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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter, I. A general account of Israel's enemies is premised, and of the mischief they did them, ver. 1-7. II. A particular account of the brave exploits done by the first three of the judges. 1. Othniel, whom God raised up to fight Israel's battles, and plead their cause against the king of Mesopotamia, ver. 8-11. 2. Ehud, who was employed in rescuing Israel out of the hands of the Moabites, and did it by stabbing the king of Moab, ver. 12-30. 3. Shamgar, who signalized himself in an encounter with the Philistines, ver. 31.
Adam Clarke: Commentary on the Bible - 1831
An account of the nations that we left to prove Israel, Jdg 3:1-4. How the people provoked the Lord, Jdg 3:5-7. They are delivered into the power of the king of Mesopotamia, by whom they are enslaved eight years, Jdg 3:8. Othniel is raised up as their deliverer; he discomfits the king of Mesopotamia, delivers Israel, and the land enjoys peace for forty years, Jdg 3:9-11. They again rebel, and are delivered into the hand of the king of Moab, by whom they are enslaved eighteen years, Jdg 3:12-14. They are delivered by Ehud, who kills Eglon, king of Moab, and slays ten thousand Moabites, and the land rests fourscore years, vv. 15-30.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Jdg 3:1, The nations which were left to prove Israel; Jdg 3:5, By communion with them they commit idolatry; Jdg 3:8, Othniel delivered them from Chushan-rishathaim; Jdg 3:12, Ehud from Eglon; Jdg 3:31, and Shamgar from the Philistines.
John Gill
INTRODUCTION TO JUDGES 3
This chapter gives an account of the nations left in Canaan to prove Israel, and who became a snare unto them, Judg 3:1; and of the servitude of Israel under the king of Mesopotamia for their sins, from which they were delivered by Othniel, Judg 3:8; and of their subjection to the Moabites, from which they were freed by Ehud, who privately assassinated the king of Moab, and then made his escape, Judg 3:12; and of the destruction of a large number of Philistines by Shamgar, with an ox goad, Judg 3:31.
3:13:1: Եւ ա՛յս ազգք են զորս եթող Յեսու փորձե՛լ նոքօք զԻսրայէլ. զամենեսին որ ո՛չ գիտէին զամենայն պատերազմունս Քանանացւոց.
1. Սրանք են այն ազգերը, որոնց թողեց Յեսուն, որպէսզի Աստուած նրանցով փորձի իսրայէլացիներին, ամենքին, որոնք չգիտէին քանանացիների բոլոր պատերազմների մասին.
3 Ասոնք են այն ազգերը որոնք Տէրը թողուց, որպէս զի անոնցմով Իսրայէլը, այսինքն Քանանացիներուն բոլոր պատերազմները չգիտցողները փորձէ.
Եւ այս ազգք են զորս եթող [51]Յեսու փորձել նոքօք զԻսրայէլ, զամենեսին որ ոչ գիտէին զամենայն պատերազմունս Քանանացւոց:

3:1: Եւ ա՛յս ազգք են զորս եթող Յեսու փորձե՛լ նոքօք զԻսրայէլ. զամենեսին որ ո՛չ գիտէին զամենայն պատերազմունս Քանանացւոց.
1. Սրանք են այն ազգերը, որոնց թողեց Յեսուն, որպէսզի Աստուած նրանցով փորձի իսրայէլացիներին, ամենքին, որոնք չգիտէին քանանացիների բոլոր պատերազմների մասին.
3 Ասոնք են այն ազգերը որոնք Տէրը թողուց, որպէս զի անոնցմով Իսրայէլը, այսինքն Քանանացիներուն բոլոր պատերազմները չգիտցողները փորձէ.
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3:13:1: Вот те народы, которых оставил Господь, чтобы искушать ими Израильтян, всех, которые не знали о всех войнах Ханаанских,~---
3:1 καὶ και and; even ταῦτα ουτος this; he τὰ ο the ἔθνη εθνος nation; caste ἃ ος who; what ἀφῆκεν αφιημι dismiss; leave κύριος κυριος lord; master αὐτὰ αυτος he; him ὥστε ωστε as such; that πειράσαι πειραζω try; test ἐν εν in αὐτοῖς αυτος he; him τὸν ο the Ισραηλ ισραηλ.1 Israel πάντας πας all; every τοὺς ο the μὴ μη not ἐγνωκότας γινωσκω know τοὺς ο the πολέμους πολεμος battle Χανααν χανααν Chanaan; Khanaan
3:1 וְ wᵊ וְ and אֵ֤לֶּה ʔˈēlleh אֵלֶּה these הַ ha הַ the גֹּויִם֙ ggôyˌim גֹּוי people אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] הִנִּ֣יחַ hinnˈîₐḥ נוח settle יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH לְ lᵊ לְ to נַסֹּ֥ות nassˌôṯ נסה try בָּ֖ם bˌām בְּ in אֶת־ ʔeṯ- אֵת [object marker] יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֵ֚ת ˈʔēṯ אֵת [object marker] כָּל־ kol- כֹּל whole אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] לֹֽא־ lˈō- לֹא not יָדְע֔וּ yāḏᵊʕˈû ידע know אֵ֖ת ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole מִלְחֲמֹ֥ות milḥᵃmˌôṯ מִלְחָמָה war כְּנָֽעַן׃ kᵊnˈāʕan כְּנַעַן Canaan
3:1. hae sunt gentes quas Dominus dereliquit ut erudiret in eis Israhelem et omnes qui non noverant bella ChananeorumThese are the nations which the Lord left, that by them he might instruct Israel, and all that had not known the wars of the Chanaanites:
1. Now these are the nations which the LORD left, to prove Israel by them, even as many as had not known all the wars of Canaan;
3:1. These are the nations which the Lord left, so that by them he might instruct Israel and all who had not known the wars of the Canaanites,
3:1. Now these [are] the nations which the LORD left, to prove Israel by them, [even] as many [of Israel] as had not known all the wars of Canaan;
Now these [are] the nations which the LORD left, to prove Israel by them, [even] as many [of Israel] as had not known all the wars of Canaan:

3:1: Вот те народы, которых оставил Господь, чтобы искушать ими Израильтян, всех, которые не знали о всех войнах Ханаанских,~---
3:1
καὶ και and; even
ταῦτα ουτος this; he
τὰ ο the
ἔθνη εθνος nation; caste
ος who; what
ἀφῆκεν αφιημι dismiss; leave
κύριος κυριος lord; master
αὐτὰ αυτος he; him
ὥστε ωστε as such; that
πειράσαι πειραζω try; test
ἐν εν in
αὐτοῖς αυτος he; him
τὸν ο the
Ισραηλ ισραηλ.1 Israel
πάντας πας all; every
τοὺς ο the
μὴ μη not
ἐγνωκότας γινωσκω know
τοὺς ο the
πολέμους πολεμος battle
Χανααν χανααν Chanaan; Khanaan
3:1
וְ wᵊ וְ and
אֵ֤לֶּה ʔˈēlleh אֵלֶּה these
הַ ha הַ the
גֹּויִם֙ ggôyˌim גֹּוי people
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
הִנִּ֣יחַ hinnˈîₐḥ נוח settle
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
לְ lᵊ לְ to
נַסֹּ֥ות nassˌôṯ נסה try
בָּ֖ם bˌām בְּ in
אֶת־ ʔeṯ- אֵת [object marker]
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אֵ֚ת ˈʔēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
לֹֽא־ lˈō- לֹא not
יָדְע֔וּ yāḏᵊʕˈû ידע know
אֵ֖ת ʔˌēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
מִלְחֲמֹ֥ות milḥᵃmˌôṯ מִלְחָמָה war
כְּנָֽעַן׃ kᵊnˈāʕan כְּנַעַן Canaan
3:1. hae sunt gentes quas Dominus dereliquit ut erudiret in eis Israhelem et omnes qui non noverant bella Chananeorum
These are the nations which the Lord left, that by them he might instruct Israel, and all that had not known the wars of the Chanaanites:
3:1. These are the nations which the Lord left, so that by them he might instruct Israel and all who had not known the wars of the Canaanites,
3:1. Now these [are] the nations which the LORD left, to prove Israel by them, [even] as many [of Israel] as had not known all the wars of Canaan;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-3: Бытописатель делает общий перечень народностей, оставшихся жить в земле обетованной, вместе с израильтянами. Большая часть этих народностей сосредоточивалась на западе и севере Палестины. К ним относились: пять владений филистимских (ср. Нав. XIII:3), хананеи, сидоняне и евеи, (может быть, хеттеи), занимавшие самую северную часть Палестины по отрогам Ливанских гор, от горы Ваал-Xермона (Ваал-Гад, ср. Нав. XI:17; XII:7; XIII:5) до города Эмафа (впоследствии город Епифания, ныне Омс, на реке Оронте, по дороге в Антиохию).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Idolatry of the Israelites. B. C. 1406.

1 Now these are the nations which the LORD left, to prove Israel by them, even as many of Israel as had not known all the wars of Canaan; 2 Only that the generations of the children of Israel might know, to teach them war, at the least such as before knew nothing thereof; 3 Namely, five lords of the Philistines, and all the Canaanites, and the Sidonians, and the Hivites that dwelt in mount Lebanon, from mount Baal-hermon unto the entering in of Hamath. 4 And they were to prove Israel by them, to know whether they would hearken unto the commandments of the LORD, which he commanded their fathers by the hand of Moses. 5 And the children of Israel dwelt among the Canaanites, Hittites, and Amorites, and Perizzites, and Hivites, and Jebusites: 6 And they took their daughters to be their wives, and gave their daughters to their sons, and served their gods. 7 And the children of Israel did evil in the sight of the LORD, and forgat the LORD their God, and served Baalim and the groves.
We are here told what remained of the old inhabitants of Canaan. 1. There were some of them that kept together in united bodies, unbroken (v. 3): The five lords of the Philistines, namely, Ashdod, Gaza, Askelon, Gath, and Ekron, 1 Sam. vi. 17. Three of these cities had been in part reduced (ch. i. 18), but it seems the Philistines (probably with the help of the other two, which strengthened their confederacy with each other thenceforward) recovered the possession of them. These gave the greatest disturbance to Israel of any of the natives, especially in the latter times of the judges, and they were never quite reduced until David's time. There was a particular nation called Canaanites, that kept their ground with the Sidonians, upon the coast of the great sea. And in the north the Hivites held much of Mount Lebanon, it being a remote corner, in which perhaps they were supported by some of the neighbouring states. But, besides these, 2. There were every where in all parts of the country some scatterings of the nations (v. 5), Hittites, Amorites, &c., which, by Israel's foolish connivance and indulgence, were so many, so easy, and so insolent, that the children of Israel are said to dwell among them, as if the right had still remained in the Canaanites, and the Israelites had been taken in by their permission and only as tenants at will.
Now concerning these remnants of the natives observe,
I. How wisely God permitted them to remain. It is mentioned in the close of the foregoing chapter as an act of God's justice, that he let them remain for Israel's correction. But here another construction is put upon it, and it appears to have been an act of God's wisdom, that he let them remain for Israel's real advantage, that those who had not known the wars of Canaan might learn war, v. 1, 2. It was the will of God that the people of Israel should be inured to war, 1. Because their country was exceedingly rich and fruitful, and abounded with dainties of all sorts, which, if they were not sometimes made to know hardship, would be in danger of sinking them into the utmost degree of luxury and effeminacy. They must sometimes wade in blood, and not always in milk and honey, lest even their men of war, by the long disuse of arms, should become as soft and as nice as the tender and delicate woman, that would not set so much as the sole of her foot to the ground for tenderness and delicacy, a temper as destructive to every thing that is good as it is to every thing that is great, and therefore to be carefully watched against by all God's Israel. 2. Because their country lay very much in the midst of enemies, by whom they must expect to be insulted; for God's heritage was a speckled bird; the birds round about were against her, Jer. xii. 9. It was therefore necessary they should be well disciplined, that they might defend their coasts when invaded, and might hereafter enlarge their coast as God had promised them. The art of war is best learnt by experience, which not only acquaints men with martial discipline, but (which is no less necessary) inspires them with a martial disposition. It was for the interest of Israel to breed soldiers, as it is the interest of an island to breed sea-men, and therefore God left Canaanites among them, that, by the less difficulties and hardships they met with in encountering them, they might be prepared for greater, and, by running with the footmen, might learn to contend with horses, Jer. xii. 5. Israel was a figure of the church militant, that must fight its way to a triumphant state. The soldiers of Christ must endure hardness, 2 Tim. ii. 3. Corruption is therefore left remaining in the hearts even of good Christians, that they may learn war, may keep on the whole armour of God, and stand continually upon their guard. The learned bishop Patrick offers another sense of v. 2: That they might know to teach them war, that is, they shall know what it is to be left to themselves. Their fathers fought by a divine power. God taught their hands to war and their fingers to fight; but now that they have forfeited his favour let them learn what it is to fight like other men.
II. How wickedly Israel mingled themselves with those that did remain. One thing God intended in leaving them among them was to prove Israel (v. 4), that those who were faithful to the God of Israel might have the honour of resisting the Canaanites' allurements to idolatry, and that those who were false and insincere might be discovered, and might fall under the shame of yielding to those allurements. Thus in the Christian churches there must needs be heresies, that those who are perfect may be made manifest, 1 Cor. xi. 19. Israel, upon trial, proved bad. 1. They joined in marriage with the Canaanites (v. 6), though they could not advance either their honour or their estate by marrying with them. They would mar their blood instead of mending it, and sink their estates instead of raising them, by such marriages. 2. Thus they were brought to join in worship with them; they served their gods (v. 6), Baalim and the groves (v. 7), that is, the images that were worshipped in groves of thick trees, which were a sort of natural temples. In such unequal matches there is more reason to fear that the bad will corrupt the good than to hope that the good will reform the bad, as there is in laying two pears together, the one rotten and the other sound. When they inclined to worship other gods they forgot the Lord their God. In complaisance to their new relations, they talked of nothing by Baalim and the groves, so that by degrees they lost the remembrance of the true God, and forgot there was such a Being, and what obligations they lay under to him. In nothing is the corrupt memory of man more treacherous than in this, that it is apt to forget God; because out of sight, he is out of mind; and here begins all the wickedness that is in the world: they have perverted their way, for they have forgotten the Lord their God.
Adam Clarke: Commentary on the Bible - 1831
3:1: Now these are the nations - The nations left to prove the Israelites were the five lordships or satrapies of the Philistines, viz., Gath, Askelon, Ashdod, Ekron, and Gaza; the Sidonians, the Hivites of Lebanon, Baal-hermon, etc.; with the remains of the Canaanites, viz., the Hittites, Amorites, Perizzites, and Jebusites. Those who were left to be proved were those Israelites that had not seen all the wars of Canaan.
Albert Barnes: Notes on the Bible - 1834
3:1: Even as many of Israel ... - These words show that the writer has especially in view the generation which came to man's estate immediately after the close of the wars with the Canaanites Jos 23:1. Compare Jdg 2:10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:1: am 2561, bc 1443, An, Ex, Is, 48
the nations: Jdg 2:21, Jdg 2:22; Deu 7:22
prove: Deu 8:2, Deu 8:16; Ch2 32:31; Job 23:10; Pro 17:3; Jer 6:27, Jer 17:9, Jer 17:10; Zac 13:9; Joh 2:24; Pe1 1:7, Pe1 4:12; Rev 2:23
as had not: Jdg 2:10
Carl Friedrich Keil and Franz Delitzsch
3:1
Nations which the Lord left in Canaan: with a repetition of the reason why this was done.
Judg 3:1-2
The reason, which has already been stated in Judg 2:22, viz., "to prove Israel by them," is still further elucidated here. In the first place (Judg 3:1), את־ישׂראל is more precisely defined as signifying "all those who had not known all the wars of Canaan," sc., from their own observation and experience, that is to say, the generation of the Israelites which rose up after the death of Joshua. For "the wars of Canaan" were the wars which were carried on by Joshua with the almighty help of the Lord for the conquest of Canaan. The whole thought is then still further expanded in Judg 3:2 as follows: "only (for no other purpose than) that the succeeding generations (the generations which followed Joshua and his contemporaries) of the children of Israel, that He (Jehovah) might teach them war, only those who had not known them (the wars of Canaan)." The suffix attached to ידעוּם refers to "the wars of Canaan," although this is a feminine noun, the suffix in the masculine plural being frequently used in connection with a feminine noun. At first sight it would appear as though the reason given here for the non-extermination of the Canaanites was not in harmony with the reason assigned in Judg 2:22, which is repeated in Judg 3:4 of the present chapter. But the differences are perfectly reconcilable, if we only give a correct explanation of the two expression, "learning war," and the "wars of Canaan." Learning war in the context before us is equivalent to learning to make war upon the nations of Canaan. Joshua and the Israelites of his time had not overcome these nations by their own human power or by earthly weapons, but by the miraculous help of their God, who had smitten and destroyed the Canaanites before the Israelites. The omnipotent help of the Lord, however, was only granted to Joshua and the whole nation, on condition that they adhered firmly to the law of God (Josh 1:7), and faithfully observed the covenant of the Lord; whilst the transgression of that covenant, even by Achan, caused the defeat of Israel before the Canaanites (Josh 7). In the wars of Canaan under Joshua, therefore, Israel had experienced and learned, that the power to conquer its foes did not consist in the multitude and bravery of its own fighting men, but solely in the might of its God, which it could only possess so long as it continued faithful to the Lord. This lesson the generations that followed Joshua had forgotten, and consequently they did not understand how to make war. To impress this truth upon them-the great truth, upon which the very existence as well as the prosperity of Israel, and its attainment of the object of its divine calling, depended; in other words, to teach it by experience, that the people of Jehovah could only fight and conquer in the power of its God-the Lord had left the Canaanites in the land. Necessity teaches a man to pray. The distress into which the Israelites were brought by the remaining Canaanites was a chastisement from God, through which the Lord desired to lead back the rebellious to himself, to keep them obedient to His commandments, and to train them to the fulfilment of their covenant duties. In this respect, learning war, i.e., learning how the congregation of the Lord was to fight against the enemies of God and of His kingdom, was one of the means appointed by God to tempt Israel, or prove whether it would listen to the commandments of God (Judg 3:4), or would walk in the ways of the Lord. If Israel should so learn to war, it would learn at the same time to keep the commandments of God. But both of these were necessary for the people of God. For just as the realization of the blessings promised to the nation in the covenant depended upon its hearkening to the voice of the Lord, so the conflicts appointed for it were also necessary, just as much for the purification of the sinful nation, as for the perpetuation and growth of the kingdom of God upon the earth.
Judg 3:3-4
The enumeration of the different nations rests upon Josh 13:2-6, and, with its conciseness and brevity, is only fully intelligible through the light thrown upon it by that passage. The five princes of the Philistines are mentioned singly there. According to Josh 13:4., "all the Canaanites and the Sidonians and the Hivites," are the Canaanitish tribes dwelling in northern Canaan, by the Phoenician coast and upon Mount Lebanon. "The Canaanites:" viz., those who dwelt along the sea-coast to the south of Sidon. The Hivites: those who were settled more in the heart of the country, "from the mountains of Baal-hermon up to the territory of Hamath." Baal-hermon is only another name for Baal-gad, the present Banjas, under the Hermon (cf. Josh 13:5). When it is stated still further in Judg 3:4, that "they were left in existence (i.e., were not exterminated by Joshua) to prove Israel by them," we are struck with the fact, that besides the Philistines, only these northern Canaanites are mentioned; whereas, according to Judg 1, many towns in the centre of the land were also left in the hands of the Canaanites, and therefore here also the Canaanites were not yet exterminated, and became likewise a snare to the Israelites, not only according to the word of the angel of the Lord (Judg 2:3), but also because the Israelites who dwelt among these Canaanitish tribes contracted marriages with them, and served their gods. This striking circumstance cannot be set aside, as Bertheau supposes, by the simple remark, that "the two lists (that of the countries which the tribes of Israel did not conquer after Joshua's death in Judg 1, and the one given here of the nations which Joshua had not subjugated) must correspond on the whole," since the correspondence referred to really does not exist. It can only be explained on the ground that the Canaanites who were left in the different towns in the midst of the land, acquired all their power to maintain their stand against Israel from the simple fact that the Philistines on the south-west, and several whole tribes of Canaanites in the north, had been left by Joshua neither exterminated nor even conquered, inasmuch as they so crippled the power of the Israelites by wars and invasions of the Israelitish territory, that they were unable to exterminate those who remained in the different fortresses of their own possessions. Because, therefore, the power to resist the Israelites and oppress them for a time resided not so much in the Canaanites who were dwelling in the midst of Israel, as in the Philistines and the Canaanites upon the mountains of Lebanon who had been left unconquered by Joshua, these are the only tribes mentioned in this brief survey as the nations through which the Lord would prove His people.
Judg 3:5-6
But the Israelites did not stand the test. Dwelling in the midst of the Canaanites, of whom six tribes are enumerated, as in Ex 3:8, Ex 3:17, etc. (see at Deut 7:1), they contracted marriages with them, and served their gods, contrary to the express prohibition of the Lord in Ex 34:16; Ex 23:24, and Deut 7:3-4.
Geneva 1599
3:1 Now these [are] the nations which the LORD left, to prove Israel by them, [even] as many [of Israel] as had not known all the (a) wars of Canaan;
(a) Which were achieved by the hand of God, and not by the power of man.
John Gill
3:1 Now these are the nations which the Lord left to prove Israel by them,.... Which are later mentioned, Judg 3:3,
even as many of Israel as had not known all the wars of Canaan; those that Joshua, and the people of Israel under him, had with the Canaanites, when they first entered the land and subdued it; being then not born, or so young as not to have knowledge of them, at least not able to bear arms at that time.
John Wesley
3:1 Had not known - That is, such as had no experience of those wars, nor of God's extraordinary power and providence manifested in them.
Robert Jamieson, A. R. Fausset and David Brown
3:1 NATIONS LEFT TO PROVE ISRAEL. (Judg 3:1-4)
these are the nations which the Lord left, to prove Israel--This was the special design of these nations being left, and it evinces the direct influence of the theocracy under which the Israelites were placed. These nations were left for a double purpose: in the first instance, to be instrumental, by their inroads, in promoting the moral and spiritual discipline of the Israelites; and also to subserve the design of making them acquainted with war, in order that the young, more especially, who were total strangers to it, might learn the use of weapons and the art of wielding them.
3:23:2: բայց վասն ազգաց որդւոցն Իսրայէլի ուսուցանել նոցա պատերազմ. սակայն եւ որ յառաջագոյն քան զնոսա էին՝ ո՛չ գիտէին[2473]։ [2473] Ոմանք. Եւ որ յառաջ քան զնոսա։
2. (միայն նրա համար, որ պատերազմել սովորեցնեն իսրայէլացիների սերունդներին, նրանց, որոնք առաջուց չգիտէին պատերազմել).
2 (Միայն ասոր համար՝ որ Իսրայէլի որդիներուն սերունդը, մանաւանդ նախապէս չգիտցողները, պատերազմ սորվին ու գիտնան.)
բայց [52]վասն ազգաց որդւոցն Իսրայելի` ուսուցանել նոցա պատերազմ. [53]սակայն եւ`` որ յառաջագոյն քան զնոսա էին` ոչ գիտէին:

3:2: բայց վասն ազգաց որդւոցն Իսրայէլի ուսուցանել նոցա պատերազմ. սակայն եւ որ յառաջագոյն քան զնոսա էին՝ ո՛չ գիտէին[2473]։
[2473] Ոմանք. Եւ որ յառաջ քան զնոսա։
2. (միայն նրա համար, որ պատերազմել սովորեցնեն իսրայէլացիների սերունդներին, նրանց, որոնք առաջուց չգիտէին պատերազմել).
2 (Միայն ասոր համար՝ որ Իսրայէլի որդիներուն սերունդը, մանաւանդ նախապէս չգիտցողները, պատերազմ սորվին ու գիտնան.)
zohrab-1805▾ eastern-1994▾ western am▾
3:23:2: для того только, чтобы знали и учились войне последующие роды сынов Израилевых, которые прежде не знали ее:
3:2 πλὴν πλην besides; only διὰ δια through; because of τὰς ο the γενεὰς γενεα generation υἱῶν υιος son Ισραηλ ισραηλ.1 Israel τοῦ ο the διδάξαι διδασκω teach αὐτοὺς αυτος he; him πόλεμον πολεμος battle πλὴν πλην besides; only οἱ ο the ἔμπροσθεν εμπροσθεν in front; before αὐτῶν αυτος he; him οὐκ ου not ἔγνωσαν γινωσκω know αὐτά αυτος he; him
3:2 רַ֗ק rˈaq רַק only לְמַ֨עַן֙ lᵊmˈaʕan לְמַעַן because of דַּ֚עַת ˈdaʕaṯ ידע know דֹּרֹ֣ות dōrˈôṯ דֹּור generation בְּנֵֽי־ bᵊnˈê- בֵּן son יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel לְ lᵊ לְ to לַמְּדָ֖ם lammᵊḏˌām למד learn מִלְחָמָ֑ה milḥāmˈā מִלְחָמָה war רַ֥ק rˌaq רַק only אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] לְ lᵊ לְ to פָנִ֖ים fānˌîm פָּנֶה face לֹ֥א lˌō לֹא not יְדָעֽוּם׃ yᵊḏāʕˈûm ידע know
3:2. et postea discerent filii eorum certare cum hostibus et habere consuetudinem proeliandiThat afterwards their children might learn to fight with their enemies, and to be trained up to war:
2. only that the generations of the children of Israel might know, to teach them war, at the least such as beforetime knew nothing thereof;
3:2. so that afterward their sons might learn to contend with their enemies, and to have a willingness to do battle:
3:2. Only that the generations of the children of Israel might know, to teach them war, at the least such as before knew nothing thereof;
Only that the generations of the children of Israel might know, to teach them war, at the least such as before knew nothing thereof:

3:2: для того только, чтобы знали и учились войне последующие роды сынов Израилевых, которые прежде не знали ее:
3:2
πλὴν πλην besides; only
διὰ δια through; because of
τὰς ο the
γενεὰς γενεα generation
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
τοῦ ο the
διδάξαι διδασκω teach
αὐτοὺς αυτος he; him
πόλεμον πολεμος battle
πλὴν πλην besides; only
οἱ ο the
ἔμπροσθεν εμπροσθεν in front; before
αὐτῶν αυτος he; him
οὐκ ου not
ἔγνωσαν γινωσκω know
αὐτά αυτος he; him
3:2
רַ֗ק rˈaq רַק only
לְמַ֨עַן֙ lᵊmˈaʕan לְמַעַן because of
דַּ֚עַת ˈdaʕaṯ ידע know
דֹּרֹ֣ות dōrˈôṯ דֹּור generation
בְּנֵֽי־ bᵊnˈê- בֵּן son
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
לְ lᵊ לְ to
לַמְּדָ֖ם lammᵊḏˌām למד learn
מִלְחָמָ֑ה milḥāmˈā מִלְחָמָה war
רַ֥ק rˌaq רַק only
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
לְ lᵊ לְ to
פָנִ֖ים fānˌîm פָּנֶה face
לֹ֥א lˌō לֹא not
יְדָעֽוּם׃ yᵊḏāʕˈûm ידע know
3:2. et postea discerent filii eorum certare cum hostibus et habere consuetudinem proeliandi
That afterwards their children might learn to fight with their enemies, and to be trained up to war:
3:2. so that afterward their sons might learn to contend with their enemies, and to have a willingness to do battle:
3:2. Only that the generations of the children of Israel might know, to teach them war, at the least such as before knew nothing thereof;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:2: That - Israel might know, to teach them war - This was another reason why the Canaanites were left in the land, that the Israelites might not forget military discipline, but habituate themselves to the use of arms, that they might always be able to defend themselves against their foes. Had they been faithful to God, they would have had no need of learning the art of war; but now arms became a sort of necessary substitute for that spiritual strength which had departed from them. Thus Gods in his judgments leaves one iniquitous nation to harass and torment another. Were all to turn to God, men need learn war no more.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:2: might know: Gen 2:17, Gen 3:5, Gen 3:7; Ch2 12:8; Mat 10:34-39; Joh 16:33; Co1 9:26, Co1 9:27; Eph 6:11-18; Ti1 6:12; Ti2 2:3, Ti2 4:7
to teach: Their fathers fought by a divine power. God taught their hands to war and their fingers to fight, that they might be the instruments of destruction to the wicked nations on whom the curse rested; but now that they had forfeited His favour, they must learn what it is to fight like other men.
Geneva 1599
3:2 Only that the generations of the children of Israel might know, to teach them war, at the least such as before knew (b) nothing thereof;
(b) For they trusted in God and he fought for them.
John Gill
3:2 Only that the generations of the children of Israel might know and teach them war,.... That is, the following nations were left in the land, that the young generations of Israel might by their wars and conflicts with them learn the art of war, and be inured to martial discipline; which, if none had been left to engage with, they had been ignorant of: besides, their fathers in Joshua's time, as Jarchi and Kimchi observe, had no need to learn the art of war, for God fought for them; they did not get possession of the land by their own arm, and by their sword, but by the power of God in a miraculous way; but now this was not to be expected, and the Canaanites were left among them to expel, that they might be trained up in the knowledge of warlike affairs, and so be also capable of teaching their children the military art; which they should make use of in obeying the command of God, by driving out the remains of the Canaanites, and not give themselves up to sloth and indolence; though some think that the meaning is, that God left these nations among them, that they might know what war was, and the sad effects of it; and the difference of fighting with their enemies alone, as other men, and the Lord fighting along with them, and for them, as he did for their fathers:
at least such as before knew nothing thereof; being either unborn, or at an age incapable of bearing arms, or learning the art of war.
John Wesley
3:2 Teach them war - That by the neighbourhood of such warlike enemies, they might be purged from sloth and security, and obliged them to innure themselves to martial exercises, and to stand continually upon their guard, and consequently to keep close to that God whose assistance they had so great and constant need of.
3:33:3: Զհի՛նգ նախարարութիւնս այլազգեաց. եւ զամենայն Քանանացին. եւ զՍիդոնացին. եւ զԽեւացին զբնակեալսն ՚ի Լիբանան ՚ի լեռնէն Բաղհերմոնեայ՝ մինչեւ ցԲաղովեմաթ[2474]։ [2474] Ոմանք. Մինչեւ ցՂաբովեմաթ։ Ուր ոմանք. ՚Ի լեռնէն Հերմոնայ մինչեւ ցԱբովեմաթ. կամ՝ ցԳաբովեմաթ։
3. նա թողեց այլազգիների[4] հինգ նախարարութիւնները, բոլոր քանանացիներին, սիդոնացիներին եւ Լիբանանում Բաղհերմոն սարից մինչեւ Լաբոեմաթ բնակուող խեւացիներին:[4] 4. Այստեղ եւ շատ այլ տեղերում այլազգի բառի տեղ եբրայերէնն ունի փղշտացի:
3 Փղշտացիներուն հինգ նախարարութիւնները եւ բոլոր Քանանացիները ու Սիդոնացիները, Լիբանանի լեռը բնակող Խեւացիները, Բաաղհերմոն լեռնէն մինչեւ Եմաթի մուտքը։
զհինգ նախարարութիւնս [54]այլազգեաց, եւ զամենայն Քանանացին եւ զՍիդոնացին եւ զԽեւացին զբնակեալն ի Լիբանան ի լեռնէն Բաղհերմոնեայ մինչեւ [55]ցԼաբովեմաթ:

3:3: Զհի՛նգ նախարարութիւնս այլազգեաց. եւ զամենայն Քանանացին. եւ զՍիդոնացին. եւ զԽեւացին զբնակեալսն ՚ի Լիբանան ՚ի լեռնէն Բաղհերմոնեայ՝ մինչեւ ցԲաղովեմաթ[2474]։
[2474] Ոմանք. Մինչեւ ցՂաբովեմաթ։ Ուր ոմանք. ՚Ի լեռնէն Հերմոնայ մինչեւ ցԱբովեմաթ. կամ՝ ցԳաբովեմաթ։
3. նա թողեց այլազգիների[4] հինգ նախարարութիւնները, բոլոր քանանացիներին, սիդոնացիներին եւ Լիբանանում Բաղհերմոն սարից մինչեւ Լաբոեմաթ բնակուող խեւացիներին:
[4] 4. Այստեղ եւ շատ այլ տեղերում այլազգի բառի տեղ եբրայերէնն ունի փղշտացի:
3 Փղշտացիներուն հինգ նախարարութիւնները եւ բոլոր Քանանացիները ու Սիդոնացիները, Լիբանանի լեռը բնակող Խեւացիները, Բաաղհերմոն լեռնէն մինչեւ Եմաթի մուտքը։
zohrab-1805▾ eastern-1994▾ western am▾
3:33:3: пять владельцев Филистимских, все Хананеи, Сидоняне и Евеи, живущие на горе Ливане, от горы Ваал-Ермона до входа в Емаф.
3:3 τὰς ο the πέντε πεντε five σατραπείας σατραπεια the ἀλλοφύλων αλλοφυλος foreigner καὶ και and; even πάντα πας all; every τὸν ο the Χαναναῖον χαναναιος Chananaios; Khananeos καὶ και and; even τὸν ο the Σιδώνιον σιδωνιος Sidōnios; Sithonios καὶ και and; even τὸν ο the Ευαῖον ευαιος the κατοικοῦντα κατοικεω settle τὸν ο the Λίβανον λιβανος from; away τοῦ ο the ὄρους ορος mountain; mount τοῦ ο the Αερμων αερμων till; until Λαβωεμαθ λαβωεμαθ Labōemath; Lavoemath
3:3 חֲמֵ֣שֶׁת׀ ḥᵃmˈēšeṯ חָמֵשׁ five סַרְנֵ֣י sarnˈê סְרָנִים lords פְלִשְׁתִּ֗ים fᵊlištˈîm פְּלִשְׁתִּי Philistine וְ wᵊ וְ and כָל־ ḵol- כֹּל whole הַֽ hˈa הַ the כְּנַעֲנִי֙ kkᵊnaʕᵃnˌî כְּנַעֲנִי Canaanite וְ wᵊ וְ and הַ ha הַ the צִּ֣ידֹנִ֔י ṣṣˈîḏōnˈî צִידֹנִי Sidonian וְ wᵊ וְ and הַ֣ hˈa הַ the חִוִּ֔י ḥiwwˈî חִוִּי Hivite יֹשֵׁ֖ב yōšˌēv ישׁב sit הַ֣ר hˈar הַר mountain הַ ha הַ the לְּבָנֹ֑ון llᵊvānˈôn לְבָנֹון Lebanon מֵ mē מִן from הַר֙ hˌar הַר mountain בַּ֣עַל חֶרְמֹ֔ון bˈaʕal ḥermˈôn בַּעַל חֶרְמֹון Baal Hermon עַ֖ד ʕˌaḏ עַד unto לְ lᵊ לְ to בֹ֥וא vˌô בוא come חֲמָֽת׃ ḥᵃmˈāṯ חֲמָת Hamath
3:3. quinque satrapas Philisthinorum omnemque Chananeum et Sidonium atque Eveum qui habitabat in monte Libano de monte Baalhermon usque ad introitum EmathThe five princes of the Philistines, and all the Chanaanites, and the Sidonians, and the Hevites that dwelt in Mount Libanus, from Mount Baal Hermon to the entering into Emath.
3. , the five lords of the Philistines, and all the Canaanites, and the Zidonians, and the Hivites that dwelt in mount Lebanon, from mount Baal-hermon unto the entering in of Hamath.
3:3. the five princes of the Philistines, and all the Canaanites, and the Sidonians, and the Hivites who were living on Mount Lebanon, from Mount Baal-Hermon as far as the entrance to Hamath.
3:3. [Namely], five lords of the Philistines, and all the Canaanites, and the Sidonians, and the Hivites that dwelt in mount Lebanon, from mount Baalhermon unto the entering in of Hamath.
Namely, five lords of the Philistines, and all the Canaanites, and the Sidonians, and the Hivites that dwelt in mount Lebanon, from mount Baal- hermon unto the entering in of Hamath:

3:3: пять владельцев Филистимских, все Хананеи, Сидоняне и Евеи, живущие на горе Ливане, от горы Ваал-Ермона до входа в Емаф.
3:3
τὰς ο the
πέντε πεντε five
σατραπείας σατραπεια the
ἀλλοφύλων αλλοφυλος foreigner
καὶ και and; even
πάντα πας all; every
τὸν ο the
Χαναναῖον χαναναιος Chananaios; Khananeos
καὶ και and; even
τὸν ο the
Σιδώνιον σιδωνιος Sidōnios; Sithonios
καὶ και and; even
τὸν ο the
Ευαῖον ευαιος the
κατοικοῦντα κατοικεω settle
τὸν ο the
Λίβανον λιβανος from; away
τοῦ ο the
ὄρους ορος mountain; mount
τοῦ ο the
Αερμων αερμων till; until
Λαβωεμαθ λαβωεμαθ Labōemath; Lavoemath
3:3
חֲמֵ֣שֶׁת׀ ḥᵃmˈēšeṯ חָמֵשׁ five
סַרְנֵ֣י sarnˈê סְרָנִים lords
פְלִשְׁתִּ֗ים fᵊlištˈîm פְּלִשְׁתִּי Philistine
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
הַֽ hˈa הַ the
כְּנַעֲנִי֙ kkᵊnaʕᵃnˌî כְּנַעֲנִי Canaanite
וְ wᵊ וְ and
הַ ha הַ the
צִּ֣ידֹנִ֔י ṣṣˈîḏōnˈî צִידֹנִי Sidonian
וְ wᵊ וְ and
הַ֣ hˈa הַ the
חִוִּ֔י ḥiwwˈî חִוִּי Hivite
יֹשֵׁ֖ב yōšˌēv ישׁב sit
הַ֣ר hˈar הַר mountain
הַ ha הַ the
לְּבָנֹ֑ון llᵊvānˈôn לְבָנֹון Lebanon
מֵ מִן from
הַר֙ hˌar הַר mountain
בַּ֣עַל חֶרְמֹ֔ון bˈaʕal ḥermˈôn בַּעַל חֶרְמֹון Baal Hermon
עַ֖ד ʕˌaḏ עַד unto
לְ lᵊ לְ to
בֹ֥וא vˌô בוא come
חֲמָֽת׃ ḥᵃmˈāṯ חֲמָת Hamath
3:3. quinque satrapas Philisthinorum omnemque Chananeum et Sidonium atque Eveum qui habitabat in monte Libano de monte Baalhermon usque ad introitum Emath
The five princes of the Philistines, and all the Chanaanites, and the Sidonians, and the Hevites that dwelt in Mount Libanus, from Mount Baal Hermon to the entering into Emath.
3:3. the five princes of the Philistines, and all the Canaanites, and the Sidonians, and the Hivites who were living on Mount Lebanon, from Mount Baal-Hermon as far as the entrance to Hamath.
3:3. [Namely], five lords of the Philistines, and all the Canaanites, and the Sidonians, and the Hivites that dwelt in mount Lebanon, from mount Baalhermon unto the entering in of Hamath.
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Albert Barnes: Notes on the Bible - 1834
3:3: Lords - Seranim, a title used exclusively of the princes of the five Philistine cities. The title is probably of Phoenician origin.
Joshua appears to have smitten and subdued the Hivites as far north as Baal-Gad, in the valley of Lebanon under Mount Hermon Jos 11:17; Jos 12:7, but no further Jos 13:5. There was an unsubdued Hivite population to the north of Baal-hermon (probably Baal-Gad under Hermon, since it is not synonymous with Hermon; see Ch1 5:23), to the entering in of Hamath: i. e. in the fertile valley of Coele-Syria. Hamath is always spoken of as the extreme northern boundary of the land of Canaan. It was the gate of approach to Canaan from Babylon, and all the north Zac 9:2; Jer 39:5. It formed part of the dominions of Solomon Ch2 8:4, and of the future inheritance of Israel, as described in vision by Ezekiel Eze 47:16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:3: five lords: Jdg 10:7, Jdg 14:4; Jos 13:3; Sa1 4:1, Sa1 4:2, Sa1 6:18, Sa1 13:5, Sa1 13:19-23, Sa1 29:2
Canaanites: Jdg 4:2, Jdg 4:23, Jdg 4:24; Gen 10:15-19; Num 13:29
Sidonians: Jdg 10:12, Jdg 18:7; Gen 49:13; Jos 11:8-13, Jos 19:28
in mount: Num 34:8; Deu 1:7, Deu 3:9; Jos 11:3, Jos 13:5
John Gill
3:3 Namely, five lords of the Philistines,.... The places they were lords of were Gaza, Ashdod, Ashkelon, Gath, and Ekron; see Josh 13:3; three of these, Gaza, Ashkelon, and Ekron, had been taken from them by Judah, since the death of Joshua, Judg 1:18; but they soon recovered them again, perhaps by the help of the other two. The Philistines were a people originally of Egypt, but came from thence and settled in these parts, and were here as early as in the times of Abraham, and were very troublesome neighbours to the Israelites in later times; see Gen 10:14,
and all the Canaanites; these were a particular tribe or nation in the land so called, which inhabited by the sea, and by the coast of Jordan, Num 13:29; otherwise this is the general name for the seven nations:
and the Sidonians; the inhabitants of the famous city of Sidon, which had its name from the firstborn of Canaan, Gen 10:15,
and the Hivites that dwelt in Mount Lebanon; on the north of the land of Canaan:
from Mount Baalhermon; the eastern part of Lebanon, the same with Baalgad, where Baal was worshipped:
unto the entering in of Hamath; the boundary of the northern part of the land, which entrance led into the valley between Libanus and Antilibanus; see Num 34:8.
John Wesley
3:3 Five lords - Whereof three had been in some sort subdued, Judg 1:18. but afterwards recovered their strength. Canaanites - Properly so called, who were very numerous, and dispersed through several parts of the land, whence they gave denomination to all the rest of the people. Zidonions - The people living near Zidon, and subject to its jurisdiction. Baal - hermon - Which was the eastern part about Lebanon.
3:43:4: Եւ եղեւ ՚ի փորձե՛լ նոքօք զԻսրայէլ. գիտել եթէ լսիցեն պատուիրանացն Տեառն՝ զորս պատուիրեաց հարցն նոցա ՚ի ձեռն Մովսիսի[2475]։ [2475] Ոմանք. Հարց նոցա Մովսէս։
4. Նրանցով պիտի փորձէր իսրայէլացիներին եւ իմանար, թէ կը լսե՞ն արդեօք Տիրոջ պատուիրանները, որ նա տուել էր նրանց հայրերին Մովսէսի միջոցով:
4 Ասոնցմով պիտի փորձէր Իսրայէլը, որպէս զի գիտնայ թէ արդեօք պիտի հնազանդի՞ն Տէրոջը պատուիրանքներուն, որոնք Մովսէսին միջոցով անոնց հայրերուն տուեր էր։
Եւ եղեւ ի փորձել նոքօք զԻսրայէլ, գիտել եթէ լսիցե՛ն պատուիրանացն Տեառն զորս պատուիրեաց հարցն նոցա ի ձեռն Մովսիսի:

