Դատաւորներ / Judges - 18 |

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Matthew Henry: Concise Commentary on the Whole Bible - 1706
How idolatry crept into the family of Micah we read in the preceding chapter, how it was translated thence into the tribe of Dan we have an account in this chapter, and how it gained a settlement in a city of note; for how great a matter does a little fire kindle! The tribe of Dan had their lot assigned them last of all the tribes, and, it happening to be too strait for them, a considerable city in the utmost corner of Canaan northward was added to it. "Let them get it, and take it;" it was called Laish or Leshem, Josh. xix. 47. Now here we are told, I. How they sent spies to bring them an account of the place, who, by the way, got acquainted with Micah's priest, ver. 1-6. II. What an encouraging report these spies brought back, ver. 7-10. III. What forces were sent to conquer Laish, ver. 11-13. IV. How they, by the way, plundered Micah of his gods, ver. 14-26. V. How easily they conquered Laish (ver. 27-29), and, when they had it, set up the graven image in it, ver. 30, 31.
Adam Clarke: Commentary on the Bible - 1831
Some Danites, seeking an inheritance, send five men to search the land, who arrive at the house of Micah, Jdg 18:1, Jdg 18:2. They employ the Levite, who served to his house as priest, to ask counsel for them of God, Jdg 18:3-5. He inquires, and promises them success, Jdg 18:6. They depart, and go to Laish, and find the inhabitants secure, Jdg 18:7. They return to their brethren, and encourage them to attempt the conquest of the place, Jdg 18:8-10. They send six hundred men, who, coming to the place where Micah dwelt, enter the house, and carry off the priest and his consecrated things, Jdg 18:11-21. Micah and his friends pursue them; but, being threatened, are obliged to return, Jdg 18:22-26. The Danites come to Laish, and smite it, and build a city there, which they call Dan, Jdg 18:27-29. They make the Levite their priest, and set up the images at this new city, Jdg 18:30, Jdg 18:31.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Jdg 18:1, The Danites send five men to seek out an inheritance; Jdg 18:3, At the house of Micah they consult with Jonathan, and are encouraged on their way; Jdg 18:7, They search Laish, and bring back news of good hope; Jdg 18:11, Six hundred men are sent to surprise it; Jdg 18:14, In their way they rob Micah of his priest and his consecrated things; Jdg 18:27, They win Laish, and call it Dan; Jdg 18:30, They set up idolatry, wherein Jonathan inherits the priesthood.
Carl Friedrich Keil and Franz Delitzsch

The Image-Worship Removed to Laish-Dan. - Judg 18:1-10. Spies sent out by the tribe of Dan, to seek for a place suitable for a settlement, and their success.
John Gill
INTRODUCTION TO JUDGES 18
This chapter relates how the Danites, being overcrowed in their inheritance, sent out spies to search the land, and see if they could find any proper place to add unto it, and enlarge it, Judg 18:1 who returned and reported Laish as such, and encouraged the Danites to go and possess it; for which purpose they sent six hundred men up to it, Judg 18:7 and as they went, called at the house of Micah, and took away his priests and his gods, Judg 18:13 and having taken Laish, set up Micah's graven image there, Judg 18:28.
18:118:1: Եւ յաւուրսն յայնոսիկ ցեղն Դանայ խնդրէր իւր ժառանգութիւն բնակելոյ. զի ո՛չ եհաս նմա ցաւուրսն ցայնոսիկ ՚ի մէջ ցեղին Իսրայէլի ժառանգութիւն[2685]։ [2685] Ոմանք. Բնակութիւն ժառանգելոյ... նմա մինչեւ յաւուրսն յայնոսիկ։
1. Այն օրերին Դանի ցեղն իր համար բնակուելու կալուածք էր փնտռում, որովհետեւ մինչեւ այդ օրերը Իսրայէլի ցեղերի մէջ նրան կալուածք չէր հասել:
18 Այն օրերը Իսրայէլի մէջ թագաւոր չկար ու Դանին ցեղը իրեն ժառանգութիւն մը կը փնտռէր բնակելու համար, քանզի մինչեւ այն օրը Իսրայէլի ցեղերուն մէջ անոր բաւական ժառանգութիւն ինկած չէր։
Յաւուրսն յայնոսիկ ոչ գոյր թագաւոր Իսրայելի. եւ յաւուրսն յայնոսիկ ցեղն Դանայ խնդրէր իւր ժառանգութիւն բնակելոյ. զի ոչ եհաս նմա ցաւուրսն ցայնոսիկ ի մէջ ցեղիցն Իսրայելի ժառանգութիւն:

18:1: Եւ յաւուրսն յայնոսիկ ցեղն Դանայ խնդրէր իւր ժառանգութիւն բնակելոյ. զի ո՛չ եհաս նմա ցաւուրսն ցայնոսիկ ՚ի մէջ ցեղին Իսրայէլի ժառանգութիւն[2685]։
[2685] Ոմանք. Բնակութիւն ժառանգելոյ... նմա մինչեւ յաւուրսն յայնոսիկ։
1. Այն օրերին Դանի ցեղն իր համար բնակուելու կալուածք էր փնտռում, որովհետեւ մինչեւ այդ օրերը Իսրայէլի ցեղերի մէջ նրան կալուածք չէր հասել:
18 Այն օրերը Իսրայէլի մէջ թագաւոր չկար ու Դանին ցեղը իրեն ժառանգութիւն մը կը փնտռէր բնակելու համար, քանզի մինչեւ այն օրը Իսրայէլի ցեղերուն մէջ անոր բաւական ժառանգութիւն ինկած չէր։
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18:118:1: В те дни не было царя у Израиля; и в те дни колено Даново искало себе удела, где бы поселиться, потому что дотоле не выпало ему {полного} удела между коленами Израилевыми.
18:1 ἐν εν in ταῖς ο the ἡμέραις ημερα day ἐκείναις εκεινος that οὐκ ου not ἦν ειμι be βασιλεὺς βασιλευς monarch; king ἐν εν in Ισραηλ ισραηλ.1 Israel καὶ και and; even ἐν εν in ταῖς ο the ἡμέραις ημερα day ἐκείναις εκεινος that ἡ ο the φυλὴ φυλη tribe Δαν δαν seek; desire αὑτῇ εαυτου of himself; his own κληρονομίαν κληρονομια inheritance κατοικῆσαι κατοικεω settle ὅτι οτι since; that οὐκ ου not ἐνέπεσεν εμπιπτω fall in αὐτῇ αυτος he; him ἕως εως till; until τῆς ο the ἡμέρας ημερα day ἐκείνης εκεινος that ἐν εν in μέσῳ μεσος in the midst; in the middle φυλῶν φυλη tribe Ισραηλ ισραηλ.1 Israel κληρονομία κληρονομια inheritance
18:1 בַּ ba בְּ in † הַ the יָּמִ֣ים yyāmˈîm יֹום day הָ hā הַ the הֵ֔ם hˈēm הֵם they אֵ֥ין ʔˌên אַיִן [NEG] מֶ֖לֶךְ mˌeleḵ מֶלֶךְ king בְּ bᵊ בְּ in יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וּ û וְ and בַ va בְּ in † הַ the יָּמִ֣ים yyāmˈîm יֹום day הָ hā הַ the הֵ֗ם hˈēm הֵם they שֵׁ֣בֶט šˈēveṭ שֵׁבֶט rod הַ ha הַ the דָּנִ֞י ddānˈî דָּנִי Danite מְבַקֶּשׁ־ mᵊvaqqeš- בקשׁ seek לֹ֤ו lˈô לְ to נַֽחֲלָה֙ nˈaḥᵃlā נַחֲלָה heritage לָ lā לְ to שֶׁ֔בֶת šˈeveṯ ישׁב sit כִּי֩ kˌî כִּי that לֹֽא־ lˈō- לֹא not נָ֨פְלָה nˌāfᵊlā נפל fall לֹּ֜ו llˈô לְ to עַד־ ʕaḏ- עַד unto הַ ha הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the ה֛וּא hˈû הוּא he בְּ bᵊ בְּ in תֹוךְ־ ṯôḵ- תָּוֶךְ midst שִׁבְטֵ֥י šivṭˌê שֵׁבֶט rod יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel בְּ bᵊ בְּ in נַחֲלָֽה׃ ס naḥᵃlˈā . s נַחֲלָה heritage
18:1. in diebus illis non erat rex in Israhel et tribus Dan quaerebat possessionem sibi ut habitaret in ea usque ad illum enim diem inter ceteras tribus sortem non acceperatIn those days there was no king in Israel, and the tribe of Dan sought them an inheritance to dwell in: for unto that day they had not received their lot among the other tribes.
1. In those days there was no king in Israel: and in those days the tribe of the Danites sought them an inheritance to dwell in; for unto that day inheritance had not fallen unto them among the tribes of Israel.
18:1. In those days, there was no king in Israel. And the tribe of Dan sought a possession for themselves, so that they might live in it. For even to that day, they had not received their lot among the other tribes.
18:1. In those days [there was] no king in Israel: and in those days the tribe of the Danites sought them an inheritance to dwell in; for unto that day [all their] inheritance had not fallen unto them among the tribes of Israel.
In those days [there was] no king in Israel: and in those days the tribe of the Danites sought them an inheritance to dwell in; for unto that day [all their] inheritance had not fallen unto them among the tribes of Israel:

18:1: В те дни не было царя у Израиля; и в те дни колено Даново искало себе удела, где бы поселиться, потому что дотоле не выпало ему {полного} удела между коленами Израилевыми.
18:1
ἐν εν in
ταῖς ο the
ἡμέραις ημερα day
ἐκείναις εκεινος that
οὐκ ου not
ἦν ειμι be
βασιλεὺς βασιλευς monarch; king
ἐν εν in
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
ἐν εν in
ταῖς ο the
ἡμέραις ημερα day
ἐκείναις εκεινος that
ο the
φυλὴ φυλη tribe
Δαν δαν seek; desire
αὑτῇ εαυτου of himself; his own
κληρονομίαν κληρονομια inheritance
κατοικῆσαι κατοικεω settle
ὅτι οτι since; that
οὐκ ου not
ἐνέπεσεν εμπιπτω fall in
αὐτῇ αυτος he; him
ἕως εως till; until
τῆς ο the
ἡμέρας ημερα day
ἐκείνης εκεινος that
ἐν εν in
μέσῳ μεσος in the midst; in the middle
φυλῶν φυλη tribe
Ισραηλ ισραηλ.1 Israel
κληρονομία κληρονομια inheritance
18:1
בַּ ba בְּ in
הַ the
יָּמִ֣ים yyāmˈîm יֹום day
הָ הַ the
הֵ֔ם hˈēm הֵם they
אֵ֥ין ʔˌên אַיִן [NEG]
מֶ֖לֶךְ mˌeleḵ מֶלֶךְ king
בְּ bᵊ בְּ in
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וּ û וְ and
בַ va בְּ in
הַ the
יָּמִ֣ים yyāmˈîm יֹום day
הָ הַ the
הֵ֗ם hˈēm הֵם they
שֵׁ֣בֶט šˈēveṭ שֵׁבֶט rod
הַ ha הַ the
דָּנִ֞י ddānˈî דָּנִי Danite
מְבַקֶּשׁ־ mᵊvaqqeš- בקשׁ seek
לֹ֤ו lˈô לְ to
נַֽחֲלָה֙ nˈaḥᵃlā נַחֲלָה heritage
לָ לְ to
שֶׁ֔בֶת šˈeveṯ ישׁב sit
כִּי֩ kˌî כִּי that
לֹֽא־ lˈō- לֹא not
נָ֨פְלָה nˌāfᵊlā נפל fall
לֹּ֜ו llˈô לְ to
עַד־ ʕaḏ- עַד unto
הַ ha הַ the
יֹּ֥ום yyˌôm יֹום day
הַ ha הַ the
ה֛וּא hˈû הוּא he
בְּ bᵊ בְּ in
תֹוךְ־ ṯôḵ- תָּוֶךְ midst
שִׁבְטֵ֥י šivṭˌê שֵׁבֶט rod
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
בְּ bᵊ בְּ in
נַחֲלָֽה׃ ס naḥᵃlˈā . s נַחֲלָה heritage
18:1. in diebus illis non erat rex in Israhel et tribus Dan quaerebat possessionem sibi ut habitaret in ea usque ad illum enim diem inter ceteras tribus sortem non acceperat
In those days there was no king in Israel, and the tribe of Dan sought them an inheritance to dwell in: for unto that day they had not received their lot among the other tribes.
18:1. In those days, there was no king in Israel. And the tribe of Dan sought a possession for themselves, so that they might live in it. For even to that day, they had not received their lot among the other tribes.
18:1. In those days [there was] no king in Israel: and in those days the tribe of the Danites sought them an inheritance to dwell in; for unto that day [all their] inheritance had not fallen unto them among the tribes of Israel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-2: Из назначенного колену Данову удела его вытеснили аморреи (Суд. I:34), а посему данитяне вынуждены были искать себе удела где-либо в другом месте обетованной земли. Отправленное ими из Цоры (Сар’ы) и Ештаола (Ашу’а) (ср. Суд. XIII:25), посольство, направляясь к северу и следуя через удел колена Ефремова, достигло дома Михи, и остановилось здесь на ночлег.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Expedition of the Danites. B. C. 1406.

1 In those days there was no king in Israel: and in those days the tribe of the Danites sought them an inheritance to dwell in; for unto that day all their inheritance had not fallen unto them among the tribes of Israel. 2 And the children of Dan sent of their family five men from their coasts, men of valour, from Zorah, and from Eshtaol, to spy out the land, and to search it; and they said unto them, Go, search the land: who when they came to mount Ephraim, to the house of Micah, they lodged there. 3 When they were by the house of Micah, they knew the voice of the young man the Levite: and they turned in thither, and said unto him, Who brought thee hither? and what makest thou in this place? and what hast thou here? 4 And he said unto them, Thus and thus dealeth Micah with me, and hath hired me, and I am his priest. 5 And they said unto him, Ask counsel, we pray thee, of God, that we may know whether our way which we go shall be prosperous. 6 And the priest said unto them, Go in peace: before the LORD is your way wherein ye go.
Adam Clarke: Commentary on the Bible - 1831
18:1: There was no king in Israel - See Jdg 17:6 (note). The circumstances related here show that this must have happened about the time of the preceding transactions.
The tribe of the Danites - That is, a part of this tribe; some families of it.
All their inheritance - That is, they had not got an extent of country sufficient for them. Some families were still unprovided for, or had not sufficient territory; for we find from Jos 19:40, etc., that, although the tribe of Dan did receive their inheritance with the rest of the tribes of Israel, yet their coasts went out too little for them, and they went and fought against Leshem, (called here Laish), and took it, etc. This circumstance is marked here more particularly than in the book of Joshua. See on Jos 19:47 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:1: no king: The word mailech, which generally means a king, is sometimes taken for a supreme ruler, governor, or judge (see note on Gen 36:31, and see note on Deu 33:5); and it is probable it should be so understood here, and in the parallel passages. Jdg 17:6, Jdg 19:1, Jdg 21:25
the tribe: Jos 19:40-48
for unto: Jdg 1:34
Carl Friedrich Keil and Franz Delitzsch
18:1
This took place at a time when Israel had no king, and the tribe of the Danites sought an inheritance for themselves to dwell in, because until that day no such portion had fallen to them among the tribes as an inheritance. To the expression נפלה לא (had not fallen) we must supply נחלה as the subject from the previous clause; and בּנחלה signifies in the character of a nachalah, i.e., of a possession that could be transmitted as hereditary property from father to son. נפל, to fall, is used with reference to the falling of the lot (vid., Num 34:2; Josh 13:6, etc.). The general statement, that as yet no inheritance had fallen to the tribe of Dan by lot, has its limitation in the context. As the Danites, according to Judg 18:2, sent out five men from Zorea and Eshtaol, and, according to Judg 18:11, six hundred men equipped for fight went out to Laish, which the spies had discovered to be a place well fitted for a settlement, and had settled there, it is very evident from this that the Danites were not absolutely without an inheritance, but that hitherto they had not received one sufficient for their wants. The emigrants themselves were already settled in Zorea and Eshtaol, two of the towns that had fallen to the tribe of Dan by lot (Josh 19:41). Moreover, the six hundred equipped Danites, who went out of these towns, were only a very small part of the tribe of Danites, which numbered 64,400 males of twenty years old and upwards at the last census (Num 26:43). For a tribe of this size the land assigned by Joshua to the tribe of Dan, with all the towns that it contained, was amply sufficient. But from Judg 1:34 we learn that the Amorites forced the Danites into the mountains, and would not allow them to come down into the plain. Consequently they were confined to a few towns situated upon the sides or tops of the mountains, which did not supply all the room they required. Feeling themselves too weak to force back the Canaanites and exterminate them, one portion of the Danites preferred to seek an inheritance for themselves somewhere else in the land. This enterprise and emigration are described in Judg 18:2. The time cannot be determined with perfect certainty, as all that can be clearly inferred from Judg 18:12, as compared with Judg 13:25, is, that it took place some time before the days of Samson. Many expositors have therefore assigned it to the period immediately following the defeat of Jabin by Barak (Judg 4:24), because it was not till after the overthrow of this powerful king of the Canaanites that conquests were possible in the north of Canaan, and the tribe of Dan at that time still remained in ships (Judg 5:17), so that it had not yet left the territory assigned it by the sea-shore (Josh 19). But these arguments have neither of them any force; for there is nothing surprising in the fact that Danites should still be found by the sea-shore in the time of Deborah, even if Danite families from Zorea and Eshtaol had settled in Laish long before, seeing that these emigrants formed but a small fraction of the whole tribe, and the rest remained in the possessions assigned them by Joshua. Moreover, the strengthening of the force of the Canaanites, and the extension of their dominion in the north, did not take place till 150 years after Joshua, in the days of Jabin; so that long before Jabin the town of Laish may have been conquered by the Danites, and taken possession of by them. In all probability this took place shortly after the death of Joshua, as we may infer from Judg 18:30 (see the exposition of this verse).
Geneva 1599
18:1 In those days [there was] no (a) king in Israel: and in those days the tribe of the Danites sought them an inheritance to dwell in; for unto that day [all their] inheritance had not fallen unto them among the tribes of Israel.
(a) Meaning, no ordinary magistrate to punish vice according to God's word.
John Gill
18:1 In those days there was no king in Israel,.... No supreme magistrate, no judge, for it was before the time of the judges, after the death of Joshua and before Othniel the first judge; this is observed before, Judg 17:6 and here repeated to account for the evil things done by the Danites, their consulting Micah's oracle, taking away his priest and his gods, and setting up his graven image in Dan, by which means idolatry was spread in Israel, and brought on their servitude to Chushanrishathaim, from which Othniel the first judge was their deliverer:
and in those days the tribe of the Danites sought them an inheritance to dwell in; that is, a family of them, as in the next verse, not the whole tribe; for as a family is sometimes put for a tribe, Josh 7:17 so a tribe for a family, Judg 20:12.
for unto that day all their inheritance had not fallen to them among the tribes of Israel: we rightly supply the words "all their"; for otherwise an inheritance had fallen to them by lot, as the other tribes. Josh 19:40, but that was not only too little for them, Josh 19:47 but all that was allotted to them did not come into their possession, but a part remained unsubdued; and some they had possession of they could not keep, either through the superior strength of the Amorites, or their own sloth and cowardice, or for want of the help of their brethren; see Judg 1:34.
John Wesley
18:1 Those days - Not long after Joshua's death. The tribe - A part of that tribe, consisting only of six hundred men of war, with their families, Judg 18:16, Judg 18:21. Inheritance - The lot had fallen to them before this time, but not the actual possession, because the Philistines and Amorites opposed them.
Robert Jamieson, A. R. Fausset and David Brown
18:1 THE DANITES SEEK OUT AN INHERITANCE. (Jdg. 18:1-26)
In those days . . . the Danites sought them an inheritance to dwell in--The Danites had a territory assigned them as well as the other tribes. But either through indolence, or a lack of energy, they did not acquire the full possession of their allotment, but suffered a considerable portion of it to be wrested out of their hands by the encroachments of their powerful neighbors, the Philistines. In consequence, being straitened for room, a considerable number resolved on trying to effect a new and additional settlement in a remote part of the land. A small deputation, being despatched to reconnoitre the country, arrived on their progress northward at the residence of Micah. Recognizing his priest as one of their former acquaintances, or perhaps by his provincial dialect, they eagerly enlisted his services in ascertaining the result of their present expedition. His answer, though apparently promising, was delusive, and really as ambiguous as those of the heathen oracles. This application brings out still more clearly and fully than the schism of Micah the woeful degeneracy of the times. The Danites expressed no emotions either of surprise or of indignation at a Levite daring to assume the priestly functions, and at the existence of a rival establishment to that of Shiloh. They were ready to seek, through means of the teraphim, the information that could only be lawfully applied for through the high priest's Urim. Being thus equally erroneous in their views and habits as Micah, they show the low state of religion, and how much superstition prevailed in all parts of the land.
18:218:2: Եւ առաքեցին որդիքն Դանայ ՚ի տոհմից իւրեանց արս հինգ, այր ըստ ցեղի՛ իւրեանց որդիս զօրութեան ՚ի Սարաա՛յ եւ յԵսթաւուլայ, լրտեսե՛լ զերկիրն, եւ հետազօտե՛լ զնա. եւ ասեն ցնոսա. Երթա՛յք որոնեցէք զերկիրն։ Եւ չոգան ՚ի լեառնն Եփրեմայ մինչեւ ցտունն Միքայ, եւ հանգեա՛ն անդ[2686]։ [2686] Ոմանք. Որդւոցն զօրութեան... եւ չոգան ՚ի լեռնէն Եփրեմայ մինչեւ։
2. Դանի որդիներն իրենց տոհմերից հինգ մարդ ուղարկեցին, իրենց ցեղերի թուի համեմատ, զօրաւոր մարդիկ Սարաայից եւ Եսթաւուլից, որ գնան լրտեսեն եւ հետախուզեն այդ երկիրը: Նրանց ասացին. «Գնացէ՛ք, զննեցէ՛ք այն երկիրը»: Նրանք գնացին Եփրեմի լեռը, մինչեւ Միքայի տունը եւ գիշերեցին այնտեղ:
2 Դանի որդիները իրենց ազգատոհմերէն ու իրենց սահմաններէն, Սարաայէն ու Եսթաւուղէն, հինգ զօրաւոր մարդ ղրկեցին, որպէս զի երկիրը լրտեսեն ու քննեն եւ անոնց ըսին. «Գացէք երկիրը քննեցէք»։ Անոնք Եփրեմին լեռը մինչեւ Միքային տունը գացին եւ գիշերը հոն մնացին։
Եւ առաքեցին որդիքն Դանայ ի տոհմից իւրեանց արս հինգ, [260]այր ըստ ցեղի`` իւրեանց, որդիս զօրութեան ի Սարաայ եւ յԵսթաւուղայ, լրտեսել զերկիրն եւ հետազօտել զնա. եւ ասեն ցնոսա. Երթայք որոնեցէք զերկիրն: Եւ չոգան ի լեառնն Եփրեմայ մինչեւ ցտունն Միքայ, եւ հանգեան անդ:

18:2: Եւ առաքեցին որդիքն Դանայ ՚ի տոհմից իւրեանց արս հինգ, այր ըստ ցեղի՛ իւրեանց որդիս զօրութեան ՚ի Սարաա՛յ եւ յԵսթաւուլայ, լրտեսե՛լ զերկիրն, եւ հետազօտե՛լ զնա. եւ ասեն ցնոսա. Երթա՛յք որոնեցէք զերկիրն։ Եւ չոգան ՚ի լեառնն Եփրեմայ մինչեւ ցտունն Միքայ, եւ հանգեա՛ն անդ[2686]։
[2686] Ոմանք. Որդւոցն զօրութեան... եւ չոգան ՚ի լեռնէն Եփրեմայ մինչեւ։
2. Դանի որդիներն իրենց տոհմերից հինգ մարդ ուղարկեցին, իրենց ցեղերի թուի համեմատ, զօրաւոր մարդիկ Սարաայից եւ Եսթաւուլից, որ գնան լրտեսեն եւ հետախուզեն այդ երկիրը: Նրանց ասացին. «Գնացէ՛ք, զննեցէ՛ք այն երկիրը»: Նրանք գնացին Եփրեմի լեռը, մինչեւ Միքայի տունը եւ գիշերեցին այնտեղ:
2 Դանի որդիները իրենց ազգատոհմերէն ու իրենց սահմաններէն, Սարաայէն ու Եսթաւուղէն, հինգ զօրաւոր մարդ ղրկեցին, որպէս զի երկիրը լրտեսեն ու քննեն եւ անոնց ըսին. «Գացէք երկիրը քննեցէք»։ Անոնք Եփրեմին լեռը մինչեւ Միքային տունը գացին եւ գիշերը հոն մնացին։
zohrab-1805▾ eastern-1994▾ western am▾
18:218:2: И послали сыны Дановы от племени своего пять человек, мужей сильных, из Цоры и Естаола, чтоб осмотреть землю и узнать ее, и сказали им: пойдите, узнайте землю. Они пришли на гору Ефремову к дому Михи и ночевали там.
18:2 καὶ και and; even ἀπέστειλαν αποστελλω send off / away οἱ ο the υἱοὶ υιος son Δαν δαν from; away δήμων δημος public αὐτῶν αυτος he; him πέντε πεντε five ἄνδρας ανηρ man; husband υἱοὺς υιος son δυνάμεως δυναμις power; ability ἀπὸ απο from; away Σαραα σαραα and; even ἀπὸ απο from; away Εσθαολ εσθαολ the κατασκέψασθαι κατασκεπτομαι the γῆν γη earth; land καὶ και and; even ἐξιχνιάσαι εξιχνιαζω he; him καὶ και and; even εἶπαν επω say; speak πρὸς προς to; toward αὐτούς αυτος he; him πορεύεσθε πορευομαι travel; go καὶ και and; even ἐξιχνιάσατε εξιχνιαζω the γῆν γη earth; land καὶ και and; even ἦλθον ερχομαι come; go ἕως εως till; until ὄρους ορος mountain; mount Εφραιμ εφραιμ Ephraim; Efrem ἕως εως till; until οἴκου οικος home; household Μιχαια μιχαιας and; even ηὐλίσθησαν αυλιζομαι spend the night ἐκεῖ εκει there
18:2 וַ wa וְ and יִּשְׁלְח֣וּ yyišlᵊḥˈû שׁלח send בְנֵי־ vᵊnê- בֵּן son דָ֣ן׀ ḏˈān דָּן Dan מִֽ mˈi מִן from מִּשְׁפַּחְתָּ֡ם mmišpaḥtˈām מִשְׁפַּחַת clan חֲמִשָּׁ֣ה ḥᵃmiššˈā חָמֵשׁ five אֲנָשִׁ֣ים ʔᵃnāšˈîm אִישׁ man מִ mi מִן from קְצֹותָם֩ qᵊṣôṯˌām קְצֹות end אֲנָשִׁ֨ים ʔᵃnāšˌîm אִישׁ man בְּנֵי־ bᵊnê- בֵּן son חַ֜יִל ḥˈayil חַיִל power מִ mi מִן from צָּרְעָ֣ה ṣṣorʕˈā צָרְעָה Zorah וּ û וְ and מֵֽ mˈē מִן from אֶשְׁתָּאֹ֗ל ʔeštāʔˈōl אֶשְׁתָּאֹל Eshtaol לְ lᵊ לְ to רַגֵּ֤ל raggˈēl רגל slander אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אָ֨רֶץ֙ ʔˈāreṣ אֶרֶץ earth וּ û וְ and לְ lᵊ לְ to חָקְרָ֔הּ ḥoqrˈāh חקר explore וַ wa וְ and יֹּאמְר֣וּ yyōmᵊrˈû אמר say אֲלֵהֶ֔ם ʔᵃlēhˈem אֶל to לְכ֖וּ lᵊḵˌû הלך walk חִקְר֣וּ ḥiqrˈû חקר explore אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth וַ wa וְ and יָּבֹ֤אוּ yyāvˈōʔû בוא come הַר־ har- הַר mountain אֶפְרַ֨יִם֙ ʔefrˈayim אֶפְרַיִם Ephraim עַד־ ʕaḏ- עַד unto בֵּ֣ית bˈêṯ בַּיִת house מִיכָ֔ה mîḵˈā מִיכָה Micah וַ wa וְ and יָּלִ֖ינוּ yyālˌînû לין lodge שָֽׁם׃ šˈām שָׁם there
18:2. miserunt igitur filii Dan stirpis et familiae suae quinque viros fortissimos de Saraa et Esthaol ut explorarent terram et diligenter inspicerent dixeruntque eis ite et considerate terram qui cum pergentes venissent in montem Ephraim et intrassent domum Micha requieverunt ibiSo the children of Dan sent five most valiant men, of their stock and family, from Saraa and Esthaol, to spy out the land, and to view it diligently: and they said to them: Go, and view the land. They went on their way, and when they came to mount Ephraim, they went into the house of Michas, and rested there:
2. And the children of Dan sent of their family five men from their whole number, men of valour, from Zorah, and from Eshtaol, to spy out the land, and to search it; and they said unto them, Go, search the land: and they came to the hill country of Ephraim, unto the house of Micah, and lodged there.
18:2. Therefore, the sons of Dan sent five very strong men, of their stock and family, from Zorah and Eshtaol, so that they might explore the land and diligently inspect it. And they said to them, “Go, and consider the land.” And after traveling, they arrived at mount Ephraim, and they entered into the house of Micah. There they rested.
18:2. And the children of Dan sent of their family five men from their coasts, men of valour, from Zorah, and from Eshtaol, to spy out the land, and to search it; and they said unto them, Go, search the land: who when they came to mount Ephraim, to the house of Micah, they lodged there.
And the children of Dan sent of their family five men from their coasts, men of valour, from Zorah, and from Eshtaol, to spy out the land, and to search it; and they said unto them, Go, search the land: who when they came to mount Ephraim, to the house of Micah, they lodged there:

18:2: И послали сыны Дановы от племени своего пять человек, мужей сильных, из Цоры и Естаола, чтоб осмотреть землю и узнать ее, и сказали им: пойдите, узнайте землю. Они пришли на гору Ефремову к дому Михи и ночевали там.
18:2
καὶ και and; even
ἀπέστειλαν αποστελλω send off / away
οἱ ο the
υἱοὶ υιος son
Δαν δαν from; away
δήμων δημος public
αὐτῶν αυτος he; him
πέντε πεντε five
ἄνδρας ανηρ man; husband
υἱοὺς υιος son
δυνάμεως δυναμις power; ability
ἀπὸ απο from; away
Σαραα σαραα and; even
ἀπὸ απο from; away
Εσθαολ εσθαολ the
κατασκέψασθαι κατασκεπτομαι the
γῆν γη earth; land
καὶ και and; even
ἐξιχνιάσαι εξιχνιαζω he; him
καὶ και and; even
εἶπαν επω say; speak
πρὸς προς to; toward
αὐτούς αυτος he; him
πορεύεσθε πορευομαι travel; go
καὶ και and; even
ἐξιχνιάσατε εξιχνιαζω the
γῆν γη earth; land
καὶ και and; even
ἦλθον ερχομαι come; go
ἕως εως till; until
ὄρους ορος mountain; mount
Εφραιμ εφραιμ Ephraim; Efrem
ἕως εως till; until
οἴκου οικος home; household
Μιχαια μιχαιας and; even
ηὐλίσθησαν αυλιζομαι spend the night
ἐκεῖ εκει there
18:2
וַ wa וְ and
יִּשְׁלְח֣וּ yyišlᵊḥˈû שׁלח send
בְנֵי־ vᵊnê- בֵּן son
דָ֣ן׀ ḏˈān דָּן Dan
מִֽ mˈi מִן from
מִּשְׁפַּחְתָּ֡ם mmišpaḥtˈām מִשְׁפַּחַת clan
חֲמִשָּׁ֣ה ḥᵃmiššˈā חָמֵשׁ five
אֲנָשִׁ֣ים ʔᵃnāšˈîm אִישׁ man
מִ mi מִן from
קְצֹותָם֩ qᵊṣôṯˌām קְצֹות end
אֲנָשִׁ֨ים ʔᵃnāšˌîm אִישׁ man
בְּנֵי־ bᵊnê- בֵּן son
חַ֜יִל ḥˈayil חַיִל power
מִ mi מִן from
צָּרְעָ֣ה ṣṣorʕˈā צָרְעָה Zorah
וּ û וְ and
מֵֽ mˈē מִן from
אֶשְׁתָּאֹ֗ל ʔeštāʔˈōl אֶשְׁתָּאֹל Eshtaol
לְ lᵊ לְ to
רַגֵּ֤ל raggˈēl רגל slander
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אָ֨רֶץ֙ ʔˈāreṣ אֶרֶץ earth
וּ û וְ and
לְ lᵊ לְ to
חָקְרָ֔הּ ḥoqrˈāh חקר explore
וַ wa וְ and
יֹּאמְר֣וּ yyōmᵊrˈû אמר say
אֲלֵהֶ֔ם ʔᵃlēhˈem אֶל to
לְכ֖וּ lᵊḵˌû הלך walk
חִקְר֣וּ ḥiqrˈû חקר explore
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
וַ wa וְ and
יָּבֹ֤אוּ yyāvˈōʔû בוא come
הַר־ har- הַר mountain
אֶפְרַ֨יִם֙ ʔefrˈayim אֶפְרַיִם Ephraim
עַד־ ʕaḏ- עַד unto
בֵּ֣ית bˈêṯ בַּיִת house
מִיכָ֔ה mîḵˈā מִיכָה Micah
וַ wa וְ and
יָּלִ֖ינוּ yyālˌînû לין lodge
שָֽׁם׃ šˈām שָׁם there
18:2. miserunt igitur filii Dan stirpis et familiae suae quinque viros fortissimos de Saraa et Esthaol ut explorarent terram et diligenter inspicerent dixeruntque eis ite et considerate terram qui cum pergentes venissent in montem Ephraim et intrassent domum Micha requieverunt ibi
So the children of Dan sent five most valiant men, of their stock and family, from Saraa and Esthaol, to spy out the land, and to view it diligently: and they said to them: Go, and view the land. They went on their way, and when they came to mount Ephraim, they went into the house of Michas, and rested there:
18:2. Therefore, the sons of Dan sent five very strong men, of their stock and family, from Zorah and Eshtaol, so that they might explore the land and diligently inspect it. And they said to them, “Go, and consider the land.” And after traveling, they arrived at mount Ephraim, and they entered into the house of Micah. There they rested.
18:2. And the children of Dan sent of their family five men from their coasts, men of valour, from Zorah, and from Eshtaol, to spy out the land, and to search it; and they said unto them, Go, search the land: who when they came to mount Ephraim, to the house of Micah, they lodged there.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:2: Five men - men of valor - The Hebrew word חיל chayil has been applied to personal prowess, to mental energy, and to earthly possessions. They sent those in whose courage, judgment, and prudence, they could safely confide.
Albert Barnes: Notes on the Bible - 1834
18:2: This identity of locality with the scene of Samson's birth and death indicates that both narratives are drawn from the same source, probably the annals of the tribe of Dan.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:2: men: Heb. sons
Zorah: Jdg 18:8, Jdg 18:11, Jdg 13:2, Jdg 13:25, Jdg 16:31; Gen 42:9; Jos 19:41
to spy: Num 13:17; Jos 2:1; Pro 20:18; Luk 14:31
mount: Jdg 17:1, Jdg 19:1, Jdg 19:18; Jos 17:15-18
Carl Friedrich Keil and Franz Delitzsch
18:2
To spy out and explore the land for the object mentioned, the Danites sent out five brave men "out of their (the Danites') ends," i.e., from their whole body (vid., 3Kings 12:31; 3Kings 13:33, and the commentary on Gen 19:4). They came up to the mountains of Ephraim, and as far as Micah's house, where they passed the night.
Geneva 1599
18:2 And the children of Dan sent of their family five men from their coasts, men of valour, from Zorah, and from Eshtaol, to spy out the land, and to search it; and they said unto them, (b) Go, search the land: who when they came to mount Ephraim, to the house of Micah, they lodged there.
(b) For the portion which Joshua gave them, was not sufficient for all their tribe.
John Gill
18:2 And the children of Dan sent of their family five men,.... According to Abarbinel one out of a family, as Moses sent one out of a tribe to spy the land; and so there must be five families concerned in this affair:
from their coasts, men of valour from Zorah, and from Eshtaol, to spy out the land, and to search it; these men were sent from the borders of the tribe, the extreme parts of it, as the word may signify, where perhaps they were the most pressed and overcrowded: Zorah and Eshtaol are particularly mentioned, and were the first cities in their lot, and were the coast of their inheritance; see Gill on Josh 19:41 some take the phrase rendered "from their coasts" to signify persons of extreme meanness, men of the lowest class among them; but the above mentioned writers interpret it to a quite contrary sense, by "Katzinim", princes, such as Moses sent to spy the land; and this better agrees with the next clause, "men of valour": and the word used signifies not only magnanimity and fortitude of mind, but wealth and riches; and these were sent not to spy the land of Canaan, but such places as fell to this tribe, but were possessed by the Canaanites; and their errand was to observe in what condition they were, and whether fit for their purpose, and easy to obtain, and how they might get the possession of any of them:
and they said unto them, search the land; and see if some convenient place cannot be found out to enlarge their inheritance, and give them more room and liberty for their families, now pent up, and a pasturage for their flocks and herds:
who when they came to Mount Ephraim; which lay upon the borders of them:
to the house of Micah, they lodged there; that is, when they were come near to the house of Micah, as Kimchi and Ben Melech interpret it, they took up their lodging in the neighbourhood of it, perhaps at a public house or inn; for the sense is not, that they lodged in Micah's house, for after this we read of their turning into it, as in the next verse. According to Bunting (r), this place was twenty four miles from Zorah and Eshtaol, from whence these men came.
(r) Travels of the Patriarchs, &c. p. 112.
John Wesley
18:2 There - Not in the same house, but near it.
18:318:3: Եւ մինչդեռ էին նոքա ՚ի տան Միքայ, ծանեա՛ն զձայն պատանեկին Ղեւտացւոյ, եւ խոտորեցան անդ. եւ ասեն ցնա. Ո՞ ած զքեզ այսր, եւ զի՞նչ գործես դու աստ, եւ կամ զի՞նչ կայ քո աստ։
3. Եւ մինչդեռ նրանք Միքայի տանն էին, ճանաչեցին ղեւտացի պատանու ձայնը, մտան նրա մօտ եւ ասացին նրան. «Ո՞վ բերեց քեզ այստեղ, ի՞նչ ես անում եւ ի՞նչ գործ ունես այստեղ»:
3 Երբ անոնք Միքային տանը քովն էին, Ղեւտացի պատանիին ձայնը ճանչցան եւ հոն դարձան ու ըսին. «Ո՞վ քեզ հոս բերաւ եւ դուն հոս ի՞նչ կ’ընես ու ինչո՞ւ համար հոս կեցեր ես*»։
Եւ մինչդեռ էին նոքա [261]ի տան Միքայ, ծանեան զձայն պատանեկին Ղեւտացւոյ, եւ խոտորեցան անդ եւ ասեն ցնա. Ո՞ ած զքեզ այսր, եւ զի՞նչ գործես դու աստ, եւ կամ զի՞նչ կայ քո աստ:

18:3: Եւ մինչդեռ էին նոքա ՚ի տան Միքայ, ծանեա՛ն զձայն պատանեկին Ղեւտացւոյ, եւ խոտորեցան անդ. եւ ասեն ցնա. Ո՞ ած զքեզ այսր, եւ զի՞նչ գործես դու աստ, եւ կամ զի՞նչ կայ քո աստ։
3. Եւ մինչդեռ նրանք Միքայի տանն էին, ճանաչեցին ղեւտացի պատանու ձայնը, մտան նրա մօտ եւ ասացին նրան. «Ո՞վ բերեց քեզ այստեղ, ի՞նչ ես անում եւ ի՞նչ գործ ունես այստեղ»:
3 Երբ անոնք Միքային տանը քովն էին, Ղեւտացի պատանիին ձայնը ճանչցան եւ հոն դարձան ու ըսին. «Ո՞վ քեզ հոս բերաւ եւ դուն հոս ի՞նչ կ’ընես ու ինչո՞ւ համար հոս կեցեր ես*»։
zohrab-1805▾ eastern-1994▾ western am▾
18:318:3: Находясь у дома Михи, узнали они голос молодого левита и зашли туда и спрашивали его: кто тебя привел сюда? что ты здесь делаешь и зачем ты здесь?
18:3 αὐτοὶ αυτος he; him ἐν εν in οἴκῳ οικος home; household Μιχαια μιχαιας and; even αὐτοὶ αυτος he; him ἐπέγνωσαν επιγινωσκω recognize; find out τὴν ο the φωνὴν φωνη voice; sound τοῦ ο the νεανίσκου νεανισκος young man τοῦ ο the Λευίτου λευιτης Leuΐtēs; Leitis καὶ και and; even ἐξέκλιναν εκκλινω deviate; avoid ἐκεῖ εκει there καὶ και and; even εἶπαν επω say; speak αὐτῷ αυτος he; him τίς τις.1 who?; what? ἤνεγκέν φερω carry; bring σε σε.1 you ὧδε ωδε here καὶ και and; even τί τις.1 who?; what? σὺ συ you ποιεῖς ποιεω do; make ἐν εν in τῷ ο the τόπῳ τοπος place; locality τούτῳ ουτος this; he καὶ και and; even τί τις.1 who?; what? σοι σοι you ὧδε ωδε here
18:3 הֵ֚מָּה ˈhēmmā הֵמָּה they עִם־ ʕim- עִם with בֵּ֣ית bˈêṯ בַּיִת house מִיכָ֔ה mîḵˈā מִיכָה Micah וְ wᵊ וְ and הֵ֣מָּה hˈēmmā הֵמָּה they הִכִּ֔ירוּ hikkˈîrû נכר recognise אֶת־ ʔeṯ- אֵת [object marker] קֹ֥ול qˌôl קֹול sound הַ ha הַ the נַּ֖עַר nnˌaʕar נַעַר boy הַ ha הַ the לֵּוִ֑י llēwˈî לֵוִי Levite וַ wa וְ and יָּס֣וּרוּ yyāsˈûrû סור turn aside שָׁ֗ם šˈām שָׁם there וַ wa וְ and יֹּ֤אמְרוּ yyˈōmᵊrû אמר say לֹו֙ lˌô לְ to מִֽי־ mˈî- מִי who הֱבִיאֲךָ֣ hᵉvîʔᵃḵˈā בוא come הֲלֹ֔ם hᵃlˈōm הֲלֹם hither וּ û וְ and מָֽה־ mˈā- מָה what אַתָּ֥ה ʔattˌā אַתָּה you עֹשֶׂ֛ה ʕōśˈeh עשׂה make בָּ bā בְּ in זֶ֖ה zˌeh זֶה this וּ û וְ and מַה־ mah- מָה what לְּךָ֥ llᵊḵˌā לְ to פֹֽה׃ fˈō פֹּה here
18:3. et agnoscentes vocem adulescentis Levitae utentesque illius diversorio dixerunt ad eum quis te huc adduxit quid hic agis quam ob causam huc venire voluistiAnd knowing the voice of the young man the Levite, and lodging with him, they said to him: Who brought thee hither? what dost thou here? why wouldst thou come hither?
3. When they were by the house of Micah, they knew the voice of the young man the Levite: and they turned aside thither, and said unto him, Who brought thee hither? and what doest thou in this place? and what hast thou here?
18:3. And they recognized the speech of the youth who was a Levite. And while making use of an inn with him, they said to him: “Who brought you here? What are you doing here? For what reason did you want to come here?”
18:3. When they [were] by the house of Micah, they knew the voice of the young man the Levite: and they turned in thither, and said unto him, Who brought thee hither? and what makest thou in this [place]? and what hast thou here?
When they [were] by the house of Micah, they knew the voice of the young man the Levite: and they turned in thither, and said unto him, Who brought thee hither? and what makest thou in this [place]? and what hast thou here:

