And particularly their blowing with trumpets was to be a sign to the people that they should be remembered before the Lord Their God in the day of battle, Num. x. 9. It encouraged Abijah, 2 Chron. xiii. 12. Thus God's ministers, by sounding the Jubilee trumpet of the everlasting gospel, which proclaims liberty and victory, must encourage the good soldiers of Jesus Christ in their spiritual warfare.
III. The trumpets they used were not those silver trumpets which were appointed to be made for their ordinary service, but trumpets of rams' horns, bored hollow for the purpose, as some think. These trumpets were of the basest matter, dullest sound, and least show, that the excellency of the power might be of God. Thus by the foolishness of preaching, fitly compared to the sounding of these rams' horns, the devil's kingdom is thrown down; and the weapons of our warfare, though they are not carnal nor seem to a carnal eye likely to bring any thing to pass, are yet mighty through God to the pulling down of strong-holds, 2 Cor. x. 4, 5. The word here is trumpets of Jobel, that is, such trumpets as they used to blow withal in the year of jubilee; so many interpreters understand it, as signifying the complete liberty to which Israel was now brought, and the bringing of the land of Canaan into the hands of its just and rightful owners.
IV. All the people were commanded to be silent, not to speak a word, nor make any noise (v. 10), that they might the more carefully attend to the sound of the sacred trumpets, which they were now to look upon as the voice of God among them; and it does not become us to speak when God is speaking. It likewise intimates their reverent expectation of the event. Zech. ii. 13, Be silent, O all flesh, before the Lord. Exod. xiv. 14, God shall fight, and you shall hold your peace.
V. They were to do this once a day for six days together and seven times the seventh day, and they did so, v. 14, 15. God could have caused the walls of Jericho to fall upon the first surrounding of them, but they must go round them thirteen times before they fall, that they might be kept waiting patiently for the Lord. Though they had lately come into Canaan, and their time was very precious (for they had a great deal of work before them), yet they must linger so many days about Jericho, seeming to do nothing, nor to make any progress in their business. As promised deliverances must be expected in God's way, so they must be expected in his time. He that believes does not make haste, not more haste than God would have him make. Go yet seven times, before any thing hopeful appears, 1 Kings xviii. 43.
VI. One of these days must needs be a sabbath day, and the Jews say that it was the last, but this is not certain; however, if he that appointed them to rest on the other sabbath days appointed them to walk on this, that was sufficient to justify them in it; he never intended to bind himself by his own laws, but that when he pleased he might dispense with them. The impotent man went upon this principle when he argued (John v. 11), He that made me whole (and therefore has a divine power) said unto me, Take up thy bed. And, in this case here, it was an honour to the sabbath day, by which our time is divided into weeks, that just seven days were to be spent in this work, and seven priests were employed to sound seven trumpets, this number being, on this occasion, as well as many others, made remarkable, in remembrance of the six day's work of creation and the seventh day's rest from it. And, besides, the law of the sabbath forbids our own work, which is servile and secular, but this which they did was a religious act. It is certainly no breach of the sabbath rest to do the sabbath work, for the sake of which the rest was instituted; and what is the sabbath work but to attend the ark in all its motions?
VII. They continued to do this during the time appointed, and seven times the seventh day, though they saw not any effect of it, believing that at the end the vision would speak and not lie, Hab. ii. 3. If we persevere in the way of duty, we shall lose nothing by it in the long run. It is probable they walked at such a distance from the walls as to be out of the reach of the enemies' arrows and out of the hearing of their scoffs. We may suppose the oddness of the thing did at first amuse the besieged, but by the seventh day they had grown secure, feeling no harm from that which perhaps they looked upon as an enchantment. Probably they bantered the besiegers, as those mentioned in Neh. iv. 2, "What do these feeble Jews? Is this the people we thought so formidable? Are these their methods of attack?" Thus they cried peace and safety, that the destruction might be the more terrible when it came. Wicked men (says bishop Hall) think God in jest when he is preparing for their judgment; but they will be convinced of their mistake when it is too late.
VIII. At last they were to give a shout, and did so, and immediately the walls fell, v. 16. This was a shout for mastery, a triumphant shout; the shout of a king is among them, Num. xxiii. 21. This was a shout of faith; they believed that the walls of Jericho would fall, and by this faith the walls were thrown down. It was a shot of prayer, an echo to the sound of the trumpets which proclaimed the promise that God would remember them; with one accord, as one man, they cry to heaven for help, and help comes in. Some allude to this to show that we must never expect a complete victory over our own corruptions till the very evening of our last day, and then we shall shout in triumph over them, when we come to the number and measure of our perfection, as bishop Hall expresses it. A good heart (says he) groans under the sense of his infirmities, fain would be rid of them, and strives and prays, but, when all is done, until the end of the seventh day it cannot be; then judgment shall be brought forth unto victory. And at the end of time, when our Lord shall descend from heaven with a shout, and the sound of a trumpet, Satan's kingdom shall be completely ruined, and not till then, when all opposing rule, principality, and power, shall be effectually and eternally put down.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:6: Take up the ark: Jos 6:8, Jos 6:13, Jos 3:3, Jos 3:6; Exo 25:14; Deu 20:2-4; Act 9:1
Carl Friedrich Keil and Franz Delitzsch
6:6
Taking of Jericho. - In the account of this we have first of all a brief statement of the announcement of the divine message by Joshua to the priests and the people (Josh 6:6, Josh 6:7); then the execution of the divine command (Josh 6:8-20); and lastly the burning of Jericho and deliverance of Rahab (Josh 6:21-27).
Josh 6:6-7
In communicating the divine command with reference to the arrangements for taking Jericho, Joshua mentions in the first place merely the principal thing to be observed. The plural ויּאמרוּ ("they said"), in Josh 6:7, must not be altered, but is to be explained on the ground that Joshua did not make the proclamation to the people himself, but through the medium oft he shoterim, who were appointed to issue his commands (see Josh 1:10-11; Josh 3:2-3). In this proclamation the more minute instructions concerning the order of march, which had been omitted in Josh 6:3-5, are given; namely, that החלוּץ was to march in front of the ark. By החלוּץ, "the equipped (or armed) man," we are not to understand all the fighting men, as Knobel supposes; for in the description of the march which follows, the whole of the fighting men ("all the men of war," Josh 6:3) are divided into החלוּץ and המּאסּף (Eng. Ver. "the armed men" and "the rereward," Josh 6:9 and Josh 6:13), so that the former can only have formed one division of the army. It is very natural therefore to suppose, as Kimchi and Rashi do, that the former were the fighting men of the tribes of Reuben, Gad, and half Manasseh (הצּבא חלוּצי, Josh 4:13), and the latter the fighting men of the rest of the tribes. On the meaning of מאסּף, see at Num 10:25. If we turn to the account of the facts themselves, we shall see at once, that in the report of the angel's message, in Josh 6:3-5, several other points have been passed over for the purpose of avoiding too many repetitions, and have therefore to be gathered from the description of what actually occurred. First of all, in Josh 6:8-10, we have the appointment of the order of marching, namely, that the ark, with the priests in front carrying the trumpets of jubilee, was to form the centre of the procession, and that one portion of the fighting men was to go in front of it, and the rest to follow after; that the priests were to blow the trumpets every time they marched round during the seven days (Josh 6:8, Josh 6:9, Josh 6:13); and lastly, that it was not till the seventh time of going round, on the seventh day, that the people were to raise the war-cry at the command of Joshua, and then the walls of the town were to fall (Josh 6:10, Josh 6:16). There can be no doubt that we are right in assuming that Joshua had received from the angel the command which he issued to the people in Josh 6:17., that the whole town, with all its inhabitants and everything in it, was to be given up as a ban to the Lord, at the time when the first announcement concerning the fall of the town was made.
Josh 6:8-10
Execution of the divine Command. - Josh 6:8-11. The march round on the first day; and the instructions as to the war-cry to be raised by the people, which are appended as a supplement in Josh 6:10. "Before Jehovah," instead of "before the ark of Jehovah," as the signification of the ark was derived entirely from the fact, that it was the medium through which Jehovah communicated His gracious presence to the people. In Josh 6:9, תּקעוּ is in the perfect tense, and we must supply the relative אשׁר, which is sometimes omitted, not only in poetry, but also in prose, after a definite noun in the accusative (e.g., Ex 18:20; see Ewald, 332, a.). There is not sufficient ground for altering the form of the word into תּקעי, according to the Keri, as תּקע is construed in other cases with the accusative השּׁופר, instead of with בּ, and that not only in poetry, but also in prose (e.g., Judg 7:22, as compared with Judg 7:18-20). ותקוע הלוך, "trumpeting continually" (Eng. Ver. "going on and blowing"). הלוך is used adverbially, as in Gen 8:3, etc.
Josh 6:11
"So the ark of the Lord compassed the city," not "Joshua caused the ark to compass the city." The Hiphil has only an active, not a causative, meaning here, as in 2Kings 5:23, etc.
Josh 6:12-14
The march on each of the next five days resembled that on the first. "So they did six days." In Josh 6:13, ותקעוּ does not stand for ותקוע, but corresponds to ותקעוּ in Josh 6:8; and the participle הולך is used interchangeably with the inf. abs. הלוך, as in Gen 26:13; Judg 4:24, etc., so that the Keri הלוך is an unnecessary emendation.
Josh 6:15-20
On the seventh day the marching round the town commenced very early, at the dawning of the day, that they might go round seven times. כּמּשׁפּט, in the manner prescribed and carried out on the previous days, which had become a right through precept and practice. On the seventh circuit, when the priests had blown the trumpet, Joshua commanded the fighting men to raise a war-cry, announcing to them at the same time that the town, with all that was in it, was to be a ban to the Lord, with the exception of Rahab and the persons in her house, and warning them not to take of that which was laid under the ban, that they might not bring a ban upon the camp of Israel. The construction in v. 16, "it came to pass at the seventh time the priests had blown the trumpets, then Joshua said, ... " is more spirited than if the conjunction כּאשׁר had been used before תּקעוּ, or בּתקוע had been used. Because the Lord had given Jericho into the hands of the Israelites, they were to consecrate it to Him as a ban (cherem), i.e., as a holy thing belonging to Jehovah, which was not to be touched by man, as being the first-fruits of the land of Canaan. (On cherem, see the remarks at Lev 27:28-29.) Rahab alone was excepted from this ban, along with all that belonged to her, because she had hidden the spies. The inhabitants of an idolatrous town laid under the ban were to be put to death, together with their cattle, and all the property in the town to be burned, as Moses himself had enjoined on the basis of the law in Lev 27:29. The only exceptions were metals, gold, silver, and the vessels of brass and iron; these were to be brought into the treasury of the Lord, i.e., the treasury of the tabernacle, as being holy to the Lord (Josh 6:19; vid., Num 31:54). Whoever took to himself anything that had been laid under the ban, exposed himself to the ban, not only because he had brought an abomination into his house, as Moses observes in Deut 7:25, in relation to the gold and silver of idols, but because he had wickedly invaded the rights of the Lord, by appropriating that which had been laid under the ban, and had wantonly violated the ban itself. The words, "beware of the ban, that ye do not ban and take of the ban" (Josh 6:18), point to this. As Lud. de Dieu observes, "the two things were altogether incompatible, to devote everything to God, and yet to apply a portion to their own private use; either the thing should not have been devoted, or having been devoted, it was their duty to abstain from it." Any such appropriation of what had been laid under the ban would make the camp of Israel itself a ban, and trouble it, i.e., bring it into trouble (conturbare, cf. Gen 34:30). In consequence of the trumpet-blast and the war-cry raised by the people, the walls of the town fell together, and the Israelites rushed into the town and took it, as had been foretold in Josh 6:5. The position of העם ויּרע is not to be understood as signifying that the people had raised the war-cry before the trumpet-blast, but may be explained on the ground, that in his instructions in Josh 6:16 Joshua had only mentioned the shouting. But any misinterpretation is prevented by the fact, that it is expressly stated immediately afterwards, that the people did not raise the great shout till they heard the trumpet-blast.
As far as the event itself is concerned, the difference attempts which have been made to explain the miraculous overthrow of the walls of Jericho as a natural occurrence, whether by an earthquake, or by mining, or by sudden storming, for which the inhabitants, who had been thrown into a false security by the marvellous procession repeated day after day for several days, were quite unprepared (as Ewald has tried to explain the miracle away), really deserve no serious refutation, being all of them arbitrarily forced upon the text. It is only from the naturalistic stand-point that the miracle could ever be denied; for it not only follows most appropriately upon the miraculous guidance of Israel through the Jordan, but is in perfect harmony with the purpose and spirit of the divine plan of salvation. "It is impossible," says Hess, "to imagine a more striking way, in which it could have been shown to the Israelites that Jehovah had given them the town. Now the river must retire to give them an entrance into the land, and now again the wall of the town must fall to make an opening into a fortified place. Two such decisive proofs of the co-operation of Jehovah so shortly after Moses' death, must have furnished a pledge, even to the most sensual, that the same God was with them who had led their fathers so mightily and so miraculously through the Read Sea." That this was in part the intention of the miracle, we learn from the close of the narrative (Josh 6:27). But this does not explain the true object of the miracle, or the reason why God gave up this town to the Israelites without any fighting on their part, through the miraculous overthrow of their walls. The reason for this we have to look for in the fact that Jericho was not only the first, but the strongest town of Canaan, and as such was the key to the conquest of the whole land, the possession of which would open the way to the whole, and give the whole, as it were, into their hands. The Lord would give His people the first and strongest town of Canaan, as the first-fruits of the land, without any effort on their part, as a sign that He was about to give them the whole land for a possession, according to His promise; in order that they might not regard the conquest of it as their own work, or the fruit of their own exertions, and look upon the land as a well-merited possession which they could do as they pleased with, but that they might ever use it as a gracious gift from the Lord, which he had merely conferred upon them as a trust, and which He could take away again, whenever they might fall from Him, and render themselves unworthy of His grace. This design on the part of God would of necessity become very obvious in the case of so strongly fortified a town as Jericho, whose walls would appear impregnable to a people that had grown up in the desert and was so utterly without experience in the art of besieging or storming fortified places, and in fact would necessarily remain impregnable, at all events for a long time, without the interposition of God. But if this was the reason why the Lord gave up Jericho to the Israelites by a miracle, it does not explain either the connection between the blast of trumpets or the war-cry of the people and the falling of the walls, or the reason for the divine instructions that the town was to be marched round every day for seven days, and seven times on the seventh day. Yet as this was an appointment of divine wisdom, it must have had some meaning.
The significance of this repeated marching round the town culminates unquestionably in the ark of the covenant and the trumpet-blast of the priests who went before the ark. In the account before us the ark is constantly called the ark of the Lord, to show that the Lord, who was enthroned upon the cherubim of the ark, was going round the hostile town in the midst of His people; whilst in Josh 6:8 Jehovah himself is mentioned in the place of the ark of Jehovah. Seven priests went before the ark, bearing jubilee trumpets and blowing during the march. The first time that we read of a trumpet-blast is at Sinai, where the Lord announced His descent upon the mount to the people assembled at the foot to receive Him, not only by other fearful phenomena, but also by a loud and long-continued trumpet-blast (Ex 19:16, Ex 19:19; Ex 20:14-18). After this we find the blowing of trumpets prescribed as part of the Israelitish worship in connection with the observance of the seventh new moon's day (Lev 23:24), and at the proclamation of the great year of jubilee (Lev 25:9). Just as the trumpet-blast heard by the people when the covenant was made at Sinai was as it were a herald's call, announcing to the tribes of Israel the arrival of the Lord their God to complete His covenant and establish His kingdom upon earth; so the blowing of trumpets in connection with the round of feasts was intended partly to bring the people into remembrance before the Lord year by year at the commencement of the sabbatical month, that He might come to them and grant them the Sabbath rest of His kingdom, and partly at the end of every seven times seven years to announce on the great day of atonement the coming of the great year of grace and freedom, which was to bring to the people of God deliverance from bondage, return to their own possessions, and deliverance from the bitter labours of this earth, and to give them a foretaste of the blessed and glorious liberty to which the children of God would attain at the return of the Lord to perfect His kingdom (vid., Pentateuch, pp. 631f.). But when the Lord comes to found, to build up, and to perfect His kingdom upon earth, He also comes to overthrow and destroy the worldly power which opposes His kingdom. The revelation of the grace and mercy of God to His children, goes ever side by side with the revelation of justice and judgment towards the ungodly who are His foes. If therefore the blast of trumpets was the signal to the congregation of Israel of the gracious arrival of the Lord its God to enter into fellowship with it, no less did it proclaim the advent of judgment to an ungodly world. This shows clearly enough the meaning of the trumpet-blast at Jericho. The priests, who went before the ark of the covenant (the visible throne of the invisible God who dwelt among His people) and in the midst of the hosts of Israel, were to announce through the blast of trumpets both to the Israelites and Canaanites the appearance of the Lord of the whole earth for judgment upon Jericho, the strong bulwark of the Canaanitish power and rule, and to foretel to them through the falling of the walls of this fortification, which followed the blast of trumpets and the wary-cry of the soldiers of God, the overthrow of all the strong bulwarks of an ungodly world through the omnipotence of the Lord of heaven and earth. Thus the fall of Jericho became the symbol and type of the overthrow of every worldly power before the Lord, when He should come to lead His people into Canaan and establish His kingdom upon earth. On the ground of this event, the blowing of trumpets is frequently introduced in the writings of the prophets, as the signal and symbolical omen of the manifestations of the Lord in great judgments, through which He destroys one worldly power after another, and thus maintains and extends His kingdom upon earth, and leads it on towards that completion to which it will eventually attain when He descends from heaven in His glory at the time of the last trump, with a great shout, with the voice of the archangel and the trump of God, to raise the dead and change the living, to judge the world, cast the devil, death, and hell into the lake of fire, create a new heaven and new earth, and in the new Jerusalem erect the tabernacle of God among men for all eternity (1Cor 15:51.; Th1 4:16-17; Rev_ 20:1; 21).
The appointment of the march round Jericho, which was to be continued for seven days, and to be repeated seven times on the seventh day, was equally significant. The number seven is a symbol in the Scriptures of the work of God and of the perfection already produced or to be eventually secured by Him; a symbol founded upon the creation of the world in six days, and the completion of the works of creation by the resting of God upon the seventh day. Through this arrangement, that the walls of Jericho were not to fall till after they had been marched round for seven days, and not till after this had been repeated seven times on the seventh day, and then amidst the blast of the jubilee trumpets and the war-cry of the soldiers of the people of God, the destruction of this town, the key to Canaan, was intended by God to become a type of the final destruction at the last day of the power of this world, which exalts itself against the kingdom of God. In this way He not only showed to His congregation that it would not be all at once, but only after long-continued conflict, and at the end of the world, that the worldly power by which it was opposed would be overthrown, but also proved to the enemies of His kingdom, that however long their power might sustain itself in opposition to the kingdom of God, it would at last be destroyed in a moment.
Josh 6:21-23
After the taking of Jericho, man and beast were banned, i.e., put to death without quarter (Josh 6:21; cf. Josh 6:17); Rahab and her relations being the only exceptions. Joshua had directed the two spies to fetch them out of her house, and in the first instance had them taken to a place of safety outside the camp of Israel (Josh 6:22, Josh 6:23). "Her brethren," i.e., her brothers and sisters, as in Josh 2:13, not her brothers only. "All that she had" does not mean all her possessions, but all the persons belonging to her house; and "all her kindred" are all her relations by birth or marriage, with their dependants (cf. Josh 2:13). Clericus is correct in observing, that as Rahab's house was built against the town-wall, and rested partly upon it (Josh 2:15), when the wall fell down, that portion against or upon which the house stood cannot have fallen along with the rest, "otherwise when the wall fell no one would have dared to remain in the house." But we must not draw the further inference, that when the town was burned Rahab's house was spared.
(Note: The statements made by travellers in the middle ages, to the effect that they had seen Rahab's house (Rob. Pal. ii. pp. 295-6), belong to the delusions of pious superstition.)
וגו מחוּץ ויּנּיחוּם (Josh 6:23; cf. Gen 19:16), "they let them rest," i.e., placed them in safety, "outside the camp of Israel," sc., till they had done all that was requisite for a formal reception into the congregation of the Lord, viz., by giving up idolatry and heathen superstition, and turning to the God of Israel as the only true God (to which circumcision had to be added in the case of the men), and by whatever lustrations and purifications were customary at the time in connection with reception into the covenant with Jehovah, of which we have no further information.
Josh 6:24-25
After man and beast had been put to death, and Rahab and her relatives had been placed in security, the Israelites set the town on fire with everything in it, excepting the metals, which were taken to the treasury of the tabernacle, as had been commanded in Josh 6:19. On the conquest of the other towns of Canaan the inhabitants only were put to death, whilst the cattle and the rest of the booty fell to the conquerors, just as in the case of the conquest of the land and towns of Sihon and Og (compare Josh 8:26-27; Josh 10:28, with Deut 2:34-35, and Deut 3:6-7), as it was only the inhabitants of Canaan that the Lord had commanded to be put under the ban (Deut 7:2; Deut 20:16-17). In the case of Jericho, on the contrary, men, cattle, and booty were all put under the ban, and the town itself was to be laid in ashes. This was because Jericho was the first town of Canaan which the Lord had given up to His people. Israel was therefore to sacrifice it to the Lord as the first-fruits of the land, and to sanctify it to Him as a thing placed under the ban, for a sign that they had received the whole land as a fief from his hand, and had no wish to grasp as a prey that which belonged to the Lord.
Josh 6:25
But Rahab and all that belonged to her Joshua suffered to live, so that she dwelt in Israel "unto this day." It is very evident from this remark, that the account was written not very long after the event.
(Note: Rahab is no doubt the same person as the Rachab mentioned in the genealogy of Jesus Christ, who married Salmon the tribe prince of Judah, to whom she bore Boaz, an ancestor of David (Mt 1:5). The doubts which Theophylact expressed as to the identity of the two, and which J. Outhou has since sought to confirm, rest for the most part upon the same doctrinal scruples as those which induced the author of the Chaldee version to make Rahab an innkeeper, namely, the offence taken at her dishonourable calling. Jerome's view, on the other hand, is a very satisfactory one. "In the genealogy of the Saviour," he says, "none of the holy women are included, but only those whom the Scriptures blame, that He who came on behalf of sinners, being himself born of sinners, might destroy the sins of all." The different ways in which the name is written, viz., hee Rhacha'b in Matthew, andChaab in the Sept. version of Joshua, and in Heb 11:31 and Jas 2:25, is not enough to throw any doubt upon the identity of the two, as Josephus always calls the harlot Rahab hee Rhacha'bee. The chronological difficulty, that Salmon and Rahab lived much too soon to have been the parents of Boaz, which is adduced by Knobel as an argument against the identity of the mother of Boaz and the harlot Rahab, has no force unless it can be proved that every link is given in the genealogy of David (in Ruth 4:21-22; 1Chron 2:11; Mt 1:5), and that Boaz was really the great-grandfather of David; whereas the very opposite, viz., the omission from the genealogies of persons of no celebrity, is placed beyond all doubt by many cases that might be cited. Nothing more is known of Rahab. The accounts of the later Rabbins, such as that she was married to Joshua, or that she was the mother of eight prophets, and others of the same kind, are fables without the slightest historical foundation (see Lightfoot, hor. hebr. et talm. in Mt 1:5).)
Josh 6:26-27
But in order to complete the ban pronounced upon Jericho in perfect accordance with the command of God in Deut 13:17, and to make the destruction of it a memorial to posterity of the justice of God sanctifying itself upon the ungodly, Joshua completed the ban with an oath: "Cursed be the man before the Lord that riseth up and buildeth this city Jericho; he shall lay the foundation thereof at the price of his first-born, and set up its gates at the price of his youngest son" (בּ denoting the price of a thing). The rhythmical parallelism is unmistakeable in this curse. The two last clauses express the thought that the builder of the town would pay for its restoration by the loss of all his sons, from the first-born to the very youngest. The word "buildeth," however, does not refer to the erection of houses upon the site of the town that had been burnt to ashes, but to the restoration of the town as a fortification, the word בּנה being frequently used to denote the fortification of a town (e.g., 3Kings 15:17; 2Chron 11:6; 2Chron 14:5-6). This is evident in general from the fact that a town is not founded by the erection of a number of houses upon one spot, but by the joining of these houses together into an enclosed whole by means of a surrounding wall, but more particularly from the last words of the verse, in which בּנה is explained as ייסּדנּה (lay the foundation thereof) and דּלתיה יצּיב (set up the gates of it). Setting up the gates of a town is not setting up doors to the houses, but erecting town-gates, which can only be done when a town-wall has been built. But if setting up the gates would be a sign of the completion of the wall, and therefore of the restoration of the town as a fortification, the "founding" (laying the foundation) mentioned in the parallel clause can only be understood as referring to the foundation of the town-wall. This view of the curse, which is well supported both by the language and the facts, is also confirmed by the subsequent history. Joshua himself allotted Jericho to the Benjamites along with certain other towns (Josh 18:21), which proves that he intended them to inhabit it; and accordingly we find the city of palms, i.e., Jericho, mentioned afterwards as an inhabited place (Judg 3:13; 2Kings 10:5), and yet it was not till the time of Ahab that Joshua's curse was fulfilled, when Hiel the Bethelite undertook to make it into a fortified town (3Kings 16:34).
(Note: Knobel's opinion, that the Jericho mentioned between the times of Joshua and Ahab in all probability did not stand upon the old site which Hiel was the first to build upon again, is at variance with 3Kings 16:34, as it is not stated there that he rebuilt the old site of Jericho, but that he began to build the town of Jericho, which existed, according to 2Kings 10:5 and Judg 3:13, in the time of David, and even of the judges, i.e., to restore it as a fortified town; and it is not raised into a truth by any appeal to the statements of Strabo, Appian, and others, to the effect that Greeks and Romans did not choose places for building upon which any curse rested.)
Josh 6:27
Thus the Lord was with Joshua, fulfilling His promise to him (Josh 1:5.), so that his fame spread through all the land.
John Gill
6:6 And Joshua the son of Nun called the priests,.... Not the Levites and Kohathites, whose business it was in common to bear the ark, but upon this occasion the priests; not all of them, but as many as were sufficient for the purpose:
and said unto them, take up the ark of the covenant; by putting the staves into the rings of it, and so carry it, Ex 25:14; see Num 7:9,
and let seven priests bear seven trumpets of rams' horns before the ark of the Lord: See Gill on Josh 6:4.
John Wesley
6:6 Of rams horns - Of the basest matter, and the dullest sound, that the excellency of the power might be of God.
Robert Jamieson, A. R. Fausset and David Brown
6:6 Joshua . . . called the priests--The pious leader, whatever military preparations he had made, surrendered all his own views, at once and unreservedly, to the declared will of God.
6:76:7: Եւ խօսեցա՛ւ ընդ նոսա եւ ասէ. Պատուէ՛ր տուք ժողովրդեանն անցանե՛լ պատել զքաղաքն. եւ մարտիկքն երթիցեն վառեա՛լք առաջի տապանակին Տեառն։
7. Նա նրանց ասաց. «Կարգադրեցէ՛ք ժողովրդին, որ գնան, պտոյտ տան քաղաքի շուրջը: Մարտիկները զինուած գնան Տիրոջ տապանակի առջեւից,
7 Ետքը ժողովուրդին ըսաւ. «Անցէք ու քաղաքին բոլորտիքը պտըտեցէք։ Զինուորները Տէրոջը տապանակին առջեւէն թող քալեն»։
Եւ խօսեցաւ [72]ընդ նոսա եւ ասէ. Պատուէր տուք ժողովրդեանն անցանել պատել`` զքաղաքն. եւ մարտիկքն երթիցեն [73]վառեալք առաջի տապանակին Տեառն:

6:7: Եւ խօսեցա՛ւ ընդ նոսա եւ ասէ. Պատուէ՛ր տուք ժողովրդեանն անցանե՛լ պատել զքաղաքն. եւ մարտիկքն երթիցեն վառեա՛լք առաջի տապանակին Տեառն։
7. Նա նրանց ասաց. «Կարգադրեցէ՛ք ժողովրդին, որ գնան, պտոյտ տան քաղաքի շուրջը: Մարտիկները զինուած գնան Տիրոջ տապանակի առջեւից,
7 Ետքը ժողովուրդին ըսաւ. «Անցէք ու քաղաքին բոլորտիքը պտըտեցէք։ Զինուորները Տէրոջը տապանակին առջեւէն թող քալեն»։
zohrab-1805▾ eastern-1994▾ western am▾
6:77: (6-6) И сказал народу: пойдите и обойдите вокруг города; вооруженные же пусть идут пред ковчегом Господним.
6:8 καὶ και and; even ἑπτὰ επτα seven ἱερεῖς ιερευς priest ἔχοντες εχω have; hold ἑπτὰ επτα seven σάλπιγγας σαλπιγξ trumpet ἱερὰς ιερος sacred παρελθέτωσαν παρερχομαι pass; transgress ὡσαύτως ωσαυτως similarly ἐναντίον εναντιον next to; before τοῦ ο the κυρίου κυριος lord; master καὶ και and; even σημαινέτωσαν σημαινω signify εὐτόνως ευτονως intensely καὶ και and; even ἡ ο the κιβωτὸς κιβωτος ark τῆς ο the διαθήκης διαθηκη covenant κυρίου κυριος lord; master ἐπακολουθείτω επακολουθεω follow after
6:7 וַו *wa וְ and יֹּ֨אמֶר֙יאמרו *yyˈōmer אמר say אֶל־ ʔel- אֶל to הָ hā הַ the עָ֔ם ʕˈām עַם people עִבְר֖וּ ʕivrˌû עבר pass וְ wᵊ וְ and סֹ֣בּוּ sˈōbbû סבב turn אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עִ֑יר ʕˈîr עִיר town וְ wᵊ וְ and הֶ֣ hˈe הַ the חָל֔וּץ ḥālˈûṣ חלץ draw off יַעֲבֹ֕ר yaʕᵃvˈōr עבר pass לִ li לְ to פְנֵ֖י fᵊnˌê פָּנֶה face אֲרֹ֥ון ʔᵃrˌôn אֲרֹון ark יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
6:7. ad populum quoque ait vadite et circuite civitatem armati praecedentes arcam DominiAnd he said to the people: Go, and compass the city, armed, marching before the ark of the Lord.
7. And they said unto the people, Pass on, and compass the city, and let the armed men pass on before the ark of the LORD.
6:7. He also said to the people, “Go, and circle the city, armed, preceding the ark of the Lord.”
6:7. And he said unto the people, Pass on, and compass the city, and let him that is armed pass on before the ark of the LORD.
And he said unto the people, Pass on, and compass the city, and let him that is armed pass on before the ark of the LORD:

7: (6-6) И сказал народу: пойдите и обойдите вокруг города; вооруженные же пусть идут пред ковчегом Господним.
6:8
καὶ και and; even
ἑπτὰ επτα seven
ἱερεῖς ιερευς priest
ἔχοντες εχω have; hold
ἑπτὰ επτα seven
σάλπιγγας σαλπιγξ trumpet
ἱερὰς ιερος sacred
παρελθέτωσαν παρερχομαι pass; transgress
ὡσαύτως ωσαυτως similarly
ἐναντίον εναντιον next to; before
τοῦ ο the
κυρίου κυριος lord; master
καὶ και and; even
σημαινέτωσαν σημαινω signify
εὐτόνως ευτονως intensely
καὶ και and; even
ο the
κιβωτὸς κιβωτος ark
τῆς ο the
διαθήκης διαθηκη covenant
κυρίου κυριος lord; master
ἐπακολουθείτω επακολουθεω follow after
6:7
וַו
*wa וְ and
יֹּ֨אמֶר֙יאמרו
*yyˈōmer אמר say
אֶל־ ʔel- אֶל to
הָ הַ the
עָ֔ם ʕˈām עַם people
עִבְר֖וּ ʕivrˌû עבר pass
וְ wᵊ וְ and
סֹ֣בּוּ sˈōbbû סבב turn
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עִ֑יר ʕˈîr עִיר town
וְ wᵊ וְ and
הֶ֣ hˈe הַ the
חָל֔וּץ ḥālˈûṣ חלץ draw off
יַעֲבֹ֕ר yaʕᵃvˈōr עבר pass
לִ li לְ to
פְנֵ֖י fᵊnˌê פָּנֶה face
אֲרֹ֥ון ʔᵃrˌôn אֲרֹון ark
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
6:7. ad populum quoque ait vadite et circuite civitatem armati praecedentes arcam Domini
And he said to the people: Go, and compass the city, armed, marching before the ark of the Lord.
6:7. He also said to the people, “Go, and circle the city, armed, preceding the ark of the Lord.”
6:7. And he said unto the people, Pass on, and compass the city, and let him that is armed pass on before the ark of the LORD.
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Albert Barnes: Notes on the Bible - 1834
6:7: He said - The reading in the Hebrew text is "they said." Joshua no doubt issued his orders through the "officers of the people" (compare Jos 1:10).
Him that is armed - i. e. the warriors generally, not a division only. "The rereward" Jos 6:9 was merely a detachment, and not a substantial portiere of the host; and was told off, perhaps, from the tribe of Dan (compare the marginal reference) to close the procession and guard the ark from behind. Thus the order would be
(1) the warriors,
(2) the seven priests blowing the cornets,
(3) the ark,
(4) the rear-guard.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:7: that is armed: Jos 6:3, Jos 1:14, Jos 4:13
Geneva 1599
6:7 And he said unto the people, (f) Pass on, and compass the city, and let him that is armed pass on before the ark of the LORD.
(f) This is chiefly meant by the Reubenites, Gadites, and half the tribe of Manasseh.
John Gill
6:7 And he said unto the people, pass on, and compass the city,.... The women and children, the young men under twenty years of age, the unarmed part of the camp, as distinguished from the armed men:
and let him that is armed pass on before the ark of the Lord; to guard the ark, protect the priests, and defend the people, should any sally be made by the enemy upon them. These seem to design all the males that were above twenty years of age able to bear arms, and fit for war; though some restrain it to the forty thousand of the tribes of Reuben, Gad, and Manasseh, Josh 1:14.
John Wesley
6:7 Him that is armed - God would have them armed both for the defense of themselves and the ark, in case the enemies should make a sally upon them, and for the execution of the Lord's vengeance upon that city.
6:86:8: Եւ եղեւ իբրեւ պատուիրեաց ժողովրդեանն. եւ եւթանեքին քահանայքն որ ունիցին եւթն փողս նուիրականս, անցցե՛ն նոյնպէս առաջի Տեառն՝ եւ ազդեսցե՛ն ուժգին. եւ տապանակ ուխտին Տեառն երթիցէ՛ զհետ նոցա[2168]. [2168] Ոմանք. Եւ եւթնեքին քահանայքն ունէին եւթն։
8. եօթը նուիրական շեփորներ կրող քահանաները նոյնպէս թող անցնեն Տիրոջ ուխտի տապանակի առաջ եւ ուժգին հնչեցնեն փողերը: Տիրոջ ուխտի տապանակը թող գնայ նրանց ետեւից,
8 Երբ Յեսու ժողովուրդին պատուիրեց, եօթը քահանաները, որոնք եօթը Յոբելեան փողերը ունէին, Տէրոջը առջեւ անցնելով փողերը հնչեցուցին ու Տէրոջը ուխտին տապանակը անոնց ետեւէն կ’երթար։
Եւ եղեւ իբրեւ պատուիրեաց ժողովրդեանն եւ եւթանեքին քահանայքն որ ունէին եւթն փողս [74]նուիրականս, [75]անցցեն նոյնպէս առաջի Տեառն` եւ [76]ազդեսցեն ուժգին``. եւ տապանակ ուխտին Տեառն [77]երթիցէ զհետ նոցա:

6:8: Եւ եղեւ իբրեւ պատուիրեաց ժողովրդեանն. եւ եւթանեքին քահանայքն որ ունիցին եւթն փողս նուիրականս, անցցե՛ն նոյնպէս առաջի Տեառն՝ եւ ազդեսցե՛ն ուժգին. եւ տապանակ ուխտին Տեառն երթիցէ՛ զհետ նոցա[2168].
[2168] Ոմանք. Եւ եւթնեքին քահանայքն ունէին եւթն։
8. եօթը նուիրական շեփորներ կրող քահանաները նոյնպէս թող անցնեն Տիրոջ ուխտի տապանակի առաջ եւ ուժգին հնչեցնեն փողերը: Տիրոջ ուխտի տապանակը թող գնայ նրանց ետեւից,
8 Երբ Յեսու ժողովուրդին պատուիրեց, եօթը քահանաները, որոնք եօթը Յոբելեան փողերը ունէին, Տէրոջը առջեւ անցնելով փողերը հնչեցուցին ու Տէրոջը ուխտին տապանակը անոնց ետեւէն կ’երթար։
zohrab-1805▾ eastern-1994▾ western am▾
6:88: (6-7) Как скоро Иисус сказал народу, семь священников, несших семь труб юбилейных пред Господом, пошли и затрубили трубами, и ковчег завета Господня шел за ними;
6:9 οἱ ο the δὲ δε though; while μάχιμοι μαχιμος in front; before παραπορευέσθωσαν παραπορευομαι travel by / around καὶ και and; even οἱ ο the ἱερεῖς ιερευς priest οἱ ο the οὐραγοῦντες ουραγεω in back; after τῆς ο the κιβωτοῦ κιβωτος ark τῆς ο the διαθήκης διαθηκη covenant κυρίου κυριος lord; master πορευόμενοι πορευομαι travel; go καὶ και and; even σαλπίζοντες σαλπιζω trumpet; sound the trumpet
6:8 וַ wa וְ and יְהִ֗י yᵊhˈî היה be כֶּ ke כְּ as אֱמֹ֣ר ʔᵉmˈōr אמר say יְהֹושֻׁעַ֮ yᵊhôšˌuₐʕ יְהֹושֻׁעַ Joshua אֶל־ ʔel- אֶל to הָ hā הַ the עָם֒ ʕˌām עַם people וְ wᵊ וְ and שִׁבְעָ֣ה šivʕˈā שֶׁבַע seven הַ ha הַ the כֹּהֲנִ֡ים kkōhᵃnˈîm כֹּהֵן priest נֹשְׂאִים֩ nōśᵊʔîm נשׂא lift שִׁבְעָ֨ה šivʕˌā שֶׁבַע seven שֹׁופְרֹ֤ות šôfᵊrˈôṯ שֹׁופָר horn הַ ha הַ the יֹּֽובְלִים֙ yyˈôvᵊlîm יֹובֵל ram לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH עָבְר֕וּ ʕāvᵊrˈû עבר pass וְ wᵊ וְ and תָקְע֖וּ ṯāqᵊʕˌû תקע blow בַּ ba בְּ in † הַ the שֹּֽׁופָרֹ֑ות ššˈôfārˈôṯ שֹׁופָר horn וַֽ wˈa וְ and אֲרֹון֙ ʔᵃrôn אֲרֹון ark בְּרִ֣ית bᵊrˈîṯ בְּרִית covenant יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH הֹלֵ֖ךְ hōlˌēḵ הלך walk אַחֲרֵיהֶֽם׃ ʔaḥᵃrêhˈem אַחַר after
6:8. cumque Iosue verba finisset et septem sacerdotes septem bucinis clangerent ante arcam foederis DominiAnd when Josue had ended his words, and the seven priests blew the seven trumpets before the ark of the covenant of the Lord,
8. And it was so, that when Joshua had spoken unto the people, the seven priests bearing the seven trumpets of rams’ horns before the LORD passed on, and blew with the trumpets: and the ark of the covenant of the LORD followed them.
6:8. And when Joshua had finished his words, and the seven priests sounded the seven trumpets before the ark of the covenant of the Lord,
6:8. And it came to pass, when Joshua had spoken unto the people, that the seven priests bearing the seven trumpets of rams’ horns passed on before the LORD, and blew with the trumpets: and the ark of the covenant of the LORD followed them.
And it came to pass, when Joshua had spoken unto the people, that the seven priests bearing the seven trumpets of rams' horns passed on before the LORD, and blew with the trumpets: and the ark of the covenant of the LORD followed them:

8: (6-7) Как скоро Иисус сказал народу, семь священников, несших семь труб юбилейных пред Господом, пошли и затрубили трубами, и ковчег завета Господня шел за ними;
6:9
οἱ ο the
δὲ δε though; while
μάχιμοι μαχιμος in front; before
παραπορευέσθωσαν παραπορευομαι travel by / around
καὶ και and; even
οἱ ο the
ἱερεῖς ιερευς priest
οἱ ο the
οὐραγοῦντες ουραγεω in back; after
τῆς ο the
κιβωτοῦ κιβωτος ark
τῆς ο the
διαθήκης διαθηκη covenant
κυρίου κυριος lord; master
πορευόμενοι πορευομαι travel; go
καὶ και and; even
σαλπίζοντες σαλπιζω trumpet; sound the trumpet
6:8
וַ wa וְ and
יְהִ֗י yᵊhˈî היה be
כֶּ ke כְּ as
אֱמֹ֣ר ʔᵉmˈōr אמר say
יְהֹושֻׁעַ֮ yᵊhôšˌuₐʕ יְהֹושֻׁעַ Joshua
אֶל־ ʔel- אֶל to
הָ הַ the
עָם֒ ʕˌām עַם people
וְ wᵊ וְ and
שִׁבְעָ֣ה šivʕˈā שֶׁבַע seven
הַ ha הַ the
כֹּהֲנִ֡ים kkōhᵃnˈîm כֹּהֵן priest
נֹשְׂאִים֩ nōśᵊʔîm נשׂא lift
שִׁבְעָ֨ה šivʕˌā שֶׁבַע seven
שֹׁופְרֹ֤ות šôfᵊrˈôṯ שֹׁופָר horn
הַ ha הַ the
יֹּֽובְלִים֙ yyˈôvᵊlîm יֹובֵל ram
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
עָבְר֕וּ ʕāvᵊrˈû עבר pass
וְ wᵊ וְ and
תָקְע֖וּ ṯāqᵊʕˌû תקע blow
בַּ ba בְּ in
הַ the
שֹּֽׁופָרֹ֑ות ššˈôfārˈôṯ שֹׁופָר horn
וַֽ wˈa וְ and
אֲרֹון֙ ʔᵃrôn אֲרֹון ark
בְּרִ֣ית bᵊrˈîṯ בְּרִית covenant
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
הֹלֵ֖ךְ hōlˌēḵ הלך walk
אַחֲרֵיהֶֽם׃ ʔaḥᵃrêhˈem אַחַר after
6:8. cumque Iosue verba finisset et septem sacerdotes septem bucinis clangerent ante arcam foederis Domini
And when Josue had ended his words, and the seven priests blew the seven trumpets before the ark of the covenant of the Lord,
6:8. And when Joshua had finished his words, and the seven priests sounded the seven trumpets before the ark of the covenant of the Lord,
6:8. And it came to pass, when Joshua had spoken unto the people, that the seven priests bearing the seven trumpets of rams’ horns passed on before the LORD, and blew with the trumpets: and the ark of the covenant of the LORD followed them.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: А идущие позади следовали за Ковчегом [Завета Господня], во время шествия трубя трубами. Этим словам в Ватиканском, Александрийском и некоторых других списках, а равно в Сикстинской Библии, соответствует: kai oi iereiV oi ouragounteV opisw thV kibwtou thV diaqh khV Kuriou salpizonteV — «и священники, шедшие позади Ковчега Завета Господня трубя» [И в конечных словах 12-го ст. по греческому переводу слово oi iereiV — «священники» предшествует словам: идучи трубили трубами. Это дополнение из греческого перевода настолько необходимо здесь, что оно делается даже в переводах с еврейского, какое ревизованный английский перевод Библии.]. По этому переводу производили трубный звук следовавшие за Ковчегом священники, а не народ, шедший вместе с ними. Эта особенность греческого перевода заслуживает особенного внимания, потому что ею разрешается недоумение, возбуждаемое здесь словами нынешнего еврейского текста, по которым трубил во время шествия народ, шедший позади Ковчега, между тем как народу в следующем за тем стихе внушается сохранять совершенное молчание. Слово «священники», сохраненное греческим переводом данного места, здесь требуется контекстом библейской речи.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:8: before the Lord: Jos 6:3, Jos 6:4; Num 32:20
John Gill
6:8 And it came to pass, when Joshua had spoken to the people,.... Both armed and unarmed; had finished the orders and directions he gave them before mentioned:
that the seven priests bearing the seven trumpets of rams' horns passed on before the Lord; in his sight, and by his direction, and at his command given by Joshua, and before the ark, the symbol of his presence:
and blew with the trumpets; a short blast as they went along; this they did on each of the six days:
and the ark of the covenant of the Lord followed them; being borne by priests, Josh 6:6.
Robert Jamieson, A. R. Fausset and David Brown
6:8 THE CITY COMPASSED SIX DAYS. (Josh 6:8-19)
the seven priests bearing the seven trumpets . . . passed on before the Lord--before the ark, called "the ark of the covenant," for it contained the tables on which the covenant was inscribed. The procession was made in deep and solemn silence, conforming to the instructions given to the people by their leader at the outset, that they were to refrain from all acclamation and noise of any kind until he should give them a signal. It must have been a strange sight; no mound was raised, no sword drawn, no engine planted, no pioneers undermining--here were armed men, but no stroke given; they must walk and not fight. Doubtless the people of Jericho made themselves merry with the spectacle [BISHOP HALL].
6:96:9: եւ մարտիկքն երթիցեն առաջի՛, եւ քահանա՛յքն՝ եւ որ հարկանիցեն զփողսն եղջերեայս, վերջապա՛հք զկնի՛ տապանակին Տեառն, հարկանելով զփո՛ղսն եղջերեայս երթիցեն[2169]։ [2169] Ոմանք. Զկնի տապանակի ուխտին Տեառն։
9. մարտիկները թող ընթանան առջեւից, իսկ քահանաները եւ եղջերափողերը հնչեցնողները, որպէս վերջապահներ, թող գնան Տիրոջ տապանակի ետեւից՝ հնչեցնելով եղջերափողերը»:
9 Զինուորները փողերը հնչեցնող քահանաներուն առջեւէն կ’երթային, բայց վերջապահները՝ տապանակին ետեւէն ու քահանաները փողերը հնչեցնելով կ’երթային։
Եւ մարտիկքն [78]երթիցեն առաջի, եւ քահանայքն եւ որ հարկանիցեն զփողսն եղջերեայս` վերջապահք զկնի տապանակին Տեառն, հարկանելով զփողսն եղջերեայս երթիցեն:

6:9: եւ մարտիկքն երթիցեն առաջի՛, եւ քահանա՛յքն՝ եւ որ հարկանիցեն զփողսն եղջերեայս, վերջապա՛հք զկնի՛ տապանակին Տեառն, հարկանելով զփո՛ղսն եղջերեայս երթիցեն[2169]։
[2169] Ոմանք. Զկնի տապանակի ուխտին Տեառն։
9. մարտիկները թող ընթանան առջեւից, իսկ քահանաները եւ եղջերափողերը հնչեցնողները, որպէս վերջապահներ, թող գնան Տիրոջ տապանակի ետեւից՝ հնչեցնելով եղջերափողերը»:
9 Զինուորները փողերը հնչեցնող քահանաներուն առջեւէն կ’երթային, բայց վերջապահները՝ տապանակին ետեւէն ու քահանաները փողերը հնչեցնելով կ’երթային։
zohrab-1805▾ eastern-1994▾ western am▾
6:99: (6-8) вооруженные же шли впереди священников, которые трубили трубами; а идущие позади следовали за ковчегом, во время шествия трубя трубами.
6:10 τῷ ο the δὲ δε though; while λαῷ λαος populace; population ἐνετείλατο εντελλομαι direct; enjoin Ἰησοῦς ιησους Iēsous; Iisus λέγων λεγω tell; declare μὴ μη not βοᾶτε βοαω scream; shout μηδὲ μηδε while not; nor ἀκουσάτω ακουω hear μηθεὶς μηδεις not even one; no one ὑμῶν υμων your τὴν ο the φωνήν φωνη voice; sound ἕως εως till; until ἂν αν perhaps; ever ἡμέραν ημερα day αὐτὸς αυτος he; him διαγγείλῃ διαγγελλω pronounce ἀναβοῆσαι αναβοαω scream out καὶ και and; even τότε τοτε at that ἀναβοήσετε αναβοαω scream out
6:9 וְ wᵊ וְ and הֶ he הַ the חָל֣וּץ ḥālˈûṣ חלץ draw off הֹלֵ֔ךְ hōlˈēḵ הלך walk לִ li לְ to פְנֵי֙ fᵊnˌê פָּנֶה face הַ ha הַ the כֹּ֣הֲנִ֔ים kkˈōhᵃnˈîm כֹּהֵן priest תֹּקְעֵ֖יתקעו *tōqᵊʕˌê תקע blow הַ ha הַ the שֹּֽׁופָרֹ֑ות ššˈôfārˈôṯ שֹׁופָר horn וְ wᵊ וְ and הַֽ hˈa הַ the מְאַסֵּ֗ף mᵊʔassˈēf אסף gather הֹלֵךְ֙ hōlēḵ הלך walk אַחֲרֵ֣י ʔaḥᵃrˈê אַחַר after הָ hā הַ the אָרֹ֔ון ʔārˈôn אֲרֹון ark הָלֹ֖וךְ hālˌôḵ הלך walk וְ wᵊ וְ and תָקֹ֥ועַ ṯāqˌôₐʕ תקע blow בַּ ba בְּ in † הַ the שֹּׁופָרֹֽות׃ ššôfārˈôṯ שֹׁופָר horn
6:9. omnisque praecederet armatus exercitus reliquum vulgus arcam sequebatur ac bucinis omnia concrepabantAnd all the armed men went before, the rest of the common people followed the ark, and the sound of the trumpets was heard on all sides.
9. And the armed men went before the priests that blew the trumpets, and the rearward went after the ark, blowing with the trumpets as they went.
6:9. and all the armed soldiers went ahead, the remainder of the common people followed the ark, and the sound of the trumpets grew louder everywhere.
6:9. And the armed men went before the priests that blew with the trumpets, and the rereward came after the ark, [the priests] going on, and blowing with the trumpets.
And the armed men went before the priests that blew with the trumpets, and the rereward came after the ark, [the priests] going on, and blowing with the trumpets:

9: (6-8) вооруженные же шли впереди священников, которые трубили трубами; а идущие позади следовали за ковчегом, во время шествия трубя трубами.
6:10
τῷ ο the
δὲ δε though; while
λαῷ λαος populace; population
ἐνετείλατο εντελλομαι direct; enjoin
Ἰησοῦς ιησους Iēsous; Iisus
λέγων λεγω tell; declare
μὴ μη not
βοᾶτε βοαω scream; shout
μηδὲ μηδε while not; nor
ἀκουσάτω ακουω hear
μηθεὶς μηδεις not even one; no one
ὑμῶν υμων your
τὴν ο the
φωνήν φωνη voice; sound
ἕως εως till; until
ἂν αν perhaps; ever
ἡμέραν ημερα day
αὐτὸς αυτος he; him
διαγγείλῃ διαγγελλω pronounce
ἀναβοῆσαι αναβοαω scream out
καὶ και and; even
τότε τοτε at that
ἀναβοήσετε αναβοαω scream out
6:9
וְ wᵊ וְ and
הֶ he הַ the
חָל֣וּץ ḥālˈûṣ חלץ draw off
הֹלֵ֔ךְ hōlˈēḵ הלך walk
לִ li לְ to
פְנֵי֙ fᵊnˌê פָּנֶה face
הַ ha הַ the
כֹּ֣הֲנִ֔ים kkˈōhᵃnˈîm כֹּהֵן priest
תֹּקְעֵ֖יתקעו
*tōqᵊʕˌê תקע blow
הַ ha הַ the
שֹּֽׁופָרֹ֑ות ššˈôfārˈôṯ שֹׁופָר horn
וְ wᵊ וְ and
הַֽ hˈa הַ the
מְאַסֵּ֗ף mᵊʔassˈēf אסף gather
הֹלֵךְ֙ hōlēḵ הלך walk
אַחֲרֵ֣י ʔaḥᵃrˈê אַחַר after
הָ הַ the
אָרֹ֔ון ʔārˈôn אֲרֹון ark
הָלֹ֖וךְ hālˌôḵ הלך walk
וְ wᵊ וְ and
תָקֹ֥ועַ ṯāqˌôₐʕ תקע blow
בַּ ba בְּ in
הַ the
שֹּׁופָרֹֽות׃ ššôfārˈôṯ שֹׁופָר horn
6:9. omnisque praecederet armatus exercitus reliquum vulgus arcam sequebatur ac bucinis omnia concrepabant
And all the armed men went before, the rest of the common people followed the ark, and the sound of the trumpets was heard on all sides.
6:9. and all the armed soldiers went ahead, the remainder of the common people followed the ark, and the sound of the trumpets grew louder everywhere.
6:9. And the armed men went before the priests that blew with the trumpets, and the rereward came after the ark, [the priests] going on, and blowing with the trumpets.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:9: The rereward came after the ark - The word מאסף measseph, from אסף asaph, to collect or gather up, may signify either the rereward, as our translation understands it, or the people who carried the baggage of the army; for on the seventh day this was necessary, as much fighting might be naturally expected in the assault, and they would need a supply of arms, darts, etc., as well as conveniences for those who might happen to be wounded: or the persons here intended might be such as carried the sacred articles belonging to the ark, or merely such people as might follow in the procession, without observing any particular order. The Jews think the division of Dan is meant, which always brought up the rear. See Num 10:25.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:9: and the rereward: Heb. gathering, host, Jos 6:13; Num 10:25; Isa 52:11, Isa 58:8
Geneva 1599
6:9 And the armed men went before the priests that blew with the trumpets, and the (g) rereward came after the ark, [the priests] going on, and blowing with the trumpets.
(g) Meaning, the gathering host, in which was the standard of the tribe of Dan, (Num 10:25).
John Gill
6:9 And the armed men went before the priests that blew with the trumpets,.... Whom Jarchi, Kimchi, and Abarbinel, interpret of Reuben and Gad, and the half tribe of Manasseh; that is, as many of them as Joshua took with him over Jordan; though rather all the armed men in the camp are meant; at least along with those mentioned went the standards of Judah and Ephraim:
and the rereward came after the ark; because the tribe of Dan was the rereward in journeying, Num 2:31; hence the Targum paraphrases the words,"and the tribe of the house of Dan went after the ark;''and so both Jarchi and Kimchi interpret it: but rather the body of the people unarmed are designed; at least these were brought up by the standard of Dan; or otherwise no place in this procession is appointed for them, whose business it was to make the great shout on the seventh day with the rest:
the priests going on and blowing with the trumpets; the word "priests" is not in the text, but is rightly supplied; for, as Kimchi and Abarbinel observe, this is not said of the rereward, but of the priests, for they only bore and blew the trumpets; and so the Targum reads,"the priests going on, &c.''
John Wesley
6:9 The rereward - Which being opposed to the armed men, may seem to note the unarmed people, who were desirous to be spectators of this wonderful work.
6:106:10: Եւ ժողովրդեանն պատուէ՛ր ետ Յեսու եւ ասէ. Մի՛ աղաղակիցէք, եւ մի՛ ոք լուիցէ զբարբառ ձեր, եւ մի՛ ելանիցէ բա՛ն ՚ի բերանոյ ձերմէ, մինչեւ յօրն յորում ի՛նքն ա՛զդ արասցէ աղաղակելոյ, եւ ապա՛ աղաղակեսջիք։
10. Իսկ ժողովրդին Յեսուն պատուիրեց եւ ասաց. «Մի՛ աղաղակէք, թող ոչ ոք չլսի ձեր ձայնը, եւ ոչ մի խօսք դուրս չգայ ձեր բերանից մինչեւ այն օրը, երբ ես ինքս ազդարարեմ ձեզ աղաղակել, եւ ապա կ’աղաղակէք»:
10 Յեսու ժողովուրդին պատուիրելով՝ ըսաւ. «Բնաւ աղաղակ մի՛ հանէք, թող ձայներնիդ չլսուի ու ձեր բերնէն խօսք մը չելլէ, մինչեւ այն օրը որ ես ձեզի ըսեմ թէ ‘Աղաղակեցէք’. այն ատեն աղաղակեցէք»։
Եւ ժողովրդեանն պատուէր ետ Յեսու եւ ասէ. Մի՛ աղաղակիցէք, եւ մի՛ ոք լուիցէ զբարբառ ձեր, եւ մի՛ ելանիցէ բան ի բերանոյ ձերմէ, մինչեւ յօրն յորում [79]ինքն ազդ արասցէ`` աղաղակելոյ, եւ ապա աղաղակեսջիք:

6:10: Եւ ժողովրդեանն պատուէ՛ր ետ Յեսու եւ ասէ. Մի՛ աղաղակիցէք, եւ մի՛ ոք լուիցէ զբարբառ ձեր, եւ մի՛ ելանիցէ բա՛ն ՚ի բերանոյ ձերմէ, մինչեւ յօրն յորում ի՛նքն ա՛զդ արասցէ աղաղակելոյ, եւ ապա՛ աղաղակեսջիք։
10. Իսկ ժողովրդին Յեսուն պատուիրեց եւ ասաց. «Մի՛ աղաղակէք, թող ոչ ոք չլսի ձեր ձայնը, եւ ոչ մի խօսք դուրս չգայ ձեր բերանից մինչեւ այն օրը, երբ ես ինքս ազդարարեմ ձեզ աղաղակել, եւ ապա կ’աղաղակէք»:
10 Յեսու ժողովուրդին պատուիրելով՝ ըսաւ. «Բնաւ աղաղակ մի՛ հանէք, թող ձայներնիդ չլսուի ու ձեր բերնէն խօսք մը չելլէ, մինչեւ այն օրը որ ես ձեզի ըսեմ թէ ‘Աղաղակեցէք’. այն ատեն աղաղակեցէք»։
zohrab-1805▾ eastern-1994▾ western am▾
6:1010: (6-9) Народу же Иисус дал повеление и сказал: не восклицайте и не давайте слышать голоса вашего, и чтобы слово не выходило из уст ваших до [того] дня, доколе я не скажу вам: 'воскликните!' и тогда воскликните.
6:11 καὶ και and; even περιελθοῦσα περιερχομαι go around ἡ ο the κιβωτὸς κιβωτος ark τῆς ο the διαθήκης διαθηκη covenant τοῦ ο the θεοῦ θεος God τὴν ο the πόλιν πολις city εὐθέως ευθεως immediately ἀπῆλθεν απερχομαι go off; go away εἰς εις into; for τὴν ο the παρεμβολὴν παρεμβολη encampment; barracks καὶ και and; even ἐκοιμήθη κοιμαω doze; fall asleep ἐκεῖ εκει there
6:10 וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עָם֩ ʕˌām עַם people צִוָּ֨ה ṣiwwˌā צוה command יְהֹושֻׁ֜עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua לֵ lē לְ to אמֹ֗ר ʔmˈōr אמר say לֹ֤א lˈō לֹא not תָרִ֨יעוּ֙ ṯārˈîʕû רוע shout וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not תַשְׁמִ֣יעוּ ṯašmˈîʕû שׁמע hear אֶת־ ʔeṯ- אֵת [object marker] קֹולְכֶ֔ם qôlᵊḵˈem קֹול sound וְ wᵊ וְ and לֹא־ lō- לֹא not יֵצֵ֥א yēṣˌē יצא go out מִ mi מִן from פִּיכֶ֖ם ppîḵˌem פֶּה mouth דָּבָ֑ר dāvˈār דָּבָר word עַ֠ד ʕˌaḏ עַד unto יֹ֣ום yˈôm יֹום day אָמְרִ֧י ʔomrˈî אמר say אֲלֵיכֶ֛ם ʔᵃlêḵˈem אֶל to הָרִ֖יעוּ hārˌîʕû רוע shout וַ wa וְ and הֲרִיעֹתֶֽם׃ hᵃrîʕōṯˈem רוע shout
6:10. praeceperat autem Iosue populo dicens non clamabitis nec audietur vox vestra neque ullus sermo ex ore vestro egredietur donec veniat dies in quo dicam vobis clamate et vociferaminiBut Josue had commanded the people, saying: You shall not shout, nor shall your voice be heard, nor any word go out of your mouth: until the day come wherein I shall say to you: Cry, and shout.
10. And Joshua commanded the people, saying, Ye shall not shout, nor let your voice be heard, neither shall any word proceed out of your mouth, until the day I bid you shout; then shall ye shout.
6:10. But Joshua had instructed the people, saying, “You shall not cry out, nor shall your voice be heard, and no word at all shall proceed from your mouth, until the day arrives on which I will say to you, ‘Cry out, and shout.’ ”
6:10. And Joshua had commanded the people, saying, Ye shall not shout, nor make any noise with your voice, neither shall [any] word proceed out of your mouth, until the day I bid you shout; then shall ye shout.
And Joshua had commanded the people, saying, Ye shall not shout, nor make any noise with your voice, neither shall [any] word proceed out of your mouth, until the day I bid you shout; then shall ye shout:

10: (6-9) Народу же Иисус дал повеление и сказал: не восклицайте и не давайте слышать голоса вашего, и чтобы слово не выходило из уст ваших до [того] дня, доколе я не скажу вам: 'воскликните!' и тогда воскликните.
6:11
καὶ και and; even
περιελθοῦσα περιερχομαι go around
ο the
κιβωτὸς κιβωτος ark
τῆς ο the
διαθήκης διαθηκη covenant
τοῦ ο the
θεοῦ θεος God
τὴν ο the
πόλιν πολις city
εὐθέως ευθεως immediately
ἀπῆλθεν απερχομαι go off; go away
εἰς εις into; for
τὴν ο the
παρεμβολὴν παρεμβολη encampment; barracks
καὶ και and; even
ἐκοιμήθη κοιμαω doze; fall asleep
ἐκεῖ εκει there
6:10
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עָם֩ ʕˌām עַם people
צִוָּ֨ה ṣiwwˌā צוה command
יְהֹושֻׁ֜עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua
לֵ לְ to
אמֹ֗ר ʔmˈōr אמר say
לֹ֤א lˈō לֹא not
תָרִ֨יעוּ֙ ṯārˈîʕû רוע shout
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
תַשְׁמִ֣יעוּ ṯašmˈîʕû שׁמע hear
אֶת־ ʔeṯ- אֵת [object marker]
קֹולְכֶ֔ם qôlᵊḵˈem קֹול sound
וְ wᵊ וְ and
לֹא־ lō- לֹא not
יֵצֵ֥א yēṣˌē יצא go out
מִ mi מִן from
פִּיכֶ֖ם ppîḵˌem פֶּה mouth
דָּבָ֑ר dāvˈār דָּבָר word
עַ֠ד ʕˌaḏ עַד unto
יֹ֣ום yˈôm יֹום day
אָמְרִ֧י ʔomrˈî אמר say
אֲלֵיכֶ֛ם ʔᵃlêḵˈem אֶל to
הָרִ֖יעוּ hārˌîʕû רוע shout
וַ wa וְ and
הֲרִיעֹתֶֽם׃ hᵃrîʕōṯˈem רוע shout
6:10. praeceperat autem Iosue populo dicens non clamabitis nec audietur vox vestra neque ullus sermo ex ore vestro egredietur donec veniat dies in quo dicam vobis clamate et vociferamini
But Josue had commanded the people, saying: You shall not shout, nor shall your voice be heard, nor any word go out of your mouth: until the day come wherein I shall say to you: Cry, and shout.
6:10. But Joshua had instructed the people, saying, “You shall not cry out, nor shall your voice be heard, and no word at all shall proceed from your mouth, until the day arrives on which I will say to you, ‘Cry out, and shout.’ ”
6:10. And Joshua had commanded the people, saying, Ye shall not shout, nor make any noise with your voice, neither shall [any] word proceed out of your mouth, until the day I bid you shout; then shall ye shout.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:10: any noise with your voice: Heb. your voice to be heard, Isa 42:2; Mat 12:19
until the day: Sa2 5:23, Sa2 5:24; Isa 28:16; Luk 24:49; Act 1:7
John Gill
6:10 And Joshua had commanded the people,.... When he gave them their orders to pass on, and compass the city, Josh 6:7,
saying, ye shall not shout; that is, on any of the six days as they went round the city, only on the seventh; for this being a sign of victory, it was not to be made until the day when it should be obtained; otherwise, had they shouted, and nothing followed on it, it would have exposed them to the contempt of the inhabitants of Jericho, and would have put them in spirit, and hardened them:
nor make any noise with your voice; as laughing, singing, &c. This profound silence was to be observed, to add to the gravity and solemnity of the procession; and on account of the surprising miracle that was to be wrought, and particularly because of the ark, the symbol of the divine Presence, borne before them; and when God in his providence was about to speak in so awful a manner, and to do such a surprising work, it was very fit and decent that they should be silent before him; see Hab 2:20,
neither shall any word proceed out of your mouth; no conversation or discourse were to be had with each other as they passed along; for this is only to be restrained to the procession; when they returned, and in their camp, they might talk and discourse as at other times:
until the day I bid you shout, then shall ye shout; for as yet it seems Joshua had not told them how many days they should surround the city in this manner, and on what day the shout should be made by them.
John Wesley
6:10 Ye shall not shout - Because shouting before the time appointed, would be ineffectual, and so might give them some discouragement, and their enemies matter of insulting.
6:116:11: Եւ շո՛ւրջ եկեալ տապանակի ուխտին Տեառն զքաղաքաւն, գնա՛ց անդրէն ՚ի բանակն՝ եւ ա՛նդ ագաւ։
11. Տիրոջ ուխտի տապանակը, պտտելով քաղաքի շուրջը, գնաց նորից բանակատեղի եւ իջեւանեց այնտեղ:
11 Տէրոջը տապանակին քաղաքին բոլորտիքը մէկ անգամ պտըտելէն յետոյ, դարձան ու գիշերը բանակին մէջ մնացին։
Եւ շուրջ եկեալ տապանակի ուխտին Տեառն զքաղաքաւն [80]գնաց անդրէն ի բանակն եւ անդ [81]ագաւ:

6:11: Եւ շո՛ւրջ եկեալ տապանակի ուխտին Տեառն զքաղաքաւն, գնա՛ց անդրէն ՚ի բանակն՝ եւ ա՛նդ ագաւ։
11. Տիրոջ ուխտի տապանակը, պտտելով քաղաքի շուրջը, գնաց նորից բանակատեղի եւ իջեւանեց այնտեղ:
11 Տէրոջը տապանակին քաղաքին բոլորտիքը մէկ անգամ պտըտելէն յետոյ, դարձան ու գիշերը բանակին մէջ մնացին։
zohrab-1805▾ eastern-1994▾ western am▾
6:1111: (6-10) Таким образом ковчег [завета] Господня пошел вокруг города и обошел однажды; и пришли в стан и ночевали в стане.
6:12 καὶ και and; even τῇ ο the ἡμέρᾳ ημερα day τῇ ο the δευτέρᾳ δευτερος second ἀνέστη ανιστημι stand up; resurrect Ἰησοῦς ιησους Iēsous; Iisus τὸ ο the πρωί πρωι early καὶ και and; even ἦραν αιρω lift; remove οἱ ο the ἱερεῖς ιερευς priest τὴν ο the κιβωτὸν κιβωτος ark τῆς ο the διαθήκης διαθηκη covenant κυρίου κυριος lord; master
6:11 וַ wa וְ and יַּסֵּ֤ב yyassˈēv סבב turn אֲרֹון־ ʔᵃrôn- אֲרֹון ark יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עִ֔יר ʕˈîr עִיר town הַקֵּ֖ף haqqˌēf נקף go around פַּ֣עַם pˈaʕam פַּעַם foot אֶחָ֑ת ʔeḥˈāṯ אֶחָד one וַ wa וְ and יָּבֹ֨אוּ֙ yyāvˈōʔû בוא come הַֽ hˈa הַ the מַּחֲנֶ֔ה mmaḥᵃnˈeh מַחֲנֶה camp וַ wa וְ and יָּלִ֖ינוּ yyālˌînû לין lodge בַּֽ bˈa בְּ in † הַ the מַּחֲנֶֽה׃ פ mmaḥᵃnˈeh . f מַחֲנֶה camp
6:11. circuivit ergo arca Domini civitatem semel per diem et reversa in castra mansit ibiSo the ark of the Lord went about the city once a day, and returning into the camp, abode there.
11. So he caused the ark of the LORD to compass the city, going about it once: and they came into the camp, and lodged in the camp.
6:11. Thus, the ark of the Lord circled the city once each day, and returning to the camp, it remained there.
6:11. So the ark of the LORD compassed the city, going about [it] once: and they came into the camp, and lodged in the camp.
So the ark of the LORD compassed the city, going about [it] once: and they came into the camp, and lodged in the camp:

11: (6-10) Таким образом ковчег [завета] Господня пошел вокруг города и обошел однажды; и пришли в стан и ночевали в стане.
6:12
καὶ και and; even
τῇ ο the
ἡμέρᾳ ημερα day
τῇ ο the
δευτέρᾳ δευτερος second
ἀνέστη ανιστημι stand up; resurrect
Ἰησοῦς ιησους Iēsous; Iisus
τὸ ο the
πρωί πρωι early
καὶ και and; even
ἦραν αιρω lift; remove
οἱ ο the
ἱερεῖς ιερευς priest
τὴν ο the
κιβωτὸν κιβωτος ark
τῆς ο the
διαθήκης διαθηκη covenant
κυρίου κυριος lord; master
6:11
וַ wa וְ and
יַּסֵּ֤ב yyassˈēv סבב turn
אֲרֹון־ ʔᵃrôn- אֲרֹון ark
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עִ֔יר ʕˈîr עִיר town
הַקֵּ֖ף haqqˌēf נקף go around
פַּ֣עַם pˈaʕam פַּעַם foot
אֶחָ֑ת ʔeḥˈāṯ אֶחָד one
וַ wa וְ and
יָּבֹ֨אוּ֙ yyāvˈōʔû בוא come
הַֽ hˈa הַ the
מַּחֲנֶ֔ה mmaḥᵃnˈeh מַחֲנֶה camp
וַ wa וְ and
יָּלִ֖ינוּ yyālˌînû לין lodge
בַּֽ bˈa בְּ in
הַ the
מַּחֲנֶֽה׃ פ mmaḥᵃnˈeh . f מַחֲנֶה camp
6:11. circuivit ergo arca Domini civitatem semel per diem et reversa in castra mansit ibi
So the ark of the Lord went about the city once a day, and returning into the camp, abode there.
6:11. Thus, the ark of the Lord circled the city once each day, and returning to the camp, it remained there.
6:11. So the ark of the LORD compassed the city, going about [it] once: and they came into the camp, and lodged in the camp.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ all ▾
Geneva 1599
6:11 So the ark of the LORD compassed the city, going about [it] (h) once: and they came into the camp, and lodged in the camp.
(h) For that day.
John Gill
6:11 So the ark of the Lord compassed the city,.... Being bore by the priests, who carried it round the city; it may as well be rendered and interpreted as it is by Kimchi,"he, i.e. Joshua, caused the ark of the Lord to compass the city;''
that is, he gave orders to the priests to take it up, and go round with it on the first day:
going about it once; on that day, and no more; keeping at such a distance, as to be out of the reach of stones or arrows cast from the walls of the city:
and they came into the camp, and lodged in the camp; the night following; not only the priests that bare the ark, but those that blew with the trumpets, and all the armed men, and the people.
6:126:12: Եւ յաւուրն երկրորդի յարեա՛ւ Յեսու ընդ առաւօտն. եւ բարձին քահանայքն զտապանակն Տեառն։
12. Երկրորդ օրն առաւօտեան Յեսուն վեր կացաւ, քահանաները վերցրին Տիրոջ տապանակը,
12 Յեսու առտուն կանուխ ելաւ ու քահանաները Տէրոջը տապանակը վերցուցին։
Եւ [82]յաւուրն երկրորդի`` յարեաւ Յեսու ընդ առաւօտն. եւ բարձին քահանայքն զտապանակն Տեառն:

6:12: Եւ յաւուրն երկրորդի յարեա՛ւ Յեսու ընդ առաւօտն. եւ բարձին քահանայքն զտապանակն Տեառն։
12. Երկրորդ օրն առաւօտեան Յեսուն վեր կացաւ, քահանաները վերցրին Տիրոջ տապանակը,
12 Յեսու առտուն կանուխ ելաւ ու քահանաները Տէրոջը տապանակը վերցուցին։
zohrab-1805▾ eastern-1994▾ western am▾
6:1212: (6-11) [На другой день] Иисус встал рано поутру, и священники понесли ковчег [завета] Господня;
6:13 καὶ και and; even οἱ ο the ἑπτὰ επτα seven ἱερεῖς ιερευς priest οἱ ο the φέροντες φερω carry; bring τὰς ο the σάλπιγγας σαλπιγξ trumpet τὰς ο the ἑπτὰ επτα seven προεπορεύοντο προπορευομαι travel forth; travel before ἐναντίον εναντιον next to; before κυρίου κυριος lord; master καὶ και and; even μετὰ μετα with; amid ταῦτα ουτος this; he εἰσεπορεύοντο εισπορευομαι intrude; travel into οἱ ο the μάχιμοι μαχιμος and; even ὁ ο the λοιπὸς λοιπον finally; remainder ὄχλος οχλος crowd; mass ὄπισθε οπισθεν from behind; in back of τῆς ο the κιβωτοῦ κιβωτος ark τῆς ο the διαθήκης διαθηκη covenant κυρίου κυριος lord; master καὶ και and; even οἱ ο the ἱερεῖς ιερευς priest ἐσάλπισαν σαλπιζω trumpet; sound the trumpet ταῖς ο the σάλπιγξι σαλπιγξ trumpet καὶ και and; even ὁ ο the λοιπὸς λοιπον finally; remainder ὄχλος οχλος crowd; mass ἅπας απας all at once; everything περιεκύκλωσε περικυκλοω encircle; surround τὴν ο the πόλιν πολις city ἐγγύθεν εγγυθεν from nigh at hand
6:12 וַ wa וְ and יַּשְׁכֵּ֥ם yyaškˌēm שׁכם rise early יְהֹושֻׁ֖עַ yᵊhôšˌuₐʕ יְהֹושֻׁעַ Joshua בַּ ba בְּ in † הַ the בֹּ֑קֶר bbˈōqer בֹּקֶר morning וַ wa וְ and יִּשְׂא֥וּ yyiśʔˌû נשׂא lift הַ ha הַ the כֹּהֲנִ֖ים kkōhᵃnˌîm כֹּהֵן priest אֶת־ ʔeṯ- אֵת [object marker] אֲרֹ֥ון ʔᵃrˌôn אֲרֹון ark יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
6:12. igitur Iosue de nocte consurgente tulerunt sacerdotes arcam DominiAnd Josue rising before day, the priests took the ark of the Lord,
12. And Joshua rose early in the morning, and the priests took up the ark of the LORD.
6:12. And so, with Joshua, arising in the night, the priests took the ark of the Lord,
6:12. And Joshua rose early in the morning, and the priests took up the ark of the LORD.
And Joshua rose early in the morning, and the priests took up the ark of the LORD:

12: (6-11) [На другой день] Иисус встал рано поутру, и священники понесли ковчег [завета] Господня;
6:13
καὶ και and; even
οἱ ο the
ἑπτὰ επτα seven
ἱερεῖς ιερευς priest
οἱ ο the
φέροντες φερω carry; bring
τὰς ο the
σάλπιγγας σαλπιγξ trumpet
τὰς ο the
ἑπτὰ επτα seven
προεπορεύοντο προπορευομαι travel forth; travel before
ἐναντίον εναντιον next to; before
κυρίου κυριος lord; master
καὶ και and; even
μετὰ μετα with; amid
ταῦτα ουτος this; he
εἰσεπορεύοντο εισπορευομαι intrude; travel into
οἱ ο the
μάχιμοι μαχιμος and; even
ο the
λοιπὸς λοιπον finally; remainder
ὄχλος οχλος crowd; mass
ὄπισθε οπισθεν from behind; in back of
τῆς ο the
κιβωτοῦ κιβωτος ark
τῆς ο the
διαθήκης διαθηκη covenant
κυρίου κυριος lord; master
καὶ και and; even
οἱ ο the
ἱερεῖς ιερευς priest
ἐσάλπισαν σαλπιζω trumpet; sound the trumpet
ταῖς ο the
σάλπιγξι σαλπιγξ trumpet
καὶ και and; even
ο the
λοιπὸς λοιπον finally; remainder
ὄχλος οχλος crowd; mass
ἅπας απας all at once; everything
περιεκύκλωσε περικυκλοω encircle; surround
τὴν ο the
πόλιν πολις city
ἐγγύθεν εγγυθεν from nigh at hand
6:12
וַ wa וְ and
יַּשְׁכֵּ֥ם yyaškˌēm שׁכם rise early
יְהֹושֻׁ֖עַ yᵊhôšˌuₐʕ יְהֹושֻׁעַ Joshua
בַּ ba בְּ in
הַ the
בֹּ֑קֶר bbˈōqer בֹּקֶר morning
וַ wa וְ and
יִּשְׂא֥וּ yyiśʔˌû נשׂא lift
הַ ha הַ the
כֹּהֲנִ֖ים kkōhᵃnˌîm כֹּהֵן priest
אֶת־ ʔeṯ- אֵת [object marker]
אֲרֹ֥ון ʔᵃrˌôn אֲרֹון ark
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
6:12. igitur Iosue de nocte consurgente tulerunt sacerdotes arcam Domini
And Josue rising before day, the priests took the ark of the Lord,
6:12. And so, with Joshua, arising in the night, the priests took the ark of the Lord,
6:12. And Joshua rose early in the morning, and the priests took up the ark of the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:12: Joshua rose: Jos 3:1; Gen 22:3
the priests: Jos 6:6-8; Deu 31:25; Joh 2:5-8, Joh 6:10, Joh 6:11, Joh 9:6, Joh 9:7; Heb 11:7, Heb 11:8
John Gill
6:12 And Joshua rose early in the morning,.... Of the second day; to take care of, direct, and prepare everything for another procession on that day; so active and diligent was he to do the will and work of God, exactly and punctually:
and the priests took up the ark of the Lord; and carried it about as they had done the day before.
Robert Jamieson, A. R. Fausset and David Brown
6:12 Joshua rose early in the morning, and the priests took up the ark of the Lord--The second day's procession seems to have taken place in the morning. In all other respects, down even to the smallest details, the arrangements of the first day continued to be the rule followed on the other six.
6:136:13: Եւ եւթն քահանայքն առին եւթն փողս նուիրականս, եւ երթային առաջի Տեառն. եւ քահանայքն հարի՛ն զփողսն. եւ ա՛յլ եւս ամբոխն ամենայն. եւ գնացի՛ն դարձեալ անդրէն ՚ի բանակն. եւ ապա մտանէին մարտիկքն, եւ ա՛յլ եւս ամբոխն զկնի տապանակի ուխտին Տեառն. եւ երթային եւ հարկանէին զփողսն եղջերեայս[2170]։ [2170] Յօրինակին պակասէր. Եւ երթային եւ հար՛՛։
13. եօթը քահանաներն առան եօթը նուիրական փողերը եւ ընթացան Տիրոջ ուխտի տապանակի առջեւից: Քահանաները հնչեցրին փողերն ու մնացեալ ամբողջ բազմութեան հետ վերադարձան բանակատեղի. ապա Տիրոջ ուխտի տապանակի ետեւից անցան մարտիկներն ու մնացած ամբոխը. գնում եւ հնչեցնում էին եղջերափողերը:
13 Եօթը Յոբելեան փողերը կրող եօթը քահանաները Տէրոջը տապանակին առջեւէն կ’երթային՝ փողերը հնչեցնելով ու զինուորները անոնց առջեւէն կ’երթային ու վերջապահները՝ Տէրոջը տապանակին ետեւէն եւ քահանաները փողերը հնչեցնելով կ’երթային։
Եւ եւթն քահանայքն առին եւթն փողս [83]նուիրականս, եւ երթային առաջի Տեառն. եւ քահանայքն հարին զփողսն, եւ այլ եւս ամբոխն ամենայն, եւ գնացին դարձեալ անդրէն ի բանակն. եւ ապա մտանէին մարտիկքն, եւ այլ եւս ամբոխն`` զկնի տապանակի ուխտին Տեառն. եւ երթային եւ հարկանէին զփողսն եղջերեայս:

6:13: Եւ եւթն քահանայքն առին եւթն փողս նուիրականս, եւ երթային առաջի Տեառն. եւ քահանայքն հարի՛ն զփողսն. եւ ա՛յլ եւս ամբոխն ամենայն. եւ գնացի՛ն դարձեալ անդրէն ՚ի բանակն. եւ ապա մտանէին մարտիկքն, եւ ա՛յլ եւս ամբոխն զկնի տապանակի ուխտին Տեառն. եւ երթային եւ հարկանէին զփողսն եղջերեայս[2170]։
[2170] Յօրինակին պակասէր. Եւ երթային եւ հար՛՛։
13. եօթը քահանաներն առան եօթը նուիրական փողերը եւ ընթացան Տիրոջ ուխտի տապանակի առջեւից: Քահանաները հնչեցրին փողերն ու մնացեալ ամբողջ բազմութեան հետ վերադարձան բանակատեղի. ապա Տիրոջ ուխտի տապանակի ետեւից անցան մարտիկներն ու մնացած ամբոխը. գնում եւ հնչեցնում էին եղջերափողերը:
13 Եօթը Յոբելեան փողերը կրող եօթը քահանաները Տէրոջը տապանակին առջեւէն կ’երթային՝ փողերը հնչեցնելով ու զինուորները անոնց առջեւէն կ’երթային ու վերջապահները՝ Տէրոջը տապանակին ետեւէն եւ քահանաները փողերը հնչեցնելով կ’երթային։
zohrab-1805▾ eastern-1994▾ western am▾
6:1313: (6-12) и семь священников, несших семь труб юбилейных пред ковчегом Господним, шли и трубили трубами; вооруженные же шли впереди их, а идущие позади следовали за ковчегом [завета] Господня и идучи трубили трубами.
6:14 καὶ και and; even ἀπῆλθεν απερχομαι go off; go away πάλιν παλιν again εἰς εις into; for τὴν ο the παρεμβολήν παρεμβολη encampment; barracks οὕτως ουτως so; this way ἐποίει ποιεω do; make ἐπὶ επι in; on ἓξ εξ six ἡμέρας ημερα day
6:13 וְ wᵊ וְ and שִׁבְעָ֣ה šivʕˈā שֶׁבַע seven הַ ha הַ the כֹּהֲנִ֡ים kkōhᵃnˈîm כֹּהֵן priest נֹשְׂאִים֩ nōśᵊʔîm נשׂא lift שִׁבְעָ֨ה šivʕˌā שֶׁבַע seven שֹׁופְרֹ֜ות šôfᵊrˈôṯ שֹׁופָר horn הַ ha הַ the יֹּבְלִ֗ים yyōvᵊlˈîm יֹובֵל ram לִ li לְ to פְנֵי֙ fᵊnˌê פָּנֶה face אֲרֹ֣ון ʔᵃrˈôn אֲרֹון ark יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH הֹלְכִ֣ים hōlᵊḵˈîm הלך walk הָלֹ֔וךְ hālˈôḵ הלך walk וְ wᵊ וְ and תָקְע֖וּ ṯāqᵊʕˌû תקע blow בַּ ba בְּ in † הַ the שֹּׁופָרֹ֑ות ššôfārˈôṯ שֹׁופָר horn וְ wᵊ וְ and הֶ he הַ the חָלוּץ֙ ḥālûṣ חלץ draw off הֹלֵ֣ךְ hōlˈēḵ הלך walk לִ li לְ to פְנֵיהֶ֔ם fᵊnêhˈem פָּנֶה face וְ wᵊ וְ and הַֽ hˈa הַ the מְאַסֵּ֗ף mᵊʔassˈēf אסף gather הֹלֵךְ֙ hōlēḵ הלך walk אַֽחֲרֵי֙ ʔˈaḥᵃrê אַחַר after אֲרֹ֣ון ʔᵃrˈôn אֲרֹון ark יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH הָלֹ֖וךְהולך *hālˌôḵ הלך walk וְ wᵊ וְ and תָקֹ֥ועַ ṯāqˌôₐʕ תקע blow בַּ ba בְּ in † הַ the שֹּׁופָרֹֽות׃ ššôfārˈôṯ שֹׁופָר horn
6:13. et septem ex eis septem bucinas quarum in iobeleis usus est praecedebantque arcam Domini ambulantes atque clangentes et armatus populus ibat ante eos vulgus autem reliquum sequebatur arcam et bucinis personabatAnd seven of them seven trumpets, which are used in the jubilee: and they went before the ark of the Lord, walking and sounding the trumpets: and the armed men went before them, and the rest of the common people followed the ark, and they blew the trumpets.
13. And the seven priests bearing the seven trumpets of rams’ horns before the ark of the LORD went on continually, and blew with the trumpets; and the armed men went before them; and the rearward came after the ark of the LORD, blowing with the trumpets as they went.
6:13. and seven of them took the seven trumpets, which are used in the jubilee, and they preceded the ark of the Lord, walking and sounding the trumpets. And the armed men went before them, and the remainder of the common people followed the ark, and they were blaring the trumpets.
6:13. And seven priests bearing seven trumpets of rams’ horns before the ark of the LORD went on continually, and blew with the trumpets: and the armed men went before them; but the rereward came after the ark of the LORD, [the priests] going on, and blowing with the trumpets.
And seven priests bearing seven trumpets of rams' horns before the ark of the LORD went on continually, and blew with the trumpets: and the armed men went before them; but the rereward came after the ark of the LORD, [the priests] going on, and blowing with the trumpets:

13: (6-12) и семь священников, несших семь труб юбилейных пред ковчегом Господним, шли и трубили трубами; вооруженные же шли впереди их, а идущие позади следовали за ковчегом [завета] Господня и идучи трубили трубами.
6:14
καὶ και and; even
ἀπῆλθεν απερχομαι go off; go away
πάλιν παλιν again
εἰς εις into; for
τὴν ο the
παρεμβολήν παρεμβολη encampment; barracks
οὕτως ουτως so; this way
ἐποίει ποιεω do; make
ἐπὶ επι in; on
ἓξ εξ six
ἡμέρας ημερα day
6:13
וְ wᵊ וְ and
שִׁבְעָ֣ה šivʕˈā שֶׁבַע seven
הַ ha הַ the
כֹּהֲנִ֡ים kkōhᵃnˈîm כֹּהֵן priest
נֹשְׂאִים֩ nōśᵊʔîm נשׂא lift
שִׁבְעָ֨ה šivʕˌā שֶׁבַע seven
שֹׁופְרֹ֜ות šôfᵊrˈôṯ שֹׁופָר horn
הַ ha הַ the
יֹּבְלִ֗ים yyōvᵊlˈîm יֹובֵל ram
לִ li לְ to
פְנֵי֙ fᵊnˌê פָּנֶה face
אֲרֹ֣ון ʔᵃrˈôn אֲרֹון ark
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
הֹלְכִ֣ים hōlᵊḵˈîm הלך walk
הָלֹ֔וךְ hālˈôḵ הלך walk
וְ wᵊ וְ and
תָקְע֖וּ ṯāqᵊʕˌû תקע blow
בַּ ba בְּ in
הַ the
שֹּׁופָרֹ֑ות ššôfārˈôṯ שֹׁופָר horn
וְ wᵊ וְ and
הֶ he הַ the
חָלוּץ֙ ḥālûṣ חלץ draw off
הֹלֵ֣ךְ hōlˈēḵ הלך walk
לִ li לְ to
פְנֵיהֶ֔ם fᵊnêhˈem פָּנֶה face
וְ wᵊ וְ and
הַֽ hˈa הַ the
מְאַסֵּ֗ף mᵊʔassˈēf אסף gather
הֹלֵךְ֙ hōlēḵ הלך walk
אַֽחֲרֵי֙ ʔˈaḥᵃrê אַחַר after
אֲרֹ֣ון ʔᵃrˈôn אֲרֹון ark
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
הָלֹ֖וךְהולך
*hālˌôḵ הלך walk
וְ wᵊ וְ and
תָקֹ֥ועַ ṯāqˌôₐʕ תקע blow
בַּ ba בְּ in
הַ the
שֹּׁופָרֹֽות׃ ššôfārˈôṯ שֹׁופָר horn
6:13. et septem ex eis septem bucinas quarum in iobeleis usus est praecedebantque arcam Domini ambulantes atque clangentes et armatus populus ibat ante eos vulgus autem reliquum sequebatur arcam et bucinis personabat
And seven of them seven trumpets, which are used in the jubilee: and they went before the ark of the Lord, walking and sounding the trumpets: and the armed men went before them, and the rest of the common people followed the ark, and they blew the trumpets.
6:13. and seven of them took the seven trumpets, which are used in the jubilee, and they preceded the ark of the Lord, walking and sounding the trumpets. And the armed men went before them, and the remainder of the common people followed the ark, and they were blaring the trumpets.
6:13. And seven priests bearing seven trumpets of rams’ horns before the ark of the LORD went on continually, and blew with the trumpets: and the armed men went before them; but the rereward came after the ark of the LORD, [the priests] going on, and blowing with the trumpets.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:13: went on: Ch1 15:26; Mat 24:13; Gal 6:9
Geneva 1599
6:13 And seven priests bearing seven trumpets of rams' horns before the ark of the LORD went on continually, and blew with the trumpets: and the armed men went before them; but the (i) rereward came after the ark of the LORD, [the priests] going on, and blowing with the trumpets.
(i) The tribe of Dan was so called, because it marched last and gathered up whatever was left of others.
John Gill
6:13 And seven priests bearing seven trumpets of rams' horns before the ark of the Lord,.... See Gill on Josh 6:4,
went on continually; or, "going they went" (b): kept on going, making no stop at all, until they had compassed the city:
and blew with the trumpets; as they went along:
and the armed men went before them, but the rereward came after the ark of the Lord; which the Targum paraphrases as on Josh 6:9,
the priests going on, and blowing with the trumpets; See Gill on Josh 6:9.
(b) "euntes eundo", Montanus.
6:146:14: Եւ պատեցին զքաղաքն յաւուրն երկրորդի միանգամ ՚ի մօտոյ. եւ գնացին դարձեալ անդրէն ՚ի բանակն։ Ա՛յնպէս արարին զվեց օր։
14. Երկրորդ օրն էլ մէկ անգամ մօտիկից պտտուեցին քաղաքի շուրջը եւ դարձեալ եկան բանակատեղի: Այդպէս արեցին վեց օր:
14 Երկրորդ օրն ալ քաղաքին բոլորտիքը մէկ անգամ պտըտելով բանակը դարձան։ Վեց օր այսպէս ըրին։
Եւ պատեցին զքաղաքն յաւուրն երկրորդի մի անգամ [84]ի մօտոյ, եւ գնացին դարձեալ անդրէն ի բանակն. այնպէս արարին զվեց օր:

6:14: Եւ պատեցին զքաղաքն յաւուրն երկրորդի միանգամ ՚ի մօտոյ. եւ գնացին դարձեալ անդրէն ՚ի բանակն։ Ա՛յնպէս արարին զվեց օր։
14. Երկրորդ օրն էլ մէկ անգամ մօտիկից պտտուեցին քաղաքի շուրջը եւ դարձեալ եկան բանակատեղի: Այդպէս արեցին վեց օր:
14 Երկրորդ օրն ալ քաղաքին բոլորտիքը մէկ անգամ պտըտելով բանակը դարձան։ Վեց օր այսպէս ըրին։
zohrab-1805▾ eastern-1994▾ western am▾
6:1414: (6-13) Таким образом и на другой день обошли вокруг города однажды и возвратились в стан. И делали это шесть дней.
6:15 καὶ και and; even τῇ ο the ἡμέρᾳ ημερα day τῇ ο the ἑβδόμῃ εβδομος seventh ἀνέστησαν ανιστημι stand up; resurrect ὄρθρου ορθρος dawn καὶ και and; even περιήλθοσαν περιερχομαι go around τὴν ο the πόλιν πολις city ἑξάκις εξακις six times
6:14 וַ wa וְ and יָּסֹ֨בּוּ yyāsˌōbbû סבב turn אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עִ֜יר ʕˈîr עִיר town בַּ ba בְּ in † הַ the יֹּ֤ום yyˈôm יֹום day הַ ha הַ the שֵּׁנִי֙ ššēnˌî שֵׁנִי second פַּ֣עַם pˈaʕam פַּעַם foot אַחַ֔ת ʔaḥˈaṯ אֶחָד one וַ wa וְ and יָּשֻׁ֖בוּ yyāšˌuvû שׁוב return הַֽ hˈa הַ the מַּחֲנֶ֑ה mmaḥᵃnˈeh מַחֲנֶה camp כֹּ֥ה kˌō כֹּה thus עָשׂ֖וּ ʕāśˌû עשׂה make שֵׁ֥שֶׁת šˌēšeṯ שֵׁשׁ six יָמִֽים׃ yāmˈîm יֹום day
6:14. circumieruntque civitatem secundo die semel et reversi sunt in castra sic fecerunt sex diebusAnd they went round about the city the second day once, and returned into the camp. So they did six days.
14. And the second day they compassed the city once, and returned into the camp: so they did six days.
6:14. And they circled the city on the second day, once, and they returned to the camp. They did so for six days.
6:14. And the second day they compassed the city once, and returned into the camp: so they did six days.
And the second day they compassed the city once, and returned into the camp: so they did six days:

14: (6-13) Таким образом и на другой день обошли вокруг города однажды и возвратились в стан. И делали это шесть дней.
6:15
καὶ και and; even
τῇ ο the
ἡμέρᾳ ημερα day
τῇ ο the
ἑβδόμῃ εβδομος seventh
ἀνέστησαν ανιστημι stand up; resurrect
ὄρθρου ορθρος dawn
καὶ και and; even
περιήλθοσαν περιερχομαι go around
τὴν ο the
πόλιν πολις city
ἑξάκις εξακις six times
6:14
וַ wa וְ and
יָּסֹ֨בּוּ yyāsˌōbbû סבב turn
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עִ֜יר ʕˈîr עִיר town
בַּ ba בְּ in
הַ the
יֹּ֤ום yyˈôm יֹום day
הַ ha הַ the
שֵּׁנִי֙ ššēnˌî שֵׁנִי second
פַּ֣עַם pˈaʕam פַּעַם foot
אַחַ֔ת ʔaḥˈaṯ אֶחָד one
וַ wa וְ and
יָּשֻׁ֖בוּ yyāšˌuvû שׁוב return
הַֽ hˈa הַ the
מַּחֲנֶ֑ה mmaḥᵃnˈeh מַחֲנֶה camp
כֹּ֥ה kˌō כֹּה thus
עָשׂ֖וּ ʕāśˌû עשׂה make
שֵׁ֥שֶׁת šˌēšeṯ שֵׁשׁ six
יָמִֽים׃ yāmˈîm יֹום day
6:14. circumieruntque civitatem secundo die semel et reversi sunt in castra sic fecerunt sex diebus
And they went round about the city the second day once, and returned into the camp. So they did six days.
6:14. And they circled the city on the second day, once, and they returned to the camp. They did so for six days.
6:14. And the second day they compassed the city once, and returned into the camp: so they did six days.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:14: So they did six days - It is not likely that the whole Israelitish host went each day round the city. This would have been utterly impossible: the fighting men alone amounted to nearly 600,000, independently of the people, who must have amounted at least to two or three millions; we may therefore safely assert that only a select number, such as was deemed necessary for the occasion, were employed. Jericho could not have been a large city: and to reduce it could not have required a hundredth part of the armed force under the command of Joshua.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:14: Jos 6:3, Jos 6:11, Jos 6:15
John Gill
6:14 And the second day they compassed the city once,.... Went round it one time only; as on the first:
and returned into the camp: which was at Gilgal, Josh 5:10,
so they did six days: four more after these two successively, and proceeded in the same order and manner as on those two days.
6:156:15: Եւ եղեւ յաւուրն եւթներորդի, յարեա՛ն ընդ ե՛լս առաւօտուն եւ պատեցին զքաղաքն ըստ նմին օրինակի եւթն անգամ[2171]. [2171] Ոմանք. Յարեան ընդ ել առաւօ՛՛։
15. Իսկ եօթներորդ օրը լուսաբացին վեր կացան եւ նոյն ձեւով քաղաքի շուրջը պտտուեցին եօթն անգամ:
15 Եօթներորդ օրը կանուխ ելան՝ արշալոյսին ծագած ատենը ու քաղաքին բոլորտիքը եօթը անգամ պտըտեցան նոյն կերպով, միայն այդ օրը քաղաքին բոլորտիքը եօթը անգամ պտըտեցան։
Եւ եղեւ յաւուրն եւթներորդի, յարեան ընդ ելս առաւօտուն եւ պատեցին զքաղաքն ըստ նմին օրինակի եւթն անգամ:

6:15: Եւ եղեւ յաւուրն եւթներորդի, յարեա՛ն ընդ ե՛լս առաւօտուն եւ պատեցին զքաղաքն ըստ նմին օրինակի եւթն անգամ[2171].
[2171] Ոմանք. Յարեան ընդ ել առաւօ՛՛։
15. Իսկ եօթներորդ օրը լուսաբացին վեր կացան եւ նոյն ձեւով քաղաքի շուրջը պտտուեցին եօթն անգամ:
15 Եօթներորդ օրը կանուխ ելան՝ արշալոյսին ծագած ատենը ու քաղաքին բոլորտիքը եօթը անգամ պտըտեցան նոյն կերպով, միայն այդ օրը քաղաքին բոլորտիքը եօթը անգամ պտըտեցան։
zohrab-1805▾ eastern-1994▾ western am▾
6:1515: (6-14) В седьмой день встали рано, при появлении зари, и обошли таким же образом вокруг города семь раз; только в этот день обошли вокруг города семь раз.
6:16 καὶ και and; even τῇ ο the περιόδῳ περιοδος the ἑβδόμῃ εβδομος seventh ἐσάλπισαν σαλπιζω trumpet; sound the trumpet οἱ ο the ἱερεῖς ιερευς priest καὶ και and; even εἶπεν επω say; speak Ἰησοῦς ιησους Iēsous; Iisus τοῖς ο the υἱοῖς υιος son Ισραηλ ισραηλ.1 Israel κεκράξατε κραζω cry παρέδωκεν παραδιδωμι betray; give over γὰρ γαρ for κύριος κυριος lord; master ὑμῖν υμιν you τὴν ο the πόλιν πολις city
6:15 וַ wa וְ and יְהִ֣י׀ yᵊhˈî היה be בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the שְּׁבִיעִ֗י ššᵊvîʕˈî שְׁבִיעִי seventh וַ wa וְ and יַּשְׁכִּ֨מוּ֙ yyaškˈimû שׁכם rise early כַּ ka כְּ as עֲלֹ֣ות ʕᵃlˈôṯ עלה ascend הַ ha הַ the שַּׁ֔חַר ššˈaḥar שַׁחַר dawn וַ wa וְ and יָּסֹ֧בּוּ yyāsˈōbbû סבב turn אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עִ֛יר ʕˈîr עִיר town כַּ ka כְּ as † הַ the מִּשְׁפָּ֥ט mmišpˌāṭ מִשְׁפָּט justice הַ ha הַ the זֶּ֖ה zzˌeh זֶה this שֶׁ֣בַע šˈevaʕ שֶׁבַע seven פְּעָמִ֑ים pᵊʕāmˈîm פַּעַם foot רַ֚ק ˈraq רַק only בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֔וּא hˈû הוּא he סָבְב֥וּ sāvᵊvˌû סבב turn אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עִ֖יר ʕˌîr עִיר town שֶׁ֥בַע šˌevaʕ שֶׁבַע seven פְּעָמִֽים׃ pᵊʕāmˈîm פַּעַם foot
6:15. die autem septimo diluculo consurgentes circumierunt urbem sicut dispositum erat septiesBut the seventh day, rising up early, they went about the city, as it was ordered, seven times.
15. And it came to pass on the seventh day, that they rose early at the dawning of the day, and compassed the city after the same manner seven times: only on that day they compassed the city seven times.
6:15. Then, on the seventh day, rising at first light, they circled the city, just as had been ordered, seven times.
6:15. And it came to pass on the seventh day, that they rose early about the dawning of the day, and compassed the city after the same manner seven times: only on that day they compassed the city seven times.
And it came to pass on the seventh day, that they rose early about the dawning of the day, and compassed the city after the same manner seven times: only on that day they compassed the city seven times:

15: (6-14) В седьмой день встали рано, при появлении зари, и обошли таким же образом вокруг города семь раз; только в этот день обошли вокруг города семь раз.
6:16
καὶ και and; even
τῇ ο the
περιόδῳ περιοδος the
ἑβδόμῃ εβδομος seventh
ἐσάλπισαν σαλπιζω trumpet; sound the trumpet
οἱ ο the
ἱερεῖς ιερευς priest
καὶ και and; even
εἶπεν επω say; speak
Ἰησοῦς ιησους Iēsous; Iisus
τοῖς ο the
υἱοῖς υιος son
Ισραηλ ισραηλ.1 Israel
κεκράξατε κραζω cry
παρέδωκεν παραδιδωμι betray; give over
γὰρ γαρ for
κύριος κυριος lord; master
ὑμῖν υμιν you
τὴν ο the
πόλιν πολις city
6:15
וַ wa וְ and
יְהִ֣י׀ yᵊhˈî היה be
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
שְּׁבִיעִ֗י ššᵊvîʕˈî שְׁבִיעִי seventh
וַ wa וְ and
יַּשְׁכִּ֨מוּ֙ yyaškˈimû שׁכם rise early
כַּ ka כְּ as
עֲלֹ֣ות ʕᵃlˈôṯ עלה ascend
הַ ha הַ the
שַּׁ֔חַר ššˈaḥar שַׁחַר dawn
וַ wa וְ and
יָּסֹ֧בּוּ yyāsˈōbbû סבב turn
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עִ֛יר ʕˈîr עִיר town
כַּ ka כְּ as
הַ the
מִּשְׁפָּ֥ט mmišpˌāṭ מִשְׁפָּט justice
הַ ha הַ the
זֶּ֖ה zzˌeh זֶה this
שֶׁ֣בַע šˈevaʕ שֶׁבַע seven
פְּעָמִ֑ים pᵊʕāmˈîm פַּעַם foot
רַ֚ק ˈraq רַק only
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
ה֔וּא hˈû הוּא he
סָבְב֥וּ sāvᵊvˌû סבב turn
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עִ֖יר ʕˌîr עִיר town
שֶׁ֥בַע šˌevaʕ שֶׁבַע seven
פְּעָמִֽים׃ pᵊʕāmˈîm פַּעַם foot
6:15. die autem septimo diluculo consurgentes circumierunt urbem sicut dispositum erat septies
But the seventh day, rising up early, they went about the city, as it was ordered, seven times.
6:15. Then, on the seventh day, rising at first light, they circled the city, just as had been ordered, seven times.
6:15. And it came to pass on the seventh day, that they rose early about the dawning of the day, and compassed the city after the same manner seven times: only on that day they compassed the city seven times.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:15: The seventh day - they rose early - Because on this day they had to encompass the city seven times; a proof that the city could not have been very extensive, else this going round it seven times, and having time sufficient left to sack and destroy it, would have been impossible. It is evident that in the course of these seven days there must have been a Sabbath, and that on this Sabbath the host must have encompassed the city as on the other days: the Jews themselves allow this, and Rab. De Kimchi says "He who had ordained the observance of the Sabbath commanded it to be broken for the destruction of Jericho." But it does not appear that there could be any breach in the Sabbath by the people simply going round the city, the ark in company, and the priests sounding the sacred trumpets. This was a mere religious procession, performed at the command of God, in which no servile work was done. Therefore Marcion's objection, that the God of the Hebrews showed a changeableness of disposition in commanding the Sabbath to be kept sacred at one time, and then to be broken at another, is without foundation; for I must contend that no breach took place on this occasion, unless it could be made to appear that the day on which Jericho was taken was the Sabbath which is very unlikely, and which none can prove. But if even this were to be conceded, it is a sufficient answer to all such cavils, that the God who commanded the Sabbath to be set apart for rest and religious purposes, has always authority to suspend for a season the operation of merely ceremonial laws, or to abrogate them entirely, when the purpose of their institution is fulfilled. The Son of man is Lord even of the Sabbath.
Albert Barnes: Notes on the Bible - 1834
6:15: On the seventh day - Most probably a Sabbath day. The rising early would be necessary to give time for encompassing the city seven times. Jericho appears to have been a city of considerable size and population; and each passage of the large host round it could hardly have taken less than an hour and a half. Thus, with the necessary intervals of rest, the evening would be at hand when Joshua gave the signal to shout Jos 6:16; and the work of slaughter was probably commenced just as the hours of the Sabbath were passed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:15: about the dawning: Psa 119:147; Mat 28:1; Pe2 1:19
only on that day: Jos 6:4
Geneva 1599
6:15 And it came to pass on the seventh day, that they rose early about the dawning of the day, and compassed the city after the same manner (k) seven times: only on that day they compassed the city seven times.
(k) Beside every day once for the space of six days.
John Gill
6:15 And it came to pass on the seventh day,.... Which Jarchi says was the Sabbath day, and which is a common notion of the Jews (c); but whether it was or not, it is certain that one of these seven days must be a sabbath, in which the several things ordered were done, and the procession made. Kimchi observes, that their Rabbins say this was the sabbath day; and he adds, what is pretty remarkable,"though they slew and burnt on the sabbath day, he that commanded the sabbath commanded to profane the sabbath in the subduing of Jericho;''with which compare what our Lord says, Mt 12:3,
that they rose early, about the dawning of the day; having seven times the work to do they did on the other six days:
and compassed the city after the same manner seven times; after the same manner as they had done the six preceding days:
only on that day they compassed the city seven times; whereas on the other days they only went round it once, which distinguished this day from the rest.
(c) Seder Olam Rabba, c. 11. p. 31. Bemidbar Rabba, sect. 14. fol. 312. 2.
Robert Jamieson, A. R. Fausset and David Brown
6:15 on the seventh day, that they rose early about the dawning of the day, and compassed the city . . . seven times--on account of the seven circuits they had to make that day. It is evident, however, that the militia only of the Israelites had been called to the march--for it is inconceivable that two millions of people could have gone so frequently round the city in a day.
6:166:16: եւ եղեւ յեւթներորդո՛ւմ նուագի պատելոյն, հարին քահանայքն զփողսն. եւ ասէ Յեսու ցորդիսն Իսրայէլի. Ա՛րդ աղաղակեցէ՛ք, քանզի մատնեաց Տէր ՚ի ձեռս մեր զքաղաքս։
16. Եօթներորդ անգամ պտտուելիս քահանաները հնչեցրին փողերը, եւ Յեսուն ասաց իսրայէլացիներին. «Հիմա աղաղակեցէ՛ք, որովհետեւ Տէրն այս քաղաքը մեր ձեռքը մատնեց:
16 Ու եօթներորդ անգամին երբ քահանաները փողերը հնչեցուցին, Յեսու ժողովուրդին ըսաւ. «Աղաղակեցէք, քանզի Տէրը այս քաղաքը ձեր ձեռքը տուաւ։
[85]եւ եղեւ`` յեւթներորդում նուագի պատելոյն` հարին քահանայքն զփողսն. եւ ասէ Յեսու ցորդիսն Իսրայելի. Արդ աղաղակեցէք, քանզի մատնեաց Տէր ի ձեռս մեր զքաղաքս:

6:16: եւ եղեւ յեւթներորդո՛ւմ նուագի պատելոյն, հարին քահանայքն զփողսն. եւ ասէ Յեսու ցորդիսն Իսրայէլի. Ա՛րդ աղաղակեցէ՛ք, քանզի մատնեաց Տէր ՚ի ձեռս մեր զքաղաքս։
16. Եօթներորդ անգամ պտտուելիս քահանաները հնչեցրին փողերը, եւ Յեսուն ասաց իսրայէլացիներին. «Հիմա աղաղակեցէ՛ք, որովհետեւ Տէրն այս քաղաքը մեր ձեռքը մատնեց:
16 Ու եօթներորդ անգամին երբ քահանաները փողերը հնչեցուցին, Յեսու ժողովուրդին ըսաւ. «Աղաղակեցէք, քանզի Տէրը այս քաղաքը ձեր ձեռքը տուաւ։
zohrab-1805▾ eastern-1994▾ western am▾
6:1616: (6-15) Когда в седьмой раз священники трубили трубами, Иисус сказал народу: воскликните, ибо Господь предал вам город!
6:17 καὶ και and; even ἔσται ειμι be ἡ ο the πόλις πολις city ἀνάθεμα αναθεμα accursed αὐτὴ αυτος he; him καὶ και and; even πάντα πας all; every ὅσα οσος as much as; as many as ἐστὶν ειμι be ἐν εν in αὐτῇ αυτος he; him κυρίῳ κυριος lord; master σαβαωθ σαβαωθ Tsebaoth πλὴν πλην besides; only Ρααβ ρααβ Rahab τὴν ο the πόρνην πορνη prostitute περιποιήσασθε περιποιεω preserve; acquire αὐτὴν αυτος he; him καὶ και and; even ὅσα οσος as much as; as many as ἐστὶν ειμι be ἐν εν in τῷ ο the οἴκῳ οικος home; household αὐτῆς αυτος he; him
6:16 וַ wa וְ and יְהִי֙ yᵊhˌî היה be בַּ ba בְּ in † הַ the פַּ֣עַם ppˈaʕam פַּעַם foot הַ ha הַ the שְּׁבִיעִ֔ית ššᵊvîʕˈîṯ שְׁבִיעִי seventh תָּקְע֥וּ tāqᵊʕˌû תקע blow הַ ha הַ the כֹּהֲנִ֖ים kkōhᵃnˌîm כֹּהֵן priest בַּ ba בְּ in † הַ the שֹּׁופָרֹ֑ות ššôfārˈôṯ שֹׁופָר horn וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say יְהֹושֻׁ֤עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua אֶל־ ʔel- אֶל to הָ hā הַ the עָם֙ ʕˌām עַם people הָרִ֔יעוּ hārˈîʕû רוע shout כִּֽי־ kˈî- כִּי that נָתַ֧ן nāṯˈan נתן give יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH לָכֶ֖ם lāḵˌem לְ to אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עִֽיר׃ ʕˈîr עִיר town
6:16. cumque septimo circuitu clangerent bucinis sacerdotes dixit Iosue ad omnem Israhel vociferamini tradidit enim vobis Dominus civitatemAnd when in the seventh going about the priests sounded with the trumpets, Josue said to all Israel: Shout: for the Lord hath delivered the city to you:
16. And it came to pass at the seventh time, when the priests blew with the trumpets, Joshua said unto the people, Shout; for the LORD hath given you the city.
6:16. And at the seventh circling, when the priests sounded the trumpets, Joshua said to all of Israel: “Shout! For the Lord has delivered the city to you.
6:16. And it came to pass at the seventh time, when the priests blew with the trumpets, Joshua said unto the people, Shout; for the LORD hath given you the city.
And it came to pass at the seventh time, when the priests blew with the trumpets, Joshua said unto the people, Shout; for the LORD hath given you the city:

16: (6-15) Когда в седьмой раз священники трубили трубами, Иисус сказал народу: воскликните, ибо Господь предал вам город!
6:17
καὶ και and; even
ἔσται ειμι be
ο the
πόλις πολις city
ἀνάθεμα αναθεμα accursed
αὐτὴ αυτος he; him
καὶ και and; even
πάντα πας all; every
ὅσα οσος as much as; as many as
ἐστὶν ειμι be
ἐν εν in
αὐτῇ αυτος he; him
κυρίῳ κυριος lord; master
σαβαωθ σαβαωθ Tsebaoth
πλὴν πλην besides; only
Ρααβ ρααβ Rahab
τὴν ο the
πόρνην πορνη prostitute
περιποιήσασθε περιποιεω preserve; acquire
αὐτὴν αυτος he; him
καὶ και and; even
ὅσα οσος as much as; as many as
ἐστὶν ειμι be
ἐν εν in
τῷ ο the
οἴκῳ οικος home; household
αὐτῆς αυτος he; him
6:16
וַ wa וְ and
יְהִי֙ yᵊhˌî היה be
בַּ ba בְּ in
הַ the
פַּ֣עַם ppˈaʕam פַּעַם foot
הַ ha הַ the
שְּׁבִיעִ֔ית ššᵊvîʕˈîṯ שְׁבִיעִי seventh
תָּקְע֥וּ tāqᵊʕˌû תקע blow
הַ ha הַ the
כֹּהֲנִ֖ים kkōhᵃnˌîm כֹּהֵן priest
בַּ ba בְּ in
הַ the
שֹּׁופָרֹ֑ות ššôfārˈôṯ שֹׁופָר horn
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
יְהֹושֻׁ֤עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua
אֶל־ ʔel- אֶל to
הָ הַ the
עָם֙ ʕˌām עַם people
הָרִ֔יעוּ hārˈîʕû רוע shout
כִּֽי־ kˈî- כִּי that
נָתַ֧ן nāṯˈan נתן give
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
לָכֶ֖ם lāḵˌem לְ to
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עִֽיר׃ ʕˈîr עִיר town
6:16. cumque septimo circuitu clangerent bucinis sacerdotes dixit Iosue ad omnem Israhel vociferamini tradidit enim vobis Dominus civitatem
And when in the seventh going about the priests sounded with the trumpets, Josue said to all Israel: Shout: for the Lord hath delivered the city to you:
6:16. And at the seventh circling, when the priests sounded the trumpets, Joshua said to all of Israel: “Shout! For the Lord has delivered the city to you.
6:16. And it came to pass at the seventh time, when the priests blew with the trumpets, Joshua said unto the people, Shout; for the LORD hath given you the city.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16-20: Когда в 7-й раз 7-го дня, бывшего, вероятно, субботою, совершалось шествие вокруг Иерихона и священники трубили трубами, Иисус Навин велел народу воскликнуть в знак того, что Господь предал ему город, и вместе с тем объявил, что этот город будет под заклятием, т. е. всецело посвящен Богу, как безвозвратный дар. Заклятие по-еврейски «херем», что значит «отделение», «совершенное посвящение», по греческому переводу anaqema, что имеет то же значение. По законам о заклятии (Лев XXVII:28–33; Втор XIII:15; XX:17–18: и др. м.) все живое от человека до скота предаваемо было смерти, а все прочее истребляемо или передаваемо в святилище. Заклятие было самым высшим в ветхозаветное время обетом, которым выражали полную, самоотверженную преданность Богу и благодарность (Чис XXI:2). Что Иисус Навин наложил заклятие на Иерихон, прежде его взятия, свидетельствует о том, что он вполне сознавал великое значение события, имеющего совершиться. Падение стен иерихонских было столько же чудом божественного всемогущества, сколько и неоцененным даром Божиим израильскому народу, необходимым для завоевания Ханаанской земли. Если бы израильтяне под стенами Иерихона были предоставлены самим себе, взятие этого укрепленного города представило бы для них, без сомнения, величайшие трудности при неимении у них различных орудий, необходимых для взятия подобных городов и непривычке их, как выросших в пустыне, к этому военному делу. При продолжительной осаде Иерихона на выручку его подоспела бы, конечно, помощь со стороны других ханаанских городов и израильтянам пришлось бы одновременно вести войну и с этими последними, и с осажденным городом. Совершившееся, по действию Божию, через самый малый промежуток времени падение стен иерихонских не только избавляло израильский народ от трудностей осады укрепленного города, но вместе с тем служило очевидным для всякого знаком благословения Божия на его усилия овладеть ханаанской землей, а вместе с тем — залогом успеха в достижении цели. И настолько это чудо божественного всемогущества должно было поднять дух израильтян, настолько же оно, без сомнения, увеличивало упадок духа у ханаанских народов. При мысли о великом значении чудесного падения стен Иерихона становится понятным произнесенный Иисусом Навином необыкновенный обет — посвятить этот город со всем в нем находящимся Господу как начаток городов ханаанской земли. Действие этого обета не должно было распространяться только на Раавь.

16: В словах: Господу (сил) последнее привнесено из греко-славянского перевода, основывающегося на большинство греческих списков, в которых читается: tw Kuriw Sabawq (в Ватиканском и других списках) или: tw Kuriw twn dunamewn (в Александрийском, Амвросианском и других списках).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:16: Shout: Jos 6:5; Jdg 7:20-22; Ch2 13:15, Ch2 20:22, Ch2 20:23
John Gill
6:16 And it came to pass at the seventh time,.... Of their going round the city on the seventh day: and at the seventh time:
when the priests blew with the trumpets; as they did every time they compassed the city:
Joshua said unto the people, shout; both those that were armed, and those that were not; they were to make one grand and general shout at once, as when victory is obtained, or is sure, and so it follows:
for the Lord hath given you the city; intimating that it would be presently delivered into their hands, and in such manner, that it would plainly show it was of the Lord, and no other.
John Wesley
6:16 Shout - To testify your faith in God's promise, and thankfulness for this glorious mercy; to encourage yourselves and brethren, and to strike a terror into your enemies. Given you the city - It is given to them, to be devoted to God, as the first, and perhaps the worst of all the cities of Canaan.
Robert Jamieson, A. R. Fausset and David Brown
6:16 it came to pass at the seventh time, . . . Joshua said unto the people, Shout; for the Lord hath given you the city--This delay brought out their faith and obedience in so remarkable a manner, that it is celebrated by the apostle (Heb 11:30).
6:176:17: Եւ եղիցի քաղաքն նզովեա՛լ, ինքն եւ ամենայն որ ինչ ՚ի նմա իցէ ՚ի Տեառնէ զօրութեանց. բայց զՌահաբ պոռնիկ ապրեցուսջի՛ք, զնա եւ զամենայն որ ինչ իցէ ՚ի տան նորա, զի թաքո՛յց զհրեշտակսն զոր արձակեցաք[2172]։ [2172] Ոմանք. Որ ինչ իցէ ՚ի նմա, զի թաք՛՛։
17. Քաղաքն ու նրա մէջ եղած ամէն ինչ նզովուած պիտի լինի զօրութիւնների Տիրոջից: Ազատեցէ՛ք միայն պոռնիկ Ռահաբին եւ այն ամէնը, ինչ նրա տանը կայ, որովհետեւ նա թաքցրեց մեր ուղարկած լրտեսներին:
17 Քաղաքն ու բոլոր անոր մէջ եղածները Տէրոջմէ նզովուած ըլլան, միայն Ռախաբ պոռնիկը մեր ղրկած լրտեսները պահելուն համար ողջ թող մնայ, թէ՛ ինք եւ թէ՛ իրեն հետ տանը մէջ բոլոր եղողները։
Եւ եղիցի քաղաքն նզովեալ, ինքն եւ ամենայն որ ինչ ի նմա իցէ ի Տեառնէ [86]զօրութեանց. բայց զՌախաբ պոռնիկ ապրեցուսջիք, զնա եւ զամենայն որ ինչ իցէ ի տան նորա, զի թաքոյց զհրեշտակսն զոր արձակեցաք:

6:17: Եւ եղիցի քաղաքն նզովեա՛լ, ինքն եւ ամենայն որ ինչ ՚ի նմա իցէ ՚ի Տեառնէ զօրութեանց. բայց զՌահաբ պոռնիկ ապրեցուսջի՛ք, զնա եւ զամենայն որ ինչ իցէ ՚ի տան նորա, զի թաքո՛յց զհրեշտակսն զոր արձակեցաք[2172]։
[2172] Ոմանք. Որ ինչ իցէ ՚ի նմա, զի թաք՛՛։
17. Քաղաքն ու նրա մէջ եղած ամէն ինչ նզովուած պիտի լինի զօրութիւնների Տիրոջից: Ազատեցէ՛ք միայն պոռնիկ Ռահաբին եւ այն ամէնը, ինչ նրա տանը կայ, որովհետեւ նա թաքցրեց մեր ուղարկած լրտեսներին:
17 Քաղաքն ու բոլոր անոր մէջ եղածները Տէրոջմէ նզովուած ըլլան, միայն Ռախաբ պոռնիկը մեր ղրկած լրտեսները պահելուն համար ողջ թող մնայ, թէ՛ ինք եւ թէ՛ իրեն հետ տանը մէջ բոլոր եղողները։
zohrab-1805▾ eastern-1994▾ western am▾
6:1717: (6-16) город будет под заклятием, и все, что в нем, Господу; только Раав блудница пусть останется в живых, она и всякий, кто у нее в доме; потому что она укрыла посланных, которых мы посылали;
6:18 ἀλλὰ αλλα but ὑμεῖς υμεις you φυλάξασθε φυλασσω guard; keep σφόδρα σφοδρα vehemently; tremendously ἀπὸ απο from; away τοῦ ο the ἀναθέματος αναθεμα accursed μήποτε μηποτε lest; unless ἐνθυμηθέντες ενθυμεομαι devise; plan ὑμεῖς υμεις you αὐτοὶ αυτος he; him λάβητε λαμβανω take; get ἀπὸ απο from; away τοῦ ο the ἀναθέματος αναθεμα accursed καὶ και and; even ποιήσητε ποιεω do; make τὴν ο the παρεμβολὴν παρεμβολη encampment; barracks τῶν ο the υἱῶν υιος son Ισραηλ ισραηλ.1 Israel ἀνάθεμα αναθεμα accursed καὶ και and; even ἐκτρίψητε εκτριβω us
6:17 וְ wᵊ וְ and הָיְתָ֨ה hāyᵊṯˌā היה be הָ hā הַ the עִ֥יר ʕˌîr עִיר town חֵ֛רֶם ḥˈērem חֵרֶם ban הִ֥יא hˌî הִיא she וְ wᵊ וְ and כָל־ ḵol- כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בָּ֖הּ bˌāh בְּ in לַֽ lˈa לְ to יהוָ֑ה [yhwˈāh] יְהוָה YHWH רַק֩ rˌaq רַק only רָחָ֨ב rāḥˌāv רָחָב Rahab הַ ha הַ the זֹּונָ֜ה zzônˈā זנה fornicate תִּֽחְיֶ֗ה tˈiḥyˈeh חיה be alive הִ֚יא ˈhî הִיא she וְ wᵊ וְ and כָל־ ḵol- כֹּל whole אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] אִתָּ֣הּ ʔittˈāh אֵת together with בַּ ba בְּ in † הַ the בַּ֔יִת bbˈayiṯ בַּיִת house כִּ֣י kˈî כִּי that הֶחְבְּאַ֔תָה heḥbᵊʔˈaṯā חבא hide אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מַּלְאָכִ֖ים mmalʔāḵˌîm מַלְאָךְ messenger אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] שָׁלָֽחְנוּ׃ šālˈāḥᵊnû שׁלח send
6:17. sitque civitas haec anathema et omnia quae in ea sunt Domino sola Raab meretrix vivat cum universis qui cum ea in domo sunt abscondit enim nuntios quos direximusAnd let this city be an anathema, and all things that are in it, to the Lord. Let only Rahab, the harlot, live, with all that are with her in the house: for she hid the messengers whom we sent.
17. And the city shall be devoted, even it and all that is therein, to the LORD: only Rahab the harlot shall live, she and all that are with her in the house, because she hid the messengers that we sent.
6:17. And let this city be anathema, with all the things that are within it, before the Lord. May only Rahab the harlot live, with all who are with her in the house. For she hid the messengers whom we sent.
6:17. And the city shall be accursed, [even] it, and all that [are] therein, to the LORD: only Rahab the harlot shall live, she and all that [are] with her in the house, because she hid the messengers that we sent.
And the city shall be accursed, [even] it, and all that [are] therein, to the LORD: only Rahab the harlot shall live, she and all that [are] with her in the house, because she hid the messengers that we sent:

17: (6-16) город будет под заклятием, и все, что в нем, Господу; только Раав блудница пусть останется в живых, она и всякий, кто у нее в доме; потому что она укрыла посланных, которых мы посылали;
6:18
ἀλλὰ αλλα but
ὑμεῖς υμεις you
φυλάξασθε φυλασσω guard; keep
σφόδρα σφοδρα vehemently; tremendously
ἀπὸ απο from; away
τοῦ ο the
ἀναθέματος αναθεμα accursed
μήποτε μηποτε lest; unless
ἐνθυμηθέντες ενθυμεομαι devise; plan
ὑμεῖς υμεις you
αὐτοὶ αυτος he; him
λάβητε λαμβανω take; get
ἀπὸ απο from; away
τοῦ ο the
ἀναθέματος αναθεμα accursed
καὶ και and; even
ποιήσητε ποιεω do; make
τὴν ο the
παρεμβολὴν παρεμβολη encampment; barracks
τῶν ο the
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
ἀνάθεμα αναθεμα accursed
καὶ και and; even
ἐκτρίψητε εκτριβω us
6:17
וְ wᵊ וְ and
הָיְתָ֨ה hāyᵊṯˌā היה be
הָ הַ the
עִ֥יר ʕˌîr עִיר town
חֵ֛רֶם ḥˈērem חֵרֶם ban
הִ֥יא hˌî הִיא she
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
בָּ֖הּ bˌāh בְּ in
לַֽ lˈa לְ to
יהוָ֑ה [yhwˈāh] יְהוָה YHWH
רַק֩ rˌaq רַק only
רָחָ֨ב rāḥˌāv רָחָב Rahab
הַ ha הַ the
זֹּונָ֜ה zzônˈā זנה fornicate
תִּֽחְיֶ֗ה tˈiḥyˈeh חיה be alive
הִ֚יא ˈhî הִיא she
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
אִתָּ֣הּ ʔittˈāh אֵת together with
בַּ ba בְּ in
הַ the
בַּ֔יִת bbˈayiṯ בַּיִת house
כִּ֣י kˈî כִּי that
הֶחְבְּאַ֔תָה heḥbᵊʔˈaṯā חבא hide
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מַּלְאָכִ֖ים mmalʔāḵˌîm מַלְאָךְ messenger
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
שָׁלָֽחְנוּ׃ šālˈāḥᵊnû שׁלח send
6:17. sitque civitas haec anathema et omnia quae in ea sunt Domino sola Raab meretrix vivat cum universis qui cum ea in domo sunt abscondit enim nuntios quos direximus
And let this city be an anathema, and all things that are in it, to the Lord. Let only Rahab, the harlot, live, with all that are with her in the house: for she hid the messengers whom we sent.
6:17. And let this city be anathema, with all the things that are within it, before the Lord. May only Rahab the harlot live, with all who are with her in the house. For she hid the messengers whom we sent.
6:17. And the city shall be accursed, [even] it, and all that [are] therein, to the LORD: only Rahab the harlot shall live, she and all that [are] with her in the house, because she hid the messengers that we sent.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Jericho Destroyed; Preservation of Rahab. B. C. 1451.