3:4: Եւ եղեւ ՚ի փորձե՛լ նոքօք զԻսրայէլ. գիտել եթէ լսիցեն պատուիրանացն Տեառն՝ զորս պատուիրեաց հարցն նոցա ՚ի ձեռն Մովսիսի[2475]։
[2475] Ոմանք. Հարց նոցա Մովսէս։
4. Նրանցով պիտի փորձէր իսրայէլացիներին եւ իմանար, թէ կը լսե՞ն արդեօք Տիրոջ պատուիրանները, որ նա տուել էր նրանց հայրերին Մովսէսի միջոցով:
4 Ասոնցմով պիտի փորձէր Իսրայէլը, որպէս զի գիտնայ թէ արդեօք պիտի հնազանդի՞ն Տէրոջը պատուիրանքներուն, որոնք Մովսէսին միջոցով անոնց հայրերուն տուեր էր։
zohrab-1805▾ eastern-1994▾ western am▾
3:43:4: Они были {оставлены}, чтобы искушать ими Израильтян и узнать, повинуются ли они заповедям Господним, которые Он заповедал отцам их чрез Моисея.
3:4 καὶ και and; even ἐγένετο γινομαι happen; become ὥστε ωστε as such; that πειράσαι πειραζω try; test ἐν εν in αὐτοῖς αυτος he; him τὸν ο the Ισραηλ ισραηλ.1 Israel γνῶναι γινωσκω know εἰ ει if; whether ἀκούσονται ακουω hear τὰς ο the ἐντολὰς εντολη direction; injunction κυρίου κυριος lord; master ἃς ος who; what ἐνετείλατο εντελλομαι direct; enjoin τοῖς ο the πατράσιν πατηρ father αὐτῶν αυτος he; him ἐν εν in χειρὶ χειρ hand Μωυσῆ μωσευς Mōseus; Mosefs
3:4 וַֽ wˈa וְ and יִּהְי֕וּ yyihyˈû היה be לְ lᵊ לְ to נַסֹּ֥ות nassˌôṯ נסה try בָּ֖ם bˌām בְּ in אֶת־ ʔeṯ- אֵת [object marker] יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel לָ lā לְ to דַ֗עַת ḏˈaʕaṯ ידע know הֲ hᵃ הֲ [interrogative] יִשְׁמְעוּ֙ yišmᵊʕˌû שׁמע hear אֶת־ ʔeṯ- אֵת [object marker] מִצְוֹ֣ת miṣwˈōṯ מִצְוָה commandment יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] צִוָּ֥ה ṣiwwˌā צוה command אֶת־ ʔeṯ- אֵת [object marker] אֲבֹותָ֖ם ʔᵃvôṯˌām אָב father בְּ bᵊ בְּ in יַד־ yaḏ- יָד hand מֹשֶֽׁה׃ mōšˈeh מֹשֶׁה Moses
3:4. dimisitque eos ut in ipsis experiretur Israhelem utrum audiret mandata Domini quae praeceperat patribus eorum per manum Mosi an nonAnd he left them, that he might try Israel by them, whether they would hear the commandments of the Lord, which he had commanded their fathers, by the hand of Moses, or not.
4. And they were for to prove Israel by them, to know whether they would hearken unto the commandments of the LORD, which he commanded their fathers by the hand of Moses.
3:4. And he left them, so that by them he might test Israel, as to whether or not they would listen to the commandments of the Lord, which he instructed to their fathers by the hand of Moses.
3:4. And they were to prove Israel by them, to know whether they would hearken unto the commandments of the LORD, which he commanded their fathers by the hand of Moses.
And they were to prove Israel by them, to know whether they would hearken unto the commandments of the LORD, which he commanded their fathers by the hand of Moses:

3:4: Они были {оставлены}, чтобы искушать ими Израильтян и узнать, повинуются ли они заповедям Господним, которые Он заповедал отцам их чрез Моисея.
3:4
καὶ και and; even
ἐγένετο γινομαι happen; become
ὥστε ωστε as such; that
πειράσαι πειραζω try; test
ἐν εν in
αὐτοῖς αυτος he; him
τὸν ο the
Ισραηλ ισραηλ.1 Israel
γνῶναι γινωσκω know
εἰ ει if; whether
ἀκούσονται ακουω hear
τὰς ο the
ἐντολὰς εντολη direction; injunction
κυρίου κυριος lord; master
ἃς ος who; what
ἐνετείλατο εντελλομαι direct; enjoin
τοῖς ο the
πατράσιν πατηρ father
αὐτῶν αυτος he; him
ἐν εν in
χειρὶ χειρ hand
Μωυσῆ μωσευς Mōseus; Mosefs
3:4
וַֽ wˈa וְ and
יִּהְי֕וּ yyihyˈû היה be
לְ lᵊ לְ to
נַסֹּ֥ות nassˌôṯ נסה try
בָּ֖ם bˌām בְּ in
אֶת־ ʔeṯ- אֵת [object marker]
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
לָ לְ to
דַ֗עַת ḏˈaʕaṯ ידע know
הֲ hᵃ הֲ [interrogative]
יִשְׁמְעוּ֙ yišmᵊʕˌû שׁמע hear
אֶת־ ʔeṯ- אֵת [object marker]
מִצְוֹ֣ת miṣwˈōṯ מִצְוָה commandment
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
צִוָּ֥ה ṣiwwˌā צוה command
אֶת־ ʔeṯ- אֵת [object marker]
אֲבֹותָ֖ם ʔᵃvôṯˌām אָב father
בְּ bᵊ בְּ in
יַד־ yaḏ- יָד hand
מֹשֶֽׁה׃ mōšˈeh מֹשֶׁה Moses
3:4. dimisitque eos ut in ipsis experiretur Israhelem utrum audiret mandata Domini quae praeceperat patribus eorum per manum Mosi an non
And he left them, that he might try Israel by them, whether they would hear the commandments of the Lord, which he had commanded their fathers, by the hand of Moses, or not.
3:4. And he left them, so that by them he might test Israel, as to whether or not they would listen to the commandments of the Lord, which he instructed to their fathers by the hand of Moses.
3:4. And they were to prove Israel by them, to know whether they would hearken unto the commandments of the LORD, which he commanded their fathers by the hand of Moses.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: Ср. II:20-23.
Adam Clarke: Commentary on the Bible - 1831
3:4: To know whether they would hearken - This would be the consequence of the Canaanites being left among them: if they should be faithful to God, their enemies would not be able to enslave them; should they be rebellious, the Lord would abandon them to their foes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:4: to prove: Jdg 3:1, Jdg 2:22; Exo 15:25; Deu 33:8; Co1 11:19; Th2 2:9-12
John Gill
3:4 And they were to prove Israel by them,.... They were left in the land, as to inure them to war, and try their courage, so to prove their faithfulness to God:
to know whether they would hearken to the commandments, of the Lord,
which he commanded their fathers by the hand of Moses; even all the commandments of the Lord delivered to them by Moses, moral, civil, and ceremonial, and particularly those that concerned the destruction of the Canaanites, their altars, and their idols, Deut 7:1.
John Wesley
3:4 To know - That is, that they and others might know by experience.
3:53:5: Եւ որդիքն Իսրայէլի բնակեցին ՚ի մէջ Քանանացւոյն, եւ Քետացւոյն, եւ Ամուրհացւոյն, եւ Փերեզացւոյն, եւ Խեւացւոյն, եւ Յեբուսացւոյն, եւ Գերգեսացւոյն։
5. Եւ իսրայէլացիները բնակուեցին քանանացիների, քետացիների, ամորհացիների, փերեզացիների, խեւացիների, յեբուսացիների եւ գերգեսացիների մէջ:
5 Իսրայէլին որդիները Քանանացիներուն, Քետացիներուն, Ամօրհացիներուն, Փերեզացիներուն, Խեւացիներուն ու Յեբուսացիներուն մէջ բնակեցան։
Եւ որդիքն Իսրայելի բնակեցին ի մէջ Քանանացւոյն եւ Քետացւոյն եւ Ամովրհացւոյն եւ Փերեզացւոյն եւ Խեւացւոյն եւ Յեբուսացւոյն [56]եւ Գերգեսացւոյն:

3:5: Եւ որդիքն Իսրայէլի բնակեցին ՚ի մէջ Քանանացւոյն, եւ Քետացւոյն, եւ Ամուրհացւոյն, եւ Փերեզացւոյն, եւ Խեւացւոյն, եւ Յեբուսացւոյն, եւ Գերգեսացւոյն։
5. Եւ իսրայէլացիները բնակուեցին քանանացիների, քետացիների, ամորհացիների, փերեզացիների, խեւացիների, յեբուսացիների եւ գերգեսացիների մէջ:
5 Իսրայէլին որդիները Քանանացիներուն, Քետացիներուն, Ամօրհացիներուն, Փերեզացիներուն, Խեւացիներուն ու Յեբուսացիներուն մէջ բնակեցան։
zohrab-1805▾ eastern-1994▾ western am▾
3:53:5: И жили сыны Израилевы среди Хананеев, Хеттеев, Аморреев, Ферезеев, Евеев, [Гергесеев] и Иевусеев,
3:5 καὶ και and; even οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel κατῴκησαν κατοικεω settle ἐν εν in μέσῳ μεσος in the midst; in the middle τοῦ ο the Χαναναίου χαναναιος Chananaios; Khananeos καὶ και and; even τοῦ ο the Χετταίου χετταιος and; even τοῦ ο the Αμορραίου αμορραιος and; even τοῦ ο the Φερεζαίου φερεζαιος and; even τοῦ ο the Ευαίου ευαιος and; even τοῦ ο the Ιεβουσαίου ιεβουσαιος Iebousaios; Ievuseos
3:5 וּ û וְ and בְנֵ֣י vᵊnˈê בֵּן son יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel יָשְׁב֖וּ yāšᵊvˌû ישׁב sit בְּ bᵊ בְּ in קֶ֣רֶב qˈerev קֶרֶב interior הַֽ hˈa הַ the כְּנַעֲנִ֑י kkᵊnaʕᵃnˈî כְּנַעֲנִי Canaanite הַ ha הַ the חִתִּ֤י ḥittˈî חִתִּי Hittite וְ wᵊ וְ and הָֽ hˈā הַ the אֱמֹרִי֙ ʔᵉmōrˌî אֱמֹרִי Amorite וְ wᵊ וְ and הַ ha הַ the פְּרִזִּ֔י ppᵊrizzˈî פְּרִזִּי Perizzite וְ wᵊ וְ and הַ ha הַ the חִוִּ֖י ḥiwwˌî חִוִּי Hivite וְ wᵊ וְ and הַ ha הַ the יְבוּסִֽי׃ yᵊvûsˈî יְבוּסִי Jebusite
3:5. itaque filii Israhel habitaverunt in medio Chananei et Hetthei et Amorrei et Ferezei et Evei et IebuseiSo the children of Israel dwelt in the midst of the Chanaanite, and the Hethite, and the Amorrhite, and the Pherezite, and the Hevite, and the Jebusite:
5. And the children of Israel dwelt among the Canaanites; the Hittite, and the Amorite, and the Perizzite, and the Hivite, and the Jebusite:
3:5. And so, the sons of Israel lived in the midst of the Canaanite, and the Hittite, and the Amorite, and the Perizzite, and the Hivite, and the Jebusite.
3:5. And the children of Israel dwelt among the Canaanites, Hittites, and Amorites, and Perizzites, and Hivites, and Jebusites:
And the children of Israel dwelt among the Canaanites, Hittites, and Amorites, and Perizzites, and Hivites, and Jebusites:

3:5: И жили сыны Израилевы среди Хананеев, Хеттеев, Аморреев, Ферезеев, Евеев, [Гергесеев] и Иевусеев,
3:5
καὶ και and; even
οἱ ο the
υἱοὶ υιος son
Ισραηλ ισραηλ.1 Israel
κατῴκησαν κατοικεω settle
ἐν εν in
μέσῳ μεσος in the midst; in the middle
τοῦ ο the
Χαναναίου χαναναιος Chananaios; Khananeos
καὶ και and; even
τοῦ ο the
Χετταίου χετταιος and; even
τοῦ ο the
Αμορραίου αμορραιος and; even
τοῦ ο the
Φερεζαίου φερεζαιος and; even
τοῦ ο the
Ευαίου ευαιος and; even
τοῦ ο the
Ιεβουσαίου ιεβουσαιος Iebousaios; Ievuseos
3:5
וּ û וְ and
בְנֵ֣י vᵊnˈê בֵּן son
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
יָשְׁב֖וּ yāšᵊvˌû ישׁב sit
בְּ bᵊ בְּ in
קֶ֣רֶב qˈerev קֶרֶב interior
הַֽ hˈa הַ the
כְּנַעֲנִ֑י kkᵊnaʕᵃnˈî כְּנַעֲנִי Canaanite
הַ ha הַ the
חִתִּ֤י ḥittˈî חִתִּי Hittite
וְ wᵊ וְ and
הָֽ hˈā הַ the
אֱמֹרִי֙ ʔᵉmōrˌî אֱמֹרִי Amorite
וְ wᵊ וְ and
הַ ha הַ the
פְּרִזִּ֔י ppᵊrizzˈî פְּרִזִּי Perizzite
וְ wᵊ וְ and
הַ ha הַ the
חִוִּ֖י ḥiwwˌî חִוִּי Hivite
וְ wᵊ וְ and
הַ ha הַ the
יְבוּסִֽי׃ yᵊvûsˈî יְבוּסִי Jebusite
3:5. itaque filii Israhel habitaverunt in medio Chananei et Hetthei et Amorrei et Ferezei et Evei et Iebusei
So the children of Israel dwelt in the midst of the Chanaanite, and the Hethite, and the Amorrhite, and the Pherezite, and the Hevite, and the Jebusite:
3:5. And so, the sons of Israel lived in the midst of the Canaanite, and the Hittite, and the Amorite, and the Perizzite, and the Hivite, and the Jebusite.
3:5. And the children of Israel dwelt among the Canaanites, Hittites, and Amorites, and Perizzites, and Hivites, and Jebusites:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: Cp. Исх. III:8; XXIII:28.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:5: dwelt: Jdg 1:29-32; Psa 106:34-38
Canaanites: Gen 10:15-18, Gen 15:19-21; Exo 3:8, Exo 3:17; Deu 7:1; Jos 9:1; Neh 9:8
John Gill
3:5 And the children of Israel dwelt among the Canaanites,.... As if they had been only sojourners with them, and not conquerors of them; and dwelt by sufferance, and not as proprietors and owners; such were their sloth and indolence, and such the advantage the inhabitants of the land got over them through it, and through their compliances with them; and this was the case not only of one sort of them, the Canaanites, but of the rest:
the Hittites, and Amorites, and Perizzites, and Hivites, and Jebusites; who all had cities in the several parts of the land, with whom the children of Israel were mixed, and with whom they were permitted to dwell.
Robert Jamieson, A. R. Fausset and David Brown
3:5 BY COMMUNION WITH THESE THE ISRAELITES COMMIT IDOLATRY. (Judg 3:5-7)
the children of Israel dwelt among the Canaanites--The two peoples by degrees came to be on habits of intercourse. Reciprocal alliances were formed by marriage till the Israelites, relaxing the austerity of their principles, showed a growing conformity to the manners and worship of their idolatrous neighbors.
3:63:6: Եւ առին զդստերս նոցա իւրեանց ՚ի կանայս, եւ զդստերս իւրեանց ետո՛ւն ուստերաց նոցա. եւ պաշտեցին զդիս նոցա։
6. Նրանց աղջիկներին իրենց համար կին առան եւ իրենց աղջիկներին տուին նրանց տղաներին, պաշտեցին նրանց չաստուածներին:
6 Անոնց աղջիկները իրենց կին առին ու իրենց աղջիկներն ալ անոնց տուին։ Անոնց աստուածները պաշտեցին։
Եւ առին զդստերս նոցա իւրեանց ի կանայս, եւ զդստերս իւրեանց ետուն ուստերաց նոցա, եւ պաշտեցին զդիս նոցա:

3:6: Եւ առին զդստերս նոցա իւրեանց ՚ի կանայս, եւ զդստերս իւրեանց ետո՛ւն ուստերաց նոցա. եւ պաշտեցին զդիս նոցա։
6. Նրանց աղջիկներին իրենց համար կին առան եւ իրենց աղջիկներին տուին նրանց տղաներին, պաշտեցին նրանց չաստուածներին:
6 Անոնց աղջիկները իրենց կին առին ու իրենց աղջիկներն ալ անոնց տուին։ Անոնց աստուածները պաշտեցին։
zohrab-1805▾ eastern-1994▾ western am▾
3:63:6: и брали дочерей их себе в жены, и своих дочерей отдавали за сыновей их, и служили богам их.
3:6 καὶ και and; even ἔλαβον λαμβανω take; get τὰς ο the θυγατέρας θυγατηρ daughter αὐτῶν αυτος he; him ἑαυτοῖς εαυτου of himself; his own εἰς εις into; for γυναῖκας γυνη woman; wife καὶ και and; even τὰς ο the θυγατέρας θυγατηρ daughter αὐτῶν αυτος he; him ἔδωκαν διδωμι give; deposit τοῖς ο the υἱοῖς υιος son αὐτῶν αυτος he; him καὶ και and; even ἐλάτρευσαν λατρευω employed by τοῖς ο the θεοῖς θεος God αὐτῶν αυτος he; him
3:6 וַ wa וְ and יִּקְח֨וּ yyiqḥˌû לקח take אֶת־ ʔeṯ- אֵת [object marker] בְּנֹותֵיהֶ֤ם bᵊnôṯêhˈem בַּת daughter לָהֶם֙ lāhˌem לְ to לְ lᵊ לְ to נָשִׁ֔ים nāšˈîm אִשָּׁה woman וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] בְּנֹותֵיהֶ֖ם bᵊnôṯêhˌem בַּת daughter נָתְנ֣וּ nāṯᵊnˈû נתן give לִ li לְ to בְנֵיהֶ֑ם vᵊnêhˈem בֵּן son וַ wa וְ and יַּעַבְד֖וּ yyaʕavᵊḏˌû עבד work, serve אֶת־ ʔeṯ- אֵת [object marker] אֱלֹהֵיהֶֽם׃ פ ʔᵉlōhêhˈem . f אֱלֹהִים god(s)
3:6. et duxerunt uxores filias eorum ipsique filias suas eorum filiis tradiderunt et servierunt diis eorumAnd they took their daughters to wives, and they gave their own daughters to their sons, and they served their gods.
6. and they took their daughters to be their wives, and gave their own daughters to their sons, and served their gods.
3:6. And they took their daughters as wives, and they gave their own daughters to their sons, and they served their gods.
3:6. And they took their daughters to be their wives, and gave their daughters to their sons, and served their gods.
And they took their daughters to be their wives, and gave their daughters to their sons, and served their gods:

3:6: и брали дочерей их себе в жены, и своих дочерей отдавали за сыновей их, и служили богам их.
3:6
καὶ και and; even
ἔλαβον λαμβανω take; get
τὰς ο the
θυγατέρας θυγατηρ daughter
αὐτῶν αυτος he; him
ἑαυτοῖς εαυτου of himself; his own
εἰς εις into; for
γυναῖκας γυνη woman; wife
καὶ και and; even
τὰς ο the
θυγατέρας θυγατηρ daughter
αὐτῶν αυτος he; him
ἔδωκαν διδωμι give; deposit
τοῖς ο the
υἱοῖς υιος son
αὐτῶν αυτος he; him
καὶ και and; even
ἐλάτρευσαν λατρευω employed by
τοῖς ο the
θεοῖς θεος God
αὐτῶν αυτος he; him
3:6
וַ wa וְ and
יִּקְח֨וּ yyiqḥˌû לקח take
אֶת־ ʔeṯ- אֵת [object marker]
בְּנֹותֵיהֶ֤ם bᵊnôṯêhˈem בַּת daughter
לָהֶם֙ lāhˌem לְ to
לְ lᵊ לְ to
נָשִׁ֔ים nāšˈîm אִשָּׁה woman
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
בְּנֹותֵיהֶ֖ם bᵊnôṯêhˌem בַּת daughter
נָתְנ֣וּ nāṯᵊnˈû נתן give
לִ li לְ to
בְנֵיהֶ֑ם vᵊnêhˈem בֵּן son
וַ wa וְ and
יַּעַבְד֖וּ yyaʕavᵊḏˌû עבד work, serve
אֶת־ ʔeṯ- אֵת [object marker]
אֱלֹהֵיהֶֽם׃ פ ʔᵉlōhêhˈem . f אֱלֹהִים god(s)
3:6. et duxerunt uxores filias eorum ipsique filias suas eorum filiis tradiderunt et servierunt diis eorum
And they took their daughters to wives, and they gave their own daughters to their sons, and they served their gods.
3:6. And they took their daughters as wives, and they gave their own daughters to their sons, and they served their gods.
3:6. And they took their daughters to be their wives, and gave their daughters to their sons, and served their gods.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: Ср. Исх. XXIII:32-33.
Adam Clarke: Commentary on the Bible - 1831
3:6: And they took their daughters - They formed matrimonial alliances with those proscribed nations, served their idols, and thus became one with them in politics and religion.
Albert Barnes: Notes on the Bible - 1834
3:6: See Jdg 2:2 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:6: Exo 34:16; Deu 7:3, Deu 7:4; Kg1 11:1-5; Ezr 9:11, Ezr 9:12; Neh 13:23-27; Eze 16:3
Geneva 1599
3:6 And they took (c) their daughters to be their wives, and gave their daughters to their sons, and served their gods.
(c) Contrary to God's commandment, (Deut 7:3).
John Gill
3:6 And they took their daughters to be their wives, and gave their daughters to their sons,.... The Israelites intermarried with the inhabitants of the land, contrary to the express command of God, Deut 7:3; whereby they confounded their families, debased their blood, and were ensnared into idolatry, as follows: perhaps to these unlawful marriages, in their first settlement in the land of Canaan, reference is had in Ezek 16:3, "thy father was an Amorite and thy mother an Hittite"; an Amorite marrying a daughter of Israel, and an Israelitish man an Hittite woman:
and served their gods; this was the natural consequence of their intermarriages, which the Lord foresaw, and therefore cautioned them against them, Ex 34:15.
John Wesley
3:6 Served their gods - Were drawn to idolatry by the persuasions and examples of their yoke - fellows.
3:73:7: Եւ արարին որդիքն Իսրայէլի չա՛ր առաջի Տեառն. եւ մոռացա՛ն զՏէր Աստուած իւրեանց, եւ պաշտեցին զԲահաղ՝ եւ զանտառսն[2476]։ [2476] Ոմանք. Եւ որդիքն Իսրայէլի արարին չարիս առաջի Տեառն։
7. Իսրայէլացիները չարիք գործեցին Տիրոջ առաջ, մոռացան իրենց Տէր Աստծուն եւ պաշտեցին Բահաղին եւ անտառները[5]:[5] 5. Եբրայերէն՝ Աշերայ:
7 Իսրայէլի որդիները Տէրոջը առջեւ չարութիւն ըրին եւ իրենց Տէր Աստուածը մոռնալով Բահաղիմը ու Աստարովթը պաշտեցին։
Եւ արարին որդիքն Իսրայելի չար առաջի Տեառն, եւ մոռացան զՏէր Աստուած իւրեանց եւ պաշտեցին զԲահաղ եւ [57]զանտառսն:

3:7: Եւ արարին որդիքն Իսրայէլի չա՛ր առաջի Տեառն. եւ մոռացա՛ն զՏէր Աստուած իւրեանց, եւ պաշտեցին զԲահաղ՝ եւ զանտառսն[2476]։
[2476] Ոմանք. Եւ որդիքն Իսրայէլի արարին չարիս առաջի Տեառն։
7. Իսրայէլացիները չարիք գործեցին Տիրոջ առաջ, մոռացան իրենց Տէր Աստծուն եւ պաշտեցին Բահաղին եւ անտառները[5]:
[5] 5. Եբրայերէն՝ Աշերայ:
7 Իսրայէլի որդիները Տէրոջը առջեւ չարութիւն ըրին եւ իրենց Տէր Աստուածը մոռնալով Բահաղիմը ու Աստարովթը պաշտեցին։
zohrab-1805▾ eastern-1994▾ western am▾
3:73:7: И сделали сыны Израилевы злое пред очами Господа, и забыли Господа Бога своего, и служили Ваалам и Астартам.
3:7 καὶ και and; even ἐποίησαν ποιεω do; make οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel τὸ ο the πονηρὸν πονηρος harmful; malignant ἐναντίον εναντιον next to; before κυρίου κυριος lord; master καὶ και and; even ἐπελάθοντο επιλανθανομαι forget κυρίου κυριος lord; master τοῦ ο the θεοῦ θεος God αὐτῶν αυτος he; him καὶ και and; even ἐλάτρευσαν λατρευω employed by τοῖς ο the Βααλιμ βααλιμ and; even τοῖς ο the ἄλσεσιν αλσος glade
3:7 וַ wa וְ and יַּעֲשׂ֨וּ yyaʕᵃśˌû עשׂה make בְנֵי־ vᵊnê- בֵּן son יִשְׂרָאֵ֤ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the רַע֙ rˌaʕ רַע evil בְּ bᵊ בְּ in עֵינֵ֣י ʕênˈê עַיִן eye יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וַֽ wˈa וְ and יִּשְׁכְּח֖וּ yyiškᵊḥˌû שׁכח forget אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹֽהֵיהֶ֑ם ʔᵉlˈōhêhˈem אֱלֹהִים god(s) וַ wa וְ and יַּעַבְד֥וּ yyaʕavᵊḏˌû עבד work, serve אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the בְּעָלִ֖ים bbᵊʕālˌîm בַּעַל lord, baal וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אֲשֵׁרֹֽות׃ ʔᵃšērˈôṯ אֲשֵׁרָה asherah
3:7. feceruntque malum in conspectu Domini et obliti sunt Dei sui servientes Baalim et AstharothAnd they did evil in the sight of the Lord, and they forgot their God, and served Baalim and Astaroth.
7. And the children of Israel did that which was evil in the sight of the LORD, and forgat the LORD their God, and served the Baalim and the Asheroth.
3:7. And they did evil in the sight of the Lord, and they forgot their God, while serving the Baals and Ashtaroth.
3:7. And the children of Israel did evil in the sight of the LORD, and forgat the LORD their God, and served Baalim and the groves.
And the children of Israel did evil in the sight of the LORD, and forgat the LORD their God, and served Baalim and the groves:

3:7: И сделали сыны Израилевы злое пред очами Господа, и забыли Господа Бога своего, и служили Ваалам и Астартам.
3:7
καὶ και and; even
ἐποίησαν ποιεω do; make
οἱ ο the
υἱοὶ υιος son
Ισραηλ ισραηλ.1 Israel
τὸ ο the
πονηρὸν πονηρος harmful; malignant
ἐναντίον εναντιον next to; before
κυρίου κυριος lord; master
καὶ και and; even
ἐπελάθοντο επιλανθανομαι forget
κυρίου κυριος lord; master
τοῦ ο the
θεοῦ θεος God
αὐτῶν αυτος he; him
καὶ και and; even
ἐλάτρευσαν λατρευω employed by
τοῖς ο the
Βααλιμ βααλιμ and; even
τοῖς ο the
ἄλσεσιν αλσος glade
3:7
וַ wa וְ and
יַּעֲשׂ֨וּ yyaʕᵃśˌû עשׂה make
בְנֵי־ vᵊnê- בֵּן son
יִשְׂרָאֵ֤ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
רַע֙ rˌaʕ רַע evil
בְּ bᵊ בְּ in
עֵינֵ֣י ʕênˈê עַיִן eye
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וַֽ wˈa וְ and
יִּשְׁכְּח֖וּ yyiškᵊḥˌû שׁכח forget
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹֽהֵיהֶ֑ם ʔᵉlˈōhêhˈem אֱלֹהִים god(s)
וַ wa וְ and
יַּעַבְד֥וּ yyaʕavᵊḏˌû עבד work, serve
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
בְּעָלִ֖ים bbᵊʕālˌîm בַּעַל lord, baal
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אֲשֵׁרֹֽות׃ ʔᵃšērˈôṯ אֲשֵׁרָה asherah
3:7. feceruntque malum in conspectu Domini et obliti sunt Dei sui servientes Baalim et Astharoth
And they did evil in the sight of the Lord, and they forgot their God, and served Baalim and Astaroth.
3:7. And they did evil in the sight of the Lord, and they forgot their God, while serving the Baals and Ashtaroth.
3:7. And the children of Israel did evil in the sight of the LORD, and forgat the LORD their God, and served Baalim and the groves.
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
7: Ср. выше II:11-13.
Adam Clarke: Commentary on the Bible - 1831
3:7: Served Baalim and the groves - No groves were ever worshipped, but the deities who were supposed to be resident in them; and in many cases temples and altars were built in groves, and the superstition of consecrating groves and woods to the honor of the deities was a practice very usual with the ancients. Pliny assures us that trees, in old times, served for the temples of the gods. Tacitus reports this custom of the old Germans; Quintus Curtius, of the Indians; and Caesar, and our old writers, mention the same of the Druids in Britain. The Romans were admirers of this way of worship and therefore had their luci or groves in most parts of the city, dedicated to some deity. But it is very probable that the word אשרות asheroth which we translate groves, is a corruption of the word עשתרות ashtaroth, the moon or Venus, (see on Jdg 2:13 (note)), which only differs in the letters ע ת, from the former. Ashtaroth is read in this place by the Chaldee Targum, the Syriac, the Arabic, and the Vulgate, and by one of Dr. Kennicott's MSS.
Albert Barnes: Notes on the Bible - 1834
3:7: And the groves - literally, Asheroth, images of Asherah (the goddess companion of Baal): see Deu 16:21 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:7: did evil: Jdg 3:12, Jdg 2:11-13
the groves: Jdg 6:25; Exo 34:13; Deu 16:21; Kg1 16:33, Kg1 18:19; Kg2 23:6, Kg2 23:14; Ch2 15:16, Ch2 24:18, Ch2 33:3, Ch2 33:19, Ch2 34:3, Ch2 34:7
Carl Friedrich Keil and Franz Delitzsch
3:7
II. History of the People of Israel under the Judges - Judges 3:7-16:31
In order that we may be able to take a distinct survey of the development of the Israelites in the three different stages of the their history duringthe times of the judges, the first thing of importance to be done is to determine the chronology of the period of the judges, inasmuch as not only have greatly divergent opinions prevailed upon this point, but hypotheses have been set up, which endanger and to some extent directly overthrow the historical character of the accounts which the book of Judges contains.
(Note: Rud. Chr. v. Bennigsen, for example, reckons up fifty different calculations, and the list might be still further increased by the addition of both older and more recent attempts (see Winer, Bibl. Real-Wrterb. ii. pp. 327-8). Lepsius (Chronol. der. Aeg. i. 315-6, 365ff. and 377-8) and Bunsen (Aegypten, i. pp. 209ff. iv. 318ff., and Bibelwerk, i. pp. 237ff.), starting from the position maintained by Ewald and Bertheau, that the chronological data of the book of Judges are for the most part to be regarded as round numbers, have sought for light to explain the chronology of the Bible in the darkness of the history of ancient Egypt, and with their usual confidence pronounce it an indisputable truth that the whole of the period of the Judges did not last longer than from 169 to 187 years.)
If we take a superficial glance at the chronological data contained in the book, it appears a very simple matter to make the calculation required, inasmuch as the duration of the different hostile oppressions, and also the length of time that most of the judges held their office, or at all events the duration of the peace which they secured for the nation, are distinctly given. The following are the numbers that we find: -
1. Oppression by Chushan-rishathaim, (Judg 3:8), 8 years. Deliverance by Othniel, and rest, (Judg 3:11), 40 years. 2. Oppression by the Moabites, (Judg 3:14), 18 years. Deliverance by Ehud, and rest, (Judg 3:30), 80 years. 3. Oppression by the Canaanitish king Jabin, (Judg 4:3), 20 years. Deliverance by Deborah and Barak, and rest, (Judg 5:31), 40 years. 4. Oppression by the Midianites, (Judg 6:1), 7 years. Deliverance by Gideion, and rest, (Judg 8:28) 40 years. Abimelech's reign, (Judg 9:22), 3 years. Tola, judge, (Judg 10:2), 23 years. Jair, judge, (Judg 10:3), 22 years. Total, 301 years. 5. Oppression by the Ammonites, (Judg 10:8), 18 years. Deliveance by Jephthah, who judged Israel, (Judg 12:7), 6 years. Ibzan, judge, (Judg 12:9), 7 years. Elon, judge, (Judg 12:11), 10 years. Abdon, judge, (Judg 12:14), 8 years. 6. Oppression by the Philistines, (Judg 13:1), 40 years. At this time Samson judged Israel for 20 years (Judg 15:20; Judg 16:31 Total, 390 years. For if to this we add -
(a.) the time of Joshua, which is not distinctly mentioned, and 20 years. (b.) the time during which Eli was judge (1Kings 4:18) 40 years.
We obtain 450 years.
(Note: The earlier chronologists discovered a confirmation of this as the length of time that the period of the judges actually lasted in Acts 13:20, where Paul in his speech at Antioch in Pisidia says, according to the textus receptus, "After that He gave unto them judges about the space of four hundred and fifty years until Samuel the prophet." The discrepancy between this verse and the statement in 3Kings 6:1, that Solomon built the temple in the four hundred and eightieth year after the children of Israel were come out of Egypt, many have endeavoured to remove by a remark, which is correct in itself, viz., that the apostle merely adopted the traditional opinion of the Jewish schools, which had been arrive at by adding together the chronological data of the book of Judges, without entering into the question of its correctness, as it was not his intention to instruct his hearers in chronology. But this passage cannot prove anything at all; for the reading given in the lect. rec. is merely founded upon Cod Al., Vat., Ephr. S. rescr., but according to the Cod. Sinait., ed. Tischendorf and several minuscula, as well as the Copt. Sahid. Arm. Vers. and Vulg., is, καὶ καθελὠν ἔθνη ἑπτὰ ἐν γῇ Χαναὰν κατεκλληρονόμησεν αὐτοῖς τὴν γῆν αὐτῶν ὡς ἔτεσιν τετπακοσίοις καὶ πεντήκοντα, καὶ μετὰ ταῦτα ἔδωκεν κριτὰς ἕως Σαμουήλ τ. πρ. This text is rendered thus in the Vulgate: et destruens gentes septem in terra Chanaan sorte distribuit eis terram eorum quasi post quadringentos et quinquaginta annos: et post haec dedit judices usque ad Samuel prophetam, and can hardly be understood in any other sense than this, that Paul reckoned 450 as the time that elapsed between the call of Abraham (or the birth of Isaac) and the division of the land, namely 215 + 215 (according to the Alex. reading of Ex 12:40 : see the comm. on this passage) + 40 = 470, or about 450.)
And if we add still further -
(c.) The times of Samuel and Saul combined, 40 years. (d.) The reign of David (2Kings 5:4; 3Kings 2:11), 40 years. (e.) The reign of Solomon to the building of the temple (3Kings 6:1), 3 years. The whole time from the entrance of Israel into Canaan to the building of the temple amounted to,
533 years. Or if we add the forty years spent in the wilderness, the time that elapsed between the exodus from Egypt and the building of the temple 573 years. But the interval was not so long as this; for, according to 3Kings 6:1, Solomon built the house of the Lord in the 480th year after the children of Israel came out of Egypt, and in the fourth year of his reign. And no well-founded objections can be raised as to the correctness and historical credibility of this statement. It is true that the lxx have "the 440th year" instead of the 480th; but this reading is proved to be erroneous by Aquila and Symmachus, who adopt the number 480 in common with all the rest of the ancient versions, and it is now almost unanimously rejected (see Ewald, Gesch. ii. p. 479). In all probability it owed its origin to an arbitrary mode of computing the period referred to by reckoning eleven generations of forty years each (see Ed Preuss; die Zeitrechnung der lxx pp. 78ff.). On the other hand, the number 480 of the Hebrew text cannot rest upon a mere reckoning of generations, since the year and month of Solomon's reign are given in 3Kings 6:1; and if we deduct this date from the 480, there remain 477 of 476 years, which do not form a cyclical number at all.
(Note: Bertheau has quite overlooked this when he endeavors to make the 480 years from the exodus to the building of the temple into a cyclical number, and appeals in support of this to 1Chron 6:5., where twelve generations are reckoned from Aaron to Ahimaaz, the contemporary of David. But it is perfectly arbitrary on his part to include Ahimaaz who was a boy in the time of David (2Kings 15:27, 2Kings 15:36; 2Kings 18:19, 2Kings 18:22, 2Kings 18:27.), as the representative of a generation that was contemporaneous with David; whereas it was not Ahimaaz, but his father Zadok, i.e., the eleventh high priest from Aaron, who anointed Solomon as king (3Kings 1:39; 3Kings 2:35), and therefore there had been only eleven high priests from the exodus to the building of the temple. If therefore this period was to be divided into generations of forty years each on the ground of the genealogies in the Chronicles, there could only be eleven generations counted, and this is just what the lxx have done.)
Again, the exodus of Israel from Egypt was an "epoch-making" event, which was fixed in the recollection of the people as no other ever was, so that allusions to it run through the whole of the Old Testament. Moreover, the very fact that it does not tally with the sum total of the numbers in the book of Judges is an argument in favor of its correctness; whereas all the chronological calculations that differ from this bring us back to these numbers, such, for example, as the different statements of Josephus, who reckons the period in question at 592 years in Ant. viii. 3, 1, and on the other hand, at 612 years in Ant. xx. 10 and c. Ap. ii. 2.
(Note: Josephus adds together the numbers which occur in the book of JudGes. Reckoning from the invasion of Chushan-rishathaim to the forty years' oppression of the Philistines (inclusive), these amount to 390 years, if we regard Samson's twenty years as forming part of the Philistine oppression, or to 410 years if they are reckoned separately. Let us add to this the forty years of the journey through the wilderness, the twenty-five years which Josephus assigns to Joshua (Ant. 5:1, 29), the forty years of Eli, the twelve years which he allots to Samuel before the election of Saul as king (6:13, 5), and the forty years which he reckons to Samuel and Saul together, and lastly, the forty and a half years of David's reign and the four years of Solomon's up to the time when the temple was built, and we obtain 40 + 25 + 40 + 12 + 40 + 401/2 + 4 = 2011/2 years; and these added to 390 make 5911/2, or added to 410 they amount to 611 years.)
Lastly, it may easily be shown that there are several things assumed in this chronological survey which have no foundation in the text. This applies both to the assumed succession of the Ammonitish and Philistine oppressions, and also to the introduction of the forty years of Eli's life as judge after or in addition to the forty years that the Philistines ruled over Israel.
The current view, that the forty years of the oppression on the part of the Philistines did not commence till after the death of Jephthah or Abdon, is apparently favored, no doubt, by the circumstance, that this oppression is not described till after the death of Abdon (Judg 12:15), and is introduced with the usual formula, " And the children of Israel did evil again in the sight of the Lord," etc. (Judg 13:1). But this formula, taken by itself, does not furnish any certain proof that the oppression which it introduces did not take place till after what has been already described, especially in the absence of any more definite statement, such as the clause introduced into Judg 4:1, "when Ehud was dead," or the still more definite remark, that the land had rest so many years (Judg 3:11, Judg 3:30; Judg 5:31; cf. Judg 8:32). Now in the case before us, instead of any such statement as to time, we find the general remark in Judg 10:6., that when the Israelites sank into idolatry again, Jehovah sold them into the hands of the Philistines, and into the hands of the children of Ammon; and after this there simply follows an account of the oppression on the part of the Ammonites, and the eventual deliverance effected by Jephthah (Judg 10:8-12:7), together with an enumeration of three judges who succeeded Jephthah (Judg 12:8-15); but we learn nothing further about the oppression on the part of the Philistines which is mentioned in Judg 10:7. When therefore, it is still further related, in Judg 13:1, that the Lord delivered the Israelites into the hand of the Philistines forty years, this cannot possibly refer to another oppression on the part of the Philistines subsequent to the one noticed in Judg 10:7; but the true explanation must be, that the historian proceeds here for the first time to describe the oppression noticed in Judg 10:7, and introduces his description with the formula he generally adopted: "And the children of Israel did evil again in the sight of the Lord," etc. The oppression itself, therefore, commenced at the same time as that of the Ammonites, and continued side by side with it; but it lasted much longer, and did not come to an end till a short time before the death of Elon the judge. This is confirmed beyond all doubt by the fact, that although the Ammonites crossed the Jordan to fight against Judah, Benjamin, and Ephraim, it was chiefly the tribes of Israel who dwelt on the other side of the Jordan that were oppressed by them (Judg 10:8, Judg 10:9), and that it was only by these tribes that Jephthah was summoned to make war upon them, and was elected as their head and prince (Judg 11:5-11), and also that it was only the Ammonites in the country to the east of the Jordan whom he subdued then before the Israelites (Judg 11:32, Judg 11:33). From this it is very evident that Jephthah, and his successors Ibzan, Elon, and Abdon, were not judges over all Israel, and neither fought against the Philistines nor delivered Israel from the oppression of the enemies who invaded the land from the south-west; so that the omission of the expression, "the land had rest," etc., from Judg 11 and Judg 12:1-15, is very significant.
(Note: Even Hitzig, who denies that the oppression of the Philistines was contemporaneous with that of the Ammonites, is obliged to acknowledge that "it is true, the author first of all disposed very properly of the Ammonitish war before entering into the details of the war with the Philistines, with which it had no connection, and which was not brought to a close so soon." When therefore, notwithstanding this, he adduces as evidence that they were not contemporaneous, the fact that "according to the context, and to all analogy (cf. Judg 4:1; Judg 3:11, Judg 3:12), the author intends to write, in Judg 13:1, that after the death of Abdon, when there was no judge in Israel, the nation fell back into its former lawlessness, and as a punishment was given up to the Philistines," a more careful study of the passages cited (Judg 4:1; Judg 3:11, Judg 3:12) will soon show that the supposed analogy does not exist at all, since the expression, "the land had rest," etc. really occurs in both instanced (se Judg 3:11 and Judg 3:31), whereas it is omitted before Judg 13:1. The still further assertion, however, that the account of the Philistine war ought to have followed immediately upon that of the war with the Ammonites, if the intention was to describe this with equal fulness, has no force whatever. If neither Jephthah nor the three judges who followed him had anything to do with the Philistines, if they merely judged the tribes that were oppressed and threatened by the Ammonites, it was natural that everything relating to them should be attached to the account of the defeat of the Ammonites, in order that there might be no unnecessary separation of what was so intimately connected together. And whilst these objections are thus proved to have no force, the objection raised to the contemporaneous occurrence of the two oppressions is wrecked completely upon the distinct statement in Judg 10:7, that Jehovah sold the Israelites into the hands of the Philistines and Ammonites, which Hitzig can only get over by declaring, without the slightest foundation, that the words "into the hands of the Philistines" are spurious, simply because they stand in the way of his own assumption.)
But if the Ammonitish and Philistine oppressions occurred at the same time, of course only one of them must be taken into account in our chronological calculations as to the duration of the period of the judges; and the one selected must be the one to the close of which the chronological data of the next period are immediately appended. But this is not the case with the account of the Ammonitish oppression, of the deliverance effected by Jephthah, and of the judges who succeeded him (Ibzan, Elon, and Abdon), because the chronological thread of this series of events is broken off with the death of Abdon, and is never resumed again. It is so, however, with the Philistine oppression, which is said to have lasted forty years, though the termination of it is not given in the book of JudGes. Samson merely began to deliver Israel out of the power of the Philistines (Judg 13:5), but did not accomplish their complete deliverance. He judged Israel for twenty years in the days of the Philistines, i.e., during the oppression of the Philistines (Judg 15:20); consequently the twenty years of his labours must not be taken into account in the chronology of the period of the judges, inasmuch as they are all included in the forty years of the Philistines' rule. At the death of Samson, with which the book of Judges closes, the power of the Philistines was not yet broken; and in Judg 4 of the first book of Samuel we find the Philistines still fighting against the Israelites, and that with such success that the Israelites were defeated by them, an even lost the ark of the covenant. This war must certainly be a continuation of the Philistine oppression, to which the acts of Samson belonged, since the termination of that oppression is not mentioned in the book of Judges; and on the other hand, the commencement of the oppression referred to in 1Kings 4:9. is not given in the book of Samuel. Consequently even Hitzig supports the view which I have expressed, that the forty years' supremacy of the Philistines, noticed in Judg 13:1, is carried on into the book of Samuel, and extends to 1Kings 7:3, 1Kings 7:7, and that it was through Samuel that it was eventually brought to a termination (1Kings 7:10.). But if this is established, then the forty years during which Eli was judge cannot have followed the Philistine oppression and the deeds performed by Samson, and therefore must not be reckoned separately. For since Eli died in consequence of the account of the capture of the ark by the Philistines (1Kings 4:18), and seven months (1Kings 6:1) and twenty years elapsed after this catastrophe before the Philistines were defeated and humiliated by Samuel (1Kings 7:2), only the last half of the forty years of Eli's judicial life falls within the forty years of the Philistine rule over Israel, whilst the first half coincides with the time of the judge Jair. Eli himself was not a judge in the strict sense of the word. He was neither commander of the army, nor secular governor of the nation, but simply the high priest; and in this capacity he administered the civil law in the supreme court, altogether independently of the question whether there was a secular governor at the time or not. After the death of Eli, Israel continued for more than twenty years utterly prostrate under the yoke of the Philistines. It was during this period that Samson made the Philistines feel the power of the God of Israel, though he could not deliver the Israelites entirely from their oppression. Samuel laboured at the same time, as the prophet of the Lord, to promote the inward and spiritual strength of Israel, and that with such success, that the people came to Mizpeh at his summons, and there put away the strange gods that they had hitherto worshipped, and worshipped the Lord alone; after which the Lord hearkened to Samuel's prayer, and gave them a complete victory over the Philistines (1Kings 7:2-11). After this victory, which was gained not very long after the death of Samson, Samuel undertook the supreme government of Israel as judge, and eventually at their own desire, and with the consent of God, gave them a king in the person of Saul the Benjaminite. This was not till Samuel himself was old, and had appointed as his successors in the office of judge his own sons, who did not walk in their father's ways (1 Sam. 8-10). Even under Saul, however Samuel continued to the very end of his life to labour as the prophet of the Lord for the well-being of Israel, although he laid down his office of judge as soon as Saul had been elected king. He announced to Saul how he had been rejected by God on account of his disobedience; he anointed David as king; and his death did not occur till after Saul had began to be troubled by the evil spirit, and to plot for David's life (1Kings 25:1), as we may learn from the fact that David fled to Samuel at Ramah when Saul resolved to slay him (1Kings 19:18)
How long Samuel judged Israel between the victory gained at Ebenezer (1 Sam. 7) and the election of Saul as king of Israel, is not stated in the Old Testament, nor even the length of Saul's reign, as the text of 1Kings 13:1 is corrupt. But we shall not be very far from the truth, if we set down about forty years as the time covered by the official life of Samuel as judge after that event and the reign of Saul, and reckon from seventeen to nineteen years as the duration of Samuel's judgeship, and from twenty to twenty-two as the length of Saul's reign. For it is evident from the accounts that we possess of the lives and labours of Samuel and Saul, that Saul did not reign forty years (the time given by Paul in Acts 13:21 according to the traditional opinion current in the Jewish schools), but at the most from twenty to twenty-two; and this is now pretty generally admitted (see at 1Kings 13:1). When David was chosen king of Judah at Hebron after the death of Saul, he was thirty years old (2Kings 5:1-4), and can hardly have been anointed king by Samuel at Bethlehem before the age of twenty. For though his father Jesse was still living, and he himself was the youngest of Jesse's eight sons, and was feeding the flock (1Kings 16:6-12), and even after this is still described as נער (1Kings 17:42, 1Kings 17:55), Jesse was זקן (an old man) at the time (1Kings 17:12), at any rate sixty years old or more, to that his eldest son might be forty years old, and David, the youngest, as much as twenty. For נער was not only applied to a mere boy, but to a young man approaching twenty; and the keeping of sheep was not merely as task performed by shepherd boys, but also by the grown-up sons of a family, among whom we must certainly reckon David, since he had already contended with lions and bears in the steppe, and slain these beasts of prey (1Kings 17:34-36), and shortly afterwards was not only recommended to king Saul by his courtiers, as "a mighty valiant man, and a man of war, and wise in speech," to cheer up the melancholy king by his playing upon the harp (1Kings 16:18), but also undertook to fight with the giant Goliath (1 Sam. 17), and was placed in consequence over the men of war, and was afterwards made captain of a thousand, and betrothed to his daughter Michal (1Kings 18:5, 1Kings 18:13, 1Kings 18:17.). But if David was anointed by Samuel at the age of about twenty years, Saul could not have reigned more than ten years after that time, as David was made king at the age of thirty. And he cannot have reigned much longer before that time. For, apart from the fact that everything which is related of his former wars and deeds could easily have occurred within the space of ten years, the circumstance that Samuel lived till the last years of Saul's reign, and died but a few years before Saul's death (1Kings 25:1), precludes the assumption that he reigned any longer than that. For Samuel was already so old that he had appointed his sons as judges, whereupon the people desired a king, and assigned as the reason, that Samuel's sons did not walk in his ways (1Kings 8:1-4), from which it is very evident that they had already filled the office of judge for some considerable time. If we add to this the fact that Samuel was called to be a prophet before the death of Eli, and therefore was no doubt twenty-five or thirty years old when Eli died, and that twenty years and seven months elapsed between the death of Eli and the defeat of the Philistines, so that Samuel may have been about fifty years old at that time, and that he judged the people from this time forward till he had become an old man, and then gave the nation a king in the person of Saul, we cannot assign more than forty years as the interval between the defeat of the Philistines and the death of Saul, without attributing to Samuel an age of more than ninety years, and therefore we cannot reckon more than forty or thirty-nine years as the time that intervened between the installation of Samuel in his office as judge and the commencement of the reign of Saul.
According to this, the chronology of the times of the judges may be arranged as follows: -
a. From the oppression of Cushan-rishathaim to the death of Jair the judge (vid. p. 202), 301 years. b. Duration of the Philistine oppression, 40 years. c. Judgeship of Samuel and reign of Saul, 39 years. d. David's reign (7 and 33 years) 40 years. e. Solomon's reign to the building of the temple, 3 years. 423 years. a. The wandering in the desert, 40 years. b. the time between the entrance into Canaan and the division of the land,
7 years. c. From the division of Canaan to the invasion of Chushan-rishathaim, 10 years. 480 years. These numbers are as thoroughly in harmony with 3Kings 6:1, and also with the statement made by Jephthah in his negotiations with the king of the Ammonites, that Israel dwelt in Heshbon and the cities along the bank of the Arnon for three hundred years (Judg 11:26), as we could possibly expect so general a statement in round numbers to be. For instance, as the chronological data of the book of Judges give 301 years as the interval between the invasion of Chushan-rishathaim and the commencement of the Ammonitish oppression, and as only about ten years elapsed between the division of Canaan, after which the tribes on the east of the Jordan first established themselves firmly in Gilead, and the invasion of Chushan, the Israelites had dwelt 310 years in the land on the other side of the Jordan at the time of Jephthah's negotiations with the Ammonites, or at the most 328, admitting that these negotiations may possibly not have taken place till towards the end of the eighteen years' oppression on the part of the Ammonites, so that Jephthah could appeal with perfect justice to the fact that they had been in possession of the land for 300 years.
This statement of Jephthah, however, furnishes at the same time an important proof that the several chronological data contained in our book are to be regarded as historical, and also that the events are to be reckoned as occurring successively; so that we have no right to include the years of oppression in the years of rest, as is frequently done, or to shorten the whole period from Othniel to Jephthah by arbitrary assumptions of synchronisms, in direct opposition to the text. This testimony removes all foundation from the hypothesis that the number forty which so frequently occurs is a so-called round number, that is to say, is nothing more than a number derived from a general estimate of the different periods according to generations, or cyclical periods. For if the sum total of the different chronological notices tallies on the whole with the actual duration of the period in question as confirmed by this testimony, the several notices must be regarded as historically true, and that all the more because the greater part of these data consist of such numbers as 6, 8, 18, 20, 22, 23, which can neither be called round nor cyclical. Moreover, the purely cyclical significance of the number forty among the Israelites must first of all be proved. Even Ewald (Gesh. ii. pp. 480, 481) most justly observes, that "it is very easy to say that the number forty was a round number in the case of different nations; but this round number must first of all have had its origin in life, and therefore must have had its limited application." If, however, we look more closely at the different occasions on which the space of forty years is mentioned, between the exodus from Egypt and the building of the temple, we shall find that at any rate the first and last passages contain very definite notices of time, and cannot possibly be regarded as containing merely round or cyclical numbers. In the case of the forty years' wandering in the wilderness, this is placed beyond the reach of doubt by the fact that even the months are given of both the second and fortieth years (Num 10:11; Num 20:1; Deut 1:3), and the intervening space is distinctly stated to have been thirty-eight years (Deut 2:14). And the forty years that David is said to have reigned also give the precise number, since he reigned seven and a half years at Hebron, and thirty-three at Jerusalem (2Kings 5:4, 2Kings 5:5; 3Kings 2:11). Between these two extreme points we certainly meet with the number forty five times: viz., forty years of rest under Othniel (Judg 3:11), the same under Barak and Deborah (Judg 5:31), and the same again Gideon (Judg 8:28); also forty years of the oppression by the Philistines (Judg 13:1), and the forty years that Eli was judge (1Kings 4:18); and in addition to these, we find eighty years of rest after Ehud's victory (Judg 3:30). But there are also twelve or thirteen passages in which we find either odd numbers, or at all events numbers that cannot be called cyclical or round (viz., Judg 3:8, Judg 3:14; Judg 4:3; Judg 6:1; Judg 9:22; Judg 10:2, Judg 10:3; Judg 12:7, Judg 12:9, Judg 12:11, Judg 12:14; Judg 15:20; Judg 16:31). What is there then to justify our calling the number forty cyclical or round? It is the impossibility or improbability that in the course of 253 years Israel should have had rest from hostile oppression on three occasions for forty years, and on one for eighty? Is there anything impossible in this? Certainly not. Is there even an improbability? If there be, surely improbabilities have very often been perfectly true. And in the case before us, the appearance itself loses all significance, when we consider that although if we take entire years the number forty is repeated, yet it cannot be taken so literally as that we are to understand that entire years are intended every time. If David's reign is reckoned as forty years in 2Kings 5:4, although, according to 2Kings 5:5, he reigned seven years and six months in Hebron and thirty-three years in Jerusalem, it may also be the case that, although forty years is the number given in the book of Judges, the period referred to may actually have been only thirty-nine years and a half, or may have been forty and a half. To this must be added the fact that the time during which the war with the enemy lasted is also included in the years of rest; and this must always have occupied several months, and may sometimes have lasted even more than a year.
Now, if we give all these circumstances their due weight, every objection that can be raised as to the correctness and historical credibility of the chronological data of the book of Judges vanishes away, whilst all the attempts that have been made to turn these data into round or cyclical numbers are so arbitrary as to need no special refutation whatever.
(Note: The principal representatives of this hypothesis are Ewald and his pupil Bertheau. According to Ewald Gesch. ii. pp. 473ff.), the twelve judges from Othniel to Samson form the historical groundwork of the book, although there are distinct traces that there were many more such rulers, because it was only of these that any reminiscences had been preserved. When, therefore, after the expiration of the whole of this period, the desire arose to bring out into distinct prominence the most important points connected with it, the first thing that was done was to group together these twelve judges, with such brief remarks as we find in the case of five of them (Tola, Jair, Ibzan, Elon, and Abdon) in Judg 10:1-5 and Judg 12:8-15. In their case, too, the precise time was given, so far as it could be still remembered. But, independently of this, the attempt was also made to connect the order of the many alternations of war and peace during these 480 years which occurred, according to 3Kings 6:1, between the exodus from Egypt and the building of Solomon's temple, to certain grand and easily remembered divisions; and for this the number forty at once presented itself. For since, according to the oldest traditions, Israel spent forty years in the wilderness, and since David also reigned forty years, it might easily be regarded as a suitable thing to divide the whole into twelve equal parts, and to assign to each forty years a great hero and some striking event: e.g., (1) Moses and the wilderness; (2) Joshua and the prosperous rule of the elders; (3) the war with Chushan-rishathaim, and Othniel; (4) the Moabites and Ehud; (5) the Aramaeans and Jair; (6) the Canaanites under Jabin, and Deborah; (7) the Midianites and Gideon; (8) Tola, with whose opponents we are not acquainted; (9) the Ammonites and Philistines, or Jephthah and Samson; (10) the Philistines and Eli; (11) Samuel and Saul; (12) David. "Finally, then these twelve judges from Othniel to Samson were necessarily connected with this different mode of reckoning, so that the several numbers, as well as the order in which the judges occur, which show so evidently (?) that the last editor but one compiled the section extending from Judg 3-16 out of a great variety of sources, must have been the resultant of many chanGes." But Ewald looks in vain for any reason for this "must". And the question starts up at once, how could the idea ever have entered any one's mind of dividing these 480 years, from the exodus to the building of the temple, among the twelve judges in this particular manner; that to all the judges, concerning whom it was not known how long their period of labour lasted, forty years each were assigned, when it was known that Israel had wandered forty years in the wilderness, that Joshua had governed forty years with the elders, and Samuel and Saul together had ruled for the same time, and David also, so that there only remained for the judges from Othniel to Samson 480 - 4 x 40, i.e., only 320 years, or, deducting the first three or four years of Solomon's reign, only 317 or 316 years? These years, if divided among twelve judges, would give only twenty-six or twenty-seven years for each. Or how did they come to allot eighty years to Ehud, and only twenty-two to Jair and twenty-three to Tola, if the two latter had also conquered the hostile oppressors of Israel? And lastly, why was Shamgar left without any, when he delivered Israel from the Philistines? To these and many other questions the author of this hypothesis is unable to give any answer at all; and the arbitrary nature of his mode of manufacturing history is so obvious, that it is unnecessary to waste words in proving it. It is not better with Bertheau's hypothesis (Judg. pp. xvi.ff.). According to this hypothesis, out of the twelve generations from Moses to David which he derives from 1Chron 6:5., only six (or 240 years) belong to the judges from Othniel to Samson. These have been variously reckoned. One calculation takes them as six generations of forty years each; another reckons them more minutely, adopting smaller numbers which were assigned to the twelve judges and the son of Gideon. But six generations and twelve judges could not be combined in any other way than by assigning twenty years to each judge. Now there was not a single judge who judged Israel for twenty years, with the exception of Samson And the total number of the years that they judged is not 240, but 296 years (40 + 80 + 40 + 40 + 23 + 22 + 6 + 7 + 10 + 8 +20 + x). Consequently we do not find any trace throughout the book, that the period of the judges was reckoned as consisting of six generations of forty years each. (Compare with this a more elaborate refutation by Bachmann, pp. 3ff.).)
Chonological Survey of the Principal Events from the Exodus to the Building of Solomon's Temple
The historical character of the chronological data of the book of Judges being thus established, we obtain a continuous chronology for the history of the Israelitish nation, as we may see from the following survey, to which we append a calculation of the years before Christ: -
The Principle Events Duration Years before the birth of Christ Exodus of Israel from Egypt - 1492 The law given at Sinai - 1492-1491 Death of Aaron and Moses in thefortieth year of the wandering in the desert 40 1453 Conquest of Canaan by Joshua 7 1452-1445 From the division of the landto the invasion of Chushan-rishathaim 10 1445-1435 Death of Joshua - c. 1442 Wars of the tribes of Israel with the Canaanites - 1442 onwards Oppression by Chushan-rishathaim 8 1435-1427 Deliverance by Othniel, and rest 40 1427-1387 Oppression by the Moabites 18 1387-1369 Deliverance by Ehud, and rest 80 1369-1289 Victory of Shamgar over the Philistines - x Oppression by Jabin 20 1289-1269 Deliverance by Deborah and Barak, and rest 40 1269-1229 Oppression by the Midianites 7 1229-1222 Deliverance by Gideon, and rest 40 1222-1182 Rule of Abimelech 3 1182-1179 Tola, judge 23 1179-1156 Jair, judge 22 1156-1134 Eli, high priest and judge forty years - 1154-1114 After repeated apostasy, oppression (a) In the East (b) In the West By the Ammonites,18 years By the Philistines 40 1134-1094 from 1134 to 1116 b.c. Loss of the Ark - c. 1114 Jephthath,judge 6 years Samson's deeds - 1116-1096 from 1116 to 1110 b.c. Samuel's prophetic labours - 1114 onwards Ibzan, judge 7 years Defeat of the Philistines - 1094 from 1110 to 1103 b.c. Samuel, judge 19 1094-1075 Elon, judge 10 years Saul, king 20 1075-1055 from 1103 to 1093 b.c. David, king at Hebron 7 1055-1048 Abdon, judge 7 years David, king at Jerusalem 33 1048-1015 from 1093 to 1085 b.c. Solomon's reign to the building of the temple 3 1015-1012 Total 480 years. All that is required to establish our calculation as to the period of the judges, is to justify our estimate of ten years as the time that intervened between the division of the land and the invasion by Chushan-rishathaim, since the general opinion, founded upon the statement of Josephus (Ant. v. 1, 29), that Joshua was στρατηγός of the nation for twenty-five years after the death of Moses, and (6:5, 4) that his death was followed by a state of anarchy for eighteen years, is that it was at least thirty-five years. But Josephus at all events ought not to be appealed to, as he had no other sources of information with regard to the earlier portion of the Israelitish history than the Old Testament itself; and he so frequently contradicts himself in his chronological statements, that no reliance can be place upon them even in cases where their incorrectness cannot be clearly proved. And if we consider, on the other hand, that Joshua was an old man when the two great campaigns in the south and north of Canaan were over, and in fact was so advanced in years, that God commanded him to divide the land, although many districts were still unconquered (Josh 13:1.), in order that he might finish this part of his calling before his death, there is very little probability that he lived for twenty-five years after that time. The same words are used to describe the last days of his life in Josh 23:1, that had previously been employed to describe his great age (Josh 13:1.). No doubt the statement in Josh 23:1, to the effect that "many days after that the Lord had given rest unto Israel from all their foes," Joshua called together the representatives of the nation, to renew the covenant of the nation with the Lord before his death, when taken in connection with the statement in Josh 19:50, that he built the city of Timnathserah, which the tribes had given him for an inheritance after the distribution of the land by lot was over, and dwelt therein, proving very clearly that there were certainly "many days" (Eng. Ver. "a long time") between the division of the land and the death of Joshua. But this is so comparative a term, that it hardly embraces more than two or three years. And Joshua might build, i.e., fortify Timnath-serah, and dwell therein, even if he only lived for two or three years after the division of the land. On the other hand, there appears to have been a longer interval than the seven or eight years allowed in our reckoning between the death of Joshua and the invasion of Chushan; since it not only includes the defeat of Adoni-bezek, the capture of Jerusalem, Hebron, and other towns, by the tribes of Judah and Simeon (Judg 1:1-14), and the conquest of Bethel by the tribe of Joseph (Judg 1:22.), but also the war of the congregation with the tribe of Benjamin (Judg 19-21). But it is only in appearance that the interval allowed is too short. All these events together would not require many years, but might very well have occurred within the space of about five years. And it is quite possible that the civil war of the Israelites might have been regarded by king Chushan-rishathaim as a favourable opportunity for carrying out his design of making Israel tributary to himself, and that he took advantage of it accordingly. The very fact that Othniel delivered Israel from this oppression, after it had continued for eight years, precludes us from postponing the invasion itself to a longer period after the death of Joshua. For Othniel was not Caleb's nephew, as many suppose, but his younger brother (see at Josh 15:17). Now Caleb was eighty-five years old when the distribution of the land commenced (Josh 14:10); so that even if his brother Othniel was thirty, or even forty years younger, he would still be fifty-five, or at any rate forty-five years old, when the division of the land commenced. If the statements of Josephus were correct, therefore, Othniel would have been ninety-one years old, or at any rate eighty-one, when he defeated the Aramaean king Chushan-rishathaim; whereas, according to our calculation, he would only have been fifty or sixty years old when Debir was taken, and sixty-three or seventy-three when Chushan was defeated. Now, even if we take the lower number as the correct one, this would be a sufficiently great age for such a warlike undertaking, especially when we consider that Othniel lived for some time afterwards, as is evident from the words of Judg 3:11, "And the land had rest forty years: and Othniel the son of Kenaz died," though they may not distinctly affirm that he did not die till the termination of the forty years' rest.
The fact that Caleb's younger brother Othniel was the first judge of Israel, also upsets the hypothesis which Bertheau has founded upon a mistaken interpretation of Judg 2:11-3:6, that a whole generation of forty years is to be reckoned between the death of Joshua and the invasion of Chushan, and also the misinterpretation of Judg 2:7, Judg 2:10 (cf. Josh 24:31), according to which the sinful generation did not grow up until after Joshua and all the elders who lived a long time after him were dead, - an interpretation which has no support in Judg 2:7, since האריך ימים אחרי does not mean "to live long after a person", but simply "to survive him." The "other generation which knew not the Lord," etc., that arose after the death of Joshua and the elders who outlived him, was not a different generation from the succeeding generations, which were given up to the power of their foes on account of their apostasy from the Lord, but the younger generation generally, which took the place of the older men who had seen the works of the Lord under Joshua; in other words, this is only a comprehensive expression for all the succeeding generations who forgot Jehovah their God and served Baalim. So much may be said in vindication of our calculations as to the period of the judges.
1. Times Of The Judges: Othniel; Ehud And Shamgar, Deborah And Barak - Judges 3:7-5:31
In this first stage of the times of the judges, which embraces a period of 206 years, the Israelites were oppressed by hostile nations on three separate occasions: first of all by the Mesopotamian king Chushan-rishathaim, whom they were obliged to serve for eighteen years, until Othniel brought them deliverance, and secured them rest for forty years (Judg 3:7-11); secondly by the Moabitish king Eglon for eighteen years, until Ehud slew this king and smote the Moabites, and so humiliated them, that the land had rest for eighty years (Judg 3:12-30), whilst Shamgar also smote a host of Philistines during the same period (Judg 3:31); and lastly by the Canaanitish king Jabin of Hazor, who oppressed them heavily for twenty years, until Barak gathered an army together at the summons of Deborah the prophetess and with her assistance, and completely defeated the foe (Judg 4). After this victory, which Deborah celebrated in a triumphal song, the land had rest again for forty years (Judg 5).
Oppression of Israel by Chushan-rishathaim, and Deliverance by Othniel - Judg 3:7-11
Judg 3:7-8
The first chastisement which the Israelites suffered for their apostasy from the Lord, is introduced with the same formula which had been used before to describe the times of the judges generally (Judg 2:11-12), except that instead of את־יי ויּעזבוּ ("they forsook the Lord") we have here את־יי ויּשׁכּחוּ ("they forgot the Lord their God") from Deut 32:18 (cf. 1Kings 12:9), and Asheroth (rendered "groves") instead of Ashtaroth (see at Judg 2:13). As a punishment for this apostasy, the Lord sold them (Judg 2:14) into the hand of Chushan-rishathaim, the king of Mesopotamia, whom they were obliged to serve for eight years. All that we know about this king of Mesopotamia is what is recorded here. His name, Chushan-rishathaim, is probably only a title which was given to him by the Israelites themselves. Rishathaim signifies "double wickedness," and the word was rendered as an appellative with this signification in the Targums and the Syriac and Arabic versions. Chushan is also formed as an adjective from Cush, and may denote the Cushites. According to M. v. Niebuhr (Gesch. Assurs u. Babels, p. 272), the rulers of Babylon at that time (1518-1273) were Arabs. "Arabs, however, may have included not only Shemites of the tribe of Joktan or Ishmael, but Cushites also." The invasion of Canaan by this Mesopotamian or Babylonian king has a historical analogy in the campaign of the five allied kings of Shinar in the time of Abraham (Gen 14).
Judg 3:9-11
In this oppression the Israelites cried to the Lord for help, and He raised them up מושׁיע, a deliverer, helper, namely the Kenizzite Othniel, the younger brother and son-in-law of Caleb (see at Josh 15:17). "The Spirit of Jehovah came upon him." The Spirit of God is the spiritual principle of life in the world of nature and man; and in man it is the principle both of the natural life which we received through birth, and also of the spiritual life which we received through regeneration (vid., Auberlen, Geist des Menschen, in Herzog's Cycl. iv. p. 731). In this sense the expressions "Spirit of God" (Elohim) and "Spirit of the Lord" (Jehovah) are interchanged even in Gen 1:2, compared with Gen 6:3, and so throughout all the books of the Old Testament; the former denoting the Divine Spirit generally in its supernatural causality and power, the latter the same Spirit in its operations upon human life and history in the working out of the plan of salvation. In its peculiar operations the Spirit of Jehovah manifests itself as a spirit of wisdom and understanding, of counsel and might, of knowledge and of the fear of the Lord (Is 11:2). The communication of this Spirit under the Old Testament was generally made in the form of extraordinary and supernatural influence upon the human spirit. The expression employed to denote this is usually יי רוּח עליו ותּהי ("the Spirit of Jehovah came upon him:" thus here, Judg 11:29; 1Kings 19:20, 1Kings 19:23; 2Chron 20:14; Num 24:2). This is varied, however, with the expressions יי רוּח עליו (צלחה) ותּצלח (Judg 14:6, Judg 14:19; Judg 15:14; 1Kings 10:10; 1Kings 11:6; 1Kings 16:13) and את־פ לבשׁה יי רוּח, "the Spirit of Jehovah clothed the man" (Judg 6:34; 1Chron 12:18; 2Chron 24:20). Of these the former denotes the operations of the Divine Spirit in overcoming the resistance of the natural will of man, whilst the latter represents the Spirit of God as a power which envelopes or covers a man. The recipients and bearers of this Spirit were thereby endowed with the power to perform miraculous deeds, in which the Spirit of God that came upon them manifested itself generally in the ability to prophesy (vid., 1Kings 10:10; 1Kings 19:20, 1Kings 19:23; 1Chron 12:18; 2Chron 20:14; 2Chron 24:20), but also in the power to work miracles or to accomplish deeds which surpassed the courage and strength of the natural man. The latter was more especially the case with the judges; hence the Chaldee paraphrases "the Spirit of Jehovah" in Judg 6:34 as the spirit of might from the Lord;" though in the passage before us it gives the erroneous interpretation נבוּאה רוּח, "the spirit of prophecy." Kimchi also understands it as signifying "the spirit of bravery, under the instigation of which he was able fearlessly to enter upon the war with Chushan." But we are hardly at liberty to split up the different powers of the Spirit of God in this manner, and to restrict its operations upon the judges to the spirit of strength and bravery alone. The judges not only attacked the enemy courageously and with success, but they also judged the nation, for which the spirit of wisdom and understanding was indispensably necessary, and put down idolatry (Judg 2:18-19), which they could not have done without the spirit of knowledge and of the fear of the Lord. "And he judged Israel and went out to war." The position of ויּשׁפּט before למּלחמה ויּצא does not warrant us in explaining ויּשׁפּט as signifying "he began to discharge the functions of a judge," as Rosenmller has done: for שׁפט must not be limited to a settlement of the civil disputes of the people, but means to restore right in Israel, whether towards its heathen oppressors, or with regard to the attitude of the nation towards the Lord. "And the Lord gave Chushan-rishathaim into his hand (cf. Judg 1:2; Judg 3:28, etc.), and his hand became strong over him;" i.e., he overcame him (cf. Judg 6:2), or smote him, so that he was obliged to vacate the land. In consequence of this victory, and the land had rest from war (cf. Josh 11:23) forty years. "And then Othniel died:" the expression ויּמת with ו consec. does not necessarily imply that Othniel did not die for forty years, but simply that he died after rest had been restored to the land.
Geneva 1599
3:7 And the children of Israel did evil in the sight of the LORD, and forgat the LORD their God, and served Baalim and the (d) groves.
(d) Or Ashteroth, trees or woods erected for idolatry.
John Gill
3:7 And the children of Israel did evil in the sight of the Lord,.... Both by marrying with Heathens, and worshipping their gods:
and forgot the Lord their God; as if they had never heard of him, or known him, their Maker and Preserver, who had done so many great and good things for them:
and served Baalim, and the groves; of Baalim, see Judg 2:11; the groves mean either idols worshipped in groves, as Jupiter was worshipped in a grove of oaks, hence the oak of Dodona; and Apollo in a grove of laurels in Daphne: there were usually groves where idol temples were built; and so in Phoenicia, or Canaan, Dido the Sidonian queen built a temple for Juno in the midst of the city, where was a grove of an agreeable shade (d): so Barthius (e) observes, that most of the ancient gods of the Heathens used to be worshipped in groves. And groves and trees themselves were worshipped; so Tacitus says (f) of the Germans, that they consecrated groves and forests, and called them by the names of gods. Groves are here put in the place of Ashtaroth, Judg 2:13; perhaps the goddesses of that name were worshipped in groves; and if Diana is meant by Astarte, Servius (g) says that every oak is sacred to Jupiter and every grove to Diana; and Ovid (h) speaks of a temple of Diana in a grove. But as they are joined with Baalim, the original of which were deified kings and heroes, the groves may be such as were consecrated to them; for, as the same writer observes (i), the souls of heroes were supposed to have their abode in groves; See Gill on Ex 34:13 and See Gill on Deut 7:5. It was in this time of defection that the idolatry of Micah, and of the Danites, and the war of Benjamin about the Levite's concubine, happened, though related at the end of the book; so Josephus (k) places the account here.
(d) "Lucus in urbe fuit media", &c. Virgil. Aeneid. l. 1. (e) Animadv. ad Claudian. de raptu Proserp. l. 1. v. 205. (f) De mor. German. c. 9. Vid. Plin. l. 12. 1. (g) In Virgil. Georgic. l. 3. col. 295. (h) "Est nemus et piceis", &c. Ep. 12. v. 67. Vid. Metamorph. l. 11. Fab. 9. v. 560. (i) In Virgil. Aeneid. l. 1. col. 481. & in l. 3. col. 721. (k) Antiqu. l. 5. c. 2. & 3.
John Wesley
3:7 And the groves - That is, in the groves, in which the Heathens usually worshipped their Baalim or idols.
3:83:8: Եւ բարկացաւ սրտմտութեամբ Տէր Իսրայէլի, եւ մատնեա՛ց զնոսա ՚ի ձեռս Քուսարսաթեմայ արքային Ասորւոց Միջագետաց. եւ ծառայեցին նմա ա՛մս ութ։
8. Տէրը սաստիկ բարկացաւ իսրայէլացիների վրայ եւ նրանց մատնեց Միջագետքի ասորեստանցիների արքայ Քուսարսաթեմի ձեռքը, եւ իսրայէլացիները նրան ծառայեցին ութ տարի:
8 Տէրոջը բարկութիւնը Իսրայէլի վրայ բորբոքեցաւ ու զանոնք Միջագետքի Քուսարսաթեմ թագաւորին ձեռքը մատնեց։ Իսրայէլին որդիները ութ տարի ծառայութիւն ըրին Քուսարսաթեմին։
Եւ բարկացաւ սրտմտութեամբ Տէր Իսրայելի, եւ մատնեաց զնոսա ի ձեռս Քուսարսաթեմայ արքային Ասորւոց Միջագետաց. եւ ծառայեցին նմա ամս ութ:

3:8: Եւ բարկացաւ սրտմտութեամբ Տէր Իսրայէլի, եւ մատնեա՛ց զնոսա ՚ի ձեռս Քուսարսաթեմայ արքային Ասորւոց Միջագետաց. եւ ծառայեցին նմա ա՛մս ութ։
8. Տէրը սաստիկ բարկացաւ իսրայէլացիների վրայ եւ նրանց մատնեց Միջագետքի ասորեստանցիների արքայ Քուսարսաթեմի ձեռքը, եւ իսրայէլացիները նրան ծառայեցին ութ տարի:
8 Տէրոջը բարկութիւնը Իսրայէլի վրայ բորբոքեցաւ ու զանոնք Միջագետքի Քուսարսաթեմ թագաւորին ձեռքը մատնեց։ Իսրայէլին որդիները ութ տարի ծառայութիւն ըրին Քուսարսաթեմին։
zohrab-1805▾ eastern-1994▾ western am▾
3:83:8: И воспылал гнев Господень на Израиля, и предал их в руки Хусарсафема, царя Месопотамского, и служили сыны Израилевы Хусарсафему восемь лет.
3:8 καὶ και and; even ὠργίσθη οργιζω impassioned; anger θυμῷ θυμος provocation; temper κύριος κυριος lord; master ἐν εν in τῷ ο the Ισραηλ ισραηλ.1 Israel καὶ και and; even ἀπέδοτο αποδιδωμι render; surrender αὐτοὺς αυτος he; him ἐν εν in χειρὶ χειρ hand Χουσαρσαθαιμ χουσαρσαθαιμ monarch; king Συρίας συρια Syria; Siria ποταμῶν ποταμος river καὶ και and; even ἐδούλευσαν δουλευω give allegiance; subject οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel τῷ ο the Χουσαρσαθαιμ χουσαρσαθαιμ year ὀκτώ οκτω eight
3:8 וַ wa וְ and יִּֽחַר־ yyˈiḥar- חרה be hot אַ֤ף ʔˈaf אַף nose יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH בְּ bᵊ בְּ in יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel וַֽ wˈa וְ and יִּמְכְּרֵ֗ם yyimkᵊrˈēm מכר sell בְּ bᵊ בְּ in יַד֙ yˌaḏ יָד hand כּוּשַׁ֣ן רִשְׁעָתַ֔יִם kûšˈan rišʕāṯˈayim כּוּשַׁן רִשְׁעָתָיִם Cushan-Rishathaim מֶ֖לֶךְ mˌeleḵ מֶלֶךְ king אֲרַ֣ם נַהֲרָ֑יִם ʔᵃrˈam nahᵃrˈāyim אֲרַם נַהֲרַיִם Mesopotamia וַ wa וְ and יַּעַבְד֧וּ yyaʕavᵊḏˈû עבד work, serve בְנֵֽי־ vᵊnˈê- בֵּן son יִשְׂרָאֵ֛ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֶת־ ʔeṯ- אֵת [object marker] כּוּשַׁ֥ן רִשְׁעָתַ֖יִם kûšˌan rišʕāṯˌayim כּוּשַׁן רִשְׁעָתָיִם Cushan-Rishathaim שְׁמֹנֶ֥ה šᵊmōnˌeh שְׁמֹנֶה eight שָׁנִֽים׃ šānˈîm שָׁנָה year
3:8. iratusque Dominus contra Israhel tradidit eos in manus Chusanrasathaim regis Mesopotamiae servieruntque ei octo annisAnd the Lord being angry with Israel, delivered them into the hands of Chusan Rasathaim, king of Mesopotamia, and they served him eight years.
8. Therefore the anger of the LORD was kindled against Israel, and he sold them into the hand of Cushan-rishathaim king of Mesopotamia: and the children of Israel served Cushan-rishathaim eight years.
3:8. And the Lord, having become angry with Israel, delivered them into the hands of Cushan-Rishathaim, the king of Mesopotamia, and they served him for eight years.
3:8. Therefore the anger of the LORD was hot against Israel, and he sold them into the hand of Chushanrishathaim king of Mesopotamia: and the children of Israel served Chushanrishathaim eight years.
Therefore the anger of the LORD was hot against Israel, and he sold them into the hand of Chushan- rishathaim king of Mesopotamia: and the children of Israel served Chushan- rishathaim eight years:

3:8: И воспылал гнев Господень на Израиля, и предал их в руки Хусарсафема, царя Месопотамского, и служили сыны Израилевы Хусарсафему восемь лет.
3:8
καὶ και and; even
ὠργίσθη οργιζω impassioned; anger
θυμῷ θυμος provocation; temper
κύριος κυριος lord; master
ἐν εν in
τῷ ο the
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
ἀπέδοτο αποδιδωμι render; surrender
αὐτοὺς αυτος he; him
ἐν εν in
χειρὶ χειρ hand
Χουσαρσαθαιμ χουσαρσαθαιμ monarch; king
Συρίας συρια Syria; Siria
ποταμῶν ποταμος river
καὶ και and; even
ἐδούλευσαν δουλευω give allegiance; subject
οἱ ο the
υἱοὶ υιος son
Ισραηλ ισραηλ.1 Israel
τῷ ο the
Χουσαρσαθαιμ χουσαρσαθαιμ year
ὀκτώ οκτω eight
3:8
וַ wa וְ and
יִּֽחַר־ yyˈiḥar- חרה be hot
אַ֤ף ʔˈaf אַף nose
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
בְּ bᵊ בְּ in
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וַֽ wˈa וְ and
יִּמְכְּרֵ֗ם yyimkᵊrˈēm מכר sell
בְּ bᵊ בְּ in
יַד֙ yˌaḏ יָד hand
כּוּשַׁ֣ן רִשְׁעָתַ֔יִם kûšˈan rišʕāṯˈayim כּוּשַׁן רִשְׁעָתָיִם Cushan-Rishathaim
מֶ֖לֶךְ mˌeleḵ מֶלֶךְ king
אֲרַ֣ם נַהֲרָ֑יִם ʔᵃrˈam nahᵃrˈāyim אֲרַם נַהֲרַיִם Mesopotamia
וַ wa וְ and
יַּעַבְד֧וּ yyaʕavᵊḏˈû עבד work, serve
בְנֵֽי־ vᵊnˈê- בֵּן son
יִשְׂרָאֵ֛ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אֶת־ ʔeṯ- אֵת [object marker]
כּוּשַׁ֥ן רִשְׁעָתַ֖יִם kûšˌan rišʕāṯˌayim כּוּשַׁן רִשְׁעָתָיִם Cushan-Rishathaim
שְׁמֹנֶ֥ה šᵊmōnˌeh שְׁמֹנֶה eight
שָׁנִֽים׃ šānˈîm שָׁנָה year
3:8. iratusque Dominus contra Israhel tradidit eos in manus Chusanrasathaim regis Mesopotamiae servieruntque ei octo annis
And the Lord being angry with Israel, delivered them into the hands of Chusan Rasathaim, king of Mesopotamia, and they served him eight years.
3:8. And the Lord, having become angry with Israel, delivered them into the hands of Cushan-Rishathaim, the king of Mesopotamia, and they served him for eight years.
3:8. Therefore the anger of the LORD was hot against Israel, and he sold them into the hand of Chushanrishathaim king of Mesopotamia: and the children of Israel served Chushanrishathaim eight years.
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
8: За отступление от веры в Истинного Бога и уклонение в идолопоклонство Господь предал израильтян под власть месопотамского царя Xусарсафема, которому они служили восемь лет. Имя этого царя пока не найдено в ассиро-вавилонских надписях. Некоторые, как Гретц (Gesrhichte der luden, В. I, § 107: (SS. 413-414), Note 7), считают его царем Эдома и Xореев, или, как Кесслер (Clironolagia ludicum, p. 15-16), - царем аморреев. Самое имя его, читается по-еврейски "Кушан-Ришатаим", во второй части читается гебраизацией слова "risch'a" (злость), что как бы указывает на особую злость этого царя.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Government of Othniel. B. C. 1336.