18:3: Находясь у дома Михи, узнали они голос молодого левита и зашли туда и спрашивали его: кто тебя привел сюда? что ты здесь делаешь и зачем ты здесь?
18:3
αὐτοὶ αυτος he; him
ἐν εν in
οἴκῳ οικος home; household
Μιχαια μιχαιας and; even
αὐτοὶ αυτος he; him
ἐπέγνωσαν επιγινωσκω recognize; find out
τὴν ο the
φωνὴν φωνη voice; sound
τοῦ ο the
νεανίσκου νεανισκος young man
τοῦ ο the
Λευίτου λευιτης Leuΐtēs; Leitis
καὶ και and; even
ἐξέκλιναν εκκλινω deviate; avoid
ἐκεῖ εκει there
καὶ και and; even
εἶπαν επω say; speak
αὐτῷ αυτος he; him
τίς τις.1 who?; what?
ἤνεγκέν φερω carry; bring
σε σε.1 you
ὧδε ωδε here
καὶ και and; even
τί τις.1 who?; what?
σὺ συ you
ποιεῖς ποιεω do; make
ἐν εν in
τῷ ο the
τόπῳ τοπος place; locality
τούτῳ ουτος this; he
καὶ και and; even
τί τις.1 who?; what?
σοι σοι you
ὧδε ωδε here
18:3
הֵ֚מָּה ˈhēmmā הֵמָּה they
עִם־ ʕim- עִם with
בֵּ֣ית bˈêṯ בַּיִת house
מִיכָ֔ה mîḵˈā מִיכָה Micah
וְ wᵊ וְ and
הֵ֣מָּה hˈēmmā הֵמָּה they
הִכִּ֔ירוּ hikkˈîrû נכר recognise
אֶת־ ʔeṯ- אֵת [object marker]
קֹ֥ול qˌôl קֹול sound
הַ ha הַ the
נַּ֖עַר nnˌaʕar נַעַר boy
הַ ha הַ the
לֵּוִ֑י llēwˈî לֵוִי Levite
וַ wa וְ and
יָּס֣וּרוּ yyāsˈûrû סור turn aside
שָׁ֗ם šˈām שָׁם there
וַ wa וְ and
יֹּ֤אמְרוּ yyˈōmᵊrû אמר say
לֹו֙ lˌô לְ to
מִֽי־ mˈî- מִי who
הֱבִיאֲךָ֣ hᵉvîʔᵃḵˈā בוא come
הֲלֹ֔ם hᵃlˈōm הֲלֹם hither
וּ û וְ and
מָֽה־ mˈā- מָה what
אַתָּ֥ה ʔattˌā אַתָּה you
עֹשֶׂ֛ה ʕōśˈeh עשׂה make
בָּ בְּ in
זֶ֖ה zˌeh זֶה this
וּ û וְ and
מַה־ mah- מָה what
לְּךָ֥ llᵊḵˌā לְ to
פֹֽה׃ fˈō פֹּה here
18:3. et agnoscentes vocem adulescentis Levitae utentesque illius diversorio dixerunt ad eum quis te huc adduxit quid hic agis quam ob causam huc venire voluisti
And knowing the voice of the young man the Levite, and lodging with him, they said to him: Who brought thee hither? what dost thou here? why wouldst thou come hither?
18:3. And they recognized the speech of the youth who was a Levite. And while making use of an inn with him, they said to him: “Who brought you here? What are you doing here? For what reason did you want to come here?”
18:3. When they [were] by the house of Micah, they knew the voice of the young man the Levite: and they turned in thither, and said unto him, Who brought thee hither? and what makest thou in this [place]? and what hast thou here?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-6: Признав по выговору в находящемся в доме Михи юноше с произношением (ср. Суд. XII:6), отличным от ефремлян, левита и узнав от него о положении его здесь на правах священника, послы данитян просили его вопросить Бога об успехе их путешествия, что тот и исполнил.
Adam Clarke: Commentary on the Bible - 1831
18:3: They knew the voice of the young man - They knew, by his dialect or mode of pronunciation, that he was not an Ephraimite. We have already seen (Jdg 12:6 (note)) that the Ephraimites could not pronounce certain letters.
Albert Barnes: Notes on the Bible - 1834
18:3: It does not follow that they had known him before, and recognized his voice, though it may be so. But the Hebrew equally bears the sense that they heard the voice of the Levite; and, attracted by it, went into the chapel Jdg 18:18 where Jonathan was. They were probably just starting on their journey, but were still within the court or precincts of Micah's house. Micah had evidently not told them of his house of God, and his Levite. Their questions indicate surprise.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:3: they knew: They knew by his dialect or mode of pronunciation, that he was not an Ephraimite (see the parallel texts). Jdg 12:6; Gen 27:22; Mat 26:73
and what hast: Isa 22:16
Carl Friedrich Keil and Franz Delitzsch
18:3
When they were at Micah's house and recognised the voice of the young Levite, i.e., heard his voice, and perceived form his dialect that he was not a native of these mountains, they turned aside there, sc., from the road into the house, near to which they rested, and asked him, "Who brought thee hither, and what doest thou at this place? what hast thou to do here?" When he told them his history ("thus and thus," lit. according to this and that; cf. 2Kings 11:25; 3Kings 14:5), they said to him, "Ask God, we pray thee, that we may learn whether our way will be prosperous." בּאלהים שׁאל, used for asking the will of God, as in Judg 1:1, except that here the inquiry was made through the medium of the imitation of the ephod and the worship of an image. And he said to them, sc., after making inquiry of the divine oracle, "Go in peace; straight before Jehovah is your way," i.e., it is known and well-pleasing to Him (vid., Prov 5:21; Jer 17:16).
Geneva 1599
18:3 When they [were] by the house of Micah, they knew the (c) voice of the young man the Levite: and they turned in thither, and said unto him, Who brought thee hither? and what makest thou in this [place]? and what hast thou here?
(c) They knew by his speech that he was a stranger there.
John Gill
18:3 When they were by the house of Micah,.... At their inn, which might be next to it, or as they were passing by it:
they knew the voice of the young man the Levite; who had been in their country, and they had been in his company and conversation, and they knew the tone of his voice when they heard it; a particular brogue he might have. Abarbinel conjectures, that he was singing to Micah's idol, or multiplying his prayers before him:
and they turned in thither; into Micah's house, and into the apartment where the young man was:
and said unto him, who brought thee hither? they knew he was of Bethlehemjudah; they inquire therefore how he came there, who sent for him, and by what means he was brought to that place:
and what makest thou in this place? they knew he was a Levite, and that such an one had no business to minister but at the tabernacle, and therefore they inquire what was his employment here: and what hast thou here? to support himself with, what he had for his maintenance, or how he lived.
John Wesley
18:3 Knew - By the acquaintance which some of them formerly had with him.
18:418:4: Եւ ասէ ցնոսա. Այսպէս եւ ա՛յսպէս արար ինձ Միքա, եւ կալաւ զիս ՚ի վարձու, եւ եղէ նմա ՚ի քահանայ։
4. Նա ասաց նրանց. «Միքան ինձ համար այս ու այս արեց, ինձ վարձակալեց, եւ ես նրա համար քահանայ եղայ»:
4 Անիկա ալ ըսաւ անոնց. «Միքան ինծի այսպէս այսպէս ըրաւ ու զիս վարձքով բռնեց, որպէս զի իրեն քահանայ ըլլամ»։
Եւ ասէ ցնոսա. Այսպէս եւ այսպէս արար ինձ Միքա, եւ կալաւ զիս ի վարձու, եւ եղէ նմա ի քահանայ:

18:4: Եւ ասէ ցնոսա. Այսպէս եւ ա՛յսպէս արար ինձ Միքա, եւ կալաւ զիս ՚ի վարձու, եւ եղէ նմա ՚ի քահանայ։
4. Նա ասաց նրանց. «Միքան ինձ համար այս ու այս արեց, ինձ վարձակալեց, եւ ես նրա համար քահանայ եղայ»:
4 Անիկա ալ ըսաւ անոնց. «Միքան ինծի այսպէս այսպէս ըրաւ ու զիս վարձքով բռնեց, որպէս զի իրեն քահանայ ըլլամ»։
zohrab-1805▾ eastern-1994▾ western am▾
18:418:4: Он сказал им: то и то сделал для меня Миха, нанял меня, и я у него священником.
18:4 καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward αὐτούς αυτος he; him οὕτως ουτως so; this way καὶ και and; even οὕτως ουτως so; this way ἐποίησέν ποιεω do; make μοι μοι me Μιχαιας μιχαιας and; even ἐμισθώσατό μισθοω hire με με me καὶ και and; even ἐγενόμην γινομαι happen; become αὐτῷ αυτος he; him εἰς εις into; for ἱερέα ιερευς priest
18:4 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֲלֵהֶ֔ם ʔᵃlēhˈem אֶל to כָּ kā כְּ as זֹ֣ה zˈō זֹה this וְ wᵊ וְ and כָ ḵā כְּ as זֶ֔ה zˈeh זֶה this עָ֥שָׂה ʕˌāśā עשׂה make לִ֖י lˌî לְ to מִיכָ֑ה mîḵˈā מִיכָה Micah וַ wa וְ and יִּשְׂכְּרֵ֕נִי yyiśkᵊrˈēnî שׂכר hire וָ wā וְ and אֱהִי־ ʔᵉhî- היה be לֹ֖ו lˌô לְ to לְ lᵊ לְ to כֹהֵֽן׃ ḵōhˈēn כֹּהֵן priest
18:4. qui respondit eis haec et haec praestitit mihi Michas et me mercede conduxit ut sim ei sacerdosHe answered them: Michas hath done such and such things for me, and hath hired me to be his priest.
4. And he said unto them, Thus and thus hath Micah dealt with me, and he hath hired me, and I am become his priest.
18:4. And he answered them, “Micah has offered me one thing and another, and he has paid me wages, so that I may be his priest.”
18:4. And he said unto them, Thus and thus dealeth Micah with me, and hath hired me, and I am his priest.
And he said unto them, Thus and thus dealeth Micah with me, and hath hired me, and I am his priest:

18:4: Он сказал им: то и то сделал для меня Миха, нанял меня, и я у него священником.
18:4
καὶ και and; even
εἶπεν επω say; speak
πρὸς προς to; toward
αὐτούς αυτος he; him
οὕτως ουτως so; this way
καὶ και and; even
οὕτως ουτως so; this way
ἐποίησέν ποιεω do; make
μοι μοι me
Μιχαιας μιχαιας and; even
ἐμισθώσατό μισθοω hire
με με me
καὶ και and; even
ἐγενόμην γινομαι happen; become
αὐτῷ αυτος he; him
εἰς εις into; for
ἱερέα ιερευς priest
18:4
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֲלֵהֶ֔ם ʔᵃlēhˈem אֶל to
כָּ כְּ as
זֹ֣ה zˈō זֹה this
וְ wᵊ וְ and
כָ ḵā כְּ as
זֶ֔ה zˈeh זֶה this
עָ֥שָׂה ʕˌāśā עשׂה make
לִ֖י lˌî לְ to
מִיכָ֑ה mîḵˈā מִיכָה Micah
וַ wa וְ and
יִּשְׂכְּרֵ֕נִי yyiśkᵊrˈēnî שׂכר hire
וָ וְ and
אֱהִי־ ʔᵉhî- היה be
לֹ֖ו lˌô לְ to
לְ lᵊ לְ to
כֹהֵֽן׃ ḵōhˈēn כֹּהֵן priest
18:4. qui respondit eis haec et haec praestitit mihi Michas et me mercede conduxit ut sim ei sacerdos
He answered them: Michas hath done such and such things for me, and hath hired me to be his priest.
18:4. And he answered them, “Micah has offered me one thing and another, and he has paid me wages, so that I may be his priest.”
18:4. And he said unto them, Thus and thus dealeth Micah with me, and hath hired me, and I am his priest.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:4: hired me: Jdg 17:10; Pro 28:21; Isa 56:11; Eze 13:19; Hos 4:8, Hos 4:9; Mal 1:10; Joh 10:12, Joh 10:13; Act 8:18-21, Act 20:33; Ti1 3:3; Tit 1:11; Pe2 2:3, Pe2 2:14, Pe2 2:15
John Gill
18:4 And he said unto them, thus and thus dealeth Micah with me,.... Told them the whole story, how he came to the door of Micah's house, how he inquired of him who he was, and from whence he came, and whither he was going, and then invited him into his house to stay with him:
and hath hired me; by the year, for ten shekels of silver, a suit of clothes, and meat and drink, and by this means he got a livelihood, and was supported:
and I am his priest; and that was his business to offer sacrifice for his family, and to consult his oracle for him, and for whomsoever should apply.
18:518:5: Եւ ասեն ցնա. Աղէ՝ հա՛րց զԱստուած՝ եւ գիտասցուք եթէ յաջողեսցի՛ մեզ ճանապարհս մեր յոր երթամք[2687]։ [2687] Ոմանք. Հարց ցԱստուած. կամ՝ Տեառն եւ գի՛՛... զճանապարհս մեր զոր երթամք։
5. Նրան ասացին. «Հապա հարցրո՛ւ Աստծուն, որ իմանանք, թէ յաջող կը լինի՞ մեր գնացած ճանապարհը»:
5 Անոր ըսին. «Հիմա Աստուծոյ հարցուր, որպէս զի գիտնանք թէ արդեօք մեր գացած ճամբուն մէջ պիտի յաջողի՞նք»։
Եւ ասեն ցնա. Աղէ հարց զԱստուած, եւ գիտասցուք եթէ յաջողեսցի՞ մեզ ճանապարհս մեր յոր երթամք:

18:5: Եւ ասեն ցնա. Աղէ՝ հա՛րց զԱստուած՝ եւ գիտասցուք եթէ յաջողեսցի՛ մեզ ճանապարհս մեր յոր երթամք[2687]։
[2687] Ոմանք. Հարց ցԱստուած. կամ՝ Տեառն եւ գի՛՛... զճանապարհս մեր զոր երթամք։
5. Նրան ասացին. «Հապա հարցրո՛ւ Աստծուն, որ իմանանք, թէ յաջող կը լինի՞ մեր գնացած ճանապարհը»:
5 Անոր ըսին. «Հիմա Աստուծոյ հարցուր, որպէս զի գիտնանք թէ արդեօք մեր գացած ճամբուն մէջ պիտի յաջողի՞նք»։
zohrab-1805▾ eastern-1994▾ western am▾
18:518:5: Они сказали ему: вопроси Бога, чтобы знать нам, успешен ли будет путь наш, в который мы идем.
18:5 καὶ και and; even εἶπαν επω say; speak αὐτῷ αυτος he; him ἐρώτησον ερωταω question; request δὴ δη in fact ἐν εν in τῷ ο the θεῷ θεος God καὶ και and; even γνωσόμεθα γινωσκω know εἰ ει if; whether εὐοδωθήσεται ευοδοω prosper ἡ ο the ὁδὸς οδος way; journey ἡμῶν ημων our ἐν εν in ᾗ ος who; what ἡμεῖς ημεις we πορευόμεθα πορευομαι travel; go ἐν εν in αὐτῇ αυτος he; him
18:5 וַ wa וְ and יֹּ֥אמְרוּ yyˌōmᵊrû אמר say לֹ֖ו lˌô לְ to שְׁאַל־ šᵊʔal- שׁאל ask נָ֣א nˈā נָא yeah בֵ vē בְּ in אלֹהִ֑ים ʔlōhˈîm אֱלֹהִים god(s) וְ wᵊ וְ and נֵ֣דְעָ֔ה nˈēḏᵊʕˈā ידע know הֲ hᵃ הֲ [interrogative] תַצְלִ֣יחַ ṯaṣlˈîₐḥ צלח be strong דַּרְכֵּ֔נוּ darkˈēnû דֶּרֶךְ way אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] אֲנַ֖חְנוּ ʔᵃnˌaḥnû אֲנַחְנוּ we הֹלְכִ֥ים hōlᵊḵˌîm הלך walk עָלֶֽיהָ׃ ʕālˈeʸhā עַל upon
18:5. rogaveruntque eum ut consuleret Dominum et scire possent an prospero itinere pergerent et res haberet effectumThen they desired him to consult the Lord, that they might know whether their journey should be prosperous, and the thing should have effect.
5. And they said unto him, Ask counsel, we pray thee, of God, that we may know whether our way which we go shall be prosperous.
18:5. Then they begged him to consult the Lord, so that they might be able to know whether the journey they undertook would be prosperous, and whether the matter would have success.
18:5. And they said unto him, Ask counsel, we pray thee, of God, that we may know whether our way which we go shall be prosperous.
And they said unto him, Ask counsel, we pray thee, of God, that we may know whether our way which we go shall be prosperous:

18:5: Они сказали ему: вопроси Бога, чтобы знать нам, успешен ли будет путь наш, в который мы идем.
18:5
καὶ και and; even
εἶπαν επω say; speak
αὐτῷ αυτος he; him
ἐρώτησον ερωταω question; request
δὴ δη in fact
ἐν εν in
τῷ ο the
θεῷ θεος God
καὶ και and; even
γνωσόμεθα γινωσκω know
εἰ ει if; whether
εὐοδωθήσεται ευοδοω prosper
ο the
ὁδὸς οδος way; journey
ἡμῶν ημων our
ἐν εν in
ος who; what
ἡμεῖς ημεις we
πορευόμεθα πορευομαι travel; go
ἐν εν in
αὐτῇ αυτος he; him
18:5
וַ wa וְ and
יֹּ֥אמְרוּ yyˌōmᵊrû אמר say
לֹ֖ו lˌô לְ to
שְׁאַל־ šᵊʔal- שׁאל ask
נָ֣א nˈā נָא yeah
בֵ בְּ in
אלֹהִ֑ים ʔlōhˈîm אֱלֹהִים god(s)
וְ wᵊ וְ and
נֵ֣דְעָ֔ה nˈēḏᵊʕˈā ידע know
הֲ hᵃ הֲ [interrogative]
תַצְלִ֣יחַ ṯaṣlˈîₐḥ צלח be strong
דַּרְכֵּ֔נוּ darkˈēnû דֶּרֶךְ way
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
אֲנַ֖חְנוּ ʔᵃnˌaḥnû אֲנַחְנוּ we
הֹלְכִ֥ים hōlᵊḵˌîm הלך walk
עָלֶֽיהָ׃ ʕālˈeʸhā עַל upon
18:5. rogaveruntque eum ut consuleret Dominum et scire possent an prospero itinere pergerent et res haberet effectum
Then they desired him to consult the Lord, that they might know whether their journey should be prosperous, and the thing should have effect.
18:5. Then they begged him to consult the Lord, so that they might be able to know whether the journey they undertook would be prosperous, and whether the matter would have success.
18:5. And they said unto him, Ask counsel, we pray thee, of God, that we may know whether our way which we go shall be prosperous.
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Adam Clarke: Commentary on the Bible - 1831
18:5: Ask counsel - of God - As the Danites use the word אלהים Elohim here for God, we are necessarily led to believe that they meant the true God; especially as the Levite answers, Jdg 18:6, Before the Lord (יהוה Yehovah) is your way. Though the former word may be sometimes applied to idols, whom their votaries clothed with the attributes of God; yet the latter is never applied but to the true God alone. As the Danites succeeded according to the oracle delivered by the Levite, it is a strong presumption that the worship established by Micah was not of an idolatrous kind. It is really begging the question to assert, as many commentators have done, that the answer was either a trick of the Levite, or suggested by the devil; and that the success of the Danites was merely accidental. This is taking the thing by the worst handle, to support an hypothesis, and to serve a system. See the end of the preceding chapter, Jdg 17:13 (note).
Albert Barnes: Notes on the Bible - 1834
18:5: The sight of the ephod and teraphim suggested the notion of inquiring of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:5: Ask counsel: Kg1 22:5; Kg2 16:15; Isa 30:1; Eze 21:21; Hos 4:12; Act 8:10
of God: Jdg 18:14, Jdg 17:5, Jdg 17:13
John Gill
18:5 And they said unto him, ask counsel, we pray thee, of God,.... They did not reprove him for assuming the priestly office, when they knew he was a Levite, such was the corruption of those times, and the great depravity and declensions they were fallen into; nor even for the idolatry he was guilty of, but encourage him in it, and thought they had got a fine opportunity, which they readily laid hold on, to have counsel asked for them of God, about the success of the errand they were sent about; to this they were led at sight of the ephod, which was like that in the tabernacle, and of the teraphim, images which, according to a notion that prevailed, when consulted, foretold future things; whether by God they meant the true God, who they thought would give an answer by these, or Micah's gods, is not certain; according to the Targum of Jonathan, they meant the true God, which paraphrases it,"ask of the Word of the Lord:"
that we may know whether our way which we go shall be prosperous or no; whether they should find out a proper place to dwell in, and be able to get possession of it.
John Wesley
18:5 Ask - By thine Ephod, and Teraphim, or images, which they knew he had, Judg 18:14.
18:618:6: Եւ ասէ ցնոսա քահանայն. Երթա՛յք ՚ի խաղաղութիւն. առաջի Տեառն է ճանապարհ ձեր զոր երթայք։
6. Քահանան նրանց ասաց. «Գնացէ՛ք խաղաղութեամբ, Տիրոջ առաջն է ձեր գնացած ճանապարհը»:
6 Ու քահանան անոնց ըսաւ. «Խաղաղութեամբ գացէք. ձեր երթալու ճամբան Տէրոջը առջեւ հաճելի է»։
Եւ ասէ ցնոսա քահանայն. Երթայք ի խաղաղութիւն. առաջի Տեառն է ճանապարհ ձեր զոր երթայք:

18:6: Եւ ասէ ցնոսա քահանայն. Երթա՛յք ՚ի խաղաղութիւն. առաջի Տեառն է ճանապարհ ձեր զոր երթայք։
6. Քահանան նրանց ասաց. «Գնացէ՛ք խաղաղութեամբ, Տիրոջ առաջն է ձեր գնացած ճանապարհը»:
6 Ու քահանան անոնց ըսաւ. «Խաղաղութեամբ գացէք. ձեր երթալու ճամբան Տէրոջը առջեւ հաճելի է»։
zohrab-1805▾ eastern-1994▾ western am▾
18:618:6: Священник сказал им: идите с миром; пред Господом путь ваш, в который вы идете.
18:6 καὶ και and; even εἶπεν επω say; speak αὐτοῖς αυτος he; him ὁ ο the ἱερεύς ιερευς priest πορεύεσθε πορευομαι travel; go ἐν εν in εἰρήνῃ ειρηνη peace ἐνώπιον ενωπιος in the face; facing κυρίου κυριος lord; master ἡ ο the ὁδὸς οδος way; journey ὑμῶν υμων your ἐν εν in ᾗ ος who; what πορεύεσθε πορευομαι travel; go ἐν εν in αὐτῇ αυτος he; him
18:6 וַ wa וְ and יֹּ֧אמֶר yyˈōmer אמר say לָהֶ֛ם lāhˈem לְ to הַ ha הַ the כֹּהֵ֖ן kkōhˌēn כֹּהֵן priest לְכ֣וּ lᵊḵˈû הלך walk לְ lᵊ לְ to שָׁלֹ֑ום šālˈôm שָׁלֹום peace נֹ֣כַח nˈōḵaḥ נֹכַח straightness יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH דַּרְכְּכֶ֖ם darkᵊḵˌem דֶּרֶךְ way אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] תֵּֽלְכוּ־ tˈēlᵊḵû- הלך walk בָֽהּ׃ פ vˈāh . f בְּ in
18:6. qui respondit eis ite cum pace Dominus respicit viam vestram et iter quo pergitisHe answered them: Go in peace: the Lord looketh on your way, and the journey that you go.
6. And the priest said unto them, Go in peace: before the LORD is your way wherein ye go.
18:6. And he responded to them, “Go in peace. The Lord looks with favor on your path, and on the journey that you have undertaken.”
18:6. And the priest said unto them, Go in peace: before the LORD [is] your way wherein ye go.
And the priest said unto them, Go in peace: before the LORD [is] your way wherein ye go:

18:6: Священник сказал им: идите с миром; пред Господом путь ваш, в который вы идете.
18:6
καὶ και and; even
εἶπεν επω say; speak
αὐτοῖς αυτος he; him
ο the
ἱερεύς ιερευς priest
πορεύεσθε πορευομαι travel; go
ἐν εν in
εἰρήνῃ ειρηνη peace
ἐνώπιον ενωπιος in the face; facing
κυρίου κυριος lord; master
ο the
ὁδὸς οδος way; journey
ὑμῶν υμων your
ἐν εν in
ος who; what
πορεύεσθε πορευομαι travel; go
ἐν εν in
αὐτῇ αυτος he; him
18:6
וַ wa וְ and
יֹּ֧אמֶר yyˈōmer אמר say
לָהֶ֛ם lāhˈem לְ to
הַ ha הַ the
כֹּהֵ֖ן kkōhˌēn כֹּהֵן priest
לְכ֣וּ lᵊḵˈû הלך walk
לְ lᵊ לְ to
שָׁלֹ֑ום šālˈôm שָׁלֹום peace
נֹ֣כַח nˈōḵaḥ נֹכַח straightness
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
דַּרְכְּכֶ֖ם darkᵊḵˌem דֶּרֶךְ way
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
תֵּֽלְכוּ־ tˈēlᵊḵû- הלך walk
בָֽהּ׃ פ vˈāh . f בְּ in
18:6. qui respondit eis ite cum pace Dominus respicit viam vestram et iter quo pergitis
He answered them: Go in peace: the Lord looketh on your way, and the journey that you go.
18:6. And he responded to them, “Go in peace. The Lord looks with favor on your path, and on the journey that you have undertaken.”
18:6. And the priest said unto them, Go in peace: before the LORD [is] your way wherein ye go.
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Albert Barnes: Notes on the Bible - 1834
18:6: Before the Lord ... - i. e. He looks favorably upon it. (Compare Ezr 8:21-22.)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:6: Go in peace: Kg1 22:6, Kg1 22:12, Kg1 22:15; Jer 23:21, Jer 23:22, Jer 23:32
before: Deu 11:12; Psa 33:18; Th1 3:11
the Lord: As the Levite uses the word Jehovah, and as the Danites succeeded according to the oracle delivered by him, some learned men are of opinion, that the worship established by Micah was not of an idolatrous kind.
Geneva 1599
18:6 And the priest said unto them, (d) Go in peace: before the LORD [is] your way wherein ye go.
(d) Thus sometimes God grants the idolaters requests to the destruction of those who delight in errors.
John Gill
18:6 And the priest said to them, go in peace,.... After he had consulted the oracle, or had asked counsel by the ephod and teraphim; either of his own head, or by a voice he had heard, which Satan might be permitted of God to deliver, he very roundly told them that they might proceed on in their journey with their minds quite easy, and with full assurance of success:
before the Lord is your way wherein ye go; it is seen, observed, and taken notice of by him, and he approves of it; it is according to his will, and under his direction and protection, and success from him may be depended upon; though some observe that this answer is delivered in ambiguous terms, as generally the oracles of demons were, and might be taken in a good or bad sense, as the event should be; as that their way was before the Lord, and was seen by him either with pleasure or displeasure, with approbation or disapprobation, for their good, or for their harm: so that let it fall out as it might, the credit of the oracle was saved.
John Wesley
18:6 Before the Lord - That is, your design is under the eye of God; that is, under his care, protection and direction. This answer he either feigns to gratify their humour; or, did indeed receive from the devil, who transformed himself into an angel of light, and in God's name gave him answers, and those not sometimes very true, which God suffered for the trial of his people. But it is observable, his answer was, as the devil's oracles usually were, ambiguous, and such as might have been interpreted either way.
18:718:7: Եւ գնացին հնգեքին արքն, եւ չոգան ՚ի Լայիսա. եւ տեսին զժողովուրդն որ ՚ի նմա, որ բնակեալ նստէր յուսով, ըստ նմանութեան Սիդոնացւոցն հանդարտելո՛ցն յուսով. եւ ո՛չ բաւական լինելոյ խօսե՛լ ումեք բան մի յերկրի գանձո՛ւցն ժառանգաւորի. քանզի հեռի էին ՚ի Սիդոնէ. եւ բանք ինչ ո՛չ գոյին նոցա ընդ Ասորիս։
7. Այդ հինգ մարդիկ գնացին Լայիսա, տեսան այնտեղ եղած մարդկանց, որոնք սիդոնացիների նման անհոգ ու հանգիստ ապրում էին: Այդ երկրում իշխանութիւն ունեցող մէկը չկար, որ բան ասէր, որովհետեւ Սիդոնից հեռու էին եւ ասորեստանցիների հետ գործ չունէին:
7 Այն ատեն այն հինգ մարդիկը գացին Լայիս մտան եւ անոր մէջ բնակող ժողովուրդը տեսան, որոնք Սիդոնացիներուն պէս անհոգութեամբ հանգիստ ու ապահով կը բնակէին եւ այն երկրին մէջ վնաս տուող մը չկար, որ իշխէր անոնց վրայ ու* Սիդոնացիներէն հեռու ըլլալով՝ բնաւ մարդու մը հետ գործ չունէին։
Եւ գնացին հնգեքին արքն, եւ չոգան ի Լայիսա. եւ տեսին զժողովուրդն, որ ի նմա, որ բնակեալ նստէր [262]յուսով` ըստ նմանութեան Սիդոնացւոցն հանդարտելոցն [263]յուսով. եւ ոչ բաւական լինելոյ խօսել ումեք բան մի յերկրի գանձուցն ժառանգաւորի. եւ`` հեռի էին ի Սիդոնէ, եւ բանք ինչ ոչ գոյին նոցա ընդ [264]Ասորիս:

18:7: Եւ գնացին հնգեքին արքն, եւ չոգան ՚ի Լայիսա. եւ տեսին զժողովուրդն որ ՚ի նմա, որ բնակեալ նստէր յուսով, ըստ նմանութեան Սիդոնացւոցն հանդարտելո՛ցն յուսով. եւ ո՛չ բաւական լինելոյ խօսե՛լ ումեք բան մի յերկրի գանձո՛ւցն ժառանգաւորի. քանզի հեռի էին ՚ի Սիդոնէ. եւ բանք ինչ ո՛չ գոյին նոցա ընդ Ասորիս։
7. Այդ հինգ մարդիկ գնացին Լայիսա, տեսան այնտեղ եղած մարդկանց, որոնք սիդոնացիների նման անհոգ ու հանգիստ ապրում էին: Այդ երկրում իշխանութիւն ունեցող մէկը չկար, որ բան ասէր, որովհետեւ Սիդոնից հեռու էին եւ ասորեստանցիների հետ գործ չունէին:
7 Այն ատեն այն հինգ մարդիկը գացին Լայիս մտան եւ անոր մէջ բնակող ժողովուրդը տեսան, որոնք Սիդոնացիներուն պէս անհոգութեամբ հանգիստ ու ապահով կը բնակէին եւ այն երկրին մէջ վնաս տուող մը չկար, որ իշխէր անոնց վրայ ու* Սիդոնացիներէն հեռու ըլլալով՝ բնաւ մարդու մը հետ գործ չունէին։
zohrab-1805▾ eastern-1994▾ western am▾
18:718:7: И пошли те пять мужей, и пришли в Лаис, и увидели народ, который в нем, что он живет покойно, по обычаю Сидонян, тих и беспечен, и что не было в земле той, кто обижал бы в чем, или имел бы власть: от Сидонян они жили далеко, и ни с кем не было у них никакого дела.
18:7 καὶ και and; even ἐπορεύθησαν πορευομαι travel; go οἱ ο the πέντε πεντε five ἄνδρες ανηρ man; husband καὶ και and; even ἦλθον ερχομαι come; go εἰς εις into; for Λαισα λαις and; even εἶδαν οραω view; see τὸν ο the λαὸν λαος populace; population τὸν ο the ἐν εν in μέσῳ μεσος in the midst; in the middle αὐτῆς αυτος he; him καθήμενον καθημαι sit; settle ἐπ᾿ επι in; on ἐλπίδι ελπις hope ὡς ως.1 as; how κρίσις κρισις decision; judgment Σιδωνίων σιδωνιος Sidōnios; Sithonios ἡσυχάζουσα ησυχαζω tranquil; keep quiet καὶ και and; even οὐκ ου not ἔστιν ειμι be διατρέπων διατρεπω or; than καταισχύνων καταισχυνω shame; put to shame λόγον λογος word; log ἐν εν in τῇ ο the γῇ γη earth; land κληρονόμος κληρονομος heir ἐκπιέζων εκπιεζω treasure καὶ και and; even μακράν μακραν far away εἰσιν ειμι be Σιδωνίων σιδωνιος Sidōnios; Sithonios καὶ και and; even λόγον λογος word; log οὐκ ου not ἔχουσιν εχω have; hold πρὸς προς to; toward ἄνθρωπον ανθρωπος person; human
18:7 וַ wa וְ and יֵּלְכוּ֙ yyēlᵊḵˌû הלך walk חֲמֵ֣שֶׁת ḥᵃmˈēšeṯ חָמֵשׁ five הָ hā הַ the אֲנָשִׁ֔ים ʔᵃnāšˈîm אִישׁ man וַ wa וְ and יָּבֹ֖אוּ yyāvˌōʔû בוא come לָ֑יְשָׁה lˈāyᵊšā לַיִשׁ [locality] וַ wa וְ and יִּרְא֣וּ yyirʔˈû ראה see אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עָ֣ם ʕˈām עַם people אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בְּ bᵊ בְּ in קִרְבָּ֣הּ qirbˈāh קֶרֶב interior יֹושֶֽׁבֶת־ yôšˈeveṯ- ישׁב sit לָ֠ lā לְ to בֶטַח veṭˌaḥ בֶּטַח trust כְּ kᵊ כְּ as מִשְׁפַּ֨ט mišpˌaṭ מִשְׁפָּט justice צִדֹנִ֜ים ṣiḏōnˈîm צִידֹנִי Sidonian שֹׁקֵ֣ט׀ šōqˈēṭ שׁקט be at peace וּ û וְ and בֹטֵ֗חַ vōṭˈēₐḥ בטח trust וְ wᵊ וְ and אֵין־ ʔên- אַיִן [NEG] מַכְלִ֨ים maḵlˌîm כלם humiliate דָּבָ֤ר dāvˈār דָּבָר word בָּ bā בְּ in † הַ the אָ֨רֶץ֙ ʔˈāreṣ אֶרֶץ earth יֹורֵ֣שׁ yôrˈēš ירשׁ trample down עֶ֔צֶר ʕˈeṣer עֶצֶר oppression וּ û וְ and רְחֹקִ֥ים rᵊḥōqˌîm רָחֹוק remote הֵ֨מָּה֙ hˈēmmā הֵמָּה they מִ mi מִן from צִּ֣דֹנִ֔ים ṣṣˈiḏōnˈîm צִידֹנִי Sidonian וְ wᵊ וְ and דָבָ֥ר ḏāvˌār דָּבָר word אֵין־ ʔên- אַיִן [NEG] לָהֶ֖ם lāhˌem לְ to עִם־ ʕim- עִם with אָדָֽם׃ ʔāḏˈām אָדָם human, mankind
18:7. euntes itaque quinque viri venerunt Lais videruntque populum habitantem in ea absque ullo timore iuxta Sidoniorum consuetudinem securum et quietum nullo eis penitus resistente magnarumque opum et procul a Sidone atque a cunctis hominibus separatumSo the five men going on came to Lais: and they saw how the people dwelt therein without any fear, according to the custom of the Sidonians, secure and easy, having no man at all to oppose them, being very rich, and living separated, at a distance from Sidon and from all men.
7. Then the five men departed, and came to Laish, and saw the people that were therein, how they dwelt in security, after the manner of the Zidonians, quiet and secure; for there was none in the land, possessing authority, that might put to shame in any thing, and they were far from the Zidonians, and had no dealings with any man.
18:7. And so the five men, going on, arrived at Laish. And they saw the people, living in it without any fear, according to the custom of the Sidonians, secure and peaceful, having hardly anyone to oppose them, and with great wealth, and living separately, far from Sidon and from all men.
18:7. Then the five men departed, and came to Laish, and saw the people that [were] therein, how they dwelt careless, after the manner of the Zidonians, quiet and secure; and [there was] no magistrate in the land, that might put [them] to shame in [any] thing; and they [were] far from the Zidonians, and had no business with [any] man.
Then the five men departed, and came to Laish, and saw the people that [were] therein, how they dwelt careless, after the manner of the Zidonians, quiet and secure; and [there was] no magistrate in the land, that might put [them] to shame in [any] thing; and they [were] far from the Zidonians, and had no business with [any] man:

18:7: И пошли те пять мужей, и пришли в Лаис, и увидели народ, который в нем, что он живет покойно, по обычаю Сидонян, тих и беспечен, и что не было в земле той, кто обижал бы в чем, или имел бы власть: от Сидонян они жили далеко, и ни с кем не было у них никакого дела.
18:7
καὶ και and; even
ἐπορεύθησαν πορευομαι travel; go
οἱ ο the
πέντε πεντε five
ἄνδρες ανηρ man; husband
καὶ και and; even
ἦλθον ερχομαι come; go
εἰς εις into; for
Λαισα λαις and; even
εἶδαν οραω view; see
τὸν ο the
λαὸν λαος populace; population
τὸν ο the
ἐν εν in
μέσῳ μεσος in the midst; in the middle
αὐτῆς αυτος he; him
καθήμενον καθημαι sit; settle
ἐπ᾿ επι in; on
ἐλπίδι ελπις hope
ὡς ως.1 as; how
κρίσις κρισις decision; judgment
Σιδωνίων σιδωνιος Sidōnios; Sithonios
ἡσυχάζουσα ησυχαζω tranquil; keep quiet
καὶ και and; even
οὐκ ου not
ἔστιν ειμι be
διατρέπων διατρεπω or; than
καταισχύνων καταισχυνω shame; put to shame
λόγον λογος word; log
ἐν εν in
τῇ ο the
γῇ γη earth; land
κληρονόμος κληρονομος heir
ἐκπιέζων εκπιεζω treasure
καὶ και and; even
μακράν μακραν far away
εἰσιν ειμι be
Σιδωνίων σιδωνιος Sidōnios; Sithonios
καὶ και and; even
λόγον λογος word; log
οὐκ ου not
ἔχουσιν εχω have; hold
πρὸς προς to; toward
ἄνθρωπον ανθρωπος person; human
18:7
וַ wa וְ and
יֵּלְכוּ֙ yyēlᵊḵˌû הלך walk
חֲמֵ֣שֶׁת ḥᵃmˈēšeṯ חָמֵשׁ five
הָ הַ the
אֲנָשִׁ֔ים ʔᵃnāšˈîm אִישׁ man
וַ wa וְ and
יָּבֹ֖אוּ yyāvˌōʔû בוא come
לָ֑יְשָׁה lˈāyᵊšā לַיִשׁ [locality]
וַ wa וְ and
יִּרְא֣וּ yyirʔˈû ראה see
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עָ֣ם ʕˈām עַם people
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
בְּ bᵊ בְּ in
קִרְבָּ֣הּ qirbˈāh קֶרֶב interior
יֹושֶֽׁבֶת־ yôšˈeveṯ- ישׁב sit
לָ֠ לְ to
בֶטַח veṭˌaḥ בֶּטַח trust
כְּ kᵊ כְּ as
מִשְׁפַּ֨ט mišpˌaṭ מִשְׁפָּט justice
צִדֹנִ֜ים ṣiḏōnˈîm צִידֹנִי Sidonian
שֹׁקֵ֣ט׀ šōqˈēṭ שׁקט be at peace
וּ û וְ and
בֹטֵ֗חַ vōṭˈēₐḥ בטח trust
וְ wᵊ וְ and
אֵין־ ʔên- אַיִן [NEG]
מַכְלִ֨ים maḵlˌîm כלם humiliate
דָּבָ֤ר dāvˈār דָּבָר word
בָּ בְּ in
הַ the
אָ֨רֶץ֙ ʔˈāreṣ אֶרֶץ earth
יֹורֵ֣שׁ yôrˈēš ירשׁ trample down
עֶ֔צֶר ʕˈeṣer עֶצֶר oppression
וּ û וְ and
רְחֹקִ֥ים rᵊḥōqˌîm רָחֹוק remote
הֵ֨מָּה֙ hˈēmmā הֵמָּה they
מִ mi מִן from
צִּ֣דֹנִ֔ים ṣṣˈiḏōnˈîm צִידֹנִי Sidonian
וְ wᵊ וְ and
דָבָ֥ר ḏāvˌār דָּבָר word
אֵין־ ʔên- אַיִן [NEG]
לָהֶ֖ם lāhˌem לְ to
עִם־ ʕim- עִם with
אָדָֽם׃ ʔāḏˈām אָדָם human, mankind
18:7. euntes itaque quinque viri venerunt Lais videruntque populum habitantem in ea absque ullo timore iuxta Sidoniorum consuetudinem securum et quietum nullo eis penitus resistente magnarumque opum et procul a Sidone atque a cunctis hominibus separatum
So the five men going on came to Lais: and they saw how the people dwelt therein without any fear, according to the custom of the Sidonians, secure and easy, having no man at all to oppose them, being very rich, and living separated, at a distance from Sidon and from all men.
18:7. And so the five men, going on, arrived at Laish. And they saw the people, living in it without any fear, according to the custom of the Sidonians, secure and peaceful, having hardly anyone to oppose them, and with great wealth, and living separately, far from Sidon and from all men.
18:7. Then the five men departed, and came to Laish, and saw the people that [were] therein, how they dwelt careless, after the manner of the Zidonians, quiet and secure; and [there was] no magistrate in the land, that might put [them] to shame in [any] thing; and they [were] far from the Zidonians, and had no business with [any] man.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-12: После ответа левита послы данитян отправились на север обетованной земли, достигли города Лаиса, называвшегося при Иисусе Навине Лешем (Нав. XIX:47), и увидели беспечный и беспорядочный oбраз жизни жителей города, а вместе с тем удаленность их от Сидона (Финикии) под протекторатом которого они находились. Лаис-Дан, находившийся на месте Телль-эль-Кади близ Панеады, отделен от Сидона глубоким обрывом Нар-эль-Литани, от Дамаска - Ермоном, от Сирии - долиной Бик’а (Келесирией). Возвратившись из Лаиса, послы данитян сообщили своим соплеменникам как о характере жителей этого города, так и о характере самой земли, после чего данитяне, в числе 600: человек, вооруженные выступили из Цоры и Ештаола и направились на север, расположившись станом прежде Кариаф-Иакрима (Нав. XVIII:14-15).
Matthew Henry: Concise Commentary on the Whole Bible - 1706

Here is, 1. The eye which these Danites had upon Laish, not the whole tribe of Dan, but one family of them, to whose lot, in the subdivision of Canaan, that city fell. Hitherto this family had sojourned with their brethren, who had taken possession of their lot, which lay between Judah and the Philistines, and had declined going to their own city, because there was no king in Israel to rule over them, v. 1. It lay a great way off, separate from the rest of their tribe; it was entirely in the enemy's hand, and therefore they would sponge upon their brethren rather than go far to provide for themselves. But at length necessity forced them to arouse themselves, and they began to think of an inheritance to dwell in. It is better to have a little of one's own than always to hang upon others. 2. The enquiry which this family of the Danites made concerning Laish: They sent five men to search the land (v. 2), that they might know the character of the country, whether it was an inheritance worth going so far for, and the posture of the people, whether the making of themselves masters of it was a thing practicable, what force was necessary in order thereunto, and which was the best way of making an attack upon it. The men they sent were men of valour, who, if they fell into their enemies' hands, knew how to look danger in the face. It is prudent to look before we leap. Dan had the subtlety of a serpent by the way (Gen. xlix. 17), as well as the courage of a lion's whelp, leaping from Bashan, Deut. xxxiii. 22. 3. The acquaintance which their spies got with Micah's priest, and the use they made of that acquaintance. It seems, they had know this Levite formerly, he having in his rambles been sometimes in their country; and, though his countenance might be altered, they knew him again by his voice, v. 3. They were surprised to find him so far off, enquired what brought him thither, and he told them (v. 4) what business he had there, and what encouragement. They, understanding that he had an oracle in his custody, desired he would tell them whether they should prosper in their present undertaking, v. 5. See their carelessness and regardlessness of God and his providence; they would not have enquired of the Lord at all if this Levite's mentioning the teraphim he had with him had not put it into their heads. Many never think of religion but just when it falls in their way and they cannot avoid it, like chance customers. See their ignorance of the divine law, that they thought God, who had forbidden the religious use of graven images, would yet own them in consulting an image, and give them an answer of peace. Should he be enquired of by them? Ezek. xiv. 3. They seem to have had a greater opinion of Micah's teraphim than of God's urim; for they had passed by Shiloh, and, for aught that appears, had not enquired there of God's high priest, but Micah's shabby Levite shall be an oracle to them. He betakes himself to his usual method of consulting his teraphim; and, whether he himself believed it or no, he humoured the thing so well that he made them believe he had an answer from God encouraging them to go on, and assuring them of good success (v. 6): "Go in peace, you shall be safe, and may be easy, for before the Lord is your way," that is, "he approves it" (as the Lord is said to know the way of the righteous with acceptation), "and therefore he will make it prosperous, his eye will be upon you for good, he will direct your way, and preserve your going out and coming in." Note, Our great care should be that our way be such as God approves, and, if it be so, we may go in peace. If God care for us, on him let us cast our care, and be satisfied that we cannot miss our way if he go before us.