17 And the city shall be accursed, even it, and all that are therein, to the LORD: only Rahab the harlot shall live, she and all that are with her in the house, because she hid the messengers that we sent. 18 And ye, in any wise keep yourselves from the accursed thing, lest ye make yourselves accursed, when ye take of the accursed thing, and make the camp of Israel a curse, and trouble it. 19 But all the silver, and gold, and vessels of brass and iron, are consecrated unto the LORD: they shall come into the treasury of the LORD. 20 So the people shouted when the priests blew with the trumpets: and it came to pass, when the people heard the sound of the trumpet, and the people shouted with a great shout, that the wall fell down flat, so that the people went up into the city, every man straight before him, and they took the city. 21 And they utterly destroyed all that was in the city, both man and woman, young and old, and ox, and sheep, and ass, with the edge of the sword. 22 But Joshua had said unto the two men that had spied out the country, Go into the harlot's house, and bring out thence the woman, and all that she hath, as ye sware unto her. 23 And the young men that were spies went in, and brought out Rahab, and her father, and her mother, and her brethren, and all that she had; and they brought out all her kindred, and left them without the camp of Israel. 24 And they burnt the city with fire, and all that was therein: only the silver, and the gold, and the vessels of brass and of iron, they put into the treasury of the house of the LORD. 25 And Joshua saved Rahab the harlot alive, and her father's household, and all that she had; and she dwelleth in Israel even unto this day; because she hid the messengers, which Joshua sent to spy out Jericho. 26 And Joshua adjured them at that time, saying, Cursed be the man before the LORD, that riseth up and buildeth this city Jericho: he shall lay the foundation thereof in his firstborn, and in his youngest son shall he set up the gates of it. 27 So the LORD was with Joshua; and his fame was noised throughout all the country.
The people had religiously observed the orders given them concerning the besieging of Jericho, and now at length Joshua had told them (v. 16), "The Lord hath given you the city, enter and take possession." Accordingly in these verses we have,
I. The rules they were to observe in taking possession. God gives it to them, and therefore may direct it to what uses and intents, and clog it with what provisos and limitations he thinks fit. It is given to them to be devoted to God, as the first and perhaps the worst of all the cities of Canaan. 1. The city must be burnt, and all the lives in it sacrificed without mercy to the justice of God. All this they knew was included in those words, v. 17. The city shall be a cherem, a devoted thing, at and all therein, to the Lord. No life in it might be ransomed upon any terms; they must all be surely put to death, Lev. xxvii. 29. So he appoints from whom as creatures they had received their lives, and to whom as sinners they had forfeited them; and who may dispute his sentence? Is God unrighteous, who thus taketh vengeance? God forbid we should entertain such a thought! There was more of God seen in the taking of Jericho than of any other of the cities of Canaan, and therefore that must be more than any other devoted to him. And the severe usage of this city would strike a terror upon all the rest and melt their hearts yet more before Israel. Only, when this severity is ordered, Rahab and her family are excepted: She shall live and all that are with her. She had distinguished herself from her neighbours by the kindness she showed to Israel, and therefore shall be distinguished from them by the speedy return of that kindness. 2. All the treasure of it, the money and plate and valuable goods, must be consecrated to the service of the tabernacle, and brought into the stock of dedicated things, the Jews say because the city was taken on the sabbath day. Thus God would be honoured by the beautifying and enriching of his tabernacle; thus preparation was made for the extraordinary expenses of his service; and thus the Israelites were taught not to set their hearts upon worldly wealth nor to aim at heaping up abundance of it for themselves. God had promised them a land flowing with milk and honey, not a land abounding with silver and gold; for he would have them live comfortably in it, that they might serve him cheerfully, but not covet either to trade with distant countries or to hoard for after times. He would likewise have them to reckon themselves enriched in the enriching of the tabernacle, and to think that which was laid up in God's house as truly their honour and wealth as if it had been laid up in their own. 3. A particular caution is given them to take heed of meddling with the forbidden spoil; for what was devoted to God, if they offered to appropriate it to their own use, would prove accursed to them; therefore (v. 18) "In any wise keep yourselves from the accursed thing; you will find yourselves inclined to reach towards it, but check yourselves, and frighten yourselves from having any thing to do with it." He speaks as if he foresaw the sin of Achan, which we have an account of in the next chapter, when he gives this reason for the caution, lest you make the camp of Israel a curse and trouble it, as it proved that Achan did.
II. The entrance that was opened to them into the city by the sudden fall of the walls, or at least that part of the wall over against which they then were when they gave the shout (v. 20): The wall fell down flat, and probably killed abundance of people, the guards that stood sentinel upon it, or others that crowded about it, to look at the Israelites that were walking round. We read of thousands killed by the fall of a wall, 1 Kings xx. 30. That which they trusted to for defence proved their destruction. The sudden fall of the wall, no doubt, put the inhabitants into such a consternation that they had no strength nor spirit to make any resistance, but they became an easy prey to the sword of Israel, and saw to how little purpose it was to shut their gates against a people that had the Lord on the head of them, Mic. ii. 13. Note, The God of heaven easily can, and certainly will, break down all the opposing power of his and his church's enemies. Gates of brass and bars of iron are, before him, but as straw and rotten wood, Isa. xlv. 1, 2. Who will bring me into the strong city? Wilt not thou, O God? Ps. lx. 9, 10. Thus shall Satan's kingdom fall, nor shall any prosper that harden themselves against God.
III. The execution of the orders given concerning this devoted city. All that breathed were put to the sword; not only the men that were found in arms, but the women, and children, and old people. Though they cried for quarter, and begged ever so earnestly for their lives, there was no room for compassion, pity must be forgotten: they utterly destroyed all, v. 21. If they had not had a divine warrant under the seal of miracles for this execution, it could not have been justified, nor can it justify the like now, when we are sure no such warrant can be produced. But, being appointed by the righteous Judge of heaven and earth to do it, who is not unrighteous in taking vengeance, they are to be applauded in doing it as the faithful ministers of his justice. Work for God was then bloody work; and cursed was he that did it deceitfully, keeping back his sword from blood, Jer. xlviii. 10. But the spirit of the gospel is very different, for Christ came not to destroy men's lives but to save them, Luke ix. 56. Christ's victories were of another nature. The cattle were put to death with the owners, as additional sacrifices to the divine justice. The cattle of the Israelites, when slain at the altar, were accepted as sacrifices for them, but the cattle of these Canaanites were required to be slain as sacrifices with them, for their iniquity was not to be purged with sacrifice and offering: both were for the glory of God. 2. The city was burnt with fire, and all that was in it, v. 24. The Israelites, perhaps, when they had taken Jericho, a large and well-built city, hoped they should have that for their head-quarters; but God will have them yet to dwell in tents, and therefore fires this nest, lest they should nestle in it. 3. All the silver and gold, and all those vessels which were capable of being purified by fire, were brought into the treasury of the house of the Lord; not that he needed it but that he would be honoured by it, as the Lord of hosts, of their hosts in particular, the God that gave the victory and therefore might demand the spoil, either the whole, as here, or, as sometimes, a tenth, Heb. vii. 4.
IV. The preservation of Rahab the harlot, or inn-keeper, who perished not with those that believed not, Heb. xi. 31. The public faith was engaged for her safety by the two spies, who acted therein as public persons; and therefore, though the hurry they were in at the taking of the town was no doubt very great, yet Joshua took effectual care for her preservation. The same persons that she had secured were employed to secure her, v. 22, 23. They were best able to do it who knew her and her house, and they were fittest to do it, that it might appear it was for the sake of her kindness to them that she was thus distinguished and had her life given her for a prey. All her kindred were saved with her; like Noah she believed to the saving of her house; and thus faith in Christ brings salvation to the house, Acts xvi. 31. Some ask how her house, which is said to have been upon the wall (ch. ii. 15), escaped falling with the wall; we are sure it did escape, for she and her relations were safe in it, either though it joined so near to the wall as to be said to be upon it, yet it was so far off as not to fall either with the wall or under it; or, rather, that part of the wall on which her house stood fell not. Now being preserved alive, 1. She was left for some time without the camp to be purified from the Gentile superstition, which she was to renounce, and to be prepared for her admission as a proselyte. 2. She was in due time incorporated with the church of Israel, and she and her posterity dwelt in Israel, and her family was remarkable long after. We find her the wife of Salmon, prince of Judah, mother of Boaz, and named among the ancestors of our Saviour, Matt. i. 5. Having received Israelites in the name of Israelites, she had an Israelite's reward. Bishop Pierson observes that Joshua's saving Rahab the harlot, and admitting her into Israel, were a figure of Christ's receiving into his kingdom, and entertaining there, the publicans and the harlots, Matt. xxi. 31. Or it may be applied to the conversion of the Gentiles.
V. Jericho is condemned to a perpetual desolation, and a curse pronounced upon the man that at any time hereafter should offer to rebuild it (v. 26): Joshua adjured them, that is, the elders and people of Israel, not only by their own consent, obliging themselves and their posterity never to rebuild this city, but by the divine appointment, God himself having forbidden it under the sever penalty here annexed. 1. God would hereby show the weight of a divine curse; where it rests there is no contending with it nor getting from under it; it brings ruin without remedy or repair. 2. He would have it to remain in its ruins a standing monument of his wrath against the Canaanites when the measure of their iniquity was full, and of his mercy to his people when the time had come for their settlement in Canaan. The desolations of their enemies were witnesses of his favour to them, and would upbraid them with their ingratitude to that God who had done so much for them. The situation of the city was very pleasant, and probably its nearness to Jordan was an advantage to it, which would tempt men to build upon the same spot; but they are here told it is at their peril if they do it. Men build for their posterity, but he that builds Jericho shall have no posterity to enjoy what he builds; his eldest son shall die when he begins the work, and if he take not warning by that stroke to desist, but will go on presumptuously, the finishing of his work shall be attended with the funeral of his youngest, and we must suppose all the rest cut off between. This curse, not being a curse causeless, did come upon that man who long after rebuilded Jericho (1 Kings xvi. 34), but we are not to think it made the place ever the worse when it was built, or brought any hurt to those that inhabited it. We find Jericho afterwards graced with the presence, not only of those two great prophets Elijah and Elisha, but of our blessed Saviour himself, Luke xviii. 35; xix. 1; Matt. xx. 29. Note, It is a dangerous thing to attempt the building up of that which God will have to be destroyed. See Mal. i. 4.
Lastly, All this magnified Joshua and raised his reputation (v. 27); it made him not only acceptable to Israel, but formidable to the Canaanites, because it appeared that God was with him of a truth: the Word of the Lord was with him, so the Chaldee, even Christ himself, the same that was with Moses. Nothing can more raise a man's reputation, nor make him appear more truly great, than to have the evidences of God's presence with him.
Adam Clarke: Commentary on the Bible - 1831
6:17: The city shall be accursed - That is, it shall be devoted to destruction; ye shall take no spoils, and put all that resist to the sword. Though this may be the meaning of the word חרם cherem in some places, see the note on Lev 27:29, yet here it seems to imply the total destruction of all the inhabitants, see Jos 6:21; but it is likely that peace was offered to this city, and that the extermination of the inhabitants was in consequence of the rejection of this offer.
Albert Barnes: Notes on the Bible - 1834
6:17: Accursed - Better as in margin, ("devoted" (Lev 27:28 note). In other cases the inhabitants only of the towns were slain; their cattle and property became the booty of the victors. But Jericho, as the first Canaanite city that was captured, was devoted by Israel as first-fruits to God, as a token that Israel received all the land from Him. Every living thing was put to death (Rahab and her household excepted) as a sacrifice to God, and the indestructible goods were Jos 6:19 brought into the treasury of the sanctuary.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:17: accursed: or, devoted, Jos 7:1; Lev 27:28, Lev 27:29; Num 21:2, Num 21:3; Co1 2:7; Ezr 10:8 *marg. Isa 34:6; Jer 46:10; Eze 39:17; Mic 4:13; Co1 16:22; Gal 3:10, Gal 3:12
only Rahab: Jos 2:1
because: Jos 6:22, Jos 6:23, Jos 2:4-6, Jos 2:22; Gen 12:3; Sa1 15:6; Mat 10:41, Mat 10:42, Mat 25:40; Heb 6:10; Heb 11:31; Jam 2:25
Geneva 1599
6:17 And the city shall be (l) accursed, [even] it, and all that [are] therein, to the LORD: only Rahab the harlot shall live, she and all that [are] with her in the house, because she hid the messengers that we sent.
(l) That is appointed wholly to be destroyed.
John Gill
6:17 And the city shall be accursed,.... Or, be a "cherem", devoted to the Lord, as it follows:
even it and all that are therein, to the Lord; the city and the inhabitants of it should be devoted to destruction, and the riches and spoil of it dedicated to sacred uses, and not become the property of the Israelites; for as this was the first city in the had of Canaan that was conquered, it was fit the firstfruits of the conquest should be the Lord's, as an acknowledgment of his gift of the land unto them, and that the conquest of it was owing to him; though it might be some mortification to the Israelites, and a trial of their faith and obedience, that the first and so fine a city should not become their habitation, but be utterly destroyed, and not to be built more; and all the riches of it either consumed, or converted to other uses, and not their own. This Joshua thought fit to declare to the Israelites, before the taking of the city, that they might know what they had to do. The Jewish doctors generally suppose that Joshua ordered this of himself, of his own accord and will; but Kimchi is of opinion that the Lord gave him this order, which is most probable, yea, certain from Josh 7:11,
only Rahab the harlot shall live, she and all that are with her in the house; she and her father's family, as she requested, and the spies promised; here the Targum calls her, as elsewhere, Rahab the innkeeper or victualler; and so in Josh 6:22,
because she hid the messengers that we sent; and so preserved them from being taken by the messengers of the king of Jericho, who were sent in pursuit of them. These though sent only by Joshua, without the knowledge of the people, yet it being on their account, and their good, and by him as their head and governor, is ascribed to them also. This fact of Rahab's is observed by him as a reason for sparing her, and those that were with her, when all the rest would be put to the sword; and is mentioned as an instance of her faith, and of the evidence of it, Heb 11:31.
John Wesley
6:17 Accursed - That is, devoted to utter destruction. This he speaks by direction from God, as is evident from 3Kings 16:34. To the Lord - Partly because the first - fruits were appropriated to God; partly lest the soldiers being glutted with the spoil of the rich city, should grow sluggish in their work; and partly to strike the greater terror into the rest of their enemies.
Robert Jamieson, A. R. Fausset and David Brown
6:17 And the city shall be accursed--(See on Lev 27:28). The cherem, or "anathema," was a devotion to utter destruction (Deut 7:2; Deut 20:17; 1Kings 15:3). When such a ban was pronounced against a hostile city, the men and animals were killed--no booty was allowed to be taken. The idols and all the precious ornaments on them were to be burned (Deut 7:25; compare 1Chron 14:12). Everything was either to be destroyed or consecrated to the sanctuary. Joshua pronounced this ban on Jericho, a great and wealthy city, evidently by divine direction. The severity of the doom, accordant with the requirements of a law which was holy, just, and good, was justified, not only by the fact of its inhabitants being part of a race who had filled up their iniquities, but by their resisting the light of the recent astonishing miracle at the Jordan. Besides, as Jericho seems to have been defended by reinforcements from all the country (Josh 24:11), its destruction would paralyze all the rest of the devoted people, and thus tend to facilitate the conquest of the land; showing, as so astounding a military miracle did, that it was done, not by man, but by the power and through the anger, of God.
6:186:18: Այլ դուք զգո՛յշ լինիջիք ՚ի նզովիցն. գուցէ՛ ցանկացեալք առնուցուք ինչ դուք ՚ի նզովից անտի. եւ առնիցէք զբանակ որդւոցդ Իսրայէլի ՚ի նզովս, եւ ջնջիցէք զմեզ[2173]։ [2173] Ոմանք. Արդ դուք զգոյշ լի՛՛... որդւոցն Իսրայէլի։
18. Բայց դուք զգուշացէ՛ք նզովքից. չլինի, թէ ցանկանաք մի բան առնել այդ նզովուածից. իսրայէլացիների բանակատեղին նզովքի կ’ենթարկէք եւ կը կործանէք մեզ:
18 Բայց դուք ամէն կերպով զգուշացէ՛ք նզովուածէն. չըլլայ որ նզովուածէն առնելով դուք ալ նզովուած ըլլաք ու Իսրայէլի բանակը նզովքի մէջ ձգելով՝ զանիկա նեղութեան մէջ ձգէք։
Այլ դուք զգոյշ լինիջիք ի նզովիցն. գուցէ ցանկացեալք առնուցուք ինչ դուք ի նզովից անտի, եւ առնիցէք զբանակ որդւոցդ Իսրայելի ի նզովս եւ [87]ջնջիցէք զմեզ:

6:18: Այլ դուք զգո՛յշ լինիջիք ՚ի նզովիցն. գուցէ՛ ցանկացեալք առնուցուք ինչ դուք ՚ի նզովից անտի. եւ առնիցէք զբանակ որդւոցդ Իսրայէլի ՚ի նզովս, եւ ջնջիցէք զմեզ[2173]։
[2173] Ոմանք. Արդ դուք զգոյշ լի՛՛... որդւոցն Իսրայէլի։
18. Բայց դուք զգուշացէ՛ք նզովքից. չլինի, թէ ցանկանաք մի բան առնել այդ նզովուածից. իսրայէլացիների բանակատեղին նզովքի կ’ենթարկէք եւ կը կործանէք մեզ:
18 Բայց դուք ամէն կերպով զգուշացէ՛ք նզովուածէն. չըլլայ որ նզովուածէն առնելով դուք ալ նզովուած ըլլաք ու Իսրայէլի բանակը նզովքի մէջ ձգելով՝ զանիկա նեղութեան մէջ ձգէք։
zohrab-1805▾ eastern-1994▾ western am▾
6:1818: (6-17) но вы берегитесь заклятого, чтоб и самим не подвергнуться заклятию, если возьмете что-нибудь из заклятого, и чтобы на стан [сынов] Израилевых не навести заклятия и не сделать ему беды;
6:19 καὶ και and; even πᾶν πας all; every ἀργύριον αργυριον silver piece; money ἢ η or; than χρυσίον χρυσιον gold piece; gold leaf ἢ η or; than χαλκὸς χαλκος copper; brass ἢ η or; than σίδηρος σιδηρος iron ἅγιον αγιος holy ἔσται ειμι be τῷ ο the κυρίῳ κυριος lord; master εἰς εις into; for θησαυρὸν θησαυρος treasure κυρίου κυριος lord; master εἰσενεχθήσεται εισφερω bring in
6:18 וְ wᵊ וְ and רַק־ raq- רַק only אַתֶּם֙ ʔattˌem אַתֶּם you שִׁמְר֣וּ šimrˈû שׁמר keep מִן־ min- מִן from הַ ha הַ the חֵ֔רֶם ḥˈērem חֵרֶם ban פֶּֽן־ pˈen- פֶּן lest תַּחֲרִ֖ימוּ taḥᵃrˌîmû חרם consecrate וּ û וְ and לְקַחְתֶּ֣ם lᵊqaḥtˈem לקח take מִן־ min- מִן from הַ ha הַ the חֵ֑רֶם ḥˈērem חֵרֶם ban וְ wᵊ וְ and שַׂמְתֶּ֞ם śamtˈem שׂים put אֶת־ ʔeṯ- אֵת [object marker] מַחֲנֵ֤ה maḥᵃnˈē מַחֲנֶה camp יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel לְ lᵊ לְ to חֵ֔רֶם ḥˈērem חֵרֶם ban וַ wa וְ and עֲכַרְתֶּ֖ם ʕᵃḵartˌem עכר taboo אֹותֹֽו׃ ʔôṯˈô אֵת [object marker]
6:18. vos autem cavete ne de his quae praecepta sunt quippiam contingatis et sitis praevaricationis rei et omnia castra Israhel sub peccato sint atque turbenturBut beware ye lest you touch ought of those things that are forbidden, and you be guilty of transgression, and all the camp of Israel be under sin, and be troubled.
18. And ye, in any wise keep yourselves from the devoted thing, lest when ye have devoted it, ye take of the devoted thing; so should ye make the camp of Israel accursed, and trouble it.
6:18. But you must be careful that you do not touch any of those things, as you have been instructed, for then you would be guilty of transgression, and all the camp of Israel would be under sin and would be troubled.
6:18. And ye, in any wise keep [yourselves] from the accursed thing, lest ye make [yourselves] accursed, when ye take of the accursed thing, and make the camp of Israel a curse, and trouble it.
And ye, in any wise keep [yourselves] from the accursed thing, lest ye make [yourselves] accursed, when ye take of the accursed thing, and make the camp of Israel a curse, and trouble it:

18: (6-17) но вы берегитесь заклятого, чтоб и самим не подвергнуться заклятию, если возьмете что-нибудь из заклятого, и чтобы на стан [сынов] Израилевых не навести заклятия и не сделать ему беды;
6:19
καὶ και and; even
πᾶν πας all; every
ἀργύριον αργυριον silver piece; money
η or; than
χρυσίον χρυσιον gold piece; gold leaf
η or; than
χαλκὸς χαλκος copper; brass
η or; than
σίδηρος σιδηρος iron
ἅγιον αγιος holy
ἔσται ειμι be
τῷ ο the
κυρίῳ κυριος lord; master
εἰς εις into; for
θησαυρὸν θησαυρος treasure
κυρίου κυριος lord; master
εἰσενεχθήσεται εισφερω bring in
6:18
וְ wᵊ וְ and
רַק־ raq- רַק only
אַתֶּם֙ ʔattˌem אַתֶּם you
שִׁמְר֣וּ šimrˈû שׁמר keep
מִן־ min- מִן from
הַ ha הַ the
חֵ֔רֶם ḥˈērem חֵרֶם ban
פֶּֽן־ pˈen- פֶּן lest
תַּחֲרִ֖ימוּ taḥᵃrˌîmû חרם consecrate
וּ û וְ and
לְקַחְתֶּ֣ם lᵊqaḥtˈem לקח take
מִן־ min- מִן from
הַ ha הַ the
חֵ֑רֶם ḥˈērem חֵרֶם ban
וְ wᵊ וְ and
שַׂמְתֶּ֞ם śamtˈem שׂים put
אֶת־ ʔeṯ- אֵת [object marker]
מַחֲנֵ֤ה maḥᵃnˈē מַחֲנֶה camp
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
לְ lᵊ לְ to
חֵ֔רֶם ḥˈērem חֵרֶם ban
וַ wa וְ and
עֲכַרְתֶּ֖ם ʕᵃḵartˌem עכר taboo
אֹותֹֽו׃ ʔôṯˈô אֵת [object marker]
6:18. vos autem cavete ne de his quae praecepta sunt quippiam contingatis et sitis praevaricationis rei et omnia castra Israhel sub peccato sint atque turbentur
But beware ye lest you touch ought of those things that are forbidden, and you be guilty of transgression, and all the camp of Israel be under sin, and be troubled.
6:18. But you must be careful that you do not touch any of those things, as you have been instructed, for then you would be guilty of transgression, and all the camp of Israel would be under sin and would be troubled.
6:18. And ye, in any wise keep [yourselves] from the accursed thing, lest ye make [yourselves] accursed, when ye take of the accursed thing, and make the camp of Israel a curse, and trouble it.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18-19: Сокровищница Господня, в которую должны были вноситься найденные в Иерихоне золото, серебро и другие металлы, находилась при Скинии собрания (Чис XXХI:54). В словах (вся) стена первого слова нет в некоторых из древнейших (Александрийской, Амвросианском) и позднейших списков, как и в еврейском тексте, и это опущение слова «вся» заслуживает внимание ввиду того, между прочим, что часть стены, на которой или около которой (см. к II:15) находился дом Раави, должна была сохраниться, в противном случае обрушился бы и дом Раави, который в дальнейших словах библейского повествования (ст. 21–22) представляется уцелевшим вместе со всеми, находившимися в нем.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:18: in any wise: Rom 12:9; Co2 6:17; Eph 5:11; Jam 1:27; Jo1 5:21
lest ye make: Jos 7:1, Jos 7:11, Jos 7:12, Jos 7:15; Deu 7:26, Deu 13:17
make the camp: Jos 7:11, Jos 7:12, Jos 22:18-20; Sa1 14:28-42; Ecc 9:18; Jon 1:12
and trouble it: Jos 7:25; Sa2 21:1; Kg1 18:17, Kg1 18:18
John Gill
6:18 And you in any wise keep yourselves from the accursed thing,.... From laying hold on, secreting, and enjoying as their own, what was devoted to another use:
lest ye make yourselves accursed; or a "cherem", also devoted to destruction:
when ye take of the accursed thing; any part of it, be it what it will, gold or any other metal, or raiment, and the like:
and make the camp of Israel a curse, and trouble it; for being done secretly, and not known who did it, the whole body of the people would be chargeable with it, and suffer on account of it, unless discovered and punished, and as more fully appears by an after instance.
John Wesley
6:18 A curse - By provoking God to punish them for your sin, in which they may be one way or other involved; or the whole camp having sins of their own, God might take what occasion he saw fit to inflict this punishment.
Robert Jamieson, A. R. Fausset and David Brown
6:18 and ye, in any wise keep yourselves from the accursed thing--Generally they were at liberty to take the spoil of other cities that were captured (Deut 2:35; Deut 3:7; Josh 8:27). But this, as the first fruits of Canaan, was made an exception; nothing was to be spared but Rahab and those in her house [Josh 6:17]. A violation of these stringent orders would not only render the guilty persons obnoxious to the curse, but entail distress and adversity upon all Israel, by provoking the divine displeasure. These were the instructions given, or repeated (Deut 13:17; Deut 7:26), previous to the last act of the siege.
6:196:19: Ամենայն ոսկի եւ արծաթ եւ պղինձ եւ երկաթ եղիցի սո՛ւրբ Տեառն, ՚ի գա՛նձ Տեառն մտցէ։
19. Ամբողջ ոսկին, արծաթը, պղինձը եւ երկաթը Տիրոջ սրբութիւնը պիտի լինեն եւ Տիրոջ գանձարանը պիտի մտնեն»:
19 Բոլոր արծաթն ու ոսկին եւ պղնձէ ու երկաթէ ամանները Տէրոջը համար սուրբ ըլլան. Տէրոջը գանձը մտնեն»։
Ամենայն ոսկի եւ արծաթ եւ պղինձ եւ երկաթ եղիցի սուրբ Տեառն. ի գանձ Տեառն մտցէ:

6:19: Ամենայն ոսկի եւ արծաթ եւ պղինձ եւ երկաթ եղիցի սո՛ւրբ Տեառն, ՚ի գա՛նձ Տեառն մտցէ։
19. Ամբողջ ոսկին, արծաթը, պղինձը եւ երկաթը Տիրոջ սրբութիւնը պիտի լինեն եւ Տիրոջ գանձարանը պիտի մտնեն»:
19 Բոլոր արծաթն ու ոսկին եւ պղնձէ ու երկաթէ ամանները Տէրոջը համար սուրբ ըլլան. Տէրոջը գանձը մտնեն»։
zohrab-1805▾ eastern-1994▾ western am▾
6:1919: (6-18) и все серебро и золото, и сосуды медные и железные да будут святынею Господу и войдут в сокровищницу Господню.
6:20 καὶ και and; even ἐσάλπισαν σαλπιζω trumpet; sound the trumpet ταῖς ο the σάλπιγξιν σαλπιγξ trumpet οἱ ο the ἱερεῖς ιερευς priest ὡς ως.1 as; how δὲ δε though; while ἤκουσεν ακουω hear ὁ ο the λαὸς λαος populace; population τὴν ο the φωνὴν φωνη voice; sound τῶν ο the σαλπίγγων σαλπιγξ trumpet ἠλάλαξεν αλαλαζω clang; cry πᾶς πας all; every ὁ ο the λαὸς λαος populace; population ἅμα αμα at once; together ἀλαλαγμῷ αλαλαγμος great; loud καὶ και and; even ἰσχυρῷ ισχυρος forceful; severe καὶ και and; even ἔπεσεν πιπτω fall ἅπαν απας all at once; everything τὸ ο the τεῖχος τειχος wall κύκλῳ κυκλω circling; in a circle καὶ και and; even ἀνέβη αναβαινω step up; ascend πᾶς πας all; every ὁ ο the λαὸς λαος populace; population εἰς εις into; for τὴν ο the πόλιν πολις city
6:19 וְ wᵊ וְ and כֹ֣ל׀ ḵˈōl כֹּל whole כֶּ֣סֶף kˈesef כֶּסֶף silver וְ wᵊ וְ and זָהָ֗ב zāhˈāv זָהָב gold וּ û וְ and כְלֵ֤י ḵᵊlˈê כְּלִי tool נְחֹ֨שֶׁת֙ nᵊḥˈōšeṯ נְחֹשֶׁת bronze וּ û וְ and בַרְזֶ֔ל varzˈel בַּרְזֶל iron קֹ֥דֶשׁ qˌōḏeš קֹדֶשׁ holiness ה֖וּא hˌû הוּא he לַֽ lˈa לְ to יהוָ֑ה [yhwˈāh] יְהוָה YHWH אֹוצַ֥ר ʔôṣˌar אֹוצָר supply יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH יָבֹֽוא׃ yāvˈô בוא come
6:19. quicquid autem auri et argenti fuerit et vasorum aeneorum ac ferri Domino consecretur repositum in thesauris eiusBut whatsoever gold or silver there shall be, or vessels of brass and iron, let it be consecrated to the Lord, laid up in his treasures.
19. But all the silver, and gold, and vessels of brass and iron, are holy unto the LORD: they shall come into the treasury of the LORD.
6:19. But whatever gold and silver there will be, and vessels of brass or of iron, let these be consecrated to the Lord and be stored in his treasuries.”
6:19. But all the silver, and gold, and vessels of brass and iron, [are] consecrated unto the LORD: they shall come into the treasury of the LORD.
But all the silver, and gold, and vessels of brass and iron, [are] consecrated unto the LORD: they shall come into the treasury of the LORD:

19: (6-18) и все серебро и золото, и сосуды медные и железные да будут святынею Господу и войдут в сокровищницу Господню.
6:20
καὶ και and; even
ἐσάλπισαν σαλπιζω trumpet; sound the trumpet
ταῖς ο the
σάλπιγξιν σαλπιγξ trumpet
οἱ ο the
ἱερεῖς ιερευς priest
ὡς ως.1 as; how
δὲ δε though; while
ἤκουσεν ακουω hear
ο the
λαὸς λαος populace; population
τὴν ο the
φωνὴν φωνη voice; sound
τῶν ο the
σαλπίγγων σαλπιγξ trumpet
ἠλάλαξεν αλαλαζω clang; cry
πᾶς πας all; every
ο the
λαὸς λαος populace; population
ἅμα αμα at once; together
ἀλαλαγμῷ αλαλαγμος great; loud
καὶ και and; even
ἰσχυρῷ ισχυρος forceful; severe
καὶ και and; even
ἔπεσεν πιπτω fall
ἅπαν απας all at once; everything
τὸ ο the
τεῖχος τειχος wall
κύκλῳ κυκλω circling; in a circle
καὶ και and; even
ἀνέβη αναβαινω step up; ascend
πᾶς πας all; every
ο the
λαὸς λαος populace; population
εἰς εις into; for
τὴν ο the
πόλιν πολις city
6:19
וְ wᵊ וְ and
כֹ֣ל׀ ḵˈōl כֹּל whole
כֶּ֣סֶף kˈesef כֶּסֶף silver
וְ wᵊ וְ and
זָהָ֗ב zāhˈāv זָהָב gold
וּ û וְ and
כְלֵ֤י ḵᵊlˈê כְּלִי tool
נְחֹ֨שֶׁת֙ nᵊḥˈōšeṯ נְחֹשֶׁת bronze
וּ û וְ and
בַרְזֶ֔ל varzˈel בַּרְזֶל iron
קֹ֥דֶשׁ qˌōḏeš קֹדֶשׁ holiness
ה֖וּא hˌû הוּא he
לַֽ lˈa לְ to
יהוָ֑ה [yhwˈāh] יְהוָה YHWH
אֹוצַ֥ר ʔôṣˌar אֹוצָר supply
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
יָבֹֽוא׃ yāvˈô בוא come
6:19. quicquid autem auri et argenti fuerit et vasorum aeneorum ac ferri Domino consecretur repositum in thesauris eius
But whatsoever gold or silver there shall be, or vessels of brass and iron, let it be consecrated to the Lord, laid up in his treasures.
6:19. But whatever gold and silver there will be, and vessels of brass or of iron, let these be consecrated to the Lord and be stored in his treasuries.”
6:19. But all the silver, and gold, and vessels of brass and iron, [are] consecrated unto the LORD: they shall come into the treasury of the LORD.
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Adam Clarke: Commentary on the Bible - 1831
6:19: But all the silver, and gold - shall come into the treasury - The Brahmins will receive from any caste, however degraded, gold, silver, etc.: but to receive from Shoodras food, garments, etc., would be considered a great degradation. - Ward.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:19: all the silver: Sa2 8:11; Ch1 18:11, Ch1 26:20, Ch1 26:26, Ch1 26:28, Ch1 28:12; Ch2 15:18, Ch2 31:12; Isa 23:17, Isa 23:18; Mic 4:13
consecrated: Heb. holiness, Lev 19:24 *marg. Zac 14:20, Zac 14:21
the treasury: Kg1 7:51, Kg1 14:26; Kg2 24:13; Ch1 26:20; Neh 7:70, Neh 7:71, Neh 10:38; Jer 38:11; Mat 27:6; Mar 12:41
Geneva 1599
6:19 But all the silver, and gold, and vessels of brass and iron, [are] (m) consecrated unto the LORD: they shall come into the treasury of the LORD.
(m) And therefore cannot be put to any private use, but must be first molten, and then serve for the Tabernacle.
John Gill
6:19 But all the silver and gold, and vessels of brass and iron,
are consecrated to the Lord,.... Or rather, "for all the silver", &c. as the particle here used sometimes signifies, and is so rendered (d): each of these metals, and whatsoever were made of them, were set apart for the Lord, and dedicated to sacred uses, and might not be converted to any other, unless what were upon their idols, which were to be burnt with fire, Deut 7:25,
they shall come into the treasury of the Lord; be brought into the tabernacle, as Kimchi and Abarbinel interpret it, into some apartment there destined for such service, and which is clear from Josh 6:24; the same where the offering of the officers was brought after the battle with Midian, Num 31:54.
(d) "nam totum", Junius & Tremellius, Piscator.
John Wesley
6:19 Vessels of brass and iron - Except that of which images were made, which were to be utterly destroyed. Unto the Lord - Being first made to pass through the fire, Num 31:22-23. Treasury of the Lord - To be employed wholly for the uses of the tabernacle, not to be applied to the use of any private person or priest.
6:206:20: Եւ աղաղակեա՛ց ժողովուրդն, եւ հարին քահանայքն զփողսն. իբրեւ լուաւ ժողովուրդն զձայն փողոյն՝ աղաղակեաց ամենայն ժողովուրդն առ հասարակ մե՛ծ եւ ուժգին աղաղակաւ. եւ անկա՛ւ պարիսպն շուրջանակի. եւ ել ամենայն ժողովուրդն ՚ի քաղաքն իւրաքանչիւր հանդէպ իւր. եւ առին զքաղաքն[2174]. [2174] Ոմանք. Մեծաւ ուժգին աղաղ՛՛։ Յօրինակին պակասէր. Ամենայն ժողովուրդն ՚ի քաղաքն, իւրա՛՛։
20. Եւ ժողովուրդն աղաղակեց, ու քահանաները հնչեցրին փողերը: Երբ ժողովուրդը լսեց փողի ձայնը, բոլորն աղաղակեցին մեծ եւ ուժգին աղաղակով, պարիսպն ընկաւ շուրջանակի, եւ ժողովուրդը բարձրացաւ մտաւ քաղաք՝ ամէն մէկն ընթանալով ուղիղ իր դիմացը: Քաղաքը գրաւեցին եւ նզովեցին այն:
20 Ժողովուրդը աղաղակեց, որովհետեւ փողերը հնչուեցան։ Երբ ժողովուրդը փողերուն ձայնը լսեց ու բարձրաձայն աղաղակեց, պարիսպները վար ինկան։ Ժողովուրդը շիտակ յառաջ քաղաքը մտնելով՝ քաղաքը առին։
Եւ աղաղակեաց ժողովուրդն, եւ հարին քահանայքն զփողսն. իբրեւ լուաւ ժողովուրդն զձայն փողոյն` աղաղակեաց ամենայն ժողովուրդն առհասարակ մեծ եւ ուժգին աղաղակաւ, եւ անկաւ պարիսպն շուրջանակի. եւ ել ամենայն ժողովուրդն ի քաղաքն իւրաքանչիւր հանդէպ իւր, եւ առին զքաղաքն:

6:20: Եւ աղաղակեա՛ց ժողովուրդն, եւ հարին քահանայքն զփողսն. իբրեւ լուաւ ժողովուրդն զձայն փողոյն՝ աղաղակեաց ամենայն ժողովուրդն առ հասարակ մե՛ծ եւ ուժգին աղաղակաւ. եւ անկա՛ւ պարիսպն շուրջանակի. եւ ել ամենայն ժողովուրդն ՚ի քաղաքն իւրաքանչիւր հանդէպ իւր. եւ առին զքաղաքն[2174].
[2174] Ոմանք. Մեծաւ ուժգին աղաղ՛՛։ Յօրինակին պակասէր. Ամենայն ժողովուրդն ՚ի քաղաքն, իւրա՛՛։
20. Եւ ժողովուրդն աղաղակեց, ու քահանաները հնչեցրին փողերը: Երբ ժողովուրդը լսեց փողի ձայնը, բոլորն աղաղակեցին մեծ եւ ուժգին աղաղակով, պարիսպն ընկաւ շուրջանակի, եւ ժողովուրդը բարձրացաւ մտաւ քաղաք՝ ամէն մէկն ընթանալով ուղիղ իր դիմացը: Քաղաքը գրաւեցին եւ նզովեցին այն:
20 Ժողովուրդը աղաղակեց, որովհետեւ փողերը հնչուեցան։ Երբ ժողովուրդը փողերուն ձայնը լսեց ու բարձրաձայն աղաղակեց, պարիսպները վար ինկան։ Ժողովուրդը շիտակ յառաջ քաղաքը մտնելով՝ քաղաքը առին։
zohrab-1805▾ eastern-1994▾ western am▾
6:2020: (6-19) Народ воскликнул, и затрубили трубами. Как скоро услышал народ голос трубы, воскликнул народ громким голосом, и обрушилась стена [города] до своего основания, и народ пошел в город, каждый с своей стороны, и взяли город.
6:21 καὶ και and; even ἀνεθεμάτισεν αναθεματιζω curse αὐτὴν αυτος he; him Ἰησοῦς ιησους Iēsous; Iisus καὶ και and; even ὅσα οσος as much as; as many as ἦν ειμι be ἐν εν in τῇ ο the πόλει πολις city ἀπὸ απο from; away ἀνδρὸς ανηρ man; husband καὶ και and; even ἕως εως till; until γυναικός γυνη woman; wife ἀπὸ απο from; away νεανίσκου νεανισκος young man καὶ και and; even ἕως εως till; until πρεσβύτου πρεσβυτης old one καὶ και and; even ἕως εως till; until μόσχου μοσχος calf καὶ και and; even ὑποζυγίου υποζυγιον beast of burden ἐν εν in στόματι στομα mouth; edge ῥομφαίας ρομφαια broadsword
6:20 וַ wa וְ and יָּ֣רַע yyˈāraʕ רוע shout הָ hā הַ the עָ֔ם ʕˈām עַם people וַֽ wˈa וְ and יִּתְקְע֖וּ yyiṯqᵊʕˌû תקע blow בַּ ba בְּ in † הַ the שֹּֽׁפָרֹ֑ות ššˈōfārˈôṯ שֹׁופָר horn וַ wa וְ and יְהִי֩ yᵊhˌî היה be כִ ḵi כְּ as שְׁמֹ֨עַ šᵊmˌōₐʕ שׁמע hear הָ hā הַ the עָ֜ם ʕˈām עַם people אֶת־ ʔeṯ- אֵת [object marker] קֹ֣ול qˈôl קֹול sound הַ ha הַ the שֹּׁופָ֗ר ššôfˈār שֹׁופָר horn וַ wa וְ and יָּרִ֤יעוּ yyārˈîʕû רוע shout הָ hā הַ the עָם֙ ʕˌām עַם people תְּרוּעָ֣ה tᵊrûʕˈā תְּרוּעָה shouting גְדֹולָ֔ה ḡᵊḏôlˈā גָּדֹול great וַ wa וְ and תִּפֹּ֨ל ttippˌōl נפל fall הַֽ hˈa הַ the חֹומָ֜ה ḥômˈā חֹומָה wall תַּחְתֶּ֗יהָ taḥtˈeʸhā תַּחַת under part וַ wa וְ and יַּ֨עַל yyˌaʕal עלה ascend הָ hā הַ the עָ֤ם ʕˈām עַם people הָ hā הַ the עִ֨ירָה֙ ʕˈîrā עִיר town אִ֣ישׁ ʔˈîš אִישׁ man נֶגְדֹּ֔ו neḡdˈô נֶגֶד counterpart וַֽ wˈa וְ and יִּלְכְּד֖וּ yyilkᵊḏˌû לכד seize אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עִֽיר׃ ʕˈîr עִיר town
6:20. igitur omni vociferante populo et clangentibus tubis postquam in aures multitudinis vox sonitusque increpuit muri ilico corruerunt et ascendit unusquisque per locum qui contra se erat ceperuntque civitatemSo all the people making a shout, and the trumpets sounding, when the voice and the sound thundered in the ears of the multitude, the walls forthwith fell down: and every man went up by the place that was over against him: and they took the city,
20. So the people shouted, and blew with the trumpets: and it came to pass, when the people heard the sound of the trumpet, that the people shouted with a great shout, and the wall fell down flat, so that the people went up into the city, every man straight before him, and they took the city.
6:20. Therefore, with all the people shouting, and the trumpets blaring, after the voice and the sound increased in the ears of the multitude, the walls promptly fell to ruin. And each one climbed up at the place which was opposite where he was. And they seized the city.
6:20. So the people shouted when [the priests] blew with the trumpets: and it came to pass, when the people heard the sound of the trumpet, and the people shouted with a great shout, that the wall fell down flat, so that the people went up into the city, every man straight before him, and they took the city.
So the people shouted when [the priests] blew with the trumpets: and it came to pass, when the people heard the sound of the trumpet, and the people shouted with a great shout, that the wall fell down flat, so that the people went up into the city, every man straight before him, and they took the city:

20: (6-19) Народ воскликнул, и затрубили трубами. Как скоро услышал народ голос трубы, воскликнул народ громким голосом, и обрушилась стена [города] до своего основания, и народ пошел в город, каждый с своей стороны, и взяли город.
6:21
καὶ και and; even
ἀνεθεμάτισεν αναθεματιζω curse
αὐτὴν αυτος he; him
Ἰησοῦς ιησους Iēsous; Iisus
καὶ και and; even
ὅσα οσος as much as; as many as
ἦν ειμι be
ἐν εν in
τῇ ο the
πόλει πολις city
ἀπὸ απο from; away
ἀνδρὸς ανηρ man; husband
καὶ και and; even
ἕως εως till; until
γυναικός γυνη woman; wife
ἀπὸ απο from; away
νεανίσκου νεανισκος young man
καὶ και and; even
ἕως εως till; until
πρεσβύτου πρεσβυτης old one
καὶ και and; even
ἕως εως till; until
μόσχου μοσχος calf
καὶ και and; even
ὑποζυγίου υποζυγιον beast of burden
ἐν εν in
στόματι στομα mouth; edge
ῥομφαίας ρομφαια broadsword
6:20
וַ wa וְ and
יָּ֣רַע yyˈāraʕ רוע shout
הָ הַ the
עָ֔ם ʕˈām עַם people
וַֽ wˈa וְ and
יִּתְקְע֖וּ yyiṯqᵊʕˌû תקע blow
בַּ ba בְּ in
הַ the
שֹּֽׁפָרֹ֑ות ššˈōfārˈôṯ שֹׁופָר horn
וַ wa וְ and
יְהִי֩ yᵊhˌî היה be
כִ ḵi כְּ as
שְׁמֹ֨עַ šᵊmˌōₐʕ שׁמע hear
הָ הַ the
עָ֜ם ʕˈām עַם people
אֶת־ ʔeṯ- אֵת [object marker]
קֹ֣ול qˈôl קֹול sound
הַ ha הַ the
שֹּׁופָ֗ר ššôfˈār שֹׁופָר horn
וַ wa וְ and
יָּרִ֤יעוּ yyārˈîʕû רוע shout
הָ הַ the
עָם֙ ʕˌām עַם people
תְּרוּעָ֣ה tᵊrûʕˈā תְּרוּעָה shouting
גְדֹולָ֔ה ḡᵊḏôlˈā גָּדֹול great
וַ wa וְ and
תִּפֹּ֨ל ttippˌōl נפל fall
הַֽ hˈa הַ the
חֹומָ֜ה ḥômˈā חֹומָה wall
תַּחְתֶּ֗יהָ taḥtˈeʸhā תַּחַת under part
וַ wa וְ and
יַּ֨עַל yyˌaʕal עלה ascend
הָ הַ the
עָ֤ם ʕˈām עַם people
הָ הַ the
עִ֨ירָה֙ ʕˈîrā עִיר town
אִ֣ישׁ ʔˈîš אִישׁ man
נֶגְדֹּ֔ו neḡdˈô נֶגֶד counterpart
וַֽ wˈa וְ and
יִּלְכְּד֖וּ yyilkᵊḏˌû לכד seize
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עִֽיר׃ ʕˈîr עִיר town
6:20. igitur omni vociferante populo et clangentibus tubis postquam in aures multitudinis vox sonitusque increpuit muri ilico corruerunt et ascendit unusquisque per locum qui contra se erat ceperuntque civitatem
So all the people making a shout, and the trumpets sounding, when the voice and the sound thundered in the ears of the multitude, the walls forthwith fell down: and every man went up by the place that was over against him: and they took the city,
6:20. Therefore, with all the people shouting, and the trumpets blaring, after the voice and the sound increased in the ears of the multitude, the walls promptly fell to ruin. And each one climbed up at the place which was opposite where he was. And they seized the city.
6:20. So the people shouted when [the priests] blew with the trumpets: and it came to pass, when the people heard the sound of the trumpet, and the people shouted with a great shout, that the wall fell down flat, so that the people went up into the city, every man straight before him, and they took the city.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:20: The people shouted with a great shout, that the wall fell down - There has been much learned labor spent to prove that the shouting of the people might be the natural cause that the wall fell down! To wait here, either to detail or refute any such arguments, would be lost time: enough of them may be seen in Scheuchzer. The whole relation evidently supposes it to have been a supernatural interference, as the blowing of the trumpets, and the shouting of the people, were too contemptible to be used even as instruments in this work, with the expectation of accomplishing it in a natural way.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:20: the wall: Jos 6:5; Co2 10:4, Co2 10:5; Heb 11:30
flat: Heb. under it
John Gill
6:20 So the people shouted when the priests blew with the trumpets,.... As Joshua had charged them, Josh 6:16,
and it came to pass, when the people heard the sound of the trumpet,
and the people shouted with a great shout; that is, gave a loud shout, on hearing the long blast of the trumpets blown by the priests the seventh time, as they were no doubt directed by Joshua, agreeably to the order given to him; see Josh 6:5,
that the wall fell down flat; the wall of the city of Jericho, as the Lord said it should; see Gill on Josh 6:5,
so that the people went up into the city, every man straight before him, and they took the city; they went up to it from the plain, where they were, and entered it without any difficulty, the wall being fallen, and that everywhere: so that they went directly from the place where they were, and went in right over against them, into every quarter and, part of the city, and seized on it, and possessed it at once. Various things may be observed concerning this surprising event; as that it was supernatural, and cannot be ascribed to second causes, there being nothing in the procession round the city, the blowing of the trumpets, or shout of the people, that could occasion the wall to fall; and that no defences or fortifications are anything against God, when it is his will a city should be taken, with whom nothing is impossible; and that sometimes unlikely means are appointed and used by him for doing great things, that the power may appear to be his by which they are done; and that faith stops at nothing, when it has the word and promise of God to encourage and support it; and that God does everything in his own time and way. The falling of the walls of Jericho may be considered as an emblem of the fall of Babylon; these two cities agree, as in their greatness, so in their wickedness, Rev_ 17:4; and as Jericho stood in the way of Israel's inheriting the land, being a frontier and barrier town; so mystical Babylon stands in the way of the kingdom of Christ, and its spread in the world, and particularly of the conversion of the Jews, Rev_ 11:14. The fall of Jericho was very sudden, and when not expected by the inhabitants of it; and so will be the fall of Babylon, Rev_ 18:7; and as Jericho fell at the sound of rams horns, the destruction of antichrist, or mystical Babylon, will be through the preaching of the Gospel, Rev_ 14:6; and as the one was by the sounding of seven priests, at the seventh time of sounding, on the seventh day; so the ruin of antichrist will be at the seventh angel's sounding the seventh trumpet, and pouring out the seventh vial, Rev_ 10:7; and as at the destruction of the one, so of the other, but few saved from the common calamity, Rev_ 18:4; and both never to be raised up and built again, Rev_ 18:21; And it may be considered also as an emblem of the subjection of the Gentile world to Christ; which, like Jericho, or the moon, as some observe the name signifies, is very changeable; and as that city, and the inhabitants of it, an enemy to God, and his people, and yet made subject by the ministry of his word; as particularly it will be when the kingdoms of this world shall become his: or rather it may be an emblem of the subjection of particular souls to Christ, and the means thereof; who are like the walled city of Jericho in their unregenerate state, their hearts hard, stubborn, and inflexible, and enmity to God; are self-confident, vainly puffed up in their fleshly minds, and shut up in unbelief, and kept and guarded by Satan, the strong man armed; but all these strong holds of sin and Satan are brought down and demolished in conversion; and that by means of the sound of the Gospel, which is as despicable with men as the sound of the rams' horns were to the inhabitants of Jericho; but is a jubilee and joyful sound, a sound of love, grace, mercy, and salvation; and being accompanied with the Spirit and grace of God, is the power of God unto salvation; and mighty through him for the removing the hardness of men's hearts, and bringing them into subjection and obedience to Christ.
Robert Jamieson, A. R. Fausset and David Brown
6:20 THE WALLS FALL DOWN. (Josh 6:20-21)
So the people shouted when the priests blew with the trumpets--Towards the close of the seventh circuit, the signal was given by Joshua, and on the Israelites' raising their loud war cry, the walls fell down, doubtless burying multitudes of the inhabitants in the ruins, while the besiegers, rushing in, consigned everything animate and inanimate to indiscriminate destruction (Deut 20:16-17). Jewish writers mention it as an immemorial tradition that the city fell on the Sabbath. It should be remembered that the Canaanites were incorrigible idolaters, addicted to the most horrible vices, and that the righteous judgment of God might sweep them away by the sword, as well as by famine or pestilence. There was mercy mingled with judgment in employing the sword as the instrument of punishing the guilty Canaanites, for while it was directed against one place, time was afforded for others to repent.
6:216:21: եւ նզովեցին զնա, եւ որ ինչ է՛ր ՚ի քաղաքին յառնէ մինչեւ ցկին, եւ յերիտասարդէ մինչեւ ցծեր, եւ յարջառոյ մինչեւ ցոչխար, եւ ցէշ, արկի՛ն ՚ի բերան սրոյ[2175]։[2175] Յօրինակին պակասէր. Եւ յերիտա՛՛... եւ յարջառոյ։
21. Ինչ որ կար քաղաքում՝ տղամարդ թէ կին, երիտասարդ թէ ծեր, արջառ, ոչխար եւ էշ, բոլորը սրի քաշեցին:
21 Ու քաղաքին մէջի բոլոր այր եւ կին, երիտասարդ եւ ծեր, արջառ, ոչխար ու էշ սուրի բերնէ անցընելով կորսնցուցին։
եւ նզովեցին զնա եւ որ ինչ էր ի քաղաքին յառնէ մինչեւ ցկին, եւ յերիտասարդէ մինչեւ ցծեր, եւ յարջառոյ մինչեւ ցոչխար եւ ցէշ, արկին ի բերան սրոյ:

6:21: եւ նզովեցին զնա, եւ որ ինչ է՛ր ՚ի քաղաքին յառնէ մինչեւ ցկին, եւ յերիտասարդէ մինչեւ ցծեր, եւ յարջառոյ մինչեւ ցոչխար, եւ ցէշ, արկի՛ն ՚ի բերան սրոյ[2175]։
[2175] Յօրինակին պակասէր. Եւ յերիտա՛՛... եւ յարջառոյ։
21. Ինչ որ կար քաղաքում՝ տղամարդ թէ կին, երիտասարդ թէ ծեր, արջառ, ոչխար եւ էշ, բոլորը սրի քաշեցին:
21 Ու քաղաքին մէջի բոլոր այր եւ կին, երիտասարդ եւ ծեր, արջառ, ոչխար ու էշ սուրի բերնէ անցընելով կորսնցուցին։
zohrab-1805▾ eastern-1994▾ western am▾
6:2121: (6-20) И предали заклятию всё, что в городе, и мужей и жен, и молодых и старых, и волов, и овец, и ослов, [всё истребили] мечом.
6:22 καὶ και and; even τοῖς ο the δυσὶν δυο two νεανίσκοις νεανισκος young man τοῖς ο the κατασκοπεύσασιν κατασκοπεω spy on εἶπεν επω say; speak Ἰησοῦς ιησους Iēsous; Iisus εἰσέλθατε εισερχομαι enter; go in εἰς εις into; for τὴν ο the οἰκίαν οικια house; household τῆς ο the γυναικὸς γυνη woman; wife καὶ και and; even ἐξαγάγετε εξαγω lead out; bring out αὐτὴν αυτος he; him ἐκεῖθεν εκειθεν from there καὶ και and; even ὅσα οσος as much as; as many as ἐστὶν ειμι be αὐτῇ αυτος he; him
6:21 וַֽ wˈa וְ and יַּחֲרִ֨ימוּ֙ yyaḥᵃrˈîmû חרם consecrate אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] בָּ bā בְּ in † הַ the עִ֔יר ʕˈîr עִיר town מֵ mē מִן from אִישׁ֙ ʔîš אִישׁ man וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto אִשָּׁ֔ה ʔiššˈā אִשָּׁה woman מִ mi מִן from נַּ֖עַר nnˌaʕar נַעַר boy וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto זָקֵ֑ן zāqˈēn זָקֵן old וְ wᵊ וְ and עַ֨ד ʕˌaḏ עַד unto שֹׁ֥ור šˌôr שֹׁור bullock וָ wā וְ and שֶׂ֛ה śˈeh שֶׂה lamb וַ wa וְ and חֲמֹ֖ור ḥᵃmˌôr חֲמֹור he-ass לְ lᵊ לְ to פִי־ fî- פֶּה mouth חָֽרֶב׃ ḥˈārev חֶרֶב dagger
6:21. et interfecerunt omnia quae erant in ea a viro usque ad mulierem ab infante usque ad senem boves quoque et oves et asinos in ore gladii percusseruntAnd killed all that were in it, man and woman, young and old. The oxen also, and the sheep, and the asses, they slew with the edge of the sword.
21. And they utterly destroyed all that was in the city, both man and woman, both young and old, and ox, and sheep, and ass, with the edge of the sword.
6:21. And they put to death all who were in it, from man even to woman, from infant even to elder. Likewise, the oxen and sheep and donkeys, they struck down with the edge of the sword.
6:21. And they utterly destroyed all that [was] in the city, both man and woman, young and old, and ox, and sheep, and ass, with the edge of the sword.
And they utterly destroyed all that [was] in the city, both man and woman, young and old, and ox, and sheep, and ass, with the edge of the sword:

21: (6-20) И предали заклятию всё, что в городе, и мужей и жен, и молодых и старых, и волов, и овец, и ослов, [всё истребили] мечом.
6:22
καὶ και and; even
τοῖς ο the
δυσὶν δυο two
νεανίσκοις νεανισκος young man
τοῖς ο the
κατασκοπεύσασιν κατασκοπεω spy on
εἶπεν επω say; speak
Ἰησοῦς ιησους Iēsous; Iisus
εἰσέλθατε εισερχομαι enter; go in
εἰς εις into; for
τὴν ο the
οἰκίαν οικια house; household
τῆς ο the
γυναικὸς γυνη woman; wife
καὶ και and; even
ἐξαγάγετε εξαγω lead out; bring out
αὐτὴν αυτος he; him
ἐκεῖθεν εκειθεν from there
καὶ και and; even
ὅσα οσος as much as; as many as
ἐστὶν ειμι be
αὐτῇ αυτος he; him
6:21
וַֽ wˈa וְ and
יַּחֲרִ֨ימוּ֙ yyaḥᵃrˈîmû חרם consecrate
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
בָּ בְּ in
הַ the
עִ֔יר ʕˈîr עִיר town
מֵ מִן from
אִישׁ֙ ʔîš אִישׁ man
וְ wᵊ וְ and
עַד־ ʕaḏ- עַד unto
אִשָּׁ֔ה ʔiššˈā אִשָּׁה woman
מִ mi מִן from
נַּ֖עַר nnˌaʕar נַעַר boy
וְ wᵊ וְ and
עַד־ ʕaḏ- עַד unto
זָקֵ֑ן zāqˈēn זָקֵן old
וְ wᵊ וְ and
עַ֨ד ʕˌaḏ עַד unto
שֹׁ֥ור šˌôr שֹׁור bullock
וָ וְ and
שֶׂ֛ה śˈeh שֶׂה lamb
וַ wa וְ and
חֲמֹ֖ור ḥᵃmˌôr חֲמֹור he-ass
לְ lᵊ לְ to
פִי־ fî- פֶּה mouth
חָֽרֶב׃ ḥˈārev חֶרֶב dagger
6:21. et interfecerunt omnia quae erant in ea a viro usque ad mulierem ab infante usque ad senem boves quoque et oves et asinos in ore gladii percusserunt
And killed all that were in it, man and woman, young and old. The oxen also, and the sheep, and the asses, they slew with the edge of the sword.
6:21. And they put to death all who were in it, from man even to woman, from infant even to elder. Likewise, the oxen and sheep and donkeys, they struck down with the edge of the sword.
6:21. And they utterly destroyed all that [was] in the city, both man and woman, young and old, and ox, and sheep, and ass, with the edge of the sword.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21-22: Раави со всеми ее родственниками была сохранена жизнь вследствие клятвы, данной ей бывшими соглядатаями, которые посланы были в ее дом, чтобы вывести всех находившихся в нем. Как не принадлежавшие к израильскому народу, они водворены были вне израильского стана. Впоследствии Раавь вошла в состав израильского народа и жила среди него, когда оставила, конечно, языческие верования и открыто стала исповедовать Бога израилева. Сказанное о Раави: И она живет среди Израиля до сего дня, показывает, что писатель книги пользовался памятниками, написанными несколько спустя после самих событий. По древностям И. Флавия (V:1, 7) Иисус Навин дал ей участок земли и относился к ней с почтением. Живя среди израильтян, она так сблизилась с ними, что сделалась женою Салмона, князя Иудина колена (Руфь IV:20) и матерью Вооза (Мф I:5), которые были предками Давида, а вместе и предками Христа Спасителя. Апостолы относили Раавь к ветхозаветным праведникам, которые спаслись от гибели верою (Евр XI:31) и соединенными с нею делами получили оправдание (Иак II:25), а отцы и учители церкви в лице хананеянки Раави, уверовавшей в истинного Бога и оставившей прежнюю порочную жизнь, усматривали прообраз Церкви Христовой из язычников (творения блаж. Феодорита, епископа Кирского , т. I, 272).
Adam Clarke: Commentary on the Bible - 1831
6:21: They utterly destroyed - both man, and woman, etc. - As this act was ordered by God himself, who is the Maker and Judge of all men, it must be right: for the Judge of all the earth cannot do wrong. Nothing that breathed was permitted to live; hence the oxen, sheep, and asses, were destroyed, as well as the inhabitants.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:21: And they: The Canaanites were ripe for destruction; and God was pleased, instead of destroying them by a pestilence, a famine, or an earthquake, to employ the Israelites as the executioners of his vengeance. Had an angel been commissioned to slay them, who would have charged him with iniquity or cruelty? In all public calamities infants are involved; and tens of thousands of infants die in great agony every year. Now, either God is not the agent in these calamities (which opinion, though often implied in men's reasonings on these subjects, is not far from atheism); or they must consist with the most perfect justice and goodness.
utterly: Jos 9:24, Jos 9:25, Jos 10:28, Jos 10:39, Jos 11:14; Deu 2:34, Deu 7:2, Deu 7:3, Deu 7:16, Deu 20:16, Deu 20:17; Sa1 15:3, Sa1 15:8, Sa1 15:18, Sa1 15:19; Kg1 20:42; Psa 137:8, Psa 137:9; Jer 48:18; Rev 18:21
John Gill
6:21 And they utterly destroyed all that was in the city,.... All the inhabitants of it, by the direction of Joshua, and according to the order of the Lord, Deut 7:1; being guilty of capital crimes, which deserved death, as idolatry, incest, &c.
both men and women, young and old; neither sex nor age were spared:
and ox, and sheep, and ass, with the edge of the sword; in which creatures chiefly lay the substance of the eastern people; see Job 1:3.
John Wesley
6:21 Young and old - Being commanded to do so by the sovereign Lord of every man's life; and being informed by God before that the Canaanites were abominably wicked, and deserved the severest punishments. As for the infants, they were guilty of original sin, and otherwise at the disposal of their creator; but if they had been wholly innocent, it was a great favour to them to take them away in infancy, rather than reserve them to those dreadful calamities which those who survived them were liable to.
6:226:22: Եւ ցերկո՛ւս երիտասարդսն որ լրտեսեցին զերկիրն՝ ասէ՛ Յեսու. Մտէ՛ք ՚ի տուն կնոջն պոռնկի, եւ հանէ՛ք զնա անտի, եւ զամենայն ինչ որ նորա իցէ՝ որպէս եւ երդուա՛յք նմա[2176]։ [2176] Ոմանք. Ասէ ցնոսա Յեսու... եւ զայլ ինչ որ նորա իցէ։
22. Երկիրը լրտեսող երկու երիտասարդներին Յեսուն ասաց. «Մտէ՛ք այն պոռնիկ կնոջ տունը եւ, ինչպէս որ երդուել էք, հանէք այնտեղից նրան ու այն ամէնը, ինչ որ նա ունի»:
22 Յեսու այն երկիրը լրտեսող երկու մարդոցն ըսաւ. «Այն պոռնիկ կնոջ տունը գացէք ու ինչպէս անոր երդում ըրիք, կինն ու անոր ամէն ունեցածը անկէ դուրս հանեցէք»։
Եւ ցերկուս երիտասարդսն որ լրտեսեցին զերկիրն` ասէ Յեսու. Մտէք ի տուն կնոջն պոռնկի, եւ հանէք զնա անտի, եւ զամենայն ինչ որ նորա իցէ, որպէս երդուայք նմա:

6:22: Եւ ցերկո՛ւս երիտասարդսն որ լրտեսեցին զերկիրն՝ ասէ՛ Յեսու. Մտէ՛ք ՚ի տուն կնոջն պոռնկի, եւ հանէ՛ք զնա անտի, եւ զամենայն ինչ որ նորա իցէ՝ որպէս եւ երդուա՛յք նմա[2176]։
[2176] Ոմանք. Ասէ ցնոսա Յեսու... եւ զայլ ինչ որ նորա իցէ։
22. Երկիրը լրտեսող երկու երիտասարդներին Յեսուն ասաց. «Մտէ՛ք այն պոռնիկ կնոջ տունը եւ, ինչպէս որ երդուել էք, հանէք այնտեղից նրան ու այն ամէնը, ինչ որ նա ունի»:
22 Յեսու այն երկիրը լրտեսող երկու մարդոցն ըսաւ. «Այն պոռնիկ կնոջ տունը գացէք ու ինչպէս անոր երդում ըրիք, կինն ու անոր ամէն ունեցածը անկէ դուրս հանեցէք»։
zohrab-1805▾ eastern-1994▾ western am▾
6:2222: (6-21) А двум юношам, высматривавшим землю, Иисус сказал: пойдите в дом оной блудницы и выведите оттуда ее и всех, которые у нее, так как вы поклялись ей.
6:23 καὶ και and; even εἰσῆλθον εισερχομαι enter; go in οἱ ο the δύο δυο two νεανίσκοι νεανισκος young man οἱ ο the κατασκοπεύσαντες κατασκοπεω spy on τὴν ο the πόλιν πολις city εἰς εις into; for τὴν ο the οἰκίαν οικια house; household τῆς ο the γυναικὸς γυνη woman; wife καὶ και and; even ἐξηγάγοσαν εξαγω lead out; bring out Ρααβ ρααβ Rahab τὴν ο the πόρνην πορνη prostitute καὶ και and; even τὸν ο the πατέρα πατηρ father αὐτῆς αυτος he; him καὶ και and; even τὴν ο the μητέρα μητηρ mother αὐτῆς αυτος he; him καὶ και and; even τοὺς ο the ἀδελφοὺς αδελφος brother αὐτῆς αυτος he; him καὶ και and; even πάντα πας all; every ὅσα οσος as much as; as many as ἦν ειμι be αὐτῇ αυτος he; him καὶ και and; even πᾶσαν πας all; every τὴν ο the συγγένειαν συγγενεια relatives αὐτῆς αυτος he; him καὶ και and; even κατέστησαν καθιστημι establish; appoint αὐτὴν αυτος he; him ἔξω εξω outside τῆς ο the παρεμβολῆς παρεμβολη encampment; barracks Ισραηλ ισραηλ.1 Israel
6:22 וְ wᵊ וְ and לִ li לְ to שְׁנַ֨יִם šᵊnˌayim שְׁנַיִם two הָ hā הַ the אֲנָשִׁ֜ים ʔᵃnāšˈîm אִישׁ man הַֽ hˈa הַ the מְרַגְּלִ֤ים mᵊraggᵊlˈîm רגל slander אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אָ֨רֶץ֙ ʔˈāreṣ אֶרֶץ earth אָמַ֣ר ʔāmˈar אמר say יְהֹושֻׁ֔עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua בֹּ֖אוּ bˌōʔû בוא come בֵּית־ bêṯ- בַּיִת house הָ hā הַ the אִשָּׁ֣ה ʔiššˈā אִשָּׁה woman הַ ha הַ the זֹּונָ֑ה zzônˈā זנה fornicate וְ wᵊ וְ and הֹוצִ֨יאוּ hôṣˌîʔû יצא go out מִ mi מִן from שָּׁ֤ם ššˈām שָׁם there אֶת־ ʔeṯ- אֵת [object marker] הָֽ hˈā הַ the אִשָּׁה֙ ʔiššˌā אִשָּׁה woman וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] לָ֔הּ lˈāh לְ to כַּ ka כְּ as אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] נִשְׁבַּעְתֶּ֖ם nišbaʕtˌem שׁבע swear לָֽהּ׃ lˈāh לְ to
6:22. duobus autem viris qui exploratores missi fuerant dixit Iosue ingredimini domum mulieris meretricis et producite eam omniaque quae illius sunt sicut illi iuramento firmastisBut Josue said to the two men that had been sent for spies: Go into the harlot's house, and bring her out, and all things that are hers, as you assured her by oath.
22. And Joshua said unto the two men that had spied out the land, Go into the harlot’s house, and bring out thence the woman, and all that she hath, as ye sware unto her.
6:22. But Joshua said to the two men who had been sent to explore, “Enter the house of the harlot woman, and bring her out, and all the things that are hers, just as you assured her by oath.”
6:22. But Joshua had said unto the two men that had spied out the country, Go into the harlot’s house, and bring out thence the woman, and all that she hath, as ye sware unto her.
But Joshua had said unto the two men that had spied out the country, Go into the harlot' s house, and bring out thence the woman, and all that she hath, as ye sware unto her:

22: (6-21) А двум юношам, высматривавшим землю, Иисус сказал: пойдите в дом оной блудницы и выведите оттуда ее и всех, которые у нее, так как вы поклялись ей.
6:23
καὶ και and; even
εἰσῆλθον εισερχομαι enter; go in
οἱ ο the
δύο δυο two
νεανίσκοι νεανισκος young man
οἱ ο the
κατασκοπεύσαντες κατασκοπεω spy on
τὴν ο the
πόλιν πολις city
εἰς εις into; for
τὴν ο the
οἰκίαν οικια house; household
τῆς ο the
γυναικὸς γυνη woman; wife
καὶ και and; even
ἐξηγάγοσαν εξαγω lead out; bring out
Ρααβ ρααβ Rahab
τὴν ο the
πόρνην πορνη prostitute
καὶ και and; even
τὸν ο the
πατέρα πατηρ father
αὐτῆς αυτος he; him
καὶ και and; even
τὴν ο the
μητέρα μητηρ mother
αὐτῆς αυτος he; him
καὶ και and; even
τοὺς ο the
ἀδελφοὺς αδελφος brother
αὐτῆς αυτος he; him
καὶ και and; even
πάντα πας all; every
ὅσα οσος as much as; as many as
ἦν ειμι be
αὐτῇ αυτος he; him
καὶ και and; even
πᾶσαν πας all; every
τὴν ο the
συγγένειαν συγγενεια relatives
αὐτῆς αυτος he; him
καὶ και and; even
κατέστησαν καθιστημι establish; appoint
αὐτὴν αυτος he; him
ἔξω εξω outside
τῆς ο the
παρεμβολῆς παρεμβολη encampment; barracks
Ισραηλ ισραηλ.1 Israel
6:22
וְ wᵊ וְ and
לִ li לְ to
שְׁנַ֨יִם šᵊnˌayim שְׁנַיִם two
הָ הַ the
אֲנָשִׁ֜ים ʔᵃnāšˈîm אִישׁ man
הַֽ hˈa הַ the
מְרַגְּלִ֤ים mᵊraggᵊlˈîm רגל slander
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אָ֨רֶץ֙ ʔˈāreṣ אֶרֶץ earth
אָמַ֣ר ʔāmˈar אמר say
יְהֹושֻׁ֔עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua
בֹּ֖אוּ bˌōʔû בוא come
בֵּית־ bêṯ- בַּיִת house
הָ הַ the
אִשָּׁ֣ה ʔiššˈā אִשָּׁה woman
הַ ha הַ the
זֹּונָ֑ה zzônˈā זנה fornicate
וְ wᵊ וְ and
הֹוצִ֨יאוּ hôṣˌîʔû יצא go out
מִ mi מִן from
שָּׁ֤ם ššˈām שָׁם there
אֶת־ ʔeṯ- אֵת [object marker]
הָֽ hˈā הַ the
אִשָּׁה֙ ʔiššˌā אִשָּׁה woman
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
לָ֔הּ lˈāh לְ to
כַּ ka כְּ as
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
נִשְׁבַּעְתֶּ֖ם nišbaʕtˌem שׁבע swear
לָֽהּ׃ lˈāh לְ to
6:22. duobus autem viris qui exploratores missi fuerant dixit Iosue ingredimini domum mulieris meretricis et producite eam omniaque quae illius sunt sicut illi iuramento firmastis
But Josue said to the two men that had been sent for spies: Go into the harlot's house, and bring her out, and all things that are hers, as you assured her by oath.
6:22. But Joshua said to the two men who had been sent to explore, “Enter the house of the harlot woman, and bring her out, and all the things that are hers, just as you assured her by oath.”
6:22. But Joshua had said unto the two men that had spied out the country, Go into the harlot’s house, and bring out thence the woman, and all that she hath, as ye sware unto her.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:22: Joshua: Jos 6:17, Jos 2:1-24
as ye sware unto her: Jos 2:12-14, Jos 2:17-20, Jos 9:15, Jos 9:18-20; Sa2 21:2, Sa2 21:7; Psa 15:4; Eze 17:13, Eze 17:16, Eze 17:18; Eze 17:19; Heb 11:31
John Gill
6:22 But Joshua had said unto the two men that had spied out the country,.... Whom he had sent on that errand, Josh 2:1; and what follows he had said unto them before the people entered into the city, and perhaps before the walls of it fell; and indeed from Josh 6:16, it appears to have been said at the time he gave the people orders to shout:
go into the harlot's house: he does not mention her name but they full well knew who he meant:
and bring out thence the woman, and all that she hath; not so much her substance, as her father's household, she had got together there, that they might be saved, as had been promised her:
as ye sware unto her; so that this order was partly on account of her kindness to them, Josh 6:17; and partly on account of the oath which they had taken, and which Joshua would have inviolably kept.
John Wesley
6:22 Harlot's house - Which together with the wall upon which it leaned, was left standing, by a special favour of God to her.
Robert Jamieson, A. R. Fausset and David Brown
6:22 RAHAB IS SAVED. (Josh 6:22-25)
Joshua had said . . . Go into the harlot's house, and bring out thence the woman, and all that she hath--It is evident that the town walls were not demolished universally, at least all at once, for Rahab's house was allowed to stand until her relatives were rescued according to promise.
6:236:23: Եւ մտի՛ն երկու երիտասարդքն որոց լրտեսեա՛լ էր զքաղաքն՝ ՚ի տուն կնոջն, եւ հանի՛ն զՌահաբ պոռնիկ, եւ զհայր նորա եւ զմայր նորա. եւ զեղբարս նորա, եւ զամենայն որ ինչ է՛ր նորա, եւ զամենայն ազգատոհմն նորա. եւ կացուցին զնա արտաքոյ բանակին Իսրայէլի[2177]։ [2177] Ոմանք. Եւ զամենայն ինչ որ նորա էին։
23. Եւ երկու երիտասարդները, որոնք լրտեսել էին քաղաքը, մտան այն կնոջ տունը, հանեցին պոռնիկ Ռահաբին, ինչպէս նաեւ նրա հօրը, մօրը, եղբայրներին, նրա ամբողջ ունեցուածքն ու նրա ամբողջ ազգատոհմին եւ կանգնեցրին նրանց Իսրայէլի բանակատեղիից դուրս:
23 Ուստի այն լրտես երիտասարդները գացին ու Ռախաբը եւ անոր հայրն ու մայրը ու եղբայրները եւ անոր ամէն ունեցածը դուրս հանեցին ու անոր բոլոր ազգատոհմն ալ դուրս հանեցին եւ զանոնք Իսրայէլի բանակէն դուրս կեցուցին։
Եւ մտին երկու երիտասարդքն որոց լրտեսեալ էր զքաղաքն` [88]ի տուն կնոջն,`` եւ հանին զՌախաբ [89]պոռնիկ, եւ զհայր նորա եւ զմայր նորա եւ զեղբարս նորա, եւ զամենայն որ ինչ էր նորա, եւ զամենայն ազգատոհմն նորա, եւ կացուցին զնա արտաքոյ բանակին Իսրայելի:

6:23: Եւ մտի՛ն երկու երիտասարդքն որոց լրտեսեա՛լ էր զքաղաքն՝ ՚ի տուն կնոջն, եւ հանի՛ն զՌահաբ պոռնիկ, եւ զհայր նորա եւ զմայր նորա. եւ զեղբարս նորա, եւ զամենայն որ ինչ է՛ր նորա, եւ զամենայն ազգատոհմն նորա. եւ կացուցին զնա արտաքոյ բանակին Իսրայէլի[2177]։
[2177] Ոմանք. Եւ զամենայն ինչ որ նորա էին։
23. Եւ երկու երիտասարդները, որոնք լրտեսել էին քաղաքը, մտան այն կնոջ տունը, հանեցին պոռնիկ Ռահաբին, ինչպէս նաեւ նրա հօրը, մօրը, եղբայրներին, նրա ամբողջ ունեցուածքն ու նրա ամբողջ ազգատոհմին եւ կանգնեցրին նրանց Իսրայէլի բանակատեղիից դուրս:
23 Ուստի այն լրտես երիտասարդները գացին ու Ռախաբը եւ անոր հայրն ու մայրը ու եղբայրները եւ անոր ամէն ունեցածը դուրս հանեցին ու անոր բոլոր ազգատոհմն ալ դուրս հանեցին եւ զանոնք Իսրայէլի բանակէն դուրս կեցուցին։
zohrab-1805▾ eastern-1994▾ western am▾
6:2323: (6-22) И пошли юноши, высматривавшие [город, в дом женщины] и вывели Раав и отца ее и мать ее, и братьев ее, и всех, которые у нее [были], и всех родственников ее вывели, и поставили их вне стана Израильского.
6:24 καὶ και and; even ἡ ο the πόλις πολις city ἐνεπρήσθη εμπιπλημι fill in; fill up ἐμπυρισμῷ εμπυρισμος with; [definite object marker] πᾶσιν πας all; every τοῖς ο the ἐν εν in αὐτῇ αυτος he; him πλὴν πλην besides; only ἀργυρίου αργυριον silver piece; money καὶ και and; even χρυσίου χρυσιον gold piece; gold leaf καὶ και and; even χαλκοῦ χαλκος copper; brass καὶ και and; even σιδήρου σιδηρος iron ἔδωκαν διδωμι give; deposit εἰς εις into; for θησαυρὸν θησαυρος treasure κυρίου κυριος lord; master εἰσενεχθῆναι εισφερω bring in
6:23 וַ wa וְ and יָּבֹ֜אוּ yyāvˈōʔû בוא come הַ ha הַ the נְּעָרִ֣ים nnᵊʕārˈîm נַעַר boy הַֽ hˈa הַ the מְרַגְּלִ֗ים mᵊraggᵊlˈîm רגל slander וַ wa וְ and יֹּצִ֡יאוּ yyōṣˈîʔû יצא go out אֶת־ ʔeṯ- אֵת [object marker] רָ֠חָב rāḥˌāv רָחָב Rahab וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] אָבִ֨יהָ ʔāvˌîhā אָב father וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] אִמָּ֤הּ ʔimmˈāh אֵם mother וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] אַחֶ֨יהָ֙ ʔaḥˈeʸhā אָח brother וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] לָ֔הּ lˈāh לְ to וְ wᵊ וְ and אֵ֥ת ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole מִשְׁפְּחֹותֶ֖יהָ mišpᵊḥôṯˌeʸhā מִשְׁפָּחָה clan הֹוצִ֑יאוּ hôṣˈîʔû יצא go out וַ wa וְ and יַּ֨נִּיח֔וּם yyˌannîḥˈûm נוח settle מִ mi מִן from ח֖וּץ ḥˌûṣ חוּץ outside לְ lᵊ לְ to מַחֲנֵ֥ה maḥᵃnˌē מַחֲנֶה camp יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
6:23. ingressique iuvenes eduxerunt Raab et parentes eius fratres quoque et cunctam supellectilem ac cognationem illius et extra castra Israhel manere feceruntAnd the young men went in, and brought out Rahab, and her parents, her brethren also, and all her goods, and her kindred, and made them to stay without the camp.
23. And the young men the spies went in, and brought out Rahab, and her father, and her mother, and her brethren, and all that she had, all her kindred also they brought out; and they set them without the camp of Israel.
6:23. And the youths entered, and they led out Rahab, and her parents, also her brothers, and all her goods and kindred, and they caused them to dwell outside the camp.
6:23. And the young men that were spies went in, and brought out Rahab, and her father, and her mother, and her brethren, and all that she had; and they brought out all her kindred, and left them without the camp of Israel.
And the young men that were spies went in, and brought out Rahab, and her father, and her mother, and her brethren, and all that she had; and they brought out all her kindred, and left them without the camp of Israel:

23: (6-22) И пошли юноши, высматривавшие [город, в дом женщины] и вывели Раав и отца ее и мать ее, и братьев ее, и всех, которые у нее [были], и всех родственников ее вывели, и поставили их вне стана Израильского.
6:24
καὶ και and; even
ο the
πόλις πολις city
ἐνεπρήσθη εμπιπλημι fill in; fill up
ἐμπυρισμῷ εμπυρισμος with; [definite object marker]
πᾶσιν πας all; every
τοῖς ο the
ἐν εν in
αὐτῇ αυτος he; him
πλὴν πλην besides; only
ἀργυρίου αργυριον silver piece; money
καὶ και and; even
χρυσίου χρυσιον gold piece; gold leaf
καὶ και and; even
χαλκοῦ χαλκος copper; brass
καὶ και and; even
σιδήρου σιδηρος iron
ἔδωκαν διδωμι give; deposit
εἰς εις into; for
θησαυρὸν θησαυρος treasure
κυρίου κυριος lord; master
εἰσενεχθῆναι εισφερω bring in
6:23
וַ wa וְ and
יָּבֹ֜אוּ yyāvˈōʔû בוא come
הַ ha הַ the
נְּעָרִ֣ים nnᵊʕārˈîm נַעַר boy
הַֽ hˈa הַ the
מְרַגְּלִ֗ים mᵊraggᵊlˈîm רגל slander
וַ wa וְ and
יֹּצִ֡יאוּ yyōṣˈîʔû יצא go out
אֶת־ ʔeṯ- אֵת [object marker]
רָ֠חָב rāḥˌāv רָחָב Rahab
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
אָבִ֨יהָ ʔāvˌîhā אָב father
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
אִמָּ֤הּ ʔimmˈāh אֵם mother
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
אַחֶ֨יהָ֙ ʔaḥˈeʸhā אָח brother
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
לָ֔הּ lˈāh לְ to
וְ wᵊ וְ and
אֵ֥ת ʔˌēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
מִשְׁפְּחֹותֶ֖יהָ mišpᵊḥôṯˌeʸhā מִשְׁפָּחָה clan
הֹוצִ֑יאוּ hôṣˈîʔû יצא go out
וַ wa וְ and
יַּ֨נִּיח֔וּם yyˌannîḥˈûm נוח settle
מִ mi מִן from
ח֖וּץ ḥˌûṣ חוּץ outside
לְ lᵊ לְ to
מַחֲנֵ֥ה maḥᵃnˌē מַחֲנֶה camp
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
6:23. ingressique iuvenes eduxerunt Raab et parentes eius fratres quoque et cunctam supellectilem ac cognationem illius et extra castra Israhel manere fecerunt
And the young men went in, and brought out Rahab, and her parents, her brethren also, and all her goods, and her kindred, and made them to stay without the camp.
6:23. And the youths entered, and they led out Rahab, and her parents, also her brothers, and all her goods and kindred, and they caused them to dwell outside the camp.
6:23. And the young men that were spies went in, and brought out Rahab, and her father, and her mother, and her brethren, and all that she had; and they brought out all her kindred, and left them without the camp of Israel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:23: Brought out Rahab, and her father, etc. - Rahab having been faithful to her vow of secrecy, the Israelites were bound by the oath of the spies, who acted as their representatives in this business, to preserve her and her family alive.
And left them without the camp - They were considered as persons unclean, and consequently left without the camp; (see Lev 13:46; Num 12:14). When they had abjured heathenism, were purified, and the males had received circumcision, they were doubtless admitted into the camp, and became incorporated with Israel.
Albert Barnes: Notes on the Bible - 1834
6:23: The part of the wall adjoining Rahab's house had not fallen along with the rest. Rahab and "all that she had," i. e., the persons belonging to her household, were brought out and "left without the camp of Israel." These words literally "made to rest outside the camp of Israel" - indicate that being still in their paganism, they were separated from the camp of the Lord. This was only for a time. They desired, and eventually obtained, admission to the covenant of the chosen people of God Jos 6:25.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:23: out Rahab: Jos 2:18; Gen 12:2, Gen 18:24, Gen 19:29; Act 27:24; Heb 11:7
kindred: Heb. families
left them: Num 5:2, Num 5:3, Num 31:19; Act 10:28; Co1 5:12; Eph 2:12
Geneva 1599
6:23 And the young men that were spies went in, and brought out Rahab, and her father, and her mother, and her brethren, and all that she had; and they brought out all her kindred, and left them (n) without the camp of Israel.
(n) For it was not lawful for strangers to dwell among the Israelites, till they were purged.
John Gill
6:23 And the young men that were spies went in, and brought out Rahab,.... Not only went into the city, but into Rahab's house, which they knew again by the scarlet thread hung out at the window of it. But here a difficulty occurs, how they could be said to go into her house, when it was built on the town wall, Josh 2:15; and that was now fallen down flat. Abarbinel thinks that when the spies went round the city, they saw the scarlet thread in the window of her house, and set their eyes on the house, or wistly observed it; and marked it in such manner, that after the fall of the wall they went to the place of her house, and brought her out, though her house was broken down, and no wall standing: but then they could not be said properly to go into her house, and bring her out. Kimchi is of opinion that not all the wall of the city fell, but what was over against the camp of Israel; and that the house of Rahab was on the wall on the other side: but it seems by the account of it as if the whole wall fell; and the apostle says, "the walls of Jericho fell down", Heb 11:30; all of them; and so the Septuagint version of Josh 6:20."and the whole wall, or all the wall fell round about:''and I see not why it may not be thought that the whole wall fell, excepting that small part alone which Rahab's house stood; and that standing alone would make the miracle the greater, and show the divine approbation of saving Rahab and her family: besides, if the wall sunk down in its place all around into the earth, as the Jews understand the phrase; See Gill on Josh 6:5; the house might continue on it firm and unmoved, going down with it to the surface of the earth, where it may be supposed the top of the wall was; and so they might go in and take her out, and preserve her from being destroyed with the rest of the inhabitants; and not only her:
but her father and her mother, and her brethren, and all that she had; all other relations that were with her, particularly her sisters, which are in her request, Josh 2:13; with all that appertained to her brethren and sisters, which is there expressed also:
and they brought out all her kindred; before mentioned, or if there were any other of her relations she had taken into her house for safety; or "all her families" (e), for her father's household might be branched out into various families, and become numerous, and so be an emblem of the number of Gentile sinners saved by Christ the antitype of Joshua:
and left them without the camp of Israel; until they, became proselytes, and embraced the religion of Israel, as Kimchi remarks. However, being Gentiles, some external rites and ceremonies were to be performed upon them, as well as a declaration at least of their renouncing idolatry was required of them, before they could be admitted into the camp of Israel; and which was required even of a proselyte of the gate, or of one that was only a sojourner among them.
(e) "omnes familias ejus", Pagninus, Montanus, Tigurine version.
John Wesley
6:23 Without the camp of Israel - 'Till they were cleansed from the impurities of their Gentile state, and instructed in the Jewish religion, and solemnly admitted into that church, for which Rahab's good counsel and example had doubtless prepared them.
Robert Jamieson, A. R. Fausset and David Brown
6:23 they brought out all her kindred, and left them without the camp of Israel--a temporary exclusion, in order that they might be cleansed from the defilement of their native idolatries and gradually trained for admission into the society of God's people.
6:246:24: Եւ քաղաքն այրեցա՛ւ հրով եւ ամենայն ինչ որ ՚ի նմա էր. բա՛ց յոսկւոյ եւ յարծաթոյ եւ ՚ի պղնձոյ եւ յերկաթոյ, զոր ետուն ՚ի գա՛նձ Տեառն մուծանել։
24. Քաղաքն ու նրա մէջ եղած ամէն ինչ այրուեց հրով, բացի ոսկուց, արծաթից, պղնձից եւ երկաթից, որ Տիրոջ գանձարանը մտցրին:
24 Քաղաքը ու բոլոր անոր մէջ եղածը կրակով այրեցին, միայն արծաթն ու ոսկին եւ պղնձէ ու երկաթէ ամանները Տէրոջը տանը գանձին մէջ դրին։
Եւ քաղաքն այրեցաւ հրով եւ ամենայն ինչ որ ի նմա էր, բաց յոսկւոյ եւ յարծաթոյ եւ ի պղնձոյ եւ յերկաթոյ զոր ետուն ի գանձ Տեառն մուծանել:

6:24: Եւ քաղաքն այրեցա՛ւ հրով եւ ամենայն ինչ որ ՚ի նմա էր. բա՛ց յոսկւոյ եւ յարծաթոյ եւ ՚ի պղնձոյ եւ յերկաթոյ, զոր ետուն ՚ի գա՛նձ Տեառն մուծանել։
24. Քաղաքն ու նրա մէջ եղած ամէն ինչ այրուեց հրով, բացի ոսկուց, արծաթից, պղնձից եւ երկաթից, որ Տիրոջ գանձարանը մտցրին:
24 Քաղաքը ու բոլոր անոր մէջ եղածը կրակով այրեցին, միայն արծաթն ու ոսկին եւ պղնձէ ու երկաթէ ամանները Տէրոջը տանը գանձին մէջ դրին։
zohrab-1805▾ eastern-1994▾ western am▾
6:2424: (6-23) А город и все, что в нем, сожгли огнем; только серебро и золото и сосуды медные и железные отдали, в сокровищницу дома Господня.
6:25 καὶ και and; even Ρααβ ρααβ Rahab τὴν ο the πόρνην πορνη prostitute καὶ και and; even πάντα πας all; every τὸν ο the οἶκον οικος home; household τὸν ο the πατρικὸν πατρικος paternal αὐτῆς αυτος he; him ἐζώγρησεν ζωγρεω capture Ἰησοῦς ιησους Iēsous; Iisus καὶ και and; even κατῴκησεν κατοικεω settle ἐν εν in τῷ ο the Ισραηλ ισραηλ.1 Israel ἕως εως till; until τῆς ο the σήμερον σημερον today; present ἡμέρας ημερα day διότι διοτι because; that ἔκρυψεν κρυπτω hide τοὺς ο the κατασκοπεύσαντας κατασκοπεω spy on οὓς ος who; what ἀπέστειλεν αποστελλω send off / away Ἰησοῦς ιησους Iēsous; Iisus κατασκοπεῦσαι κατασκοπεω spy on τὴν ο the Ιεριχω ιεριχω Hierichō; Ierikho
6:24 וְ wᵊ וְ and הָ hā הַ the עִ֛יר ʕˈîr עִיר town שָׂרְפ֥וּ śārᵊfˌû שׂרף burn בָ vā בְּ in † הַ the אֵ֖שׁ ʔˌēš אֵשׁ fire וְ wᵊ וְ and כָל־ ḵol- כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בָּ֑הּ bˈāh בְּ in רַ֣ק׀ rˈaq רַק only הַ ha הַ the כֶּ֣סֶף kkˈesef כֶּסֶף silver וְ wᵊ וְ and הַ ha הַ the זָּהָ֗ב zzāhˈāv זָהָב gold וּ û וְ and כְלֵ֤י ḵᵊlˈê כְּלִי tool הַ ha הַ the נְּחֹ֨שֶׁת֙ nnᵊḥˈōšeṯ נְחֹשֶׁת bronze וְ wᵊ וְ and הַ ha הַ the בַּרְזֶ֔ל bbarzˈel בַּרְזֶל iron נָתְנ֖וּ nāṯᵊnˌû נתן give אֹוצַ֥ר ʔôṣˌar אֹוצָר supply בֵּית־ bêṯ- בַּיִת house יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
6:24. urbem autem et omnia quae in ea sunt succenderunt absque argento et auro et vasis aeneis ac ferro quae in aerarium Domini consecraruntBut they burned the city, and all things that were therein; except the gold and silver, and vessels of brass and iron, which they consecrated unto the treasury of the Lord.
24. And they burnt the city with fire, and all that was therein: only the silver, and the gold, and the vessels of brass and of iron, they put into the treasury of the house of the LORD.
6:24. Then they set fire to the city and all the things that were within it, except the gold and silver, and the vessels of brass or of iron, which they consecrated into the treasury of the Lord.
6:24. And they burnt the city with fire, and all that [was] therein: only the silver, and the gold, and the vessels of brass and of iron, they put into the treasury of the house of the LORD.
And they burnt the city with fire, and all that [was] therein: only the silver, and the gold, and the vessels of brass and of iron, they put into the treasury of the house of the LORD:

24: (6-23) А город и все, что в нем, сожгли огнем; только серебро и золото и сосуды медные и железные отдали, в сокровищницу дома Господня.
6:25
καὶ και and; even
Ρααβ ρααβ Rahab
τὴν ο the
πόρνην πορνη prostitute
καὶ και and; even
πάντα πας all; every
τὸν ο the
οἶκον οικος home; household
τὸν ο the
πατρικὸν πατρικος paternal
αὐτῆς αυτος he; him
ἐζώγρησεν ζωγρεω capture
Ἰησοῦς ιησους Iēsous; Iisus
καὶ και and; even
κατῴκησεν κατοικεω settle
ἐν εν in
τῷ ο the
Ισραηλ ισραηλ.1 Israel
ἕως εως till; until
τῆς ο the
σήμερον σημερον today; present
ἡμέρας ημερα day
διότι διοτι because; that
ἔκρυψεν κρυπτω hide
τοὺς ο the
κατασκοπεύσαντας κατασκοπεω spy on
οὓς ος who; what
ἀπέστειλεν αποστελλω send off / away
Ἰησοῦς ιησους Iēsous; Iisus
κατασκοπεῦσαι κατασκοπεω spy on
τὴν ο the
Ιεριχω ιεριχω Hierichō; Ierikho
6:24
וְ wᵊ וְ and
הָ הַ the
עִ֛יר ʕˈîr עִיר town
שָׂרְפ֥וּ śārᵊfˌû שׂרף burn
בָ בְּ in
הַ the
אֵ֖שׁ ʔˌēš אֵשׁ fire
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
בָּ֑הּ bˈāh בְּ in
רַ֣ק׀ rˈaq רַק only
הַ ha הַ the
כֶּ֣סֶף kkˈesef כֶּסֶף silver
וְ wᵊ וְ and
הַ ha הַ the
זָּהָ֗ב zzāhˈāv זָהָב gold
וּ û וְ and
כְלֵ֤י ḵᵊlˈê כְּלִי tool
הַ ha הַ the
נְּחֹ֨שֶׁת֙ nnᵊḥˈōšeṯ נְחֹשֶׁת bronze
וְ wᵊ וְ and
הַ ha הַ the
בַּרְזֶ֔ל bbarzˈel בַּרְזֶל iron
נָתְנ֖וּ nāṯᵊnˌû נתן give
אֹוצַ֥ר ʔôṣˌar אֹוצָר supply
בֵּית־ bêṯ- בַּיִת house
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
6:24. urbem autem et omnia quae in ea sunt succenderunt absque argento et auro et vasis aeneis ac ferro quae in aerarium Domini consecrarunt
But they burned the city, and all things that were therein; except the gold and silver, and vessels of brass and iron, which they consecrated unto the treasury of the Lord.
6:24. Then they set fire to the city and all the things that were within it, except the gold and silver, and the vessels of brass or of iron, which they consecrated into the treasury of the Lord.
6:24. And they burnt the city with fire, and all that [was] therein: only the silver, and the gold, and the vessels of brass and of iron, they put into the treasury of the house of the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:24: Only the silver, and the gold - they put into the treasury, etc. - The people were to have no share of the spoils, because they had no hand in the conquest. God alone overthrew the city; and into his treasury only the spoils were brought. This is one proof that the agitation of the air, by the sound of the people's voice, was not the cause of the fall of the city walls.
Vessels of brass and of iron - Instead of כלי keley, Vessels, the Septuagint, in the Alexandrian copy, evidently have read כל col, All, with the omission of the י yod; for in Jos 6:19 they translate πας χαλκος και σιδηρος, All the brass and iron: but this reading does not appear in any of Kennicott's or De Rossi's MSS.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:24: burnt: Jos 8:28; Deu 13:16; Kg2 25:9; Rev 17:16, Rev 18:8
only the silver: Jos 6:19
Geneva 1599
6:24 And they burnt the city with fire, and all that [was] therein: only the silver, and the gold, and the vessels of brass and of iron, they put into the treasury of the (o) house of the LORD.
(o) Meaning, the tabernacle.
John Gill
6:24 And they burnt the city with fire, and all that was therein,.... As Babylon the great, of which this city was an emblem, as has been observed; see Gill on Josh 6:20; will be burnt with fire also, Rev_ 18:8,
only the silver and the gold, and the vessels of brass and iron, they put into the treasury of the house of the Lord; See Gill on Josh 6:19.
Robert Jamieson, A. R. Fausset and David Brown
6:24 burned the city . . . and all . . . therein--except the silver, gold, and other metals, which, as they would not burn, were added to the treasury of the sanctuary.
6:256:25: Եւ զՌախա՛բ պոռնիկ, եւ զտուն նորա հայրենի, եւ զամենայն ինչ որ սորա՛ էր ապրեցոյց Յեսու. եւ բանակեցաւ ՚ի մէջ Իսրայէլի մինչեւ ցայսօր ժամանակի. վասն զի թաքոյց զլրտեսսն զոր առաքեաց Յեսու յաւուր յայնմիկ լրտեսե՛լ զԵրիքով[2178]։[2178] Ոմանք. Որ նորա էր, ապրե՛՛։ Բազումք. Եւ բնակեցաւ ՚ի մէջ Իսրայէլի։
25. Պոռնիկ Ռահաբին, նրա հօրենական տունը եւ նրա ամբողջ ունեցուածքը փրկեց Յեսուն: Ռահաբը բնակւում է Իսրայէլի մէջ մինչեւ այսօր, որովհետեւ թաքցրեց այն լրտեսներին, որոնց Յեսուն այն օրն ուղարկել էր Երիքովը լրտեսելու:
25 Այսպէս Յեսու ողջ պահեց Ռախաբ պոռնիկն ու անոր հօրը տունը եւ անոր ամէն ունեցածը ու անիկա Իսրայէլի մէջ կը բնակի մինչեւ այսօր. քանզի անիկա պահեց այն լրտեսները, որոնք Յեսու ղրկեր էր Երիքովը լրտեսելու համար։
Եւ զՌախաբ պոռնիկ եւ զտուն նորա հայրենի եւ զամենայն ինչ որ սորա էր` ապրեցոյց Յեսու. եւ բնակեցաւ ի մէջ Իսրայելի մինչեւ ցայսօր ժամանակի. վասն զի թաքոյց զլրտեսսն զոր առաքեաց Յեսու [90]յաւուր յայնմիկ`` լրտեսել զԵրիքով:

6:25: Եւ զՌախա՛բ պոռնիկ, եւ զտուն նորա հայրենի, եւ զամենայն ինչ որ սորա՛ էր ապրեցոյց Յեսու. եւ բանակեցաւ ՚ի մէջ Իսրայէլի մինչեւ ցայսօր ժամանակի. վասն զի թաքոյց զլրտեսսն զոր առաքեաց Յեսու յաւուր յայնմիկ լրտեսե՛լ զԵրիքով[2178]։
[2178] Ոմանք. Որ նորա էր, ապրե՛՛։ Բազումք. Եւ բնակեցաւ ՚ի մէջ Իսրայէլի։
25. Պոռնիկ Ռահաբին, նրա հօրենական տունը եւ նրա ամբողջ ունեցուածքը փրկեց Յեսուն: Ռահաբը բնակւում է Իսրայէլի մէջ մինչեւ այսօր, որովհետեւ թաքցրեց այն լրտեսներին, որոնց Յեսուն այն օրն ուղարկել էր Երիքովը լրտեսելու:
25 Այսպէս Յեսու ողջ պահեց Ռախաբ պոռնիկն ու անոր հօրը տունը եւ անոր ամէն ունեցածը ու անիկա Իսրայէլի մէջ կը բնակի մինչեւ այսօր. քանզի անիկա պահեց այն լրտեսները, որոնք Յեսու ղրկեր էր Երիքովը լրտեսելու համար։
zohrab-1805▾ eastern-1994▾ western am▾
6:2525: (6-24) Раав же блудницу и дом отца ее и всех, которые у нее [были], Иисус оставил в живых, и она живет среди Израиля до сего дня, потому что она укрыла посланных, которых посылал Иисус для высмотрения Иерихона.
6:26 καὶ και and; even ὥρκισεν ορκιζω put on / under oath; administer an oath Ἰησοῦς ιησους Iēsous; Iisus ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that ἐναντίον εναντιον next to; before κυρίου κυριος lord; master λέγων λεγω tell; declare ἐπικατάρατος επικαταρατος cursed ὁ ο the ἄνθρωπος ανθρωπος person; human ὃς ος who; what οἰκοδομήσει οικοδομεω build τὴν ο the πόλιν πολις city ἐκείνην εκεινος that ἐν εν in τῷ ο the πρωτοτόκῳ πρωτοτοκος firstborn αὐτοῦ αυτος he; him θεμελιώσει θεμελιοω found αὐτὴν αυτος he; him καὶ και and; even ἐν εν in τῷ ο the ἐλαχίστῳ ελαχιστος smallest; least αὐτοῦ αυτος he; him ἐπιστήσει εφιστημι stand over / by; get attention τὰς ο the πύλας πυλη gate αὐτῆς αυτος he; him καὶ και and; even οὕτως ουτως so; this way ἐποίησεν ποιεω do; make Οζαν οζαν the ἐκ εκ from; out of Βαιθηλ βαιθηλ in τῷ ο the Αβιρων αβιρων the πρωτοτόκῳ πρωτοτοκος firstborn ἐθεμελίωσεν θεμελιοω found αὐτὴν αυτος he; him καὶ και and; even ἐν εν in τῷ ο the ἐλαχίστῳ ελαχιστος smallest; least διασωθέντι διασωζω thoroughly save; bring safely through ἐπέστησεν εφιστημι stand over / by; get attention τὰς ο the πύλας πυλη gate αὐτῆς αυτος he; him
6:25 וְֽ wᵊˈ וְ and אֶת־ ʔeṯ- אֵת [object marker] רָחָ֣ב rāḥˈāv רָחָב Rahab הַ֠ ha הַ the זֹּונָה zzônˌā זנה fornicate וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] בֵּ֨ית bˌêṯ בַּיִת house אָבִ֤יהָ ʔāvˈîhā אָב father וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] לָהּ֙ lˌāh לְ to הֶחֱיָ֣ה heḥᵉʸˈā חיה be alive יְהֹושֻׁ֔עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua וַ wa וְ and תֵּ֨שֶׁב֙ ttˈēšev ישׁב sit בְּ bᵊ בְּ in קֶ֣רֶב qˈerev קֶרֶב interior יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel עַ֖ד ʕˌaḏ עַד unto הַ ha הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the זֶּ֑ה zzˈeh זֶה this כִּ֤י kˈî כִּי that הֶחְבִּ֨יאָה֙ heḥbˈîʔā חבא hide אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מַּלְאָכִ֔ים mmalʔāḵˈîm מַלְאָךְ messenger אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] שָׁלַ֥ח šālˌaḥ שׁלח send יְהֹושֻׁ֖עַ yᵊhôšˌuₐʕ יְהֹושֻׁעַ Joshua לְ lᵊ לְ to רַגֵּ֥ל raggˌēl רגל slander אֶת־ ʔeṯ- אֵת [object marker] יְרִיחֹֽו׃ פ yᵊrîḥˈô . f יְרִיחֹוֿ יְרִחֹו Jericho
6:25. Raab vero meretricem et domum patris eius atque omnia quae habebat fecit Iosue vivere et habitaverunt in medio Israhel usque in praesentem diem eo quod absconderit nuntios quos miserat ut explorarent Hiericho in tempore illo inprecatus est Iosue dicensBut Josue saved Rahab the harlot, and her father's house, and all she had, and they dwelt in the midst of Israel until this present day: because she hid the messengers whom he had sent to spy out Jericho. At that time, Josue made an imprecation, saying:
25. But Rahab the harlot, and her father’s household, and all that she had, did Joshua save alive; and she dwelt in the midst of Israel, unto this day; because she hid the messengers, which Joshua sent to spy out Jericho.
6:25. Yet truly, Joshua caused Rahab the harlot, and her father’s household, and all she had, to survive. And they lived in the midst of Israel, even to the present day. For she hid the messengers, whom he had sent to explore Jericho. At that time, Joshua made an invocation, saying:
6:25. And Joshua saved Rahab the harlot alive, and her father’s household, and all that she had; and she dwelleth in Israel [even] unto this day; because she hid the messengers, which Joshua sent to spy out Jericho.
And Joshua saved Rahab the harlot alive, and her father' s household, and all that she had; and she dwelleth in Israel [even] unto this day; because she hid the messengers, which Joshua sent to spy out Jericho:

25: (6-24) Раав же блудницу и дом отца ее и всех, которые у нее [были], Иисус оставил в живых, и она живет среди Израиля до сего дня, потому что она укрыла посланных, которых посылал Иисус для высмотрения Иерихона.
6:26
καὶ και and; even
ὥρκισεν ορκιζω put on / under oath; administer an oath
Ἰησοῦς ιησους Iēsous; Iisus
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
ἐναντίον εναντιον next to; before
κυρίου κυριος lord; master
λέγων λεγω tell; declare
ἐπικατάρατος επικαταρατος cursed
ο the
ἄνθρωπος ανθρωπος person; human
ὃς ος who; what
οἰκοδομήσει οικοδομεω build
τὴν ο the
πόλιν πολις city
ἐκείνην εκεινος that
ἐν εν in
τῷ ο the
πρωτοτόκῳ πρωτοτοκος firstborn
αὐτοῦ αυτος he; him
θεμελιώσει θεμελιοω found
αὐτὴν αυτος he; him
καὶ και and; even
ἐν εν in
τῷ ο the
ἐλαχίστῳ ελαχιστος smallest; least
αὐτοῦ αυτος he; him
ἐπιστήσει εφιστημι stand over / by; get attention
τὰς ο the
πύλας πυλη gate
αὐτῆς αυτος he; him
καὶ και and; even
οὕτως ουτως so; this way
ἐποίησεν ποιεω do; make
Οζαν οζαν the
ἐκ εκ from; out of
Βαιθηλ βαιθηλ in
τῷ ο the
Αβιρων αβιρων the
πρωτοτόκῳ πρωτοτοκος firstborn
ἐθεμελίωσεν θεμελιοω found
αὐτὴν αυτος he; him
καὶ και and; even
ἐν εν in
τῷ ο the
ἐλαχίστῳ ελαχιστος smallest; least
διασωθέντι διασωζω thoroughly save; bring safely through
ἐπέστησεν εφιστημι stand over / by; get attention
τὰς ο the
πύλας πυλη gate
αὐτῆς αυτος he; him
6:25
וְֽ wᵊˈ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
רָחָ֣ב rāḥˈāv רָחָב Rahab
הַ֠ ha הַ the
זֹּונָה zzônˌā זנה fornicate
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
בֵּ֨ית bˌêṯ בַּיִת house
אָבִ֤יהָ ʔāvˈîhā אָב father
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
לָהּ֙ lˌāh לְ to
הֶחֱיָ֣ה heḥᵉʸˈā חיה be alive
יְהֹושֻׁ֔עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua
וַ wa וְ and
תֵּ֨שֶׁב֙ ttˈēšev ישׁב sit
בְּ bᵊ בְּ in
קֶ֣רֶב qˈerev קֶרֶב interior
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
עַ֖ד ʕˌaḏ עַד unto
הַ ha הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
זֶּ֑ה zzˈeh זֶה this
כִּ֤י kˈî כִּי that
הֶחְבִּ֨יאָה֙ heḥbˈîʔā חבא hide
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מַּלְאָכִ֔ים mmalʔāḵˈîm מַלְאָךְ messenger
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
שָׁלַ֥ח šālˌaḥ שׁלח send
יְהֹושֻׁ֖עַ yᵊhôšˌuₐʕ יְהֹושֻׁעַ Joshua
לְ lᵊ לְ to
רַגֵּ֥ל raggˌēl רגל slander
אֶת־ ʔeṯ- אֵת [object marker]
יְרִיחֹֽו׃ פ yᵊrîḥˈô . f יְרִיחֹוֿ יְרִחֹו Jericho
6:25. Raab vero meretricem et domum patris eius atque omnia quae habebat fecit Iosue vivere et habitaverunt in medio Israhel usque in praesentem diem eo quod absconderit nuntios quos miserat ut explorarent Hiericho in tempore illo inprecatus est Iosue dicens
But Josue saved Rahab the harlot, and her father's house, and all she had, and they dwelt in the midst of Israel until this present day: because she hid the messengers whom he had sent to spy out Jericho. At that time, Josue made an imprecation, saying:
6:25. Yet truly, Joshua caused Rahab the harlot, and her father’s household, and all she had, to survive. And they lived in the midst of Israel, even to the present day. For she hid the messengers, whom he had sent to explore Jericho. At that time, Joshua made an invocation, saying:
6:25. And Joshua saved Rahab the harlot alive, and her father’s household, and all that she had; and she dwelleth in Israel [even] unto this day; because she hid the messengers, which Joshua sent to spy out Jericho.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25: Для того, чтобы разрушенные Богом иерихонские стены остались вековечным памятником совершившегося необычайного события, Иисус Навин наложил проклятие на того, кто их захотел бы восстановить. Слова восставит и построит город сей Иерихон указывают на построение не домов, а именно городских стен, делающих населенное место огражденным местом или городом; в таком значении еврейский глагол строить («бана») употреблен, например в 3: Цар XV:17; Вааса начал строить Раму; 2: Пар XI:6: cocтрои (славянская Библия) или укрепил (русский Синодальный перевод) Вифлеем. И так как проклятие обращено было именно на восстановителя городских стен, а не жилых домов, то поэтому и в ближайшее к данному событию время Иерихон не переставал быть населенным местом Вениаминова колена или городом в общем смысле, как видно из Нав ХVIII:21; Суд III:13; 2: Цар Х:5. Слова: (Так и сделал Азан… постановил ворота его) отсутствуют в еврейском тексте и переводе блаж. Иеронима, но находятся в древнейших и многих позднейших греческих списках и изданиях. Они находятся в 3: Цар XVI:34, где читаются в несколько измененной форме (вместо Азан читается Ахиил, вместо спасенном — Сегуве); отсюда они перенесены в кн. Навина как исполнение пророческого проклятия. В Гекзаплах Оригена к VI:25: не сохранилось указания на эти слова, как излишние против еврейского текста: из этого с вероятностью можно выводить, что в греческом переводе его времени не читались еще эти дополнительные слова.
Adam Clarke: Commentary on the Bible - 1831
6:25: And she dwelleth in Israel even unto this day - This is one proof that the book was written in the time to which it is commonly referred; and certainly might have been done by the hand of Joshua himself, though doubtless many marginal notes may have since crept into the text, which, to superficial observers, give it the appearance of having been written after the days of Joshua. See the preface to this book.
Albert Barnes: Notes on the Bible - 1834
6:25: Even unto this day - These words are rightly noted as implying that the narrative was written not long after the occurrences which it records.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:25: Rahab: Jos 11:19, Jos 11:20; Jdg 1:24, Jdg 1:25; Act 2:21; Heb 11:31
she dwelleth: Mat 1:5
unto: Jos 4:9
because: Jam 2:25
Geneva 1599
6:25 And Joshua saved Rahab the harlot alive, and her father's household, and all that she had; and she (p) dwelleth in Israel [even] unto this day; because she hid the messengers, which Joshua sent to spy out Jericho.
(p) For she was married to Salmon prince of the tribe of Judah, (Mt 1:5).
John Gill
6:25 And Joshua saved Rahab the harlot alive,.... From perishing by the sword, as the rest of the inhabitants did. Kimchi says, some interpret it of his giving her food, and an inheritance by which she might live; and Josephus (f) intimates the same: he says, he gave her fields, and had her in great honour and esteem; and it is the notion of some Jewish writers, that he took her to wife, and that this is meant by saving her alive; which sense Kimchi disapproves of, as being foreign; besides, it was not Joshua, but Salmon, a prince in Israel, that married her, Mt 1:5,
and her father's household, and all she had; that is, he saved alive all her relations, and it may be her cattle, if she had any; and those of her kindred also, as their sheep, oxen, and asses, when those of others were killed, Josh 6:21. Some also understand this of intermarriages of principal persons in Israel with some of her father's fairly; but it only signifies that their lives were spared, when the whole city was destroyed with the edge of the sword:
and she dwelleth in Israel even unto this day; which may be meant either personally of Rahab, who was living and dwelt in the land of Canaan, when this history was written; and serves to strengthen the opinion that Joshua was the writer of it, and to explain the meaning of the phrase "unto this day", elsewhere used in this book; and to remove any objection from it against his being the author of it; or else of her dwelling there in her posterity, and so she might dwell in it unto the times of the Messiah, who sprang from her, Mt 1:5,
because she hid the messengers which Joshua, sent to spy out Jericho; this was the reason of her and her father's family being saved alive; See Gill on Josh 6:17.
(f) Antiqu. l. 5. c. 1. sect. 7.
John Wesley
6:25 The harlot olive - For that general command of rooting out the Canaanites seems to have had some exception, in case any of them had sincerely and seasonably cast off their wickedness, and submitted to the Israelites.
Robert Jamieson, A. R. Fausset and David Brown
6:25 she--Rahab
dwelleth in Israel unto this day--a proof that this book was written not long after the events related.
6:266:26: Եւ նզովեաց Յեսու յաւուր յայնմիկ զԵրիքով եւ ասէ. Անիծեա՛լ լիցի մարդն առաջի Տեառն, որ կանգնեսցէ եւ շինեսցէ զքաղաքն զԵրիքով. անդրանկաւ իւրով դնե՛լ զհիմունս նորա, եւ կրտսերաւ իւրով կանգնեսցէ զդրունս պարսպի նորա։ Եւ ա՛յնպէս արար Ազան Բեթէլացի, Աբիրոնաւ անդրանկա՛ւ իւրով եդ զհիմունս նորա, եւ Զերծելով կրտսերով իւրով կանգնեաց զդրունս նորա[2179]։ [2179] Ոմանք. Աբիւրաւ անդրանկաւ... զդրունս պարսպի նորա։
26. Յեսուն այդ օրը նզովեց Երիքովը եւ ասաց. «Տիրոջ առաջ անիծեալ լինի այն մարդը, որ կը վերականգնի եւ կը շինի Երիքով քաղաքը, իր անդրանիկ որդու վրայ նրա հիմքերը կը դնի ի գին իր անդրանիկ որդու եւ նրա պարսպի դարպասները կը կանգնեցնի ի գին իր կրտսեր որդու: Այդպէս էլ արեց Ազան Բեթէլացին. իր անդրանկի՝ Աբիրոնի վրայ դրեց նրա հիմքերը եւ Ազատուածի՝ կրտսերի վրայ կանգնեցրեց նրա դարպասները:
26 Եւ այն ատեն Յեսու երդում ընելով՝ ըսաւ. «Տէրոջը առջեւ անիծեալ ըլլայ այն մարդը, որ ելլէ ու այս Երիքով քաղաքը շինէ. իր անդրանիկով անոր հիմերը դնէ ու անոր դռներն ալ իր պզտիկ տղայով կանգնեցնէ»։
Եւ [91]նզովեաց Յեսու յաւուր յայնմիկ [92]զԵրիքով եւ ասէ. Անիծեալ լիցի մարդն առաջի Տեառն, որ կանգնեսցէ եւ շինեսցէ զքաղաքն զԵրիքով. անդրանկաւ իւրով [93]դնել զհիմունս նորա, եւ կրտսերաւ իւրով կանգնեսցէ զդրունս պարսպի նորա: [94]Եւ այնպէս արար Ազան Բեթելացի. Աբիրոնաւ անդրանկաւ իւրով եդ զհիմունս նորա, եւ Զերծելով կրտսերով իւրով կանգնեաց զդրունս նորա:

6:26: Եւ նզովեաց Յեսու յաւուր յայնմիկ զԵրիքով եւ ասէ. Անիծեա՛լ լիցի մարդն առաջի Տեառն, որ կանգնեսցէ եւ շինեսցէ զքաղաքն զԵրիքով. անդրանկաւ իւրով դնե՛լ զհիմունս նորա, եւ կրտսերաւ իւրով կանգնեսցէ զդրունս պարսպի նորա։ Եւ ա՛յնպէս արար Ազան Բեթէլացի, Աբիրոնաւ անդրանկա՛ւ իւրով եդ զհիմունս նորա, եւ Զերծելով կրտսերով իւրով կանգնեաց զդրունս նորա[2179]։
[2179] Ոմանք. Աբիւրաւ անդրանկաւ... զդրունս պարսպի նորա։
26. Յեսուն այդ օրը նզովեց Երիքովը եւ ասաց. «Տիրոջ առաջ անիծեալ լինի այն մարդը, որ կը վերականգնի եւ կը շինի Երիքով քաղաքը, իր անդրանիկ որդու վրայ նրա հիմքերը կը դնի ի գին իր անդրանիկ որդու եւ նրա պարսպի դարպասները կը կանգնեցնի ի գին իր կրտսեր որդու: Այդպէս էլ արեց Ազան Բեթէլացին. իր անդրանկի՝ Աբիրոնի վրայ դրեց նրա հիմքերը եւ Ազատուածի՝ կրտսերի վրայ կանգնեցրեց նրա դարպասները:
26 Եւ այն ատեն Յեսու երդում ընելով՝ ըսաւ. «Տէրոջը առջեւ անիծեալ ըլլայ այն մարդը, որ ելլէ ու այս Երիքով քաղաքը շինէ. իր անդրանիկով անոր հիմերը դնէ ու անոր դռներն ալ իր պզտիկ տղայով կանգնեցնէ»։
zohrab-1805▾ eastern-1994▾ western am▾
6:2626: (6-25) В то время Иисус поклялся и сказал: проклят пред Господом тот, кто восставит и построит город сей Иерихон; на первенце своем он положит основание его и на младшем своем поставит врата его.
6:27 καὶ και and; even ἦν ειμι be κύριος κυριος lord; master μετὰ μετα with; amid Ἰησοῦ ιησους Iēsous; Iisus καὶ και and; even ἦν ειμι be τὸ ο the ὄνομα ονομα name; notable αὐτοῦ αυτος he; him κατὰ κατα down; by πᾶσαν πας all; every τὴν ο the γῆν γη earth; land
6:26 וַ wa וְ and יַּשְׁבַּ֣ע yyašbˈaʕ שׁבע swear יְהֹושֻׁ֔עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua בָּ bā בְּ in † הַ the עֵ֥ת ʕˌēṯ עֵת time הַ ha הַ the הִ֖יא hˌî הִיא she לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say אָר֨וּר ʔārˌûr ארר curse הָ hā הַ the אִ֜ישׁ ʔˈîš אִישׁ man לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] יָקוּם֙ yāqûm קום arise וּ û וְ and בָנָ֞ה vānˈā בנה build אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עִ֤יר ʕˈîr עִיר town הַ ha הַ the זֹּאת֙ zzōṯ זֹאת this אֶת־ ʔeṯ- אֵת [object marker] יְרִיחֹ֔ו yᵊrîḥˈô יְרִיחֹוֿ יְרִחֹו Jericho בִּ bi בְּ in בְכֹרֹ֣ו vᵊḵōrˈô בְּכֹר first-born יְיַסְּדֶ֔נָּה yᵊyassᵊḏˈennā יסד found וּ û וְ and בִ vi בְּ in צְעִירֹ֖ו ṣᵊʕîrˌô צָעִיר little יַצִּ֥יב yaṣṣˌîv נצב stand דְּלָתֶֽיהָ׃ dᵊlāṯˈeʸhā דֶּלֶת door
6:26. maledictus vir coram Domino qui suscitaverit et aedificaverit civitatem Hiericho in primogenito suo fundamenta illius iaciat et in novissimo liberorum ponat portas eiusCursed be the man before the Lord, that shall raise up and build the city of Jericho. In his firstborn may he lay the foundation thereof, and in the last of his children set up its gates.
26. And Joshua charged them with an oath at that time, saying, Cursed be the man before the LORD, that riseth up and buildeth this city Jericho: with the loss of his firstborn shall he lay the foundation thereof, and with the loss of his youngest son shall he set up the gates of it.
6:26. “Cursed before the Lord is the man who will raise up and rebuild the city of Jericho! With his firstborn, may he lay its foundation, and with the last of his children, may he set up its gates.”
6:26. And Joshua adjured [them] at that time, saying, Cursed [be] the man before the LORD, that riseth up and buildeth this city Jericho: he shall lay the foundation thereof in his firstborn, and in his youngest [son] shall he set up the gates of it.
And Joshua adjured [them] at that time, saying, Cursed [be] the man before the LORD, that riseth up and buildeth this city Jericho: he shall lay the foundation thereof in his firstborn, and in his youngest [son] shall he set up the gates of it:

26: (6-25) В то время Иисус поклялся и сказал: проклят пред Господом тот, кто восставит и построит город сей Иерихон; на первенце своем он положит основание его и на младшем своем поставит врата его.
6:27
καὶ και and; even
ἦν ειμι be
κύριος κυριος lord; master
μετὰ μετα with; amid
Ἰησοῦ ιησους Iēsous; Iisus
καὶ και and; even
ἦν ειμι be
τὸ ο the
ὄνομα ονομα name; notable
αὐτοῦ αυτος he; him
κατὰ κατα down; by
πᾶσαν πας all; every
τὴν ο the
γῆν γη earth; land
6:26
וַ wa וְ and
יַּשְׁבַּ֣ע yyašbˈaʕ שׁבע swear
יְהֹושֻׁ֔עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua
בָּ בְּ in
הַ the
עֵ֥ת ʕˌēṯ עֵת time
הַ ha הַ the
הִ֖יא hˌî הִיא she
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
אָר֨וּר ʔārˌûr ארר curse
הָ הַ the
אִ֜ישׁ ʔˈîš אִישׁ man
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
יָקוּם֙ yāqûm קום arise
וּ û וְ and
בָנָ֞ה vānˈā בנה build
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עִ֤יר ʕˈîr עִיר town
הַ ha הַ the
זֹּאת֙ zzōṯ זֹאת this
אֶת־ ʔeṯ- אֵת [object marker]
יְרִיחֹ֔ו yᵊrîḥˈô יְרִיחֹוֿ יְרִחֹו Jericho
בִּ bi בְּ in
בְכֹרֹ֣ו vᵊḵōrˈô בְּכֹר first-born
יְיַסְּדֶ֔נָּה yᵊyassᵊḏˈennā יסד found
וּ û וְ and
בִ vi בְּ in
צְעִירֹ֖ו ṣᵊʕîrˌô צָעִיר little
יַצִּ֥יב yaṣṣˌîv נצב stand
דְּלָתֶֽיהָ׃ dᵊlāṯˈeʸhā דֶּלֶת door
6:26. maledictus vir coram Domino qui suscitaverit et aedificaverit civitatem Hiericho in primogenito suo fundamenta illius iaciat et in novissimo liberorum ponat portas eius
Cursed be the man before the Lord, that shall raise up and build the city of Jericho. In his firstborn may he lay the foundation thereof, and in the last of his children set up its gates.
6:26. “Cursed before the Lord is the man who will raise up and rebuild the city of Jericho! With his firstborn, may he lay its foundation, and with the last of his children, may he set up its gates.”
6:26. And Joshua adjured [them] at that time, saying, Cursed [be] the man before the LORD, that riseth up and buildeth this city Jericho: he shall lay the foundation thereof in his firstborn, and in his youngest [son] shall he set up the gates of it.
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Adam Clarke: Commentary on the Bible - 1831
6:26: And Joshua adjured them at that time - It appears that he had received intimations from God that this idolatrous city should continue a monument of the Divine displeasure: and having convened the princes and elders of the people, he bound them by an oath that they should never rebuild it; and then, in their presence, pronounced a curse upon the person who should attempt it. The ruins of this city continuing would be a permanent proof, not only of God's displeasure against idolatry, but of the miracle which he had wrought in behalf of the Israelites; and for these reasons God willed that it should not be rebuilt: nevertheless, he left men to the operation of their own free will, and recorded the penalty which those must pay who should disobey him.
He shall lay the foundation thereof, etc. - This is a strange execration; but it may rather be considered in the light of a prediction. It seems to intimate that he who should attempt to rebuild this city, should lose all his children in the interim, from laying the foundation to the completion of the walls; which the author of Kg1 16:34 says was accomplished in Hiel the Beth-elite, who rebuilt Jericho under the reign of Ahab, and laid the foundation of it in Abiram, his first-born, and set up its gates in his youngest son Segub: this was 550 years after Joshua pronounced the curse. But we are not sure that this means that the children either died a natural or violent death on this occasion for we may understand the history as relating to the slow progress of the work. Hiel having begun the work at the birth of his first-born, was not able to conclude before the birth of his last child, who was born many years after: and as their names are mentioned, it is very likely that the distance of time between the birth of each was well known when this history was written; and that the extraordinary length of time spent in the work, in which a multitude of vexatious delays had taken place, is that to which the prophetic execration relates. Yet the first opinion is the most probable. We must not suppose that Jericho had been wholly neglected from its overthrow by Joshua to the days of Hiel; if it be the same with the city of palm trees, mentioned Deu 34:3. We find it mentioned as an inhabited place in the beginning of Jdg 1:16, a short time after the death of Joshua: And the children of the Kenite, Moses' father-in-law, went up out of the city of palm trees, with the children of Judah, etc.; and this said city (if the same with the city of palm trees) was taken from the Israelites by Eglon king of Moab, Jdg 3:13. The ambassadors of David, who were disgracefully treated by Hanun king of the Ammonites, were commanded to tarry at Jericho till their beards should grow, Sa2 10:4, Sa2 10:5. It appears, therefore, that there was a city which went under this name long before the time of Hiel, unless we can suppose that the city of palm trees was a different place from Jericho, or that the name Jericho was given to some part of the circumjacent country after the city was destroyed, which is very probable. After Hiel had rebuilt this city, it became of considerable consequence in the land of Judea: the courses of priests lodged there, who served in their turns at the temple; see Luk 10:30. There was a school of the prophets there, which was visited by Elijah and Elisha, Kg2 2:4, Kg2 2:5, Kg2 2:18; and it was at this city that our Lord miraculously healed blind Bartimeus, Mar 10:46; Luk 18:35, etc. At present, Jericho is almost entirely deserted, having but thirty or forty miserable cabins in it, which serve for a place of refuge to some wretched Moors and Arabs, who live there like beasts. The plain of Jericho, formerly so celebrated for its fertility, is at present uncultivated, producing nothing but a few wild trees, and some very indifferent fruits. See Calmet.
Albert Barnes: Notes on the Bible - 1834
6:26: Adjured - i. e. put an oath upon them; or, perhaps, actually caused them themselves to take an oath (compare Mat 26:63). The words of the oath have in the original a rhythmical character which would tend to keep them on the lips and in the memory of the people.
Buildeth this city - i. e. rebuilds the fortifications. Jericho was at once occupied by the Benjamites. Jos 18:21, and the natural advantages of the situation were such that it would not be likely to be left long desolate. Joshua speaks in the text as a warrior. He lays a ban on the re-erection of those lofty walls which had bidden defiance to God's host, and been by God's signal interposition overthrown. Hiel, the Bethelite, reckless of the prophecy recorded in our text, began and completed the circumvallation of the city a second time (see the marginal reference). Hiel did not found a new city but only fortified an existing one.
He shall lay the foundation thereof in his first-born - i. e. when he begins this work his eldest son shall die, when he completes it his youngest shall die (see Kg1 16:34 note).
This chapter read in the light of the New Testament has indications of a further import and bearing than such as concerned Joshua and the Jews. As Joshua, the leader and captain of the Jewish theocracy, is a type of Christ, so is Jericho to be taken (with all Christian expositors) as a type of the powers opposed to Christ and His cause. The times which prepare for the close of God's present dispensation are signified in the days during which the people obeyed and waited; as the number of those days, seven, the number of perfection, represents that "fullness of time," known only to God, at which His dispensation will culminate and close. Thus the circumstances which lead up to the fall of Jericho are an acted prophecy, as was that fall itself, which sets forth the overthrow of all that resists the kingdom of which Christ is the head; and particularly the day of judgment, in which that overthrow will be fully and finally accomplished. Paul, in describing that day, seems to borrow his imagery from this chapter (see Th1 4:16).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:26: adjured: This is to be regarded as a prediction, that he who rebuilded this city should lose all his children in the interim between the laying of the foundation to the completion of the walls. Num 5:19-21; 1Sam. 14:24-46; Kg1 22:16; Mat 26:63; Act 19:13
Cursed: Kg1 16:34; Mal 1:4
Geneva 1599
6:26 And Joshua adjured [them] at that time, saying, Cursed [be] the man before the LORD, that riseth up and buildeth this city Jericho: (q) he shall lay the foundation thereof in his firstborn, and in his youngest [son] shall he set up the gates of it.
(q) He will build it to the destruction of all his stock, which was fulfilled in Hiel of Beth-el, (3Kings 16:34).
John Gill
6:26 And Joshua adjured them at that time,.... When the city was burnt and spoiled; not that he adjured the people individually, or one by one, which was not very practicable, but in a general way:
saying, cursed be the man before the Lord; let him be cursed by him with the curses written in the book of the law; and let him be driven from him, from his presence, as Cain was:
that riseth up, and buildeth this city Jericho; that rises up in future time, and rebuilds it; for it cannot be thought that after such an adjuration anyone would start up quickly, and rebuild it:
he shall lay the foundation thereof in his firstborn, and in his youngest son shall he set up the gates of it; that is, while he is laying, or as soon as he has laid the foundation of the city, his eldest son should die; and as he went on with the building, other sons of his, if he had more than two, should be taken away by death likewise; and by the time he has finished it, signified by setting up the gates of it, both for ornament and security, his youngest and last son should die also; so that his whole posterity should be taken alway, as a curse of God upon him for rebuilding the city; which was fulfilled in Hiel the Bethelite, the rebuilder of this city in the times of Ahab, five or six hundred years after this adjuration was made, when either it was forgotten, or, however, little regarded: Maimonides observes (g), that this was made that the miracle might remain in perpetual memory, for whoever should see the wall sunk in the earth, it would be plain and clear to him that this was not the form of a building demolished, but that it fell by a miracle; and yet this city became a very flourishing one in later times; we soon hear of the school of the prophets in it, 4Kings 2:5; here, Strabo (h) says, was a royal palace, where, as Josephus (i) relates, Herod died, and who speaks of an amphitheatre and hippodrome in it; in this city sometimes the sanhedrim sat, and a great number of the stationary priests dwelt, even half a station, twelve thousand of them, all which is observed by Dr. Lightfoot (k); our Lord himself honoured it with his presence, Lk 19:1.
(g) Maimon. Moreh Nevochim, par. 3. c. 50. (h) Geograph. l. 16. p. 525. (i) Antiqu. l. 17. c. 8. sect. 1. 2. (k) Chorograph. Cent. c. 47.
John Wesley
6:26 Adjured them - Or, made them to fear; caused the people, or some in the name of all, to swear for the present and succeeding generations, and to confirm their oath by a curse. Before the Lord - That is, from God's presence, and by his sentence, as they are said to cast lots before the Lord, Josh 18:8, Josh 18:10, that is, expecting the design from God. He intimates, that he doth not utter this upon a particular dislike of that place, but by divine inspiration. God would have the ruins of this city remain as a standing monument of God's justice against this wicked and idolatrous people, and of his almighty power in destroying so great and strong a city by such contemptible means. Buildeth - That is, that shall attempt to build it. So this curse is restrained to the builder, but no way belongs to those who should inhabit it after it was built, as is evident from 4Kings 4:18; Lk 19:1, Lk 19:5. In his youngest son - That is, he shall lose all his children in the work, the first at the beginning, others in the progress of it by degrees, and the youngest in the close of it, when the gates use to be set up. This was fulfilled, 3Kings 16:34.
Robert Jamieson, A. R. Fausset and David Brown
6:26 THE REBUILDER OF JERICHO CURSED. (Josh 6:26-27)
Joshua adjured them at that time--that is, imposed upon his countrymen a solemn oath, binding on themselves as well as their posterity, that they would never rebuild that city. Its destruction was designed by God to be a permanent memorial of His abhorrence of idolatry and its attendant vices.
Cursed be the man . . . that riseth up and buildeth this city Jericho--that is, makes the daring attempt to build.
he shall lay the foundation thereof in his first-born, and in his youngest son shall he set up the gates of it--shall become childless--the first beginning being marked by the death of his oldest son, and his only surviving child dying at the time of its completion. This curse was accomplished five hundred fifty years after its denunciation (see on 3Kings 16:34).
6:276:27: Եւ է՛ր Տէր ընդ Յեսուայ, եւ է՛ր անուն նորա ընդ ամենայն երկիր։
27. Տէրը Յեսուի հետ էր, եւ նրա անունը տարածուեց ամբողջ երկրում:
27 Եւ Տէրը Յեսուին հետ էր ու անոր համբաւը բոլոր երկրին մէջ տարածուեցաւ։
Եւ էր Տէր ընդ Յեսուայ, եւ էր անուն նորա ընդ ամենայն երկիր:

6:27: Եւ է՛ր Տէր ընդ Յեսուայ, եւ է՛ր անուն նորա ընդ ամենայն երկիր։
27. Տէրը Յեսուի հետ էր, եւ նրա անունը տարածուեց ամբողջ երկրում:
27 Եւ Տէրը Յեսուին հետ էր ու անոր համբաւը բոլոր երկրին մէջ տարածուեցաւ։
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6:2727: (6-26) И Господь был с Иисусом, и слава его носилась по всей земле.
6:27 וַ wa וְ and יְהִ֥י yᵊhˌî היה be יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת together with יְהֹושֻׁ֑עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua וַ wa וְ and יְהִ֥י yᵊhˌî היה be שָׁמְעֹ֖ו šomʕˌô שֹׁמַע rumour בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
6:27. fuit ergo Dominus cum Iosue et nomen eius in omni terra vulgatum estAnd the Lord was with Josue, and his name was noised throughout all the land
27. So the LORD was with Joshua; and his fame was in all the land.
6:27. And so the Lord was with Joshua, and his name was made known throughout all the land.
6:27. So the LORD was with Joshua; and his fame was [noised] throughout all the country.
So the LORD was with Joshua; and his fame was [noised] throughout all the country:

27: (6-26) И Господь был с Иисусом, и слава его носилась по всей земле.
6:27
וַ wa וְ and
יְהִ֥י yᵊhˌî היה be
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת together with
יְהֹושֻׁ֑עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua
וַ wa וְ and
יְהִ֥י yᵊhˌî היה be
שָׁמְעֹ֖ו šomʕˌô שֹׁמַע rumour
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
הָ הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
6:27. fuit ergo Dominus cum Iosue et nomen eius in omni terra vulgatum est
And the Lord was with Josue, and his name was noised throughout all the land
6:27. And so the Lord was with Joshua, and his name was made known throughout all the land.
6:27. So the LORD was with Joshua; and his fame was [noised] throughout all the country.
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Adam Clarke: Commentary on the Bible - 1831
6:27: So the Lord was with Joshua - Giving him miraculous assistance in all his enterprises; and this was what he was naturally led to expect from the communication made to him by the captain of the Lord's host, Jos 5:14, etc.
1. Many attempts have been made either to deny the miracle in the fall of Jericho, or to account for it on natural causes. Reference has already been made to some of these in the note on Jos 6:20. But to those who believe the Divine authenticity of the New Testament, every objection of this kind is removed by the authority of the author of the Epistle to the Hebrews, Heb 11:30; By Faith the walls of Jericho fell down, after they had been compassed about seven days. Hence we find that it was a miraculous interference; and that Joshua's faith in the promise made to him by the captain of the Lord's host, was the instrument which God chose to employ in the accomplishment of this important purpose.
2. The same is said of Rahab: By Faith the harlot Rahab perished not with them that believed not, when she had received the spies with peace, Heb 11:31. She believed that the true God was on the side of the Hebrews, and that all opposition to them must be in vain; and this faith led her to put herself under the Divine protection, and in virtue of it she escaped the destruction that fell on her countrymen. Thus God has ever chosen to put honor on faith, as the instrument by which he will perform his greatest miracles of justice and mercy. God, who cannot lie, has given the promise; he that believes shall have it accomplished; for with God nothing shall be impossible, and all things are possible to him that believes. These are Scriptural maxims, and God cannot deny himself.
3. On the curse pronounced by Joshua on those who should rebuild Jericho, it may be necessary to make a few remarks. In ancient history we have many instances of execrations against those who should rebuild those cities which had been destroyed in war, the revival of whose power and influence was dreaded; especially such cities as had been remarkable for oppression, insolence, or perfidy. Strabo observes, lib. xiii., p. 898, ed. 1707, that Agamemnon pronounced execrations on those who should rebuild Troy, as Croesus did against those who should rebuild Sidena, in which the tyrant Glaucias had taken refuge; and this mode of execrating cities, according to Strabo, was an ancient custom - Ειτε και καταρασαμενου του Αγαμεμνονος κατα παλαιον εθος· καθαπερ και ὁ Κροισος εξελων την Σιδηνην, εις ἡν ὁ τυραννος κατεφυγε Γλαυκιας, αρας εθετο κατα των τειχιουντων παλιν τον τοπον. The Romans made a decree full of execrations against those who should rebuild Carthage, which had been the rival of their empire; and which, from its advantageous situation, might again become formidable should it be rebuilt. See Zonaras, Anal. The Ionians, according to Isocrates, pronounced the most awful execrations on those who should rebuild the temples destroyed by the Persians, that they might remain to posterity an endless monument of the impiety of those barbarians; and that none might put confidence in a people who were so wicked as to make war on the gods themselves. The other Greeks who had suffered by the Persians acted in the same way, leaving the desolated temples as a public monument of the enmity that should ever subsist between the two nations. See Calmet, and see the notes on Num 22:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:27: the Lord: Jos 1:5, Jos 1:9; Gen 39:2, Gen 39:3, Gen 39:21; Deu 31:6; Mat 18:20, Mat 28:20; Act 18:9, Act 18:10; Co2 13:14; Ti2 4:17, Ti2 4:22
his fame: Jos 9:1, Jos 9:3, Jos 9:9; Sa1 2:30; Sa2 7:9; Mat 4:24, Mat 14:1
John Gill
6:27 So the Lord was with Joshua,.... Counselling and directing him what to do, prospering and succeeding him in all that he engaged; the Targum is,"the Word of the Lord was for the help of Joshua;''the essential Word, Christ the Son of God, called the Captain of the Lord's host, Josh 5:14; and who, continued with him speaking to him and giving him orders, Josh 6:2,
and his fame was noised throughout all the country; for his wisdom and courage, for the wonderful things done for him and by him, and the great success that attended him, through the power and presence of God with him; which struck terror into the inhabitants of the land, and made his conquest of it the more easy.
John Wesley
6:27 The word of the Lord was with him - (So the Chaldee:) Even Christ himself, the same that was with Moses. Nothing makes a man appear more truly great, than to have the evidences of God's presence with him.