8 Therefore the anger of the LORD was hot against Israel, and he sold them into the hand of Chushan-rishathaim king of Mesopotamia: and the children of Israel served Chushan-rishathaim eight years. 9 And when the children of Israel cried unto the LORD, the LORD raised up a deliverer to the children of Israel, who delivered them, even Othniel the son of Kenaz, Caleb's younger brother. 10 And the Spirit of the LORD came upon him, and he judged Israel, and went out to war: and the LORD delivered Chushan-rishathaim king of Mesopotamia into his hand; and his hand prevailed against Chushan-rishathaim. 11 And the land had rest forty years. And Othniel the son of Kenaz died.
We now come to the records of the government of the particular judges, the first of which was Othniel, in whom the story of this book is knit to that of Joshua, for even in Joshua's time Othniel began to be famous, by which it appears that it was not long after Israel's settlement in Canaan before their purity began to be corrupted and their peace (by consequence) disturbed. And those who have taken pains to enquire into the sacred chronology are generally agreed that the Danites' idolatry, and the war with the Benjamites for abusing the Levite's concubine, though related in the latter end of this book, happened about this time, under or before the government of Othniel, who, though a judge, was not such a king in Israel as would keep men from doing what was right in their own eyes. In this short narrative of Othniel's government we have,
I. The distress that Israel was brought into for their sin, v. 8. God being justly displeased with them for plucking up the hedge of their peculiarity, and laying themselves in common with the nations, plucked up the hedge of their protection and laid them open to the nations, set them to sale as goods he would part with, and the first that laid hands on them was Chushan-rishathaim, king of that Syria which lay between the two great rivers of Tigris and Euphrates, thence called Mesopotamia, which signifies in the midst of rivers. It is probable that this was a warlike prince, and, aiming to enlarge his dominions, he invaded the two tribes first on the other side Jordan that lay next him, and afterwards, perhaps by degrees, penetrated into the heart of the country, and as far as he went put them under contribution, exacting it with rigour, and perhaps quartering soldiers upon them. Laban, who oppressed Jacob with a hard service, was of this country; but it lay at such a distance that one could not have thought Israel's trouble would come from such a far country, which shows so much the more of the hand of God in it.
II. Their return to God in this distress: When he slew them, then they sought him whom before they had slighted. The children of Israel, even the generality of them, cried unto the Lord, v. 9. At first they made light of their trouble, and thought they could easily shake off the yoke of a prince at such a distance; but, when it continued eight years, they began to feel the smart of it, and then those cried under it who before had laughed at it. Those who in the day of their mirth had cried to Baalim and Ashtaroth now that they are in trouble cry to the Lord from whom they had revolted, whose justice brought them into this trouble, and whose power and favour could alone help them out of it. Affliction makes those cry to God with importunity who before would scarcely speak to him.
III. God's return in mercy to them for their deliverance. Though need drove them to him, he did not therefore reject their prayers, but graciously raised up a deliverer, or saviour, as the word is. Observe, 1. Who the deliverer was. It was Othniel, who married Caleb's daughter, one of the old stock that had seen the works of the Lord, and had himself, no question, kept his integrity, and secretly lamented the apostasy of his people, but waited for a divine call to appear publicly for the redress of their grievances. He was now, we may suppose, far advanced in years, when God raised him up to this honour, but the decays of age were no hindrance to his usefulness when God had work for him to do. 2. Whence he had his commission, not of man, nor by man; but the Spirit of the Lord came upon him (v. 10), the spirit of wisdom and courage to qualify him for the service, and a spirit of power to excite him to it, so as to give him and others full satisfaction that it was the will of God he should engage in it. The Chaldee says, The spirit of prophecy remained on him. 3. What method he took. He first judged Israel, reproved them, called them to account for their sins, and reformed them, and then went out to war. This was the right method. Let sin at home be conquered, that worst of enemies, and then enemies abroad will be the more easily dealt with. Thus let Christ be our Judge and Law-giver, and then he will save us, and on no other terms, Isa. xxxiii. 22. 4. What good success he had. He prevailed to break the yoke of the oppression, and, as it should seem, to break the neck of the oppressor; for it is said, The Lord delivered Chushan-rishathaim into his hand. Now was Judah, of which tribe Othniel was, as a lion's whelp gone up from the prey. 5. The happy consequence of Othniel's good services. The land, though not getting ground, yet had rest, and some fruits of the reformation, forty years; and the benefit would have been perpetual if they had kept close to God and their duty.
Adam Clarke: Commentary on the Bible - 1831
3:8: Chushan-rishathaim - Kushan, the wicked or impious; and so the word is rendered by the Chaldee Targum, the Syriac, and the Arabic, wherever it occurs in this chapter.
King of Mesopotamia - King of ארם נהרים Aram naharayim, "Syria of the two rivers;" translated Mesopotamia by the Septuagint and Vulgate. It was the district situated between the Tigris and Euphrates, called by the Arabian geographers Maverannaher, "the country beyond the river," it is now called Diarbek. See the note on Act 2:9.
Served Chushan - eight years - He overran their country, and forced them to pay a very heavy tribute.
Albert Barnes: Notes on the Bible - 1834
3:8: Here we hold again the thread of the proper narrative, which seems as if it ought to have run thus Jdg 1:1 : Now, etc. Jdg 3:8, therefore (or "and") etc.
Served Chushan-Rishathaim - This is the same phrase as in Jdg 3:14. From it is derived the expression, "the times of servitude," as distinguished from "the times of rest," in speaking of the times of the Judges. Mesopotamia, or Aram-naharaim, was the seat of Nimrod's kingdom, and Nimrod was the son of Cush Gen 10:8-12. Rishathaim is perhaps the name of a city, or a foreign word altered to a Hebrew form. Nothing is known from history, or the cuneiform inscriptions, of the political condition of Mesopotamia at this time, though Thotmes I and III in the 18th Egyptian dynasty are known to have invaded Mesopotamia. It is, however, in accordance with such an aggressive Aramean movement toward Palestine, that as early as the time of Abraham we find the kings of Shinar and of Elam invading the south of Palestine. There is also distinct evidence in the names of the Edomite kings Gen 36:32, Gen 36:35, Gen 36:37 of an Aramean dynasty in Edom about the time of the early Judges. Compare, too, Job 1:17.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:8: am 2591, bc 1413, An, Ex, Is, 78
was hot: Jdg 2:14, Jdg 2:20; Exo 22:24; Deu 29:20; Psa 6:1, Psa 85:3
he sold: Jdg 2:14, Jdg 4:9; Deu 32:30; Sa1 12:9; Isa 50:1; Rom 7:14
Chushanrishathaim: Hab 3:7
Mesopotamia: Heb. Aram-naharaim. Aram-naharayim, "Syria of the two rivers," or Mesopotamia, "between the rivers," is a famous province situated between the Tigris and Euphrates. It is called by Arabian geographers, Maverannaher, "the country beyond the river;" and is now called Diarbek.
John Gill
3:8 Therefore the anger of the Lord was hot against Israel,.... Because of their idolatry; see Judg 2:14,
and he sold them into the hand of Chushanrishathaim, king of Mesopotamia; or Aramnaharaim; that is, Syria, between the two rivers, which were Tigris and Euphrates; hence the Greek name of this place is as here called Mesopotamia. Josephus (l) calls him king of Assyria, and gives him the name of Chusarthus; and indeed Chushanrishathaim seems to be his whole name, though the Targum makes Rishathaim to be an epithet, and calls him Cushan, the wicked king of Syria; the word is of the dual number, and signifies two wickednesses; which, according to the mystical exposition of the Jews (m), refers to two wicked things Syria did to Israel, one by Balaam the Syrian, and the other by this Cushan. Mr. Bedford (n) thinks it may be rendered,"Cushan, king of the two wicked kingdoms;''the Assyrian monarchy being at this time like two kingdoms, Babylon being the metropolis of the one, and Nineveh of the other; but it is question whether the monarchy was as yet in being. Hillerus (o) makes Cushan to be an Arab Scenite, from Hab 3:7; and Rishathaim to denote disquietudes; and it represents him as a man very turbulent, never quiet and easy, and so it seems he was; for not content with his kingdom on the other side Euphrates, he passed over that, and came into Canaan, to subject that to him, and add it to his dominions. Kimchi says that Rishathaim may be the name of a place, and some conjecture it to be the same with the Rhisina of Ptolemy (p); but it seems rather a part of this king's name, who came and fought against Israel, and the Lord delivered them into his hands:
and the children of Israel served Chushanrishathaim eight years; became tributaries to him during that space of time, but when that began is not easy to say. Bishop Usher (q) places it in A. M. 2591, and before Christ 1413.
(l) Antiqu. l. 5. c. 3. sect. 2. (m) T. Bab. Sanhedrin, fol. 105. I. (n) Scripture Chronology, p. 507. (o) Onomastic. p. 154, 155. (p) Geograph. l. 5. c. 18. (q) Annal. Vet. Test. p. 42.
John Wesley
3:8 Served - That is, were made subject to him. Mesopotamia was that part of Syria which lay between the two great rivers, Tigris and Euphrates. This lay at such a distance, that one would not have thought Israel's trouble should have come from such a far country: which shews so much the more of the hand of God in it.
Robert Jamieson, A. R. Fausset and David Brown
3:8 OTHNIEL DELIVERS ISRAEL. (Judg 3:8-11)
sold them--that is, "delivered them"
into the hand of Chushan-rishathaim--or, Chushan, "the wicked." This name had been probably given him from his cruel and impious character.
served Chushan-rishathaim eight years--by the payment of a stipulated tribute yearly, the raising of which must have caused a great amount of labor and privation.
3:93:9: Եւ աղաղակեցին որդիքն Իսրայէլի առ Տէր։ Եւ յարոյց Տէր փրկի՛չ Իսրայէլի, եւ ետ նոցա զԳոդոնիէլ որդի Կենեզեայ, զեղբայր Քաղեբայ՝ կրտսե՛ր քան զնա.
9. Իսրայէլացիները աղաղակ բարձրացրին Տիրոջ առաջ, Տէրը Իսրայէլի համար մի փրկիչ մէջտեղ հանեց. նրանց տուեց Գոդոնիէլին՝ Կենեզի որդուն, Քաղէբի կրտսեր եղբօրը: Տէրը լսեց նրանց:
9 Ետքը Իսրայէլի որդիները Տէրոջը աղաղակեցին ու Տէրը Իսրայէլի որդիներուն փրկիչ մը հանեց, Քաղէբին պզտիկ եղբօրը Կենեզի որդին Գոթոնիէլը, որ զանոնք ազատեց։
Եւ աղաղակեցին որդիքն Իսրայելի առ Տէր. եւ յարոյց Տէր փրկիչ Իսրայելի, եւ ետ նոցա զԳոդոնիէլ որդի Կենեզեայ, զեղբայր Քաղեբայ` կրտսեր քան զնա. եւ [58]լուաւ նոցա:

3:9: Եւ աղաղակեցին որդիքն Իսրայէլի առ Տէր։ Եւ յարոյց Տէր փրկի՛չ Իսրայէլի, եւ ետ նոցա զԳոդոնիէլ որդի Կենեզեայ, զեղբայր Քաղեբայ՝ կրտսե՛ր քան զնա.
9. Իսրայէլացիները աղաղակ բարձրացրին Տիրոջ առաջ, Տէրը Իսրայէլի համար մի փրկիչ մէջտեղ հանեց. նրանց տուեց Գոդոնիէլին՝ Կենեզի որդուն, Քաղէբի կրտսեր եղբօրը: Տէրը լսեց նրանց:
9 Ետքը Իսրայէլի որդիները Տէրոջը աղաղակեցին ու Տէրը Իսրայէլի որդիներուն փրկիչ մը հանեց, Քաղէբին պզտիկ եղբօրը Կենեզի որդին Գոթոնիէլը, որ զանոնք ազատեց։
zohrab-1805▾ eastern-1994▾ western am▾
3:93:9: Тогда возопили сыны Израилевы к Господу, и воздвигнул Господь спасителя сынам Израилевым, который спас их, Гофониила, сына Кеназа, младшего брата Халевова.
3:9 καὶ και and; even ἐκέκραξαν κραζω cry οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel πρὸς προς to; toward κύριον κυριος lord; master καὶ και and; even ἤγειρεν εγειρω rise; arise κύριος κυριος lord; master σωτῆρα σωτηρ savior τῷ ο the Ισραηλ ισραηλ.1 Israel καὶ και and; even ἔσωσεν σωζω save αὐτούς αυτος he; him τὸν ο the Γοθονιηλ γοθονιηλ son Κενεζ κενεζ brother Χαλεβ χαλεβ the νεώτερον νεος new; young ὑπὲρ υπερ over; for αὐτόν αυτος he; him
3:9 וַ wa וְ and יִּזְעֲק֤וּ yyizʕᵃqˈû זעק cry בְנֵֽי־ vᵊnˈê- בֵּן son יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel אֶל־ ʔel- אֶל to יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and יָּ֨קֶם yyˌāqem קום arise יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH מֹושִׁ֛יעַ môšˈîₐʕ ישׁע help לִ li לְ to בְנֵ֥י vᵊnˌê בֵּן son יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel וַ wa וְ and יֹּֽושִׁיעֵ֑ם yyˈôšîʕˈēm ישׁע help אֵ֚ת ˈʔēṯ אֵת [object marker] עָתְנִיאֵ֣ל ʕoṯnîʔˈēl עָתְנִיאֵל Othniel בֶּן־ ben- בֵּן son קְנַ֔ז qᵊnˈaz קְנַז Kenaz אֲחִ֥י ʔᵃḥˌî אָח brother כָלֵ֖ב ḵālˌēv כָּלֵב Caleb הַ ha הַ the קָּטֹ֥ן qqāṭˌōn קָטֹן small מִמֶּֽנּוּ׃ mimmˈennû מִן from
3:9. et clamaverunt ad Dominum qui suscitavit eis salvatorem et liberavit eos Othonihel videlicet filium Cenez fratrem Chaleb minoremAnd they cried to the Lord, who raised them up a saviour, and delivered them; to wit, Othoniel, the son of Cenez, the younger brother of Caleb:
9. And when the children of Israel cried unto the LORD, the LORD raised up a saviour to the children of Israel, who saved them, even Othniel the son of Kenaz, Caleb’s younger brother.
3:9. And they cried out to the Lord, who raised up for them a savior, and he freed them, namely, Othniel, the son of Kenaz, a younger brother of Caleb.
3:9. And when the children of Israel cried unto the LORD, the LORD raised up a deliverer to the children of Israel, who delivered them, [even] Othniel the son of Kenaz, Caleb’s younger brother.
And when the children of Israel cried unto the LORD, the LORD raised up a deliverer to the children of Israel, who delivered them, [even] Othniel the son of Kenaz, Caleb' s younger brother:

3:9: Тогда возопили сыны Израилевы к Господу, и воздвигнул Господь спасителя сынам Израилевым, который спас их, Гофониила, сына Кеназа, младшего брата Халевова.
3:9
καὶ και and; even
ἐκέκραξαν κραζω cry
οἱ ο the
υἱοὶ υιος son
Ισραηλ ισραηλ.1 Israel
πρὸς προς to; toward
κύριον κυριος lord; master
καὶ και and; even
ἤγειρεν εγειρω rise; arise
κύριος κυριος lord; master
σωτῆρα σωτηρ savior
τῷ ο the
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
ἔσωσεν σωζω save
αὐτούς αυτος he; him
τὸν ο the
Γοθονιηλ γοθονιηλ son
Κενεζ κενεζ brother
Χαλεβ χαλεβ the
νεώτερον νεος new; young
ὑπὲρ υπερ over; for
αὐτόν αυτος he; him
3:9
וַ wa וְ and
יִּזְעֲק֤וּ yyizʕᵃqˈû זעק cry
בְנֵֽי־ vᵊnˈê- בֵּן son
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
אֶל־ ʔel- אֶל to
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וַ wa וְ and
יָּ֨קֶם yyˌāqem קום arise
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
מֹושִׁ֛יעַ môšˈîₐʕ ישׁע help
לִ li לְ to
בְנֵ֥י vᵊnˌê בֵּן son
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
וַ wa וְ and
יֹּֽושִׁיעֵ֑ם yyˈôšîʕˈēm ישׁע help
אֵ֚ת ˈʔēṯ אֵת [object marker]
עָתְנִיאֵ֣ל ʕoṯnîʔˈēl עָתְנִיאֵל Othniel
בֶּן־ ben- בֵּן son
קְנַ֔ז qᵊnˈaz קְנַז Kenaz
אֲחִ֥י ʔᵃḥˌî אָח brother
כָלֵ֖ב ḵālˌēv כָּלֵב Caleb
הַ ha הַ the
קָּטֹ֥ן qqāṭˌōn קָטֹן small
מִמֶּֽנּוּ׃ mimmˈennû מִן from
3:9. et clamaverunt ad Dominum qui suscitavit eis salvatorem et liberavit eos Othonihel videlicet filium Cenez fratrem Chaleb minorem
And they cried to the Lord, who raised them up a saviour, and delivered them; to wit, Othoniel, the son of Cenez, the younger brother of Caleb:
3:9. And they cried out to the Lord, who raised up for them a savior, and he freed them, namely, Othniel, the son of Kenaz, a younger brother of Caleb.
3:9. And when the children of Israel cried unto the LORD, the LORD raised up a deliverer to the children of Israel, who delivered them, [even] Othniel the son of Kenaz, Caleb’s younger brother.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: Когда израильтяне, притесняемые Xусарсафемом, обратились к Господу, тогда Господь воздвиг им избавителя в лице Гофониила, сына Кеназа. Ср. о Гофонииле Нав. XI:17; Суд. I:13.
Adam Clarke: Commentary on the Bible - 1831
3:9: Raised up - Othniel, the son of Kenaz - This noble Hebrew was of the tribe of Judah, and nephew and son-in-law to Caleb, whose praise stands without abatement in the sacred records. Othniel had already signalized his valor in taking Kirjath-sepher, which appears to have been a very hazardous exploit. By his natural valor, experience in war, and the peculiar influence of the Divine Spirit, he was well qualified to inspire his countrymen with courage, and to lead them successfully against their oppressors.
Albert Barnes: Notes on the Bible - 1834
3:9: Othniel was already distinguished in Joshua's lifetime as a brave and successful leader. See Jos 15:16-17.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:9: am 2599, bc 1405, An, Ex, Is, 86
cried: Jdg 3:15, Jdg 4:3, Jdg 6:7, Jdg 10:10; Sa1 12:10; Neh 9:27; Psa 22:5, Psa 78:34, Psa 106:41-44; Psa 107:13-19
raised up: Jdg 2:16
deliverer: Heb. saviour
Othniel: Jdg 1:13
John Gill
3:9 And when the children of Israel cried unto the Lord,.... Towards the close of the eight years' bondage, as it may be supposed, groaning under the oppressive taxes laid upon them, and the bondage they were brought into: and
the Lord raised up a deliverer to the children of Israel; he heard their cry, and sent them a saviour, whose spirit he stirred up, and whom he qualified for this service:
who delivered them; out of the hands of the king of Mesopotamia, and freed them from his oppressions:
even Othniel, the son of Kenaz, Caleb's younger brother; the same that took Debir, and married Achsah, the daughter of Caleb, Judg 1:12; who now very probably was a man in years.
John Wesley
3:9 Cried - That is, prayed fervently for deliverance.
Robert Jamieson, A. R. Fausset and David Brown
3:9 when the children of Israel cried unto the Lord--In their distress they had recourse to earnest prayer, accompanied by humble and penitent confession of their errors.
Othniel--(See on Josh 15:16; Judg 1:13). His military experience qualified him for the work, while the gallant exploits he was known to have performed, gained him the full confidence of his countrymen in his ability as a leader.
3:103:10: եւ լուաւ նոցա։ Եւ եղեւ ՚ի նմա Հոգի Տեառն, եւ դատեաց զԻսրայէլ. եւ ել ՚ի պատերազմ ընդ Քուսարսաթեմայ. եւ մատնեաց Տէր ՚ի ձեռս նորա զՔուսարսաթեմ արքա՛յ Ասորւոց. եւ սաստկացաւ ձեռն նորա ՚ի վերայ Քուսարսաթեմայ։
10. Գոդոնիէլի մէջ Տիրոջ հոգին բնակուեց, եւ նա Իսրայէլում դատաւորութիւն արեց: Նա պատերազմի դուրս եկաւ Քուսարսաթեմի դէմ, Տէրը նրա ձեռքը մատնեց ասորեստանցիների Քուսարսաթեմ արքային. Գոդոնիէլը յաղթեց Քուսարսաթեմին:
10 Տէրոջը Հոգին անոր վրայ ըլլալով՝ Իսրայէլի մէջ դատաւորութիւն կ’ընէր ու երբ պատերազմի ելաւ, Տէրը Միջագետքի Քուսարսաթեմ թագաւորը անոր ձեռքը տուաւ եւ անոր ձեռքը Քուսարսաթեմի դէմ զօրացաւ։
Եւ եղեւ ի նմա Հոգի Տեառն, եւ դատեաց զԻսրայէլ. եւ ել ի պատերազմ [59]ընդ Քուսարսաթեմայ``. եւ մատնեաց Տէր ի ձեռս նորա զՔուսարսաթեմ արքայ Ասորւոց. եւ սաստկացաւ ձեռն նորա ի վերայ Քուսարսաթեմայ:

3:10: եւ լուաւ նոցա։ Եւ եղեւ ՚ի նմա Հոգի Տեառն, եւ դատեաց զԻսրայէլ. եւ ել ՚ի պատերազմ ընդ Քուսարսաթեմայ. եւ մատնեաց Տէր ՚ի ձեռս նորա զՔուսարսաթեմ արքա՛յ Ասորւոց. եւ սաստկացաւ ձեռն նորա ՚ի վերայ Քուսարսաթեմայ։
10. Գոդոնիէլի մէջ Տիրոջ հոգին բնակուեց, եւ նա Իսրայէլում դատաւորութիւն արեց: Նա պատերազմի դուրս եկաւ Քուսարսաթեմի դէմ, Տէրը նրա ձեռքը մատնեց ասորեստանցիների Քուսարսաթեմ արքային. Գոդոնիէլը յաղթեց Քուսարսաթեմին:
10 Տէրոջը Հոգին անոր վրայ ըլլալով՝ Իսրայէլի մէջ դատաւորութիւն կ’ընէր ու երբ պատերազմի ելաւ, Տէրը Միջագետքի Քուսարսաթեմ թագաւորը անոր ձեռքը տուաւ եւ անոր ձեռքը Քուսարսաթեմի դէմ զօրացաւ։
zohrab-1805▾ eastern-1994▾ western am▾
3:103:10: На нем был Дух Господень, и был он судьею Израиля. Он вышел на войну [против Хусарсафема], и предал Господь в руки его Хусарсафема, царя Месопотамского, и преодолела рука его Хусарсафема.
3:10 καὶ και and; even ἐγένετο γινομαι happen; become ἐπ᾿ επι in; on αὐτὸν αυτος he; him πνεῦμα πνευμα spirit; wind κυρίου κυριος lord; master καὶ και and; even ἔκρινεν κρινω judge; decide τὸν ο the Ισραηλ ισραηλ.1 Israel καὶ και and; even ἐξῆλθεν εξερχομαι come out; go out εἰς εις into; for πόλεμον πολεμος battle πρὸς προς to; toward Χουσαρσαθαιμ χουσαρσαθαιμ and; even παρέδωκεν παραδιδωμι betray; give over κύριος κυριος lord; master ἐν εν in χειρὶ χειρ hand αὐτοῦ αυτος he; him τὸν ο the Χουσαρσαθαιμ χουσαρσαθαιμ monarch; king Συρίας συρια Syria; Siria ποταμῶν ποταμος river καὶ και and; even ἐκραταιώθη κραταιοω have dominion ἡ ο the χεὶρ χειρ hand αὐτοῦ αυτος he; him ἐπὶ επι in; on τὸν ο the Χουσαρσαθαιμ χουσαρσαθαιμ Chousarsathaim; Khusarsathem
3:10 וַ wa וְ and תְּהִ֨י ttᵊhˌî היה be עָלָ֥יו ʕālˌāʸw עַל upon רֽוּחַ־ rˈûₐḥ- רוּחַ wind יְהוָה֮ [yᵊhwāh] יְהוָה YHWH וַ wa וְ and יִּשְׁפֹּ֣ט yyišpˈōṭ שׁפט judge אֶת־ ʔeṯ- אֵת [object marker] יִשְׂרָאֵל֒ yiśrāʔˌēl יִשְׂרָאֵל Israel וַ wa וְ and יֵּצֵא֙ yyēṣˌē יצא go out לַ la לְ to † הַ the מִּלְחָמָ֔ה mmilḥāmˈā מִלְחָמָה war וַ wa וְ and יִּתֵּ֤ן yyittˈēn נתן give יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH בְּ bᵊ בְּ in יָדֹ֔ו yāḏˈô יָד hand אֶת־ ʔeṯ- אֵת [object marker] כּוּשַׁ֥ן רִשְׁעָתַ֖יִם kûšˌan rišʕāṯˌayim כּוּשַׁן רִשְׁעָתָיִם Cushan-Rishathaim מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king אֲרָ֑ם ʔᵃrˈām אֲרָם Aram וַ wa וְ and תָּ֣עָז ttˈāʕoz עזז be strong יָדֹ֔ו yāḏˈô יָד hand עַ֖ל ʕˌal עַל upon כּוּשַׁ֥ן רִשְׁעָתָֽיִם׃ kûšˌan rišʕāṯˈāyim כּוּשַׁן רִשְׁעָתָיִם Cushan-Rishathaim
3:10. fuitque in eo spiritus Domini et iudicavit Israhel egressusque est ad pugnam et tradidit Dominus in manu eius Chusanrasathaim regem Syriae et oppressit eumAnd the spirit of the Lord was in him, and he judged Israel. And he went out to fight, and the Lord delivered Chusan Rasathaim, king of Syria, and he overthrew him:
10. And the spirit of the LORD came upon him, and he judged Israel; and he went out to war, and the LORD delivered Cushan-rishathaim king of Mesopotamia into his hand: and his hand prevailed against Cushan-rishathaim.
3:10. And the Spirit of the Lord was in him, and he judged Israel. And he went out to fight, and the Lord delivered Cushan-Rishathaim, the king of Syria, and he overwhelmed him.
3:10. And the Spirit of the LORD came upon him, and he judged Israel, and went out to war: and the LORD delivered Chushanrishathaim king of Mesopotamia into his hand; and his hand prevailed against Chushanrishathaim.
And the Spirit of the LORD came upon him, and he judged Israel, and went out to war: and the LORD delivered Chushan- rishathaim king of Mesopotamia into his hand; and his hand prevailed against Chushan- rishathaim:

3:10: На нем был Дух Господень, и был он судьею Израиля. Он вышел на войну [против Хусарсафема], и предал Господь в руки его Хусарсафема, царя Месопотамского, и преодолела рука его Хусарсафема.
3:10
καὶ και and; even
ἐγένετο γινομαι happen; become
ἐπ᾿ επι in; on
αὐτὸν αυτος he; him
πνεῦμα πνευμα spirit; wind
κυρίου κυριος lord; master
καὶ και and; even
ἔκρινεν κρινω judge; decide
τὸν ο the
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
ἐξῆλθεν εξερχομαι come out; go out
εἰς εις into; for
πόλεμον πολεμος battle
πρὸς προς to; toward
Χουσαρσαθαιμ χουσαρσαθαιμ and; even
παρέδωκεν παραδιδωμι betray; give over
κύριος κυριος lord; master
ἐν εν in
χειρὶ χειρ hand
αὐτοῦ αυτος he; him
τὸν ο the
Χουσαρσαθαιμ χουσαρσαθαιμ monarch; king
Συρίας συρια Syria; Siria
ποταμῶν ποταμος river
καὶ και and; even
ἐκραταιώθη κραταιοω have dominion
ο the
χεὶρ χειρ hand
αὐτοῦ αυτος he; him
ἐπὶ επι in; on
τὸν ο the
Χουσαρσαθαιμ χουσαρσαθαιμ Chousarsathaim; Khusarsathem
3:10
וַ wa וְ and
תְּהִ֨י ttᵊhˌî היה be
עָלָ֥יו ʕālˌāʸw עַל upon
רֽוּחַ־ rˈûₐḥ- רוּחַ wind
יְהוָה֮ [yᵊhwāh] יְהוָה YHWH
וַ wa וְ and
יִּשְׁפֹּ֣ט yyišpˈōṭ שׁפט judge
אֶת־ ʔeṯ- אֵת [object marker]
יִשְׂרָאֵל֒ yiśrāʔˌēl יִשְׂרָאֵל Israel
וַ wa וְ and
יֵּצֵא֙ yyēṣˌē יצא go out
לַ la לְ to
הַ the
מִּלְחָמָ֔ה mmilḥāmˈā מִלְחָמָה war
וַ wa וְ and
יִּתֵּ֤ן yyittˈēn נתן give
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
בְּ bᵊ בְּ in
יָדֹ֔ו yāḏˈô יָד hand
אֶת־ ʔeṯ- אֵת [object marker]
כּוּשַׁ֥ן רִשְׁעָתַ֖יִם kûšˌan rišʕāṯˌayim כּוּשַׁן רִשְׁעָתָיִם Cushan-Rishathaim
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
אֲרָ֑ם ʔᵃrˈām אֲרָם Aram
וַ wa וְ and
תָּ֣עָז ttˈāʕoz עזז be strong
יָדֹ֔ו yāḏˈô יָד hand
עַ֖ל ʕˌal עַל upon
כּוּשַׁ֥ן רִשְׁעָתָֽיִם׃ kûšˌan rišʕāṯˈāyim כּוּשַׁן רִשְׁעָתָיִם Cushan-Rishathaim
3:10. fuitque in eo spiritus Domini et iudicavit Israhel egressusque est ad pugnam et tradidit Dominus in manu eius Chusanrasathaim regem Syriae et oppressit eum
And the spirit of the Lord was in him, and he judged Israel. And he went out to fight, and the Lord delivered Chusan Rasathaim, king of Syria, and he overthrew him:
3:10. And the Spirit of the Lord was in him, and he judged Israel. And he went out to fight, and the Lord delivered Cushan-Rishathaim, the king of Syria, and he overwhelmed him.
3:10. And the Spirit of the LORD came upon him, and he judged Israel, and went out to war: and the LORD delivered Chushanrishathaim king of Mesopotamia into his hand; and his hand prevailed against Chushanrishathaim.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: Как на Моисее, Иисусе Навине (Чис. XI:17; XXVII:18), так и на Гофонииле почивал Дух Господень. Имея в себе Духа Божия, он судил Израиля и освободил его от ига Xусарсафема.
Adam Clarke: Commentary on the Bible - 1831
3:10: His hand prevailed - We are not told or what nature this war was, but it was most decisive; and the consequence was an undisturbed peace of forty years, during the whole life of Othniel. By the Spirit of the Lord coming upon him, the Chaldee understands the spirit of prophecy; others understand the spirit of fortitude and extraordinary courage, as opposed to the spirit of fear or faintness of heart; but as Othniel was judge, and had many offices to fulfill besides that of a general, he had need of the Spirit of God, in the proper sense of the word, to enable him to guide and govern this most refractory and fickle people; and his receiving it for these purposes, shows that the political state of the Jews was still a theocracy. No man attempted to do any thing in that state without the immediate inspiration of God, the pretension to which was always justified by the event.
Albert Barnes: Notes on the Bible - 1834
3:10: And the Spirit of the Lord came upon him - The phrase occurs frequently in this book and in the books of Samuel and Kings. It marks the special office of the Judges. They were saviors (Jdg 3:9 margin; Neh 9:27) called and directed by the Holy Spirit, who endued them with extraordinary wisdom, courage, and strength for the work which lay before them (compare Jdg 6:34; Jdg 11:29; Jdg 13:25; Jdg 14:6, Jdg 14:19), and were in this respect types of Christ the "Judge of Israel" Mic 5:1, in whom "the Spirit of the Lord God" was "without measure" Isa 11:2; Isa 61:1; Mat 12:18-21; Job 1:32; Act 13:2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:10: the Spirit: Jdg 6:34, Jdg 11:29, Jdg 13:25, Jdg 14:6, Jdg 14:19; Num 11:17, Num 27:18; Sa1 10:6, Sa1 11:6, Sa1 16:13; Ch2 15:1, Ch2 20:14; Psa 51:11; Co1 12:4-11; Heb 6:4
came: Heb. was
Mesopotamia: Heb. Aram
Geneva 1599
3:10 And the (e) Spirit of the LORD came upon him, and he judged Israel, and went out to war: and the LORD delivered Chushanrishathaim king of Mesopotamia into his hand; and his hand prevailed against Chushanrishathaim.
(e) He was stirred up by the Spirit of the Lord.
John Gill
3:10 And the Spirit of the Lord came upon him,.... Moved him to engage in this work of delivering Israel, inspired him with courage, and filled him with every needful gift, qualifying him for it; the Targum interprets it the spirit of prophecy; it seems father to be the spirit of counsel and courage, of strength and fortitude of body and mind:
and he judged Israel; took upon him the office of a judge over them, and executed it; very probably the first work he set about was to reprove them for their sins, and convince them of them, and reform them from their idolatry, and restore among them the pure worship of God; and this he did first before he took up arms for them:
and he went out to war; raised an army, and went out at the head of them, to fight with their oppressor:
and the Lord delivered Chushanrishathaim king of Mesopotamia into his hand; and his hand prevailed against Chushanrishathaim; gave him the victory over him and his army, so that he fell into his hands, became his captive, and perhaps was slain by him.
John Wesley
3:10 Came upon him - With extraordinary influence, endowing him with singular wisdom and courage, and stirring him up to this great undertaking. Judged Israel - That is, pleaded and avenged the cause of Israel against their oppressors.
Robert Jamieson, A. R. Fausset and David Brown
3:10 The Spirit of the Lord came upon him and he judged Israel, and went out to war--Impelled by a supernatural influence, he undertook the difficult task of government at this national crisis--addressing himself to promote a general reformation of manners, the abolition of idolatry, and the revival of pure religion. After these preliminary measures, he collected a body of choice warriors to expel the foreign oppressors.
the Lord delivered Chushan-rishathaim king of Mesopotamia into his hand; and his hand prevailed against Chushan-rishathaim--No details are given of this war, which, considering the resources of so potent a monarch, must have been a determined struggle. But the Israelitish arms were crowned through the blessing of God with victory, and Canaan regained its freedom and independence.
3:113:11: Եւ դադարեաց երկիրն ամս քառասուն. եւ մեռաւ Գոդոնիէլ որդի Կենեզի։
11. Երկիրը քառասուն տարի հանգստացաւ: Ապա Կենեզի որդի Գոդոնիէլը մեռաւ:
11 Երկիրը քառասուն տարի հանգստացաւ։ Կենեզեան Գոթոնիէլը մեռաւ։
Եւ դադարեաց երկիրն ամս քառասուն. եւ մեռաւ Գոդոնիէլ որդի Կենեզի:

3:11: Եւ դադարեաց երկիրն ամս քառասուն. եւ մեռաւ Գոդոնիէլ որդի Կենեզի։
11. Երկիրը քառասուն տարի հանգստացաւ: Ապա Կենեզի որդի Գոդոնիէլը մեռաւ:
11 Երկիրը քառասուն տարի հանգստացաւ։ Կենեզեան Գոթոնիէլը մեռաւ։
zohrab-1805▾ eastern-1994▾ western am▾
3:113:11: И покоилась земля сорок лет. И умер Гофониил, сын Кеназа.
3:11 καὶ και and; even ἡσύχασεν ησυχαζω tranquil; keep quiet ἡ ο the γῆ γη earth; land τεσσαράκοντα τεσσαρακοντα forty ἔτη ετος year καὶ και and; even ἀπέθανεν αποθνησκω die Γοθονιηλ γοθονιηλ son Κενεζ κενεζ Kenez
3:11 וַ wa וְ and תִּשְׁקֹ֥ט ttišqˌōṭ שׁקט be at peace הָ hā הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth אַרְבָּעִ֣ים ʔarbāʕˈîm אַרְבַּע four שָׁנָ֑ה šānˈā שָׁנָה year וַ wa וְ and יָּ֖מָת yyˌāmoṯ מות die עָתְנִיאֵ֥ל ʕoṯnîʔˌēl עָתְנִיאֵל Othniel בֶּן־ ben- בֵּן son קְנַֽז׃ פ qᵊnˈaz . f קְנַז Kenaz
3:11. quievitque terra quadraginta annis et mortuus est Othonihel filius CenezAnd the land rested forty years, and Othoniel, the son of Cenez, died.
11. And the land had rest forty years. And Othniel the son of Kenaz died.
3:11. And the land was quiet for forty years. And Othniel, the son of Kenaz, died.
3:11. And the land had rest forty years. And Othniel the son of Kenaz died.
And the land had rest forty years. And Othniel the son of Kenaz died:

3:11: И покоилась земля сорок лет. И умер Гофониил, сын Кеназа.
3:11
καὶ και and; even
ἡσύχασεν ησυχαζω tranquil; keep quiet
ο the
γῆ γη earth; land
τεσσαράκοντα τεσσαρακοντα forty
ἔτη ετος year
καὶ και and; even
ἀπέθανεν αποθνησκω die
Γοθονιηλ γοθονιηλ son
Κενεζ κενεζ Kenez
3:11
וַ wa וְ and
תִּשְׁקֹ֥ט ttišqˌōṭ שׁקט be at peace
הָ הַ the
אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth
אַרְבָּעִ֣ים ʔarbāʕˈîm אַרְבַּע four
שָׁנָ֑ה šānˈā שָׁנָה year
וַ wa וְ and
יָּ֖מָת yyˌāmoṯ מות die
עָתְנִיאֵ֥ל ʕoṯnîʔˌēl עָתְנִיאֵל Othniel
בֶּן־ ben- בֵּן son
קְנַֽז׃ פ qᵊnˈaz . f קְנַז Kenaz
3:11. quievitque terra quadraginta annis et mortuus est Othonihel filius Cenez
And the land rested forty years, and Othoniel, the son of Cenez, died.
3:11. And the land was quiet for forty years. And Othniel, the son of Kenaz, died.
3:11. And the land had rest forty years. And Othniel the son of Kenaz died.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: После свержения ига Xусарсафема, страна Израильская пользовалась спокойствием сорок лет, до смерти Гофониила.
Albert Barnes: Notes on the Bible - 1834
3:11: The land - means here, as in Jdg 1:2, not the whole land of Canaan, but the part concerned, probably the land of the tribe of Judah. Forty years, here and elsewhere, is (like fourscore years, Jdg 3:30) a round number, perhaps equivalent to a generation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:11: the land: Jdg 3:30, Jdg 5:31, Jdg 8:28; Jos 11:23; Est 9:22
Othniel: Jdg 3:9; Jos 15:17; Ch1 4:13
Geneva 1599
3:11 And the land had rest (f) forty years. And Othniel the son of Kenaz died.
(f) That is, 32 under Joshua and 8 under Othniel.
John Gill
3:11 And the land had rest forty years,.... As it should seem from the time of this deliverance; though, according to Ben Gersom and Abarbinel, the eight years' servitude are to be included in them; and Bishop Usher (r) reckons these forty years from the rest first settled in the land by Joshua; but the former sense seems best:
and Othniel the son of Kenaz died: not at the end of the forty years; it is not likely he should live so long, but when he died is not certain; Eusebius (s) says he judged Israel fifty years.
(r) Anual. Vet. Test. p. 42. (s) Evangel. Praepar. l. 1O. c. 14. p. 502.
John Wesley
3:11 Forty years - It rested about forty years, or the greatest part of forty years: it being most frequent in scripture to use numbers in such a latitude. Nor is it unusual either in scripture, or in other authors, for things to be denominated from the greater part; especially, when they enjoyed some degrees of rest and peace even in their times of slavery.
Robert Jamieson, A. R. Fausset and David Brown
3:11 Othniel . . . died--How powerful the influence of one good man is, in church or state, is best found in his loss [BISHOP HALL].
3:123:12: Եւ յաւելին որդիքն Իսրայէլի առնել չա՛ր առաջի Տեառն. եւ զօրացոյց Տէր զԵգղոմ արքայ Մովաբու ՚ի վերայ Իսրայէլի. վասն առնելոյ նոցա չա՛ր առաջի Տեառն[2477]։ [2477] Օրինակ մի. ԶԵգղոն արքայ Մո՛՛։
12. Իսրայէլացիները շարունակեցին չարիք գործել Տիրոջ առաջ. եւ Տիրոջ առաջ չարիք գործելու պատճառով Տէրը Իսրայէլի դէմ զօրացրեց Մովաբի արքայ Եգղոմին:
12 Իսրայէլի որդիները նորէն Տէրոջը առջեւ չարութիւն ըրին։ Տէրոջը առջեւ չարութիւն ընելնուն համար Տէրը Մովաբի Էգղոն թագաւորը Իսրայէլին դէմ ուժովցուց։
Եւ յաւելին որդիքն Իսրայելի առնել չար առաջի Տեառն. եւ զօրացոյց Տէր զԵգղոմ արքայ Մովաբու ի վերայ Իսրայելի` վասն առնելոյ նոցա չար առաջի Տեառն:

3:12: Եւ յաւելին որդիքն Իսրայէլի առնել չա՛ր առաջի Տեառն. եւ զօրացոյց Տէր զԵգղոմ արքայ Մովաբու ՚ի վերայ Իսրայէլի. վասն առնելոյ նոցա չա՛ր առաջի Տեառն[2477]։
[2477] Օրինակ մի. ԶԵգղոն արքայ Մո՛՛։
12. Իսրայէլացիները շարունակեցին չարիք գործել Տիրոջ առաջ. եւ Տիրոջ առաջ չարիք գործելու պատճառով Տէրը Իսրայէլի դէմ զօրացրեց Մովաբի արքայ Եգղոմին:
12 Իսրայէլի որդիները նորէն Տէրոջը առջեւ չարութիւն ըրին։ Տէրոջը առջեւ չարութիւն ընելնուն համար Տէրը Մովաբի Էգղոն թագաւորը Իսրայէլին դէմ ուժովցուց։
zohrab-1805▾ eastern-1994▾ western am▾
3:123:12: Сыны Израилевы опять стали делать злое пред очами Господа, и укрепил Господь Еглона, царя Моавитского, против Израильтян, за то, что они делали злое пред очами Господа.
3:12 καὶ και and; even προσέθεντο προστιθημι add; continue οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel ποιῆσαι ποιεω do; make τὸ ο the πονηρὸν πονηρος harmful; malignant ἐνώπιον ενωπιος in the face; facing κυρίου κυριος lord; master καὶ και and; even ἐνίσχυσεν ενισχυω fortify; prevail κύριος κυριος lord; master τὸν ο the Εγλωμ εγλωμ monarch; king Μωαβ μωαβ in; on τὸν ο the Ισραηλ ισραηλ.1 Israel διὰ δια through; because of τὸ ο the πεποιηκέναι ποιεω do; make αὐτοὺς αυτος he; him τὸ ο the πονηρὸν πονηρος harmful; malignant ἔναντι εναντι next to; in the presence of κυρίου κυριος lord; master
3:12 וַ wa וְ and יֹּסִ֨פוּ֙ yyōsˈifû יסף add בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel לַ la לְ to עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make הָ hā הַ the רַ֖ע rˌaʕ רַע evil בְּ bᵊ בְּ in עֵינֵ֣י ʕênˈê עַיִן eye יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and יְחַזֵּ֨ק yᵊḥazzˌēq חזק be strong יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] עֶגְלֹ֤ון ʕeḡlˈôn עֶגְלֹון Eglon מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king מֹואָב֙ môʔˌāv מֹואָב Moab עַל־ ʕal- עַל upon יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel עַ֛ל ʕˈal עַל upon כִּֽי־ kˈî- כִּי that עָשׂ֥וּ ʕāśˌû עשׂה make אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the רַ֖ע rˌaʕ רַע evil בְּ bᵊ בְּ in עֵינֵ֥י ʕênˌê עַיִן eye יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
3:12. addiderunt autem filii Israhel facere malum in conspectu Domini qui confortavit adversum eos Eglon regem Moab quia fecerunt malum in conspectu eiusAnd the children of Israel did evil again in the sight of the Lord: who strengthened against them Eglon, king of Moab: because they did evil in his sight.
12. And the children of Israel again did that which was evil in the sight of the LORD: and the LORD strengthened Eglon the king of Moab against Israel, because they had done that which was evil in the sight of the LORD.
3:12. Then the sons of Israel resumed doing evil in the sight of the Lord, who strengthened Eglon, the king of Moab, against them because they did evil in his sight.
3:12. And the children of Israel did evil again in the sight of the LORD: and the LORD strengthened Eglon the king of Moab against Israel, because they had done evil in the sight of the LORD.
And the children of Israel did evil again in the sight of the LORD: and the LORD strengthened Eglon the king of Moab against Israel, because they had done evil in the sight of the LORD:

3:12: Сыны Израилевы опять стали делать злое пред очами Господа, и укрепил Господь Еглона, царя Моавитского, против Израильтян, за то, что они делали злое пред очами Господа.
3:12
καὶ και and; even
προσέθεντο προστιθημι add; continue
οἱ ο the
υἱοὶ υιος son
Ισραηλ ισραηλ.1 Israel
ποιῆσαι ποιεω do; make
τὸ ο the
πονηρὸν πονηρος harmful; malignant
ἐνώπιον ενωπιος in the face; facing
κυρίου κυριος lord; master
καὶ και and; even
ἐνίσχυσεν ενισχυω fortify; prevail
κύριος κυριος lord; master
τὸν ο the
Εγλωμ εγλωμ monarch; king
Μωαβ μωαβ in; on
τὸν ο the
Ισραηλ ισραηλ.1 Israel
διὰ δια through; because of
τὸ ο the
πεποιηκέναι ποιεω do; make
αὐτοὺς αυτος he; him
τὸ ο the
πονηρὸν πονηρος harmful; malignant
ἔναντι εναντι next to; in the presence of
κυρίου κυριος lord; master
3:12
וַ wa וְ and
יֹּסִ֨פוּ֙ yyōsˈifû יסף add
בְּנֵ֣י bᵊnˈê בֵּן son
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
לַ la לְ to
עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make
הָ הַ the
רַ֖ע rˌaʕ רַע evil
בְּ bᵊ בְּ in
עֵינֵ֣י ʕênˈê עַיִן eye
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וַ wa וְ and
יְחַזֵּ֨ק yᵊḥazzˌēq חזק be strong
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
עֶגְלֹ֤ון ʕeḡlˈôn עֶגְלֹון Eglon
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
מֹואָב֙ môʔˌāv מֹואָב Moab
עַל־ ʕal- עַל upon
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
עַ֛ל ʕˈal עַל upon
כִּֽי־ kˈî- כִּי that
עָשׂ֥וּ ʕāśˌû עשׂה make
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
רַ֖ע rˌaʕ רַע evil
בְּ bᵊ בְּ in
עֵינֵ֥י ʕênˌê עַיִן eye
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
3:12. addiderunt autem filii Israhel facere malum in conspectu Domini qui confortavit adversum eos Eglon regem Moab quia fecerunt malum in conspectu eius
And the children of Israel did evil again in the sight of the Lord: who strengthened against them Eglon, king of Moab: because they did evil in his sight.
3:12. Then the sons of Israel resumed doing evil in the sight of the Lord, who strengthened Eglon, the king of Moab, against them because they did evil in his sight.
3:12. And the children of Israel did evil again in the sight of the LORD: and the LORD strengthened Eglon the king of Moab against Israel, because they had done evil in the sight of the LORD.
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
12-14: По смерти Гофониила израильтяне опять стали делать зло пред Господом, и Он воздвиг против них Еглона, царя моавитского, который, собрав к себе, кроме моавитян, также аммонитян и амаликитян, выступил против израильтян, и поразил их, причем овладел городом Пальм. Израильтяне служили Еглону, царю моавитскому, восемнадцать лет. О моавитянах и аммонитянах ср. Быт. XIX:37-38; об амаликитянах Исх. XVII:8-9, 16; Чис. XXIV:20. Под городом Пальм большинство разумеет Иерихон, а Гретц - г. Зоар (Gesch. d. lud., I, S. 107). По свидетельству Иосифа Флавия Еглон выстроил в Иерихоне даже дворец (Aritiqu. lud., lib. V. c. lV, § 1).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Israel Oppressed by Eglon; Eglon Slain by Ehud. B. C. 1336.