7 Then the five men departed, and came to Laish, and saw the people that were therein, how they dwelt careless, after the manner of the Zidonians, quiet and secure; and there was no magistrate in the land, that might put them to shame in any thing; and they were far from the Zidonians, and had no business with any man. 8 And they came unto their brethren to Zorah and Eshtaol: and their brethren said unto them, What say ye? 9 And they said, Arise, that we may go up against them: for we have seen the land, and, behold, it is very good: and are ye still? be not slothful to go, and to enter to possess the land. 10 When ye go, ye shall come unto a people secure, and to a large land: for God hath given it into your hands; a place where there is no want of any thing that is in the earth. 11 And there went from thence of the family of the Danites, out of Zorah and out of Eshtaol, six hundred men appointed with weapons of war. 12 And they went up, and pitched in Kirjath-jearim, in Judah: wherefore they called that place Mahaneh-dan unto this day: behold, it is behind Kirjath-jearim. 13 And they passed thence unto mount Ephraim, and came unto the house of Micah.
Here is, I. The observation which the spies made upon the city of Laish, and the posture of its inhabitants, v. 7. Never was place so ill governed and so ill guarded, which would make it a very easy prey to the invader.
1. It was ill governed, for every man might be as bad as he would, and there was no magistrate, no heir of restraint (as the word is), that might so much as put them to shame in any thing, much less put them to death, so that by the most impudent immoralities they provoked God's wrath, and by all manner of mutual mischiefs weakened and consumed one another. See here, (1.) What the office of magistrates is. They are to be heirs of restraint, that is, to preserve a constant entail of power, as heirs to an inheritance, in the places where they are, for the restraining of that which is evil. They are possessors of restraint, entrusted with their authority for this end, that they may check and suppress every thing that is vicious and be a terror to evil doers. It is only God's grace that can renew men's depraved minds and turn their hearts; but the magistrate's power may restrain their bad practices and tie their hands, so that the wickedness of the wicked may not be either so injurious or so infectious as otherwise it would be. Though the sword of justice cannot cut up the root of bitterness, it may cut off its branches and hinder its growth and spreading, that vice may not go without a check, for then it becomes daring and dangerous, and the community shares in the guilt. (2.) See what method must be used for the restraint of wickedness. Sinners must be put to shame, that those who will not be restrained by the shamefulness of the sin before God and their own consciences may be restrained by the shamefulness of the punishment before men. All ways must be tried to dash sin out of countenance and cover it with contempt, to make people ashamed of their idleness, drunkenness, cheating, lying, and other sins, by making reputation always appear on virtue's side. (3.) See how miserable, and how near to ruin, those places are that either have no magistrates or none that bear the sword to any purpose; the wicked then walk on every side, Ps. xii. 8. And how happy we are in good laws and a good government.
2. It was ill guarded. The people of Laish were careless, quiet, and secure, their gates left open, their walls out of repair, because under no apprehension of danger in any way, though their wickedness was so great that they had reason to fear divine vengeance every day. It was a sign that the Israelites, through their sloth and cowardice, were not now such a terror to the Canaanites as they were when they first came among them, else the city of Laish, which probably knew itself to be assigned to them, would not have been so very secure. Though they were an open and inland town, they lived secure, like the Zidonians (who were surrounded with the sea and were well fortified both by art and nature), but were far from the Zidonians, who therefore could not come in to their assistance, nor help to defend them from the danger which, by debauching their manners, they had helped to bring them into. And, lastly, they had no business with any man, which bespeaks either the idleness they affected (they followed no trade, and so grew lazy and luxurious, and utterly unable to defend themselves) or the independency they affected: they scorned to be either in subjection to or alliance with any of their neighbours, and so they had none to protect them nor bring in any aid to them. They cared for nobody and therefore nobody cared for them. Such as these were the men of Laish.
II. The encouragement which they consequently gave to their countrymen that sent them to prosecute their design upon this city, v. 8-10. Probably the Danites had formed notions of the insuperable difficulties of the enterprise, thought it impossible ever to make themselves masters of Laish, and therefore had kept themselves so long out of the possession of it, perhaps suggesting likewise to one another, in their unbelief, that it was not a country worth going so far and running such a risk for, which jealousies the spies (and they were not, in this, evil spies) had an eye to in their report. 1. They represent the place as desirable: "If you will trust our judgments, we have seen the land, and we are agreed in our verdict upon the view, that, behold, it is very good (v. 9), better than this mountainous country into which we are here crowded by the Philistines. You need not doubt of living comfortably in it, for it is a place where there is no want of any thing," v. 10. See what a good land Canaan was, that this city which lay furthest of all northward, in the utmost corner of the country, stood on such a fruitful spot. 2. They represent it as attainable. They do not at all question but, with God's blessing, they may soon get possession of it; for the people are secure, v. 10. And the more secure always the less safe. "God has given it into your hands, and you may have it for the taking." They stir them up to the undertaking: "Arise, that we may go up against them, let us go about it speedily and resolutely." They expostulate with them for their delays, and chide them out of their sluggishness: Are you still? Be not slothful to go. Men need to be thus stirred up to mind even their interest. Heaven is a very good land, where there is no want of any thing; our God has, by the promise, given it into our hands; let us not then be slothful in making it sure, and laying hold on eternal life, but strive to enter.
III. The Danites' expedition against Laish. This particular family of them, to whose lot that city fell, now at length make towards it, v. 11-13. The military men were but 600 in all, not a hundredth part of that tribe, for when they entered Canaan the Danites were above 64,000, Num. xxvi. 43. It was strange that none of their brethren of their own tribe, much less of any other, came in to their assistance; but it was long after Israel came to Canaan before there appeared among them any thing of a public spirit, or concern for a common interest, which was the reason why they seldom united in a common head, and this kept them low and inconsiderable. It appears (by v. 21) that these 600 were the whole number that went to settle there, for they had their families and effects with them, their little ones and cattle, so confident were they of success. The other tribes gave them a free passage through their country. Their first day's march brought them to Kirjath-jearim (v. 12), and such rare things had military encampments now become in Israel that the place where they rested that night was thence called Mahaneh-dan, the camp of Dan, and probably the place whence they began their march between Zorah and Eshtaol was called by the same name, and is meant, ch. xiii. 25. The second day's march brought them to Mount Ephraim, near Micah's house (v. 13), and there we must pause awhile.
Adam Clarke: Commentary on the Bible - 1831
18:7: After the manner of the Zidonians - Probably the people of Laish or Leshem were originally a colony of the Sidonians, who, it appears, were an opulent people; and, being in possession of a strong city, lived in a state of security, not being afraid of their neighbors. In this the Leshemites imitated them, though the sequel proves they had not the same reason for their confidence.
They were far from the Zidonians - Being, as above supposed, a Sidonian colony, they might naturally expect help from their countrymen; but, as they dwelt a considerable distance from Sidon, the Danites saw that they could strike the blow before the news of invasion could reach Sidon; and, consequently, before the people of Laish could receive any succours from that city.
And had no business with any man - In the most correct copies of the Septuagint, this clause is thus translated: Και λογος ουκ ην αυτοις μετα Συριας; and they had no transactions with Syria. Now it is most evident that, instead of אדם adam, Man, they read ארם aram, Syria; words which are so nearly similar that the difference which exists is only between the ר resh and ד daleth, and this, both in MSS. and printed books, is often indiscernible. This reading is found in the Codex Alexandrinus, in the Complutensian Polyglot, in the Spanish Polyglot, and in the edition of the Septuagint published by Aldus. It may be proper to observe, that Laish was on the frontiers of Syria; but as they had no intercourse with the Syrians, from whom they might have received the promptest assistance, this was an additional reason why the Danites might expect success.
Albert Barnes: Notes on the Bible - 1834
18:7: Laish - Afterward called "Dan" Jdg 18:29. The exact site has not been identified, but it was the northern extremity of Israel, near the sources of the Jordan, and about four miles from Panium, or Caesarea-Philippi. It is thought to have stood where the village Tell-el-Kadi now stands.
After the manner of the Zidonians - The genius of the Zidonians being mechanical and commercial, not military, their colonists were apt to neglect fortifications and similar warlike precautions. In Solomon's time the Zidonians were especially skillful in hewing timber Kg1 5:6; Ch1 22:4, and it is highly probable, from their proximity to Lebanon, that such was the occupation of the men of Laish.
Quiet and secure ... - This is a very obscure and difficult passage. Translate thus: "Quiet and secure, and none of them doing any injury in the land, possessing wealth," or "dominion."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:7: Laish: Jos 19:47, called Leshem
how they: Jdg 18:27, Jdg 18:28; Rev 18:7
magistrate: Heb. possessor, or, heir of restraint, Sa1 3:13; Kg1 1:6; Rom 13:3; Pe1 2:14
and had no: In the most correct copies of the LXX this clause stands thus; και λογος ουκ ην αυτοις μετα Συριας; "and they had no transactions with Syria;" evidently reading instead of אדם [Strong's H120], adam, man, ארם [Strong's H758], aram, Syria; words so nearly similar that the only difference between them is in the ר, raish, and ד, daleth, which in both manuscripts and printed books is sometimes indiscernible. Laish was situated on the frontiers of Syria.
Carl Friedrich Keil and Franz Delitzsch
18:7
Thus the five men proceeded to Laish, which is called Leshem in Josh 19:47, and was named Dan after the conquest by the Danites-a place on the central source of the Jordan, the present Tell el Kadi (see at Josh 19:47)-and saw the people of the town dwelling securely after the manner of the Sidonians, who lived by trade and commerce, and did not go out to war. יושׁבת is the predicate to את־העם, and the feminine is to be explained from the fact that the writer had the population before his mind (see Ewald, 174, b.); and the use of the masculine in the following words וּבטח שׁקט, which are in apposition, is not at variance with this. The connection of יושׁבת with בּקרבּהּ, which Bertheau revives from the earlier commentators, is opposed to the genius of the Hebrew language. וּבטח שׁקט, "living quietly and safely there." וגו ואין־מכלים, "and no one who seized the government to himself did any harm to them in the land." הכלים, to shame, then to do an injury (1Kings 25:7). דּבר מכלים, shaming with regard to a thing, i.e., doing any kind of injury. עצר, dominion, namely tyrannical rule, from עצר, imperio coercere. The rendering "riches" (θησαυρός, lxx), which some give to this word, is founded simply upon a confounding of עצר with אוצר. ירשׁ does not mean "to possess," but "to take possession of," and that by force (as in 3Kings 21:18). "And they were far from the Sidonians," so that in the event of a hostile invasion they could not obtain any assistance from this powerful city. Grotius draws the very probable conclusion from these words, that Laish may have been a colony of the Sidonians. "And they had nothing to do with (other) men," i.e., they did not live in any close association with the inhabitants of other towns, so as to be able to obtain assistance from any other quarter.
John Gill
18:7 And the five men departed,.... From Mount Ephraim, and Micah's house there:
and came to Laish; which, according to Bunting (s), was one hundred and four miles from Mount Ephraim, and so many he makes it to be from Jerusalem; it lay at the furthest northern border of the land of Canaan, at the foot of Mount Lebanon, near the fountain of Jordan; it was four miles from Paneas, as Jerom says (t), as you go to Tyre; it is the Caesarea Philippi of the New Testament, and the same that is called Leshem; see Gill on Josh 19:47,
and saw the people that were therein; went into the city, and made their observations on the inhabitants of it, their number, strength, and manner of living:
how they dwelt careless, after the manner of the Zidonians, quiet and secure; the inhabitants of Zidon, whose customs they might imitate, whose laws they might use, and might be under their government, since they are said to have no magistrate within themselves; and their carelessness and confidence might arise from their strong fortresses; or rather because they thought their city, and the land adjacent to it, did not belong to the land of Israel, and did not know that the Israelites made any pretensions to it, and therefore were quite easy, and in no fear of them; had no watchmen to guard their city, and did not take care to furnish themselves with weapons of war for their defence, even as the Zidonians; who, besides their city being a strong and fortified one, were in no fear of the Israelites, because their city was not in the land of Canaan, only the border of it reached to it:
and there was no magistrate in the land that might put them to shame in anything; to restrain them from vice, and punish them for it, or even to reprove and correct them, and so put them to shame; or put any mark of infamy and disgrace upon them in a public manner, that might shame them; hence they lived in a disorderly and dissolute manner, whereby they became the more easy prey to others: or the sense is, there was no king, nor an heir of the kingdom, as Kimchi interprets it, so that there were none to contest his right to the government of the place, or to accuse another, and put him to shame for taking it away from him. Jarchi takes the sense to be, that none needed to turn back his neighbour empty, when he asked anything of him for his relief, since there was no want of anything in the land, as after observed; but the first sense seems best:
and they were far from the Zidonians; who were the only people that could help them, being in friendship with them; and it may be they were under their government, as before observed; they are said (u) to be about eleven miles from them; Josephus (w) says, a day's journey:
and had no business with any man; no trade or commerce, but lived independent of others, and within themselves, their land affording them everything sufficient for them. Some understand it of their not being in any league or alliance with any other people, and so had none to call in to their assistance in case of any attack upon them.
(s) Ut supra. (Travels of the Patriarchs, &c. p. 112.) (t) De loc. Heb. fol. 90. H. (u) Adrichom. Theatrum Terrae Sanct. p. 105. (w) Antiqu. l. 5. c. 3. sect. 1.
John Wesley
18:7 Manner of the Zidonians - Who living in a very strong place, and abounding in wealth, and perceiving that the Israelites never attempted anything against them, were grown secure and careless. Put to shame - Or, that might rebuke or punish any thing, that is, any crime. Putting to shame seems to be used for inflicting civil punishment, because shame is generally the effect of it. Zidonians - Who otherwise could have succoured them, and would have been ready to do it. No business - No league or confederacy, nor much converse with other cities, it being in a pleasant and plentiful soil, between the two rivulets of Jor and Dan, not needing supplies from others, and therefore minding only their own ease and pleasure.
Robert Jamieson, A. R. Fausset and David Brown
18:7 the five men departed, and came to Laish--or, "Leshem" (Josh 19:47), supposed to have been peopled by a colony of Zidonians. The place was very secluded--the soil rich in the abundance and variety of its produce, and the inhabitants, following the peaceful pursuits of agriculture, lived in their fertile and sequestered valley, according to the Zidonian style of ease and security, happy among themselves, and maintaining little or no communication with the rest of the world. The discovery of this northern paradise seemed, to the delight of the Danite spies, an accomplishment of the priest's prediction. They hastened back to inform their brethren in the south both of the value of their prize, and how easily it could be made their prey.
18:818:8: Եւ եկին հնգեքին արքն առ եղբա՛րս իւրեանց ՚ի Սարաա եւ յԵսթաւուլ. եւ ասեն ցնոսա եղբարք իւրեանց. Զի՞ նստիք դուք[2688]։ [2688] Յօրինակին. Եւ ասեն ցնա եղբարք իւ՛՛։
8. Այդ հինգ մարդիկ եկան Սարաա եւ Եսթաւուլ իրենց եղբայրների մօտ: Նրանց եղբայրներն իրենց ասացին. «Ինչո՞ւ էք նստել»:
8 Եւ այն հինգ մարդիկը Սարաա եւ Եսթաւուղ դարձան իրենց եղբայրներուն, որոնք իրենց հարցուցին. «Դուք ի՞նչ ըրիք»։
Եւ եկին հնգեքին արքն`` առ եղբարս իւրեանց ի Սարաա եւ յԵսթաւուղ. եւ ասեն ցնոսա եղբարք իւրեանց. [265]Զի՞ նստիք դուք:

18:8: Եւ եկին հնգեքին արքն առ եղբա՛րս իւրեանց ՚ի Սարաա եւ յԵսթաւուլ. եւ ասեն ցնոսա եղբարք իւրեանց. Զի՞ նստիք դուք[2688]։
[2688] Յօրինակին. Եւ ասեն ցնա եղբարք իւ՛՛։
8. Այդ հինգ մարդիկ եկան Սարաա եւ Եսթաւուլ իրենց եղբայրների մօտ: Նրանց եղբայրներն իրենց ասացին. «Ինչո՞ւ էք նստել»:
8 Եւ այն հինգ մարդիկը Սարաա եւ Եսթաւուղ դարձան իրենց եղբայրներուն, որոնք իրենց հարցուցին. «Դուք ի՞նչ ըրիք»։
zohrab-1805▾ eastern-1994▾ western am▾
18:818:8: И возвратились [оные пять человек] к братьям своим в Цору и Естаол, и сказали им братья их: с чем вы?
18:8 καὶ και and; even ἦλθον ερχομαι come; go οἱ ο the πέντε πεντε five ἄνδρες ανηρ man; husband πρὸς προς to; toward τοὺς ο the ἀδελφοὺς αδελφος brother αὐτῶν αυτος he; him εἰς εις into; for Σαραα σαραα and; even Εσθαολ εσθαολ and; even εἶπον επω say; speak τοῖς ο the ἀδελφοῖς αδελφος brother αὐτῶν αυτος he; him τί τις.1 who?; what? ὑμεῖς υμεις you κάθησθε καθημαι sit; settle
18:8 וַ wa וְ and יָּבֹ֨אוּ֙ yyāvˈōʔû בוא come אֶל־ ʔel- אֶל to אֲחֵיהֶ֔ם ʔᵃḥêhˈem אָח brother צָרְעָ֖ה ṣorʕˌā צָרְעָה Zorah וְ wᵊ וְ and אֶשְׁתָּאֹ֑ל ʔeštāʔˈōl אֶשְׁתָּאֹל Eshtaol וַ wa וְ and יֹּאמְר֥וּ yyōmᵊrˌû אמר say לָהֶ֛ם lāhˈem לְ to אֲחֵיהֶ֖ם ʔᵃḥêhˌem אָח brother מָ֥ה mˌā מָה what אַתֶּֽם׃ ʔattˈem אַתֶּם you
18:8. reversique ad fratres suos in Saraa et Esthaol et quid egissent sciscitantibus responderuntAnd they returned to their brethren in Saraa and Esthaol, who asked them what they had done: to whom they answered:
8. And they came unto their brethren to Zorah and Eshtaol: and their brethren said unto them, What ye?
18:8. And they returned to their brothers at Zorah and Eshtaol, who questioned them as to what they had done. And they responded:
18:8. And they came unto their brethren to Zorah and Eshtaol: and their brethren said unto them, What [say] ye?
And they came unto their brethren to Zorah and Eshtaol: and their brethren said unto them, What [say] ye:

18:8: И возвратились [оные пять человек] к братьям своим в Цору и Естаол, и сказали им братья их: с чем вы?
18:8
καὶ και and; even
ἦλθον ερχομαι come; go
οἱ ο the
πέντε πεντε five
ἄνδρες ανηρ man; husband
πρὸς προς to; toward
τοὺς ο the
ἀδελφοὺς αδελφος brother
αὐτῶν αυτος he; him
εἰς εις into; for
Σαραα σαραα and; even
Εσθαολ εσθαολ and; even
εἶπον επω say; speak
τοῖς ο the
ἀδελφοῖς αδελφος brother
αὐτῶν αυτος he; him
τί τις.1 who?; what?
ὑμεῖς υμεις you
κάθησθε καθημαι sit; settle
18:8
וַ wa וְ and
יָּבֹ֨אוּ֙ yyāvˈōʔû בוא come
אֶל־ ʔel- אֶל to
אֲחֵיהֶ֔ם ʔᵃḥêhˈem אָח brother
צָרְעָ֖ה ṣorʕˌā צָרְעָה Zorah
וְ wᵊ וְ and
אֶשְׁתָּאֹ֑ל ʔeštāʔˈōl אֶשְׁתָּאֹל Eshtaol
וַ wa וְ and
יֹּאמְר֥וּ yyōmᵊrˌû אמר say
לָהֶ֛ם lāhˈem לְ to
אֲחֵיהֶ֖ם ʔᵃḥêhˌem אָח brother
מָ֥ה mˌā מָה what
אַתֶּֽם׃ ʔattˈem אַתֶּם you
18:8. reversique ad fratres suos in Saraa et Esthaol et quid egissent sciscitantibus responderunt
And they returned to their brethren in Saraa and Esthaol, who asked them what they had done: to whom they answered:
8. And they came unto their brethren to Zorah and Eshtaol: and their brethren said unto them, What ye?
18:8. And they returned to their brothers at Zorah and Eshtaol, who questioned them as to what they had done. And they responded:
18:8. And they came unto their brethren to Zorah and Eshtaol: and their brethren said unto them, What [say] ye?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:8: Zorah and Eshtaol: Jdg 18:2, Jdg 18:11, Jdg 13:2, Jdg 16:31
Carl Friedrich Keil and Franz Delitzsch
18:8
On their return, the spies said to their fellow-citizens, in reply to the question אתּם מה, "What have you accomplished?" "Up, let us go up against them (the inhabitants of Laish), for the land is very good, and ye are silent," i.e., standing inactive (3Kings 22:3; 4Kings 7:9). "Be not slothful to go (to proceed thither), to come and take possession of the land!"
John Gill
18:8 And they came unto their brethren to Zorah and Eshtaol,.... After they had well viewed the city, and made their remarks on the inhabitants of it, the condition and circumstances in which they were, and took notice of the goodness of the land about it, they returned to their brethren that sent them, particularly those that dwelt at the two places mentioned:
and their brethren said unto them, what say ye? what tidings do you bring? what account of the place and country where you have been?
18:918:9: Եւ ասեն. Արիք ելցո՛ւք ՚ի վերայ նոցա, զի մտա՛ք եւ շրջեցաք ընդ երկիրն մինչեւ ցԼայիսա, եւ տեսաք ժողովուրդ բնակեալ ՚ի նմա յուսո՛վ, հանգոյն Սիդոնացւոց, եւ հեռի՛ են ՚ի Սիդոնէ, եւ բա՛նք ինչ ո՛չ գոյ նոցա ընդ Ասորիս. արի՛ք եւ ելցո՛ւք ՚ի վերայ նոցա. զի ահա տեսա՛ք զերկիրն, եւ բարի՛ է յոյժ. եւ դուք դադարեա՞լ կայք. եւ արդ է՞ր վատանայք երթալ մտանել ժառանգել զերկիրն[2689]։ [2689] Ոմանք. Եւ հեռի էին ՚ի Սիդոնէ։
9. Նրանք ասացին. «Վե՛ր կացէք գնանք նրանց վրայ, որովհետեւ մենք մտանք շրջեցինք այն երկրում մինչեւ Լայիսա եւ տեսանք, որ ժողովուրդն այնտեղ բնակւում է անհոգ՝ սիդոնացիների նման. նրանք հեռու են Սիդոնից եւ ոչ մի գործ չունեն ասորեստանցիների հետ: Վե՛ր կացէք գնանք նրանց վրայ, որովհետեւ տեսանք այն երկիրը, որ շատ լաւն է. իսկ դուք հանգիստ նստե՞լ էք: Հիմա ինչո՞ւ էք յապաղում գնալու մտնելու եւ ժառանգելու այն երկիրը:
9 Անոնք ըսին. «Ելէ՛ք, անոնց վրայ երթանք, քանզի մենք երկիրը տեսանք, ահա շատ աղէկ է. բայց դուք թոյլ մի՛ կենաք։ Երթալու ու երկիրը ժառանգելու եւ հոն մտնելու անհոգութիւն մի՛ ընէք։
Եւ ասեն. Արիք [266]ելցուք ի վերայ նոցա, զի մտաք եւ շրջեցաք ընդ երկիրն մինչեւ ցԼայիսա, եւ տեսաք ժողովուրդ բնակեալ ի նմա յուսով հանգոյն Սիդոնացւոց, եւ հեռի են ի Սիդոնէ, եւ բանք ինչ ոչ գոյ նոցա ընդ Ասորիս. արիք`` եւ ելցուք ի վերայ նոցա. զի ահա տեսաք զերկիրն, եւ բարի է յոյժ, եւ դուք դադարեա՞լ կայք. եւ արդ է՞ր վատանայք երթալ մտանել ժառանգել զերկիրն:

18:9: Եւ ասեն. Արիք ելցո՛ւք ՚ի վերայ նոցա, զի մտա՛ք եւ շրջեցաք ընդ երկիրն մինչեւ ցԼայիսա, եւ տեսաք ժողովուրդ բնակեալ ՚ի նմա յուսո՛վ, հանգոյն Սիդոնացւոց, եւ հեռի՛ են ՚ի Սիդոնէ, եւ բա՛նք ինչ ո՛չ գոյ նոցա ընդ Ասորիս. արի՛ք եւ ելցո՛ւք ՚ի վերայ նոցա. զի ահա տեսա՛ք զերկիրն, եւ բարի՛ է յոյժ. եւ դուք դադարեա՞լ կայք. եւ արդ է՞ր վատանայք երթալ մտանել ժառանգել զերկիրն[2689]։
[2689] Ոմանք. Եւ հեռի էին ՚ի Սիդոնէ։
9. Նրանք ասացին. «Վե՛ր կացէք գնանք նրանց վրայ, որովհետեւ մենք մտանք շրջեցինք այն երկրում մինչեւ Լայիսա եւ տեսանք, որ ժողովուրդն այնտեղ բնակւում է անհոգ՝ սիդոնացիների նման. նրանք հեռու են Սիդոնից եւ ոչ մի գործ չունեն ասորեստանցիների հետ: Վե՛ր կացէք գնանք նրանց վրայ, որովհետեւ տեսանք այն երկիրը, որ շատ լաւն է. իսկ դուք հանգիստ նստե՞լ էք: Հիմա ինչո՞ւ էք յապաղում գնալու մտնելու եւ ժառանգելու այն երկիրը:
9 Անոնք ըսին. «Ելէ՛ք, անոնց վրայ երթանք, քանզի մենք երկիրը տեսանք, ահա շատ աղէկ է. բայց դուք թոյլ մի՛ կենաք։ Երթալու ու երկիրը ժառանգելու եւ հոն մտնելու անհոգութիւն մի՛ ընէք։
zohrab-1805▾ eastern-1994▾ western am▾
18:918:9: Они сказали: встанем и пойдем на них; мы видели землю, она весьма хороша; а вы задумались: не медлите пойти и взять в наследие ту землю;
18:9 καὶ και and; even εἶπαν επω say; speak ἀνάστητε ανιστημι stand up; resurrect καὶ και and; even ἀναβῶμεν αναβαινω step up; ascend ἐπ᾿ επι in; on αὐτούς αυτος he; him ὅτι οτι since; that εἴδομεν οραω view; see τὴν ο the γῆν γη earth; land καὶ και and; even ἰδοὺ ιδου see!; here I am ἀγαθὴ αγαθος good σφόδρα σφοδρα vehemently; tremendously καὶ και and; even ὑμεῖς υμεις you ἡσυχάζετε ησυχαζω tranquil; keep quiet μὴ μη not ὀκνήσητε οκνεω hesitate τοῦ ο the πορευθῆναι πορευομαι travel; go καὶ και and; even εἰσελθεῖν εισερχομαι enter; go in τοῦ ο the κληρονομῆσαι κληρονομεω inherit; heir τὴν ο the γῆν γη earth; land
18:9 וַ wa וְ and יֹּאמְר֗וּ yyōmᵊrˈû אמר say ק֚וּמָה ˈqûmā קום arise וְ wᵊ וְ and נַעֲלֶ֣ה naʕᵃlˈeh עלה ascend עֲלֵיהֶ֔ם ʕᵃlêhˈem עַל upon כִּ֤י kˈî כִּי that רָאִ֨ינוּ֙ rāʔˈînû ראה see אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and הִנֵּ֥ה hinnˌē הִנֵּה behold טֹובָ֖ה ṭôvˌā טֹוב good מְאֹ֑ד mᵊʔˈōḏ מְאֹד might וְ wᵊ וְ and אַתֶּ֣ם ʔattˈem אַתֶּם you מַחְשִׁ֔ים maḥšˈîm חשׁה be silent אַל־ ʔal- אַל not תֵּעָ֣צְל֔וּ tēʕˈāṣᵊlˈû עצל be sluggish לָ lā לְ to לֶ֥כֶת lˌeḵeṯ הלך walk לָ lā לְ to בֹ֖א vˌō בוא come לָ lā לְ to רֶ֥שֶׁת rˌešeṯ ירשׁ trample down אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
18:9. surgite et ascendamus ad eos vidimus enim terram valde opulentam et uberem nolite neglegere nolite cessare eamus et possideamus eam nullus erit laborArise, and let us go up to them: for we have seen the land which is exceeding rich and fruitful: neglect not, lose no time: let us go and possess it, there will be no difficulty.
9. And they said, Arise, and let us go up against them: for we have seen the land, and, behold, it is very good: and are ye still? be not slofthful to go and to enter in to possess the land.
18:9. “Rise up. Let us ascend to them. For we have seen that the land is very wealthy and fruitful. Do not delay; do not refrain. Let us go out and possess it. There will be no difficulty.
18:9. And they said, Arise, that we may go up against them: for we have seen the land, and, behold, it [is] very good: and [are] ye still? be not slothful to go, [and] to enter to possess the land.
And they said, Arise, that we may go up against them: for we have seen the land, and, behold, it [is] very good: and [are] ye still? be not slothful to go, [and] to enter to possess the land:

18:9: Они сказали: встанем и пойдем на них; мы видели землю, она весьма хороша; а вы задумались: не медлите пойти и взять в наследие ту землю;
18:9
καὶ και and; even
εἶπαν επω say; speak
ἀνάστητε ανιστημι stand up; resurrect
καὶ και and; even
ἀναβῶμεν αναβαινω step up; ascend
ἐπ᾿ επι in; on
αὐτούς αυτος he; him
ὅτι οτι since; that
εἴδομεν οραω view; see
τὴν ο the
γῆν γη earth; land
καὶ και and; even
ἰδοὺ ιδου see!; here I am
ἀγαθὴ αγαθος good
σφόδρα σφοδρα vehemently; tremendously
καὶ και and; even
ὑμεῖς υμεις you
ἡσυχάζετε ησυχαζω tranquil; keep quiet
μὴ μη not
ὀκνήσητε οκνεω hesitate
τοῦ ο the
πορευθῆναι πορευομαι travel; go
καὶ και and; even
εἰσελθεῖν εισερχομαι enter; go in
τοῦ ο the
κληρονομῆσαι κληρονομεω inherit; heir
τὴν ο the
γῆν γη earth; land
18:9
וַ wa וְ and
יֹּאמְר֗וּ yyōmᵊrˈû אמר say
ק֚וּמָה ˈqûmā קום arise
וְ wᵊ וְ and
נַעֲלֶ֣ה naʕᵃlˈeh עלה ascend
עֲלֵיהֶ֔ם ʕᵃlêhˈem עַל upon
כִּ֤י kˈî כִּי that
רָאִ֨ינוּ֙ rāʔˈînû ראה see
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
וְ wᵊ וְ and
הִנֵּ֥ה hinnˌē הִנֵּה behold
טֹובָ֖ה ṭôvˌā טֹוב good
מְאֹ֑ד mᵊʔˈōḏ מְאֹד might
וְ wᵊ וְ and
אַתֶּ֣ם ʔattˈem אַתֶּם you
מַחְשִׁ֔ים maḥšˈîm חשׁה be silent
אַל־ ʔal- אַל not
תֵּעָ֣צְל֔וּ tēʕˈāṣᵊlˈû עצל be sluggish
לָ לְ to
לֶ֥כֶת lˌeḵeṯ הלך walk
לָ לְ to
בֹ֖א vˌō בוא come
לָ לְ to
רֶ֥שֶׁת rˌešeṯ ירשׁ trample down
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
18:9. surgite et ascendamus ad eos vidimus enim terram valde opulentam et uberem nolite neglegere nolite cessare eamus et possideamus eam nullus erit labor
Arise, and let us go up to them: for we have seen the land which is exceeding rich and fruitful: neglect not, lose no time: let us go and possess it, there will be no difficulty.
18:9. “Rise up. Let us ascend to them. For we have seen that the land is very wealthy and fruitful. Do not delay; do not refrain. Let us go out and possess it. There will be no difficulty.
18:9. And they said, Arise, that we may go up against them: for we have seen the land, and, behold, it [is] very good: and [are] ye still? be not slothful to go, [and] to enter to possess the land.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:9: Arise, etc. - This is a very plain and nervous address; full of good sense, and well adapted to the purpose. It seems to have produced an instantaneous effect.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:9: Arise: Num 13:30, Num 14:7-9; Jos 2:23, Jos 2:24
are ye still: Kg1 22:23
be not: Jos 18:3; Sa1 4:9; Sa2 10:12; Joh 6:27; Heb 6:11, Heb 6:12; Pe2 1:10, Pe2 1:11
Geneva 1599
18:9 And they said, Arise, that we may go up against them: for we have seen the land, and, behold, it [is] very good: and (e) [are] ye still? be not slothful to go, [and] to enter to possess the land.
(e) Would you lose this good opportunity because of your laziness?
John Gill
18:9 And they said, arise, that me may go up against them,.... That is, prepare for war, and go up in an hostile manner against the present possessors of the land, not doubting of being masters of it easily:
for we have seen the land, and, behold, it is very good. Adrichomius (x) says it was very good pasture land, and fertile, abounding with fruits of all kinds; and the same is attested by Josephus (y):
and are ye still? can ye sit still, and be easy, and not bestir yourselves to go up and possess so good a country, of which an easy conquest may be made? or, affirmatively, "ye are still or silent" (z); ye make no answer to what we say, and seem careless and indifferent about the matter; or by way of exhortation, "be silent", either that the people may remain in their quiet, easy, careless state, and lest, on hearing designs against them, should prepare for their defence; or, as Abarbinel, lest any of the other tribes of Israel should hear of it, and go take it before them:
be not slothful to go, and to enter to possess the land; they suggest that there was scarce anything more to be done than to go and take possession, and that it would be altogether owing to their sloth and indolence if they did not.
(x) Ut supra. (Antiqu. l. 5. c. 3. sect. 1.) (y) Ut supra. (Antiqu. l. 5. c. 3. sect. 1.) (z) "vos autem desidetis", Tigurine version; "et vos quiescitis", Munster.
18:1018:10: Եւ եղիցի յորժամ երթայք, ունի՛ք զազգն յուլացեալ, եւ զերկիրն ընդարձա՛կ. զի մատնեաց զնա Աստուած ՚ի ձեռս մեր. տեղի յորում ո՛չ գոյ պակասութիւն ամենայն բանի որ ինչ իցէ յերկրի[2690]։ [2690] Ոմանք. Յորժամ երթայցէք ունիցիք զազգն յուսացեալ... մատնեաց զնոսա Աստուած ՚ի... ո՛չ գոյր պակասութիւն ամենայնի որ ինչ իցէ։
10. Երբ որ գնաք, կը տիրէք մի անհոգ ժողովրդի եւ ընդարձակ երկրի, որովհետեւ Աստուած այն մատնել է մեր ձեռքը: Դա մի այնպիսի տեղ է, որտեղ երկրի վրայ եղած ոչ մի բանի պակասութիւն չկայ»:
10 Երբ հոն երթաք, անհոգ ժողովուրդ մը ու շատ ընդարձակ երկիր մը պիտի գտնէք, որը Աստուած ձեր ձեռքը տուեր է ու այնպիսի տեղ մըն է, ուր երկրի վրայ եղող բաներէն մէ՛կը պակաս չէ»։
Եւ եղիցի յորժամ երթայք, ունիք զազգն յուլացեալ եւ զերկիրն ընդարձակ. զի մատնեաց զնա Աստուած ի ձեռս [267]մեր. տեղի յորում ոչ գոյ պակասութիւն ամենայն բանի որ ինչ իցէ յերկրի:

18:10: Եւ եղիցի յորժամ երթայք, ունի՛ք զազգն յուլացեալ, եւ զերկիրն ընդարձա՛կ. զի մատնեաց զնա Աստուած ՚ի ձեռս մեր. տեղի յորում ո՛չ գոյ պակասութիւն ամենայն բանի որ ինչ իցէ յերկրի[2690]։
[2690] Ոմանք. Յորժամ երթայցէք ունիցիք զազգն յուսացեալ... մատնեաց զնոսա Աստուած ՚ի... ո՛չ գոյր պակասութիւն ամենայնի որ ինչ իցէ։
10. Երբ որ գնաք, կը տիրէք մի անհոգ ժողովրդի եւ ընդարձակ երկրի, որովհետեւ Աստուած այն մատնել է մեր ձեռքը: Դա մի այնպիսի տեղ է, որտեղ երկրի վրայ եղած ոչ մի բանի պակասութիւն չկայ»:
10 Երբ հոն երթաք, անհոգ ժողովուրդ մը ու շատ ընդարձակ երկիր մը պիտի գտնէք, որը Աստուած ձեր ձեռքը տուեր է ու այնպիսի տեղ մըն է, ուր երկրի վրայ եղող բաներէն մէ՛կը պակաս չէ»։
zohrab-1805▾ eastern-1994▾ western am▾
18:1018:10: когда пойдете вы, придете к народу беспечному, и земля та обширна; Бог предает ее в руки ваши; это такое место, где нет ни в чем недостатка, что {получается} от земли.
18:10 καὶ και and; even ἡνίκα ηνικα whenever; when ἂν αν perhaps; ever ἔλθητε ερχομαι come; go εἰσελεύσεσθε εισερχομαι enter; go in πρὸς προς to; toward λαὸν λαος populace; population ἐπ᾿ επι in; on ἐλπίδι ελπις hope καὶ και and; even ἡ ο the γῆ γη earth; land πλατεῖα πλατεια street ὅτι οτι since; that ἔδωκεν διδωμι give; deposit αὐτὴν αυτος he; him ὁ ο the θεὸς θεος God ἐν εν in χειρὶ χειρ hand ὑμῶν υμων your τόπος τοπος place; locality ὅπου οπου where οὐκ ου not ἔστιν ειμι be ἐκεῖ εκει there ὑστέρημα υστερημα lack παντὸς πας all; every ῥήματος ρημα statement; phrase τῶν ο the ἐν εν in τῇ ο the γῇ γη earth; land
18:10 כְּ kᵊ כְּ as בֹאֲכֶ֞ם vōʔᵃḵˈem בוא come תָּבֹ֣אוּ׀ tāvˈōʔû בוא come אֶל־ ʔel- אֶל to עַ֣ם ʕˈam עַם people בֹּטֵ֗חַ bōṭˈēₐḥ בטח trust וְ wᵊ וְ and הָ hā הַ the אָ֨רֶץ֙ ʔˈāreṣ אֶרֶץ earth רַחֲבַ֣ת raḥᵃvˈaṯ רָחָב wide יָדַ֔יִם yāḏˈayim יָד hand כִּֽי־ kˈî- כִּי that נְתָנָ֥הּ nᵊṯānˌāh נתן give אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) בְּ bᵊ בְּ in יֶדְכֶ֑ם yeḏᵊḵˈem יָד hand מָקֹום֙ māqôm מָקֹום place אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] אֵֽין־ ʔˈên- אַיִן [NEG] שָׁ֣ם šˈām שָׁם there מַחְסֹ֔ור maḥsˈôr מַחְסֹור need כָּל־ kol- כֹּל whole דָּבָ֖ר dāvˌār דָּבָר word אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] בָּ bā בְּ in † הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
18:10. intrabimus ad securos in regionem latissimam tradetque nobis Dominus locum in quo nullius rei est penuria eorum quae gignuntur in terraWe shall come to a people that is secure, into a spacious country, and the Lord will deliver the place to us, in which there is no want of any thing that groweth on the earth.
10. When ye go, ye shall come unto a people secure, and the land is large: for God hath given it into your hand; a place where there is no want of any thing that is in the earth.
18:10. We shall enter to those who dwell securely, in a very wide region, and the Lord will deliver the place to us, a place in which there is no lack of anything that grows upon the earth.”
18:10. When ye go, ye shall come unto a people secure, and to a large land: for God hath given it into your hands; a place where [there is] no want of any thing that [is] in the earth.
When ye go, ye shall come unto a people secure, and to a large land: for God hath given it into your hands; a place where [there is] no want of any thing that [is] in the earth:

18:10: когда пойдете вы, придете к народу беспечному, и земля та обширна; Бог предает ее в руки ваши; это такое место, где нет ни в чем недостатка, что {получается} от земли.
18:10
καὶ και and; even
ἡνίκα ηνικα whenever; when
ἂν αν perhaps; ever
ἔλθητε ερχομαι come; go
εἰσελεύσεσθε εισερχομαι enter; go in
πρὸς προς to; toward
λαὸν λαος populace; population
ἐπ᾿ επι in; on
ἐλπίδι ελπις hope
καὶ και and; even
ο the
γῆ γη earth; land
πλατεῖα πλατεια street
ὅτι οτι since; that
ἔδωκεν διδωμι give; deposit
αὐτὴν αυτος he; him
ο the
θεὸς θεος God
ἐν εν in
χειρὶ χειρ hand
ὑμῶν υμων your
τόπος τοπος place; locality
ὅπου οπου where
οὐκ ου not
ἔστιν ειμι be
ἐκεῖ εκει there
ὑστέρημα υστερημα lack
παντὸς πας all; every
ῥήματος ρημα statement; phrase
τῶν ο the
ἐν εν in
τῇ ο the
γῇ γη earth; land
18:10
כְּ kᵊ כְּ as
בֹאֲכֶ֞ם vōʔᵃḵˈem בוא come
תָּבֹ֣אוּ׀ tāvˈōʔû בוא come
אֶל־ ʔel- אֶל to
עַ֣ם ʕˈam עַם people
בֹּטֵ֗חַ bōṭˈēₐḥ בטח trust
וְ wᵊ וְ and
הָ הַ the
אָ֨רֶץ֙ ʔˈāreṣ אֶרֶץ earth
רַחֲבַ֣ת raḥᵃvˈaṯ רָחָב wide
יָדַ֔יִם yāḏˈayim יָד hand
כִּֽי־ kˈî- כִּי that
נְתָנָ֥הּ nᵊṯānˌāh נתן give
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
בְּ bᵊ בְּ in
יֶדְכֶ֑ם yeḏᵊḵˈem יָד hand
מָקֹום֙ māqôm מָקֹום place
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
אֵֽין־ ʔˈên- אַיִן [NEG]
שָׁ֣ם šˈām שָׁם there
מַחְסֹ֔ור maḥsˈôr מַחְסֹור need
כָּל־ kol- כֹּל whole
דָּבָ֖ר dāvˌār דָּבָר word
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
בָּ בְּ in
הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
18:10. intrabimus ad securos in regionem latissimam tradetque nobis Dominus locum in quo nullius rei est penuria eorum quae gignuntur in terra
We shall come to a people that is secure, into a spacious country, and the Lord will deliver the place to us, in which there is no want of any thing that groweth on the earth.
18:10. We shall enter to those who dwell securely, in a very wide region, and the Lord will deliver the place to us, a place in which there is no lack of anything that grows upon the earth.”
18:10. When ye go, ye shall come unto a people secure, and to a large land: for God hath given it into your hands; a place where [there is] no want of any thing that [is] in the earth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:10: secure: Jdg 18:7, Jdg 18:27
God hath: Deu 2:29, Deu 4:1; Jos 6:16
where there: Exo 3:8; Deu 8:7-9, Deu 11:11, Deu 11:12; Eze 20:6; Ti1 6:17
Carl Friedrich Keil and Franz Delitzsch
18:10
"When ye arrive, ye will come to a secure people (i.e., a people living in careless security, and therefore very easy to overcome); and the land is broad on both sides (i.e., furnishes space to dwell in, and also to extend: vid., Gen 34:21; 1Chron 4:40); for God has given it into your hand." They infer this from the oracular reply they had received from the Levite (Judg 18:6). "A place where there is no want of anything that is in the land (of Canaan)."
John Gill
18:10 When ye go, ye shall come to a people secure, and to a large land,.... For though it was but one city, the territories of it were large, and the villages belonging to it might be many; which, with the security of the people, might easily be surprised and taken, not being upon their guard, are the arguments used by the spies to encourage their countrymen to go up and take it, to which they add others:
for God hath given it into your hands; which they concluded from the state and condition they found the people in, thoughtless and defenceless; or it may be on account of the oracle in Micah's house they had consulted, and to which they gave credit; though some think their faith was grounded upon this place being given by lot to the tribe of Dan, but this does not appear:
a place where there is no want of anything that is in the earth; in the land of Canaan; meaning, that there was nothing in the whole land but might be found there, as wheat and barley, vines, fig trees, pomegranates, olives, and honey, with all other necessaries and conveniences of life.
John Wesley
18:10 Given - This they gather partly from God's promise which they supposed they had from the Levite's mouth; and partly from his providence, which had so disposed them, that they would be an easy prey.
18:1118:11: Եւ խաղացին անտի յազգականութենէ տոհմիցն Դանայ՝ ՚ի Սարաայ եւ յԵսթաւուլայ, արք վեց հարիւրք վառեալք զինու պատերազմի.
11. Եւ այնտեղից՝ Սարաայից եւ Եսթաւուլից գնացին Դանի ազգատոհմից վեց հարիւր մարդիկ՝ զինուած պատերազմական զէնքերով:
11 Դանին ազգատոհմէն, անկէ՝ այսինքն Սարաայէն ու Եսթաւուղէն, վեց հարիւր սպառազինեալ մարդիկ գացին։
Եւ խաղացին անտի յազգականութենէ տոհմիցն Դանայ, ի Սարաայ եւ յԵսթաւուղայ, արք վեց հարեւրք վառեալք զինու պատերազմի:

18:11: Եւ խաղացին անտի յազգականութենէ տոհմիցն Դանայ՝ ՚ի Սարաայ եւ յԵսթաւուլայ, արք վեց հարիւրք վառեալք զինու պատերազմի.
11. Եւ այնտեղից՝ Սարաայից եւ Եսթաւուլից գնացին Դանի ազգատոհմից վեց հարիւր մարդիկ՝ զինուած պատերազմական զէնքերով:
11 Դանին ազգատոհմէն, անկէ՝ այսինքն Սարաայէն ու Եսթաւուղէն, վեց հարիւր սպառազինեալ մարդիկ գացին։
zohrab-1805▾ eastern-1994▾ western am▾
18:1118:11: И отправились оттуда из колена Данова, из Цоры и Естаола, шестьсот мужей, препоясавшись воинским оружием.
18:11 καὶ και and; even ἀπῆραν απαιρω remove; take away ἐκεῖθεν εκειθεν from there ἀπὸ απο from; away δήμων δημος public τοῦ ο the Δαν δαν from; away Σαραα σαραα and; even ἀπὸ απο from; away Εσθαολ εσθαολ six hundred ἄνδρες ανηρ man; husband ἐζωσμένοι ζωννυμι gird σκεύη σκευος vessel; jar παρατάξεως παραταξις marshalling
18:11 וַ wa וְ and יִּסְע֤וּ yyisʕˈû נסע pull out מִ mi מִן from שָּׁם֙ ššˌām שָׁם there מִ mi מִן from מִּשְׁפַּ֣חַת mmišpˈaḥaṯ מִשְׁפַּחַת clan הַ ha הַ the דָּנִ֔י ddānˈî דָּנִי Danite מִ mi מִן from צָּרְעָ֖ה ṣṣorʕˌā צָרְעָה Zorah וּ û וְ and מֵ mē מִן from אֶשְׁתָּאֹ֑ל ʔeštāʔˈōl אֶשְׁתָּאֹל Eshtaol שֵֽׁשׁ־ šˈēš- שֵׁשׁ six מֵאֹ֣ות mēʔˈôṯ מֵאָה hundred אִ֔ישׁ ʔˈîš אִישׁ man חָג֖וּר ḥāḡˌûr חגר gird כְּלֵ֥י kᵊlˌê כְּלִי tool מִלְחָמָֽה׃ milḥāmˈā מִלְחָמָה war
18:11. profecti igitur sunt de cognatione Dan id est de Saraa et Esthaol sescenti viri accincti armis bellicisThere went therefore of the kindred of Dan, to wit, from Saraa and Esthaol, six hundred men, furnished with arms for war.
11. And there set forth from thence of the family of the Danites, out of Zorah and out of Eshtaol, six hundred men girt with weapons of war.
18:11. And so, those of the kindred of Dan set out, that is, six hundred men from Zorah and Eshtaol, girded with the weapons of warfare.
18:11. And there went from thence of the family of the Danites, out of Zorah and out of Eshtaol, six hundred men appointed with weapons of war.
And there went from thence of the family of the Danites, out of Zorah and out of Eshtaol, six hundred men appointed with weapons of war:

18:11: И отправились оттуда из колена Данова, из Цоры и Естаола, шестьсот мужей, препоясавшись воинским оружием.
18:11
καὶ και and; even
ἀπῆραν απαιρω remove; take away
ἐκεῖθεν εκειθεν from there
ἀπὸ απο from; away
δήμων δημος public
τοῦ ο the
Δαν δαν from; away
Σαραα σαραα and; even
ἀπὸ απο from; away
Εσθαολ εσθαολ six hundred
ἄνδρες ανηρ man; husband
ἐζωσμένοι ζωννυμι gird
σκεύη σκευος vessel; jar
παρατάξεως παραταξις marshalling
18:11
וַ wa וְ and
יִּסְע֤וּ yyisʕˈû נסע pull out
מִ mi מִן from
שָּׁם֙ ššˌām שָׁם there
מִ mi מִן from
מִּשְׁפַּ֣חַת mmišpˈaḥaṯ מִשְׁפַּחַת clan
הַ ha הַ the
דָּנִ֔י ddānˈî דָּנִי Danite
מִ mi מִן from
צָּרְעָ֖ה ṣṣorʕˌā צָרְעָה Zorah
וּ û וְ and
מֵ מִן from
אֶשְׁתָּאֹ֑ל ʔeštāʔˈōl אֶשְׁתָּאֹל Eshtaol
שֵֽׁשׁ־ šˈēš- שֵׁשׁ six
מֵאֹ֣ות mēʔˈôṯ מֵאָה hundred
אִ֔ישׁ ʔˈîš אִישׁ man
חָג֖וּר ḥāḡˌûr חגר gird
כְּלֵ֥י kᵊlˌê כְּלִי tool
מִלְחָמָֽה׃ milḥāmˈā מִלְחָמָה war
18:11. profecti igitur sunt de cognatione Dan id est de Saraa et Esthaol sescenti viri accincti armis bellicis
There went therefore of the kindred of Dan, to wit, from Saraa and Esthaol, six hundred men, furnished with arms for war.
18:11. And so, those of the kindred of Dan set out, that is, six hundred men from Zorah and Eshtaol, girded with the weapons of warfare.
18:11. And there went from thence of the family of the Danites, out of Zorah and out of Eshtaol, six hundred men appointed with weapons of war.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
18:11: Six hundred men - These were not the whole, for we find they had children, etc., Jdg 18:21; but these appear to have been six hundred armed men.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:11: appointed: Heb. girded, Jdg 18:11
Carl Friedrich Keil and Franz Delitzsch
18:11
Removal of Six Hundred Danites to Laish - Robbery of Micah's Images - Conquest of Laish, and Settlement There. - Judg 18:11, Judg 18:12. In consequence of the favourable account of the spies who returned, certain Danites departed from Zorea and Eshtaol, to the number of 600 men, accoutred with weapons of war, with their families and their possessions in cattle and goods (see Judg 18:21), and encamped by the way at Kirjath-jearim (i.e., Kuriyet Enab; see Josh 9:17), in the tribe territory of Judah, at a place which received the permanent name of Mahaneh Dan (camp of Dan) from that circumstance, and was situated behind, i.e., to the west of, Kirjath-jearim (see at Judg 13:25). The fact that this locality received a standing name from the circumstance described, compels us to assume that the Danites had encamped there for a considerable time, for reasons which we cannot determine from our want of other information. The emigrants may possibly have first of all assembled here, and prepared and equipped themselves for their further march.
John Gill
18:11 And there went from thence of the family of the Danites,.... Or families, the singular being put for the plural; for it can hardly be thought that such a number of men, as after mentioned, went out of one family:
out of Zorah, and out of Eshtaol; the two places the spies were sent from, and now had returned unto: and upon their report, and at their instigation, and by the encouragement they gave, there were
six hundred men appointed with weapons of war; that set out armed from the above places, on the expedition to take Laish.
Robert Jamieson, A. R. Fausset and David Brown
18:11 there went from thence of the family of the Danites . . . six hundred men--This was the collective number of the men who were equipped with arms to carry out this expeditionary enterprise, without including the families and furniture of the emigrants (Judg 18:21). Their journey led them through the territory of Judah, and their first halting place was "behind," that is, on the west of Kirjath-jearim, on a spot called afterwards "the camp of Dan." Prosecuting the northern route, they skirted the base of the Ephraimite hills. On approaching the neighborhood of Micah's residence, the spies having given information that a private sanctuary was kept there, the priest of which had rendered them important service when on their exploring expedition, it was unanimously agreed that both he and the furniture of the establishment would be a valuable acquisition to their proposed settlement. A plan of spoliation was immediately formed. While the armed men stood sentinels at the gates, the five spies broke into the chapel, pillaged the images and vestments, and succeeded in bribing the priest also by a tempting offer to transfer his services to their new colony. Taking charge of the ephod, the teraphim, and the graven image, he "went in the midst of the people"--a central position assigned him in the march, perhaps for his personal security; but more probably in imitation of the place appointed for the priests and the ark, in the middle of the congregated tribes, on the marches through the wilderness. This theft presents a curious medley of low morality and strong religious feeling. The Danites exemplified a deep-seated principle of our nature--that men have religious affections, which must have an object on which these may be exercised, while they are often not very discriminating in the choice of the objects. In proportion to the slender influence religion wields over the heart, the greater is the importance attached to external rites; and in the exact observance of these, the conscience is fully satisfied, and seldom or never molested by reflections on the breach of minor morals.
18:1218:12: եւ ելին բանակեցան ՚ի Կարիաթարիմ Յուդայ. վասն այնորիկ կոչեցաւ տեղին այն բանակետղ Դանայ՝ մինչեւ ցայսօր. որ է ՚ի թիկա՛նց Կարիաթարիմայ[2691]։ [2691] Ոմանք. Եւ բանակեցան ՚ի Կարիաթիմ։
12. Գնացին բանակատեղի դրին Յուդայի երկրի Կարիաթարիմ վայրում. այդ պատճառով այն տեղը մինչեւ այսօր կոչւում է Դանի բանակատեղի, որ Կարիաթարիմի ետեւի կողմում է:
12 Ելան Յուդայի Կարիաթարիմը բանակեցան։ Անոր համար այն տեղը մինչեւ այսօր Մահանէ–Դան* կը կոչուի։ Ահա անիկա Կարիաթարիմի ետեւն է։
Եւ ելին բանակեցան ի Կարիաթարիմ Յուդայ. վասն այնորիկ կոչեցաւ տեղին այն բանակետղ Դանայ մինչեւ ցայսօր. որ է ի թիկանց Կարիաթարիմայ:

18:12: եւ ելին բանակեցան ՚ի Կարիաթարիմ Յուդայ. վասն այնորիկ կոչեցաւ տեղին այն բանակետղ Դանայ՝ մինչեւ ցայսօր. որ է ՚ի թիկա՛նց Կարիաթարիմայ[2691]։
[2691] Ոմանք. Եւ բանակեցան ՚ի Կարիաթիմ։
12. Գնացին բանակատեղի դրին Յուդայի երկրի Կարիաթարիմ վայրում. այդ պատճառով այն տեղը մինչեւ այսօր կոչւում է Դանի բանակատեղի, որ Կարիաթարիմի ետեւի կողմում է:
12 Ելան Յուդայի Կարիաթարիմը բանակեցան։ Անոր համար այն տեղը մինչեւ այսօր Մահանէ–Դան* կը կոչուի։ Ահա անիկա Կարիաթարիմի ետեւն է։
zohrab-1805▾ eastern-1994▾ western am▾
18:1218:12: Они пошли и стали станом в Кириаф-Иариме, в Иудее. Посему и называют то место станом Дановым до сего дня. Он позади Кириаф-Иарима.
18:12 καὶ και and; even ἀνέβησαν αναβαινω step up; ascend καὶ και and; even παρενέβαλον παρεμβαλλω insert against; interpose ἐν εν in Καριαθιαριμ καριαθιαριμ in Ιουδα ιουδα Iouda; Iutha διὰ δια through; because of τοῦτο ουτος this; he ἐκλήθη καλεω call; invite ἐν εν in ἐκείνῳ εκεινος that τῷ ο the τόπῳ τοπος place; locality παρεμβολὴ παρεμβολη encampment; barracks Δαν δαν till; until τῆς ο the ἡμέρας ημερα day ταύτης ουτος this; he ἰδοὺ ιδου see!; here I am ὀπίσω οπισω in back; after Καριαθιαριμ καριαθιαριμ Kariathiarim
18:12 וַֽ wˈa וְ and יַּעֲל֗וּ yyaʕᵃlˈû עלה ascend וַֽ wˈa וְ and יַּחֲנ֛וּ yyaḥᵃnˈû חנה encamp בְּ bᵊ בְּ in קִרְיַ֥ת יְעָרִ֖ים qiryˌaṯ yᵊʕārˌîm קִרְיַת יְעָרִים Kiriath Jearim בִּֽ bˈi בְּ in יהוּדָ֑ה yhûḏˈā יְהוּדָה Judah עַל־ ʕal- עַל upon כֵּ֡ן kˈēn כֵּן thus קָרְאוּ֩ qārᵊʔˌû קרא call לַ la לְ to † הַ the מָּקֹ֨ום mmāqˌôm מָקֹום place הַ ha הַ the ה֜וּא hˈû הוּא he מַחֲנֵה־דָ֗ן maḥᵃnē-ḏˈān מַחֲנֵה דָן Mahaneh Dan עַ֚ד ˈʕaḏ עַד unto הַ ha הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the זֶּ֔ה zzˈeh זֶה this הִנֵּ֕ה hinnˈē הִנֵּה behold אַחֲרֵ֖י ʔaḥᵃrˌê אַחַר after קִרְיַ֥ת יְעָרִֽים׃ qiryˌaṯ yᵊʕārˈîm קִרְיַת יְעָרִים Kiriath Jearim
18:12. ascendentesque manserunt in Cariathiarim Iudae qui locus ex eo tempore castrorum Dan nomen accepit et est post tergum CariathiarimAnd going up they lodged in Cariathiarim of Juda: which place from that time is called the camp of Dan, and is behind Cariathiarim.
12. And they went up, and encamped in Kiriath-jearim, in Judah: wherefore they called that place Mahaneh-dan unto this day: behold, it is behind Kirjath-jearim.
18:12. And going up, they stayed at Kiriath-jearim of Judah. And so the place, from that time, received the name the Camp of Dan, and it is behind the back of Kiriath-jearim.
18:12. And they went up, and pitched in Kirjathjearim, in Judah: wherefore they called that place Mahanehdan unto this day: behold, [it is] behind Kirjathjearim.
And they went up, and pitched in Kirjath- jearim, in Judah: wherefore they called that place Mahaneh- dan unto this day: behold, [it is] behind Kirjath- jearim:

18:12: Они пошли и стали станом в Кириаф-Иариме, в Иудее. Посему и называют то место станом Дановым до сего дня. Он позади Кириаф-Иарима.
18:12
καὶ και and; even
ἀνέβησαν αναβαινω step up; ascend
καὶ και and; even
παρενέβαλον παρεμβαλλω insert against; interpose
ἐν εν in
Καριαθιαριμ καριαθιαριμ in
Ιουδα ιουδα Iouda; Iutha
διὰ δια through; because of
τοῦτο ουτος this; he
ἐκλήθη καλεω call; invite
ἐν εν in
ἐκείνῳ εκεινος that
τῷ ο the
τόπῳ τοπος place; locality
παρεμβολὴ παρεμβολη encampment; barracks
Δαν δαν till; until
τῆς ο the
ἡμέρας ημερα day
ταύτης ουτος this; he
ἰδοὺ ιδου see!; here I am
ὀπίσω οπισω in back; after
Καριαθιαριμ καριαθιαριμ Kariathiarim
18:12
וַֽ wˈa וְ and
יַּעֲל֗וּ yyaʕᵃlˈû עלה ascend
וַֽ wˈa וְ and
יַּחֲנ֛וּ yyaḥᵃnˈû חנה encamp
בְּ bᵊ בְּ in
קִרְיַ֥ת יְעָרִ֖ים qiryˌaṯ yᵊʕārˌîm קִרְיַת יְעָרִים Kiriath Jearim
בִּֽ bˈi בְּ in
יהוּדָ֑ה yhûḏˈā יְהוּדָה Judah
עַל־ ʕal- עַל upon
כֵּ֡ן kˈēn כֵּן thus
קָרְאוּ֩ qārᵊʔˌû קרא call
לַ la לְ to
הַ the
מָּקֹ֨ום mmāqˌôm מָקֹום place
הַ ha הַ the
ה֜וּא hˈû הוּא he
מַחֲנֵה־דָ֗ן maḥᵃnē-ḏˈān מַחֲנֵה דָן Mahaneh Dan
עַ֚ד ˈʕaḏ עַד unto
הַ ha הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
זֶּ֔ה zzˈeh זֶה this
הִנֵּ֕ה hinnˈē הִנֵּה behold
אַחֲרֵ֖י ʔaḥᵃrˌê אַחַר after
קִרְיַ֥ת יְעָרִֽים׃ qiryˌaṯ yᵊʕārˈîm קִרְיַת יְעָרִים Kiriath Jearim
18:12. ascendentesque manserunt in Cariathiarim Iudae qui locus ex eo tempore castrorum Dan nomen accepit et est post tergum Cariathiarim
And going up they lodged in Cariathiarim of Juda: which place from that time is called the camp of Dan, and is behind Cariathiarim.
18:12. And going up, they stayed at Kiriath-jearim of Judah. And so the place, from that time, received the name the Camp of Dan, and it is behind the back of Kiriath-jearim.
18:12. And they went up, and pitched in Kirjathjearim, in Judah: wherefore they called that place Mahanehdan unto this day: behold, [it is] behind Kirjathjearim.
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Adam Clarke: Commentary on the Bible - 1831
18:12: Mahaneh-dan - "The camp of Dan;" so called from the circumstance of this armament encamping there. See Jdg 13:25 (note), which affords some proof that this transaction was previous to the days of Samson.
Albert Barnes: Notes on the Bible - 1834
18:12: Kurjath-jearim - "City of forests," otherwise called "Kirjath-Baal" (marginal reference.), identified by Robinson with the modern "Kurit-el-Enab," on the road from Jaffa to Jerusalem and by Conder with Soba.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:12: Kirjathjearim: A city of Judah, on the confines of Benjamin; distant nine miles from Alia or Jerusalem, in going towards Diospolis or Lydda, according to Eusebius. Jos 15:60; Sa1 7:1; Ch1 13:5, Ch1 13:6; Ch2 1:4
Mahanehdan: Jdg 13:25 *marg.
John Gill
18:12 And they went up and pitched in Kirjathjearim in Judah,.... Of which place see Josh 15:9. According to Bunting (a) it was sixteen miles from Zorah and Eshtaol, and this was their first day's march:
wherefore they called the name of that place Mahanehdan unto this day; which signifies the camp of Dan, or of the Danites; so it was called in the times of Samson, Judg 13:25 and is a proof that this expedition was before his time; and it was so called, it seems, in the time of Samuel, the writer of this book:
behold, it is behind Kirjathjearim; to the west of it; for though they are said to pitch in that place, the meaning is, that they pitched near it, in the fields adjacent to it, which were the most proper and convenient for a camp.
(a) Ut supra. (Travels of the Patriarchs, &c. p. 112.)
John Wesley
18:12 Mahaneh - dan - That is, the camp of Dan.
18:1318:13: Եւ անցին անտի, եւ եկին մինչեւ ցլեա՛ռնն Եփրեմայ. եւ հասին մինչեւ ՚ի տունն Միքայի։
13. Այնտեղից անցան, եկան մինչեւ Եփրեմի լեռը եւ հասան մինչեւ Միքայի տունը:
13 Անկէ Եփրեմին լեռը անցան ու մինչեւ Միքային տունը գացին։
Եւ անցին անտի եւ եկին մինչեւ ցլեառնն Եփրեմայ, եւ հասին մինչեւ ի տունն Միքայի:

18:13: Եւ անցին անտի, եւ եկին մինչեւ ցլեա՛ռնն Եփրեմայ. եւ հասին մինչեւ ՚ի տունն Միքայի։
13. Այնտեղից անցան, եկան մինչեւ Եփրեմի լեռը եւ հասան մինչեւ Միքայի տունը:
13 Անկէ Եփրեմին լեռը անցան ու մինչեւ Միքային տունը գացին։
zohrab-1805▾ eastern-1994▾ western am▾
18:1318:13: Оттуда отправились они на гору Ефремову и пришли к дому Михи.
18:13 καὶ και and; even παρῆλθον παρερχομαι pass; transgress ἐκεῖθεν εκειθεν from there ὄρος ορος mountain; mount Εφραιμ εφραιμ Ephraim; Efrem καὶ και and; even ἦλθον ερχομαι come; go ἕως εως till; until οἴκου οικος home; household Μιχαια μιχαιας Michaias; Mikheas
18:13 וַ wa וְ and יַּעַבְר֥וּ yyaʕavrˌû עבר pass מִ mi מִן from שָּׁ֖ם ššˌām שָׁם there הַר־ har- הַר mountain אֶפְרָ֑יִם ʔefrˈāyim אֶפְרַיִם Ephraim וַ wa וְ and יָּבֹ֖אוּ yyāvˌōʔû בוא come עַד־ ʕaḏ- עַד unto בֵּ֥ית bˌêṯ בַּיִת house מִיכָֽה׃ mîḵˈā מִיכָה Micah
18:13. inde transierunt in montem Ephraim cumque venissent ad domum MichaFrom thence they passed into mount Ephraim. And when they were come to the house of Michas,
13. And they passed thence unto the hill country of Ephraim, and came unto the house of Micah.
18:13. From there, they crossed over to mount Ephraim. And when they had arrived at the house of Micah,
18:13. And they passed thence unto mount Ephraim, and came unto the house of Micah.
And they passed thence unto mount Ephraim, and came unto the house of Micah:

18:13: Оттуда отправились они на гору Ефремову и пришли к дому Михи.
18:13
καὶ και and; even
παρῆλθον παρερχομαι pass; transgress
ἐκεῖθεν εκειθεν from there
ὄρος ορος mountain; mount
Εφραιμ εφραιμ Ephraim; Efrem
καὶ και and; even
ἦλθον ερχομαι come; go
ἕως εως till; until
οἴκου οικος home; household
Μιχαια μιχαιας Michaias; Mikheas
18:13
וַ wa וְ and
יַּעַבְר֥וּ yyaʕavrˌû עבר pass
מִ mi מִן from
שָּׁ֖ם ššˌām שָׁם there
הַר־ har- הַר mountain
אֶפְרָ֑יִם ʔefrˈāyim אֶפְרַיִם Ephraim
וַ wa וְ and
יָּבֹ֖אוּ yyāvˌōʔû בוא come
עַד־ ʕaḏ- עַד unto
בֵּ֥ית bˌêṯ בַּיִת house
מִיכָֽה׃ mîḵˈā מִיכָה Micah
18:13. inde transierunt in montem Ephraim cumque venissent ad domum Micha
From thence they passed into mount Ephraim. And when they were come to the house of Michas,
18:13. From there, they crossed over to mount Ephraim. And when they had arrived at the house of Micah,
18:13. And they passed thence unto mount Ephraim, and came unto the house of Micah.
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
13-26: Следуя по тому же пути, по которому раньше шли их послы, данитяне достигли дома Михи и, узнав от послов о находящихся здесь предметах культа и левите, отправили туда несколько человек, которые зашли в дом, взяли находившиеся здесь предметы культа и уговорили левита идти с собой.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:13: mount Ephraim: Jdg 18:2, Jdg 18:3, Jdg 17:1, Jdg 19:1; Jos 24:30, Jos 24:33
Carl Friedrich Keil and Franz Delitzsch
18:13
From this point they went across to the mountains of Ephraim, and came to Micah's house, i.e., to a place near it.
John Gill
18:13 And they passed thence unto Mount Ephraim,.... Steering their coast still northward; this, according to Bunting (b), was eight miles from Kirjathjearim, or Mahanehdan, in which Micah's house was, for as yet they were not come to it, see Judg 18:15.
(b) Ibid. (Travels of the Patriarchs, &c. p. 112.)
John Wesley
18:13 To the house - That is, to the town in which his house was, for they were not yet entered into it.
18:1418:14: Պատասխանի ետուն ա՛րքն հնգեքին որ երթեալ էին լրտեսե՛լ զերկիրն Լայիսա, եւ ասեն ցեղբարս իւրեանց. Եթէ գիտիցէ՞ք՝ զի ՚ի տունս յայսոսիկ եփուդ, եւ թերափ, եւ դրօշեալ, եւ ձուլածոյ. արդ գիտասջի՛ք զինչ առնիցէք[2692]։ [2692] Ոսկան. Յայսոսիկ է եփուտ եւ։ Ուր օրինակ մի. Զի էին ՚ի տունս յայսոսիկ եփուտ։
14. Այդ հինգ մարդիկ, որ գնացել էին լրտեսելու Լայիսա երկիրը, պատասխանեցին եւ ասացին իրենց եղբայրներին. «Գիտէ՞ք, որ այս տներում եփուդ, թերափ եւ ձուլածոյ կուռք կայ: Հիմա տեսէ՛ք, թէ ինչ պիտի անէք»:
14 Լայիսի երկիրը լրտեսելու գացող այն հինգ մարդիկը իրենց եղբայրներուն ըսին. «Գիտէ՞ք թէ այս տուներուն մէջ եփուտ*, թերափիմ եւ քանդակուած ու թափծու կուռք կայ. ուստի ձեր ընելու բանը գիտցէք»։
Պատասխանի ետուն արքն հնգեքին որ երթեալ էին լրտեսել զերկիրն Լայիսա, եւ ասեն ցեղբարս իւրեանց. Եթէ գիտիցէ՞ք [268]զի ի տունս յայսոսիկ եփուդ եւ թերափ եւ դրօշեալ եւ ձուլածոյ. արդ գիտասջիք զինչ առնիցէք:

18:14: Պատասխանի ետուն ա՛րքն հնգեքին որ երթեալ էին լրտեսե՛լ զերկիրն Լայիսա, եւ ասեն ցեղբարս իւրեանց. Եթէ գիտիցէ՞ք՝ զի ՚ի տունս յայսոսիկ եփուդ, եւ թերափ, եւ դրօշեալ, եւ ձուլածոյ. արդ գիտասջի՛ք զինչ առնիցէք[2692]։
[2692] Ոսկան. Յայսոսիկ է եփուտ եւ։ Ուր օրինակ մի. Զի էին ՚ի տունս յայսոսիկ եփուտ։
14. Այդ հինգ մարդիկ, որ գնացել էին լրտեսելու Լայիսա երկիրը, պատասխանեցին եւ ասացին իրենց եղբայրներին. «Գիտէ՞ք, որ այս տներում եփուդ, թերափ եւ ձուլածոյ կուռք կայ: Հիմա տեսէ՛ք, թէ ինչ պիտի անէք»:
14 Լայիսի երկիրը լրտեսելու գացող այն հինգ մարդիկը իրենց եղբայրներուն ըսին. «Գիտէ՞ք թէ այս տուներուն մէջ եփուտ*, թերափիմ եւ քանդակուած ու թափծու կուռք կայ. ուստի ձեր ընելու բանը գիտցէք»։
zohrab-1805▾ eastern-1994▾ western am▾
18:1418:14: И сказали те пять мужей, которые ходили осматривать землю Лаис, братьям своим: знаете ли, что в одном из домов сих есть ефод, терафим, истукан и литой кумир? итак подумайте, что сделать.
18:14 καὶ και and; even ἀπεκρίθησαν αποκρινομαι respond οἱ ο the πέντε πεντε five ἄνδρες ανηρ man; husband οἱ ο the πεπορευμένοι πορευομαι travel; go κατασκέψασθαι κατασκεπτομαι the γῆν γη earth; land Λαισα λαις and; even εἶπαν επω say; speak πρὸς προς to; toward τοὺς ο the ἀδελφοὺς αδελφος brother αὐτῶν αυτος he; him ἔγνωτε γινωσκω know ὅτι οτι since; that ἔστιν ειμι be ἐν εν in τῷ ο the οἴκῳ οικος home; household τούτῳ ουτος this; he εφωδ εφωδ and; even θεραφιν θεραφιν and; even γλυπτὸν γλυπτος and; even χωνευτόν χωνευτος and; even νῦν νυν now; present γνῶτε γινωσκω know ὅ ος who; what τι τις anyone; someone ποιήσετε ποιεω do; make
18:14 וַֽ wˈa וְ and יַּעֲנ֞וּ yyaʕᵃnˈû ענה answer חֲמֵ֣שֶׁת ḥᵃmˈēšeṯ חָמֵשׁ five הָ hā הַ the אֲנָשִׁ֗ים ʔᵃnāšˈîm אִישׁ man הַ ha הַ the הֹלְכִים֮ hōlᵊḵîm הלך walk לְ lᵊ לְ to רַגֵּל֮ raggēl רגל slander אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אָ֣רֶץ ʔˈāreṣ אֶרֶץ earth לַיִשׁ֒ layˌiš לַיִשׁ [locality] וַ wa וְ and יֹּֽאמְרוּ֙ yyˈōmᵊrû אמר say אֶל־ ʔel- אֶל to אֲחֵיהֶ֔ם ʔᵃḥêhˈem אָח brother הַ ha הֲ [interrogative] יְדַעְתֶּ֗ם yᵊḏaʕtˈem ידע know כִּ֠י kˌî כִּי that יֵ֣שׁ yˈēš יֵשׁ existence בַּ ba בְּ in † הַ the בָּתִּ֤ים bbāttˈîm בַּיִת house הָ hā הַ the אֵ֨לֶּה֙ ʔˈēlleh אֵלֶּה these אֵפֹ֣וד ʔēfˈôḏ אֵפֹד ephod וּ û וְ and תְרָפִ֔ים ṯᵊrāfˈîm תְּרָפִים teraphim וּ û וְ and פֶ֖סֶל fˌesel פֶּסֶל idol וּ û וְ and מַסֵּכָ֑ה massēḵˈā מַסֵּכָה molten image וְ wᵊ וְ and עַתָּ֖ה ʕattˌā עַתָּה now דְּע֥וּ dᵊʕˌû ידע know מַֽה־ mˈah- מָה what תַּעֲשֽׂוּ׃ taʕᵃśˈû עשׂה make
18:14. dixerunt quinque viri qui prius missi fuerant ad considerandam terram Lais ceteris fratribus suis nostis quod in domibus istis sit ephod et therafin et sculptile atque conflatile videte quid vobis placeatThe five men, that before had been sent to view the land of Lais, said to the rest of their brethren: You know that in these houses there is an ephod and theraphim, and a graven and a molten god: see what you are pleased to do.
14. Then answered the five men that went to spy out the country of Laish, and said unto their brethren, Do ye know that there is in these houses an ephod, and teraphim, and a graven image, and a molten image? now therefore consider what ye have to do.
18:14. the five men, who before had been sent to consider the land of Laish, said to the rest of their brothers: “You know that in these houses there is an ephod and theraphim, and a molten idol and a graven image. Consider what it may please you to do.”
18:14. Then answered the five men that went to spy out the country of Laish, and said unto their brethren, Do ye know that there is in these houses an ephod, and teraphim, and a graven image, and a molten image? now therefore consider what ye have to do.
Then answered the five men that went to spy out the country of Laish, and said unto their brethren, Do ye know that there is in these houses an ephod, and teraphim, and a graven image, and a molten image? now therefore consider what ye have to do:

18:14: И сказали те пять мужей, которые ходили осматривать землю Лаис, братьям своим: знаете ли, что в одном из домов сих есть ефод, терафим, истукан и литой кумир? итак подумайте, что сделать.
18:14
καὶ και and; even
ἀπεκρίθησαν αποκρινομαι respond
οἱ ο the
πέντε πεντε five
ἄνδρες ανηρ man; husband
οἱ ο the
πεπορευμένοι πορευομαι travel; go
κατασκέψασθαι κατασκεπτομαι the
γῆν γη earth; land
Λαισα λαις and; even
εἶπαν επω say; speak
πρὸς προς to; toward
τοὺς ο the
ἀδελφοὺς αδελφος brother
αὐτῶν αυτος he; him
ἔγνωτε γινωσκω know
ὅτι οτι since; that
ἔστιν ειμι be
ἐν εν in
τῷ ο the
οἴκῳ οικος home; household
τούτῳ ουτος this; he
εφωδ εφωδ and; even
θεραφιν θεραφιν and; even
γλυπτὸν γλυπτος and; even
χωνευτόν χωνευτος and; even
νῦν νυν now; present
γνῶτε γινωσκω know
ος who; what
τι τις anyone; someone
ποιήσετε ποιεω do; make
18:14
וַֽ wˈa וְ and
יַּעֲנ֞וּ yyaʕᵃnˈû ענה answer
חֲמֵ֣שֶׁת ḥᵃmˈēšeṯ חָמֵשׁ five
הָ הַ the
אֲנָשִׁ֗ים ʔᵃnāšˈîm אִישׁ man
הַ ha הַ the
הֹלְכִים֮ hōlᵊḵîm הלך walk
לְ lᵊ לְ to
רַגֵּל֮ raggēl רגל slander
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אָ֣רֶץ ʔˈāreṣ אֶרֶץ earth
לַיִשׁ֒ layˌiš לַיִשׁ [locality]
וַ wa וְ and
יֹּֽאמְרוּ֙ yyˈōmᵊrû אמר say
אֶל־ ʔel- אֶל to
אֲחֵיהֶ֔ם ʔᵃḥêhˈem אָח brother
הַ ha הֲ [interrogative]
יְדַעְתֶּ֗ם yᵊḏaʕtˈem ידע know
כִּ֠י kˌî כִּי that
יֵ֣שׁ yˈēš יֵשׁ existence
בַּ ba בְּ in
הַ the
בָּתִּ֤ים bbāttˈîm בַּיִת house
הָ הַ the
אֵ֨לֶּה֙ ʔˈēlleh אֵלֶּה these
אֵפֹ֣וד ʔēfˈôḏ אֵפֹד ephod
וּ û וְ and
תְרָפִ֔ים ṯᵊrāfˈîm תְּרָפִים teraphim
וּ û וְ and
פֶ֖סֶל fˌesel פֶּסֶל idol
וּ û וְ and
מַסֵּכָ֑ה massēḵˈā מַסֵּכָה molten image
וְ wᵊ וְ and
עַתָּ֖ה ʕattˌā עַתָּה now
דְּע֥וּ dᵊʕˌû ידע know
מַֽה־ mˈah- מָה what
תַּעֲשֽׂוּ׃ taʕᵃśˈû עשׂה make
18:14. dixerunt quinque viri qui prius missi fuerant ad considerandam terram Lais ceteris fratribus suis nostis quod in domibus istis sit ephod et therafin et sculptile atque conflatile videte quid vobis placeat
The five men, that before had been sent to view the land of Lais, said to the rest of their brethren: You know that in these houses there is an ephod and theraphim, and a graven and a molten god: see what you are pleased to do.
18:14. the five men, who before had been sent to consider the land of Laish, said to the rest of their brothers: “You know that in these houses there is an ephod and theraphim, and a molten idol and a graven image. Consider what it may please you to do.”
18:14. Then answered the five men that went to spy out the country of Laish, and said unto their brethren, Do ye know that there is in these houses an ephod, and teraphim, and a graven image, and a molten image? now therefore consider what ye have to do.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Micah's Gods Stolen; Micah's Attempt to Recover His Idols. B. C. 1406.

14 Then answered the five men that went to spy out the country of Laish, and said unto their brethren, Do ye know that there is in these houses an ephod, and teraphim, and a graven image, and a molten image? now therefore consider what ye have to do. 15 And they turned thitherward, and came to the house of the young man the Levite, even unto the house of Micah, and saluted him. 16 And the six hundred men appointed with their weapons of war, which were of the children of Dan, stood by the entering of the gate. 17 And the five men that went to spy out the land went up, and came in thither, and took the graven image, and the ephod, and the teraphim, and the molten image: and the priest stood in the entering of the gate with the six hundred men that were appointed with weapons of war. 18 And these went into Micah's house, and fetched the carved image, the ephod, and the teraphim, and the molten image. Then said the priest unto them, What do ye? 19 And they said unto him, Hold thy peace, lay thine hand upon thy mouth, and go with us, and be to us a father and a priest: is it better for thee to be a priest unto the house of one man, or that thou be a priest unto a tribe and a family in Israel? 20 And the priest's heart was glad, and he took the ephod, and the teraphim, and the graven image, and went in the midst of the people. 21 So they turned and departed, and put the little ones and the cattle and the carriage before them. 22 And when they were a good way from the house of Micah, the men that were in the houses near to Micah's house were gathered together, and overtook the children of Dan. 23 And they cried unto the children of Dan. And they turned their faces, and said unto Micah, What aileth thee, that thou comest with such a company? 24 And he said, Ye have taken away my gods which I made, and the priest, and ye are gone away: and what have I more? and what is this that ye say unto me, What aileth thee? 25 And the children of Dan said unto him, Let not thy voice be heard among us, lest angry fellows run upon thee, and thou lose thy life, with the lives of thy household. 26 And the children of Dan went their way: and when Micah saw that they were too strong for him, he turned and went back unto his house.
The Danites had sent out their spies to find out a country for them, and they sped well in their search; but here, now that they came to the place (for till this brought it to their mind it does not appear that they had mentioned it to their brethren), they oblige them with a further discovery--they can tell them where there are gods: "Here, in these houses, there are an ephod, and teraphim, and a great many fine things for devotion, such as we have not the like in our country; now therefore consider what you have to do, v. 14. We consulted them, and had a good answer from them; they are worth having, nay, they are worth stealing (that is, having upon the worst terms), and, if we can but make ourselves masters of these gods, we may the better hope to prosper, and make ourselves masters of Laish." So far they were in the right, that it was desirable to have God's presence with them, but wretchedly mistaken when they took these images (which were fitter to be used in a puppet-play than in acts of devotion) for tokens of God's presence. They thought an oracle would be pretty company for them in their enterprise, and instead of a council of war to consult upon every emergency; and, the place they were going to settle in being so far from Shiloh, they thought they had more need of a house of gods among themselves than Micah had that lived so near to it. They might have made as good an ephod and teraphim themselves as these were, and such as would have served their purpose every whit as well; but the reputation which they found them in possession of (though they had had that reputation but a while) amused them into a strange veneration for this house of gods, which they would soon have dropped if they had had so much sense as to enquire into its origin, and examine whether there were any thing divine in its institution. Being determined to take these gods along with them, we are here told how they stole the images, cajoled the priest, and frightened Micah from attempting to rescue them.
I. The five men that knew the house and the avenues to it, and particularly the chapel, went in and fetched out the images, with the ephod, and teraphim, and all the appurtenances, while the 600 kept the priest in talk at the gate, v. 16-18. See what little care this sorry priest took of his gods; while he was sauntering at the gate, and gazing at the strangers, his treasure (such as it was) was gone. See how impotent these sorry gods were, that could not keep themselves from being stolen. It is mentioned as the reproach of idols that they themselves had gone into captivity, Isa. xlvi. 2. O the sottishness of these Danites! How could they imagine those gods should protect them that could not keep themselves from being stolen? Yet because they went by the name of gods, as if it were not enough that they had with them the presence of the invisible God, nor that they stood in relation to the tabernacle, where there were even visible tokens of his presence, nothing will serve them but they must have gods to go before them, not of their own making indeed, but, which was as bad, of their own stealing. Their idolatry began in theft, a proper prologue for such an opera. In order to the breaking of the second commandment, they begin with the eighth, and take their neighbour's goods to make them their gods. The holy God hates robbery for burnt-offerings, but the devil loves it. Had these Danites seized the images to deface and abolish them, and the priest to punish him, they would have done like Israelites indeed, and would have appeared jealous for their God as their fathers had done (Josh. xxii. 16); but to take them for their own use was such a complicated crime as showed that they neither feared God nor regarded man, but were perfectly lost both to godliness and honesty.
II. They set upon the priest, and flattered him into a good humour, not only to let the gods go, but to go himself along with them; for without him they knew not well how to make use of the gods. Observe, 1. How they tempted him, v. 19. They assured him of better preferment with them than what he now had. It would be more honour and profit to be chaplain to a regiment (for they were no more, though they called themselves a tribe) than to be only a domestic chaplain to a private gentleman. Let him go with them, and he shall have more dependants on him, more sacrifices brought to his altar, and more fees for consulting his teraphim, than he had here. 2. How they won him. A little persuasion served: His heart was glad, v. 20. The proposal took well enough with his rambling fancy, which would never let him stay long at a place, and gratified his covetousness and ambition. He had no reason to say but that he was well off where he was; Micah had not deceived him, nor changed his wages. He was not moved with any remorse of conscience for attending on a graven image: had he gone away to Shiloh to minister to the Lord's priests, according to the duty of a Levite, he might have been welcome there (Deut. xviii. 6), and his removal would have been commendable; but, instead of this, he takes the images with him, and carries the infection of the idolatry into a whole city. It would have been very unjust and ungrateful to Micah if he had only gone away himself, but it was much more so to take the images along with him, which he knew the heart of Micah was set upon. Yet better could not be expected from a treacherous Levite. What house can be sure of him who has forsaken the house of the Lord? Or what friend will he be true to that has been false to his God? He could not pretend that he was under compulsive force, for he was glad in his heart to go. If ten shekels won him (as bishop Hall expresses it), eleven would lose him; for what can hold those that have made shipwreck of a good conscience? The hireling flees because he is a hireling. The priest and his gods went in the midst of the people. There they placed him, that they might secure him either from going back himself, if his mind should change, or from being fetched back by Micah; or perhaps this post was assigned to him in imitation of the order of Israel's march through the wilderness, in which the ark and the priests went in the midst of their camp.
III. They frightened Micah back when he pursued them to recover his gods. As soon as ever he perceived that his chapel was plundered, and his chaplain had run away from him, he mustered all the forces he could and pursued the robbers, v. 22. His neighbours, and perhaps tenants, that used to join with him in his devotions, were forward to help him on this occasion; they got together, and pursued the robbers, who, having their children and cattle before them (v. 21), could make no great haste, so that they soon overtook them, hoping by strength of reason to recover what was stolen, for the disproportion of their numbers was such that they could not hope to do it by strength of arm. The pursuers called after them, desiring to speak a word with them; those in the rear (where it is probable they posted the fiercest and strongest of their company, expecting there to be attacked) turned about and asked Micah what ailed him that he was so much concerned, and what he would have, v. 23. He argues with them, and pleads his right, which he thought should prevail; but they, in answer, plead their might, which, it proved, did prevail; for it is common that might overcomes right.
1. He insists upon the wrong they had certainly done him (v. 24): "You have taken away my gods, my images of God, which I have an incontestable title to, for I made them myself, and which I have such an affection for that I am undone if I lose them; for what have I more that will do me any good if these be lost?" Now, (1.) This discovers to us the folly of idolaters, and the power that Satan has over them. What a folly was it for him to call those his gods which he had made, when he only that made us is to be worshipped by us as a God! Folly indeed to set his heart upon such silly idle things, and to look upon himself as undone when he had lost them! (2.) This may discover to us our spiritual idolatry. That creature which we place our happiness in, which we set our affections inordinately upon, and which we can by no means find in our hearts to part with, of which we say, "What have we more?" that we make an idol of. That is put in God's place, and is a usurper, which we are concerned about as if our life and comfort, our hope and happiness, and our all, were bound up in it. But, (3.) If all people will thus walk in the name of their god, shall we not be in like manner affected towards our God, the true God? Let us reckon the having of an interest in God and communion with him incomparably the richest portion, and the loss of God the sorest loss. Woe unto us if he depart, for what have we more? Deserted souls that are lamenting after the Lord may well wonder, as Micah did, that you should ask what ails them; for the tokens of God's favour are suspended, his comforts are withdrawn, and what have they more?
2. They insist upon the mischief they would certainly do him if he prosecuted his demand. They would not hear reason, nor do justice, nor so much as offer to pay him the prime cost he had been at upon those images, nor promise to make restitution of what they had taken when they had served their present purpose with them in this expedition and had time to copy them and make others like them for themselves: much less had they any compassion for a loss he so bitterly lamented. They would not so much as give him good words, but resolved to justify their robbery with murder if he did not immediately let fall his claims, v. 25. "Take heed lest angry fellows run upon thee, and thou lose thy life, and that is worse than losing thy gods." Wicked and unreasonable men reckon it a great provocation to be asked to do justice, and support themselves by their power against right and reason. Micah's crime is asking his own, yet, for this, he is in danger of losing his life and the lives of his household. Micah has not courage enough to venture his life for the rescue of his gods, so little opinion has he of their being able to protect him and bear him out, and therefore tamely gives them up (v. 26): He turned and went back to his house; and if the loss of his idols did but convince him (as, one would think, it should) of their vanity and impotency, and his own folly in setting his heart upon them, and send him back to the true God from whom he had revolted, he that lost them had a much better bargain than those that by force of arms carried them off. If the loss of our idols cure us of the love of them, and make us say, What have we to do any more with idols? the loss will be unspeakable gain. See Isa. ii. 20; xxx. 22.
Adam Clarke: Commentary on the Bible - 1831
18:14: Consider what ye have to do - They probably had formed the design to carry off the priest and his sacred utensils.
Albert Barnes: Notes on the Bible - 1834
18:14: In these houses - This agrees with what we saw at Jdg 18:2-3 that the "house of God" and Jonathan's house were detached from Micah's. There were other houses besides Jdg 18:22. The whole settlement was probably called Beth-Micah, contained in one court, and entered by one gate Jdg 18:16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:14: Then: Sa1 14:28
in these: Jdg 18:3, Jdg 18:4, Jdg 17:5
now therefore: Pro 19:27; Isa 8:19, Isa 8:20
Carl Friedrich Keil and Franz Delitzsch
18:14
Then the five men who had explored the land, viz., Laish (Laish is in apposition to הארץ, the land), said to their brethren (tribe-mates), "Know ye that in these houses (the village or place where Micah dwelt) there are an ephod and teraphim, and image and molten work (see at Judg 17:4-5)? and now know what ye will do." The meaning of these last words is very easily explained: do not lose this opportunity of obtaining a worship of our own for our new settlement.
Geneva 1599
18:14 Then answered the five men that went to spy out the country of Laish, and said unto their brethren, (f) Do ye know that there is in these houses an ephod, and teraphim, and a graven image, and a molten image? now therefore consider what ye have to do.
(f) Because before they had had good success, they wanted their brethren to be encouraged by hearing the same tidings.
John Gill
18:14 Then they answered the five men that went to spy out the country of Laish,.... That were sent by their brethren, Judg 18:5 and, as it seems from hence, were sent particularly to Laish; they had some notion of that place as proper for them, and therefore sent those men to reconnoitre it; and now as they had passed this way before, when they came within sight of Micah's house, it put them in mind of what they had seen there; wherefore one in the name of the rest, and with their approbation, acquainted the company with it:
and said unto their brethren, do ye know that there is in those houses; in one of them, pointing to the houses of a village or town in sight:
an ephod and teraphim, and a graven image, and a molten image? of which see Judg 17:4 and no doubt but they acquainted them, only that they had seen them, and so were certain but had consulted them, and that with success:
now therefore consider, say they:
what ye have to do; whether it may not be proper to consult them again, or rather to take them with us, to consult as occasion may require, and as tokens and pledges of God being with us, and so may the rather hope that everything will succeed to our wishes.
John Wesley
18:14 Answered - That is, spake, the word answering being often used in scripture of the first speaker. These houses - That is, in one of these houses. What to do - Whether it be not expedient to take them for your farther use.
18:1518:15: Եւ խոտորեցա՛ն անդ, եւ մտին ՚ի տուն պատանեկին Ղեւտացւոյ, որ էր ՚ի տա՛ն Միքայ, եւ հարցին զողջունէ նորա։
15. Եւ նրանք շրջուեցին այնտեղ ու մտան ղեւտացի պատանու տունը՝ Միքայի տունը եւ նրա ողջութիւնը հարցրին:
15 Այն ատեն անոնք դէպի հոն դառնալով այն Ղեւտացի պատանիին՝ Միքային տունը մտան ու անոր ողջութիւնը հարցուցին։
Եւ խոտորեցան անդ, եւ մտին ի տուն պատանեկին Ղեւտացւոյ, որ էր ի տան Միքայ, եւ հարցին զողջունէ նորա:

18:15: Եւ խոտորեցա՛ն անդ, եւ մտին ՚ի տուն պատանեկին Ղեւտացւոյ, որ էր ՚ի տա՛ն Միքայ, եւ հարցին զողջունէ նորա։
15. Եւ նրանք շրջուեցին այնտեղ ու մտան ղեւտացի պատանու տունը՝ Միքայի տունը եւ նրա ողջութիւնը հարցրին:
15 Այն ատեն անոնք դէպի հոն դառնալով այն Ղեւտացի պատանիին՝ Միքային տունը մտան ու անոր ողջութիւնը հարցուցին։
zohrab-1805▾ eastern-1994▾ western am▾
18:1518:15: И зашли туда, и вошли в дом молодого левита, в дом Михи, и приветствовали его.
18:15 καὶ και and; even ἐξέκλιναν εκκλινω deviate; avoid ἐκεῖ εκει there καὶ και and; even εἰσῆλθον εισερχομαι enter; go in εἰς εις into; for τὸν ο the οἶκον οικος home; household τοῦ ο the νεανίσκου νεανισκος young man τοῦ ο the Λευίτου λευιτης Leuΐtēs; Leitis οἶκον οικος home; household Μιχαια μιχαιας and; even ἠρώτησαν ερωταω question; request αὐτὸν αυτος he; him εἰς εις into; for εἰρήνην ειρηνη peace
18:15 וַ wa וְ and יָּס֣וּרוּ yyāsˈûrû סור turn aside שָׁ֔מָּה šˈāmmā שָׁם there וַ wa וְ and יָּבֹ֛אוּ yyāvˈōʔû בוא come אֶל־ ʔel- אֶל to בֵּֽית־ bˈêṯ- בַּיִת house הַ ha הַ the נַּ֥עַר nnˌaʕar נַעַר boy הַ ha הַ the לֵּוִ֖י llēwˌî לֵוִי Levite בֵּ֣ית bˈêṯ בַּיִת house מִיכָ֑ה mîḵˈā מִיכָה Micah וַ wa וְ and יִּשְׁאֲלוּ־ yyišʔᵃlû- שׁאל ask לֹ֖ו lˌô לְ to לְ lᵊ לְ to שָׁלֹֽום׃ šālˈôm שָׁלֹום peace
18:15. et cum paululum declinassent ingressi sunt domum adulescentis Levitae qui erat in domo Micha salutaveruntque eum verbis pacificisAnd when they had turned a little aside, they went into the house of the young man the Levite, who was in the house of Michas: and they saluted him with words of peace.
15. And they turned aside thither, and came to the house of the young man the Levite, even unto the house of Micah, and asked him of his welfare.
18:15. And when they had turned aside a little, they entered the house of the Levite youth, who was in the house of Micah. And they greeted him with peaceful words.
18:15. And they turned thitherward, and came to the house of the young man the Levite, [even] unto the house of Micah, and saluted him.
And they turned thitherward, and came to the house of the young man the Levite, [even] unto the house of Micah, and saluted him:

18:15: И зашли туда, и вошли в дом молодого левита, в дом Михи, и приветствовали его.
18:15
καὶ και and; even
ἐξέκλιναν εκκλινω deviate; avoid
ἐκεῖ εκει there
καὶ και and; even
εἰσῆλθον εισερχομαι enter; go in
εἰς εις into; for
τὸν ο the
οἶκον οικος home; household
τοῦ ο the
νεανίσκου νεανισκος young man
τοῦ ο the
Λευίτου λευιτης Leuΐtēs; Leitis
οἶκον οικος home; household
Μιχαια μιχαιας and; even
ἠρώτησαν ερωταω question; request
αὐτὸν αυτος he; him
εἰς εις into; for
εἰρήνην ειρηνη peace
18:15
וַ wa וְ and
יָּס֣וּרוּ yyāsˈûrû סור turn aside
שָׁ֔מָּה šˈāmmā שָׁם there
וַ wa וְ and
יָּבֹ֛אוּ yyāvˈōʔû בוא come
אֶל־ ʔel- אֶל to
בֵּֽית־ bˈêṯ- בַּיִת house
הַ ha הַ the
נַּ֥עַר nnˌaʕar נַעַר boy
הַ ha הַ the
לֵּוִ֖י llēwˌî לֵוִי Levite
בֵּ֣ית bˈêṯ בַּיִת house
מִיכָ֑ה mîḵˈā מִיכָה Micah
וַ wa וְ and
יִּשְׁאֲלוּ־ yyišʔᵃlû- שׁאל ask
לֹ֖ו lˌô לְ to
לְ lᵊ לְ to
שָׁלֹֽום׃ šālˈôm שָׁלֹום peace
18:15. et cum paululum declinassent ingressi sunt domum adulescentis Levitae qui erat in domo Micha salutaveruntque eum verbis pacificis
And when they had turned a little aside, they went into the house of the young man the Levite, who was in the house of Michas: and they saluted him with words of peace.
18:15. And when they had turned aside a little, they entered the house of the Levite youth, who was in the house of Micah. And they greeted him with peaceful words.
18:15. And they turned thitherward, and came to the house of the young man the Levite, [even] unto the house of Micah, and saluted him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:15: saluted him: Heb. asked him of peace, Gen 37:14, Gen 43:27; Sa1 17:22 *marg. Kg2 4:26; Mat 10:12, Mat 10:13; Luk 10:4-6; Joh 14:27
Carl Friedrich Keil and Franz Delitzsch
18:15
Then they turned from the road thither, and went to the house of the young Levite, the house of Micah, and asked him (the Levite) concerning his health, i.e., saluted him in a friendly manner (see Gen 43:27; Ex 18:7, etc.).
John Gill
18:15 And they turned thitherward,.... It seems as if the house lay a little out of their way, and therefore they turned on one hand to go unto it:
and came to the house of the young man the Levite, even unto the house of Micah; for the young man's house was only an apartment of Micah's, and lay very probably next to that in which the images, and oracle were; and they made up to the young man's apartment, rather than to Micah's, because the above things were under his care:
and saluted him; asked him of his welfare in a kind and obliging manner, the rather to ingratiate themselves unto him.
18:1618:16: Եւ վեց հարիւր արքն վառեալք պատերազմական զինու իւրեանց արձանացեալք կային առ մուտս դրանն, որ էին յորդւոցն Դանայ[2693]։ [2693] Ոմանք. Վառեալքն պատրաստական զինու իւրեանց արձանակացեալք կային։
16. Իսկ Դանի որդիներից պատերազմական զէնքով զինուած այն վեց հարիւր մարդիկ անշարժ կանգնեցին դռան մուտքի մօտ:
16 Եւ Դանին որդիներէն վեց հարիւր սպառազինեալ մարդիկ դրանը բերանը կեցան։
Եւ վեց հարեւր արքն վառեալք պատերազմական զինու իւրեանց արձանացեալք կային առ մուտս դրանն որ էին յորդւոցն Դանայ:

18:16: Եւ վեց հարիւր արքն վառեալք պատերազմական զինու իւրեանց արձանացեալք կային առ մուտս դրանն, որ էին յորդւոցն Դանայ[2693]։
[2693] Ոմանք. Վառեալքն պատրաստական զինու իւրեանց արձանակացեալք կային։
16. Իսկ Դանի որդիներից պատերազմական զէնքով զինուած այն վեց հարիւր մարդիկ անշարժ կանգնեցին դռան մուտքի մօտ:
16 Եւ Դանին որդիներէն վեց հարիւր սպառազինեալ մարդիկ դրանը բերանը կեցան։
zohrab-1805▾ eastern-1994▾ western am▾
18:1618:16: А шестьсот человек из сынов Дановых, перепоясанные воинским оружием, стояли у ворот.
18:16 καὶ και and; even οἱ ο the ἑξακόσιοι εξακοσιοι six hundred ἄνδρες ανηρ man; husband οἱ ο the ἀνεζωσμένοι αναζωννυμι gird up τὰ ο the σκεύη σκευος vessel; jar τῆς ο the παρατάξεως παραταξις he; him ἑστῶτες ιστημι stand; establish παρὰ παρα from; by θύρας θυρα door τῆς ο the πύλης πυλη gate οἱ ο the ἐκ εκ from; out of τῶν ο the υἱῶν υιος son Δαν δαν Dan; Than
18:16 וְ wᵊ וְ and שֵׁשׁ־ šēš- שֵׁשׁ six מֵאֹ֣ות mēʔˈôṯ מֵאָה hundred אִ֗ישׁ ʔˈîš אִישׁ man חֲגוּרִים֙ ḥᵃḡûrîm חגר gird כְּלֵ֣י kᵊlˈê כְּלִי tool מִלְחַמְתָּ֔ם milḥamtˈām מִלְחֶמֶת war נִצָּבִ֖ים niṣṣāvˌîm נצב stand פֶּ֣תַח pˈeṯaḥ פֶּתַח opening הַ ha הַ the שָּׁ֑עַר ššˈāʕar שַׁעַר gate אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] מִ mi מִן from בְּנֵי־ bbᵊnê- בֵּן son דָֽן׃ ḏˈān דָּן Dan
18:16. sescenti autem viri ita ut erant armati stabant ante ostiumAnd the six hundred men stood before the door, appointed with their arms.
16. And the six hundred men girt with their weapons of war, who were of the children of Dan, stood by the entering of the gate.
18:16. Now the six hundred men, who were all armed, were standing before the door.
18:16. And the six hundred men appointed with their weapons of war, which [were] of the children of Dan, stood by the entering of the gate.
And the six hundred men appointed with their weapons of war, which [were] of the children of Dan, stood by the entering of the gate:

18:16: А шестьсот человек из сынов Дановых, перепоясанные воинским оружием, стояли у ворот.
18:16
καὶ και and; even
οἱ ο the
ἑξακόσιοι εξακοσιοι six hundred
ἄνδρες ανηρ man; husband
οἱ ο the
ἀνεζωσμένοι αναζωννυμι gird up
τὰ ο the
σκεύη σκευος vessel; jar
τῆς ο the
παρατάξεως παραταξις he; him
ἑστῶτες ιστημι stand; establish
παρὰ παρα from; by
θύρας θυρα door
τῆς ο the
πύλης πυλη gate
οἱ ο the
ἐκ εκ from; out of
τῶν ο the
υἱῶν υιος son
Δαν δαν Dan; Than
18:16
וְ wᵊ וְ and
שֵׁשׁ־ šēš- שֵׁשׁ six
מֵאֹ֣ות mēʔˈôṯ מֵאָה hundred
אִ֗ישׁ ʔˈîš אִישׁ man
חֲגוּרִים֙ ḥᵃḡûrîm חגר gird
כְּלֵ֣י kᵊlˈê כְּלִי tool
מִלְחַמְתָּ֔ם milḥamtˈām מִלְחֶמֶת war
נִצָּבִ֖ים niṣṣāvˌîm נצב stand
פֶּ֣תַח pˈeṯaḥ פֶּתַח opening
הַ ha הַ the
שָּׁ֑עַר ššˈāʕar שַׁעַר gate
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
מִ mi מִן from
בְּנֵי־ bbᵊnê- בֵּן son
דָֽן׃ ḏˈān דָּן Dan
18:16. sescenti autem viri ita ut erant armati stabant ante ostium
And the six hundred men stood before the door, appointed with their arms.
18:16. Now the six hundred men, who were all armed, were standing before the door.
18:16. And the six hundred men appointed with their weapons of war, which [were] of the children of Dan, stood by the entering of the gate.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:16: six hundred: Jdg 18:11
Carl Friedrich Keil and Franz Delitzsch
18:16
The 600 men, however, placed themselves before the door.
John Gill
18:16 And the six hundred men appointed with their weapons of war,.... Who were armed men, and marched with their armour about them:
which were of the children of Dan; for no other were concerned in this expedition: stood by the entering of the gate; not of Micah's house, but of the city in which his house was; here they stood while the five men went up to the house.
18:1718:17: Եւ ելին հնգեքին արքն որ երթեալ էին լրտեսել զերկիրն. յարձակեցան եւ առին զդրօշեալն, եւ զեփուդ, եւ զթերափ, եւ զձուլածոյ. եւ քահանայն արձանացեա՛լ կայր ՚ի մուտս դրանն. եւ վեց հարիւր արքն վառեալք պատերազմական զինու,
17. Իսկ այն հինգ մարդիկ, որոնք գնացել էին երկիրը լրտեսելու, յարձակուեցին, վերցրին կուռքը, եփուդը, թերափը եւ ձուլածոն: Քահանան եւ պատերազմական զէնքերով զինուած այն վեց հարիւր մարդիկ անշարժ կանգնել էին դռան մուտքի մօտ:
17 Երկիրը լրտեսելու գացող հինգ մարդիկը հոն մտան եւ քանդակուած կուռքը, եփուտը, թերափիմն ու թափծու կուռքը առին եւ քահանան այն վեց հարիւր սպառազինեալ մարդոց հետ դրանը բերանը կեցեր էր։
Եւ ելին հնգեքին արքն որ երթեալ էին լրտեսել զերկիրն, յարձակեցան եւ առին զդրօշեալն եւ զեփուդ եւ զթերափ եւ զձուլածոյ. եւ քահանայն արձանացեալ կայր ի մուտս դրանն. եւ վեց հարեւր արքն վառեալք պատերազմական զինու:

18:17: Եւ ելին հնգեքին արքն որ երթեալ էին լրտեսել զերկիրն. յարձակեցան եւ առին զդրօշեալն, եւ զեփուդ, եւ զթերափ, եւ զձուլածոյ. եւ քահանայն արձանացեա՛լ կայր ՚ի մուտս դրանն. եւ վեց հարիւր արքն վառեալք պատերազմական զինու,
17. Իսկ այն հինգ մարդիկ, որոնք գնացել էին երկիրը լրտեսելու, յարձակուեցին, վերցրին կուռքը, եփուդը, թերափը եւ ձուլածոն: Քահանան եւ պատերազմական զէնքերով զինուած այն վեց հարիւր մարդիկ անշարժ կանգնել էին դռան մուտքի մօտ:
17 Երկիրը լրտեսելու գացող հինգ մարդիկը հոն մտան եւ քանդակուած կուռքը, եփուտը, թերափիմն ու թափծու կուռքը առին եւ քահանան այն վեց հարիւր սպառազինեալ մարդոց հետ դրանը բերանը կեցեր էր։
zohrab-1805▾ eastern-1994▾ western am▾
18:1718:17: Пять же человек, ходивших осматривать землю, пошли, вошли туда, взяли истукан и ефод и терафим и литой кумир. Священник стоял у ворот с теми шестьюстами человек, препоясанных воинским оружием.
18:17 καὶ και and; even ἀνέβησαν αναβαινω step up; ascend οἱ ο the πέντε πεντε five ἄνδρες ανηρ man; husband οἱ ο the πορευθέντες πορευομαι travel; go κατασκέψασθαι κατασκεπτομαι the γῆν γη earth; land
18:17 וַֽ wˈa וְ and יַּעֲל֞וּ yyaʕᵃlˈû עלה ascend חֲמֵ֣שֶׁת ḥᵃmˈēšeṯ חָמֵשׁ five הָ hā הַ the אֲנָשִׁ֗ים ʔᵃnāšˈîm אִישׁ man הַ ha הַ the הֹלְכִים֮ hōlᵊḵîm הלך walk לְ lᵊ לְ to רַגֵּ֣ל raggˈēl רגל slander אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אָרֶץ֒ ʔārˌeṣ אֶרֶץ earth בָּ֣אוּ bˈāʔû בוא come שָׁ֔מָּה šˈāmmā שָׁם there לָקְח֗וּ lāqᵊḥˈû לקח take אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the פֶּ֨סֶל֙ ppˈesel פֶּסֶל idol וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הָ֣ hˈā הַ the אֵפֹ֔וד ʔēfˈôḏ אֵפֹד ephod וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the תְּרָפִ֖ים ttᵊrāfˌîm תְּרָפִים teraphim וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מַּסֵּכָ֑ה mmassēḵˈā מַסֵּכָה molten image וְ wᵊ וְ and הַ ha הַ the כֹּהֵ֗ן kkōhˈēn כֹּהֵן priest נִצָּב֙ niṣṣˌāv נצב stand פֶּ֣תַח pˈeṯaḥ פֶּתַח opening הַ ha הַ the שַּׁ֔עַר ššˈaʕar שַׁעַר gate וְ wᵊ וְ and שֵׁשׁ־ šēš- שֵׁשׁ six מֵאֹ֣ות mēʔˈôṯ מֵאָה hundred הָ hā הַ the אִ֔ישׁ ʔˈîš אִישׁ man הֶ he הַ the חָג֖וּר ḥāḡˌûr חגר gird כְּלֵ֥י kᵊlˌê כְּלִי tool הַ ha הַ the מִּלְחָמָֽה׃ mmilḥāmˈā מִלְחָמָה war
18:17. at illi qui ingressi fuerant domum iuvenis sculptile et ephod et therafin atque conflatile tollere nitebantur et sacerdos stabat ante ostium sescentis viris fortissimis haut procul expectantibusBut they that were gone into the house of the young man, went about to take away the graven god, and the ephod, and the theraphim, and the molten god, and the priest stood before the door, the six hundred valiant men waiting not far off.
17. And the five men that went to spy out the land went up, and came in thither, and took the graven image, and the ephod, and the teraphim, and the molten image: and the priest stood by the entering of the gate with the six hundred men girt with weapons of war.
18:17. But those who had entered the house of the youth strove to take away the graven image, and the ephod, and the theraphim, and the molten idol. But the priest was standing in front of the door, with the six hundred very strong men waiting not far away.
18:17. And the five men that went to spy out the land went up, [and] came in thither, [and] took the graven image, and the ephod, and the teraphim, and the molten image: and the priest stood in the entering of the gate with the six hundred men [that were] appointed with weapons of war.
And the five men that went to spy out the land went up, [and] came in thither, [and] took the graven image, and the ephod, and the teraphim, and the molten image: and the priest stood in the entering of the gate with the six hundred men [that were] appointed with weapons of war:

18:17: Пять же человек, ходивших осматривать землю, пошли, вошли туда, взяли истукан и ефод и терафим и литой кумир. Священник стоял у ворот с теми шестьюстами человек, препоясанных воинским оружием.
18:17
καὶ και and; even
ἀνέβησαν αναβαινω step up; ascend
οἱ ο the
πέντε πεντε five
ἄνδρες ανηρ man; husband
οἱ ο the
πορευθέντες πορευομαι travel; go
κατασκέψασθαι κατασκεπτομαι the
γῆν γη earth; land
18:17
וַֽ wˈa וְ and
יַּעֲל֞וּ yyaʕᵃlˈû עלה ascend
חֲמֵ֣שֶׁת ḥᵃmˈēšeṯ חָמֵשׁ five
הָ הַ the
אֲנָשִׁ֗ים ʔᵃnāšˈîm אִישׁ man
הַ ha הַ the
הֹלְכִים֮ hōlᵊḵîm הלך walk
לְ lᵊ לְ to
רַגֵּ֣ל raggˈēl רגל slander
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אָרֶץ֒ ʔārˌeṣ אֶרֶץ earth
בָּ֣אוּ bˈāʔû בוא come
שָׁ֔מָּה šˈāmmā שָׁם there
לָקְח֗וּ lāqᵊḥˈû לקח take
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
פֶּ֨סֶל֙ ppˈesel פֶּסֶל idol
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הָ֣ hˈā הַ the
אֵפֹ֔וד ʔēfˈôḏ אֵפֹד ephod
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
תְּרָפִ֖ים ttᵊrāfˌîm תְּרָפִים teraphim
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מַּסֵּכָ֑ה mmassēḵˈā מַסֵּכָה molten image
וְ wᵊ וְ and
הַ ha הַ the
כֹּהֵ֗ן kkōhˈēn כֹּהֵן priest
נִצָּב֙ niṣṣˌāv נצב stand
פֶּ֣תַח pˈeṯaḥ פֶּתַח opening
הַ ha הַ the
שַּׁ֔עַר ššˈaʕar שַׁעַר gate
וְ wᵊ וְ and
שֵׁשׁ־ šēš- שֵׁשׁ six
מֵאֹ֣ות mēʔˈôṯ מֵאָה hundred
הָ הַ the
אִ֔ישׁ ʔˈîš אִישׁ man
הֶ he הַ the
חָג֖וּר ḥāḡˌûr חגר gird
כְּלֵ֥י kᵊlˌê כְּלִי tool
הַ ha הַ the
מִּלְחָמָֽה׃ mmilḥāmˈā מִלְחָמָה war
18:17. at illi qui ingressi fuerant domum iuvenis sculptile et ephod et therafin atque conflatile tollere nitebantur et sacerdos stabat ante ostium sescentis viris fortissimis haut procul expectantibus
But they that were gone into the house of the young man, went about to take away the graven god, and the ephod, and the theraphim, and the molten god, and the priest stood before the door, the six hundred valiant men waiting not far off.
18:17. But those who had entered the house of the youth strove to take away the graven image, and the ephod, and the theraphim, and the molten idol. But the priest was standing in front of the door, with the six hundred very strong men waiting not far away.
18:17. And the five men that went to spy out the land went up, [and] came in thither, [and] took the graven image, and the ephod, and the teraphim, and the molten image: and the priest stood in the entering of the gate with the six hundred men [that were] appointed with weapons of war.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
18:17: The five went back to Micah's chapel (Micah's house, Jdg 18:18) and took the ephod, teraphim, etc., and brought them to the gate where the priest was talking to the 600 men.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:17: five men: Jdg 18:2, Jdg 18:14
the graven: Jdg 6:31, Jdg 17:4, Jdg 17:5; Exo 32:20; Sa1 4:11, Sa1 6:2-9; Kg2 19:18, Kg2 19:19; Isa 46:1, Isa 46:2, Isa 46:7
Carl Friedrich Keil and Franz Delitzsch
18:17
Then the five spies went up, sc., into Micah's house of God, which must therefore have been in an upper room of the building (see 4Kings 23:12; Jer 19:13), and took the image, ephod, etc., whilst the priest stood before the door with the 600 armed men. With the words וגו בּאוּ the narrative passes from the aorist or historical tense ויּעלוּ into the perfect. "The perfects do not denote the coming and taking on the part of the five men as a continuation of the previous account, but place the coming and taking in the same sphere of time as that to which the following clause, 'and the priest stood,' etc., belongs" (Bertheau). But in order to explain what appears very surprising, viz., that the priest should have stood before the gate whilst his house of God was being robbed, the course which the affair took is explained more clearly afterwards in Judg 18:18, Judg 18:19, in the form of a circumstantial clause. Consequently the verbs in these verses ought to be rendered as pluperfects, and the different clauses comprised in one period, Judg 18:18 forming the protasis, and Judg 18:19 the apodosis. "Namely, when those (five) men had come into Micah's house, and had taken the image of the ephod, etc., and the priest had said to them, What are ye doing? they had said to him, Be silent, lay thy hand upon thy mouth and go with us, and become a father and priest to us (see Judg 17:10). Is it better to be a priest to the house of a single man, or to a tribe and family in Israel?" The combination האפוד פּסל (the ephod-pesel), i.e., the image belonging to the ephod, may be explained on the ground, that the use of the ephod as a means of ascertaining the will of God presupposes the existence of an image of Jehovah, and does not prove that the ephod served as a covering for the Pesel. The priest put on the ephod when he was about to inquire of God. The או in the second question is different from אם, and signifies "or rather" (see Gen 24:55), indicating an improvement upon the first question (see Ewald, 352, a.). Consequently it is not a sign of a later usage of speech, as Bertheau supposes. The word וּלמשׁפּחה (unto a family) serves as a more minute definition or limitation of לשׁבט (to a tribe).
Geneva 1599
18:17 And the five men that went to spy out the land went up, [and] came in thither, [and] took the (g) graven image, and the ephod, and the teraphim, and the molten image: and the priest stood in the entering of the gate with the six hundred men [that were] appointed with weapons of war.
(g) Superstition blinded them so that they thought God's power was in the idols, and that they would have good success because of them, though they took them away by robbery and violence.
John Gill
18:17 And the five men that went out to spy the land went up and came thither,.... They first came to Micah's house, and saluted the young man, and after that salutation told him there was such a number of their brethren at the gate of the city, very probably, who would be glad to see him; and the young man being desirous also of seeing them, and paying his respects to them, went with them thither, and after they had introduced him, left him discoursing with them, and then returned to his apartment:
and took the graven image, and the ephod, and the teraphim, and the molten image; and brought them away with them; and from hence it appears plainly that there were two images, the one graven, and the other molten, since they are so manifestly distinguished, and the ephod and teraphim are spoken of between them:
and the priest stood in the entering of the gate, with the six hundred men that were appointed with the weapons of war; who kept him in talk, while the five men went and stole the above things.
John Wesley
18:17 Thither - Into the house, and that part of it, where those things were. The gate - Whither they had drawn him forth, that they might without noise or hindrance take them away.
18:1818:18: եւ նոքա մտին ՚ի տունն Միքայ. եւ առին զդրօշեալն, եւ զեփուդ, եւ զթերափ, եւ զձուլածոյ։ Եւ ասէ ցնոսա քահանայն. Զի՞նչ գործեցէք դուք[2694]։ [2694] Այլք. Զի՛նչ գործէք դուք։
18. Երբ նրանք Միքայի տունը մտան եւ վերցրին կուռքը, եփուդը, թերափը եւ ձուլածոն, քահանան նրանց ասաց. «Ի՞նչ էք անում»:
18 Ու երբ անոնք Միքային տունը մտան եւ քանդակուած կուռքը, եփուտը, թերափիմն ու թափծու կուռքը առին, քահանան անոնց ըսաւ. «Դուք ի՞նչ կ’ընէք»
Եւ նոքա մտին ի տունն Միքայ, եւ առին զդրօշեալն եւ զեփուդ եւ զթերափ եւ զձուլածոյ. եւ ասէ ցնոսա քահանայն. Զի՞նչ գործէք դուք:

18:18: եւ նոքա մտին ՚ի տունն Միքայ. եւ առին զդրօշեալն, եւ զեփուդ, եւ զթերափ, եւ զձուլածոյ։ Եւ ասէ ցնոսա քահանայն. Զի՞նչ գործեցէք դուք[2694]։
[2694] Այլք. Զի՛նչ գործէք դուք։
18. Երբ նրանք Միքայի տունը մտան եւ վերցրին կուռքը, եփուդը, թերափը եւ ձուլածոն, քահանան նրանց ասաց. «Ի՞նչ էք անում»:
18 Ու երբ անոնք Միքային տունը մտան եւ քանդակուած կուռքը, եփուտը, թերափիմն ու թափծու կուռքը առին, քահանան անոնց ըսաւ. «Դուք ի՞նչ կ’ընէք»
zohrab-1805▾ eastern-1994▾ western am▾
18:1818:18: Когда они вошли в дом Михи и взяли истукан, ефод, терафим и литой кумир, священник сказал им: что вы делаете?
18:18 καὶ και and; even εἰσῆλθον εισερχομαι enter; go in ἐκεῖ εκει there εἰς εις into; for οἶκον οικος home; household Μιχαια μιχαιας and; even ὁ ο the ἱερεὺς ιερευς priest ἑστώς ιστημι stand; establish καὶ και and; even ἔλαβον λαμβανω take; get τὸ ο the γλυπτὸν γλυπτος and; even τὸ ο the εφωδ εφωδ and; even τὸ ο the θεραφιν θεραφιν and; even τὸ ο the χωνευτόν χωνευτος and; even εἶπεν επω say; speak πρὸς προς to; toward αὐτοὺς αυτος he; him ὁ ο the ἱερεύς ιερευς priest τί τις.1 who?; what? ὑμεῖς υμεις you ποιεῖτε ποιεω do; make
18:18 וְ wᵊ וְ and אֵ֗לֶּה ʔˈēlleh אֵלֶּה these בָּ֚אוּ ˈbāʔû בוא come בֵּ֣ית bˈêṯ בַּיִת house מִיכָ֔ה mîḵˈā מִיכָה Micah וַ wa וְ and יִּקְחוּ֙ yyiqḥˌû לקח take אֶת־ ʔeṯ- אֵת [object marker] פֶּ֣סֶל pˈesel פֶּסֶל idol הָ hā הַ the אֵפֹ֔וד ʔēfˈôḏ אֵפֹד ephod וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the תְּרָפִ֖ים ttᵊrāfˌîm תְּרָפִים teraphim וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מַּסֵּכָ֑ה mmassēḵˈā מַסֵּכָה molten image וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say אֲלֵיהֶם֙ ʔᵃlêhˌem אֶל to הַ ha הַ the כֹּהֵ֔ן kkōhˈēn כֹּהֵן priest מָ֥ה mˌā מָה what אַתֶּ֖ם ʔattˌem אַתֶּם you עֹשִֽׂים׃ ʕōśˈîm עשׂה make
18:18. tulerunt igitur qui intraverant sculptile ephod et idola atque conflatile quibus dixit sacerdos quid facitisSo they that were gone in took away the graven thing, the ephod, and the idols, and the molten god, And the priest said to them: What are you doing?
18. And when these went into Micah’s house and fetched the graven image, the ephod, and the teraphim, and the molten image, the priest said unto them, What do ye?
18:18. And so, those who had entered took away the graven image, the ephod, and the theraphim, and the molten idol. And the priest said to them, “What are you doing?”
18:18. And these went into Micah’s house, and fetched the carved image, the ephod, and the teraphim, and the molten image. Then said the priest unto them, What do ye?
And these went into Micah' s house, and fetched the carved image, the ephod, and the teraphim, and the molten image. Then said the priest unto them, What do ye:

18:18: Когда они вошли в дом Михи и взяли истукан, ефод, терафим и литой кумир, священник сказал им: что вы делаете?
18:18
καὶ και and; even
εἰσῆλθον εισερχομαι enter; go in
ἐκεῖ εκει there
εἰς εις into; for
οἶκον οικος home; household
Μιχαια μιχαιας and; even
ο the
ἱερεὺς ιερευς priest
ἑστώς ιστημι stand; establish
καὶ και and; even
ἔλαβον λαμβανω take; get
τὸ ο the
γλυπτὸν γλυπτος and; even
τὸ ο the
εφωδ εφωδ and; even
τὸ ο the
θεραφιν θεραφιν and; even
τὸ ο the
χωνευτόν χωνευτος and; even
εἶπεν επω say; speak
πρὸς προς to; toward
αὐτοὺς αυτος he; him
ο the
ἱερεύς ιερευς priest
τί τις.1 who?; what?
ὑμεῖς υμεις you
ποιεῖτε ποιεω do; make
18:18
וְ wᵊ וְ and
אֵ֗לֶּה ʔˈēlleh אֵלֶּה these
בָּ֚אוּ ˈbāʔû בוא come
בֵּ֣ית bˈêṯ בַּיִת house
מִיכָ֔ה mîḵˈā מִיכָה Micah
וַ wa וְ and
יִּקְחוּ֙ yyiqḥˌû לקח take
אֶת־ ʔeṯ- אֵת [object marker]
פֶּ֣סֶל pˈesel פֶּסֶל idol
הָ הַ the
אֵפֹ֔וד ʔēfˈôḏ אֵפֹד ephod
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
תְּרָפִ֖ים ttᵊrāfˌîm תְּרָפִים teraphim
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מַּסֵּכָ֑ה mmassēḵˈā מַסֵּכָה molten image
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
אֲלֵיהֶם֙ ʔᵃlêhˌem אֶל to
הַ ha הַ the
כֹּהֵ֔ן kkōhˈēn כֹּהֵן priest
מָ֥ה mˌā מָה what
אַתֶּ֖ם ʔattˌem אַתֶּם you
עֹשִֽׂים׃ ʕōśˈîm עשׂה make
18:18. tulerunt igitur qui intraverant sculptile ephod et idola atque conflatile quibus dixit sacerdos quid facitis
So they that were gone in took away the graven thing, the ephod, and the idols, and the molten god, And the priest said to them: What are you doing?
18:18. And so, those who had entered took away the graven image, the ephod, and the theraphim, and the molten idol. And the priest said to them, “What are you doing?”
18:18. And these went into Micah’s house, and fetched the carved image, the ephod, and the teraphim, and the molten image. Then said the priest unto them, What do ye?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:18: These went unto Micah's house - The five men went in, while the six hundred armed men stood at the gate.
John Gill
18:18 And these went into Micah's house,.... Into that part of it where his gods were; not the six hundred men last mentioned, but the five men who knew the house, and the chapel where the things were:
and fetched the carved image, the ephod, and the teraphim, and the molten image; and brought them away in their hands to their brethren at the gate, where the priest also was: and when he saw them:
then said the priest to them, what do ye? what do you mean by this? is this your kindness to me, to take away what are my care and charge, and on which my livelihood depends? and do you consider the wickedness, the sin of sacrilege you are guilty of, to take away these sacred things, these objects of religious devotion?
John Wesley
18:18 These - The five men.
18:1918:19: Եւ ասեն ցնա. Կարկեա՛, ափիբերա՛ն լեր, եւ ե՛կ ընդ մեզ, եւ լե՛ր մե՛զ ՚ի հայր եւ ՚ի քահանայ. միթէ լա՞ւ իցէ լինել քեզ քահանայ տա՛ն միո՛յ առն, քան լինել քահանայ ցեղի՛ միոյ՝ եւ ազգի Իսրայէլի։
19. Նրանք ասացին նրան. «Լռի՛ր, ձեռքդ բերանիդ վրայ դի՛ր, ե՛կ մեզ հետ եւ մեզ համար հայր ու քահանայ եղիր. մի՞թէ քեզ համար աւելի լաւ է միայն մէկ մարդու տան քահանայ լինել, քան Իսրայէլի մէկ ցեղի եւ ազգատոհմի քահանայ»:
19 Անոնք ըսին անոր. «Լո՛ւռ կեցիր, ձեռքդ բերնիդ վրայ դի՛ր ու մեզի հետ եկո՛ւր եւ մեզի հայր ու քահանայ եղիր։ Մէկ մարդու տա՞նը քահանայ ըլլալ աղէկ է, թէ Իսրայէլի մէկ ցեղին ու մէկ ազգատոհմին քահանայ ըլլալը»։
Եւ ասեն ցնա. Կարկեաց, ափիբերան լեր, եկ ընդ մեզ եւ լեր մեզ ի հայր եւ ի քահանայ. միթէ լա՞ւ իցէ լինել քեզ քահանայ տան միոյ առն, քան լինել քահանայ ցեղի միոյ եւ ազգի [269]Իսրայելի:

18:19: Եւ ասեն ցնա. Կարկեա՛, ափիբերա՛ն լեր, եւ ե՛կ ընդ մեզ, եւ լե՛ր մե՛զ ՚ի հայր եւ ՚ի քահանայ. միթէ լա՞ւ իցէ լինել քեզ քահանայ տա՛ն միո՛յ առն, քան լինել քահանայ ցեղի՛ միոյ՝ եւ ազգի Իսրայէլի։
19. Նրանք ասացին նրան. «Լռի՛ր, ձեռքդ բերանիդ վրայ դի՛ր, ե՛կ մեզ հետ եւ մեզ համար հայր ու քահանայ եղիր. մի՞թէ քեզ համար աւելի լաւ է միայն մէկ մարդու տան քահանայ լինել, քան Իսրայէլի մէկ ցեղի եւ ազգատոհմի քահանայ»:
19 Անոնք ըսին անոր. «Լո՛ւռ կեցիր, ձեռքդ բերնիդ վրայ դի՛ր ու մեզի հետ եկո՛ւր եւ մեզի հայր ու քահանայ եղիր։ Մէկ մարդու տա՞նը քահանայ ըլլալ աղէկ է, թէ Իսրայէլի մէկ ցեղին ու մէկ ազգատոհմին քահանայ ըլլալը»։
zohrab-1805▾ eastern-1994▾ western am▾
18:1918:19: Они сказали ему: молчи, положи руку твою на уста твои и иди с нами и будь у нас отцом и священником; лучше ли тебе быть священником в доме одного человека, нежели быть священником в колене или в племени Израилевом?
18:19 καὶ και and; even εἶπαν επω say; speak αὐτῷ αυτος he; him κώφευσον κωφευω put on; put another τὴν ο the χεῖρά χειρ hand σου σου of you; your ἐπὶ επι in; on τὸ ο the στόμα στομα mouth; edge σου σου of you; your καὶ και and; even δεῦρο δευρο come on; this point μεθ᾿ μετα with; amid ἡμῶν ημων our καὶ και and; even γενοῦ γινομαι happen; become ἡμῖν ημιν us εἰς εις into; for πατέρα πατηρ father καὶ και and; even εἰς εις into; for ἱερέα ιερευς priest μὴ μη not ἀγαθὸν αγαθος good εἶναί ειμι be σε σε.1 you ἱερέα ιερευς priest οἴκου οικος home; household ἀνδρὸς ανηρ man; husband ἑνὸς εις.1 one; unit ἢ η or; than γενέσθαι γινομαι happen; become σε σε.1 you ἱερέα ιερευς priest φυλῆς φυλη tribe καὶ και and; even οἴκου οικος home; household εἰς εις into; for δῆμον δημος public Ισραηλ ισραηλ.1 Israel
18:19 וַ wa וְ and יֹּאמְרוּ֩ yyōmᵊrˌû אמר say לֹ֨ו lˌô לְ to הַחֲרֵ֜שׁ haḥᵃrˈēš חרשׁ be deaf שִֽׂים־ śˈîm- שׂים put יָדְךָ֤ yāḏᵊḵˈā יָד hand עַל־ ʕal- עַל upon פִּ֨יךָ֙ pˈîḵā פֶּה mouth וְ wᵊ וְ and לֵ֣ךְ lˈēḵ הלך walk עִמָּ֔נוּ ʕimmˈānû עִם with וֶֽ wˈe וְ and הְיֵה־ hᵊyē- היה be לָ֖נוּ lˌānû לְ to לְ lᵊ לְ to אָ֣ב ʔˈāv אָב father וּ û וְ and לְ lᵊ לְ to כֹהֵ֑ן ḵōhˈēn כֹּהֵן priest הֲ hᵃ הֲ [interrogative] טֹ֣וב׀ ṭˈôv טֹוב good הֱיֹותְךָ֣ hᵉʸôṯᵊḵˈā היה be כֹהֵ֗ן ḵōhˈēn כֹּהֵן priest לְ lᵊ לְ to בֵית֙ vêṯ בַּיִת house אִ֣ישׁ ʔˈîš אִישׁ man אֶחָ֔ד ʔeḥˈāḏ אֶחָד one אֹ֚ו ˈʔô אֹו or הֱיֹותְךָ֣ hᵉʸôṯᵊḵˈā היה be כֹהֵ֔ן ḵōhˈēn כֹּהֵן priest לְ lᵊ לְ to שֵׁ֥בֶט šˌēveṭ שֵׁבֶט rod וּ û וְ and לְ lᵊ לְ to מִשְׁפָּחָ֖ה mišpāḥˌā מִשְׁפָּחָה clan בְּ bᵊ בְּ in יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
18:19. cui responderunt tace et pone digitum super os tuum venique nobiscum ut habeamus te patrem et sacerdotem quid tibi melius est ut sis sacerdos in domo unius viri an in una tribu et familia in IsrahelAnd they said to him: Hold thy peace, and put thy finger on thy mouth, and come with us, that we may have thee for a father, and a priest. Whether is better for thee, to be a priest in the house of one man, or in a tribe and family in Israel?
19. And they said unto him, Hold thy peace, lay thine hand upon thy mouth, and go with us, and be to us a father and a priest: is it better for thee to be priest unto the house of one man, or to be priest unto a tribe and a family in Israel?
18:19. And they responded to him: “Be silent and place your finger over your mouth. And come with us, so that we may have you as a father as well as a priest. For which is better for you: to be a priest in the house of one man, or in one tribe and family in Israel?”
18:19. And they said unto him, Hold thy peace, lay thine hand upon thy mouth, and go with us, and be to us a father and a priest: [is it] better for thee to be a priest unto the house of one man, or that thou be a priest unto a tribe and a family in Israel?
And they said unto him, Hold thy peace, lay thine hand upon thy mouth, and go with us, and be to us a father and a priest: [is it] better for thee to be a priest unto the house of one man, or that thou be a priest unto a tribe and a family in Israel:

18:19: Они сказали ему: молчи, положи руку твою на уста твои и иди с нами и будь у нас отцом и священником; лучше ли тебе быть священником в доме одного человека, нежели быть священником в колене или в племени Израилевом?
18:19
καὶ και and; even
εἶπαν επω say; speak
αὐτῷ αυτος he; him
κώφευσον κωφευω put on; put another
τὴν ο the
χεῖρά χειρ hand
σου σου of you; your
ἐπὶ επι in; on
τὸ ο the
στόμα στομα mouth; edge
σου σου of you; your
καὶ και and; even
δεῦρο δευρο come on; this point
μεθ᾿ μετα with; amid
ἡμῶν ημων our
καὶ και and; even
γενοῦ γινομαι happen; become
ἡμῖν ημιν us
εἰς εις into; for
πατέρα πατηρ father
καὶ και and; even
εἰς εις into; for
ἱερέα ιερευς priest
μὴ μη not
ἀγαθὸν αγαθος good
εἶναί ειμι be
σε σε.1 you
ἱερέα ιερευς priest
οἴκου οικος home; household
ἀνδρὸς ανηρ man; husband
ἑνὸς εις.1 one; unit
η or; than
γενέσθαι γινομαι happen; become
σε σε.1 you
ἱερέα ιερευς priest
φυλῆς φυλη tribe
καὶ και and; even
οἴκου οικος home; household
εἰς εις into; for
δῆμον δημος public
Ισραηλ ισραηλ.1 Israel
18:19
וַ wa וְ and
יֹּאמְרוּ֩ yyōmᵊrˌû אמר say
לֹ֨ו lˌô לְ to
הַחֲרֵ֜שׁ haḥᵃrˈēš חרשׁ be deaf
שִֽׂים־ śˈîm- שׂים put
יָדְךָ֤ yāḏᵊḵˈā יָד hand
עַל־ ʕal- עַל upon
פִּ֨יךָ֙ pˈîḵā פֶּה mouth
וְ wᵊ וְ and
לֵ֣ךְ lˈēḵ הלך walk
עִמָּ֔נוּ ʕimmˈānû עִם with
וֶֽ wˈe וְ and
הְיֵה־ hᵊyē- היה be
לָ֖נוּ lˌānû לְ to
לְ lᵊ לְ to
אָ֣ב ʔˈāv אָב father
וּ û וְ and
לְ lᵊ לְ to
כֹהֵ֑ן ḵōhˈēn כֹּהֵן priest
הֲ hᵃ הֲ [interrogative]
טֹ֣וב׀ ṭˈôv טֹוב good
הֱיֹותְךָ֣ hᵉʸôṯᵊḵˈā היה be
כֹהֵ֗ן ḵōhˈēn כֹּהֵן priest
לְ lᵊ לְ to
בֵית֙ vêṯ בַּיִת house
אִ֣ישׁ ʔˈîš אִישׁ man
אֶחָ֔ד ʔeḥˈāḏ אֶחָד one
אֹ֚ו ˈʔô אֹו or
הֱיֹותְךָ֣ hᵉʸôṯᵊḵˈā היה be
כֹהֵ֔ן ḵōhˈēn כֹּהֵן priest
לְ lᵊ לְ to
שֵׁ֥בֶט šˌēveṭ שֵׁבֶט rod
וּ û וְ and
לְ lᵊ לְ to
מִשְׁפָּחָ֖ה mišpāḥˌā מִשְׁפָּחָה clan
בְּ bᵊ בְּ in
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
18:19. cui responderunt tace et pone digitum super os tuum venique nobiscum ut habeamus te patrem et sacerdotem quid tibi melius est ut sis sacerdos in domo unius viri an in una tribu et familia in Israhel
And they said to him: Hold thy peace, and put thy finger on thy mouth, and come with us, that we may have thee for a father, and a priest. Whether is better for thee, to be a priest in the house of one man, or in a tribe and family in Israel?
18:19. And they responded to him: “Be silent and place your finger over your mouth. And come with us, so that we may have you as a father as well as a priest. For which is better for you: to be a priest in the house of one man, or in one tribe and family in Israel?”
18:19. And they said unto him, Hold thy peace, lay thine hand upon thy mouth, and go with us, and be to us a father and a priest: [is it] better for thee to be a priest unto the house of one man, or that thou be a priest unto a tribe and a family in Israel?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:19: Lay thine hand upon thy mouth - This was the token of silence. The god of silence, Harpocrates, is represented on ancient statues with his finger pressed on his lips.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:19: lay thine: This was the token of silence. These men were evidently very ignorant; and absurdly concluded that they should, by taking Micah's gods, secure the presence and favour of the God of Israel, in their expedition and settlement. They perhaps supposed the piety of their motives, and the goodness of their end, would justify the means. But it was a base robbery of Micah, aggravated by the Levite's ingratitude, and their menaces. Job 21:5, Job 29:9, Job 40:4, Job 40:5; Pro 30:32; Mic 7:16
a father: Jdg 17:10; Kg2 6:21, Kg2 8:8, Kg2 8:9, Kg2 13:14; Mat 23:9
John Gill
18:19 And they said unto him, hold thy peace,.... Be silent, make no disturbance, be quiet and easy:
lay thy hand upon thy mouth; as a token of silence; so the Egyptians used to paint Harpocrates, the god of silence, with his fingers pressing his lips:
and go with us; for they wanted him as well as his gods, not knowing well how to make use of them without him:
and be to us a father and a priest; to direct them, instruct them, perform acts of devotion for them, and ask counsel on their account; it seems as if it was common in those days to call a priest a father, see Judg 17:10.
is it better for thee to be a priest unto the house of one man, or that thou be a priest unto a tribe and a family in Israel? suggesting, that it must be much more honourable for him, and more to his advantage, to officiate as a priest to a body of people, that might be called a tribe, or to a family consisting of various houses, than in the house of a private person; this they left him to consider and judge of.
John Wesley
18:19 Lay thy hand - That is, be silent. A family - Namely, a tribe, that is, a family.
18:2018:20: Եւ զուարթացա՛ւ սիրտ քահանային. եւ ա՛ռ զեփուդն, եւ զթերափ, եւ զդրօշեալ, եւ զձուլածոյ, եւ եմո՛ւտ ՚ի մէջ զօրուն[2695]։ [2695] Ոմանք. Եւ զուարճացաւ սիրտ։
20. Քահանայի սիրտը զուարթացաւ, նա վերցրեց եփուդը, թերափը, քանդակած ու ձուլածոյ կուռքերը եւ մտաւ զօրքի մէջ:
20 Քահանան սրտին մէջէն ուրախանալով՝ եփուտը, թերափիմը եւ քանդակուած կուռքը առաւ ու ժողովուրդին մէջ մտաւ։
Եւ զուարթացաւ սիրտ քահանային, եւ առ զեփուդն եւ զթերափ եւ զդրօշեալ [270]եւ զձուլածոյ``, եւ եմուտ ի մէջ զօրուն:

18:20: Եւ զուարթացա՛ւ սիրտ քահանային. եւ ա՛ռ զեփուդն, եւ զթերափ, եւ զդրօշեալ, եւ զձուլածոյ, եւ եմո՛ւտ ՚ի մէջ զօրուն[2695]։
[2695] Ոմանք. Եւ զուարճացաւ սիրտ։
20. Քահանայի սիրտը զուարթացաւ, նա վերցրեց եփուդը, թերափը, քանդակած ու ձուլածոյ կուռքերը եւ մտաւ զօրքի մէջ:
20 Քահանան սրտին մէջէն ուրախանալով՝ եփուտը, թերափիմը եւ քանդակուած կուռքը առաւ ու ժողովուրդին մէջ մտաւ։
zohrab-1805▾ eastern-1994▾ western am▾
18:2018:20: Священник обрадовался, и взял ефод, терафим и истукан [и литой кумир], и пошел с народом.
18:20 καὶ και and; even ἠγαθύνθη αγαθυνω the καρδία καρδια heart τοῦ ο the ἱερέως ιερευς priest καὶ και and; even ἔλαβεν λαμβανω take; get τὸ ο the εφωδ εφωδ and; even τὸ ο the θεραφιν θεραφιν and; even τὸ ο the γλυπτὸν γλυπτος and; even τὸ ο the χωνευτὸν χωνευτος and; even ἦλθεν ερχομαι come; go ἐν εν in μέσῳ μεσος in the midst; in the middle τοῦ ο the λαοῦ λαος populace; population
18:20 וַ wa וְ and יִּיטַב֙ yyîṭˌav יטב be good לֵ֣ב lˈēv לֵב heart הַ ha הַ the כֹּהֵ֔ן kkōhˈēn כֹּהֵן priest וַ wa וְ and יִּקַּח֙ yyiqqˌaḥ לקח take אֶת־ ʔeṯ- אֵת [object marker] הָ֣ hˈā הַ the אֵפֹ֔וד ʔēfˈôḏ אֵפֹד ephod וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the תְּרָפִ֖ים ttᵊrāfˌîm תְּרָפִים teraphim וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the פָּ֑סֶל ppˈāsel פֶּסֶל idol וַ wa וְ and יָּבֹ֖א yyāvˌō בוא come בְּ bᵊ בְּ in קֶ֥רֶב qˌerev קֶרֶב interior הָ hā הַ the עָֽם׃ ʕˈām עַם people
18:20. quod cum audisset adquievit sermonibus eorum et tulit ephod et idola ac sculptile et cum eis profectus estWhen he heard this, he agreed to their words, and took the ephod, and the idols, and the graven god, and departed with them.
20. And the priest’s heart was glad, and he took the ephod, and the teraphim, and the graven image, and went in the midst of the people.
18:20. And when he had heard this, he agreed to their words. And he took the ephod, and the idols, and the graven image, and he set out with them.
18:20. And the priest’s heart was glad, and he took the ephod, and the teraphim, and the graven image, and went in the midst of the people.
And the priest' s heart was glad, and he took the ephod, and the teraphim, and the graven image, and went in the midst of the people:

18:20: Священник обрадовался, и взял ефод, терафим и истукан [и литой кумир], и пошел с народом.
18:20
καὶ και and; even
ἠγαθύνθη αγαθυνω the
καρδία καρδια heart
τοῦ ο the
ἱερέως ιερευς priest
καὶ και and; even
ἔλαβεν λαμβανω take; get
τὸ ο the
εφωδ εφωδ and; even
τὸ ο the
θεραφιν θεραφιν and; even
τὸ ο the
γλυπτὸν γλυπτος and; even
τὸ ο the
χωνευτὸν χωνευτος and; even
ἦλθεν ερχομαι come; go
ἐν εν in
μέσῳ μεσος in the midst; in the middle
τοῦ ο the
λαοῦ λαος populace; population
18:20
וַ wa וְ and
יִּיטַב֙ yyîṭˌav יטב be good
לֵ֣ב lˈēv לֵב heart
הַ ha הַ the
כֹּהֵ֔ן kkōhˈēn כֹּהֵן priest
וַ wa וְ and
יִּקַּח֙ yyiqqˌaḥ לקח take
אֶת־ ʔeṯ- אֵת [object marker]
הָ֣ hˈā הַ the
אֵפֹ֔וד ʔēfˈôḏ אֵפֹד ephod
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
תְּרָפִ֖ים ttᵊrāfˌîm תְּרָפִים teraphim
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
פָּ֑סֶל ppˈāsel פֶּסֶל idol
וַ wa וְ and
יָּבֹ֖א yyāvˌō בוא come
בְּ bᵊ בְּ in
קֶ֥רֶב qˌerev קֶרֶב interior
הָ הַ the
עָֽם׃ ʕˈām עַם people
18:20. quod cum audisset adquievit sermonibus eorum et tulit ephod et idola ac sculptile et cum eis profectus est
When he heard this, he agreed to their words, and took the ephod, and the idols, and the graven god, and departed with them.
18:20. And when he had heard this, he agreed to their words. And he took the ephod, and the idols, and the graven image, and he set out with them.
18:20. And the priest’s heart was glad, and he took the ephod, and the teraphim, and the graven image, and went in the midst of the people.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:20: Went to the midst of the people - He was glad to be employed by the Danites; and went into the crowd, that he might not be discovered by Micah or his family.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:20: heart: Jdg 17:10; Pro 30:15; Isa 56:11; Eze 13:19; Hos 4:3; Act 20:33; Phi 3:19; Pe2 2:3, Pe2 2:15, Pe2 2:16
went: He was glad of his preferment among the Danites; and went into the crowd, that he might not be discovered by Micah or his family.
Carl Friedrich Keil and Franz Delitzsch
18:20
Then was the priest's heart glad (merry; cf. Judg 19:6, Judg 19:9; Ruth 3:7), and he took the ephod, etc., and came amongst the people (the Danites). The first clause of this verse is attached to the supplementary statement in Judg 18:18, Judg 18:19, for the purpose of linking on the further progress of the affair, which is given in the second clause; for, according to Judg 18:17, the priest could only receive the ephod, etc., into his charge from the hands of the Danites, since they had taken them out of Micah's God's house.
Geneva 1599
18:20 And the priest's heart was glad, and he took the ephod, and the teraphim, and the graven image, and went in the midst of the (h) people.
(h) With the six hundred men.
John Gill
18:20 And the priest's heart was glad,.... He rejoiced that such an opportunity offered; it suited well with his covetous, ambitious, rambling, and unsettled disposition of mind:
and he took the ephod, and the teraphim, and the graven image; and no doubt the molten image also, out of the hands of the five men into his own, agreeing to go with them, and officiate for them:
and went in the midst of the people; the six hundred armed men, either for the security of himself, if Micah should raise his servants, and his neighbours, to pursue after him, and fetch him back, with his images; or, as others think, in imitation of the priests bearing the ark, who in journeying marched in the middle of the camp.
John Wesley
18:20 Was glad - Being wholly governed by his own interest. The midst - Both for the greater security of such precious things, and that Micah might not be able to come at him, to injure or upbraid him; and, it may be, because that was the place where the ark used to be carried.
18:2118:21: Եւ դարձա՛ն եւ գնացին. եւ հարին համօրէն զտունն, եւ զստացուա՛ծն վայելչութեան նորա առաջի նոցա։
21. Նրանք ետ դարձան գնացին եւ նրանց առաջ աւերեցին նրա ամբողջ տունն ու շքեղ ունեցուածքը:
21 Եւ անոնք դարձան գացին ու ընտանիքները եւ անասուններն ու թանկագին կարասիները իրենց առջեւ դրին։
Եւ դարձան գնացին, եւ [271]հարին համօրէն զտունն, եւ զստացուածն վայելչութեան նորա առաջի նոցա:

18:21: Եւ դարձա՛ն եւ գնացին. եւ հարին համօրէն զտունն, եւ զստացուա՛ծն վայելչութեան նորա առաջի նոցա։
21. Նրանք ետ դարձան գնացին եւ նրանց առաջ աւերեցին նրա ամբողջ տունն ու շքեղ ունեցուածքը:
21 Եւ անոնք դարձան գացին ու ընտանիքները եւ անասուններն ու թանկագին կարասիները իրենց առջեւ դրին։
zohrab-1805▾ eastern-1994▾ western am▾
18:2118:21: Они обратились и пошли, и отпустили детей, скот и тяжести вперед.
18:21 καὶ και and; even ἐπέστρεψαν επιστρεφω turn around; return καὶ και and; even ἀπῆλθαν απερχομαι go off; go away καὶ και and; even ἔθηκαν τιθημι put; make τὰ ο the τέκνα τεκνον child καὶ και and; even τὴν ο the κτῆσιν κτησις and; even τὸ ο the βάρος βαρος weight; burden ἔμπροσθεν εμπροσθεν in front; before αὐτῶν αυτος he; him
18:21 וַ wa וְ and יִּפְנ֖וּ yyifnˌû פנה turn וַ wa וְ and יֵּלֵ֑כוּ yyēlˈēḵû הלך walk וַ wa וְ and יָּשִׂ֨ימוּ yyāśˌîmû שׂים put אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the טַּ֧ף ṭṭˈaf טַף [those unable to march] וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מִּקְנֶ֛ה mmiqnˈeh מִקְנֶה purchase וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the כְּבוּדָּ֖ה kkᵊvûddˌā כְּבוּדָּה what is valuable לִ li לְ to פְנֵיהֶֽם׃ fᵊnêhˈem פָּנֶה face
18:21. qui cum pergerent et ante se ire fecissent parvulos et iumenta et omne quod erat pretiosumAnd when they were going forward, and had put before them the children and the cattle, and all that was valuable,
21. So they turned and departed, and put the little ones and the cattle and the goods before them.
18:21. And while traveling, they had also sent the children, and the cattle, and all that was valuable to go ahead of them.
18:21. So they turned and departed, and put the little ones and the cattle and the carriage before them.
So they turned and departed, and put the little ones and the cattle and the carriage before them:

18:21: Они обратились и пошли, и отпустили детей, скот и тяжести вперед.
18:21
καὶ και and; even
ἐπέστρεψαν επιστρεφω turn around; return
καὶ και and; even
ἀπῆλθαν απερχομαι go off; go away
καὶ και and; even
ἔθηκαν τιθημι put; make
τὰ ο the
τέκνα τεκνον child
καὶ και and; even
τὴν ο the
κτῆσιν κτησις and; even
τὸ ο the
βάρος βαρος weight; burden
ἔμπροσθεν εμπροσθεν in front; before
αὐτῶν αυτος he; him
18:21
וַ wa וְ and
יִּפְנ֖וּ yyifnˌû פנה turn
וַ wa וְ and
יֵּלֵ֑כוּ yyēlˈēḵû הלך walk
וַ wa וְ and
יָּשִׂ֨ימוּ yyāśˌîmû שׂים put
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
טַּ֧ף ṭṭˈaf טַף [those unable to march]
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מִּקְנֶ֛ה mmiqnˈeh מִקְנֶה purchase
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
כְּבוּדָּ֖ה kkᵊvûddˌā כְּבוּדָּה what is valuable
לִ li לְ to
פְנֵיהֶֽם׃ fᵊnêhˈem פָּנֶה face
18:21. qui cum pergerent et ante se ire fecissent parvulos et iumenta et omne quod erat pretiosum
And when they were going forward, and had put before them the children and the cattle, and all that was valuable,
18:21. And while traveling, they had also sent the children, and the cattle, and all that was valuable to go ahead of them.
18:21. So they turned and departed, and put the little ones and the cattle and the carriage before them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:21: The little ones and the cattle, etc. - These men were so confident of success that they removed their whole families, household goods, cattle, and all.
And the carriage - כבודה kebudah, their substance, precious things, or valuables; omne quod erat pretiosum, Vulgate: or rather the luggage or baggage; what Caesar calls in his commentaries impedimenta; and what the Septuagint here translate βαρος, weight or baggage. We are not to suppose that any wheel carriage is meant.
Albert Barnes: Notes on the Bible - 1834
18:21: And put the little ones, etc., before them - They expected a pursuit from Micah's people, and arranged their order of march accordingly.
The carriage - Rather, "the valuables." Some interpret it "the heavy baggage."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:21: and put: These men were so confident of success, that they removed their whole families, household goods, cattle, and all.
the carriage: Kevoodah, from kavad, to be heavy, denotes the luggage or baggage. Jdg 18:21
Carl Friedrich Keil and Franz Delitzsch
18:21
The 600 Danites then set out upon their road again and went away; and they put the children, the cattle, and the valuable possessions in front, because they were afraid of being attacked by Micah and his people from behind. הטּף, "the little ones," includes both women and children, as the members of the family who were in need of protection (see at Ex 12:37). כבוּדה is literally an adjective, signifying splendid; but here it is a neuter substantive: the valuables, not the heavy baggage. The 600 men had emigrated with their families and possessions.
Geneva 1599
18:21 So they turned and departed, and put the little ones and the cattle and the carriage (i) before them.
(i) Suspecting them that pursued them.
John Gill
18:21 So they turned and departed,.... Turned from the gate of the city where Micah dwelt, and marched forward to Laish:
and put the little ones, and the cattle, and the carriage, before them; partly for safety from Micah, and his friends and neighbours, and partly that they might not be overdriven: their wives, who doubtless were with them, though not mentioned, and their children, and also their flocks and herds, they brought with them from Zorah and Eshtaol, as never intending to return again thither, and being fully assured they should take Laish, and the country about, and settle there; and also all their wealth and substance, as the Targum renders the word for "carriage", whatever they were possessed of that was movable; their vessels, silver and gold, and other movables, as Kimchi interprets it, whatever was weighty, valuable and glorious, as the word signifies, or that was of any importance and worth.
John Wesley
18:21 Before them - For their greater security, if Micah should pursue them.
18:2218:22: Եւ ՚ի հեռանալ նոցա ՚ի տանէ Միքայ. եւ ահա Միքա եւ արքն որ ՚ի տունս նորա ելին ընդ Միքայ, բողո՛ք բարձին եւ հասին որդւոցն Դանայ[2696]։ [2696] Այլք. ՚Ի տունս նորա էին ընդ Միքայ։ Ուր ոմանք. ՚Ի տուն նորա էին ընդ Միքայի։
22. Երբ նրանք հեռացան Միքայի տնից, Միքան եւ նրա տանը եղած մարդիկ բողոք բարձրացրին եւ հասան Դանի որդիների յետեւից:
22 Երբ անոնք Միքային տունէն հեռացան, Միքային տանը մօտ եղող տուներուն մարդիկը հաւաքուեցան ու Դանին որդիներուն ետեւէն հասան։
Եւ ի հեռանալ նոցա ի տանէ Միքայ, եւ [272]ահա Միքա եւ արքն որ ի տունս նորա էին ընդ Միքայ, բողոք բարձին եւ հասին որդւոցն Դանայ:

18:22: Եւ ՚ի հեռանալ նոցա ՚ի տանէ Միքայ. եւ ահա Միքա եւ արքն որ ՚ի տունս նորա ելին ընդ Միքայ, բողո՛ք բարձին եւ հասին որդւոցն Դանայ[2696]։
[2696] Այլք. ՚Ի տունս նորա էին ընդ Միքայ։ Ուր ոմանք. ՚Ի տուն նորա էին ընդ Միքայի։
22. Երբ նրանք հեռացան Միքայի տնից, Միքան եւ նրա տանը եղած մարդիկ բողոք բարձրացրին եւ հասան Դանի որդիների յետեւից:
22 Երբ անոնք Միքային տունէն հեռացան, Միքային տանը մօտ եղող տուներուն մարդիկը հաւաքուեցան ու Դանին որդիներուն ետեւէն հասան։
zohrab-1805▾ eastern-1994▾ western am▾
18:2218:22: Когда они удалились от дома Михи, [Миха и] жители домов соседних с домом Михи собрались и погнались за сынами Дана,
18:22 αὐτοὶ αυτος he; him ἐμάκρυναν εμακρυναν from; away οἴκου οικος home; household Μιχαια μιχαιας and; even ἰδοὺ ιδου see!; here I am Μιχαιας μιχαιας and; even οἱ ο the ἄνδρες ανηρ man; husband οἱ ο the ἐν εν in ταῖς ο the οἰκίαις οικια house; household ταῖς ο the μετὰ μετα with; amid οἴκου οικος home; household Μιχαια μιχαιας scream; shout καὶ και and; even κατελάβοντο καταλαμβανω apprehend τοὺς ο the υἱοὺς υιος son Δαν δαν Dan; Than
18:22 הֵ֥מָּה hˌēmmā הֵמָּה they הִרְחִ֖יקוּ hirḥˌîqû רחק be far מִ mi מִן from בֵּ֣ית bbˈêṯ בַּיִת house מִיכָ֑ה mîḵˈā מִיכָה Micah וְ wᵊ וְ and הָ hā הַ the אֲנָשִׁ֗ים ʔᵃnāšˈîm אִישׁ man אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] בַּ ba בְּ in † הַ the בָּתִּים֙ bbāttîm בַּיִת house אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] עִם־ ʕim- עִם with בֵּ֣ית bˈêṯ בַּיִת house מִיכָ֔ה mîḵˈā מִיכָה Micah נִֽזְעֲק֔וּ nˈizʕᵃqˈû זעק cry וַ wa וְ and יַּדְבִּ֖יקוּ yyaḏbˌîqû דבק cling, cleave to אֶת־ ʔeṯ- אֵת [object marker] בְּנֵי־ bᵊnê- בֵּן son דָֽן׃ ḏˈān דָּן Dan
18:22. iamque a domo Michae essent procul viri qui habitabant in aedibus Michae conclamantes secuti suntAnd were now at a distance from the house of Michas, the men that dwelt in the houses of Michas gathering together followed them,
22. When they were a good way from the house of Micah, the men that were in the houses near to Micah’s house were gathered together, and overtook the children of Dan.
18:22. And when they were far from the house of Micah, the men who were living in the houses of Micah, crying out together, followed them.
18:22. [And] when they were a good way from the house of Micah, the men that [were] in the houses near to Micah’s house were gathered together, and overtook the children of Dan.
And when they were a good way from the house of Micah, the men that [were] in the houses near to Micah' s house were gathered together, and overtook the children of Dan:

18:22: Когда они удалились от дома Михи, [Миха и] жители домов соседних с домом Михи собрались и погнались за сынами Дана,
18:22
αὐτοὶ αυτος he; him
ἐμάκρυναν εμακρυναν from; away
οἴκου οικος home; household
Μιχαια μιχαιας and; even
ἰδοὺ ιδου see!; here I am
Μιχαιας μιχαιας and; even
οἱ ο the
ἄνδρες ανηρ man; husband
οἱ ο the
ἐν εν in
ταῖς ο the
οἰκίαις οικια house; household
ταῖς ο the
μετὰ μετα with; amid
οἴκου οικος home; household
Μιχαια μιχαιας scream; shout
καὶ και and; even
κατελάβοντο καταλαμβανω apprehend
τοὺς ο the
υἱοὺς υιος son
Δαν δαν Dan; Than
18:22
הֵ֥מָּה hˌēmmā הֵמָּה they
הִרְחִ֖יקוּ hirḥˌîqû רחק be far
מִ mi מִן from
בֵּ֣ית bbˈêṯ בַּיִת house
מִיכָ֑ה mîḵˈā מִיכָה Micah
וְ wᵊ וְ and
הָ הַ the
אֲנָשִׁ֗ים ʔᵃnāšˈîm אִישׁ man
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
בַּ ba בְּ in
הַ the
בָּתִּים֙ bbāttîm בַּיִת house
אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative]
עִם־ ʕim- עִם with
בֵּ֣ית bˈêṯ בַּיִת house
מִיכָ֔ה mîḵˈā מִיכָה Micah
נִֽזְעֲק֔וּ nˈizʕᵃqˈû זעק cry
וַ wa וְ and
יַּדְבִּ֖יקוּ yyaḏbˌîqû דבק cling, cleave to
אֶת־ ʔeṯ- אֵת [object marker]
בְּנֵי־ bᵊnê- בֵּן son
דָֽן׃ ḏˈān דָּן Dan
18:22. iamque a domo Michae essent procul viri qui habitabant in aedibus Michae conclamantes secuti sunt
And were now at a distance from the house of Michas, the men that dwelt in the houses of Michas gathering together followed them,
18:22. And when they were far from the house of Micah, the men who were living in the houses of Micah, crying out together, followed them.
18:22. [And] when they were a good way from the house of Micah, the men that [were] in the houses near to Micah’s house were gathered together, and overtook the children of Dan.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
18:22: Were gathered together - literally, "were called together." The men, who were all Micah's workmen, were probably in the fields with their master at the time of the robbery. When the women saw what was done they gave the alarm, and Micah called the men together as quickly as possible, and pursued the Danites and overtook them.
Carl Friedrich Keil and Franz Delitzsch
18:22
The two clauses of Judg 18:22 are circumstantial clauses: "When they (the 600) had got to some distance from Micah's house, and the men who were in the houses by Micah's house were called together, and had overtaken the Danites, they (i.e., Micah and his people, whom he had called together from the neighbourhood to pursue the emigrants) called to the Danites; and they turned their faces, and said to Micah, What is to thee (what is the matter), that thou hast gathered together?"
John Gill
18:22 And when they were a good way from the house of Micah,.... For it might be some time before Micah knew that his gods were stolen, and his priest was decoyed from him; and it must take up more time still to get his servants and neighbours together to pursue after those that injured him:
the men that were in the houses near to Micah's house were gathered together; no doubt at the request of Micah, who informed them of what had happened to him: and they being not only his neighbours, but deeply involved in the same superstition and idolatry, and closely addicted to it, and to whom it might in some respects be advantageous at it brought people from various parts to worship, or to consult the oracle: these being got together in a body, pursued
and overtook the children of Dan; who were obliged to move but slowly, because of their wives, little ones, and heavy substance they carried with them.
Robert Jamieson, A. R. Fausset and David Brown
18:22 the men that were in the houses near to Micah's house were gathered together--The robbers of the chapel being soon detected, a hot pursuit was forthwith commenced by Micah, at the head of a considerable body of followers. The readiness with which they joined in the attempt to recover the stolen articles affords a presumption that the advantages of the chapel had been open to all in the neighborhood; and the importance which Micah, like Laban, attached to his teraphim, is seen by the urgency with which he pursued the thieves, and the risk of his life in attempting to procure their restoration. Finding his party, however, not a match for the Danites, he thought it prudent to desist, well knowing the rule which was then prevalent in the land, that
"They should take who had the power,
And they should keep who could."
18:2318:23: Եւ դարձուցին զերեսս իւրեանց որդիքն Դանայ, եւ ասեն ցՄիքա. Զի՞ է քեզ, զի՞ աղաղակես։
23. Դանի որդիները շուռ եկան եւ ասացին Միքային. «Ի՞նչ է եղել քեզ, ինչո՞ւ ես աղաղակում»:
23 Դանին որդիներուն ետեւէն կանչվռտեցին, անոնք ալ երեսնին դարձուցին ու Միքային ըսին. «Քեզի ի՞նչ եղաւ, որ այսպէս բազմութիւնով կու գաս*»։
Եւ դարձուցին`` զերեսս իւրեանց որդիքն Դանայ, եւ ասեն ցՄիքա. Զի՞ է [273]քեզ, զի՞ աղաղակես:

18:23: Եւ դարձուցին զերեսս իւրեանց որդիքն Դանայ, եւ ասեն ցՄիքա. Զի՞ է քեզ, զի՞ աղաղակես։
23. Դանի որդիները շուռ եկան եւ ասացին Միքային. «Ի՞նչ է եղել քեզ, ինչո՞ւ ես աղաղակում»:
23 Դանին որդիներուն ետեւէն կանչվռտեցին, անոնք ալ երեսնին դարձուցին ու Միքային ըսին. «Քեզի ի՞նչ եղաւ, որ այսպէս բազմութիւնով կու գաս*»։
zohrab-1805▾ eastern-1994▾ western am▾
18:2318:23: и кричали сынам Дана. [Сыны Дановы] оборотились и сказали Михе: что тебе, что ты так кричишь?
18:23 καὶ και and; even ἐπέστρεψαν επιστρεφω turn around; return τὸ ο the πρόσωπον προσωπον face; ahead of αὐτῶν αυτος he; him υἱοὶ υιος son Δαν δαν and; even εἶπαν επω say; speak τῷ ο the Μιχαια μιχαιας who?; what? ἐστίν ειμι be σοι σοι you ὅτι οτι since; that ἐβόησας βοαω scream; shout
18:23 וַֽ wˈa וְ and יִּקְרְאוּ֙ yyiqrᵊʔˌû קרא call אֶל־ ʔel- אֶל to בְּנֵי־ bᵊnê- בֵּן son דָ֔ן ḏˈān דָּן Dan וַ wa וְ and יַּסֵּ֖בּוּ yyassˌēbbû סבב turn פְּנֵיהֶ֑ם pᵊnêhˈem פָּנֶה face וַ wa וְ and יֹּאמְר֣וּ yyōmᵊrˈû אמר say לְ lᵊ לְ to מִיכָ֔ה mîḵˈā מִיכָה Micah מַה־ mah- מָה what לְּךָ֖ llᵊḵˌā לְ to כִּ֥י kˌî כִּי that נִזְעָֽקְתָּ׃ nizʕˈāqᵊttā זעק cry
18:23. et post tergum clamare coeperunt qui cum respexissent dixerunt ad Micham quid tibi vis cur clamasAnd began to shout out after them. They looked back, and said to Michas: What aileth thee? Why dost thou cry?
23. And they cried unto the children of Dan. And they turned their faces, and said unto Micah, What aileth thee, that thou comest with such a company?
18:23. And they began to shout behind their backs. And when they had looked back, they said to Micah: “What do you want? Why are you crying out?”
18:23. And they cried unto the children of Dan. And they turned their faces, and said unto Micah, What aileth thee, that thou comest with such a company?
And they cried unto the children of Dan. And they turned their faces, and said unto Micah, What aileth thee, that thou comest with such a company:

18:23: и кричали сынам Дана. [Сыны Дановы] оборотились и сказали Михе: что тебе, что ты так кричишь?
18:23
καὶ και and; even
ἐπέστρεψαν επιστρεφω turn around; return
τὸ ο the
πρόσωπον προσωπον face; ahead of
αὐτῶν αυτος he; him
υἱοὶ υιος son
Δαν δαν and; even
εἶπαν επω say; speak
τῷ ο the
Μιχαια μιχαιας who?; what?
ἐστίν ειμι be
σοι σοι you
ὅτι οτι since; that
ἐβόησας βοαω scream; shout
18:23
וַֽ wˈa וְ and
יִּקְרְאוּ֙ yyiqrᵊʔˌû קרא call
אֶל־ ʔel- אֶל to
בְּנֵי־ bᵊnê- בֵּן son
דָ֔ן ḏˈān דָּן Dan
וַ wa וְ and
יַּסֵּ֖בּוּ yyassˌēbbû סבב turn
פְּנֵיהֶ֑ם pᵊnêhˈem פָּנֶה face
וַ wa וְ and
יֹּאמְר֣וּ yyōmᵊrˈû אמר say
לְ lᵊ לְ to
מִיכָ֔ה mîḵˈā מִיכָה Micah
מַה־ mah- מָה what
לְּךָ֖ llᵊḵˌā לְ to
כִּ֥י kˌî כִּי that
נִזְעָֽקְתָּ׃ nizʕˈāqᵊttā זעק cry
18:23. et post tergum clamare coeperunt qui cum respexissent dixerunt ad Micham quid tibi vis cur clamas
And began to shout out after them. They looked back, and said to Michas: What aileth thee? Why dost thou cry?
18:23. And they began to shout behind their backs. And when they had looked back, they said to Micah: “What do you want? Why are you crying out?”
18:23. And they cried unto the children of Dan. And they turned their faces, and said unto Micah, What aileth thee, that thou comest with such a company?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:23: What aileth: Gen 21:17; Sa1 11:5; Sa2 14:5; Kg2 6:28; Psa 114:5; Isa 22:1
comest: Heb. art gathered together
John Gill
18:23 And they cried unto the children of Dan,.... When they had got pretty near them, and in their hearing, they called to them aloud, and desired they would stop, having something to say to them:
and they turned their faces; that is, the Danites turned and looked at them, and stopped to hear what they had to say to them; these were they who were in the rear in marching:
and said unto Micah; who was at the head of them:
what aileth thee that thou comest with such a company? as if he intended to attack them in an hostile way, and therefore asks what should be the occasion of it? what affront had been given him, what injury had been done him, that had provoked him to come out and follow them in such a manner?
18:2418:24: Եւ ասէ Միքա. Զի զաստուածսն իմ զոր արարի ինձ՝ առէք եւ զքահանայն՝ եւ գնացէք. եւ զի՞նչ կայ այսուհետեւ ինձ. զի՞նչ է այդ զոր ասէք ցիս՝ թէ զի՞ աղաղակես[2697]։ [2697] Ոմանք. Եւ զինչ կայցէ այսու՛՛... եւ զինչ է այդ զոր ասացէք ցիս։
24. Միքան ասաց. «Ինձ համար իմ շինած աստուածները եւ իմ քահանային առաք ու գնացիք, էլ ի՞նչ մնաց ինձ, եւ ինչո՞ւ էք ասում ինձ, թէ՝ “Ինչու ես աղաղակում”»:
24 Անիկա ըսաւ. «Իմ շինած աստուածներս ու քահանան առած կ’երթաք, ալ ինծի ի՞նչ կը մնայ։ Ինծի ինչո՞ւ համար կ’ըսէք թէ ‘Քեզի ի՞նչ եղաւ’»։
Եւ ասէ Միքա. Զի զաստուածսն իմ զոր արարի ինձ առէք, եւ զքահանայն, եւ գնացէք. եւ զի՞նչ կայ այսուհետեւ ինձ. եւ զի՞նչ է այդ զոր ասէք ցիս թէ` Զի՞ [274]աղաղակես:

18:24: Եւ ասէ Միքա. Զի զաստուածսն իմ զոր արարի ինձ՝ առէք եւ զքահանայն՝ եւ գնացէք. եւ զի՞նչ կայ այսուհետեւ ինձ. զի՞նչ է այդ զոր ասէք ցիս՝ թէ զի՞ աղաղակես[2697]։
[2697] Ոմանք. Եւ զինչ կայցէ այսու՛՛... եւ զինչ է այդ զոր ասացէք ցիս։
24. Միքան ասաց. «Ինձ համար իմ շինած աստուածները եւ իմ քահանային առաք ու գնացիք, էլ ի՞նչ մնաց ինձ, եւ ինչո՞ւ էք ասում ինձ, թէ՝ “Ինչու ես աղաղակում”»:
24 Անիկա ըսաւ. «Իմ շինած աստուածներս ու քահանան առած կ’երթաք, ալ ինծի ի՞նչ կը մնայ։ Ինծի ինչո՞ւ համար կ’ըսէք թէ ‘Քեզի ի՞նչ եղաւ’»։
zohrab-1805▾ eastern-1994▾ western am▾
18:2418:24: [Миха] сказал: вы взяли богов моих, которых я сделал, и священника, и ушли; чего еще более? как же вы говорите: что тебе?
18:24 καὶ και and; even εἶπεν επω say; speak Μιχαιας μιχαιας since; that τὸ ο the γλυπτόν γλυπτος of me; mine ὃ ος who; what ἐποίησα ποιεω do; make ἐλάβετε λαμβανω take; get καὶ και and; even τὸν ο the ἱερέα ιερευς priest καὶ και and; even ἐπορεύθητε πορευομαι travel; go καὶ και and; even τί τις.1 who?; what? ἐμοὶ εμοι me ἔτι ετι yet; still καὶ και and; even τί τις.1 who?; what? τοῦτο ουτος this; he λέγετε λεγω tell; declare πρός προς to; toward με με me τί τις.1 who?; what? κράζεις κραζω cry
18:24 וַ wa וְ and יֹּ֡אמֶר yyˈōmer אמר say אֶת־ ʔeṯ- אֵת [object marker] אֱלֹהַי֩ ʔᵉlōhˌay אֱלֹהִים god(s) אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] עָשִׂ֨יתִי ʕāśˌîṯî עשׂה make לְקַחְתֶּ֧ם lᵊqaḥtˈem לקח take וְֽ wᵊˈ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the כֹּהֵ֛ן kkōhˈēn כֹּהֵן priest וַ wa וְ and תֵּלְכ֖וּ ttēlᵊḵˌû הלך walk וּ û וְ and מַה־ mah- מָה what לִּ֣י llˈî לְ to עֹ֑וד ʕˈôḏ עֹוד duration וּ û וְ and מַה־ mah- מָה what זֶּ֛ה zzˈeh זֶה this תֹּאמְר֥וּ tōmᵊrˌû אמר say אֵלַ֖י ʔēlˌay אֶל to מַה־ mah- מָה what לָּֽךְ׃ llˈāḵ לְ to
18:24. qui respondit deos meos quos mihi feci tulistis et sacerdotem et omnia quae habeo et dicitis quid tibi estAnd he answered: You have taken away my gods which I have made me, and the priest, and all that I have, and do you say: What aileth thee?
24. And he said, Ye have taken away my gods which I made, and the priest, and are gone away, and what have I more? and how then say ye unto me, What aileth thee?
18:24. And he responded: “You have taken away my gods, which I made for myself, and the priest, and all that I have. And do you say, ‘What is it that you want?’ ”
18:24. And he said, Ye have taken away my gods which I made, and the priest, and ye are gone away: and what have I more? and what [is] this [that] ye say unto me, What aileth thee?
And he said, Ye have taken away my gods which I made, and the priest, and ye are gone away: and what have I more? and what [is] this [that] ye say unto me, What aileth thee:

18:24: [Миха] сказал: вы взяли богов моих, которых я сделал, и священника, и ушли; чего еще более? как же вы говорите: что тебе?
18:24
καὶ και and; even
εἶπεν επω say; speak
Μιχαιας μιχαιας since; that
τὸ ο the
γλυπτόν γλυπτος of me; mine
ος who; what
ἐποίησα ποιεω do; make
ἐλάβετε λαμβανω take; get
καὶ και and; even
τὸν ο the
ἱερέα ιερευς priest
καὶ και and; even
ἐπορεύθητε πορευομαι travel; go
καὶ και and; even
τί τις.1 who?; what?
ἐμοὶ εμοι me
ἔτι ετι yet; still
καὶ και and; even
τί τις.1 who?; what?
τοῦτο ουτος this; he
λέγετε λεγω tell; declare
πρός προς to; toward
με με me
τί τις.1 who?; what?
κράζεις κραζω cry
18:24
וַ wa וְ and
יֹּ֡אמֶר yyˈōmer אמר say
אֶת־ ʔeṯ- אֵת [object marker]
אֱלֹהַי֩ ʔᵉlōhˌay אֱלֹהִים god(s)
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
עָשִׂ֨יתִי ʕāśˌîṯî עשׂה make
לְקַחְתֶּ֧ם lᵊqaḥtˈem לקח take
וְֽ wᵊˈ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
כֹּהֵ֛ן kkōhˈēn כֹּהֵן priest
וַ wa וְ and
תֵּלְכ֖וּ ttēlᵊḵˌû הלך walk
וּ û וְ and
מַה־ mah- מָה what
לִּ֣י llˈî לְ to
עֹ֑וד ʕˈôḏ עֹוד duration
וּ û וְ and
מַה־ mah- מָה what
זֶּ֛ה zzˈeh זֶה this
תֹּאמְר֥וּ tōmᵊrˌû אמר say
אֵלַ֖י ʔēlˌay אֶל to
מַה־ mah- מָה what
לָּֽךְ׃ llˈāḵ לְ to
18:24. qui respondit deos meos quos mihi feci tulistis et sacerdotem et omnia quae habeo et dicitis quid tibi est
And he answered: You have taken away my gods which I have made me, and the priest, and all that I have, and do you say: What aileth thee?
18:24. And he responded: “You have taken away my gods, which I made for myself, and the priest, and all that I have. And do you say, ‘What is it that you want?’ ”
18:24. And he said, Ye have taken away my gods which I made, and the priest, and ye are gone away: and what have I more? and what [is] this [that] ye say unto me, What aileth thee?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:24: Ye have taken away my gods - As Micah was a worshipper of the true God, as we have seen, he cannot mean any kind of idols by the word אלהי elohai here used. He undoubtedly means those representations of Divine things, and symbols of the Divine presence such as the teraphim, ephod, etc.; for they are all evidently included under the word elohai, which we translate my gods.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:24: what have: Jdg 17:13; Psa 115:8; Isa 44:18-20; Jer 50:38, Jer 51:17; Eze 23:5; Hab 2:18, Hab 2:19; Act 19:26; Rev 17:2
Carl Friedrich Keil and Franz Delitzsch
18:24
And when he replied, "Ye have taken away my gods which I made, and the priest, and have departed; what is there still to me (what have I left)? and how can ye say to me, What is to thee?" they ordered him to be silent, lest he should forfeit his life: "Let not thy voice be heard among us, lest men of savage disposition (נפשׁ מרי as in 2Kings 17:8) should fall upon thee (vid., Judg 15:12; Judg 8:21, etc.), and thou shouldst not save thy life and that of thy household," i.e., shouldst bring death upon thyself and thy family. ואספתּה is also dependent upon פּן.
Geneva 1599
18:24 And he said, Ye have taken away my (k) gods which I made, and the priest, and ye are gone away: and what have I more? and what [is] this [that] ye say unto me, What aileth thee?
(k) This declares the opinion the idolaters have of their idols.
John Gill
18:24 And he said, ye have taken away my gods that I made,.... Meaning his graven and molten images, which he had made, or caused to be made, out of the silver his mother gave him, or however had paid for the making of; and though this might be an argument proving his right unto them, it was a very poor one in favour of their deity; and it is astonishing he should call them gods he knew the making of, and who could not save themselves from being stolen and carried off:
and the priest and ye are gone away; they had not only took away his gods, but the priest that sacrificed for him unto them, and assisted him in acts of devotion to them, or to God by them, and were gone off with both:
and what have I more? signifying, that all he had in the world, wife, children, and substance, were all nothing in comparison of these; there was nothing he so much valued as he did these, nor could he take any pleasure or comfort in anything, being deprived of them, so much was his heart set on them:
and what is this that ye say unto me, what aileth thee? what a question is this you ask, as if the injury done me was none at all, and that I had no reason to complain; that it was a trifling insignificant thing, worthy of no regard, when it was a matter of the greater moment and importance to him in life.
John Wesley
18:24 I made - So far was he besotted with superstition and idolatry, that he esteemed those gods, which were man's work. But he could not be so stupid, as to think these were indeed the great Jehovah that made heaven and earth; but only a lower sort of gods, by whom, as mediators, he offered up his worship to the true God, as divers of the Heathen did. What have I - I value nothing I have in comparison of what you have taken away. Which zeal for idolatrous trash may shame multitudes that call themselves Christians, and yet value their worldly conveniences more than all the concerns of their own salvation. Is Micah thus fond of his false gods? And how ought we to be affected toward the true God? Let us reckon our communion with God our greatest gain; and the loss of God the sorest loss. Wo unto us, if He depart! For what have we more.
18:2518:25: Եւ ասեն ցնա որդիքն Դանայ. Մի՛ լուիցի ձայն քո զկնի մեր, գուցէ՛ պատահիցեն քեզ արք դառնացեալք ոգւով, եւ դնիցեն զանձն քո եւ զանձն տան քոյ[2698]։ [2698] Յօրինակին. Պատահիցեն մեզ։ Ոմանք. Եւ դնիցես զանձն քո։
25. Դանի որդիներն ասացին նրան. «Քո ձայնը թող չլսուի մեր ետեւից, թէ չէ քեզ կը հանդիպեն բարկացած սրտով մարդիկ եւ կը կործանեն քեզ ու քո ընտանիքը»:
25 Դանին որդիները անոր ըսին. «Մեր մէջ քու ձայնդ չլսուի. չըլլայ որ բարկացոտ մարդիկ քու վրադ յարձակին ու քու կեանքդ եւ քու ընտանիքիդ կեանքը կորսնցնեն»։
Եւ ասեն ցնա որդիքն Դանայ. Մի՛ լուիցի ձայն քո զկնի մեր, գուցէ պատահիցեն քեզ արք դառնացեալք ոգւով, եւ [275]դնիցեն զանձն քո եւ զանձն տան քո:

18:25: Եւ ասեն ցնա որդիքն Դանայ. Մի՛ լուիցի ձայն քո զկնի մեր, գուցէ՛ պատահիցեն քեզ արք դառնացեալք ոգւով, եւ դնիցեն զանձն քո եւ զանձն տան քոյ[2698]։
[2698] Յօրինակին. Պատահիցեն մեզ։ Ոմանք. Եւ դնիցես զանձն քո։
25. Դանի որդիներն ասացին նրան. «Քո ձայնը թող չլսուի մեր ետեւից, թէ չէ քեզ կը հանդիպեն բարկացած սրտով մարդիկ եւ կը կործանեն քեզ ու քո ընտանիքը»:
25 Դանին որդիները անոր ըսին. «Մեր մէջ քու ձայնդ չլսուի. չըլլայ որ բարկացոտ մարդիկ քու վրադ յարձակին ու քու կեանքդ եւ քու ընտանիքիդ կեանքը կորսնցնեն»։
zohrab-1805▾ eastern-1994▾ western am▾
18:2518:25: Сыны Дановы сказали ему: {молчи}, чтобы мы не слышали голоса твоего; иначе некоторые из нас, рассердившись, нападут на вас, и ты погубишь себя и семейство твое.
18:25 καὶ και and; even εἶπον επω say; speak πρὸς προς to; toward αὐτὸν αυτος he; him οἱ ο the υἱοὶ υιος son Δαν δαν not ἀκουσθήτω ακουω hear δὴ δη in fact φωνή φωνη voice; sound σου σου of you; your μεθ᾿ μετα with; amid ἡμῶν ημων our μήποτε μηποτε lest; unless συναντήσωσιν συνανταω meet with ἐν εν in ἡμῖν ημιν us ἄνδρες ανηρ man; husband πικροὶ πικρος bitter ψυχῇ ψυχη soul καὶ και and; even προσθήσουσιν προστιθημι add; continue ψυχὴν ψυχη soul καὶ και and; even τὴν ο the ψυχὴν ψυχη soul τοῦ ο the οἴκου οικος home; household σου σου of you; your
18:25 וַ wa וְ and יֹּאמְר֤וּ yyōmᵊrˈû אמר say אֵלָיו֙ ʔēlāʸw אֶל to בְּנֵי־ bᵊnê- בֵּן son דָ֔ן ḏˈān דָּן Dan אַל־ ʔal- אַל not תַּשְׁמַ֥ע tašmˌaʕ שׁמע hear קֹולְךָ֖ qôlᵊḵˌā קֹול sound עִמָּ֑נוּ ʕimmˈānû עִם with פֶּֽן־ pˈen- פֶּן lest יִפְגְּע֣וּ yifgᵊʕˈû פגע meet בָכֶ֗ם vāḵˈem בְּ in אֲנָשִׁים֙ ʔᵃnāšîm אִישׁ man מָ֣רֵי mˈārê מַר bitter נֶ֔פֶשׁ nˈefeš נֶפֶשׁ soul וְ wᵊ וְ and אָסַפְתָּ֥ה ʔāsaftˌā אסף gather נַפְשְׁךָ֖ nafšᵊḵˌā נֶפֶשׁ soul וְ wᵊ וְ and נֶ֥פֶשׁ nˌefeš נֶפֶשׁ soul בֵּיתֶֽךָ׃ bêṯˈeḵā בַּיִת house
18:25. dixeruntque ei filii Dan cave ne ultra loquaris ad nos et veniant ad te viri animo concitati et ipse cum omni domo tua pereasAnd the children of Dan said to him: See thou say no more to us, lest men enraged come upon thee, and thou perish with all thy house.
25. And the children of Dan said unto him, Let not thy voice be heard among us, lest angry fellows fall upon you, and thou lose thy life, with the lives of thy household.
18:25. And the sons of Dan said to him, “Take care that you no longer speak to us, otherwise men with a mind for violence may overwhelm you, and you yourself would perish with all your house.”
18:25. And the children of Dan said unto him, Let not thy voice be heard among us, lest angry fellows run upon thee, and thou lose thy life, with the lives of thy household.
And the children of Dan said unto him, Let not thy voice be heard among us, lest angry fellows run upon thee, and thou lose thy life, with the lives of thy household:

18:25: Сыны Дановы сказали ему: {молчи}, чтобы мы не слышали голоса твоего; иначе некоторые из нас, рассердившись, нападут на вас, и ты погубишь себя и семейство твое.
18:25
καὶ και and; even
εἶπον επω say; speak
πρὸς προς to; toward
αὐτὸν αυτος he; him
οἱ ο the
υἱοὶ υιος son
Δαν δαν not
ἀκουσθήτω ακουω hear
δὴ δη in fact
φωνή φωνη voice; sound
σου σου of you; your
μεθ᾿ μετα with; amid
ἡμῶν ημων our
μήποτε μηποτε lest; unless
συναντήσωσιν συνανταω meet with
ἐν εν in
ἡμῖν ημιν us
ἄνδρες ανηρ man; husband
πικροὶ πικρος bitter
ψυχῇ ψυχη soul
καὶ και and; even
προσθήσουσιν προστιθημι add; continue
ψυχὴν ψυχη soul
καὶ και and; even
τὴν ο the
ψυχὴν ψυχη soul
τοῦ ο the
οἴκου οικος home; household
σου σου of you; your
18:25
וַ wa וְ and
יֹּאמְר֤וּ yyōmᵊrˈû אמר say
אֵלָיו֙ ʔēlāʸw אֶל to
בְּנֵי־ bᵊnê- בֵּן son
דָ֔ן ḏˈān דָּן Dan
אַל־ ʔal- אַל not
תַּשְׁמַ֥ע tašmˌaʕ שׁמע hear
קֹולְךָ֖ qôlᵊḵˌā קֹול sound
עִמָּ֑נוּ ʕimmˈānû עִם with
פֶּֽן־ pˈen- פֶּן lest
יִפְגְּע֣וּ yifgᵊʕˈû פגע meet
בָכֶ֗ם vāḵˈem בְּ in
אֲנָשִׁים֙ ʔᵃnāšîm אִישׁ man
מָ֣רֵי mˈārê מַר bitter
נֶ֔פֶשׁ nˈefeš נֶפֶשׁ soul
וְ wᵊ וְ and
אָסַפְתָּ֥ה ʔāsaftˌā אסף gather
נַפְשְׁךָ֖ nafšᵊḵˌā נֶפֶשׁ soul
וְ wᵊ וְ and
נֶ֥פֶשׁ nˌefeš נֶפֶשׁ soul
בֵּיתֶֽךָ׃ bêṯˈeḵā בַּיִת house
18:25. dixeruntque ei filii Dan cave ne ultra loquaris ad nos et veniant ad te viri animo concitati et ipse cum omni domo tua pereas
And the children of Dan said to him: See thou say no more to us, lest men enraged come upon thee, and thou perish with all thy house.
18:25. And the sons of Dan said to him, “Take care that you no longer speak to us, otherwise men with a mind for violence may overwhelm you, and you yourself would perish with all your house.”
18:25. And the children of Dan said unto him, Let not thy voice be heard among us, lest angry fellows run upon thee, and thou lose thy life, with the lives of thy household.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:25: And thou lose thy life - This was argumentum ad hominem; he must put up with the loss of his substance, or else lose his life! It was the mere language of a modern highwayman: Your life or your money.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:25: angry: Heb. bitter of soul, Sa1 30:6; Sa2 17:8; Job 3:5, Job 27:2 *marg.
John Gill
18:25 And the children of Dan said unto him, let not thy voice be heard among us,.... Complaining of us as having done an unjust thing, charging and reproaching us with theft and sacrilege, insisting upon a restoration of the things taken, and abusing with odious names and characters:
lest angry fellows run upon thee: lest men of bitter and passionate spirits, provoked by ill language given them, should draw their swords and fall upon thee:
and thou lose thy life, and the life of thy household; the life of himself, his family, servants, tenants, and neighbours with him, which ought to have been more precious and valuable than his gods; of which there was great danger in demanding his gods, which by this they let him know they would not part with.
John Wesley
18:25 Thy voice - Thy complaints and reproaches. Angry fellows - The soldiers, who are in themselves sharp and fierce, and will soon be enflamed by thy provoking words. Thy Life - Which, not withstanding all thy pretences, thou dost value more than thy images.
18:2618:26: Եւ գնացի՛ն որդիքն Դանայ զճանապարհս իւրեանց։ Եւ իբրեւ ետես Միքա, եթէ բռնագո՛յն քան զնա են, դարձա՛ւ ՚ի տուն իւր[2699]։ [2699] Ոմանք. Թէ բռնագոյն քան զնա էին։
26. Եւ Դանի որդիները գնացին իրենց ճանապարհով: Միքան տեսնելով, որ նրանք իրենից զօրաւոր են, վերադարձաւ իր տունը:
26 Դանին որդիները իրենց ճամբան գացին։ Միքա տեսնելով որ անոնք իրմէ զօրաւոր են, դարձաւ իր տունը։
Եւ գնացին որդիքն Դանայ զճանապարհս իւրեանց. եւ իբրեւ ետես Միքա եթէ բռնագոյն քան զնա են, դարձաւ ի տուն իւր:

18:26: Եւ գնացի՛ն որդիքն Դանայ զճանապարհս իւրեանց։ Եւ իբրեւ ետես Միքա, եթէ բռնագո՛յն քան զնա են, դարձա՛ւ ՚ի տուն իւր[2699]։
[2699] Ոմանք. Թէ բռնագոյն քան զնա էին։
26. Եւ Դանի որդիները գնացին իրենց ճանապարհով: Միքան տեսնելով, որ նրանք իրենից զօրաւոր են, վերադարձաւ իր տունը:
26 Դանին որդիները իրենց ճամբան գացին։ Միքա տեսնելով որ անոնք իրմէ զօրաւոր են, դարձաւ իր տունը։
zohrab-1805▾ eastern-1994▾ western am▾
18:2618:26: И пошли сыны Дановы путем своим; Миха же, видя, что они сильнее его, пошел назад и возвратился в дом свой.
18:26 καὶ και and; even ἐπορεύθησαν πορευομαι travel; go οἱ ο the υἱοὶ υιος son Δαν δαν into; for ὁδὸν οδος way; journey αὐτῶν αυτος he; him καὶ και and; even εἶδεν οραω view; see Μιχαιας μιχαιας since; that δυνατώτεροί δυνατος possible; able εἰσιν ειμι be ὑπὲρ υπερ over; for αὐτόν αυτος he; him καὶ και and; even ἐπόστρεψεν στρεφω turn; turned around εἰς εις into; for τὸν ο the οἶκον οικος home; household αὐτοῦ αυτος he; him
18:26 וַ wa וְ and יֵּלְכ֥וּ yyēlᵊḵˌû הלך walk בְנֵי־ vᵊnê- בֵּן son דָ֖ן ḏˌān דָּן Dan לְ lᵊ לְ to דַרְכָּ֑ם ḏarkˈām דֶּרֶךְ way וַ wa וְ and יַּ֣רְא yyˈar ראה see מִיכָ֗ה mîḵˈā מִיכָה Micah כִּי־ kî- כִּי that חֲזָקִ֥ים ḥᵃzāqˌîm חָזָק strong הֵ֨מָּה֙ hˈēmmā הֵמָּה they מִמֶּ֔נּוּ mimmˈennû מִן from וַ wa וְ and יִּ֖פֶן yyˌifen פנה turn וַ wa וְ and יָּ֥שָׁב yyˌāšov שׁוב return אֶל־ ʔel- אֶל to בֵּיתֹֽו׃ bêṯˈô בַּיִת house
18:26. et sic coepto itinere perrexerunt videns autem Micha quod fortiores se essent reversus est in domum suamAnd so they went on the journey they had begun. But Michas seeing that they were stronger than he, returned to his house.
26. And the children of Dan went their way: and when Micah saw that they were too strong for him, he turned and went back unto his house.
18:26. And so, they continued on the journey that they had begun. But Micah, seeing that they were stronger than he was, returned to his house.
18:26. And the children of Dan went their way: and when Micah saw that they [were] too strong for him, he turned and went back unto his house.
And the children of Dan went their way: and when Micah saw that they [were] too strong for him, he turned and went back unto his house:

18:26: И пошли сыны Дановы путем своим; Миха же, видя, что они сильнее его, пошел назад и возвратился в дом свой.
18:26
καὶ και and; even
ἐπορεύθησαν πορευομαι travel; go
οἱ ο the
υἱοὶ υιος son
Δαν δαν into; for
ὁδὸν οδος way; journey
αὐτῶν αυτος he; him
καὶ και and; even
εἶδεν οραω view; see
Μιχαιας μιχαιας since; that
δυνατώτεροί δυνατος possible; able
εἰσιν ειμι be
ὑπὲρ υπερ over; for
αὐτόν αυτος he; him
καὶ και and; even
ἐπόστρεψεν στρεφω turn; turned around
εἰς εις into; for
τὸν ο the
οἶκον οικος home; household
αὐτοῦ αυτος he; him
18:26
וַ wa וְ and
יֵּלְכ֥וּ yyēlᵊḵˌû הלך walk
בְנֵי־ vᵊnê- בֵּן son
דָ֖ן ḏˌān דָּן Dan
לְ lᵊ לְ to
דַרְכָּ֑ם ḏarkˈām דֶּרֶךְ way
וַ wa וְ and
יַּ֣רְא yyˈar ראה see
מִיכָ֗ה mîḵˈā מִיכָה Micah
כִּי־ kî- כִּי that
חֲזָקִ֥ים ḥᵃzāqˌîm חָזָק strong
הֵ֨מָּה֙ hˈēmmā הֵמָּה they
מִמֶּ֔נּוּ mimmˈennû מִן from
וַ wa וְ and
יִּ֖פֶן yyˌifen פנה turn
וַ wa וְ and
יָּ֥שָׁב yyˌāšov שׁוב return
אֶל־ ʔel- אֶל to
בֵּיתֹֽו׃ bêṯˈô בַּיִת house
18:26. et sic coepto itinere perrexerunt videns autem Micha quod fortiores se essent reversus est in domum suam
And so they went on the journey they had begun. But Michas seeing that they were stronger than he, returned to his house.
18:26. And so, they continued on the journey that they had begun. But Micah, seeing that they were stronger than he was, returned to his house.
18:26. And the children of Dan went their way: and when Micah saw that they [were] too strong for him, he turned and went back unto his house.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ all ▾
Carl Friedrich Keil and Franz Delitzsch
18:26
Then the Danites went their way; but Micah, seeing that they were stronger than he, turned back and returned home.
John Gill
18:26 And the children of Dan went their way,.... Went on their way, would not stay to have any further talk with him, as being an impertinent man, and unworthy of their regard, bidding him defiance, and do his worst, having nothing to fear from him:
and when Micah saw they were too strong for him; that he could not prevail upon them by words and arguments; to take up arms, and use them, he perceived it was to no purpose, since they were more numerous and more mighty than he and his neighbours:
he turned and went unto his own house; and if he returned from his idolatry to the true God, and the right worship of him, having lost his gods, it was well for him they were taken away.
18:2718:27: Եւ նոքա առին զոր ինչ արարն Միքա, եւ զքահանայն նորա, եւ չոգա՛ն ՚ի Լայիսա, ՚ի ժողովուրդն հանդարտացեալ եւ վստահացեալ յուսով. եւ հարին զնոսա սրով սուսերի, եւ զքաղաքն այրեցին[2700]։ [2700] Ոմանք. Եւ գնացին ՚ի Լայիսա, եւ ժողովուրդն հանդար՛՛։
27. Իսկ նրանք վերցրին Միքայի շինածները, նրա քահանային եւ գնացին Լայիսա՝ հանգիստ եւ վստահ ու անհոգ ժողովրդի վրայ, նրանց սրի քաշեցին եւ քաղաքն այրեցին:
27 Անոնք Միքային շինածները եւ անոր քահանան առին ու Լայիսի վրայ, հանգիստ եւ անհոգ կեցող ժողովուրդի մը վրայ գացին ու զանոնք սուրի բերնէ անցընելով քաղաքը կրակով այրեցին։
Եւ նոքա առին զոր ինչ արարն Միքա եւ զքահանայն նորա, եւ չոգան ի Լայիսա` ի ժողովուրդն հանդարտացեալ եւ վստահացեալ յուսով. եւ հարին զնոսա սրով սուսերի, եւ զքաղաքն այրեցին:

18:27: Եւ նոքա առին զոր ինչ արարն Միքա, եւ զքահանայն նորա, եւ չոգա՛ն ՚ի Լայիսա, ՚ի ժողովուրդն հանդարտացեալ եւ վստահացեալ յուսով. եւ հարին զնոսա սրով սուսերի, եւ զքաղաքն այրեցին[2700]։
[2700] Ոմանք. Եւ գնացին ՚ի Լայիսա, եւ ժողովուրդն հանդար՛՛։
27. Իսկ նրանք վերցրին Միքայի շինածները, նրա քահանային եւ գնացին Լայիսա՝ հանգիստ եւ վստահ ու անհոգ ժողովրդի վրայ, նրանց սրի քաշեցին եւ քաղաքն այրեցին:
27 Անոնք Միքային շինածները եւ անոր քահանան առին ու Լայիսի վրայ, հանգիստ եւ անհոգ կեցող ժողովուրդի մը վրայ գացին ու զանոնք սուրի բերնէ անցընելով քաղաքը կրակով այրեցին։
zohrab-1805▾ eastern-1994▾ western am▾
18:2718:27: А [сыны Дановы] взяли то, что сделал Миха, и священника, который был у него, и пошли в Лаис, против народа спокойного и беспечного, и побили его мечом, а город сожгли огнем.
18:27 καὶ και and; even οἱ ο the υἱοὶ υιος son Δαν δαν take; get ὃ ος who; what ἐποίησεν ποιεω do; make Μιχαιας μιχαιας and; even τὸν ο the ἱερέα ιερευς priest ὃς ος who; what ἦν ειμι be αὐτῷ αυτος he; him καὶ και and; even ἦλθον ερχομαι come; go ἐπὶ επι in; on Λαισα λαις in; on λαὸν λαος populace; population ἡσυχάζοντα ησυχαζω tranquil; keep quiet καὶ και and; even πεποιθότα πειθω persuade ἐπ᾿ επι in; on ἐλπίδι ελπις hope καὶ και and; even ἐπάταξαν πατασσω pat; impact αὐτοὺς αυτος he; him ἐν εν in στόματι στομα mouth; edge ῥομφαίας ρομφαια broadsword καὶ και and; even τὴν ο the πόλιν πολις city ἐνέπρησαν εμπρηθω blow up ἐν εν in πυρί πυρ fire
18:27 וְ wᵊ וְ and הֵ֨מָּה hˌēmmā הֵמָּה they לָקְח֜וּ lāqᵊḥˈû לקח take אֵ֧ת ʔˈēṯ אֵת [object marker] אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] עָשָׂ֣ה ʕāśˈā עשׂה make מִיכָ֗ה mîḵˈā מִיכָה Micah וְֽ wᵊˈ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the כֹּהֵן֮ kkōhēn כֹּהֵן priest אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] הָיָה־ hāyā- היה be לֹו֒ lˌô לְ to וַ wa וְ and יָּבֹ֣אוּ yyāvˈōʔû בוא come עַל־ ʕal- עַל upon לַ֗יִשׁ lˈayiš לַיִשׁ [locality] עַל־ ʕal- עַל upon עַם֙ ʕˌam עַם people שֹׁקֵ֣ט šōqˈēṭ שׁקט be at peace וּ û וְ and בֹטֵ֔חַ vōṭˈēₐḥ בטח trust וַ wa וְ and יַּכּ֥וּ yyakkˌû נכה strike אֹותָ֖ם ʔôṯˌām אֵת [object marker] לְ lᵊ לְ to פִי־ fî- פֶּה mouth חָ֑רֶב ḥˈārev חֶרֶב dagger וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עִ֖יר ʕˌîr עִיר town שָׂרְפ֥וּ śārᵊfˌû שׂרף burn בָ vā בְּ in † הַ the אֵֽשׁ׃ ʔˈēš אֵשׁ fire
18:27. sescenti autem viri tulerunt sacerdotem et quae supra diximus veneruntque in Lais ad populum quiescentem atque securum et percusserunt eos in ore gladii urbemque incendio tradideruntAnd the six hundred men took the priest, and the things we spoke of before, and came to Lais, to a people that was quiet and secure, and smote them with the edge of the sword: and the city they burnt with fire,
27. And they took that which Micah had made, and the priest which he had, and came unto Laish, unto a people quiet and secure, and smote them with the edge of the sword; and they burnt the city with fire.
18:27. Now the six hundred men took the priest, and the things we stated above, and they went to Laish, to a people quiet and secure, and they struck them down with the edge of the sword. And they burned the city with fire.
18:27. And they took [the things] which Micah had made, and the priest which he had, and came unto Laish, unto a people [that were] at quiet and secure: and they smote them with the edge of the sword, and burnt the city with fire.
And they took [the things] which Micah had made, and the priest which he had, and came unto Laish, unto a people [that were] at quiet and secure: and they smote them with the edge of the sword, and burnt the city with fire:

18:27: А [сыны Дановы] взяли то, что сделал Миха, и священника, который был у него, и пошли в Лаис, против народа спокойного и беспечного, и побили его мечом, а город сожгли огнем.
18:27
καὶ και and; even
οἱ ο the
υἱοὶ υιος son
Δαν δαν take; get
ος who; what
ἐποίησεν ποιεω do; make
Μιχαιας μιχαιας and; even
τὸν ο the
ἱερέα ιερευς priest
ὃς ος who; what
ἦν ειμι be
αὐτῷ αυτος he; him
καὶ και and; even
ἦλθον ερχομαι come; go
ἐπὶ επι in; on
Λαισα λαις in; on
λαὸν λαος populace; population
ἡσυχάζοντα ησυχαζω tranquil; keep quiet
καὶ και and; even
πεποιθότα πειθω persuade
ἐπ᾿ επι in; on
ἐλπίδι ελπις hope
καὶ και and; even
ἐπάταξαν πατασσω pat; impact
αὐτοὺς αυτος he; him
ἐν εν in
στόματι στομα mouth; edge
ῥομφαίας ρομφαια broadsword
καὶ και and; even
τὴν ο the
πόλιν πολις city
ἐνέπρησαν εμπρηθω blow up
ἐν εν in
πυρί πυρ fire
18:27
וְ wᵊ וְ and
הֵ֨מָּה hˌēmmā הֵמָּה they
לָקְח֜וּ lāqᵊḥˈû לקח take
אֵ֧ת ʔˈēṯ אֵת [object marker]
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
עָשָׂ֣ה ʕāśˈā עשׂה make
מִיכָ֗ה mîḵˈā מִיכָה Micah
וְֽ wᵊˈ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
כֹּהֵן֮ kkōhēn כֹּהֵן priest
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
הָיָה־ hāyā- היה be
לֹו֒ lˌô לְ to
וַ wa וְ and
יָּבֹ֣אוּ yyāvˈōʔû בוא come
עַל־ ʕal- עַל upon
לַ֗יִשׁ lˈayiš לַיִשׁ [locality]
עַל־ ʕal- עַל upon
עַם֙ ʕˌam עַם people
שֹׁקֵ֣ט šōqˈēṭ שׁקט be at peace
וּ û וְ and
בֹטֵ֔חַ vōṭˈēₐḥ בטח trust
וַ wa וְ and
יַּכּ֥וּ yyakkˌû נכה strike
אֹותָ֖ם ʔôṯˌām אֵת [object marker]
לְ lᵊ לְ to
פִי־ fî- פֶּה mouth
חָ֑רֶב ḥˈārev חֶרֶב dagger
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עִ֖יר ʕˌîr עִיר town
שָׂרְפ֥וּ śārᵊfˌû שׂרף burn
בָ בְּ in
הַ the
אֵֽשׁ׃ ʔˈēš אֵשׁ fire
18:27. sescenti autem viri tulerunt sacerdotem et quae supra diximus veneruntque in Lais ad populum quiescentem atque securum et percusserunt eos in ore gladii urbemque incendio tradiderunt
And the six hundred men took the priest, and the things we spoke of before, and came to Lais, to a people that was quiet and secure, and smote them with the edge of the sword: and the city they burnt with fire,
18:27. Now the six hundred men took the priest, and the things we stated above, and they went to Laish, to a people quiet and secure, and they struck them down with the edge of the sword. And they burned the city with fire.
18:27. And they took [the things] which Micah had made, and the priest which he had, and came unto Laish, unto a people [that were] at quiet and secure: and they smote them with the edge of the sword, and burnt the city with fire.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27-29: Достигнув Лаиша, данитяне перебили жителей города и сожгли самый город, расположенный при входе в долину Бет-Рехов (Келесирию). Местечко Бет-Рехов, именем которого называлась долина, полагают в Xиббарийе.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Conquest of Laish. B. C. 1406.

27 And they took the things which Micah had made, and the priest which he had, and came unto Laish, unto a people that were at quiet and secure: and they smote them with the edge of the sword, and burnt the city with fire. 28 And there was no deliverer, because it was far from Zidon, and they had no business with any man; and it was in the valley that lieth by Beth-rehob. And they built a city, and dwelt therein. 29 And they called the name of the city Dan, after the name of Dan their father, who was born unto Israel: howbeit the name of the city was Laish at the first. 30 And the children of Dan set up the graven image: and Jonathan, the son of Gershom, the son of Manasseh, he and his sons were priests to the tribe of Dan until the day of the captivity of the land. 31 And they set them up Micah's graven image, which he made, all the time that the house of God was in Shiloh.
Here is, I. Laish conquered by the Danites. They proceeded on their march, and, because they met with no disaster, perhaps concluded they had not done amiss in robbing Micah. Many justify themselves in their impiety by their prosperity. Observe, 1. What posture they found the people of Laish in, both those of the city and those of the country about. They were quiet and secure, not jealous of the five spies that had been among them to search out the land, nor had they any intelligence of the approach of this enemy, which made them a very easy prey to this little handful of men that came upon them, v. 27. Note, Many are brought to destruction by their security. Satan gets advantage against us when we are careless and off our watch. Happy therefore is the man that feareth always. 2. What a complete victory they obtained over them: They put all the people to the sword, and burnt down so much of the city as they thought fit to rebuild (v. 27, 28), and, for aught that appears, herein they met with no resistance; for the measure of the iniquity of the Canaanites was full, that of the Danites was but beginning to fill. 3. How the conquerors settled themselves in their room, v. 28, 29. They built the city, or much of it, anew (the old buildings having gone to decay), and called the name of it Dan, to be a witness for them that, though separated so far off from their brethren, they were nevertheless Danites by birth, which might hereafter, by reason of their distance, be called in question. We should feel concerned not to lose the privilege of our relation to God's Israel, and therefore should take all occasions to own it and preserve the remembrance of it to ours after us.
II. Idolatry immediately set up there. God had graciously performed his promise, in putting them in possession of that which fell to their lot, obliging them thereby to be faithful to him who had been so to them. They inherited the labour of the people, that they might observe his statues, Ps. cv. 44, 45. But the first thing they do after they are settled is to break his statues. As soon as they began to settle themselves they set up the graven image (v. 30), perversely attributing their success to that idol which, if God had not been infinitely patient, would have been their ruin. Thus a prosperous idolater goes on to offend, imputing this his power unto his god, Hab. i. 11. Their Levite, who officiated as priest, is at length named here--Jonathan, the son of Gershom, the son of Manasseh. The word Manasseh, in the original, has the letter n, set over the head, which, some of the Jewish rabbin say, is an intimation that it should be left out, and then Manasseh will be Moses, and this Levite, they say, was grandson to the famous Moses, who indeed had a son named Gershom; but, say they, the historian, in honour of Moses, by a half interposition of that letter, turned the name into Manasseh. The vulgar Latin reads it Moses. And if indeed Moses had a grandson that was rakish, and was picked up as a fit tool to be made use of in the setting up of idolatry, it is not the only instance (would to God it were!) of the unhappy degenerating of the posterity of great and good men. Children's children are not always the crown of old men. But the learned bishop Patrick takes this to be an idle conceit of the rabbin, and supposes this Jonathan to be of some other family of the Levites. How long these corruptions continued we are told in the close. 1. That the posterity of this Jonathan continued to act as priests to this family of Dan that was seated at Laish, and in the country about, till the captivity, v. 30. After Micah's image was removed this family retained the character of priests, and had respect paid them as such by that city, and it is very probable that Jeroboam had an eye to them when he set up one of his calves there (which they could welcome at Can, and put some reputation upon, when the priests of the Lord would have nothing to do with them), and that this family officiated as some of his priests. 2. That these images continued till Samuel's time, for so long the ark of God was at Shiloh; and it is probable that in him time effectual care was taken to suppress and abolish this idolatry. See how dangerous it is to admit an infection, for spiritual distempers are not so soon cured as caught.
Adam Clarke: Commentary on the Bible - 1831
18:27: Unto a people - at quiet and secure - They found the report given by the spies to be correct. The people were apprehensive of no danger, and were unprepared for resistance; hence they were all put to the sword, and their city burnt up.
Albert Barnes: Notes on the Bible - 1834
18:27: The things which Micah had made - Rather, from Jdg 18:24, "the gods which Micah had made." See Jdg 18:31; Deu 27:15; Exo 20:4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:27: Laish: Jdg 18:7, Jdg 18:10
they smote: Deu 33:22; Jos 19:47
burnt: Jos 11:11
Carl Friedrich Keil and Franz Delitzsch
18:27
And they (the Danites) had taken what Micah had made, i.e., his idols and his priest, and they fell upon Laish (על כּוא, to come over a person, to fall upon him, as in Gen 34:25), a people living quietly and free from care (vid., Judg 18:7), smote them with the edge of the sword (see at Gen 34:26), and burned down the city (cf. Josh 6:24), as it had no deliverer in its isolated condition (Judg 18:28; cf. Judg 18:7). It was situated "in the valley which stretches to Beth-rehob." This valley is the upper part of the Huleh lowland, through which the central source of the Jordan (Leddan) flows, and by which Laish-Dan, the present Tell el Kadi, stood (see at Josh 19:47). Beth-rehob is most probably the same place as the Rehob mentioned in Num 13:21, and the Beth-rehob of 2Kings 10:6, which is there used to designate a part of Syria, and for which Rehob only is also used in Judg 18:8. Robinson (Bibl. Res. pp. 371ff.) supposes it to be the castle of Hunin or Honin, on the south-west of Tell el Kadi; but this is hardly correct (see the remarks on Num 13:21, Pent. p. 709). The city, which lay in ashes, was afterwards rebuilt by the Danites, and called Dan, from the name of the founder of their tribe; and the ruins are still to be seen, as already affirmed, on the southern slope of the Tell el Kadi (see Rob. Bibl. Res. pp. 391-2, and the comm. on Josh 19:47).
Geneva 1599
18:27 And they took [the (l) things] which Micah had made, and the priest which he had, and came unto Laish, unto a people [that were] at quiet and secure: and they smote them with the edge of the sword, and burnt the city with fire.
(l) Meaning, the idols, as in (Judg 18:18).
John Gill
18:27 And they took the things which Micah had made,.... The ephod, teraphim, and the two images, the Danites took them, or having taken them kept them, and went on with them:
and the priest which he had; him also they took, and who was willing enough to go with them:
and came unto Laish, unto a people that were quiet and secure; having no sentinels placed at any distance to give them warning of an enemy, nor any watchmen on their walls to discover one; and perhaps their gates not shut, nor any guard at any of their passes and avenues, having no apprehension at all of being visited by an enemy, especially from Israel, not being apprized that they had any pretensions to their city, and the land about it:
and they smote them with the edge of the sword; entered their city, and fell on them suddenly, and cut them to pieces:
and burnt the city with fire; to strike terror to all about; or it may be only they set fire to some part of it, as they entered, only to frighten the inhabitants, and throw them into the greater confusion, that they might become a more easy prey to them; for their intention was to inhabit it, and it seems to be the same city still, though they rebuilt it, and called it by another name.
John Wesley
18:27 Burnt - Not wholly, but in great measure, to make their conquest more easy.
Robert Jamieson, A. R. Fausset and David Brown
18:27 THEY WIN LAISH. (Judg 18:27-29)
they . . . came unto Laish . . . smote them--the inhabitants.
and burnt the city--"We are revolted by this inroad and massacre of a quiet and secure people. Nevertheless, if the original grant of Canaan to the Israelites gave them the warrant of a divine commission and command for this enterprise, that sanctifies all and legalizes all" [CHALMERS]. This place seems to have been a dependency of Zidon, the distance of which, however, rendered it impossible to obtain aid thence in the sudden emergency.
18:2818:28: Եւ ո՛չ ոք էր որ փրկէր. զի հեռի՛ էին ՚ի Սիդոնացւոց, եւ բանք ինչ ո՛չ էին նոցա ընդ ումեք ՚ի մարդկանէ. եւ նա կա՛յ ՚ի հովտի տա՛նն Ռովբայ։ Եւ շինեցին զքաղաքն՝ եւ բնակեցան ՚ի նմա[2701]. [2701] Ոմանք. Զի հեռի էր ՚ի Սիդոնաց՛՛... կայ ՚ի հովտի տան Ռափայ. կամ՝ Ռովաբայ։
28. Ոչ ոք չկար, որ փրկէր նրանց, որովհետեւ Սիդոնից հեռու էին եւ ոչ մի գործ չունէին որեւէ մարդու հետ: Այդ քաղաքը Ռոբի հովտի մէջ էր: Քաղաքը շինեցին եւ այնտեղ բնակուեցին.
28 Անոնք Սիդոնէն հեռու ըլլալնուն ու մարդու մը հետ գործ չունենալնուն համար, զանոնք ազատող մը չկար։ Այն քաղաքը Բեթրոոբի հովիտին մէջ էր։ Քաղաքը շինեցին եւ անոր մէջ բնակեցան։
Եւ ոչ ոք էր որ փրկէր. զի հեռի էին ի Սիդոնացւոց, եւ բանք ինչ ոչ էին նոցա ընդ ումեք ի մարդկանէ. եւ նա կայ ի հովտի տանն Ռովբայ. եւ շինեցին զքաղաքն եւ բնակեցան ի նմա:

18:28: Եւ ո՛չ ոք էր որ փրկէր. զի հեռի՛ էին ՚ի Սիդոնացւոց, եւ բանք ինչ ո՛չ էին նոցա ընդ ումեք ՚ի մարդկանէ. եւ նա կա՛յ ՚ի հովտի տա՛նն Ռովբայ։ Եւ շինեցին զքաղաքն՝ եւ բնակեցան ՚ի նմա[2701].
[2701] Ոմանք. Զի հեռի էր ՚ի Սիդոնաց՛՛... կայ ՚ի հովտի տան Ռափայ. կամ՝ Ռովաբայ։
28. Ոչ ոք չկար, որ փրկէր նրանց, որովհետեւ Սիդոնից հեռու էին եւ ոչ մի գործ չունէին որեւէ մարդու հետ: Այդ քաղաքը Ռոբի հովտի մէջ էր: Քաղաքը շինեցին եւ այնտեղ բնակուեցին.
28 Անոնք Սիդոնէն հեռու ըլլալնուն ու մարդու մը հետ գործ չունենալնուն համար, զանոնք ազատող մը չկար։ Այն քաղաքը Բեթրոոբի հովիտին մէջ էր։ Քաղաքը շինեցին եւ անոր մէջ բնակեցան։
zohrab-1805▾ eastern-1994▾ western am▾
18:2818:28: Некому было помочь, потому что он был отдален от Сидона и ни с кем не имел дела. [Город сей] находился в долине, что близ Беф-Рехова. И построили {снова} город и поселились в нем,
18:28 καὶ και and; even οὐκ ου not ἦν ειμι be ὁ ο the ῥυόμενος ρυομαι rescue ὅτι οτι since; that μακράν μακραν far away ἐστιν ειμι be ἀπὸ απο from; away Σιδωνίων σιδωνιος Sidōnios; Sithonios καὶ και and; even λόγος λογος word; log οὐκ ου not ἔστιν ειμι be αὐτοῖς αυτος he; him μετὰ μετα with; amid ἀνθρώπου ανθρωπος person; human καὶ και and; even αὐτὴ αυτος he; him ἐν εν in τῇ ο the κοιλάδι κοιλας the οἴκου οικος home; household Ρααβ ρααβ Rahab καὶ και and; even ᾠκοδόμησαν οικοδομεω build τὴν ο the πόλιν πολις city καὶ και and; even κατεσκήνωσαν κατασκηνοω nest; camp ἐν εν in αὐτῇ αυτος he; him
18:28 וְ wᵊ וְ and אֵ֨ין ʔˌên אַיִן [NEG] מַצִּ֜יל maṣṣˈîl נצל deliver כִּ֧י kˈî כִּי that רְֽחֹוקָה־ rᵊˈḥôqā- רָחֹוק remote הִ֣יא hˈî הִיא she מִ mi מִן from צִּידֹ֗ון ṣṣîḏˈôn צִידֹון Sidon וְ wᵊ וְ and דָבָ֤ר ḏāvˈār דָּבָר word אֵין־ ʔên- אַיִן [NEG] לָהֶם֙ lāhˌem לְ to עִם־ ʕim- עִם with אָדָ֔ם ʔāḏˈām אָדָם human, mankind וְ wᵊ וְ and הִ֕יא hˈî הִיא she בָּ bā בְּ in † הַ the עֵ֖מֶק ʕˌēmeq עֵמֶק valley אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] לְ lᵊ לְ to בֵית־רְחֹ֑וב vêṯ-rᵊḥˈôv בֵּית רְחֹוב Beth Rehob וַ wa וְ and יִּבְנ֥וּ yyivnˌû בנה build אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עִ֖יר ʕˌîr עִיר town וַ wa וְ and יֵּ֥שְׁבוּ yyˌēšᵊvû ישׁב sit בָֽהּ׃ vˈāh בְּ in
18:28. nullo penitus ferente praesidium eo quod procul habitarent a Sidone et cum nullo hominum haberent quicquam societatis ac negotii erat autem civitas sita in regione Roob quam rursum extruentes habitaverunt in eaThere being no man at all who brought them any succour, because they dwelt far from Sidon, and had no society or business with any man. And the city was in the land of Rohob: and they rebuilt it, and dwelt therein,
28. And there was no deliverer, because it was far from Zidon, and they had no dealings with any man; and it was in the valley that lieth by Beth-rehob. And they built the city, and dwelt therein.
18:28. For no one at all sent reinforcements, because they lived far away from Sidon, and they had no association or business with any man. Now the city was situated in the region of Rehob. And building it up again, they lived in it,
18:28. And [there was] no deliverer, because it [was] far from Zidon, and they had no business with [any] man; and it was in the valley that [lieth] by Bethrehob. And they built a city, and dwelt therein.
And [there was] no deliverer, because it [was] far from Zidon, and they had no business with [any] man; and it was in the valley that [lieth] by Beth- rehob. And they built a city, and dwelt therein:

18:28: Некому было помочь, потому что он был отдален от Сидона и ни с кем не имел дела. [Город сей] находился в долине, что близ Беф-Рехова. И построили {снова} город и поселились в нем,
18:28
καὶ και and; even
οὐκ ου not
ἦν ειμι be
ο the
ῥυόμενος ρυομαι rescue
ὅτι οτι since; that
μακράν μακραν far away
ἐστιν ειμι be
ἀπὸ απο from; away
Σιδωνίων σιδωνιος Sidōnios; Sithonios
καὶ και and; even
λόγος λογος word; log
οὐκ ου not
ἔστιν ειμι be
αὐτοῖς αυτος he; him
μετὰ μετα with; amid
ἀνθρώπου ανθρωπος person; human
καὶ και and; even
αὐτὴ αυτος he; him
ἐν εν in
τῇ ο the
κοιλάδι κοιλας the
οἴκου οικος home; household
Ρααβ ρααβ Rahab
καὶ και and; even
ᾠκοδόμησαν οικοδομεω build
τὴν ο the
πόλιν πολις city
καὶ και and; even
κατεσκήνωσαν κατασκηνοω nest; camp
ἐν εν in
αὐτῇ αυτος he; him
18:28
וְ wᵊ וְ and
אֵ֨ין ʔˌên אַיִן [NEG]
מַצִּ֜יל maṣṣˈîl נצל deliver
כִּ֧י kˈî כִּי that
רְֽחֹוקָה־ rᵊˈḥôqā- רָחֹוק remote
הִ֣יא hˈî הִיא she
מִ mi מִן from
צִּידֹ֗ון ṣṣîḏˈôn צִידֹון Sidon
וְ wᵊ וְ and
דָבָ֤ר ḏāvˈār דָּבָר word
אֵין־ ʔên- אַיִן [NEG]
לָהֶם֙ lāhˌem לְ to
עִם־ ʕim- עִם with
אָדָ֔ם ʔāḏˈām אָדָם human, mankind
וְ wᵊ וְ and
הִ֕יא hˈî הִיא she
בָּ בְּ in
הַ the
עֵ֖מֶק ʕˌēmeq עֵמֶק valley
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
לְ lᵊ לְ to
בֵית־רְחֹ֑וב vêṯ-rᵊḥˈôv בֵּית רְחֹוב Beth Rehob
וַ wa וְ and
יִּבְנ֥וּ yyivnˌû בנה build
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עִ֖יר ʕˌîr עִיר town
וַ wa וְ and
יֵּ֥שְׁבוּ yyˌēšᵊvû ישׁב sit
בָֽהּ׃ vˈāh בְּ in
18:28. nullo penitus ferente praesidium eo quod procul habitarent a Sidone et cum nullo hominum haberent quicquam societatis ac negotii erat autem civitas sita in regione Roob quam rursum extruentes habitaverunt in ea
There being no man at all who brought them any succour, because they dwelt far from Sidon, and had no society or business with any man. And the city was in the land of Rohob: and they rebuilt it, and dwelt therein,
18:28. For no one at all sent reinforcements, because they lived far away from Sidon, and they had no association or business with any man. Now the city was situated in the region of Rehob. And building it up again, they lived in it,
18:28. And [there was] no deliverer, because it [was] far from Zidon, and they had no business with [any] man; and it was in the valley that [lieth] by Bethrehob. And they built a city, and dwelt therein.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:28: There was no deliverer - They had no succor, because the Sidonians, from whom they might have expected it, were at too great a distance.
Albert Barnes: Notes on the Bible - 1834
18:28: Rehob (as Dan afterward) is mentioned as the northernmost point of the land of Canaan Num 13:21, and its position is defined with reference to the entering in of Hamath.
A city - Rather, "the" city. They rebuilt Laish, which they had burned down Jdg 18:29.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:28: And there: Sa2 14:6 *marg. Psa 7:2, Psa 50:22; Dan 3:15-17
far from: Probably the people of Laish were originally a colony of the Zidonians; who being an opulent people, and in possession of a strong city, lived in a state of security, not being afraid of their neighbours. In this the Leshemites imitated them, though they appear not to have had the same reason for their confidence; and though they might naturally expect help from their countrymen, yet as they lived at a considerable distance from Sidon, the Danites saw they could strike the blow before the news of the invasion could reach that city. Jdg 18:1, Jdg 18:7; Jos 11:8; Isa 23:4, Isa 23:12
Bethrehob: Num 13:21, Rehob, Sa2 10:6
John Gill
18:28 And there was no deliverer, because it was far from Zidon,.... Under whose government and protection they seem to have been; and that city being at a distance from them, and the Danites coming upon them suddenly, there was no time to send to them for help, or any to come in to their assistance, and save them from their enemies, see Judg 18:7.
and they had no business with any man; that could have given them notice of the design of the children of Dan against them, nor to the Zidonians to come soon enough for their protection and defence; none there were in alliance with them except them:
and it was in the valley that lieth by Bethrehob; which lay in the northern border of the land of Canaan, as you go to Hamath of Syria; see Gill on Num 13:21.
and they built a city to dwell there; not a new one altogether, but they rebuilt and enlarged Laish, and made it convenient for them to dwell in.
John Wesley
18:28 And they built a city - That is, rebuilt it.
Robert Jamieson, A. R. Fausset and David Brown
18:28 they built a city, and . . . call the name of that city Dan--It was in the northern extremity of the land, and hence the origin of the phrase, "from Dan to Beer-sheba."
18:2918:29: եւ կոչեցին զանուն նորա Դա՛ն, ըստ անուան հօրն իւրեանց՝ որ եղեւ յԻսրայէլի. եւ էր անուն քաղաքին յառաջագոյն Ղ՚այիսա՛։
29. եւ քաղաքի անունը իսրայէլական ծագում ունեցող իրենց հօր անունով Դան կոչեցին. իսկ նախապէս քաղաքի անունը Լայիսա էր:
29 Քաղաքին անունը իրենց հօրը Իսրայելեան Դանին անունովը Դան կոչեցին, բայց քաղաքին անունը նախապէս Լայիս էր։
Եւ կոչեցին զանուն նորա Դան` ըստ անուան հօրն իւրեանց որ եղեւ Իսրայելի. եւ էր անուն քաղաքին յառաջագոյն Լայիսա:

18:29: եւ կոչեցին զանուն նորա Դա՛ն, ըստ անուան հօրն իւրեանց՝ որ եղեւ յԻսրայէլի. եւ էր անուն քաղաքին յառաջագոյն Ղ՚այիսա՛։
29. եւ քաղաքի անունը իսրայէլական ծագում ունեցող իրենց հօր անունով Դան կոչեցին. իսկ նախապէս քաղաքի անունը Լայիսա էր:
29 Քաղաքին անունը իրենց հօրը Իսրայելեան Դանին անունովը Դան կոչեցին, բայց քաղաքին անունը նախապէս Լայիս էր։
zohrab-1805▾ eastern-1994▾ western am▾
18:2918:29: и нарекли имя городу: Дан, по имени отца своего Дана, сына Израилева; а прежде имя городу тому было: Лаис.
18:29 καὶ και and; even ἐκάλεσαν καλεω call; invite τὸ ο the ὄνομα ονομα name; notable τῆς ο the πόλεως πολις city Δαν δαν in ὀνόματι ονομα name; notable Δαν δαν father αὐτῶν αυτος he; him ὃς ος who; what ἐτέχθη τικτω give birth; produce τῷ ο the Ισραηλ ισραηλ.1 Israel καὶ και and; even Ουλαμαις ουλαμαις the ὄνομα ονομα name; notable τῆς ο the πόλεως πολις city τὸ ο the πρότερον προτερον earlier
18:29 וַ wa וְ and יִּקְרְא֤וּ yyiqrᵊʔˈû קרא call שֵׁם־ šēm- שֵׁם name הָ hā הַ the עִיר֙ ʕîr עִיר town דָּ֔ן dˈān דָּן Dan בְּ bᵊ בְּ in שֵׁם֙ šˌēm שֵׁם name דָּ֣ן dˈān דָּן Dan אֲבִיהֶ֔ם ʔᵃvîhˈem אָב father אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] יוּלַּ֖ד yûllˌaḏ ילד bear לְ lᵊ לְ to יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וְ wᵊ וְ and אוּלָ֛ם ʔûlˈām אוּלָם but לַ֥יִשׁ lˌayiš לַיִשׁ [locality] שֵׁם־ šēm- שֵׁם name הָ hā הַ the עִ֖יר ʕˌîr עִיר town לָ lā לְ to † הַ the רִאשֹׁנָֽה׃ rišōnˈā רִאשֹׁון first
18:29. vocato nomine civitatis Dan iuxta vocabulum patris sui quem genuerat Israhel quae prius Lais dicebaturCalling the name of the city Dan, after the name of their father, who was the son of Israel, which before was called Lais.
29. And they called the name of the city Dan, after the name of Dan their father, who was born unto Israel: howbeit the name of the city was Laish at the first.
18:29. calling the name of the city Dan, according to the name of their father, who had been born of Israel, though before it was called Laish.
18:29. And they called the name of the city Dan, after the name of Dan their father, who was born unto Israel: howbeit the name of the city [was] Laish at the first.
And they called the name of the city Dan, after the name of Dan their father, who was born unto Israel: howbeit the name of the city [was] Laish at the first:

18:29: и нарекли имя городу: Дан, по имени отца своего Дана, сына Израилева; а прежде имя городу тому было: Лаис.
18:29
καὶ και and; even
ἐκάλεσαν καλεω call; invite
τὸ ο the
ὄνομα ονομα name; notable
τῆς ο the
πόλεως πολις city
Δαν δαν in
ὀνόματι ονομα name; notable
Δαν δαν father
αὐτῶν αυτος he; him
ὃς ος who; what
ἐτέχθη τικτω give birth; produce
τῷ ο the
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
Ουλαμαις ουλαμαις the
ὄνομα ονομα name; notable
τῆς ο the
πόλεως πολις city
τὸ ο the
πρότερον προτερον earlier
18:29
וַ wa וְ and
יִּקְרְא֤וּ yyiqrᵊʔˈû קרא call
שֵׁם־ šēm- שֵׁם name
הָ הַ the
עִיר֙ ʕîr עִיר town
דָּ֔ן dˈān דָּן Dan
בְּ bᵊ בְּ in
שֵׁם֙ šˌēm שֵׁם name
דָּ֣ן dˈān דָּן Dan
אֲבִיהֶ֔ם ʔᵃvîhˈem אָב father
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
יוּלַּ֖ד yûllˌaḏ ילד bear
לְ lᵊ לְ to
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וְ wᵊ וְ and
אוּלָ֛ם ʔûlˈām אוּלָם but
לַ֥יִשׁ lˌayiš לַיִשׁ [locality]
שֵׁם־ šēm- שֵׁם name
הָ הַ the
עִ֖יר ʕˌîr עִיר town
לָ לְ to
הַ the
רִאשֹׁנָֽה׃ rišōnˈā רִאשֹׁון first
18:29. vocato nomine civitatis Dan iuxta vocabulum patris sui quem genuerat Israhel quae prius Lais dicebatur
Calling the name of the city Dan, after the name of their father, who was the son of Israel, which before was called Lais.
18:29. calling the name of the city Dan, according to the name of their father, who had been born of Israel, though before it was called Laish.
18:29. And they called the name of the city Dan, after the name of Dan their father, who was born unto Israel: howbeit the name of the city [was] Laish at the first.
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jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
18:29: Called the name of the city Dan - This city was afterwards very remarkable as one of the extremities of the promised land. The extent of the Jewish territories was generally expressed by the phrase, From Dan to Beer-Sheba; that is, From the most northern to the southern extremity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:29: Dan: Jdg 20:1; Gen 14:14; Jos 19:47; Sa2 17:11; Kg1 12:29, Kg1 12:30, Kg1 15:20
who was: Gen 30:6, Gen 32:28; Laish, or Dan, was situated at the northern extremity of the land of Canaan, in a beautiful and fertile plain, at the foot of mount Lebanon, on the springs of Jordan, and, according to Eusebius, four miles from Cesarea Philippi, or Paneas, now Banias (with which some have confounded it), towards Tyre. Burckhardt says, that the source of the river El Dhan, or Jordan, is at an hour's distance from Banias, which agrees with Eusebius.
John Gill
18:29 And they called the name of the city Dan,.... The name of their tribe, and to show that though they were at the furthest part of the land northward, and at such a distance from their tribe, which lay to the southwest, yet they belonged to it:
after the name of Dan their father, who was born unto Israel; one of the twelve sons of Jacob or Israel:
however, the name of the city was Laish at first; which signifies a "lion", and might be so called from its being infested with lions, which might come from the mountain of Lebanon, near to which it was, and whither Dan, as a lion's whelp, leaped, Deut 33:22 and now the prophecy had its accomplishment. This place was also called Leshem, Josh 19:47 and it is remarkable that Leshem is the name of the precious stone in the high priest's breastplate, on which the name of Dan was engraved, which was done many years before this city fell into the hands of the Danites, though that might portend it.
John Wesley
18:29 Of Dan - That it might be manifest, that they belonged to the tribe of Dan, though they were seated at a great distance from them, in the most northerly part of the land; whereas the lot of their tribe was in the southern part of Canaan.
18:3018:30: Եւ կանգնեցին իւրեանց որդիքն Դանայ զդրօշեալն Միքայ։ Եւ Յովնաթան որդի Գեթսոնի որդւոյ Մանասէի, ի՛նքն եւ որդիք իւր էին քուրմք ցեղին Դանայ, մինչեւ ցօ՛ր գերութեան երկրին[2702]։ [2702] Ոմանք. Որդի Գերսոնի որդւոյ Մա՛՛։
30. Դանի որդիներն իրենց համար կանգնեցրին Միքայի քանդակած կուռքը, իսկ Մանասէի որդի Գերսոնի որդի Յովնաթանը՝ ինքը եւ իր որդիները մինչեւ երկրի գերութեան օրը Դանի ցեղի քուրմերն էին:
30 Դանին որդիները քանդակուած կուռքը կանգնեցուցին իրենց համար։ Ու Մանասէի որդիին Գերսոնին որդին Յովնաթան, ինք ու իր որդիները, մինչեւ երկրին գերութեան օրը՝ Դանի ցեղին քահանաներն էին։
Եւ կանգնեցին իւրեանց որդիքն Դանայ զդրօշեալն [276]Միքայ. եւ Յովնաթան որդի Գերսոնի որդւոյ Մանասէի, ինքն եւ որդիք իւր, էին քուրմք ցեղին Դանայ, մինչեւ ցօր գերութեան երկրին:

18:30: Եւ կանգնեցին իւրեանց որդիքն Դանայ զդրօշեալն Միքայ։ Եւ Յովնաթան որդի Գեթսոնի որդւոյ Մանասէի, ի՛նքն եւ որդիք իւր էին քուրմք ցեղին Դանայ, մինչեւ ցօ՛ր գերութեան երկրին[2702]։
[2702] Ոմանք. Որդի Գերսոնի որդւոյ Մա՛՛։
30. Դանի որդիներն իրենց համար կանգնեցրին Միքայի քանդակած կուռքը, իսկ Մանասէի որդի Գերսոնի որդի Յովնաթանը՝ ինքը եւ իր որդիները մինչեւ երկրի գերութեան օրը Դանի ցեղի քուրմերն էին:
30 Դանին որդիները քանդակուած կուռքը կանգնեցուցին իրենց համար։ Ու Մանասէի որդիին Գերսոնին որդին Յովնաթան, ինք ու իր որդիները, մինչեւ երկրին գերութեան օրը՝ Դանի ցեղին քահանաներն էին։
zohrab-1805▾ eastern-1994▾ western am▾
18:3018:30: И поставили у себя сыны Дановы истукан; Ионафан же, сын Гирсона, сына Манассии, сам и сыновья его были священниками в колене Дановом до дня переселения {жителей той} земли;
18:30 καὶ και and; even ἔστησαν ιστημι stand; establish ἑαυτοῖς εαυτου of himself; his own οἱ ο the υἱοὶ υιος son Δαν δαν the γλυπτόν γλυπτος and; even Ιωναθαμ ιωναθαμ son Γηρσομ γηρσομ son Μανασση μανασσης Manassēs; Manassis αὐτὸς αυτος he; him καὶ και and; even οἱ ο the υἱοὶ υιος son αὐτοῦ αυτος he; him ἦσαν ειμι be ἱερεῖς ιερευς priest τῇ ο the φυλῇ φυλη tribe Δαν δαν till; until ἡμέρας ημερα day ἀποικίας αποικια the γῆς γη earth; land
18:30 וַ wa וְ and יָּקִ֧ימוּ yyāqˈîmû קום arise לָהֶ֛ם lāhˈem לְ to בְּנֵי־ bᵊnê- בֵּן son דָ֖ן ḏˌān דָּן Dan אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the פָּ֑סֶל ppˈāsel פֶּסֶל idol וִ֠ wi וְ and יהֹונָתָן yhônāṯˌān יְהֹונָתָן Jehonathan בֶּן־ ben- בֵּן son גֵּרְשֹׁ֨ם gērᵊšˌōm גֵּרְשֹׁם Gershom בֶּן־ ben- בֵּן son מְנַשֶּׁ֜ה mᵊnaššˈeh מְנַשֶּׁה Manasseh ה֣וּא hˈû הוּא he וּ û וְ and בָנָ֗יו vānˈāʸw בֵּן son הָי֤וּ hāyˈû היה be כֹהֲנִים֙ ḵōhᵃnîm כֹּהֵן priest לְ lᵊ לְ to שֵׁ֣בֶט šˈēveṭ שֵׁבֶט rod הַ ha הַ the דָּנִ֔י ddānˈî דָּנִי Danite עַד־ ʕaḏ- עַד unto יֹ֖ום yˌôm יֹום day גְּלֹ֥ות gᵊlˌôṯ גלה uncover הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
18:30. posueruntque sibi sculptile et Ionathan filium Gersan filii Mosi ac filios eius sacerdotes in tribu Dan usque ad diem captivitatis suaeAnd they set up to themselves the graven idol, and Jonathan the son of Gersam, the son of Moses, he and his sons were priests in the tribe of Dan, until the day of their captivity.
30. And the children of Dan set up for themselves the graven image: and Jonathan, the son of Gershom, the son of Moses, he and his sons were priests to the tribe of the Danites until the day of the captivity of the land.
18:30. And they established for themselves the graven image. And Jonathan, the son of Gershom, the son of Moses, with his sons, were priests in the tribe of Dan, even until the day of their captivity.
18:30. And the children of Dan set up the graven image: and Jonathan, the son of Gershom, the son of Manasseh, he and his sons were priests to the tribe of Dan until the day of the captivity of the land.
And the children of Dan set up the graven image: and Jonathan, the son of Gershom, the son of Manasseh, he and his sons were priests to the tribe of Dan until the day of the captivity of the land:

18:30: И поставили у себя сыны Дановы истукан; Ионафан же, сын Гирсона, сына Манассии, сам и сыновья его были священниками в колене Дановом до дня переселения {жителей той} земли;
18:30
καὶ και and; even
ἔστησαν ιστημι stand; establish
ἑαυτοῖς εαυτου of himself; his own
οἱ ο the
υἱοὶ υιος son
Δαν δαν the
γλυπτόν γλυπτος and; even
Ιωναθαμ ιωναθαμ son
Γηρσομ γηρσομ son
Μανασση μανασσης Manassēs; Manassis
αὐτὸς αυτος he; him
καὶ και and; even
οἱ ο the
υἱοὶ υιος son
αὐτοῦ αυτος he; him
ἦσαν ειμι be
ἱερεῖς ιερευς priest
τῇ ο the
φυλῇ φυλη tribe
Δαν δαν till; until
ἡμέρας ημερα day
ἀποικίας αποικια the
γῆς γη earth; land
18:30
וַ wa וְ and
יָּקִ֧ימוּ yyāqˈîmû קום arise
לָהֶ֛ם lāhˈem לְ to
בְּנֵי־ bᵊnê- בֵּן son
דָ֖ן ḏˌān דָּן Dan
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
פָּ֑סֶל ppˈāsel פֶּסֶל idol
וִ֠ wi וְ and
יהֹונָתָן yhônāṯˌān יְהֹונָתָן Jehonathan
בֶּן־ ben- בֵּן son
גֵּרְשֹׁ֨ם gērᵊšˌōm גֵּרְשֹׁם Gershom
בֶּן־ ben- בֵּן son
מְנַשֶּׁ֜ה mᵊnaššˈeh מְנַשֶּׁה Manasseh
ה֣וּא hˈû הוּא he
וּ û וְ and
בָנָ֗יו vānˈāʸw בֵּן son
הָי֤וּ hāyˈû היה be
כֹהֲנִים֙ ḵōhᵃnîm כֹּהֵן priest
לְ lᵊ לְ to
שֵׁ֣בֶט šˈēveṭ שֵׁבֶט rod
הַ ha הַ the
דָּנִ֔י ddānˈî דָּנִי Danite
עַד־ ʕaḏ- עַד unto
יֹ֖ום yˌôm יֹום day
גְּלֹ֥ות gᵊlˌôṯ גלה uncover
הָ הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
18:30. posueruntque sibi sculptile et Ionathan filium Gersan filii Mosi ac filios eius sacerdotes in tribu Dan usque ad diem captivitatis suae
And they set up to themselves the graven idol, and Jonathan the son of Gersam, the son of Moses, he and his sons were priests in the tribe of Dan, until the day of their captivity.
18:30. And they established for themselves the graven image. And Jonathan, the son of Gershom, the son of Moses, with his sons, were priests in the tribe of Dan, even until the day of their captivity.
18:30. And the children of Dan set up the graven image: and Jonathan, the son of Gershom, the son of Manasseh, he and his sons were priests to the tribe of Dan until the day of the captivity of the land.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
30-31: Выстроив город и назвав его Даном, данитяне поставили в нем взятые ими предметы культа. Уведенный ими левит, именем Ионафан, внук Манассии (или Моисея, ср. Баба батра, 109, б., jer Берахот 10, 2), а также сыновья Ионафана были у данитян священниками. Таким образом, у данитян образовался самостоятельный культ, отличный от законного богослужения в Силоме. Это культ существовал до времени пленения Ковчега Завета Господня филистимлянами (1: Цар. IV:22) во все время пребывания скинии Моисеевой в Силоме (ср. 1: Цар. I:3: и д.) (ср. введение, о происхождении книги Судей, в.)
Adam Clarke: Commentary on the Bible - 1831
18:30: The children of Dan set up the graven image - They erected a chapel, or temple, among themselves, as Micah had done before; having the same implements and the same priest.
And Jonathan the son of Gershom - Either this was the name of the young Levite; or they had turned him off, and got this Jonathan in his place.
The son Manasseh - Who this Manasseh was, none can tell; nor does the reading appear to be genuine. He could not be Manasseh the son of Joseph, for he had no son called Gershom nor could it be Manasseh king of Israel, for he lived eight hundred years afterwards. Instead of מנשה Manasseh, the word should be read משה Mosheh, Moses, as it is found in some MSS., in the Vulgate, and in the concessions of the most intelligent Jews. The Jews, as R. D. Kimchi acknowledges, have suspended the letter: נ nun, over the word משה, thus,
נ
משה
which, by the addition of the points, they have changed into Manasseh, because they think it would be a great reproach to their legislator to have had a grandson who was an idolater. That Gershom the son of Moses is here intended, is very probable. See the arguments urged by Dr. Kennicott, Dissertation I., p. 55, etc.; and see the Var. Lect. of De Rossi on this place.
Until the day of the captivity of the land - Calmet observes, "The posterity of this Jonathan executed the office of priest in the city of Dan, all the time that the idol of Micah (the teraphim, ephod, etc). was there. But this was only while the house of the Lord was at Shiloh; and, consequently, the sons of Jonathan were priests at Dan only till the time in which the ark was taken by the Philistines, which was the last year of Eli, the high priest; for after that the ark no more returned to Shiloh." This is evident; and on this very ground Houbigant contends that, instead of הארץ haarets, the Land, we should read הארן haaron, the Ark; for nothing is easier than the ו vau and final nun to be mistaken for the ץ final tsade, which is the only difference between the captivity of the Land and the captivity of the Ark. And this conjecture is the more likely, because the next verse tells us that Micah's graven image, etc., continued at Dan all the time that the house of God was at Shiloh; which was, till the ark was taken by the Philistines. Those who wish to see more on this subject may consult Calmet, and the writers in Pool's Synopsis. This chapter is an important supplement to the conclusion of the 19th chapter of Joshua, on which it casts considerable light.
The Danites were properly the first dissenters from the public established worship of the Jews; but they seem to have departed as little as possible from the Jewish forms, their worship being conducted in the same way, but not in the same place. Surely it was better to have had this, allowing it to be unconstitutional worship, than to have been wholly destitute of the ordinances of God. I think we have not sufficient ground from the text to call these persons idolaters; I believe they worshipped the true God according to their light and circumstances, from a conviction that they could not prosper without his approbation, and that they could not expect that approbation if they did not offer to him a religious worship. They endeavored to please him, though the means they adopted were not the most proper.
Albert Barnes: Notes on the Bible - 1834
18:30: In the Hebrew text the name here rendered Manasseh is written MN)- SH. Without the "N" (nun) suspended over the line, the word may be read: Moses, whose son was Gershom Exo 2:22, whose son or descendant Jonathan clearly was. The Masoretes, probably grieved that a descendant of Moses should have been implicated in idolatrous worship, adopted this expedient for disguising the fact without absolutely falsifying the text. The Vulgate has "Moses", the Septuagint "Manasses".
These verses seem to tell us that Jonathan's descendants were priests to the tribe of Dan until the captivity Kg2 15:29; Kg2 17:6; and that the graven image was in their custody until David's time, by whose order, perhaps, it was destroyed, though the idolatrous worship continued, or was Rev_ived, at Dan.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:30: set up: Exo 20:4; Lev 26:1; Deu 17:2-7, Deu 27:15, Deu 31:16, Deu 31:29; Jos 19:40-48; Psa 78:58-61; God had graciously performed his promise, in putting these Danites in possession of that which fell to their lot, obliging them thereby to be faithful to him who had been so to them; they inherited the labour of the people, that they might observe his statues. Psa 105:44, Psa 105:45. But the first thing they do after they are settled is to break his laws, by setting up the graven image, attributing their success to that idol, which, if God had not been infinitely patient, would have been their ruin. Thus a prosperous idolater goes on to offend, imputing this his power unto his God. Instead of Manasseh, some would read Moses; as it is found in some manuscripts, in the Vulgate and in the concessions of the most intelligent Jews. But Bp. Patrick takes this to be an idle conceit of the Rabbins, and supposes this Jonathan to be of some other family of the Levites. Yet Kimchi acknowledges, that the Jews, deeply concerned for the honour of their lawgiver, to whom they thought it would be a great dishonour to have a grandson who was an idolater, suspended the letter, נ, noon, over the word משׁ [Strong's H4872], [Strong's H4873], Moses, thus מנשׁה [Strong's H4519], as it is found in the Hebrew Bibles; which, by means of the points, they have changed into Manasseh.
until: Jdg 13:1; Sa1 4:2, Sa1 4:3, Sa1 4:10, Sa1 4:11; Psa 78:60-62
the land: Houbigant contends, that, instead of haaretz, "the land," we should read haaron, "the ark;" for the ו, wav, and ן, noon final, might easily be mistaken for ץ, tzadday final; which is the only difference between the two words. This conjecture is the more likely, as the next verse tells us, that Micah's graven image continued at Dan "all the time that the house of God was at Shiloh;" which was till the ark was taken by the Philistines.
Carl Friedrich Keil and Franz Delitzsch
18:30
Establishment of the Image-worship in Dan. - After the rebuilding of Laish under the name of Dan, the Danites set up the pesel or image of Jehovah, which they had taken with them out of Micah's house of God. "And Jehonathan, the son of Gershom, the son of Moses, he and his sons were priests to the tribe of the Danites till the day of the captivity of the land." As the Danites had taken the Levite whom Micah had engaged for his private worship with them to Dan, and had promised him the priesthood (Judg 18:19 and Judg 18:27), Jehonathan can hardly be any other than this Levite. He was a son of Gershom, the son of Moses (Ex 2:22; Ex 18:3; 1Chron 23:14-15). Instead of בּן־משׁה, our Masoretic text has בּן־מנשּׁה with a hanging נ. With regard to this reading, the Talmud (Baba bathr.f. 109b) observes: "Was he a son of Gershom, or was he not rather a son of Moses? as it is written, the sons of Moses were Gershom and Eliezer (1Chron 23:14), but because he did the deeds of Manasseh (the idolatrous son of Hezekiah, 2 Kings 21) the Scripture assigns him to the family of Manasseh." On this Rabbabar bar Channa observes, that "the prophet (i.e., the author of our book) studiously avoided calling Gershom the son of Moses, because it would have been ignominious to Moses to have had an ungodly son; but he calls him the son of Manasseh, raising the n, however, above the line, to show that it might either be inserted or omitted, and that he was the son of either מנשּׁה (Manasseh) or משׁה (Moses), - of Manasseh through imitating his impiety, of Moses by descent" (cf. Buxtorfi Tiber. p. 171). Later Rabbins say just the same. R. Tanchum calls the writing Menasseh, with a hanging nun, a סופרים תקּוּן, and speaks of ben Mosheh as Kethibh, and ben Menasseh as Keri. Ben Mosheh is therefore unquestionably the original reading, although the other reading ben Menasseh is also very old, as it is to be found in the Targums and the Syriac and Sept. versions, although some Codd. of the lxx have the reading uhiou' Moou'see' (vid., Kennic. dissert. gener. in V. T. 21).
(Note: These two readings of the lxx seem to be fused together in the text given by Theodoret (quaest. xxvi.): Ἰωνάθαν γάρ φησίν υἱὸς Μανασσῆ, υἱοῦ Γερσὼμ υἱοῦ Μωσῆ)
Jerome also has filii Moysi. At the same time, it does not follow with certainty from the reading ben Gershom that Jehonathan was actually a son of Gershom, as ben frequently denotes a grandson in such genealogical accounts, unknown fathers being passed over in the genealogies. There is very little probability of his having been a son, for the simple reason, that if Jehonathan was the same person as Micah's high priest - and there is no ground for doubting this - he is described as נער in Judg 17:7; Judg 18:3, Judg 18:15, and therefore was at any rate a young man, whereas the son of Gershom and grandson of Moses would certainly have passed the age of youth by a few years after the death of Joshua. This Jehonathan and his sons performed the duties of the priesthood at Dan הארץ גּלות עד־יום. This statement is obscure. הארץ .eru גּלות can hardly mean anything else than the carrying away of the people of the land into exile, that is to say, of the inhabitants of Dan and the neighbourhood at least, since גּלה is the standing expression for this. Most of the commentators suppose the allusion to be to the Assyrian captivity, or primarily to the carrying away by Tiglath-Pileser of the northern tribes of Israel, viz., the population of Gilead, Galilee, and the tribe of Naphtali, in the midst of which Laish-Dan was situated (4Kings 15:29). But the statement in Judg 18:31, "And they set them up Micah's graven image, which he made, all the time that the house of God was in Shiloh," is by no means reconcilable with such a conclusion. We find the house of God, i.e., the Mosaic tabernacle, which the congregation had erected at Shiloh in the days of Joshua (Josh 18:1), still standing there in the time of Eli and Samuel (1Kings 1:3., Judg 3:21; Judg 4:3); but in the time of Saul it was at Nob (1Kings 21:1-15), and during the reign of David at Gibeon (1Chron 16:39; 1Chron 21:29). Consequently "the house of God" only stood in Shiloh till the reign of Saul, and was never taken there again. If therefore Micah's image, which the Danites set up in Dan, remained there as long as the house of God was at Shiloh, Jonathan's sons can only have been there till Saul's time at the longest, and certainly cannot have been priests at this sanctuary in Dan till the time of the Assyrian captivity.
(Note: The impossibility of reconciling the statement as to time in Judg 18:31 with the idea that "the captivity of the land" refers to the Assyrian captivity, is admitted even by Bleek (Einl. p. 349), who adopts Houbigant's conjecture, viz., הארון גּלות, "the carrying away of the ark.")
There are also other historical facts to be considered, which render the continuance of this Danite image-worship until the Assyrian captivity extremely improbable, or rather preclude it altogether. Even if we should not lay any stress upon the fact that the Israelites under Samuel put away the Baalim and Astartes in consequence of his appeal to them to turn to the Lord (1Kings 7:4), it is hardly credible that in the time of David the image-worship should have continued at Dan by the side of the lawful worship of Jehovah which he restored and organized, and should not have been observed and suppressed by this king, who carried on repeated wars in the northern part of his kingdom. Still more incredible would the continuance of this image-worship appear after the erection of Solomon's temple, when all the men of Israel, and all the elders and heads of tribes, came to Jerusalem, at the summons of Solomon, to celebrate the consecration of this splendid national sanctuary (1 Kings 5-7). Lastly, the supposition that the image-worship established by the Danites at Dan still continued to exist, is thoroughly irreconcilable with the fact, that when Jeroboam established the kingdom of the ten tribes he had two golden calves made as images of Jehovah for the subjects of his kingdom, and set up one of them at Dan, and appointed priests out of the whole nation who were not of the sons of Levi. If an image-worship of Jehovah had been still in existence in Dan, and conducted by Levitical priests. Jeroboam would certainly not have established a second worship of the same kind under priests who were not Levitical. All these difficulties preclude our explaining the expression, "the day of the captivity of the land," as referring to either the Assyrian or Babylonian captivity. It can only refer to some event which took place in the last years of Samuel, or the first part of the reign of Saul. David Kimchi and many others have interpreted the expression as relating to the carrying away of the ark by the Philistines, for which the words מיּשׂראל כבוד גּלה are used in 1Kings 4:21-22 (e.g., Hengstenberg, Beitr. vol. ii. pp. 153ff.; Hvernick, Einl. ii. 1, p. 109; O. v. Gerlach, and others). With the carrying away of the ark of the covenant, the tabernacle lost its significance as a sanctuary of Jehovah. We learn from Ps 78:59-64 how the godly in Israel regarded that event. They not only looked upon it as a casting away of the dwelling-lace of God at Shiloh; but in the fact that Jehovah gave up His might and glory (i.e., the ark) into captivity, they discerned a surrender of the nation into the full power of its foes which resembled a carrying away into captivity. For, apart altogether form the description in Ps 78:62-64, we may infer with certainty from the account of the tyranny which these foes still exercised over the Israelites in the time of Saul (1Kings 13:19-23), that, after this victory, the Philistines may have completely subjugated the Israelites, and treated them as their prisoners. We may therefore affirm with Hengstenberg, that "the author looked upon the whole land as carried away into captivity in its sanctuary, which formed as it were its kernel and essence." If, however, this figurative explanation of הארץ גּלות should not be accepted, there is no valid objection to our concluding that the words refer to some event with which we have no further acquaintance, in which the city of Dan was conquered by the neighbouring Syrians, and the inhabitants carried away into captivity. For it is evident enough from the fact of the kings of Zoba being mentioned, in 1Kings 14:47, among the different enemies of Israel against whom Saul carried on war, that the Syrians also invaded Israel in the tie of the Philistine supremacy, and carried Israelites away out of the conquered towns and districts. The Danite image-worship, however, was probably suppressed and abolished when Samuel purified the land and people from idolatry, after the ark had been brought back by the Philistines (1 Sam. 2 ff.).
Geneva 1599
18:30 And the children of Dan set up the (n) graven image: and Jonathan, the son of Gershom, the son of Manasseh, he and his sons were priests to the tribe of Dan until the day of the (o) captivity of the land.
(n) Thus instead of giving glory to God, they attributed the victory to their idols, and honoured them therefore.
(o) That is, till the Ark was taken, (1Kings 5:1).
John Gill
18:30 And the children of Dan set up the graven image,.... In their new city Dan, and very probably had a house built for it, peculiar to it, in the same place where Jeroboam, in later times, set up one of his golden calves. The Danites having succeeded, according to the oracle in Micah's house, they had a very great veneration for the images they brought away with them from thence, and set them up for religious worship in a proper place; for though only mention is made of the graven image, yet no doubt the molten image, and the teraphim, with the ephod, were all placed together for devotion and consultation:
and Jonathan the son of Gershom, the son of Manasseh, he and his sons were priests to the tribe of Dan: not to the whole tribe, but to that part of it which resided in this city, called Dan; and this Jonathan seems to be no other than the Levite Micah took into his house, and made a priest of; and whom the Danites took with them to Laish, to be their priest, who is said to be the son of Gershom, the son of Manasseh: now Gershom was the son of Moses, and this man is thought by some to be a grandson of his; and with this agrees the time in which he lived, for as Phinehas the grandson of Aaron was now living, Judg 20:28 so might a grandson of Moses; and though he is called a young man, he might be a younger son of Gershom's; nor is his being a Levite any objection, since it is a clear case that Moses made no provision for his family, so disinterested was he, which may be observed against the deists: and it is remarkable that the "nun", or "N" in Manasseh, is suspended over the other letters in our printed copies of the Hebrew Bible, and so without it may be read, Moses; and the Jews (c) have a notion, that this was done for the honour of Moses, and to observe that he was more like a son of Manasseh than of Moses; though rather this being the first letter of "to forget", may suggest, as Alting (d) observes, that he had forgot the virtues of his grandfather; and the Vulgate Latin version reads, the son of Moses; and some (e) are of opinion that this is the true reading of the text; though it may be that another Gershom than the son of Moses, and another Manasseh we know nothing of, are here intended, so Marcus Marinus (f): however, this man, and his sons in succession after him, were priests in Dan:
until the day of the captivity of the land; not till the captivity of Sennacherib or Salmaneser, when Dan, with the rest of the ten tribes, were carried captives, as Jarchi; for this idolatry, and these idolatrous priests, can hardly be thought to be continued here through the times of Samuel, David, and Solomon: nor is it to be understood of the captivity of Israel by Jabin king of Canaan, as Ben Gersom; for as the other is too long a time, this is too short, since it is clear, by the next verse, that this idolatry continued all the time the house of God was at Shiloh; and which directs us to the captivity here spoken of, when the ark was carried captive by the Philistines, and the house of Shiloh was forsaken; which is the sense of Kimchi, R. Isaiah, and Abarbinel; and may be illustrated and confirmed by some passages in Ps 78:58.
(c) T. Bab. Bava Bathra, fol. 109. 2. (d) Shiloh, l. 4. c. 28. p. 334. (e) See Dr. Kennicott's Dissertation 2. p. 51, &c. (f) Apud Glassium in Philolog. Sacr. l. 1. tract. 1. sect. 2.
John Wesley
18:30 Image - Having succeeded in their expedition according to the prediction which, as they supposed, they had from this image, they had a great veneration for it. The captivity - When the whole land of the ten tribes, whereof Dan was one, was conquered, and the people carried captive by the Assyrian, 4Kings 17:6, 4Kings 17:23, which is called by way of eminency, the captivity. It is not said, that the graven image was there so long, for that is restrained to a shorter date, even to the continuance of the ark in Shiloh, Judg 18:31, which was removed thence, 1Kings 4:3-5. But only that Jonathan's posterity, (so his name is at last mentioned) were priests to this tribe or family of Dan, which they might be under all the changes, even 'till the Assyrian captivity, sometimes more openly, sometimes more secretly, sometimes in one way of idolatry, and sometimes in another.
Robert Jamieson, A. R. Fausset and David Brown
18:30 THEY SET UP IDOLATRY. (Judg 18:30-31)
the children of Dan set up the graven image--Their distance secluded them from the rest of the Israelites, and doubtless this, which was their apology for not going to Shiloh, was the cause of perpetuating idolatry among them for many generations.
18:3118:31: Եւ կարգեցին իւրեանց զդրօշեալն Միքայ, զամենայն աւուրս զորս է՛ր տունն Աստուծոյ ՚ի Սելով[2703]։[2703] Ոմանք յաւելուն. Զդրօշեալն զոր արար Միքայ... էր տունն Տեառն ՚ի Սելով։
31. Նրանք Միքայի շինած կուռքն իրենց համար պահեցին այնքան ժամանակ, որքան որ Աստծու տունը Սելովի մէջ էր:
31 Ուստի անոնք Միքային քանդակուած կուռքը իրենց պահեցին, որչափ ժամանակ որ Աստուծոյ տունը Սելովի մէջ էր։
Եւ կարգեցին իւրեանց զդրօշեալն զոր արար Միքա, զամենայն աւուրս զորս էր տունն Աստուծոյ ի Սելով:

18:31: Եւ կարգեցին իւրեանց զդրօշեալն Միքայ, զամենայն աւուրս զորս է՛ր տունն Աստուծոյ ՚ի Սելով[2703]։
[2703] Ոմանք յաւելուն. Զդրօշեալն զոր արար Միքայ... էր տունն Տեառն ՚ի Սելով։
31. Նրանք Միքայի շինած կուռքն իրենց համար պահեցին այնքան ժամանակ, որքան որ Աստծու տունը Սելովի մէջ էր:
31 Ուստի անոնք Միքային քանդակուած կուռքը իրենց պահեցին, որչափ ժամանակ որ Աստուծոյ տունը Սելովի մէջ էր։
zohrab-1805▾ eastern-1994▾ western am▾
18:3118:31: и имели у себя истукан, сделанный Михою, во все то время, когда дом Божий находился в Силоме.
18:31 καὶ και and; even ἔθηκαν τιθημι put; make αὐτοῖς αυτος he; him τὸ ο the γλυπτόν γλυπτος who; what ἐποίησεν ποιεω do; make Μιχαιας μιχαιας all; every τὰς ο the ἡμέρας ημερα day ἃς ος who; what ἦν ειμι be ὁ ο the οἶκος οικος home; household τοῦ ο the θεοῦ θεος God ἐν εν in Σηλωμ σηλωμ Sēlōm; Silom
18:31 וַ wa וְ and יָּשִׂ֣ימוּ yyāśˈîmû שׂים put לָהֶ֔ם lāhˈem לְ to אֶת־ ʔeṯ- אֵת [object marker] פֶּ֥סֶל pˌesel פֶּסֶל idol מִיכָ֖ה mîḵˌā מִיכָה Micah אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עָשָׂ֑ה ʕāśˈā עשׂה make כָּל־ kol- כֹּל whole יְמֵ֛י yᵊmˈê יֹום day הֱיֹ֥ות hᵉʸˌôṯ היה be בֵּית־ bêṯ- בַּיִת house הָ hā הַ the אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) בְּ bᵊ בְּ in שִׁלֹֽה׃ פ šilˈō . f שִׁלֹה Shiloh
18:31. mansitque apud eos idolum Michae omni tempore quo fuit domus Dei in Silo in diebus illis non erat rex in IsrahelAnd the idol of Michas remained with them all the time that the house of God was in Silo. In those days there was no king in Israel.
31. So they set them up Micah’s graven image which he made, all the time that the house of God was in Shiloh.
18:31. And the idol of Micah remained with them during the entire time that the house of God was in Shiloh. In those days, there was no king in Israel.
18:31. And they set them up Micah’s graven image, which he made, all the time that the house of God was in Shiloh.
And they set them up Micah' s graven image, which he made, all the time that the house of God was in Shiloh:

18:31: и имели у себя истукан, сделанный Михою, во все то время, когда дом Божий находился в Силоме.
18:31
καὶ και and; even
ἔθηκαν τιθημι put; make
αὐτοῖς αυτος he; him
τὸ ο the
γλυπτόν γλυπτος who; what
ἐποίησεν ποιεω do; make
Μιχαιας μιχαιας all; every
τὰς ο the
ἡμέρας ημερα day
ἃς ος who; what
ἦν ειμι be
ο the
οἶκος οικος home; household
τοῦ ο the
θεοῦ θεος God
ἐν εν in
Σηλωμ σηλωμ Sēlōm; Silom
18:31
וַ wa וְ and
יָּשִׂ֣ימוּ yyāśˈîmû שׂים put
לָהֶ֔ם lāhˈem לְ to
אֶת־ ʔeṯ- אֵת [object marker]
פֶּ֥סֶל pˌesel פֶּסֶל idol
מִיכָ֖ה mîḵˌā מִיכָה Micah
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
עָשָׂ֑ה ʕāśˈā עשׂה make
כָּל־ kol- כֹּל whole
יְמֵ֛י yᵊmˈê יֹום day
הֱיֹ֥ות hᵉʸˌôṯ היה be
בֵּית־ bêṯ- בַּיִת house
הָ הַ the
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
בְּ bᵊ בְּ in
שִׁלֹֽה׃ פ šilˈō . f שִׁלֹה Shiloh
18:31. mansitque apud eos idolum Michae omni tempore quo fuit domus Dei in Silo in diebus illis non erat rex in Israhel
And the idol of Michas remained with them all the time that the house of God was in Silo. In those days there was no king in Israel.
18:31. And the idol of Micah remained with them during the entire time that the house of God was in Shiloh. In those days, there was no king in Israel.
18:31. And they set them up Micah’s graven image, which he made, all the time that the house of God was in Shiloh.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
18:31: all the time: Jdg 19:18, Jdg 21:21; Jos 18:1; Sa1 1:3, Sa1 4:4; Jer 7:12
John Gill
18:31 And they set them up Micah's graven image, which he made,.... Which is repeated for the sake of the time of its continuance next expressed:
all the time the house of God was in Shiloh; which, according to some Jewish writers (g), was three hundred and sixty years; that is, so long as the tabernacle was there, which was afterwards removed to Nob.
(g) Maimon. in Misn. Zebachim, c. 14. sect. 6. & Bartenora in ib. sect. 7.