12 And the children of Israel did evil again in the sight of the LORD: and the LORD strengthened Eglon the king of Moab against Israel, because they had done evil in the sight of the LORD. 13 And he gathered unto him the children of Ammon and Amalek, and went and smote Israel, and possessed the city of palm trees. 14 So the children of Israel served Eglon the king of Moab eighteen years. 15 But when the children of Israel cried unto the LORD, the LORD raised them up a deliverer, Ehud the son of Gera, a Benjamite, a man left-handed: and by him the children of Israel sent a present unto Eglon the king of Moab. 16 But Ehud made him a dagger which had two edges, of a cubit length; and he did gird it under his raiment upon his right thigh. 17 And he brought the present unto Eglon king of Moab: and Eglon was a very fat man. 18 And when he had made an end to offer the present, he sent away the people that bare the present. 19 But he himself turned again from the quarries that were by Gilgal, and said, I have a secret errand unto thee, O king: who said, Keep silence. And all that stood by him went out from him. 20 And Ehud came unto him; and he was sitting in a summer parlour, which he had for himself alone. And Ehud said, I have a message from God unto thee. And he arose out of his seat. 21 And Ehud put forth his left hand, and took the dagger from his right thigh, and thrust it into his belly: 22 And the haft also went in after the blade; and the fat closed upon the blade, so that he could not draw the dagger out of his belly; and the dirt came out. 23 Then Ehud went forth through the porch, and shut the doors of the parlour upon him, and locked them. 24 When he was gone out, his servants came; and when they saw that, behold, the doors of the parlour were locked, they said, Surely he covereth his feet in his summer chamber. 25 And they tarried till they were ashamed: and, behold, he opened not the doors of the parlour; therefore they took a key, and opened them: and, behold, their lord was fallen down dead on the earth. 26 And Ehud escaped while they tarried, and passed beyond the quarries, and escaped unto Seirath. 27 And it came to pass, when he was come, that he blew a trumpet in the mountain of Ephraim, and the children of Israel went down with him from the mount, and he before them. 28 And he said unto them, Follow after me: for the LORD hath delivered your enemies the Moabites into your hand. And they went down after him, and took the fords of Jordan toward Moab, and suffered not a man to pass over. 29 And they slew of Moab at that time about ten thousand men, all lusty, and all men of valour; and there escaped not a man. 30 So Moab was subdued that day under the hand of Israel. And the land had rest fourscore years.
Ehud is the next of the judges whose achievements are related in this history, and here is an account of his actions.
I. When Israel sins again God raises up a new oppressor, v. 12-14. It was an aggravation of their wickedness that they did evil again after they had smarted so long for their former iniquities, promised so fair when Othniel judged them, and received so much mercy from God in their deliverance. What, and after all this, again to break his commandments! Was the disease obstinate to all the methods of cure, both corrosives and lenitives? It seems it was. Perhaps they thought they might make the more bold with their old sins because they saw themselves in no danger from their old oppressor; the powers of that kingdom were weakened and brought low. But God made them know that he had variety of rods wherewith to chastise them: He strengthened Eglon king of Moab against them. This oppressor lay nearer to them than the former, and therefore would be the more mischievous to them; God's judgments thus approached them gradually, to bring them to repentance. When Israel dwelt in tents, but kept their integrity, Balak king of Moab, who would have strengthened himself against them, was baffled; but now that they had forsaken God, and worshipped the gods of the nations round about them (and perhaps those of the Moabites among the rest), here was another king of Moab, whom God strengthened against them, put power into his hands, though a wicked man, that he might be a scourge to Israel. The staff in his hand with which he beat Israel was God's indignation; howbeit he meant not so, neither did his heart think so, Isa. x. 6, 7. Israelites did ill, and, we may suppose, Moabites did worse; yet because God commonly punishes the sins of his own people in this world, that, the flesh being destroyed, the spirit may be saved, Israel is weakened and Moab strengthened against them. God would not suffer the Israelites, when they were the stronger, to distress the Moabites, nor give them any disturbance, though they were idolaters (Deut. ii. 9); yet now he suffered the Moabites to distress Israel, and strengthened them on purpose that they might: Thy judgments, O God! are a great deep. The king of Moab took to his assistance the Ammonites and Amalekites (v. 13), and this strengthened him; and we are here told how they prevailed. 1. They beat them in the field: They went and smote Israel (v. 13), not only those tribes that lay next them on the other side Jordan, who, though first settled, being frontier-tribes, were most disturbed; but those also within Jordan, for they made themselves masters of the city of palm-trees, which, it is probable, was a strong-hold erected near the place where Jericho had stood, for that was so called (Deut. xxxiv. 3), into which the Moabites put a garrison, to be a bridle upon Israel, and to secure the passes of Jordan, for the preservation of the communication with their own country. It was well for the Kenites that they had left this city (ch. i. 16) before it fell into the hands of the enemy. See how quickly the Israelites lost that by their own sin which they had gained by miracles of divine mercy. 2. They made them to serve (v. 14), that is, exacted tribute from them, either the fruits of the earth in kind or money in lieu of them. They neglected the service of God, and did not pay him his tribute; thus therefore did God recover from them that wine and oil, that silver and gold, which they prepared for Baal, Hos. ii. 8. What should have been paid to the divine grace, and was not, was distrained for, and paid to the divine justice. The former servitude (v. 8) lasted but eight years, this eighteen; for, if less troubles do not do the work, God will send greater.
II. When Israel prays again God raises up a new deliverer (v. 15), named Ehud. We are here told,
1. That he was a Benjamite. The city of palm-trees lay within the lot of this tribe, by which it is probable that they suffered most, and therefore stirred first to shake off the yoke. It is supposed by the chronologers that the Israelites' war with Benjamin for the wickedness of Gibeah, by which that whole tribe was reduced to 600 men, happened before this, so that we may well think that tribe to be now the weakest of all the tribes, yet out of it God raised up this deliverer, in token of his being perfectly reconciled to them, to manifest his own power in ordaining strength out of weakness, and that he might bestow more abundant honour upon that part which lacked, 1 Cor. xii. 24.
2. That he was left-handed, as it seems many of that tribe were, ch. xx. 16. Benjamin signifies the son of the right hand, and yet multitudes of them were left-handed; for men's natures do not always answer their names. The LXX. say he was an ambi-dexter, one that could use both hands alike, supposing that this was an advantage to him in the action he was called to; but the Hebrew phrase, that he was shut of his right hand, intimates that, either through disease of disuse, he made little or no use of that, but of his left hand only, and so was the less fit for war, because he must needs handle his sword but awkwardly; yet God chose this left-handed man to be the man of his right hand, whom he would make strong for himself, Ps. lxxx. 17. It was God's right hand that gained Israel the victory (Ps. xliv. 3), not the right hand of the instruments he employed.
3. We are here told what Ehud did for the deliverance of Israel out of the hands of the Moabites. He saved the oppressed by destroying the oppressors, when the measure of their iniquity was full and the set time to favour Israel had come.
(1.) He put to death Eglon the king of Moab; I say, put him to death, not murdered or assassinated him, but as a judge, or minister of divine justice, executed the judgments of God upon him, as an implacable enemy to God and Israel. This story is particularly related.
[1.] He had a fair occasion of access to him. Being an ingenious active man, and fit to stand before kings, his people chose him to carry a present in the name of all Israel, over and above their tribute, to their great lord the king of Moab, that they might find favour in his eyes, v. 15. The present is called mincha in the original, which is the word used in the law for the offerings that were presented to God to obtain his favour; these the children of Israel had not offered in their season to the God that loved them; and now, to punish them for their neglect, they are laid under a necessity of bringing their offerings to a heathen prince that hated them. Ehud went on his errand to Eglon, offered his present with the usual ceremony and expressions of dutiful respect, the better to colour what he intended and to prevent suspicion.
[2.] It should seem, from the first, he designed to be the death of him, God putting it into his heart, and letting him know also that the motion was from himself, by the Spirit that came upon him, the impulses of which carried with them their own evidence, and so gave him full satisfaction both as to the lawfulness and the success of this daring attempt, of both which he would have had reason enough to doubt. If he be sure that God bids him do it, he is sure both that he may do it and that he shall do it; for a command from God is sufficient to bear us out, and bring us off, both against our consciences and against all the world. That he compassed and imagined the death of this tyrant appears by the preparation he made of a weapon for the purpose, a short dagger, but half a yard long, like a bayonet, which might easily be concealed under his clothes (v. 16), perhaps because none were suffered to come near the king with their swords by their sides. This he wore on his right thigh, that it might be the more ready to his left hand, and might be the less suspected.
[3.] He contrived how to be alone with him, which he might the more easily be now that he had not only made himself known to him, but ingratiated himself by the present, and the compliments which perhaps, on this occasion, he had passed upon him. Observe, how he laid his plot. First, He concealed his design even from his own attendants, brought them part of the way, and then ordered them to go forward towards home, while he himself, as if he had forgotten something behind him, went back to the king of Moab's court, v. 18. There needed but one hand to do the execution; had more been engaged they could not so safely have kept counsel, nor so easily have made an escape. Secondly, He returned from the quarries by Gilgal (v. 19), from the graven images (so it is in the margin) which were with Gilgal, set up perhaps by the Moabites with the twelve stones which Joshua had set up there. Some suggest that the sight of these idols stirred up in him such an indignation against the king of Moab as put him upon the execution of that design which otherwise he had thought to let fall for the present. Or, perhaps, he came so far as to these images, that, telling from what place he returned, the king of Moab might be the more apt to believe he had a message from God. Thirdly, He begged a private audience, and obtained it in a withdrawing-room, here called a summer parlour. He told the king he had a secret errand to him, who thereupon ordered all his attendants to withdraw, v. 19. Whether he expected to receive some private instructions from an oracle, or some private informations concerning the present state of Israel, as if Ehud would betray his country, it was a very unwise thing for him to be all alone with a stronger and one whom he had reason to look upon as an enemy; but those that are marked for ruin are infatuated, and their hearts hid from understanding; God deprives them of discretion.
[4.] When he had him alone he soon dispatched him. His summer parlour, where he used to indulge himself in ease and luxury, was the place of his execution. First, Ehud demands his attention to a message from God (v. 20), and that message was a dagger. God sends to us by the judgments of his hand, as well as by the judgments of his mouth. Secondly, Eglon pays respect to a message from God. Though a king, though a heathen king, though rich and powerful, though now tyrannizing over the people of God, though a fat unwieldy man that could not easily rise nor stand long, though in private and what he did was not under observation, yet, when he expected to receive orders form heaven, he rose out of his seat; whether it was low and easy, or whether it was high and stately, he quitted it, and stood up when God was about to speak to him, thereby owning God his superior. This shames the irreverence of many who are called Christians, and yet, when a message from God is delivered to them, study to show, by all the marks of carelessness, how little they regard it. Ehud, in calling what he had to do a message from God, plainly avouches a divine commission for it; and God's inclining Eglon to stand up to it did both confirm the commission and facilitate the execution. Thirdly, The message was delivered, not to his ear, but immediately, and literally, to his heart, into which the fatal knife was thrust, and was left there, v. 21, 22. His extreme fatness made him unable to resist or to help himself; probably it was the effect of his luxury and excess; and, when the fat closed up the blade, God would by this circumstance show how those that pamper the body do but prepare for their own misery. However, it was an emblem of his carnal security and senselessness. His heart was a fat as grease, and in that he thought himself enclosed. See Ps. cxix. 70; xvii. 10. Eglon signifies a calf, and he fell like a fatted calf, by the knife, an acceptable sacrifice to divine justice. Notice is taken of the coming out of the dirt or dung, that the death of this proud tyrant may appear the more ignominious and shameful. He that had been so very nice and curious about his own body, to keep it easy and clean, shall now be found wallowing in his own blood and excrements. Thus does God pour contempt upon princes. Now this act of Ehud's may justify itself because he had special direction from God to do it, and it was agreeable to the usual method which, under that dispensation, God took to avenge his people of their enemies, and to manifest to the world his own justice. But it will by no means justify any now in doing the like. No such commissions are now given, and to pretend to them is to blaspheme God, and made him patronize the worst of villanies. Christ bade Peter sheathe the sword, and we find not that he bade him draw it again.
[5.] Providence wonderfully favoured his escape, when he had done the execution. First, The tyrant fell silently, without any shriek or out-cry, which might have been overheard by his servants at a distance. How silently does he go down to the pit, choked up, it may be, with his own fat, which stifled his dying groans, though he had made so great a noise in the world, and had been the terror of the mighty in the land of the living! Secondly, The heroic executioner of this vengeance, with such a presence of mind as discovered not only no consciousness of guilt, but a strong confidence in the divine protection, shut the doors after him, took the key with him, and passed through the guards with such an air of innocence, and boldness, and unconcernedness, as made them not at all to suspect his having done any thing amiss. Thirdly, The servants that attended in the antechamber, coming to the door of the inner parlour, when Ehud had gone, to know their master's pleasure, and finding it locked and all quiet, concluded he had lain down to sleep, had covered his feet upon his couch, and gone to consult his pillow about the message he had received, and to dream upon it (v. 24), and therefore would not offer to open the door. Thus by their care not to disturb his sleep they lost the opportunity of revenging his death. See what comes of men's taking state too much, and obliging those about them to keep their distance; some time or other it may come against them more than they think of. Fourthly, The servants at length opened the door, and found their master had slept indeed his long sleep, v. 25. The horror of this tragical spectacle, and the confusion it must needs put them into, to reflect upon their own inconsideration in not opening the door sooner, quite put by the thoughts of sending pursuers after him that had done it, whom now they despaired of overtaking. Lastly, Ehud by this means made his escape to Sierath, a thick wood; so some, v. 26. It is not said anywhere in this story what was the place in which Eglon lived now; but, there being no mention of Ehud passing and repassing Jordan, I am inclined to think that Eglon had left his own country of Moab, on the other side Jordan, and made his principal residence at this time in the city of palm-trees, within the land of Canaan, a richer country than his own, and that there he was slain, and then the quarries by Gilgal were not far off him. There where he had settled himself, and thought he had sufficiently fortified himself to lord it over the people of God, there he was cut off, and proved to be fed for the slaughter like a lamb in a large place.
(2.) Ehud, having slain the king of Moab, gave a total rout to the forces of the Moabites that were among them, and so effectually shook off the yoke of their oppression. [1.] He raised an army immediately in Mount Ephraim, at some distance form the headquarters of the Moabites, and headed them himself, v. 27. The trumpet he blew was indeed a jubilee-trumpet, proclaiming liberty, and a joyful sound it was to the oppressed Israelites, who for a long time had heard no other trumpets than those of their enemies. [2.] Like a pious man, and as one that did all this in faith, he took encouragement himself, and gave encouragement to his soldiers, from the power of God engaged for them (v. 28): "Follow me, for the Lord hath delivered your enemies into your hands; we are sure to have God with us, and therefore may go on boldly, and shall go on triumphantly." [3.] Like a politic general, he first secured the fords of Jordan, set strong guards upon all those passes, to cut off the communications between the Moabites that were in the land of Israel (for upon them only his design was) and their own country on the other side Jordan, that if, upon the alarm given them, they resolved to fly, they might not escape thither, and, if they resolved to fight, they might not have assistance thence. Thus he shut them up in that land as their prison in which they were pleasing themselves as their palace and paradise. [4.] He then fell upon them, and put them all to the sword, 10,000 of them, which it seems was the number appointed to keep Israel in subjection (v. 29): There escaped not a man of them. And they were the best and choicest of all the king of Moab's forces, all lusty men, men of bulk and stature, and not only able-bodied, but high spirited too, and men of valour, v. 29. But neither their strength nor their courage stood them in any stead when the set time had come for God to deliver them into the hand of Israel. [5.] The consequence of this victory was that the power of the Moabites was wholly broken in the land of Israel. The country was cleared of these oppressors, and the land had rest eighty years, v. 30. We may hope that there was likewise a reformation among them, and a check give to idolatry, by the influence of Ehud which continued a good part of this time. It was a great while for the land to rest, fourscore years; yet what is that to the saints' everlasting rest in the heavenly Canaan?
Adam Clarke: Commentary on the Bible - 1831
3:12: The children of Israel did evil - They forgat the Lord and became idolaters, and God made those very people, whom they had imitated in their idolatrous worship, the means of their chastisement.
The Lord strengthened Eglon the king of Moab - The success he had against the Israelites was by the especial appointment and energy of God.
He not only abandoned the Israelites, but strengthened the Moabites against them. Eglon is supposed to have been the immediate successor of Balak. Some great men have borne names which, when reduced to their grammatical meaning, appear very ridiculous: the word עגלון Eglon signifies a little calf!
Albert Barnes: Notes on the Bible - 1834
3:12: The "strengthening" Eglon was the special work of God, and because Israel "had done evil," etc. Samuel's comment on the event is to the same effect Sa1 12:9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:12: am 2662, bc 1342, An, Ex, Is, 148
did evil: Jdg 2:19; Hos 6:4
and the Lord: Exo 9:16; Kg2 5:1; Isa 10:15, Isa 37:26, Isa 45:1-4; Eze 38:16; Dan 4:22; Dan 5:18; Joh 19:11
the king: Sa1 12:9
Carl Friedrich Keil and Franz Delitzsch
3:12
In vv. 12-30 the subjugation of the Israelites by Eglon, the king of the Moabites, and their deliverance from this bondage, are circumstantially described. First of all, in Judg 3:12-14, the subjugation. When the Israelites forsook the Lord again (in the place of וגו את־הרע ... ויּעשׂוּ, Judg 3:7, we have here the appropriate expression ... הרע הרע לעשׂות, they added to do, i.e., did again, evil, etc., as in Judg 4:1; Judg 10:6; Judg 13:1), the Lord made Eglon the king of the Moabites strong over Israel. על חזּק, to give a person strength to overcome or oppress another. כּי על, as in Deut 31:17, instead of the more usual אשׁר על (cf. Jer 4:28; Mal 2:14; Ps 139:14). Eglon allied himself with the Ammonites and Amalekites, those arch-foes of Israel, invaded the land, took the palm-city, i.e., Jericho (see at Judg 1:16), and made the Israelites tributary for eighteen years. Sixty years had passed since Jericho had been burnt by Joshua. During that time the Israelites had rebuilt the ruined city, but they had not fortified it, on account of the curse pronounced by Joshua upon any one who should restore it as a fortress; so that the Moabites could easily conquer it, and using it as a base, reduce the Israelites to servitude.
Geneva 1599
3:12 And the children of Israel did evil again in the sight of the LORD: and the LORD (g) strengthened Eglon the king of Moab against Israel, because they had done evil in the sight of the LORD.
(g) So that the enemies of God's people have no power over them, but by God's appointment.
John Gill
3:12 And the children of Israel did evil again in the sight of the Lord,.... Fell into idolatry again, which was a great evil in the sight of God, and what they were prone to fall into:
and the Lord strengthened Eglon the king of Moab against Israel; put it into his heart to invade them, and encouraged him to it, and gave him success; what kings reigned over Moab between Balak and this king we know not: it is a commonly received notion of the Jews, that Ruth was the daughter of Eglon; see Ruth 1:4; and it was about this time that Elimelech with his two sons went into Moab, and when many of those things recorded in the book of Ruth were transacted:
because they had done evil in the sight of the Lord; which had greatly provoked him to anger, and was the cause of stirring up the king of Moab against them.
John Wesley
3:12 Strengthened Eglon - By giving him courage, and power, and success against them.
Robert Jamieson, A. R. Fausset and David Brown
3:12 EHUD SLAYS EGLON. (Jdg. 3:12-30)
the children of Israel did evil again in the sight of the Lord--The Israelites, deprived of the moral and political influences of Othniel, were not long in following their native bias to idolatry.
the Lord strengthened Eglon the king of Moab--The reigning monarch's ambition was to recover that extensive portion of his ancient territory possessed by the Israelites. In conjunction with his neighbors, the Ammonites and the Amalekites, sworn enemies of Israel, he first subjected the eastern tribes; then crossing the Jordan, he made a sudden incursion on western Canaan, and in virtue of his conquests, erected fortifications in the territory adjoining Jericho [JOSEPHUS], to secure the frontier, and fixed his residence there. This oppressor was permitted, in the providence of God, to triumph for eighteen years.
3:133:13: Եւ ժողովեա՛ց ՚ի վերայ նոցա զամենայն որդիսն Ամոնայ, եւ զԱմաղէկ. եւ չոգաւ եհա՛ր զԻսրայէլ. եւ ժառանգեաց զքաղաքն Արմաւենեաց[2478]։ [2478] Ոմանք. Եհար զամենայն որդիսն Իսրայէլի, եւ ժա՛՛։
13. Նա հաւաքեց նրանց դէմ Ամոնի եւ Ամաղէկի բոլոր որդիներին, գնաց հարուածեց Իսրայէլին եւ տիրեց Արմաւենիների քաղաքին:
13 Անիկա Ամմոնի ու Ամաղէկի որդիները իր քով հաւաքեց եւ գնաց Իսրայէլը զարկաւ ու Արմաւենիներուն քաղաքին տիրեց։
Եւ ժողովեաց ի վերայ նոցա զամենայն որդիսն Ամոնայ եւ զԱմաղէկ. եւ չոգաւ եհար զԻսրայէլ, եւ ժառանգեաց զքաղաքն Արմաւենեաց:

3:13: Եւ ժողովեա՛ց ՚ի վերայ նոցա զամենայն որդիսն Ամոնայ, եւ զԱմաղէկ. եւ չոգաւ եհա՛ր զԻսրայէլ. եւ ժառանգեաց զքաղաքն Արմաւենեաց[2478]։
[2478] Ոմանք. Եհար զամենայն որդիսն Իսրայէլի, եւ ժա՛՛։
13. Նա հաւաքեց նրանց դէմ Ամոնի եւ Ամաղէկի բոլոր որդիներին, գնաց հարուածեց Իսրայէլին եւ տիրեց Արմաւենիների քաղաքին:
13 Անիկա Ամմոնի ու Ամաղէկի որդիները իր քով հաւաքեց եւ գնաց Իսրայէլը զարկաւ ու Արմաւենիներուն քաղաքին տիրեց։
zohrab-1805▾ eastern-1994▾ western am▾
3:133:13: Он собрал к себе [всех] Аммонитян и Амаликитян, и пошел и поразил Израиля, и овладели они городом Пальм.
3:13 καὶ και and; even συνήγαγεν συναγω gather πρὸς προς to; toward ἑαυτὸν εαυτου of himself; his own πάντας πας all; every τοὺς ο the υἱοὺς υιος son Αμμων αμμων and; even Αμαληκ αμαληκ and; even ἐπορεύθη πορευομαι travel; go καὶ και and; even ἐπάταξεν πατασσω pat; impact τὸν ο the Ισραηλ ισραηλ.1 Israel καὶ και and; even ἐκληρονόμησεν κληρονομεω inherit; heir τὴν ο the πόλιν πολις city τῶν ο the φοινίκων φοινιξ.1 palm tree; palm
3:13 וַ wa וְ and יֶּאֱסֹ֣ף yyeʔᵉsˈōf אסף gather אֵלָ֔יו ʔēlˈāʸw אֶל to אֶת־ ʔeṯ- אֵת [object marker] בְּנֵ֥י bᵊnˌê בֵּן son עַמֹּ֖ון ʕammˌôn עַמֹּון Ammon וַ wa וְ and עֲמָלֵ֑ק ʕᵃmālˈēq עֲמָלֵק Amalek וַ wa וְ and יֵּ֗לֶךְ yyˈēleḵ הלך walk וַ wa וְ and יַּךְ֙ yyaḵ נכה strike אֶת־ ʔeṯ- אֵת [object marker] יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel וַ wa וְ and יִּֽירְשׁ֖וּ yyˈîrᵊšˌû ירשׁ trample down אֶת־ ʔeṯ- אֵת [object marker] עִ֥יר ʕˌîr עִיר town הַ ha הַ the תְּמָרִֽים׃ ttᵊmārˈîm תָּמָר date-palm
3:13. et copulavit ei filios Ammon et Amalech abiitque et percussit Israhel atque possedit urbem PalmarumAnd he joined to him the children of Ammon, and Amalec: and he went and overthrew Israel, and possessed the city of palm trees.
13. And he gathered unto him the children of Ammon and Amalek; and went and smote Israel, and they possessed the city of palm trees.
3:13. And he joined to him the sons of Ammon and the sons of Amalek. And he went forth and struck Israel, and he possessed the City of Palms.
3:13. And he gathered unto him the children of Ammon and Amalek, and went and smote Israel, and possessed the city of palm trees.
And he gathered unto him the children of Ammon and Amalek, and went and smote Israel, and possessed the city of palm trees:

3:13: Он собрал к себе [всех] Аммонитян и Амаликитян, и пошел и поразил Израиля, и овладели они городом Пальм.
3:13
καὶ και and; even
συνήγαγεν συναγω gather
πρὸς προς to; toward
ἑαυτὸν εαυτου of himself; his own
πάντας πας all; every
τοὺς ο the
υἱοὺς υιος son
Αμμων αμμων and; even
Αμαληκ αμαληκ and; even
ἐπορεύθη πορευομαι travel; go
καὶ και and; even
ἐπάταξεν πατασσω pat; impact
τὸν ο the
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
ἐκληρονόμησεν κληρονομεω inherit; heir
τὴν ο the
πόλιν πολις city
τῶν ο the
φοινίκων φοινιξ.1 palm tree; palm
3:13
וַ wa וְ and
יֶּאֱסֹ֣ף yyeʔᵉsˈōf אסף gather
אֵלָ֔יו ʔēlˈāʸw אֶל to
אֶת־ ʔeṯ- אֵת [object marker]
בְּנֵ֥י bᵊnˌê בֵּן son
עַמֹּ֖ון ʕammˌôn עַמֹּון Ammon
וַ wa וְ and
עֲמָלֵ֑ק ʕᵃmālˈēq עֲמָלֵק Amalek
וַ wa וְ and
יֵּ֗לֶךְ yyˈēleḵ הלך walk
וַ wa וְ and
יַּךְ֙ yyaḵ נכה strike
אֶת־ ʔeṯ- אֵת [object marker]
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וַ wa וְ and
יִּֽירְשׁ֖וּ yyˈîrᵊšˌû ירשׁ trample down
אֶת־ ʔeṯ- אֵת [object marker]
עִ֥יר ʕˌîr עִיר town
הַ ha הַ the
תְּמָרִֽים׃ ttᵊmārˈîm תָּמָר date-palm
3:13. et copulavit ei filios Ammon et Amalech abiitque et percussit Israhel atque possedit urbem Palmarum
And he joined to him the children of Ammon, and Amalec: and he went and overthrew Israel, and possessed the city of palm trees.
3:13. And he joined to him the sons of Ammon and the sons of Amalek. And he went forth and struck Israel, and he possessed the City of Palms.
3:13. And he gathered unto him the children of Ammon and Amalek, and went and smote Israel, and possessed the city of palm trees.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:13: The city of palm trees - This the Targum renders the city of Jericho; but Jericho had been destroyed by Joshua, and certainly was not rebuilt till the reign of Ahab, long after this, Kg1 16:34. However, as Jericho is expressly called the city of palm trees, Deu 34:3, the city in question must have been in the vicinity or plain of Jericho, and the king of Moab had seized it as a frontier town contiguous to his own estates. Calmet supposes that the city of palm trees means En-gaddi.
Albert Barnes: Notes on the Bible - 1834
3:13: The children of Ammon (Bent-Ammon), almost always so spoken of from their ancestor Ben-ammi Gen 19:38, seem to be under the leadership of the king of Moab, as do also the Amlekites: this is perhaps the strengthening spoken of in Jdg 3:12. In Judg. 6 the combination is Midianites, Amalekites, and children of the East, or Arab tribes. In the narrative of Jephthah's judgeship, the Ammonites alone are mentioned; but with a reference to the Moabites, and as if they were one people Jdg 11:24. The Amalekites appear as the constant and bitter foes of the Israelites (Exo 17:8 notes and references); and the naming a mountain in Ephraim, "the mount of the Amalekites" Jdg 12:15 is probably a memorial of this joint invasion of Moabites and Amalekites, and marks the scene either of their occupation, or of some signal victory over them.
The city of palm trees: i. e. Jericho Jdg 1:16, having been utterly destroyed by Joshua, and not rebuilt until the time of Ahab Jos 6:24-26; Kg1 16:34, can only have existed at this time as an unwalled village, - like Jerusalem after its destruction by Nebuzaradan, until Nehemiah rebuilt its waits - and like its modern representative er-Riha, a village with a fortress for the Turkish garrison. This occupation of Jericho should be compared with the invasion in Jdg 10:9, where two out of the three tribes named, Benjamin and Ephraim, are the same as those here concerned, and where Jdg 10:7 the Philistines are coupled with the Ammonites, just as here Jdg 3:31 the Philistines are mentioned in near connection with the Moabites. See Introduction.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:13: Ammon: Jdg 5:14; Psa 83:6
the city: Jdg 1:16; Deu 34:3; Psa 83:7
John Gill
3:13 And he gathered unto him the children of Ammon and Amalek,.... Either the Lord gathered them to Eglon, inclined them to enter into a confederacy with him, to assist in the war against Israel; or the king of Moab got them to join with him in it, they being his neighbours, and enemies to Israel, and especially Amalek:
and went and smote Israel; first the two tribes and a half, which lay on that side Jordan Moab did, whom it is reasonable to suppose he would attack first; and having defeated them, he came over Jordan:
and possessed the city of the palm trees; Jericho, as the Targum, which was set with palm trees; see Deut 34:3; not the city itself, for that was destroyed by Joshua, and not rebuilt until the time of Ahab; but the country, about it, or, as Abarbinel thinks, a city that was near it; here Josephus says (t) he had his royal palace; it is probable he built a fort or garrison here, to secure the fords of Jordan, and his own retreat; as well as to keep up a communication with his own people, and prevent the tribes of the other side giving any assistance to their brethren, if able and disposed to do it.
(t) Antiqu. l. 5. c. 4. sect. 1.
John Wesley
3:13 City of Palm - trees - That is, Jericho. Not the city which was demolished, but the territory belonging to it. Here he fixed his camp, for the fertility of that soil, and because of its nearness to the passage over Jordan, which was most commodious both for the conjunction of his own forces which lay on both sides of Jordan; to prevent the conjunction of the Israelites in Canaan with their brethren beyond Jordan; and to secure his retreat into his own country.
3:143:14: Եւ ծառայեցին որդիքն Իսրայէլի Եգղոմայ արքայի Մովաբու ամս ութուտասն։
14. Տասնութ տարի իսրայէլացիները ծառայեցին Մովաբի արքայ Եգղոմին:
14 Եւ Իսրայէլին որդիները Մովաբի Էգղոն թագաւորին տասնըութը տարի ծառայութիւն ըրին։
Եւ ծառայեցին որդիքն Իսրայելի Եգղոմայ արքայի Մովաբու ամս ութուտասն:

3:14: Եւ ծառայեցին որդիքն Իսրայէլի Եգղոմայ արքայի Մովաբու ամս ութուտասն։
14. Տասնութ տարի իսրայէլացիները ծառայեցին Մովաբի արքայ Եգղոմին:
14 Եւ Իսրայէլին որդիները Մովաբի Էգղոն թագաւորին տասնըութը տարի ծառայութիւն ըրին։
zohrab-1805▾ eastern-1994▾ western am▾
3:143:14: И служили сыны Израилевы Еглону, царю Моавитскому, восемнадцать лет.
3:14 καὶ και and; even ἐδούλευσαν δουλευω give allegiance; subject οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel τῷ ο the Εγλωμ εγλωμ monarch; king Μωαβ μωαβ year δέκα δεκα ten ὀκτώ οκτω eight
3:14 וַ wa וְ and יַּעַבְד֤וּ yyaʕavᵊḏˈû עבד work, serve בְנֵֽי־ vᵊnˈê- בֵּן son יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel אֶת־ ʔeṯ- אֵת [object marker] עֶגְלֹ֣ון ʕeḡlˈôn עֶגְלֹון Eglon מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king מֹואָ֔ב môʔˈāv מֹואָב Moab שְׁמֹונֶ֥ה šᵊmônˌeh שְׁמֹנֶה eight עֶשְׂרֵ֖ה ʕeśrˌē עֶשְׂרֵה -teen שָׁנָֽה׃ ס šānˈā . s שָׁנָה year
3:14. servieruntque filii Israhel Eglon regi Moab decem et octo annisAnd the children of Israel served Eglon, king of Moab, eighteen years.
14. And the children of Israel served Eglon the king of Moab eighteen years.
3:14. And the sons of Israel served Eglon, the king of Moab, for eighteen years.
3:14. So the children of Israel served Eglon the king of Moab eighteen years.
So the children of Israel served Eglon the king of Moab eighteen years:

3:14: И служили сыны Израилевы Еглону, царю Моавитскому, восемнадцать лет.
3:14
καὶ και and; even
ἐδούλευσαν δουλευω give allegiance; subject
οἱ ο the
υἱοὶ υιος son
Ισραηλ ισραηλ.1 Israel
τῷ ο the
Εγλωμ εγλωμ monarch; king
Μωαβ μωαβ year
δέκα δεκα ten
ὀκτώ οκτω eight
3:14
וַ wa וְ and
יַּעַבְד֤וּ yyaʕavᵊḏˈû עבד work, serve
בְנֵֽי־ vᵊnˈê- בֵּן son
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
אֶת־ ʔeṯ- אֵת [object marker]
עֶגְלֹ֣ון ʕeḡlˈôn עֶגְלֹון Eglon
מֶֽלֶךְ־ mˈeleḵ- מֶלֶךְ king
מֹואָ֔ב môʔˈāv מֹואָב Moab
שְׁמֹונֶ֥ה šᵊmônˌeh שְׁמֹנֶה eight
עֶשְׂרֵ֖ה ʕeśrˌē עֶשְׂרֵה -teen
שָׁנָֽה׃ ס šānˈā . s שָׁנָה year
3:14. servieruntque filii Israhel Eglon regi Moab decem et octo annis
And the children of Israel served Eglon, king of Moab, eighteen years.
3:14. And the sons of Israel served Eglon, the king of Moab, for eighteen years.
3:14. So the children of Israel served Eglon the king of Moab eighteen years.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:14: served: Lev 26:23-25; Deu 28:40, Deu 28:47, Deu 28:48
John Gill
3:14 So the children of Israel served Eglon king of Moab eighteen years. Ten years longer than they served the king of Mesopotamia, Judg 3:8, as a severer correction of them for their relapse into idolatry.
John Wesley
3:14 Eighteen years - The former servitude lasted but eight years; this eighteen: for if smaller troubles do not the work, God will send greater.
3:153:15: Եւ աղաղակեցին որդիքն Իսրայէլի առ Տէր։ Եւ յարոյց նոցա Տէր փրկիչ զԱւո՛վդ որդի Գերեայ՝ զորդի ա՛ռն Յիմենեցւոյ, զերկոցունց ձեռաց աջողակն. եւ առաքեցին որդիքն Իսրայէլի ՚ի ձեռն նորա պատարագս Եգղոմայ արքայի Մովաբու[2479]։ [2479] Ոմանք. Առն Յեմինացւոյ. եւ ոմանք. Յամինացւոյ... ձեռացն աջողակ... ՚ի ձեռս նորա պատա՛՛։
15. Իսրայէլացիները աղաղակ բարձրացրին Տիրոջ առաջ, եւ Տէրը նրանց համար մի փրկիչ մէջտեղ հանեց՝ յիմենեցի մի մարդու՝ Գերայի որդի Աւոդին, որը երկու ձեռքով էլ յաջող էր գործում[6]: Իսրայէլացիները նրա ձեռքով Մովաբի Եգղոմ արքային ընծաներ ուղարկեցին:[6] 6. Եբրայերէն՝ ձախլիկ էր:
15 Իսրայէլին որդիները Տէրոջը աղաղակեցին եւ Տէրը անոնց փրկիչ մը հանեց, Բենիամինեան Գերային որդին Աւովդը, որ ահեկագործ* էր ու Իսրայէլի որդիները անոր ձեռքով Մովաբի Էգղոն թագաւորին ընծայ ղրկեցին։
Եւ աղաղակեցին որդիքն Իսրայելի առ Տէր. եւ յարոյց նոցա Տէր փրկիչ զԱւովդ որդի Գերեայ` [60]զորդի առն Յեմինեցւոյ, զերկոցունց ձեռաց աջողակն``. եւ առաքեցին որդիքն Իսրայելի ի ձեռն նորա պատարագս Եգղոմայ արքայի Մովաբու:

3:15: Եւ աղաղակեցին որդիքն Իսրայէլի առ Տէր։ Եւ յարոյց նոցա Տէր փրկիչ զԱւո՛վդ որդի Գերեայ՝ զորդի ա՛ռն Յիմենեցւոյ, զերկոցունց ձեռաց աջողակն. եւ առաքեցին որդիքն Իսրայէլի ՚ի ձեռն նորա պատարագս Եգղոմայ արքայի Մովաբու[2479]։
[2479] Ոմանք. Առն Յեմինացւոյ. եւ ոմանք. Յամինացւոյ... ձեռացն աջողակ... ՚ի ձեռս նորա պատա՛՛։
15. Իսրայէլացիները աղաղակ բարձրացրին Տիրոջ առաջ, եւ Տէրը նրանց համար մի փրկիչ մէջտեղ հանեց՝ յիմենեցի մի մարդու՝ Գերայի որդի Աւոդին, որը երկու ձեռքով էլ յաջող էր գործում[6]: Իսրայէլացիները նրա ձեռքով Մովաբի Եգղոմ արքային ընծաներ ուղարկեցին:
[6] 6. Եբրայերէն՝ ձախլիկ էր:
15 Իսրայէլին որդիները Տէրոջը աղաղակեցին եւ Տէրը անոնց փրկիչ մը հանեց, Բենիամինեան Գերային որդին Աւովդը, որ ահեկագործ* էր ու Իսրայէլի որդիները անոր ձեռքով Մովաբի Էգղոն թագաւորին ընծայ ղրկեցին։
zohrab-1805▾ eastern-1994▾ western am▾
3:153:15: Тогда возопили сыны Израилевы к Господу, и Господь воздвигнул им спасителя Аода, сына Геры, сына Иеминиева, который был левша. И послали сыны Израилевы с ним дары Еглону, царю Моавитскому.
3:15 καὶ και and; even ἐκέκραξαν κραζω cry οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel πρὸς προς to; toward κύριον κυριος lord; master καὶ και and; even ἤγειρεν εγειρω rise; arise αὐτοῖς αυτος he; him σωτῆρα σωτηρ savior τὸν ο the Αωδ αωδ son Γηρα γηρα son τοῦ ο the Ιεμενι ιεμενι man; husband ἀμφοτεροδέξιον αμφοτεροδεξιος and; even ἐξαπέστειλαν εξαποστελλω send forth οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel δῶρα δωρον present ἐν εν in χειρὶ χειρ hand αὐτοῦ αυτος he; him τῷ ο the Εγλωμ εγλωμ monarch; king Μωαβ μωαβ Mōab; Moav
3:15 וַ wa וְ and יִּזְעֲק֣וּ yyizʕᵃqˈû זעק cry בְנֵֽי־ vᵊnˈê- בֵּן son יִשְׂרָאֵל֮ yiśrāʔēl יִשְׂרָאֵל Israel אֶל־ ʔel- אֶל to יְהוָה֒ [yᵊhwˌāh] יְהוָה YHWH וַ wa וְ and יָּקֶם֩ yyāqˌem קום arise יְהוָ֨ה [yᵊhwˌāh] יְהוָה YHWH לָהֶ֜ם lāhˈem לְ to מֹושִׁ֗יעַ môšˈîₐʕ ישׁע help אֶת־ ʔeṯ- אֵת [object marker] אֵה֤וּד ʔēhˈûḏ אֵהוּד Ehud בֶּן־ ben- בֵּן son גֵּרָא֙ gērˌā גֵּרָא Gera בֶּן־ ben- בֵּן son הַ ha הַ the יְמִינִ֔י yᵊmînˈî יְמִינִי Benjaminite אִ֥ישׁ ʔˌîš אִישׁ man אִטֵּ֖ר ʔiṭṭˌēr אִטֵּר left-handed יַד־ yaḏ- יָד hand יְמִינֹ֑ו yᵊmînˈô יָמִין right-hand side וַ wa וְ and יִּשְׁלְח֨וּ yyišlᵊḥˌû שׁלח send בְנֵי־ vᵊnê- בֵּן son יִשְׂרָאֵ֤ל yiśrāʔˈēl יִשְׂרָאֵל Israel בְּ bᵊ בְּ in יָדֹו֙ yāḏˌô יָד hand מִנְחָ֔ה minḥˈā מִנְחָה present לְ lᵊ לְ to עֶגְלֹ֖ון ʕeḡlˌôn עֶגְלֹון Eglon מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king מֹואָֽב׃ môʔˈāv מֹואָב Moab
3:15. et postea clamaverunt ad Dominum qui suscitavit eis salvatorem vocabulo Ahoth filium Gera filii Iemini qui utraque manu utebatur pro dextera miseruntque filii Israhel per illum munera Eglon regi MoabAnd afterwards they cried to the Lord, who raised them up a saviour, called Aod, the son of Cera, the son of Jemini, who used the left hand as well as the right. And the children of Israel sent presents to Eglon, king of Moab, by him.
15. But when the children of Israel cried unto the LORD, the LORD raised them up a saviour, Ehud the son of Gera, the Benjamite, a man lefthanded: and the children of Israel sent a present by him unto Eglon the king of Moab.
3:15. And afterward, they cried out to the Lord, who raised up for them a savior, called Ehud, the son of Gera, the son of Benjamin, who used either hand as well as the right hand. And the sons of Israel sent gifts to Eglon, the king of Moab, by him.
3:15. But when the children of Israel cried unto the LORD, the LORD raised them up a deliverer, Ehud the son of Gera, a Benjamite, a man lefthanded: and by him the children of Israel sent a present unto Eglon the king of Moab.
But when the children of Israel cried unto the LORD, the LORD raised them up a deliverer, Ehud the son of Gera, a Benjamite, a man lefthanded: and by him the children of Israel sent a present unto Eglon the king of Moab:

3:15: Тогда возопили сыны Израилевы к Господу, и Господь воздвигнул им спасителя Аода, сына Геры, сына Иеминиева, который был левша. И послали сыны Израилевы с ним дары Еглону, царю Моавитскому.
3:15
καὶ και and; even
ἐκέκραξαν κραζω cry
οἱ ο the
υἱοὶ υιος son
Ισραηλ ισραηλ.1 Israel
πρὸς προς to; toward
κύριον κυριος lord; master
καὶ και and; even
ἤγειρεν εγειρω rise; arise
αὐτοῖς αυτος he; him
σωτῆρα σωτηρ savior
τὸν ο the
Αωδ αωδ son
Γηρα γηρα son
τοῦ ο the
Ιεμενι ιεμενι man; husband
ἀμφοτεροδέξιον αμφοτεροδεξιος and; even
ἐξαπέστειλαν εξαποστελλω send forth
οἱ ο the
υἱοὶ υιος son
Ισραηλ ισραηλ.1 Israel
δῶρα δωρον present
ἐν εν in
χειρὶ χειρ hand
αὐτοῦ αυτος he; him
τῷ ο the
Εγλωμ εγλωμ monarch; king
Μωαβ μωαβ Mōab; Moav
3:15
וַ wa וְ and
יִּזְעֲק֣וּ yyizʕᵃqˈû זעק cry
בְנֵֽי־ vᵊnˈê- בֵּן son
יִשְׂרָאֵל֮ yiśrāʔēl יִשְׂרָאֵל Israel
אֶל־ ʔel- אֶל to
יְהוָה֒ [yᵊhwˌāh] יְהוָה YHWH
וַ wa וְ and
יָּקֶם֩ yyāqˌem קום arise
יְהוָ֨ה [yᵊhwˌāh] יְהוָה YHWH
לָהֶ֜ם lāhˈem לְ to
מֹושִׁ֗יעַ môšˈîₐʕ ישׁע help
אֶת־ ʔeṯ- אֵת [object marker]
אֵה֤וּד ʔēhˈûḏ אֵהוּד Ehud
בֶּן־ ben- בֵּן son
גֵּרָא֙ gērˌā גֵּרָא Gera
בֶּן־ ben- בֵּן son
הַ ha הַ the
יְמִינִ֔י yᵊmînˈî יְמִינִי Benjaminite
אִ֥ישׁ ʔˌîš אִישׁ man
אִטֵּ֖ר ʔiṭṭˌēr אִטֵּר left-handed
יַד־ yaḏ- יָד hand
יְמִינֹ֑ו yᵊmînˈô יָמִין right-hand side
וַ wa וְ and
יִּשְׁלְח֨וּ yyišlᵊḥˌû שׁלח send
בְנֵי־ vᵊnê- בֵּן son
יִשְׂרָאֵ֤ל yiśrāʔˈēl יִשְׂרָאֵל Israel
בְּ bᵊ בְּ in
יָדֹו֙ yāḏˌô יָד hand
מִנְחָ֔ה minḥˈā מִנְחָה present
לְ lᵊ לְ to
עֶגְלֹ֖ון ʕeḡlˌôn עֶגְלֹון Eglon
מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king
מֹואָֽב׃ môʔˈāv מֹואָב Moab
3:15. et postea clamaverunt ad Dominum qui suscitavit eis salvatorem vocabulo Ahoth filium Gera filii Iemini qui utraque manu utebatur pro dextera miseruntque filii Israhel per illum munera Eglon regi Moab
And afterwards they cried to the Lord, who raised them up a saviour, called Aod, the son of Cera, the son of Jemini, who used the left hand as well as the right. And the children of Israel sent presents to Eglon, king of Moab, by him.
3:15. And afterward, they cried out to the Lord, who raised up for them a savior, called Ehud, the son of Gera, the son of Benjamin, who used either hand as well as the right hand. And the sons of Israel sent gifts to Eglon, the king of Moab, by him.
3:15. But when the children of Israel cried unto the LORD, the LORD raised them up a deliverer, Ehud the son of Gera, a Benjamite, a man lefthanded: and by him the children of Israel sent a present unto Eglon the king of Moab.
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
15-25: Когда израильтяне, угнетаемые Еглоном, обратились к Господу с просьбой о помиловании, тогда Господь воздвиг им избавителя в лице Аода, с. Геры, Вениамитянина, который посредством хитрости умертвил Еглона, когда находился с ним в горнице его дворца. По своему характеру Аод был олицетворением бесстрашия, храбрости и находчивости. У всех народов славились личности, подобные Аоду, хотя бы их поступки были не вполне нравственными. Аоидяне воспевали похвалы Гармодию и Аристогону, римляне - Муцию Сцеволе, которые по своим нравственным качествам стояли не выше Аода, но заслужили память потомства только за свою храбрость. На востоке до последнего времени встречаются личности, подобные Аоду. Лайярд, будучи консулом в Месопотамии, знал одного знаменитого областеначальника Ибрагима Агу, который прославился тем, что однажды, по предложению турецкого наместника Магомета Паши, отправился в крепость одного отложившегося курдского бея и, принятый им по правилам восточного гостеприимства, во время ужина снес ему саблей голову (Layard, Nineveh and its Remains, I, 97-98). О Галгале (современный Телль Джельджул или Джельджулийе, между Иерихоном и Иорданом) см. И. Нав. IV:19-20: и др. Под "истуканами" (pesilim) при Галгале разумеются, вероятно, стоявшие здесь каменные столбики в виде бетилей (проф. А. А. Олесницкий. Мегалит. памятники Св. Земли, с. 77) или камни, определявшие брод Иордана (Будде).
Adam Clarke: Commentary on the Bible - 1831
3:15: Ehud the son of Gera - a man left handed - איש אטר יד ימינו ish itter yad yemino, a man lame in his right hand, and therefore obliged to use his left. The Septuagint render it ανδρα αμφοτεροδεξιον, an ambidexter, a man who could use both hands alike. The Vulgate, qui utraque manu pro dextera utebatur, a man who could use either hand as a right hand, or to whom right and left were equally ready. This is not the sense of the original, but it is the sense in which most interpreters understand it. It is well known that to be an ambidexter was in high repute among the ancients: Hector boasts of it: -
Αυταρ εγων εν οιδα μαχας τ,ανδροκτασιας τε·
Οιδ' επι δεξια, οιδ' επ' αριστερα νωμησαι βων
Αζαλεην, το μοι εστι ταλαυρινον πολεμιζειν.
Iliad, lib. vii., ver. 237.
"But am in arms well practiced; many a Greek
Hath bled by me, and I can shift my shield
From right to left; reserving to the last
Force that suffices for severest toil."
Cowper.
Asteropaeus is also represented by Homer as an ambidexter, from which he derives great advantages in fight: -
Ὡς φατ' απειλησας· ὁ δ' ανεσχετο διος Αχιλλευς
Πηλιαδα μελιην· ὁ δ' ὁμαρτη δουρασιν αμφις
Ἡρως Αστεροπαιος, επει περιδεξιος ηε.
Iliad, lib. xxi., ver. 161.
So threatened he. Then raised Achilles high
The Pelian ash: - and his two spears at once
Alike, (a practiced warrior), with both hands
Asteropaeus hurled."
Cowper.
We are informed by Aristotle, that Plato recommended to all soldiers to acquire by study and exercise an equal facility of using both hands. Speaking of Plato, he says: Και την εν τοις πολεμικοισασκεσιν, ὁπως αμφιδεξιοι γινωνται κατα την μελετην, ὡς δεον μη την μεν χρησιμον ειναι ταιν χεροιν, την δε αχρηστον. - De Repub., lib. ii., cap. 12. "He (Plato) also made a law concerning their warlike exercises, that they should acquire a habit of using both hands alike; as it is not fit that one of the hands should be useful and the other useless." In Jdg 20:16 of this book we have an account of seven hundred men of Benjamin, each of whom was אטר יד ימינו itter yad yemino, lame of his right hand, and yet slinging stones to a hair's breadth without missing: these are generally thought to be ambidexters.
Sent a present unto Eglon - This is generally understood to be the tribute money which the king of Moab had imposed on the Israelites.
Albert Barnes: Notes on the Bible - 1834
3:15: But when the children of Israel cried unto the Lord, the Lord raised them up a deliverer - The very same words as are used at Jdg 3:9. See, too, Jdg 2:16, Jdg 2:18, and Neh 9:27.
Ehud "the Benjamite" was of the family or house of Gera Sa2 16:5, the son of Bela, Benjamin's first-born, born before Jacob's descent into Egypt Gen 46:21, and then included among "the sons of Benjamin." The genealogy in Ch1 8:6 intimates that Ehud (apparently written Abihud in Jdg 3:3) became the head of a separate house.
Left-handed - See the margin. The phrase is thought to describe not so much a defect as the power to use left and right hands equally well (compare Jdg 20:16; Ch1 12:2).
A present - i. e. tribute Sa2 8:2, Sa2 8:6; Kg1 4:21; Psa 72:10. The employment of Ehud for this purpose points him out as a chief of some distinction. He would be attended by a numerous suite Jdg 3:18. We may conclude that the destruction of the Benjamites Judg. 20 had not taken place at this time.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:15: am 2679, bc 1325, An, Ex, Is, 166
cried unto: Jdg 3:9; Psa 50:15, Psa 78:34, Psa 90:15; Jer 29:12, Jer 29:13, Jer 33:3
a Benjamite: or, the son of Jemini
lefthanded: Heb. shut of his right hand, This Hebrew phrase intimates that, either through disease or disuse, he made little or no use of the right hand, but of his left only, and so was the less fit for war, because he would most likely wield a dagger awkwardly. yet God chose this left-handed man to be the minister of his retributive justice. It was God's right hand that gained Israel the victory, Psa 44:3; not the right hand of the instruments he employed. Jdg 20:16; Ch1 12:2
sent a present: Sa1 10:27; Pro 18:16, Pro 19:6, Pro 21:14; Isa 36:16
Carl Friedrich Keil and Franz Delitzsch
3:15
But when the Israelites cried to the Lord for help, He set them free through the Benjaminite Ehud, whom He raised up as their deliverer. Ehud was "the son of Gera." This probably means that he was a descendant of Gera, since Gera himself, according to 1Chron 8:3, was a son of Bela the son of Benjamin, and therefore was a grandson of Benjamin; and Shimei the contemporary of David, a man belonging to the tribe of Benjamin, is also called a son of Gera in 2Kings 16:5; 2Kings 19:17. At the same time, it is possible that the name Gera does not refer to the same person in these different passages, but that the name was repeated again and again in the same family. "A man shut with regard to his right hand," i.e., hindered in the use of his right hand, not necessarily crippled, but in all probability disabled through want of use from his youth upwards. That the expression does not mean crippled, is confirmed by the fact that it is used again in connection with the 700 brave slingers in the army of the Benjaminites in Judg 20:16, and it certainly cannot be supposed that they were all actual cripples. So much is certain, however, that it does not mean ἀμφοτεροδέξιος, qui utraque manu pro dextera utebatur (lxx, Vulg.), since אטר signifies clausit (shut) in Ps 69:16. It is merely with reference to what follows that this peculiarity is so distinctly mentioned. - The Israelites sent a present by him to king Eglon. בידו does not mean in, but through, his hand, i.e., through his intervention, for others were actually employed to carry the present (Judg 3:18), so that Ehud merely superintended the matter. Minchah, a gift or present, is no doubt a euphemism for tribute, as in 2Kings 8:2, 2Kings 8:6; 3Kings 5:1.
John Gill
3:15 But when the children of Israel cried unto the Lord,.... After being long oppressed, and groaning under their burdens, and brought to a sense of their sins, and humiliation for them, they asked forgiveness of God, and deliverance from their bondage; for it is very probable they were until towards the close of those years stupid and hardened, and did not consider what was the reason of their being thus dealt with:
the Lord raised them up a deliverer; another saviour, one that he made use of as an instrument of their deliverance:
Ehud the son of Gera, a Benjamite, a man lefthanded; who is described by his parentage, a son of Gera, but who his father was is not known; by his tribe a Benjamite, in which Jericho was, Eglon possessed, and so might be more oppressed than any other part; and therefore the Lord stirred up one of that tribe to be the deliverer; and by his being a lefthanded man, as several of that tribe were, Judg 20:16; though a Benjamite signifies a son of the right hand; and he perhaps was one of those lefthanded Benjamites that fled to the rock Rimmon, as Dr. Lightfoot (u) conjectures, Judg 20:47; for that affair, though there related, was before this: the Septuagint calls him an "ambidexter", one that could use both hands equally alike; but the Hebrew phrase signifies one that is "shut up in his right hand" (w); who has not the true use of it, cannot exercise it as his other hand, being weak and impotent, or contracted through disuse, or some disease; or, as Josephus (x) expresses it, who could use his left hand best, and who also calls him a young man of a courageous mind and strong of body, and says he dwelt at Jericho, and was very familiar with Eglon, and who by his gifts and presents had endeared himself to all about the king:
and by him the children of Israel sent a present unto Eglon the king of Moab; either their yearly tribute, or rather a gift unto him, to soften him, and reconcile him to them, and make their bondage easier; or to give him access to him with more confidence and safety, though it does not seem that they knew anything of Ehud's design.
(u) Works, vol. 1. p. 46. (w) "obturatum manu dextera sua", Montanus; "habens manum dexterum obturatum", Munsterus; "erat clausa manu dextera", Tigurine version; "clausum manu dextera", Drusius; "perclusum", Junius & Tremellius; "praaeclusum", Piscator. (x) Ut supra, (Antiqu. l. 5. c. 4.) sect. 2.
John Wesley
3:15 A Benjamite - This tribe was next to Eglon, and doubtless most afflicted by him; and hence God raiseth a deliverer. Left handed - Which is here noted, as a considerable circumstance in the following story.
Robert Jamieson, A. R. Fausset and David Brown
3:15 Ehud the son of Gera--descended from Gera, one of Benjamin's sons (Gen 46:21).
left-handed--This peculiarity distinguished many in the Benjamite tribe (Judg 20:16). But the original word is rendered in some versions "both-handed," a view countenanced by 1Chron 12:2.
by him the children of Israel sent a present unto Eglon the king of Moab--the yearly tribute, which, according to Eastern fashion, would be borne with ostentatious ceremony and offered (Judg 3:18) by several messengers.
3:163:16: Եւ արար իւր Աւովդ սո՛ւր երկսայրի թզաւ յերկայնութիւն, եւ եդ յաջո՛յ ազդեր իւրում ընդ տառատոկաւն, եւ գնաց[2480]։ [2480] Ոմանք. Եւ ա՛ռ իւր սուր Աւովդ երկս՛՛... ազդերի իւրում ընդ տառոտակաւն. կամ՝ տառիովկտաւն։
16. Աւոդն իր համար մէկ կանգուն երկարութեամբ երկսայրի սուր շինեց, կապեց այն իր աջ ազդրին թիկնոցի տակից եւ գնաց
16 Աւովդ մէկ կանգնաչափ* երկայնութեամբ երկսայրի սուր մը շինեց իրեն ու զանիկա լաթերուն տակէն իր աջ ազդրին վրայ կապեց։
Եւ արար իւր Աւովդ սուր երկսայրի` թզաւ յերկայնութիւն, եւ եդ յաջոյ ազդեր իւրում ընդ տառատոկաւն, [61]եւ գնաց:

3:16: Եւ արար իւր Աւովդ սո՛ւր երկսայրի թզաւ յերկայնութիւն, եւ եդ յաջո՛յ ազդեր իւրում ընդ տառատոկաւն, եւ գնաց[2480]։
[2480] Ոմանք. Եւ ա՛ռ իւր սուր Աւովդ երկս՛՛... ազդերի իւրում ընդ տառոտակաւն. կամ՝ տառիովկտաւն։
16. Աւոդն իր համար մէկ կանգուն երկարութեամբ երկսայրի սուր շինեց, կապեց այն իր աջ ազդրին թիկնոցի տակից եւ գնաց
16 Աւովդ մէկ կանգնաչափ* երկայնութեամբ երկսայրի սուր մը շինեց իրեն ու զանիկա լաթերուն տակէն իր աջ ազդրին վրայ կապեց։
zohrab-1805▾ eastern-1994▾ western am▾
3:163:16: Аод сделал себе меч с двумя остриями, длиною в локоть, и припоясал его под плащом своим к правому бедру,
3:16 καὶ και and; even ἐποίησεν ποιεω do; make ἑαυτῷ εαυτου of himself; his own Αωδ αωδ short sword δίστομον διστομος two-edged σπιθαμῆς σπιθαμη the μῆκος μηκος length αὐτῆς αυτος he; him καὶ και and; even περιεζώσατο περιζωννυμι wrap; gird up αὐτὴν αυτος he; him ὑπὸ υπο under; by τὸν ο the μανδύαν μανδυας in; on τὸν ο the μηρὸν μηρος thigh τὸν ο the δεξιὸν δεξιος right αὐτοῦ αυτος he; him
3:16 וַ wa וְ and יַּעַשׂ֩ yyaʕˌaś עשׂה make לֹ֨ו lˌô לְ to אֵה֜וּד ʔēhˈûḏ אֵהוּד Ehud חֶ֗רֶב ḥˈerev חֶרֶב dagger וְ wᵊ וְ and לָ֛הּ lˈāh לְ to שְׁנֵ֥י šᵊnˌê שְׁנַיִם two פֵיֹ֖ות fêˌôṯ פֶּה mouth גֹּ֣מֶד gˈōmeḏ גֹּמֶד cubit אָרְכָּ֑הּ ʔorkˈāh אֹרֶךְ length וַ wa וְ and יַּחְגֹּ֤ר yyaḥgˈōr חגר gird אֹותָהּ֙ ʔôṯˌāh אֵת [object marker] מִ mi מִן from תַּ֣חַת ttˈaḥaṯ תַּחַת under part לְ lᵊ לְ to מַדָּ֔יו maddˈāʸw מַד cloth עַ֖ל ʕˌal עַל upon יֶ֥רֶךְ yˌereḵ יָרֵךְ upper thigh יְמִינֹֽו׃ yᵊmînˈô יָמִין right-hand side
3:16. qui fecit sibi gladium ancipitem habentem in medio capulum longitudinis palmae manus et accinctus est eo subter sagum in dextro femoreAnd he made himself a two-edged sword, with a haft in the midst of the length of the palm of the hand, and was girded therewith, under his garment, on the right thigh.
16. And Ehud made him a sword which had two edges, of a cubit length; and he girded it under his raiment upon his right thigh.
3:16. And he made for himself a two-edged sword, having a handle, reaching to the middle, the length of the palm of a hand. And he was girded with it under his cloak, on the right thigh.
3:16. But Ehud made him a dagger which had two edges, of a cubit length; and he did gird it under his raiment upon his right thigh.
But Ehud made him a dagger which had two edges, of a cubit length; and he did gird it under his raiment upon his right thigh:

3:16: Аод сделал себе меч с двумя остриями, длиною в локоть, и припоясал его под плащом своим к правому бедру,
3:16
καὶ και and; even
ἐποίησεν ποιεω do; make
ἑαυτῷ εαυτου of himself; his own
Αωδ αωδ short sword
δίστομον διστομος two-edged
σπιθαμῆς σπιθαμη the
μῆκος μηκος length
αὐτῆς αυτος he; him
καὶ και and; even
περιεζώσατο περιζωννυμι wrap; gird up
αὐτὴν αυτος he; him
ὑπὸ υπο under; by
τὸν ο the
μανδύαν μανδυας in; on
τὸν ο the
μηρὸν μηρος thigh
τὸν ο the
δεξιὸν δεξιος right
αὐτοῦ αυτος he; him
3:16
וַ wa וְ and
יַּעַשׂ֩ yyaʕˌaś עשׂה make
לֹ֨ו lˌô לְ to
אֵה֜וּד ʔēhˈûḏ אֵהוּד Ehud
חֶ֗רֶב ḥˈerev חֶרֶב dagger
וְ wᵊ וְ and
לָ֛הּ lˈāh לְ to
שְׁנֵ֥י šᵊnˌê שְׁנַיִם two
פֵיֹ֖ות fêˌôṯ פֶּה mouth
גֹּ֣מֶד gˈōmeḏ גֹּמֶד cubit
אָרְכָּ֑הּ ʔorkˈāh אֹרֶךְ length
וַ wa וְ and
יַּחְגֹּ֤ר yyaḥgˈōr חגר gird
אֹותָהּ֙ ʔôṯˌāh אֵת [object marker]
מִ mi מִן from
תַּ֣חַת ttˈaḥaṯ תַּחַת under part
לְ lᵊ לְ to
מַדָּ֔יו maddˈāʸw מַד cloth
עַ֖ל ʕˌal עַל upon
יֶ֥רֶךְ yˌereḵ יָרֵךְ upper thigh
יְמִינֹֽו׃ yᵊmînˈô יָמִין right-hand side
3:16. qui fecit sibi gladium ancipitem habentem in medio capulum longitudinis palmae manus et accinctus est eo subter sagum in dextro femore
And he made himself a two-edged sword, with a haft in the midst of the length of the palm of the hand, and was girded therewith, under his garment, on the right thigh.
3:16. And he made for himself a two-edged sword, having a handle, reaching to the middle, the length of the palm of a hand. And he was girded with it under his cloak, on the right thigh.
3:16. But Ehud made him a dagger which had two edges, of a cubit length; and he did gird it under his raiment upon his right thigh.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:16: A dagger which had two edges, of a cubit length - The word גמד gomed, which we translate cubit, is of very doubtful signification. As the root seems to signify contracted, it probably means an instrument made for the purpose shorter than usual, and something like the Italian stiletto. The Septuagint translate it by σπιθαμη, a span, and most of the versions understand it in the same sense.
Upon his right thigh - Because he was left-handed. Ordinarily the sword is on the left side, that it may be readily drawn out by the right hand; but as Ehud was left-handed, to be convenient his sword must be on the right side.
Albert Barnes: Notes on the Bible - 1834
3:16: Upon his right thigh - The proper side for a left-handed man. It would give him the appearance of being unarmed. The narrative shows clearly that his action was premeditated Jdg 3:21.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:16: two edges: Psa 149:6; Heb 4:12; Rev 1:16, Rev 2:12
upon: Jdg 3:21; Psa 45:3; Sol 3:8
Carl Friedrich Keil and Franz Delitzsch
3:16
Ehud availed himself of the opportunity to approach the king of the Moabites and put him to death, and thus to shake off the yoke of the Moabites from his nation. To this end he provided himself with a sword, which had two edges (פּיות from פּה, like שׂיו, Deut 22:1, from שׂה), a cubit long (גּמר, ἁπ. λεγ., signified primarily a staff, here a cubit, according to the Syriac and Arabic; not "a span," σπιθαμή, lxx), and "did gird it under his raiment upon his right thigh."
John Gill
3:16 But Ehud made him a dagger, which had two edges, of a cubit length,.... A little sword, as Josephus calls it (y), with two edges, that it might cut both ways, and do the execution he designed by it, and was about half a yard long; which he could the more easily conceal, and use for his purpose:
and he did gird it under his raiment; that it might not be seen, and give occasion of suspicion; this was a military garment, the "sagum", as the Vulgate Latin version, which was coarse, and made of wool, and reached to the ankle, and was buttoned upon the shoulder, and put over the coat (z); the Septuagint makes use of a word Suidas (a) interprets a coat of mail:
upon his right thigh; whereas a sword is more commonly girt upon the left; though some observe, from various writers, that the eastern people used to gird their swords on their right thigh; or this was done that it might be the less discernible and suspected, and chiefly as being most convenient for him, a lefthanded man, to draw it out upon occasion.
(y) Ibid. (Antiqu. l. 5. c. 4. sect. 2.) (z) Vid. Valtrinum de re militar. Roman. l. 3. c. 13. (a) In voce
John Wesley
3:16 A cubit length - Long enough for his design, and not too long for concealment. His right thigh - Which was most convenient both for the use of his left hand, and for avoiding suspicion.
Robert Jamieson, A. R. Fausset and David Brown
3:16 Ehud made him a dagger . . . and he did gird it . . . upon his right thigh--The sword was usually worn on the left side; so that Ehud's was the more likely to escape detection.
3:173:17: Եւ մատոյց զպատարագսն Եգղոմայ արքայի Մովաբու. եւ Եգղոմ էր այր յո՛յլ յոյժ։
17. ու ընծաները մատուցեց Մովաբի արքայ Եգղոմին: Եգղոմը շատ գէր մարդ էր:
17 Ընծան Մովաբի Էգղոն թագաւորին տարաւ. (Էգղոն խիստ գէր մարդ մըն էր.)
Եւ մատոյց զպատարագսն Եգղոմայ արքայի Մովաբու. եւ Եգղոմ էր այր յոյլ յոյժ:

3:17: Եւ մատոյց զպատարագսն Եգղոմայ արքայի Մովաբու. եւ Եգղոմ էր այր յո՛յլ յոյժ։
17. ու ընծաները մատուցեց Մովաբի արքայ Եգղոմին: Եգղոմը շատ գէր մարդ էր:
17 Ընծան Մովաբի Էգղոն թագաւորին տարաւ. (Էգղոն խիստ գէր մարդ մըն էր.)
zohrab-1805▾ eastern-1994▾ western am▾
3:173:17: [и пришел,] и поднес дары Еглону, царю Моавитскому; Еглон же был человек очень тучный.
3:17 καὶ και and; even ἐπορεύθη πορευομαι travel; go καὶ και and; even προσήνεγκεν προσφερω offer; bring to τὰ ο the δῶρα δωρον present τῷ ο the Εγλωμ εγλωμ monarch; king Μωαβ μωαβ and; even Εγλωμ εγλωμ man; husband ἀστεῖος αστειος urbane σφόδρα σφοδρα vehemently; tremendously
3:17 וַ wa וְ and יַּקְרֵב֙ yyaqrˌēv קרב approach אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מִּנְחָ֔ה mminḥˈā מִנְחָה present לְ lᵊ לְ to עֶגְלֹ֖ון ʕeḡlˌôn עֶגְלֹון Eglon מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king מֹואָ֑ב môʔˈāv מֹואָב Moab וְ wᵊ וְ and עֶגְלֹ֕ון ʕeḡlˈôn עֶגְלֹון Eglon אִ֥ישׁ ʔˌîš אִישׁ man בָּרִ֖יא bārˌî בָּרִיא fat מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might
3:17. obtulitque munera Eglon regi Moab erat autem Eglon crassus nimisAnd he presented the gifts to Eglon, king of Moab Now Eglon was exceeding fat.
17. And he offered the present unto Eglon king of Moab: now Eglon was a very fat man.
3:17. And he offered the gifts to Eglon, the king of Moab. Now Eglon was exceedingly fat.
3:17. And he brought the present unto Eglon king of Moab: and Eglon [was] a very fat man.
And he brought the present unto Eglon king of Moab: and Eglon [was] a very fat man:

3:17: [и пришел,] и поднес дары Еглону, царю Моавитскому; Еглон же был человек очень тучный.
3:17
καὶ και and; even
ἐπορεύθη πορευομαι travel; go
καὶ και and; even
προσήνεγκεν προσφερω offer; bring to
τὰ ο the
δῶρα δωρον present
τῷ ο the
Εγλωμ εγλωμ monarch; king
Μωαβ μωαβ and; even
Εγλωμ εγλωμ man; husband
ἀστεῖος αστειος urbane
σφόδρα σφοδρα vehemently; tremendously
3:17
וַ wa וְ and
יַּקְרֵב֙ yyaqrˌēv קרב approach
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מִּנְחָ֔ה mminḥˈā מִנְחָה present
לְ lᵊ לְ to
עֶגְלֹ֖ון ʕeḡlˌôn עֶגְלֹון Eglon
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
מֹואָ֑ב môʔˈāv מֹואָב Moab
וְ wᵊ וְ and
עֶגְלֹ֕ון ʕeḡlˈôn עֶגְלֹון Eglon
אִ֥ישׁ ʔˌîš אִישׁ man
בָּרִ֖יא bārˌî בָּרִיא fat
מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might
3:17. obtulitque munera Eglon regi Moab erat autem Eglon crassus nimis
And he presented the gifts to Eglon, king of Moab Now Eglon was exceeding fat.
3:17. And he offered the gifts to Eglon, the king of Moab. Now Eglon was exceedingly fat.
3:17. And he brought the present unto Eglon king of Moab: and Eglon [was] a very fat man.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:17: Eglon was a very fat man - The איש בריא ish bari of the text is translated by the Septuagint ανηρ αστειος σφοδρα, a very beautiful or polite man, and in the Syriac, a very rude man. It probably means what we call lusty or corpulent.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:17: a very fat: Jdg 3:29 *marg. Sa1 2:29; Job 15:27; Psa 73:7, Psa 73:19; Jer 5:28, Jer 50:11; Eze 34:20
Carl Friedrich Keil and Franz Delitzsch
3:17
Provided with this weapon, he brought the present to king Eglon, who - as is also mentioned as a preparation for what follows - was a very fat man.
John Gill
3:17 And he brought a present unto Eglon king of Moab,.... Accompanied by two servants, as Josephus says (b), and who doubtless bore the presents; for that there were such with him that did is clear from Judg 3:18; nor can it be thought that so great a personage as a judge in Israel should go alone and carry a present in his own hands; though it is possible, when come to the king of Moab, he might take it from his servants, and deliver it to him with his own hands:
and Eglon was a very fat man: and so the less active, and unable to decline and avoid the stroke, he might see, when about to be given him.
(b) Antiqu. l. 5. c. 4. sect. 2.
John Wesley
3:17 The present - Which was to be paid to him as a part of his tribute.
3:183:18: Եւ եղեւ իբրեւ վախճանեաց Աւովդ մատուցանել զպատարագսն, եւ արձակեաց զպատարագաբարձսն.
18. Երբ Աւոդն իր ընծաները տուեց վերջացրեց եւ արձակեց ընծաները բերողներին, Եգղոմը վերադարձաւ Գաղգաղայում եղած կուռքերի մօտից:
18 Երբ ընծան տուաւ լմնցուց, ընծան կրող մարդիկը ետ ղրկեց։
Եւ եղեւ իբրեւ վախճանեաց Աւովդ մատուցանել զպատարագսն, եւ արձակեաց զպատարագաբարձսն:

3:18: Եւ եղեւ իբրեւ վախճանեաց Աւովդ մատուցանել զպատարագսն, եւ արձակեաց զպատարագաբարձսն.
18. Երբ Աւոդն իր ընծաները տուեց վերջացրեց եւ արձակեց ընծաները բերողներին, Եգղոմը վերադարձաւ Գաղգաղայում եղած կուռքերի մօտից:
18 Երբ ընծան տուաւ լմնցուց, ընծան կրող մարդիկը ետ ղրկեց։
zohrab-1805▾ eastern-1994▾ western am▾
3:183:18: Когда поднес {Аод} все дары и проводил людей, принесших дары,
3:18 καὶ και and; even ἐγένετο γινομαι happen; become ἡνίκα ηνικα whenever; when συνετέλεσεν συντελεω consummate; finish Αωδ αωδ offer; bring to τὰ ο the δῶρα δωρον present καὶ και and; even ἐξαπέστειλεν εξαποστελλω send forth τοὺς ο the φέροντας φερω carry; bring τὰ ο the δῶρα δωρον present
3:18 וַֽ wˈa וְ and יְהִי֙ yᵊhˌî היה be כַּ ka כְּ as אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] כִּלָּ֔ה killˈā כלה be complete לְ lᵊ לְ to הַקְרִ֖יב haqrˌîv קרב approach אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מִּנְחָ֑ה mminḥˈā מִנְחָה present וַ wa וְ and יְשַׁלַּח֙ yᵊšallˌaḥ שׁלח send אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עָ֔ם ʕˈām עַם people נֹשְׂאֵ֖י nōśᵊʔˌê נשׂא lift הַ ha הַ the מִּנְחָֽה׃ mminḥˈā מִנְחָה present
3:18. cumque obtulisset ei munera prosecutus est socios qui cum eo venerantAnd when he had presented the gifts unto him he followed his companions that came along with him.
18. And when he had made an end of offering the present, he sent away the people that bare the present.
3:18. And when he had presented the gifts to him, he followed out his companions, who had arrived with him.
3:18. And when he had made an end to offer the present, he sent away the people that bare the present.
And when he had made an end to offer the present, he sent away the people that bare the present:

3:18: Когда поднес {Аод} все дары и проводил людей, принесших дары,
3:18
καὶ και and; even
ἐγένετο γινομαι happen; become
ἡνίκα ηνικα whenever; when
συνετέλεσεν συντελεω consummate; finish
Αωδ αωδ offer; bring to
τὰ ο the
δῶρα δωρον present
καὶ και and; even
ἐξαπέστειλεν εξαποστελλω send forth
τοὺς ο the
φέροντας φερω carry; bring
τὰ ο the
δῶρα δωρον present
3:18
וַֽ wˈa וְ and
יְהִי֙ yᵊhˌî היה be
כַּ ka כְּ as
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
כִּלָּ֔ה killˈā כלה be complete
לְ lᵊ לְ to
הַקְרִ֖יב haqrˌîv קרב approach
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מִּנְחָ֑ה mminḥˈā מִנְחָה present
וַ wa וְ and
יְשַׁלַּח֙ yᵊšallˌaḥ שׁלח send
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עָ֔ם ʕˈām עַם people
נֹשְׂאֵ֖י nōśᵊʔˌê נשׂא lift
הַ ha הַ the
מִּנְחָֽה׃ mminḥˈā מִנְחָה present
3:18. cumque obtulisset ei munera prosecutus est socios qui cum eo venerant
And when he had presented the gifts unto him he followed his companions that came along with him.
3:18. And when he had presented the gifts to him, he followed out his companions, who had arrived with him.
3:18. And when he had made an end to offer the present, he sent away the people that bare the present.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:18: Made an end to offer the present - Presents, tribute, etc., in the eastern countries were offered with very great ceremony; and to make the more parade several persons, ordinarily slaves, sumptuously dressed, and in considerable number, were employed to carry what would not be a burden even to one. This appears to have been the case in the present instance.
Carl Friedrich Keil and Franz Delitzsch
3:18
After presenting the gift, Ehud dismissed the people who had carried the present to their own homes; namely, as we learn from Judg 3:19, after they had gone some distance from Jericho. But he himself returned from the stone-quarries at Gilgal, sc., to Jericho to king Eglon. הפּסילים מן refers to some place by Gilgal. In Deut 7:25; Is 21:9; Jer 8:19, pesilim signifies idols. And if we would retain this meaning here, as the lxx, Vulg., and others have done, we must assume that in the neighbourhood of Gilgal there were stone idols set up in the open air-a thing which is very improbable. The rendering "stone quarries," from פּסל, to hew out stones (Ex 34:1, etc.), which is the one adopted in the Chaldee, and by Rashi and others, is more likely to be the correct one. Gilgal cannot be the Gilgal between Jericho and the Jordan, which was the first encampment of the Israelites in Canaan, as is commonly supposed, since Ehud passed the Pesilim on his flight from the king's dwelling-place to the mountains of Ephraim (Judg 3:26, Judg 3:27); and we can neither assume, as Bertheau does, that Eglon did not reside in the conquered palm-city (Jericho), but in some uncultivated place in the neighbourhood of the Jordan, nor suppose that after the murder of Eglon Ehud could possibly have gone from Jericho to the Gilgal which was half an hour's journey towards the east, for the purpose of escaping by a circuitous route of this kind to Seirah in the mountains of Ephraim, which was on the north-west of Jericho. Gilgal is more likely to be Geliloth, which was on the west of Jericho opposite to the ascent of Adummim (Kaalat ed Dom), on the border of Judah and Benjamin (Josh 18:17), and which was also called Gilgal (Josh 15:7). Having returned to the king's palace, Ehud sent in a message to him: "I have a secret word to thee, O king." The context requires that we should understand "he said" in the sense of "he had him told" (or bade say to him), since Ehud himself did not go in to the king, who was sitting in his room, till afterwards (Judg 3:20). In consequence of this message the king said: הס, lit. be silent (the imperative of הסה fo); here it is a proclamation, Let there be quiet. Thereupon all who were standing round (viz., his attendants) left the room, and Ehud went in (Judg 3:20). The king was sitting "in his upper room of cooling alone." The "room of cooling" (Luther, Sommerlaube, summer-arbour) was a room placed upon the flat roof of a house, which was open to the currents of air, and so afforded a cool retreat, such as are still met with in the East (vid., Shaw, pp. 188-9). Then Ehud said, "A word of God I have to thee;" whereupon the king rose from his seat, from reverence towards the word of God which Ehud pretended that he had to deliver to him, not to defend himself, as Bertheau supposes, of which there is not the slightest intimation in the text.
John Gill
3:18 And when he had made an end to offer the present,.... Had delivered the several things contained in it, and very probably made a speech to the king in the name of the people of Israel from whom he brought it:
he sent away the people that bare the present; not the servants of Eglon that introduced him, as if they assisted in bringing in the present to the king; for over them he could not have so much power as to dismiss them at pleasure; but the children of Israel that came along with him, and carried the present for him: these he dismissed, not in the presence of the king of Moab, but after he had taken his leave of him, and when he had gone on some way in his return home; and this he did for the greater secrecy of his design, and that he might when he had finished it the more easily escape alone, and be without any concern for or care of the safety of others.
John Wesley
3:18 Sent the people - He accompanied them part of the way, and then dismissed them, and returned to Eglon alone, that so he might have more easy access to him.
3:193:19: եւ Եգղոմ դարձաւ ՚ի դրօշելոցն հանդերձ դագաղաւն։ Եւ ասէ Աւովդ. Բա՛նք ինչ են ինձ ընդ քեզ լռելեայն արքայ։ Եւ ասէ Եգղոմ. Լո՛ւռ լեր։ Եւ ասէ ցամենեսին. ՚Ի բա՛ց գնացէք։ Եւ ելին արտաքս որ զնովաւն կային[2481]. [2481] Ոմանք. Դարձաւ ՚ի դրօշելոյն հանդերձ Գաղգաղաւն... բան ինչ են։
19. Աւոդն ասաց. «Ո՛վ արքայ, քեզ ծածուկ ասելու խօսք ունեմ»: Եգղոմն ասաց. «Լռի՛ր»: Եւ ամենքին ասաց. «Հեռո՛ւ գնացէք»: Եւ նրա մօտ եղողները դուրս եկան:
19 Ինք Գաղգաղայի մօտ եղած քարահանքէն* ետ դարձաւ ու ըսաւ. «Ո՛վ թագաւոր, քեզի ծածուկ խօսք մը ունիմ»։ Անիկա ըսաւ. «Լուռ կեցիր*»։ Անոր քով եղողները դուրս ելան։
եւ [62]Եգղոմ դարձաւ [63]ի դրօշելոցն [64]հանդերձ Գաղգաղաւն``. եւ ասէ Աւովդ. Բանք ինչ են ինձ ընդ քեզ լռելեայն, արքայ: Եւ ասէ Եգղոմ. Լուռ լեր: [65]Եւ ասէ ցամենեսին. Ի բաց գնացէք:`` Եւ ելին արտաքս որ զնովաւն կային:

3:19: եւ Եգղոմ դարձաւ ՚ի դրօշելոցն հանդերձ դագաղաւն։ Եւ ասէ Աւովդ. Բա՛նք ինչ են ինձ ընդ քեզ լռելեայն արքայ։ Եւ ասէ Եգղոմ. Լո՛ւռ լեր։ Եւ ասէ ցամենեսին. ՚Ի բա՛ց գնացէք։ Եւ ելին արտաքս որ զնովաւն կային[2481].
[2481] Ոմանք. Դարձաւ ՚ի դրօշելոյն հանդերձ Գաղգաղաւն... բան ինչ են։
19. Աւոդն ասաց. «Ո՛վ արքայ, քեզ ծածուկ ասելու խօսք ունեմ»: Եգղոմն ասաց. «Լռի՛ր»: Եւ ամենքին ասաց. «Հեռո՛ւ գնացէք»: Եւ նրա մօտ եղողները դուրս եկան:
19 Ինք Գաղգաղայի մօտ եղած քարահանքէն* ետ դարձաւ ու ըսաւ. «Ո՛վ թագաւոր, քեզի ծածուկ խօսք մը ունիմ»։ Անիկա ըսաւ. «Լուռ կեցիր*»։ Անոր քով եղողները դուրս ելան։
zohrab-1805▾ eastern-1994▾ western am▾
3:193:19: то сам возвратился от истуканов, которые в Галгале, и сказал: у меня есть тайное слово до тебя, царь. Он сказал: тише! И вышли от него все стоявшие при нем.
3:19 καὶ και and; even αὐτὸς αυτος he; him ὑπέστρεψεν υποστρεφω return ἀπὸ απο from; away τῶν ο the γλυπτῶν γλυπτος the μετὰ μετα with; amid τῆς ο the Γαλγαλ γαλγαλ and; even εἶπεν επω say; speak Αωδ αωδ word; log μοι μοι me κρύφιος κρυφιος to; toward σέ σε.1 you βασιλεῦ βασιλευς monarch; king καὶ και and; even εἶπεν επω say; speak Εγλωμ εγλωμ to; toward αὐτόν αυτος he; him σιώπα σιωπαω still καὶ και and; even ἐξαπέστειλεν εξαποστελλω send forth ἀφ᾿ απο from; away ἑαυτοῦ εαυτου of himself; his own πάντας πας all; every τοὺς ο the ἐφεστῶτας εφιστημι stand over / by; get attention ἐπ᾿ επι in; on αὐτόν αυτος he; him
3:19 וְ wᵊ וְ and ה֣וּא hˈû הוּא he שָׁ֗ב šˈāv שׁוב return מִן־ min- מִן from הַ ha הַ the פְּסִילִים֙ ppᵊsîlîm פָּסִיל idol אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] אֶת־ ʔeṯ- אֵת together with הַ ha הַ the גִּלְגָּ֔ל ggilgˈāl גִּלְגָּל Gilgal וַ wa וְ and יֹּ֕אמֶר yyˈōmer אמר say דְּבַר־ dᵊvar- דָּבָר word סֵ֥תֶר sˌēṯer סֵתֶר hiding place לִ֛י lˈî לְ to אֵלֶ֖יךָ ʔēlˌeʸḵā אֶל to הַ ha הַ the מֶּ֑לֶךְ mmˈeleḵ מֶלֶךְ king וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say הָ֔ס hˈās הסה be still וַ wa וְ and יֵּֽצְאוּ֙ yyˈēṣᵊʔû יצא go out מֵֽ mˈē מִן from עָלָ֔יו ʕālˈāʸw עַל upon כָּל־ kol- כֹּל whole הָ hā הַ the עֹמְדִ֖ים ʕōmᵊḏˌîm עמד stand עָלָֽיו׃ ʕālˈāʸw עַל upon
3:19. et reversus de Galgalis ubi erant idola dixit ad regem verbum secretum habeo ad te o rex et ille imperavit silentium egressisque omnibus qui circa eum erantThen returning from Galgal, where the idols were, he said to the king: I have a secret message to thee, O king. And he commanded silence: and all being gone out that were about him,
19. But he himself turned back from the quarries that were by Gilgal, and said, I have a secret errand unto thee, O king. And he said, Keep silence. And all that stood by him went out from him.
3:19. And then, returning from Gilgal where the idols were, he said to the king, “I have a secret word for you, O king.” And he ordered silence. And when all those who were around him had departed,
3:19. But he himself turned again from the quarries that [were] by Gilgal, and said, I have a secret errand unto thee, O king: who said, Keep silence. And all that stood by him went out from him.
But he himself turned again from the quarries that [were] by Gilgal, and said, I have a secret errand unto thee, O king: who said, Keep silence. And all that stood by him went out from him:

3:19: то сам возвратился от истуканов, которые в Галгале, и сказал: у меня есть тайное слово до тебя, царь. Он сказал: тише! И вышли от него все стоявшие при нем.
3:19
καὶ και and; even
αὐτὸς αυτος he; him
ὑπέστρεψεν υποστρεφω return
ἀπὸ απο from; away
τῶν ο the
γλυπτῶν γλυπτος the
μετὰ μετα with; amid
τῆς ο the
Γαλγαλ γαλγαλ and; even
εἶπεν επω say; speak
Αωδ αωδ word; log
μοι μοι me
κρύφιος κρυφιος to; toward
σέ σε.1 you
βασιλεῦ βασιλευς monarch; king
καὶ και and; even
εἶπεν επω say; speak
Εγλωμ εγλωμ to; toward
αὐτόν αυτος he; him
σιώπα σιωπαω still
καὶ και and; even
ἐξαπέστειλεν εξαποστελλω send forth
ἀφ᾿ απο from; away
ἑαυτοῦ εαυτου of himself; his own
πάντας πας all; every
τοὺς ο the
ἐφεστῶτας εφιστημι stand over / by; get attention
ἐπ᾿ επι in; on
αὐτόν αυτος he; him
3:19
וְ wᵊ וְ and
ה֣וּא hˈû הוּא he
שָׁ֗ב šˈāv שׁוב return
מִן־ min- מִן from
הַ ha הַ the
פְּסִילִים֙ ppᵊsîlîm פָּסִיל idol
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
אֶת־ ʔeṯ- אֵת together with
הַ ha הַ the
גִּלְגָּ֔ל ggilgˈāl גִּלְגָּל Gilgal
וַ wa וְ and
יֹּ֕אמֶר yyˈōmer אמר say
דְּבַר־ dᵊvar- דָּבָר word
סֵ֥תֶר sˌēṯer סֵתֶר hiding place
לִ֛י lˈî לְ to
אֵלֶ֖יךָ ʔēlˌeʸḵā אֶל to
הַ ha הַ the
מֶּ֑לֶךְ mmˈeleḵ מֶלֶךְ king
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
הָ֔ס hˈās הסה be still
וַ wa וְ and
יֵּֽצְאוּ֙ yyˈēṣᵊʔû יצא go out
מֵֽ mˈē מִן from
עָלָ֔יו ʕālˈāʸw עַל upon
כָּל־ kol- כֹּל whole
הָ הַ the
עֹמְדִ֖ים ʕōmᵊḏˌîm עמד stand
עָלָֽיו׃ ʕālˈāʸw עַל upon
3:19. et reversus de Galgalis ubi erant idola dixit ad regem verbum secretum habeo ad te o rex et ille imperavit silentium egressisque omnibus qui circa eum erant
Then returning from Galgal, where the idols were, he said to the king: I have a secret message to thee, O king. And he commanded silence: and all being gone out that were about him,
3:19. And then, returning from Gilgal where the idols were, he said to the king, “I have a secret word for you, O king.” And he ordered silence. And when all those who were around him had departed,
3:19. But he himself turned again from the quarries that [were] by Gilgal, and said, I have a secret errand unto thee, O king: who said, Keep silence. And all that stood by him went out from him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:19: He - turned - from the quarries - פסילים pesilim. Some of the versions understand this word as meaning idols or graven images, or some spot where the Moabites had a place of idolatrous worship. As פסל pasal signifies to cut, hew, or engrave, it may be applied to the images thus cut, or to the place, or quarry whence they were digged: but it is most likely that idols are meant. Some think that trenches are meant, and that pesilim here may mean the boundaries of the two countries: and when Ehud had got thus far, he sent away the people that were with him, under pretense of having a secret message to Eglon, and so got rid of his attendants, in presence of whom he could not have executed his scheme, nor have secured his escape afterwards. But I do not see the evidence of this mode of interpretation.
Albert Barnes: Notes on the Bible - 1834
3:19: Gilgal was in the immediate neighborhood of Jericho Jdg 2:1, where doubtless Eglon held his court at this time Jdg 3:13.
Quarries - Some take the original of this word in its common meaning of carved images or idols (see the margin).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:19: quarries: or graven images, Jos 4:20
a secret: Jdg 3:20; Kg2 9:5, Kg2 9:6; Act 23:18, Act 23:19
And all that: Gen 45:1
Geneva 1599
3:19 But he himself turned again from the (h) quarries that [were] by Gilgal, and said, I have a secret errand unto thee, O king: who said, Keep (i) silence. And all that stood by him went out from him.
(h) Or, as some read from the places of idols.
(i) Till all be departed.
John Gill
3:19 But he himself turned again from the quarries that were by Gilgal,...., For so far he accompanied the men that came with him. These quarries were places where they dug stones and hewed them, according to the Targum, and most Jewish writers; but some render the word "engravings", and understand them of inscriptions engraved on pillars here, which remained from the times of Seth the son of Adam; of which see more on Judg 3:26; but according to the Vulgate Latin, and other versions, graven images or idols are meant, which the king of Moab set up here in contempt of the Israelites, it being a place where the ark remained some time, and circumcision had been performed, Josh 5:3; or in order to draw them into idolatry, those idols perhaps being made of the twelve stones they had set up there, Josh 4:20; or rather in honour of his gods, to invoke their assistance when he first entered into the land, or by way of gratitude and thankfulness for the subduing of it: and this it is thought by some stirred up the spirit of Ehud, and caused him to turn back, resolving to avenge this profaneness:
and said; when he came to the palace of the king of Moab, and into his presence:
I have a secret errand unto thee, O king; which he had forgot when with him before, as he might pretend; or something new had occurred unto him to acquaint him of, and which required privacy:
who said, keep silence; that is, the king of Moab said so either to Ehud, to be silent until be had sent out his servants that were about him, that they might not hear the secret; or to a person or persons that were speaking to him, whom he bid to desist and depart, it being his pleasure to hear Ehud before them; so Ben Gersom; but the former sense rather seems best:
and all that stood by him went out from him; his servants, his courtiers that were waiting upon him, or such as were admitted into his presence, to have audience of him, and deliver their messages, or make their petitions to him.
John Wesley
3:19 Turned again - As if he had forgot some important business. Keep silence - 'Till my servants be gone: whom he would not have acquainted with a business which he supposed to be of great importance.
Robert Jamieson, A. R. Fausset and David Brown
3:19 quarries--rather, "graven images" (Deut 7:25; Jer 8:19; Jer 51:52); statues of Moabite idols, the sight of which kindled the patriotic zeal of Ehud to avenge this public insult to Israel on its author.
I have a secret errand unto thee, O king: who said, Keep silence--"Privacy"--a signal for all to withdraw.
3:203:20: եւ նա նստէր յամարանոցի ՚ի վերնատանն իւրում միայն առանձինն։ Եւ ասէ Աւովդ. Պատգա՛մ Աստուծոյ է իմ առ քեզ արքայ։ Եւ յարեաւ Եգղոմ յաթոռոյն մերձ առ նա[2482]։ [2482] Ոմանք. Նստէր յամարայնոյ ՚ի վերնա՛՛. պատգամ Տեառն է իմ։
20. Նա միայնակ նստած էր իր ամարանոցի վերնատանը: Աւոդն ասաց. «Ո՛վ արքայ, ես քեզ համար Աստծու պատգամ ունեմ հաղորդելու»: Եգղոմն աթոռից վեր կացաւ գնաց նրա մօտ:
20 Աւովդ անոր մօտեցաւ։ Անիկա նստեր էր իրեն յատկացեալ ամառնային վերնատանը մէջ։ Աւովդ անոր ըսաւ. «Քեզի Աստուծոյ կողմանէ խօսք մը ունիմ»։ Անիկա աթոռին վրայէն ելաւ։
[66]եւ նա`` նստէր յամարանոցի ի վերնատանն իւրում միայն առանձինն. եւ ասէ Աւովդ. Պատգամ Աստուծոյ է իմ առ քեզ, արքայ: Եւ յարեաւ Եգղոմ [67]յաթոռոյն մերձ առ նա:

3:20: եւ նա նստէր յամարանոցի ՚ի վերնատանն իւրում միայն առանձինն։ Եւ ասէ Աւովդ. Պատգա՛մ Աստուծոյ է իմ առ քեզ արքայ։ Եւ յարեաւ Եգղոմ յաթոռոյն մերձ առ նա[2482]։
[2482] Ոմանք. Նստէր յամարայնոյ ՚ի վերնա՛՛. պատգամ Տեառն է իմ։
20. Նա միայնակ նստած էր իր ամարանոցի վերնատանը: Աւոդն ասաց. «Ո՛վ արքայ, ես քեզ համար Աստծու պատգամ ունեմ հաղորդելու»: Եգղոմն աթոռից վեր կացաւ գնաց նրա մօտ:
20 Աւովդ անոր մօտեցաւ։ Անիկա նստեր էր իրեն յատկացեալ ամառնային վերնատանը մէջ։ Աւովդ անոր ըսաւ. «Քեզի Աստուծոյ կողմանէ խօսք մը ունիմ»։ Անիկա աթոռին վրայէն ելաւ։
zohrab-1805▾ eastern-1994▾ western am▾
3:203:20: Аод вошел к нему: он сидел в прохладной горнице, которая была у него отдельно. И сказал Аод: у меня есть до тебя, [царь,] слово Божие. [Еглон] встал со стула [пред ним].
3:20 καὶ και and; even Αωδ αωδ enter; go in πρὸς προς to; toward αὐτόν αυτος he; him καὶ και and; even αὐτὸς αυτος he; him ἐκάθητο καθημαι sit; settle ἐν εν in τῷ ο the ὑπερῴῳ υπερωον upstairs τῷ ο the θερινῷ θερινος the ἑαυτοῦ εαυτου of himself; his own μονώτατος μονος only; alone καὶ και and; even εἶπεν επω say; speak Αωδ αωδ word; log θεοῦ θεος God μοι μοι me πρὸς προς to; toward σέ σε.1 you βασιλεῦ βασιλευς monarch; king καὶ και and; even ἐξανέστη εξανιστημι resurrect out; stand up from ἀπὸ απο from; away τοῦ ο the θρόνου θρονος throne Εγλωμ εγλωμ close αὐτοῦ αυτος he; him
3:20 וְ wᵊ וְ and אֵה֣וּד׀ ʔēhˈûḏ אֵהוּד Ehud בָּ֣א bˈā בוא come אֵלָ֗יו ʔēlˈāʸw אֶל to וְ wᵊ וְ and הֽוּא־ hˈû- הוּא he יֹ֠שֵׁב yōšˌēv ישׁב sit בַּ ba בְּ in עֲלִיַּ֨ת ʕᵃliyyˌaṯ עֲלִיָּה upper room הַ ha הַ the מְּקֵרָ֤ה mmᵊqērˈā מְקֵרָה coolness אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] לֹו֙ lˌô לְ to לְ lᵊ לְ to בַדֹּ֔ו vaddˈô בַּד linen, part, stave וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֵה֔וּד ʔēhˈûḏ אֵהוּד Ehud דְּבַר־ dᵊvar- דָּבָר word אֱלֹהִ֥ים ʔᵉlōhˌîm אֱלֹהִים god(s) לִ֖י lˌî לְ to אֵלֶ֑יךָ ʔēlˈeʸḵā אֶל to וַ wa וְ and יָּ֖קָם yyˌāqom קום arise מֵ mē מִן from עַ֥ל ʕˌal עַל upon הַ ha הַ the כִּסֵּֽא׃ kkissˈē כִּסֵּא seat
3:20. ingressus est Ahoth ad eum sedebat autem in aestivo cenaculo solus dixitque verbum Dei habeo ad te qui statim surrexit de thronoAod went in to him: now he was sitting in a summer parlour alone, and he said: I have a word from God to thee. And he forthwith rose up from his throne.
20. And Ehud came unto him; and he was sitting by himself alone in his summer parlour. And Ehud said, I have a message from God unto thee. And he arose out of his seat.
3:20. Ehud entered to him. Now he was sitting alone in a summer upper room. And he said, “I have a word from God to you.” And immediately he rose up from his throne.
3:20. And Ehud came unto him; and he was sitting in a summer parlour, which he had for himself alone. And Ehud said, I have a message from God unto thee. And he arose out of [his] seat.
And Ehud came unto him; and he was sitting in a summer parlour, which he had for himself alone. And Ehud said, I have a message from God unto thee. And he arose out of [his] seat:

3:20: Аод вошел к нему: он сидел в прохладной горнице, которая была у него отдельно. И сказал Аод: у меня есть до тебя, [царь,] слово Божие. [Еглон] встал со стула [пред ним].
3:20
καὶ και and; even
Αωδ αωδ enter; go in
πρὸς προς to; toward
αὐτόν αυτος he; him
καὶ και and; even
αὐτὸς αυτος he; him
ἐκάθητο καθημαι sit; settle
ἐν εν in
τῷ ο the
ὑπερῴῳ υπερωον upstairs
τῷ ο the
θερινῷ θερινος the
ἑαυτοῦ εαυτου of himself; his own
μονώτατος μονος only; alone
καὶ και and; even
εἶπεν επω say; speak
Αωδ αωδ word; log
θεοῦ θεος God
μοι μοι me
πρὸς προς to; toward
σέ σε.1 you
βασιλεῦ βασιλευς monarch; king
καὶ και and; even
ἐξανέστη εξανιστημι resurrect out; stand up from
ἀπὸ απο from; away
τοῦ ο the
θρόνου θρονος throne
Εγλωμ εγλωμ close
αὐτοῦ αυτος he; him
3:20
וְ wᵊ וְ and
אֵה֣וּד׀ ʔēhˈûḏ אֵהוּד Ehud
בָּ֣א bˈā בוא come
אֵלָ֗יו ʔēlˈāʸw אֶל to
וְ wᵊ וְ and
הֽוּא־ hˈû- הוּא he
יֹ֠שֵׁב yōšˌēv ישׁב sit
בַּ ba בְּ in
עֲלִיַּ֨ת ʕᵃliyyˌaṯ עֲלִיָּה upper room
הַ ha הַ the
מְּקֵרָ֤ה mmᵊqērˈā מְקֵרָה coolness
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
לֹו֙ lˌô לְ to
לְ lᵊ לְ to
בַדֹּ֔ו vaddˈô בַּד linen, part, stave
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֵה֔וּד ʔēhˈûḏ אֵהוּד Ehud
דְּבַר־ dᵊvar- דָּבָר word
אֱלֹהִ֥ים ʔᵉlōhˌîm אֱלֹהִים god(s)
לִ֖י lˌî לְ to
אֵלֶ֑יךָ ʔēlˈeʸḵā אֶל to
וַ wa וְ and
יָּ֖קָם yyˌāqom קום arise
מֵ מִן from
עַ֥ל ʕˌal עַל upon
הַ ha הַ the
כִּסֵּֽא׃ kkissˈē כִּסֵּא seat
3:20. ingressus est Ahoth ad eum sedebat autem in aestivo cenaculo solus dixitque verbum Dei habeo ad te qui statim surrexit de throno
Aod went in to him: now he was sitting in a summer parlour alone, and he said: I have a word from God to thee. And he forthwith rose up from his throne.
3:20. Ehud entered to him. Now he was sitting alone in a summer upper room. And he said, “I have a word from God to you.” And immediately he rose up from his throne.
3:20. And Ehud came unto him; and he was sitting in a summer parlour, which he had for himself alone. And Ehud said, I have a message from God unto thee. And he arose out of [his] seat.
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
3:20: He was sitting in a summer parlor - Besides the platforms, says Dr. Shaw, which were upon the ancient houses of the East, and which are found there to this day, it is probable that heretofore, as well as at present, most of the great houses had a smaller one annexed, which seldom consisted of more than one or two rooms and a terrace. Others, built as they frequently are above the porch or gateway, have, if we except the ground-floor, all the conveniences belonging to the house, properly so called. There is a door of communication from them into the gallery of the house, kept open or shut at the discretion of the master of the house, besides another door which opens immediately from a privy stairs down into the porch or street, without giving the least disturbance to the house. In these back houses strangers are usually lodged and entertained; hither the men are wont to retire from the hurry and noise of their families, to be more at leisure for meditation or diversions; and they are often used for wardrobes and magazines. These the Arabs call oleah, which exactly answers to the Hebrew word עלית aliyath found in this place; and without doubt such was the apartment in which Eglon received Ehud, by the privy stairs belonging to which he escaped, after having killed Eglon. The doors of the Eastern buildings are large, and their chambers spacious, conveniences well adapted to those hotter climates; but in the present passage something more seems to be meant; at least there are now other conveniences in the East to give coolness to particular rooms, which are very common. In Egypt the cooling their rooms is effected by openings at the top, which let in the fresh air. Mons. Maillet informs us that their halls are made very large and lofty, with a dome at the top, which towards the north has several open windows, so constructed as to throw the north wind down into the rooms; and by this means, though the country is excessively hot, they can make the coolness of those apartments so great, as often not to be borne without being wrapped in furs. Eglon's was a chamber; and some contrivance to mitigate the heat of it was the more necessary, as he appears to have kept his court at Jericho, Jdg 3:13, Jdg 3:28, where the heat is so excessive as sometimes to prove fatal. See Harmer's Observations.
I have a message from God unto thee - דבר אלהים לי אליך debar elohim li aleycha, a word of the gods to me, unto thee. It is very likely that the word elohim is used here to signify idols, or the pesilim mentioned above, Jdg 3:19. Ehud, having gone so far as this place of idolatry, might feign he had there been worshipping, and that the pesilim had inspired him with a message for the king; and this was the reason why the king commanded silence, why every man went out, and why he rose from his seat or throne, that he might receive it with the greater respect. This, being an idolater, he would not have done to any message coming from the God of Israel. I have a message from God unto thee is a popular text: many are fond of preaching from it. Now as no man should ever depart from the literal meaning of Scripture in his preaching, we may at once see the absurdity of taking such a text as this; for such preachers, to be consistent, should carry a two-edged dagger of a cubit length on their right thigh, and be ready to thrust it into the bowels of all those they address! This is certainly the literal meaning of the passage, and that it has no other meaning is an incontrovertible truth.
Albert Barnes: Notes on the Bible - 1834
3:20: Probably Ehud's first message Jdg 3:19 had been delivered to the attendants, and by them carried to the king. Now Ehud is admitted to the king's presence, into the cool upper chamber.
I have a message from God unto thee - Ehud believed himself to be accomplishing the divine mandate, and so his words were true in a certain sense. But it was also a stratagem to cause the king to rise, that the thrust might be sure. (The king rose at once, in true Oriental respect for a divine message, or from fear, compare Jos 9:24.)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:20: a summer parlour: Heb. a parlour of cooling, The aleeyah, or upper chamber, seems to have been of the same description as the oleah of the Arabs, but properly ventilated, described by Dr. Shaw, who says, that to most of their houses there is a smaller one annexed, which sometimes rises one story higher than the house; at other times, it consists of one or two rooms only, and a terrace; while others that are built, as they frequently are, over the porch or gateway, have, if we except the ground floor, which they want, all the conveniences that belong to the house itself. There is a door of communication from them into the gallery of the house; besides another, which opens immediately from a private staircase, down into the porch or street, without giving the least disturbance to the house. In these back houses strangers are usually lodged and entertained; and to them likewise the men are wont to retire from the noise and hurry of their families, to be more at leisure for mediation or diversions. Amo 3:15
I have: Jdg 3:19; Sa2 12:1-15, Sa2 24:12; Mic 6:9
he arose: Psa 29:1; Jer 10:7
John Gill
3:20 And Ehud came unto him,.... Somewhat nearer him than he was before; it seems probable that Eglon retired from the presence chamber, where he received company, into his summer parlour; which was smaller and more private, and in which he had used to be alone, as follows, and whither Ehud went in unto him, as he directed him:
and he was sitting in a summer parlour, which he had for himself alone: into which he was wont to go and sit alone, for the sake of coolness and refreshment in the hot season of the year, which it seems it now was; a room this was, in which, as Kimchi and others observe, were many windows to let in air to cool and refresh; or it was in such a part of the palace that was cool, and sheltered from the heat of the sun; see Amos 3:15,
and Ehud said, I have a message from God unto thee; which was to kill him; and undoubtedly he was sent of God on this errand to him: whether it be rendered a "word" or "thing" from God, as it signifies both, it was true, and no lie; for it was the Lord that spoke to him by an impulse on his spirit, and the thing was from the Lord he was to do, for nothing less could have justified him in such an action; and therefore this instance can be no warrant for the assassination of princes; as Ehud did not this of himself, but of the Lord, so neither did he do it as a private man, but as a judge of Israel. Josephus (c) says, he told him that he had a dream at the order of God to declare unto him; but for this there is no warrant; however it seems pretty plain that his view in making mention of the name of God, and of Elohim, a name given to false gods as well as the true, rather than Jehovah, was to strike his mind with awe and reverence, and cause him to rise from his seat, that he might the better thrust him with his dagger; and it had the desired effect:
and he arose out of his seat; in reverence of God, from whom he expected to receive a message; this he did, though in his mind a blind ignorant idolater; in his body fat, corpulent, and unwieldy; and in his office a king, and a proud and tyrannical man. The above writer says, that, for joy at the dream he was to hear, he rose from his throne.
(c) Antiqu. l. 5. c. 4. sect. 2.
John Wesley
3:20 A summer parlour - Into which he used to retire from company: which is mentioned as the reason why his servants waited so long ere they went in to him, Judg 3:25. A message - To be delivered not in words, but by actions. He designedly uses the name Elohim, which was common to the true God, and false ones; and not Jehovah, which was peculiar to the true God; because Ehud not knowing whether the message came; not from his own false god, he would more certainly rise, and thereby give Ehud more advantage for his blow; whereas he would possibly shew his contempt of the God of Israel by sitting still to hear his message. He arose - In token of reverence to God.
Robert Jamieson, A. R. Fausset and David Brown
3:20 a summer parlour--Hebrew, "chamber of cooling"--one of those retired edifices which Oriental grandees usually have in their gardens, and in which they repose during the heat of the day.
3:213:21: Եւ եղեւ ընդ յառնելն նորա, ձգեա՛ց Աւովդ զձեռն իւր զձախ, եւ ա՛ռ զսուրն յաջոյ ազդերէ իւրմէ, եւ եհար ՚ի կշտի Եգղոմայ[2483], [2483] Օրինակ մի. Եւ եհար զկշտի նորա, (22) եւ արկ զերախակալն եւս... եւ արգել ճարպովն զվերաբերանն, եւ ո՛չ ձգ՛՛։
21. Երբ նա վեր կացաւ, Աւոդն իր ձախ ձեռքը մեկնեց, քաշեց սուրն իր աջ ազդրից եւ Եգղոմի կողը խրեց,
21 Աւովդ իր ձախ ձեռքը երկնցնելով սուրը իր աջ ազդրին վրայէն քաշեց ու թագաւորին փորը խոթեց,
Եւ եղեւ ընդ յառնելն նորա`` ձգեաց Աւովդ զձեռն իւր զձախ, եւ առ զսուրն յաջոյ ազդերէ իւրմէ, եւ եհար ի կշտի Եգղոմայ:

3:21: Եւ եղեւ ընդ յառնելն նորա, ձգեա՛ց Աւովդ զձեռն իւր զձախ, եւ ա՛ռ զսուրն յաջոյ ազդերէ իւրմէ, եւ եհար ՚ի կշտի Եգղոմայ[2483],
[2483] Օրինակ մի. Եւ եհար զկշտի նորա, (22) եւ արկ զերախակալն եւս... եւ արգել ճարպովն զվերաբերանն, եւ ո՛չ ձգ՛՛։
21. Երբ նա վեր կացաւ, Աւոդն իր ձախ ձեռքը մեկնեց, քաշեց սուրն իր աջ ազդրից եւ Եգղոմի կողը խրեց,
21 Աւովդ իր ձախ ձեռքը երկնցնելով սուրը իր աջ ազդրին վրայէն քաշեց ու թագաւորին փորը խոթեց,
zohrab-1805▾ eastern-1994▾ western am▾
3:213:21: [Когда он встал,] Аод простер левую руку свою и взял меч с правого бедра своего и вонзил его в чрево его,
3:21 καὶ και and; even ἐγένετο γινομαι happen; become ἅμα αμα at once; together τῷ ο the ἀναστῆναι ανιστημι stand up; resurrect αὐτὸν αυτος he; him καὶ και and; even ἐξέτεινεν εκτεινω extend Αωδ αωδ the χεῖρα χειρ hand τὴν ο the ἀριστερὰν αριστερος left αὐτοῦ αυτος he; him καὶ και and; even ἔλαβεν λαμβανω take; get τὴν ο the μάχαιραν μαχαιρα short sword ἐπάνωθεν επανωθεν the μηροῦ μηρος thigh αὐτοῦ αυτος he; him τοῦ ο the δεξιοῦ δεξιος right καὶ και and; even ἐνέπηξεν εμπηγνυμι he; him ἐν εν in τῇ ο the κοιλίᾳ κοιλια insides; womb αὐτοῦ αυτος he; him
3:21 וַ wa וְ and יִּשְׁלַ֤ח yyišlˈaḥ שׁלח send אֵהוּד֙ ʔēhûḏ אֵהוּד Ehud אֶת־ ʔeṯ- אֵת [object marker] יַ֣ד yˈaḏ יָד hand שְׂמֹאלֹ֔ו śᵊmōlˈô שְׂמֹאל lefthand side וַ wa וְ and יִּקַּח֙ yyiqqˌaḥ לקח take אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the חֶ֔רֶב ḥˈerev חֶרֶב dagger מֵ mē מִן from עַ֖ל ʕˌal עַל upon יֶ֣רֶךְ yˈereḵ יָרֵךְ upper thigh יְמִינֹ֑ו yᵊmînˈô יָמִין right-hand side וַ wa וְ and יִּתְקָעֶ֖הָ yyiṯqāʕˌehā תקע blow בְּ bᵊ בְּ in בִטְנֹֽו׃ viṭnˈô בֶּטֶן belly
3:21. extenditque Ahoth manum sinistram et tulit sicam de dextro femore suo infixitque eam in ventre eiusAnd Aod put forth his left hand, and took the dagger from his right thigh, and thrust it into his belly,
21. And Ehud put forth his left hand, and took the sword from his right thigh, and thrust it into his belly:
3:21. And Ehud extended his left hand, and he took the dagger from his right thigh. And he thrust it into his abdomen
3:21. And Ehud put forth his left hand, and took the dagger from his right thigh, and thrust it into his belly:
And Ehud put forth his left hand, and took the dagger from his right thigh, and thrust it into his belly:

3:21: [Когда он встал,] Аод простер левую руку свою и взял меч с правого бедра своего и вонзил его в чрево его,
3:21
καὶ και and; even
ἐγένετο γινομαι happen; become
ἅμα αμα at once; together
τῷ ο the
ἀναστῆναι ανιστημι stand up; resurrect
αὐτὸν αυτος he; him
καὶ και and; even
ἐξέτεινεν εκτεινω extend
Αωδ αωδ the
χεῖρα χειρ hand
τὴν ο the
ἀριστερὰν αριστερος left
αὐτοῦ αυτος he; him
καὶ και and; even
ἔλαβεν λαμβανω take; get
τὴν ο the
μάχαιραν μαχαιρα short sword
ἐπάνωθεν επανωθεν the
μηροῦ μηρος thigh
αὐτοῦ αυτος he; him
τοῦ ο the
δεξιοῦ δεξιος right
καὶ και and; even
ἐνέπηξεν εμπηγνυμι he; him
ἐν εν in
τῇ ο the
κοιλίᾳ κοιλια insides; womb
αὐτοῦ αυτος he; him
3:21
וַ wa וְ and
יִּשְׁלַ֤ח yyišlˈaḥ שׁלח send
אֵהוּד֙ ʔēhûḏ אֵהוּד Ehud
אֶת־ ʔeṯ- אֵת [object marker]
יַ֣ד yˈaḏ יָד hand
שְׂמֹאלֹ֔ו śᵊmōlˈô שְׂמֹאל lefthand side
וַ wa וְ and
יִּקַּח֙ yyiqqˌaḥ לקח take
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
חֶ֔רֶב ḥˈerev חֶרֶב dagger
מֵ מִן from
עַ֖ל ʕˌal עַל upon
יֶ֣רֶךְ yˈereḵ יָרֵךְ upper thigh
יְמִינֹ֑ו yᵊmînˈô יָמִין right-hand side
וַ wa וְ and
יִּתְקָעֶ֖הָ yyiṯqāʕˌehā תקע blow
בְּ bᵊ בְּ in
בִטְנֹֽו׃ viṭnˈô בֶּטֶן belly
3:21. extenditque Ahoth manum sinistram et tulit sicam de dextro femore suo infixitque eam in ventre eius
And Aod put forth his left hand, and took the dagger from his right thigh, and thrust it into his belly,
3:21. And Ehud extended his left hand, and he took the dagger from his right thigh. And he thrust it into his abdomen
3:21. And Ehud put forth his left hand, and took the dagger from his right thigh, and thrust it into his belly:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:21: thrust it: Num 25:7, Num 25:8; Sa1 15:33; Job 20:25; Zac 13:3; Co2 5:16
Carl Friedrich Keil and Franz Delitzsch
3:21
But when the king stood up, Ehud drew his sword from under his garment, and plunged it so deeply into his abdomen that even the hilt followed the blade, and the fat closed upon the blade (so that there was nothing to be seen of it in front, because he did not draw the sword again out of his body), and the blade came out between the legs. The last words have been rendered in various ways. Luther follows the Chaldee and Vulgate, and renders it "so that the dirt passed from him," taking the ἁπ. λεγ. פּרשׁדנה as a composite noun from פּרשׁ, stercus, and שׁדה, jecit. But this is hardly correct, as the form of the word פּרשׁדנה, and its connection with יצא, rather points to a noun, פּרשׁדן, with ה local. The explanation given by Gesenius in his Thes. and Heb. lex. has much more in its favour, viz., interstitium pedum, the place between the legs, from an Arabic word signifying pedes dissitos habuit, used as a euphemism for anus, podex. The subject to the verb is the blade.
(Note: At any rate the rendering suggested by Ewald, "Ehud went into the open air, or into the enclosure, the space in front of the Alija," is untenable, for the simple reason that it is perfectly irreconcilable with the next clause, "Ehud went forth," etc. (consequently Fr. Bttcher proposes to erase this clause from the text, without any critical authority whatever). For if Ehud were the subject to the verb, the subject would necessarily have been mentioned, as it really is in the next clause, Judg 3:23.)
John Gill
3:21 And Ehud put forth his left hand, and took the dagger from his right thigh,.... Being, as before observed, a lefthanded man; Judg 3:15, and this he could the better do, without being taken notice of by the king, who, if he saw him move his left hand, would have no suspicion of his going to draw a dagger with it, and which also was hidden under his raiment, Judg 3:16,
and thrust it into his belly; Josephus (d) says into his heart; it is certain the wound was mortal, and must have been in a part on which, life depended.
(d) Antiqu. l. 5. c. 4. sect. 2.
Robert Jamieson, A. R. Fausset and David Brown
3:21 Ehud put forth his left hand--The whole circumstance of this daring act--the death of Eglon without a shriek, or noise--the locking of the doors--the carrying off the key--the calm, unhurried deportment of Ehud--show the strength of his confidence that he was doing God service.
3:223:22: արկ եւ զերախակալն եւս զհետ վիրին. եւ արգել ճարպն զվիրաբերանն, զի ո՛չ ձգեաց ՚ի բաց զսուրն ՚ի կշտէ նորա[2484]։ [2484] Յօրինակին պակասէր. Զի ո՛չ ձգեաց ՚ի բաց զսուրն։
22. սրի կոթն էլ խրեց վէրքի մէջ: Ճարպը ծածկեց վէրքի բերանը, որովհետեւ նա սուրը նրա կողից չհանեց:
22 Այնպէս որ երկաթին ետեւէն կոթն ալ ներս մտաւ ու գիրուցը երկաթը բռնեց, այնպէս որ սուրը անոր փորէն չկրցաւ հանել ու աղբը դուրս ելաւ։
[68]արկ եւ զերախակալն եւս զհետ վիրին. եւ արգել ճարպն զվիրաբերանն``, զի ոչ ձգեաց ի բաց զսուրն ի կշտէ նորա:

3:22: արկ եւ զերախակալն եւս զհետ վիրին. եւ արգել ճարպն զվիրաբերանն, զի ո՛չ ձգեաց ՚ի բաց զսուրն ՚ի կշտէ նորա[2484]։
[2484] Յօրինակին պակասէր. Զի ո՛չ ձգեաց ՚ի բաց զսուրն։
22. սրի կոթն էլ խրեց վէրքի մէջ: Ճարպը ծածկեց վէրքի բերանը, որովհետեւ նա սուրը նրա կողից չհանեց:
22 Այնպէս որ երկաթին ետեւէն կոթն ալ ներս մտաւ ու գիրուցը երկաթը բռնեց, այնպէս որ սուրը անոր փորէն չկրցաւ հանել ու աղբը դուրս ելաւ։
zohrab-1805▾ eastern-1994▾ western am▾
3:223:22: так что вошла за острием и рукоять, и тук закрыл острие, ибо {Аод} не вынул меча из чрева его, и он прошел в задние части.
3:22 καὶ και and; even ἐπεισήνεγκεν επεισφερω and; even γε γε in fact τὴν ο the λαβὴν λαβη in back; after τῆς ο the φλογός φλοξ blaze καὶ και and; even ἀπέκλεισεν αποκλειω shut up τὸ ο the στέαρ στεαρ down; by τῆς ο the φλογός φλοξ blaze ὅτι οτι since; that οὐκ ου not ἐξέσπασεν εκσπαω the μάχαιραν μαχαιρα short sword ἐκ εκ from; out of τῆς ο the κοιλίας κοιλια insides; womb αὐτοῦ αυτος he; him καὶ και and; even ἐξῆλθεν εξερχομαι come out; go out Αωδ αωδ the προστάδα προστας porch; portico
3:22 וַ wa וְ and יָּבֹ֨א yyāvˌō בוא come גַֽם־ ḡˈam- גַּם even הַ ha הַ the נִּצָּ֜ב nniṣṣˈāv נִצָּב handle אַחַ֣ר ʔaḥˈar אַחַר after הַ ha הַ the לַּ֗הַב llˈahav לַהַב flame וַ wa וְ and יִּסְגֹּ֤ר yyisgˈōr סגר close הַ ha הַ the חֵ֨לֶב֙ ḥˈēlev חֵלֶב fat בְּעַ֣ד bᵊʕˈaḏ בַּעַד distance הַ ha הַ the לַּ֔הַב llˈahav לַהַב flame כִּ֣י kˈî כִּי that לֹ֥א lˌō לֹא not שָׁלַ֛ף šālˈaf שׁלף draw הַ ha הַ the חֶ֖רֶב ḥˌerev חֶרֶב dagger מִ mi מִן from בִּטְנֹ֑ו bbiṭnˈô בֶּטֶן belly וַ wa וְ and יֵּצֵ֖א yyēṣˌē יצא go out הַֽ hˈa הַ the פַּרְשְׁדֹֽנָה׃ pparšᵊḏˈōnā פַּרְשְׁדֹן hole
3:22. tam valide ut capulus ferrum sequeretur in vulnere ac pinguissimo adipe stringeretur nec eduxit gladium sed ita ut percusserat reliquit in corpore statimque per secreta naturae alvi stercora proruperuntWith such force that the haft went in after the blade into the wound, and was closed up with the abundance of fat. So that he did not draw out the dagger, but left it in the body as he had struck it in: and forthwith, by the secret parts of nature, the excrements of the belly came out.
22. and the haft also went in after the blade; and the fat closed upon the blade, for he drew not the sword out of his belly; and it came out behind.
3:22. so strongly that the handle followed the blade into the wound, and was enclosed by the great amount of fat. Neither did he withdraw the sword. Instead, he left it in the body just as he had struck with it. And immediately, by the private parts of nature, the filth of the bowels went out.
3:22. And the haft also went in after the blade; and the fat closed upon the blade, so that he could not draw the dagger out of his belly; and the dirt came out.
And the haft also went in after the blade; and the fat closed upon the blade, so that he could not draw the dagger out of his belly; and the dirt came out:

3:22: так что вошла за острием и рукоять, и тук закрыл острие, ибо {Аод} не вынул меча из чрева его, и он прошел в задние части.
3:22
καὶ και and; even
ἐπεισήνεγκεν επεισφερω and; even
γε γε in fact
τὴν ο the
λαβὴν λαβη in back; after
τῆς ο the
φλογός φλοξ blaze
καὶ και and; even
ἀπέκλεισεν αποκλειω shut up
τὸ ο the
στέαρ στεαρ down; by
τῆς ο the
φλογός φλοξ blaze
ὅτι οτι since; that
οὐκ ου not
ἐξέσπασεν εκσπαω the
μάχαιραν μαχαιρα short sword
ἐκ εκ from; out of
τῆς ο the
κοιλίας κοιλια insides; womb
αὐτοῦ αυτος he; him
καὶ και and; even
ἐξῆλθεν εξερχομαι come out; go out
Αωδ αωδ the
προστάδα προστας porch; portico
3:22
וַ wa וְ and
יָּבֹ֨א yyāvˌō בוא come
גַֽם־ ḡˈam- גַּם even
הַ ha הַ the
נִּצָּ֜ב nniṣṣˈāv נִצָּב handle
אַחַ֣ר ʔaḥˈar אַחַר after
הַ ha הַ the
לַּ֗הַב llˈahav לַהַב flame
וַ wa וְ and
יִּסְגֹּ֤ר yyisgˈōr סגר close
הַ ha הַ the
חֵ֨לֶב֙ ḥˈēlev חֵלֶב fat
בְּעַ֣ד bᵊʕˈaḏ בַּעַד distance
הַ ha הַ the
לַּ֔הַב llˈahav לַהַב flame
כִּ֣י kˈî כִּי that
לֹ֥א lˌō לֹא not
שָׁלַ֛ף šālˈaf שׁלף draw
הַ ha הַ the
חֶ֖רֶב ḥˌerev חֶרֶב dagger
מִ mi מִן from
בִּטְנֹ֑ו bbiṭnˈô בֶּטֶן belly
וַ wa וְ and
יֵּצֵ֖א yyēṣˌē יצא go out
הַֽ hˈa הַ the
פַּרְשְׁדֹֽנָה׃ pparšᵊḏˈōnā פַּרְשְׁדֹן hole
3:22. tam valide ut capulus ferrum sequeretur in vulnere ac pinguissimo adipe stringeretur nec eduxit gladium sed ita ut percusserat reliquit in corpore statimque per secreta naturae alvi stercora proruperunt
With such force that the haft went in after the blade into the wound, and was closed up with the abundance of fat. So that he did not draw out the dagger, but left it in the body as he had struck it in: and forthwith, by the secret parts of nature, the excrements of the belly came out.
3:22. so strongly that the handle followed the blade into the wound, and was enclosed by the great amount of fat. Neither did he withdraw the sword. Instead, he left it in the body just as he had struck with it. And immediately, by the private parts of nature, the filth of the bowels went out.
3:22. And the haft also went in after the blade; and the fat closed upon the blade, so that he could not draw the dagger out of his belly; and the dirt came out.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:22: The haft also went in after the blade - As the instrument was very short, and Eglon very corpulent, this might readily take place.
And the dirt came out - This is variously understood: either the contents of the bowels issued through the wound, or he had an evacuation in the natural way through the fright and anguish. The original, פרשדונה parshedonah, occurs only here, and is supposed to be compounded of פרש peresh, dung, and שדה shadah, to shed, and may be very well applied to the latter circumstance; so the Vulgate understood it: Statinque per secreta naturae alvi stercora proruperunt.
Albert Barnes: Notes on the Bible - 1834
3:22: The King James Version and margin give different explanations of the last words of this verse. Others explain it of a vestibule or chamber, through which Ehud passed into the porch where the entrance doors were. He locked the doors, took the key with him; and then retired through the midst of the attendants below (or: more probably, through the door which communicated directly with the outside).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:22: the dirt came out: or, it came out at the fundament, Jdg 3:22
John Gill
3:22 And the haft went in, after the blade,.... The handle of the dagger, as well as the blade; so strong and violent was the thrust, he determining to do his business effectually:
and the fat closed upon the blade; being an excessive fat man, the wound made by the dagger closed up at once upon it, through the fat:
so that he could not draw the dagger out of his belly; being not able to take hold of the haft or handle, that having slipped in through the fat after the blade, so that he was obliged to leave it in him:
and the dirt came out; the margin of our Bibles is, "it came out at the fundament"; that is, the dagger did, the thrust being so strong and vehement; but that is not so likely, the dagger being so short, and Eglon a very fat man. The Targum is,"his food went out;''which was in his bowels; but as the wound was closed up through fat, and the dagger stuck fast in it, it could not come out that way: rather therefore this is to he understood of his excrements, and of their coming out at the usual place, it being common for persons that die a violent death, and indeed others, to purge upon it; some, as Kimchi observes, interpret it of the place where the guards were, the guard room, through which Ehud went out, but that is expressed in another word in Judg 3:23; the Syriac and Arabic versions read, "he went out in haste", that is, Ehud.
3:233:23: Եւ ել ՚ի պատշգամն, եւ անց ընդ վանդակապատսն, եւ փակեաց զդուրս վերնատանն ընդդէմ նորա եւ աղխեաց. եւ ինքն ել գնաց։
23. Նա դուրս եկաւ պատշգամբ, անցաւ սրահը, նրա դէմ փակեց վերնատան դռները, կողպեց, եւ ինքը դուրս ելաւ գնաց:
23 Աւովդ սրահը ելաւ ու վերնատանը դռները անոր վրայէն գոցեց ու փականքը զարկաւ։
[69]Եւ ել ի պատշգամն, եւ անց ընդ վանդակապատսն, եւ`` փակեաց զդուրս վերնատանն ընդդէմ նորա եւ աղխեաց:

3:23: Եւ ել ՚ի պատշգամն, եւ անց ընդ վանդակապատսն, եւ փակեաց զդուրս վերնատանն ընդդէմ նորա եւ աղխեաց. եւ ինքն ել գնաց։
23. Նա դուրս եկաւ պատշգամբ, անցաւ սրահը, նրա դէմ փակեց վերնատան դռները, կողպեց, եւ ինքը դուրս ելաւ գնաց:
23 Աւովդ սրահը ելաւ ու վերնատանը դռները անոր վրայէն գոցեց ու փականքը զարկաւ։
zohrab-1805▾ eastern-1994▾ western am▾
3:233:23: И вышел Аод в преддверие, и затворил за собою двери горницы, и замкнул.
3:23 καὶ και and; even ἐξῆλθεν εξερχομαι come out; go out τοὺς ο the διατεταγμένους διατασσω give orders; ordain καὶ και and; even ἀπέκλεισεν αποκλειω shut up τὰς ο the θύρας θυρα door τοῦ ο the ὑπερῴου υπερωον upstairs κατ᾿ κατα down; by αὐτοῦ αυτος he; him καὶ και and; even ἐσφήνωσεν σφηνοω close; lock
3:23 וַ wa וְ and יֵּצֵ֥א yyēṣˌē יצא go out אֵה֖וּד ʔēhˌûḏ אֵהוּד Ehud הַֽ hˈa הַ the מִּסְדְּרֹ֑ונָה mmisdᵊrˈônā מִסְדְּרֹון [uncertain] וַ wa וְ and יִּסְגֹּ֞ר yyisgˈōr סגר close דַּלְתֹ֧ות dalᵊṯˈôṯ דֶּלֶת door הָ hā הַ the עַלִיָּ֛ה ʕaliyyˈā עֲלִיָּה upper room בַּעֲדֹ֖ו baʕᵃḏˌô בַּעַד distance וְ wᵊ וְ and נָעָֽל׃ nāʕˈāl נעל lock
3:23. Ahoth autem clausis diligentissime ostiis cenaculi et obfirmatis seraAnd Aod carefully shutting the doors of the parlour, and locking them,
23. Then Ehud went forth into the porch, and shut the doors of the parlour upon him, and locked them.
3:23. Then Ehud carefully closed the doors of the upper room. And securing the bars,
3:23. Then Ehud went forth through the porch, and shut the doors of the parlour upon him, and locked them.
Then Ehud went forth through the porch, and shut the doors of the parlour upon him, and locked them:

3:23: И вышел Аод в преддверие, и затворил за собою двери горницы, и замкнул.
3:23
καὶ και and; even
ἐξῆλθεν εξερχομαι come out; go out
τοὺς ο the
διατεταγμένους διατασσω give orders; ordain
καὶ και and; even
ἀπέκλεισεν αποκλειω shut up
τὰς ο the
θύρας θυρα door
τοῦ ο the
ὑπερῴου υπερωον upstairs
κατ᾿ κατα down; by
αὐτοῦ αυτος he; him
καὶ και and; even
ἐσφήνωσεν σφηνοω close; lock
3:23
וַ wa וְ and
יֵּצֵ֥א yyēṣˌē יצא go out
אֵה֖וּד ʔēhˌûḏ אֵהוּד Ehud
הַֽ hˈa הַ the
מִּסְדְּרֹ֑ונָה mmisdᵊrˈônā מִסְדְּרֹון [uncertain]
וַ wa וְ and
יִּסְגֹּ֞ר yyisgˈōr סגר close
דַּלְתֹ֧ות dalᵊṯˈôṯ דֶּלֶת door
הָ הַ the
עַלִיָּ֛ה ʕaliyyˈā עֲלִיָּה upper room
בַּעֲדֹ֖ו baʕᵃḏˌô בַּעַד distance
וְ wᵊ וְ and
נָעָֽל׃ nāʕˈāl נעל lock
3:23. Ahoth autem clausis diligentissime ostiis cenaculi et obfirmatis sera
And Aod carefully shutting the doors of the parlour, and locking them,
3:23. Then Ehud carefully closed the doors of the upper room. And securing the bars,
3:23. Then Ehud went forth through the porch, and shut the doors of the parlour upon him, and locked them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ all ▾
Carl Friedrich Keil and Franz Delitzsch
3:23
As soon as the deed was accomplished, Ehud went out into the porch or front hall, shut the door of the room behind him (בּעדו, not behind himself, but literally round him, i.e., Eglon; cf. Gen 7:16; 4Kings 4:4) and bolted it (this is only added as a more precise explanation of the previous verb).
John Gill
3:23 Then Ehud went forth through the porch,.... Which the Targum interprets by "exedra", a place, as Kimchi, where there were many seats, either for the people to sit in while waiting to have admittance into the presence of the king, or where the guards sat, and may be called the guard room; through this Ehud passed with all serenity and composure of mind imaginable, without the least show of distress and uneasiness in his countenance, being fully satisfied that what he had done was right, and according to the will of God:
and shut the doors of the parlour upon him, and locked them; joined the doors of the parlour, as the Targum, the two folds of the door, shut them close together upon Eglon within the parlour, and bolted them within, or drew the bolt on the inside, which he was able to do with a key for that purpose; of which see more on Judg 3:25; and which it is probable he took away along with him; this must be understood as done before he went through the porch, and therefore should be rendered, "when" or "after he had shut the doors", &c. (e); wherefore in the Vulgate Latin version this clause is put first.
(e) "quum occlusisset", Junius & Tremellius, Piscator.
John Wesley
3:23 Went forth - With a composed countenance and gait, being well assured, that God, who by his extraordinary call had put him upon that enterprise, would by his special providence carry him through it. Upon him - Upon or after himself. Locked them - Either pulling it close after him, as we do when doors have spring locks; or taking the key with him.
3:243:24: Եւ ծառայքն նորա մտին՝ եւ տեսին. եւ ահա դուրք վերնատանն փակեալ էին. եւ ասեն. Գուցէ՛ յաթոռն նստիցի ՚ի պէ՛տս ՚ի սենեկին[2485]։ [2485] Ոմանք. Փակեալ կայր. եւ ասեն։
24. Նրա ծառաները ներս մտան, տեսան, որ վերնատան դռները փակուած են, եւ ասացին. «Գուցէ սենեակում նստել է բնական կարիքի համար»:
24 Ինք ելաւ գնաց։ Էգղոնին ծառաները գացին նայեցան, որ ահա վերնատանը դռներուն փականքը գոցուած էր ու ըսին. «Անիկա անտարակոյս իր ամառնային սենեակին մէջ հարկաւորութեան գացած է*»։
եւ ինքն ել գնաց. եւ ծառայքն նորա մտին եւ տեսին, եւ ահա դուրք վերնատանն փակեալ էին, եւ ասեն. Գուցէ յաթոռն նստիցի ի պէտս ի սենեկին:

3:24: Եւ ծառայքն նորա մտին՝ եւ տեսին. եւ ահա դուրք վերնատանն փակեալ էին. եւ ասեն. Գուցէ՛ յաթոռն նստիցի ՚ի պէ՛տս ՚ի սենեկին[2485]։
[2485] Ոմանք. Փակեալ կայր. եւ ասեն։
24. Նրա ծառաները ներս մտան, տեսան, որ վերնատան դռները փակուած են, եւ ասացին. «Գուցէ սենեակում նստել է բնական կարիքի համար»:
24 Ինք ելաւ գնաց։ Էգղոնին ծառաները գացին նայեցան, որ ահա վերնատանը դռներուն փականքը գոցուած էր ու ըսին. «Անիկա անտարակոյս իր ամառնային սենեակին մէջ հարկաւորութեան գացած է*»։
zohrab-1805▾ eastern-1994▾ western am▾
3:243:24: Когда он вышел, рабы {Еглона} пришли и видят, вот, двери горницы замкнуты, и говорят: верно он для нужды в прохладной комнате.
3:24 καὶ και and; even αὐτὸς αυτος he; him ἐξῆλθεν εξερχομαι come out; go out καὶ και and; even οἱ ο the παῖδες παις child; boy αὐτοῦ αυτος he; him εἰσῆλθον εισερχομαι enter; go in καὶ και and; even εἶδον οραω view; see καὶ και and; even ἰδοὺ ιδου see!; here I am αἱ ο the θύραι θυρα door τοῦ ο the ὑπερῴου υπερωον upstairs ἐσφηνωμέναι σφηνοω and; even εἶπαν επω say; speak μήποτε μηποτε lest; unless ἀποκενοῖ αποκενοω the πόδας πους foot; pace αὐτοῦ αυτος he; him ἐν εν in τῷ ο the ταμιείῳ ταμειον chamber τῷ ο the θερινῷ θερινος of summer
3:24 וְ wᵊ וְ and ה֤וּא hˈû הוּא he יָצָא֙ yāṣˌā יצא go out וַ wa וְ and עֲבָדָ֣יו ʕᵃvāḏˈāʸw עֶבֶד servant בָּ֔אוּ bˈāʔû בוא come וַ wa וְ and יִּרְא֕וּ yyirʔˈû ראה see וְ wᵊ וְ and הִנֵּ֛ה hinnˈē הִנֵּה behold דַּלְתֹ֥ות dalᵊṯˌôṯ דֶּלֶת door הָ hā הַ the עֲלִיָּ֖ה ʕᵃliyyˌā עֲלִיָּה upper room נְעֻלֹ֑ות nᵊʕulˈôṯ נעל lock וַ wa וְ and יֹּ֣אמְר֔וּ yyˈōmᵊrˈû אמר say אַ֣ךְ ʔˈaḵ אַךְ only מֵסִ֥יךְ mēsˌîḵ סכך block ה֛וּא hˈû הוּא he אֶת־ ʔeṯ- אֵת [object marker] רַגְלָ֖יו raḡlˌāʸw רֶגֶל foot בַּ ba בְּ in חֲדַ֥ר ḥᵃḏˌar חֶדֶר room הַ ha הַ the מְּקֵרָֽה׃ mmᵊqērˈā מְקֵרָה coolness
3:24. per posticam egressus est servique regis ingressi viderunt clausas fores cenaculi atque dixerunt forsitan purgat alvum in aestivo cubiculoWent out by a postern door. And the king's servants going in, saw the doors of the parlour shut, and they said: Perhaps he is easing nature in his summer parlour.
24. Now when he was gone out, his servants came; and they saw, and, behold, the doors of the parlour were locked; and they said, Surely he covereth his feet in his summer chamber.
3:24. he departed by a back exit. And the servants of the king, entering, saw that the doors of the upper room were closed, and they said, “Perhaps he is emptying his bowels in the summer room.”
3:24. When he was gone out, his servants came; and when they saw that, behold, the doors of the parlour [were] locked, they said, Surely he covereth his feet in his summer chamber.
When he was gone out, his servants came; and when they saw that, behold, the doors of the parlour [were] locked, they said, Surely he covereth his feet in his summer chamber:

3:24: Когда он вышел, рабы {Еглона} пришли и видят, вот, двери горницы замкнуты, и говорят: верно он для нужды в прохладной комнате.
3:24
καὶ και and; even
αὐτὸς αυτος he; him
ἐξῆλθεν εξερχομαι come out; go out
καὶ και and; even
οἱ ο the
παῖδες παις child; boy
αὐτοῦ αυτος he; him
εἰσῆλθον εισερχομαι enter; go in
καὶ και and; even
εἶδον οραω view; see
καὶ και and; even
ἰδοὺ ιδου see!; here I am
αἱ ο the
θύραι θυρα door
τοῦ ο the
ὑπερῴου υπερωον upstairs
ἐσφηνωμέναι σφηνοω and; even
εἶπαν επω say; speak
μήποτε μηποτε lest; unless
ἀποκενοῖ αποκενοω the
πόδας πους foot; pace
αὐτοῦ αυτος he; him
ἐν εν in
τῷ ο the
ταμιείῳ ταμειον chamber
τῷ ο the
θερινῷ θερινος of summer
3:24
וְ wᵊ וְ and
ה֤וּא hˈû הוּא he
יָצָא֙ yāṣˌā יצא go out
וַ wa וְ and
עֲבָדָ֣יו ʕᵃvāḏˈāʸw עֶבֶד servant
בָּ֔אוּ bˈāʔû בוא come
וַ wa וְ and
יִּרְא֕וּ yyirʔˈû ראה see
וְ wᵊ וְ and
הִנֵּ֛ה hinnˈē הִנֵּה behold
דַּלְתֹ֥ות dalᵊṯˌôṯ דֶּלֶת door
הָ הַ the
עֲלִיָּ֖ה ʕᵃliyyˌā עֲלִיָּה upper room
נְעֻלֹ֑ות nᵊʕulˈôṯ נעל lock
וַ wa וְ and
יֹּ֣אמְר֔וּ yyˈōmᵊrˈû אמר say
אַ֣ךְ ʔˈaḵ אַךְ only
מֵסִ֥יךְ mēsˌîḵ סכך block
ה֛וּא hˈû הוּא he
אֶת־ ʔeṯ- אֵת [object marker]
רַגְלָ֖יו raḡlˌāʸw רֶגֶל foot
בַּ ba בְּ in
חֲדַ֥ר ḥᵃḏˌar חֶדֶר room
הַ ha הַ the
מְּקֵרָֽה׃ mmᵊqērˈā מְקֵרָה coolness
3:24. per posticam egressus est servique regis ingressi viderunt clausas fores cenaculi atque dixerunt forsitan purgat alvum in aestivo cubiculo
Went out by a postern door. And the king's servants going in, saw the doors of the parlour shut, and they said: Perhaps he is easing nature in his summer parlour.
3:24. he departed by a back exit. And the servants of the king, entering, saw that the doors of the upper room were closed, and they said, “Perhaps he is emptying his bowels in the summer room.”
3:24. When he was gone out, his servants came; and when they saw that, behold, the doors of the parlour [were] locked, they said, Surely he covereth his feet in his summer chamber.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
3:24: He covereth his feet - He has lain down on his sofa in order to sleep; when this was done they dropped their slippers, lifted up their feet, and covered them with their long loose garments. But the versions, in general, seem to understand it as implying a certain natural act.
Albert Barnes: Notes on the Bible - 1834
3:24: He covereth his feet - Compare the marginal references. The explanation of the phrase as "taking sleep" suits both passages best.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:24: covereth: etc. or, doeth his easement, Sa1 24:3
Carl Friedrich Keil and Franz Delitzsch
3:24
When the servants of Eglon came (to enter in to their lord) after Ehud's departure and saw the door of the upper room bolted, they thought "surely (אך, lit. only, nothing but) he covers his feet" (a euphemism for performing the necessities of nature; cf. 1Kings 24:3), and waited to shaming (cf. 2 King Judg 2:17; Judg 8:11), i.e., till they were ashamed of their long waiting (see at Judg 5:28). At length they opened the door with the key, and found their lord lying dead upon the floor.
Ehud's conduct must be judged according to the spirit of those times, when it was thought allowable to adopt any means of destroying the enemy of one's nation. The treacherous assassination of a hostile king is not to be regarded as an act of the Spirit of God, and therefore is not set before us as an example to be imitated. Although Jehovah raised up Ehud as a deliverer to His people when oppressed by Eglon, it is not stated (and this ought particularly to be observed) that the Spirit of Jehovah came upon Ehud, and still less that Ehud assassinated the hostile king under the impulse of that Spirit. Ehud proved himself to have been raised up by the Lord as the deliverer of Israel, simply by the fact that he actually delivered his people from the bondage of the Moabites, and it by no means follows that the means which he selected were either commanded or approved by Jehovah.
John Gill
3:24 When he was gone out, his servants came,.... When Ehud was gone through the porch, and out of the palace, the servants of Eglon, who had been put out, came to the parlour door to reassume their former place, and finish their business with the king, or in order to wait upon him as usual:
and when they saw that behold the doors of the parlour were locked; which they supposed were done by the king himself with inside, having no suspicion of Ehud:
they said, surely, or "perhaps", as Noldius (f) renders it:
he covereth his feet in his summer chamber; that is, was easing nature; and, as the eastern people wore long and loose garments, when they sat down on such an occasion, their feet were covered with them; or they purposely gathered them about their feet to cover them, and so this became a modest expression for this work of nature, see 1Kings 24:3; though some think that in that place, and also in this, is meant lying down to sleep; and that Eglon's servants supposed that he had laid himself down on his couch in his summer chamber to take sleep, when it was usual to cover the feet with long garments, to hide those parts of nature which otherwise might be exposed; and it must be owned that this seems more agreeable to a summer parlour than the former, and better accounts for the servants waiting so long as they did; and Josephus (g) is express for it, that his servants thought he had fallen asleep. Indeed, the Jews in later times used the phrase in the first sense (h), which seems to be taken from hence.
(f) Ebr. Concord. part. p. 47. No. 237. (g) Ut supra. (Antiqu. l. 5. c. 4. sect. 2.) (h) Misn. Yoma, c. 3. sect. 2.
John Wesley
3:24 Covereth his feet - This phrase is used only here, and 1Kings 24:3. A late judicious interpreter expounds it, of composing himself to take a little sleep, as was very usual to do in the day - time in those hot countries. And when they did so in cool places, such as this summer parlour unquestionably was, they used to cover their feet. And this may seem to be the more probable, both because the summer parlour was proper for this use, and because this was a more likely reason of their long waiting at his door, lest they should disturb his repose. And this sense best agrees with Saul's case in the cave, when being asleep, David could more securely cut off the lap of his garment.
3:253:25: Եւ կացին մնացին ամաչեցեալք. եւ ահա ո՛չ ոք էր որ բանայր զդուրս վերնատանն. եւ առին զբանալին եւ բացին, եւ ահա տէրն իւրեանց անկեա՛լ կայր մեռեալ ՚ի գետնի։
25. Կանգնեցին ու մնացին ամօթից, եւ ոչ ոք բաց չէր անում վերնատան դռները: Առան բանալին, բաց արին եւ տեսան, որ ահա իրենց տէրը ընկած մեռած է գետնին:
25 Բաւական սպասեցին՝ մինչեւ որ ամչցան, բայց ահա վերնատանը դռները չէին բացուեր։ Բանալին առին, բացին, ահա իրենց տէրը գետնին վրայ ինկած մեռած էր։
Եւ կացին մնացին ամաչեցեալք. եւ ահա ոչ [70]ոք էր որ`` բանայր զդուրս վերնատանն. եւ առին զբանալին եւ բացին, եւ ահա տէրն իւրեանց անկեալ կայր մեռեալ ի գետնի:

3:25: Եւ կացին մնացին ամաչեցեալք. եւ ահա ո՛չ ոք էր որ բանայր զդուրս վերնատանն. եւ առին զբանալին եւ բացին, եւ ահա տէրն իւրեանց անկեա՛լ կայր մեռեալ ՚ի գետնի։
25. Կանգնեցին ու մնացին ամօթից, եւ ոչ ոք բաց չէր անում վերնատան դռները: Առան բանալին, բաց արին եւ տեսան, որ ահա իրենց տէրը ընկած մեռած է գետնին:
25 Բաւական սպասեցին՝ մինչեւ որ ամչցան, բայց ահա վերնատանը դռները չէին բացուեր։ Բանալին առին, բացին, ահա իրենց տէրը գետնին վրայ ինկած մեռած էր։
zohrab-1805▾ eastern-1994▾ western am▾
3:253:25: Ждали довольно долго, но видя, что никто не отпирает дверей горницы, взяли ключ и отперли, и вот, господин их лежит на земле мертвый.
3:25 καὶ και and; even ὑπέμειναν υπομενω endure; stay behind ἕως εως till; until ᾐσχύνοντο αισχυνω shame; ashamed καὶ και and; even ἰδοὺ ιδου see!; here I am οὐκ ου not ἔστιν ειμι be ὁ ο the ἀνοίγων ανοιγω open up τὰς ο the θύρας θυρα door τοῦ ο the ὑπερῴου υπερωον upstairs καὶ και and; even ἔλαβον λαμβανω take; get τὴν ο the κλεῖδα κλεις key καὶ και and; even ἤνοιξαν ανοιγω open up καὶ και and; even ἰδοὺ ιδου see!; here I am ὁ ο the κύριος κυριος lord; master αὐτῶν αυτος he; him πεπτωκὼς πιπτω fall ἐπὶ επι in; on τὴν ο the γῆν γη earth; land τεθνηκώς θνησκω die; departed
3:25 וַ wa וְ and יָּחִ֣ילוּ yyāḥˈîlû חיל wait עַד־ ʕaḏ- עַד unto בֹּ֔ושׁ bˈôš בושׁ be ashamed וְ wᵊ וְ and הִנֵּ֛ה hinnˈē הִנֵּה behold אֵינֶ֥נּוּ ʔênˌennû אַיִן [NEG] פֹתֵ֖חַ fōṯˌēₐḥ פתח open דַּלְתֹ֣ות dalᵊṯˈôṯ דֶּלֶת door הָֽ hˈā הַ the עֲלִיָּ֖ה ʕᵃliyyˌā עֲלִיָּה upper room וַ wa וְ and יִּקְח֤וּ yyiqḥˈû לקח take אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מַּפְתֵּ֨חַ֙ mmaftˈēₐḥ מַפְתֵּחַ key וַ wa וְ and יִּפְתָּ֔חוּ yyiftˈāḥû פתח open וְ wᵊ וְ and הִנֵּה֙ hinnˌē הִנֵּה behold אֲדֹ֣נֵיהֶ֔ם ʔᵃḏˈōnêhˈem אָדֹון lord נֹפֵ֥ל nōfˌēl נפל fall אַ֖רְצָה ʔˌarṣā אֶרֶץ earth מֵֽת׃ mˈēṯ מות die
3:25. expectantesque diu donec erubescerent et videntes quod nullus aperiret tulerunt clavem et aperientes invenerunt dominum suum iacentem in terra mortuumAnd waiting a long time, till they were ashamed, and seeing that no man opened the door, they took a key: and opening, they found their lord lying dead on the ground.
25. And they tarried till they were ashamed: and, behold, he opened not the doors of the parlour; therefore they took the key, and opened : and, behold, their lord was fallen down dead on the earth.
3:25. And after waiting a long time, until they were embarrassed, and seeing that no one opened the door, they took the key, and opening it, they found their lord lying dead on the ground.
3:25. And they tarried till they were ashamed: and, behold, he opened not the doors of the parlour; therefore they took a key, and opened [them]: and, behold, their lord [was] fallen down dead on the earth.
And they tarried till they were ashamed: and, behold, he opened not the doors of the parlour; therefore they took a key, and opened [them]: and, behold, their lord [was] fallen down dead on the earth:

3:25: Ждали довольно долго, но видя, что никто не отпирает дверей горницы, взяли ключ и отперли, и вот, господин их лежит на земле мертвый.
3:25
καὶ και and; even
ὑπέμειναν υπομενω endure; stay behind
ἕως εως till; until
ᾐσχύνοντο αισχυνω shame; ashamed
καὶ και and; even
ἰδοὺ ιδου see!; here I am
οὐκ ου not
ἔστιν ειμι be
ο the
ἀνοίγων ανοιγω open up
τὰς ο the
θύρας θυρα door
τοῦ ο the
ὑπερῴου υπερωον upstairs
καὶ και and; even
ἔλαβον λαμβανω take; get
τὴν ο the
κλεῖδα κλεις key
καὶ και and; even
ἤνοιξαν ανοιγω open up
καὶ και and; even
ἰδοὺ ιδου see!; here I am
ο the
κύριος κυριος lord; master
αὐτῶν αυτος he; him
πεπτωκὼς πιπτω fall
ἐπὶ επι in; on
τὴν ο the
γῆν γη earth; land
τεθνηκώς θνησκω die; departed
3:25
וַ wa וְ and
יָּחִ֣ילוּ yyāḥˈîlû חיל wait
עַד־ ʕaḏ- עַד unto
בֹּ֔ושׁ bˈôš בושׁ be ashamed
וְ wᵊ וְ and
הִנֵּ֛ה hinnˈē הִנֵּה behold
אֵינֶ֥נּוּ ʔênˌennû אַיִן [NEG]
פֹתֵ֖חַ fōṯˌēₐḥ פתח open
דַּלְתֹ֣ות dalᵊṯˈôṯ דֶּלֶת door
הָֽ hˈā הַ the
עֲלִיָּ֖ה ʕᵃliyyˌā עֲלִיָּה upper room
וַ wa וְ and
יִּקְח֤וּ yyiqḥˈû לקח take
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מַּפְתֵּ֨חַ֙ mmaftˈēₐḥ מַפְתֵּחַ key
וַ wa וְ and
יִּפְתָּ֔חוּ yyiftˈāḥû פתח open
וְ wᵊ וְ and
הִנֵּה֙ hinnˌē הִנֵּה behold
אֲדֹ֣נֵיהֶ֔ם ʔᵃḏˈōnêhˈem אָדֹון lord
נֹפֵ֥ל nōfˌēl נפל fall
אַ֖רְצָה ʔˌarṣā אֶרֶץ earth
מֵֽת׃ mˈēṯ מות die
3:25. expectantesque diu donec erubescerent et videntes quod nullus aperiret tulerunt clavem et aperientes invenerunt dominum suum iacentem in terra mortuum
And waiting a long time, till they were ashamed, and seeing that no man opened the door, they took a key: and opening, they found their lord lying dead on the ground.
3:25. And after waiting a long time, until they were embarrassed, and seeing that no one opened the door, they took the key, and opening it, they found their lord lying dead on the ground.
3:25. And they tarried till they were ashamed: and, behold, he opened not the doors of the parlour; therefore they took a key, and opened [them]: and, behold, their lord [was] fallen down dead on the earth.
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Albert Barnes: Notes on the Bible - 1834
3:25: A key - literally, "an opener." Probably a wooden instrument with which they either lifted up the latch within, or drew back the wooden bar or bolt. The chief officer of Eglon's household probably had a second key (compare Isa 22:15, Isa 22:20-22; Isa 37:2).
John Gill
3:25 And they tarried until they were ashamed,.... And knew not what to think of it, or what methods to take to be satisfied of the truth of the matter, and what should be the meaning of the doors being kept locked so long:
and, behold, he opened not the doors of the parlour; this was what surprised them, and threw them into this confusion of mind, that they knew not what course to take for fear of incurring the king's displeasure, and yet wondered the doors were not opened for so long a time:
therefore they took a key and opened them; this is the first time we read of a key, which only signifies something to open with; and the keys of the ancients were different from those of ours; they were somewhat like a crooked sickle (i), which they put in through a hole in the door, and with it could draw on or draw back a bolt, and so could lock or unlock with inside, see Song 5:4; and at this day the keys in the eastern countries are unlike ours. Chardin (k) says, that a lock among the eastern people is like a little harrow, which enters half way into a wooden staple, and the key is a wooden handle with points at the end of it, which are pushed into the staple, and so raise this little harrow:
and, behold, their lord was fallen dead on the earth; lay prostrate on the floor of the parlour, dead.
(i) , Homer. Odyss. 21. ver. 6. & Eustathius in ib. (k) Apud Calmet's Dictionary, on the word "Key".
John Wesley
3:25 Ashamed - Or, confounded, not knowing what to say or think; lest they should either disturb him, or be guilty of neglect towards him. A key - Another key, it being usual in princes courts to have divers keys for the same door.
3:263:26: Եւ Աւովդ զերծաւ ՚ի Սիրովթա՝ մինչ նոքա զաղմկաւն էին. եւ ո՛չ ոք էր որ փոյթ առնէր զնմանէ. եւ նա անց առ դրօշելովքն, եւ զերծաւ անկաւ ՚ի Սիրովթա[2486]։ [2486] Յօրինակին պակասէր. Զերծաւ անկաւ ՚ի Սիրովթա։
26. Մինչ նրանք իրարանցման մէջ էին, Աւոդը փախաւ Սիրոթա, եւ ոչ ոք ուշ չդարձրեց նրա վրայ: Նա անցաւ կուռքերի մօտով եւ փախաւ ընկաւ Սիրոթա:
26 Քանի որ անոնք կը տընտընային՝ Աւովդ փախաւ եւ քարահանքէն անցնելով ողջ առողջ Սէիր հասաւ։
Եւ Աւովդ զերծաւ [71]ի Սիրովթա` մինչ նոքա զաղմկաւն էին. [72]եւ ոչ ոք էր որ փոյթ առնէր զնմանէ,`` եւ նա անց [73]առ դրօշելովքն``, եւ զերծաւ անկաւ ի Սիրովթա:

3:26: Եւ Աւովդ զերծաւ ՚ի Սիրովթա՝ մինչ նոքա զաղմկաւն էին. եւ ո՛չ ոք էր որ փոյթ առնէր զնմանէ. եւ նա անց առ դրօշելովքն, եւ զերծաւ անկաւ ՚ի Սիրովթա[2486]։
[2486] Յօրինակին պակասէր. Զերծաւ անկաւ ՚ի Սիրովթա։
26. Մինչ նրանք իրարանցման մէջ էին, Աւոդը փախաւ Սիրոթա, եւ ոչ ոք ուշ չդարձրեց նրա վրայ: Նա անցաւ կուռքերի մօտով եւ փախաւ ընկաւ Սիրոթա:
26 Քանի որ անոնք կը տընտընային՝ Աւովդ փախաւ եւ քարահանքէն անցնելով ողջ առողջ Սէիր հասաւ։
zohrab-1805▾ eastern-1994▾ western am▾
3:263:26: Пока они недоумевали, Аод между тем ушел, [и никто о нем не думал,] прошел мимо истуканов и спасся в Сеираф.
3:26 καὶ και and; even Αωδ αωδ thoroughly save; bring safely through ἕως εως till; until ἐθορυβοῦντο θορυβεω make noise; in an uproar καὶ και and; even οὐκ ου not ἦν ειμι be ὁ ο the προσνοῶν προσνοεω he; him καὶ και and; even αὐτὸς αυτος he; him παρῆλθεν παρερχομαι pass; transgress τὰ ο the γλυπτὰ γλυπτος and; even διεσώθη διασωζω thoroughly save; bring safely through εἰς εις into; for Σετιρωθα σετιρωθα Setirōtha; Setirotha
3:26 וְ wᵊ וְ and אֵה֥וּד ʔēhˌûḏ אֵהוּד Ehud נִמְלַ֖ט nimlˌaṭ מלט escape עַ֣ד ʕˈaḏ עַד unto הִֽתְמַהְמְהָ֑ם hˈiṯmahmᵊhˈām מָהַהּ tarry וְ wᵊ וְ and הוּא֙ hû הוּא he עָבַ֣ר ʕāvˈar עבר pass אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the פְּסִילִ֔ים ppᵊsîlˈîm פָּסִיל idol וַ wa וְ and יִּמָּלֵ֖ט yyimmālˌēṭ מלט escape הַ ha הַ the שְּׂעִירָֽתָה׃ śśᵊʕîrˈāṯā שְׂעִירָה Seirah
3:26. Ahoth autem dum illi turbarentur effugit et pertransiit locum Idolorum unde reversus fuerat venitque in SeirathBut Aod, while they were in confusion, escaped, and passed by the place of the idols from whence he had returned. And he came to Seirath:
26. And Ehud escaped while they tarried, and passed beyond the quarries, and escaped unto Seirah.
3:26. But Ehud, while they were in confusion, escaped and passed by the place of the idols, from which he had returned. And he arrived at Seirath.
3:26. And Ehud escaped while they tarried, and passed beyond the quarries, and escaped unto Seirath.
And Ehud escaped while they tarried, and passed beyond the quarries, and escaped unto Seirath:

3:26: Пока они недоумевали, Аод между тем ушел, [и никто о нем не думал,] прошел мимо истуканов и спасся в Сеираф.
3:26
καὶ και and; even
Αωδ αωδ thoroughly save; bring safely through
ἕως εως till; until
ἐθορυβοῦντο θορυβεω make noise; in an uproar
καὶ και and; even
οὐκ ου not
ἦν ειμι be
ο the
προσνοῶν προσνοεω he; him
καὶ και and; even
αὐτὸς αυτος he; him
παρῆλθεν παρερχομαι pass; transgress
τὰ ο the
γλυπτὰ γλυπτος and; even
διεσώθη διασωζω thoroughly save; bring safely through
εἰς εις into; for
Σετιρωθα σετιρωθα Setirōtha; Setirotha
3:26
וְ wᵊ וְ and
אֵה֥וּד ʔēhˌûḏ אֵהוּד Ehud
נִמְלַ֖ט nimlˌaṭ מלט escape
עַ֣ד ʕˈaḏ עַד unto
הִֽתְמַהְמְהָ֑ם hˈiṯmahmᵊhˈām מָהַהּ tarry
וְ wᵊ וְ and
הוּא֙ הוּא he
עָבַ֣ר ʕāvˈar עבר pass
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
פְּסִילִ֔ים ppᵊsîlˈîm פָּסִיל idol
וַ wa וְ and
יִּמָּלֵ֖ט yyimmālˌēṭ מלט escape
הַ ha הַ the
שְּׂעִירָֽתָה׃ śśᵊʕîrˈāṯā שְׂעִירָה Seirah
3:26. Ahoth autem dum illi turbarentur effugit et pertransiit locum Idolorum unde reversus fuerat venitque in Seirath
But Aod, while they were in confusion, escaped, and passed by the place of the idols from whence he had returned. And he came to Seirath:
3:26. But Ehud, while they were in confusion, escaped and passed by the place of the idols, from which he had returned. And he arrived at Seirath.
3:26. And Ehud escaped while they tarried, and passed beyond the quarries, and escaped unto Seirath.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26-30: По умерщвлении Еглона, Аод убежал в Сфираф, местечко, находившееся на горах Ефремовых, где сообщил израильтянам о гибели Елгона. Собравшиеся израильтяне направились к Иордану, перехватили переправы через него, и, когда бежавшие из окрестностей г. Пальм (т. е. Иерихона) моавитяне намеревались здесь переправиться, их здесь избивали. После свержения моавитского ига страна покоилась восемнадцать лет.
Adam Clarke: Commentary on the Bible - 1831
3:26: Passed beyond the quarries - Beyond the pesilim, which appear to have been the Moabitish borders, where they had set up those hewn stones as landmarks, or sacred boundary stones.
Albert Barnes: Notes on the Bible - 1834
3:26: Seirath - "The forest" or "weald," which evidently bordered on the cultivated plain near Gilgal, and extended into "the mountain or hill country of Ephraim." Once there, he was safe from pursuit (compare Sa1 13:6), and quickly collected a strong force of Ephraimires and probably the bordering Benjamites.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:26: the quarries: Jdg 3:19
Carl Friedrich Keil and Franz Delitzsch
3:26
Ehud had escaped whilst the servants of Eglon were waiting, and had passed the stone quarries and reached Seirah. Seirah is a place that is never mentioned again; and, judging from the etymology (the hairy), it was a wooded region, respecting the situation of which all that can be decided is, that it is not to be sought for in the neighbourhood of Jericho, but "upon the mountains of Ephraim" (Judg 3:27). For when Ehud had come to Seirah, he blew the trumpet "upon the mountains of Ephraim," to announce to the people the victory that was placed within their reach by the death of Eglon, and to summon them to war with the Moabites, and then went down from the mountain into the plain near Jericho; "and he was before them," i.e., went in front as their leader, saying to the people, "Follow me; for Jehovah has given your enemies the Moabites into your hand." Then they went down and took (i.e., took possession of) the fords near Jericho (see at Josh 2:7), למואב, either "from the Moabites" or "towards Moab," and let no one (of the Moabites) cross over, i.e., escape to their own land.
John Gill
3:26 And Ehud escaped while they tarried,.... While the servants of the king of Moab tarried waiting for the opening of the doors of the parlour, this gave him time enough to make his escape, so as to be out of the reach of pursuers; or else the sense is, that even when they had opened the doors, and found the king dead, while they were in confusion at it, not knowing what to ascribe it to, the dagger being enclosed in the wound, and perhaps but little blood, if any, issued out, being closed up with fat, and so had no suspicion of his being killed by Ehud; but rather supposing it to be an accidental fall from his seat, and might call in the physicians to examine him, and use their skill, if there were any hopes of recovery; all which prolonged time, and facilitated the escape of Ehud:
and passed beyond the quarries, and escaped to Seirath; he got beyond the quarries, which were by Gilgal, which shows that it could not be at Jericho where the king of Moab was, as Josephus thinks, but either in his own country beyond Jordan, though no mention is made of Ehud's crossing Jordan, or however some place nearer the fords of Jordan; since Gilgal, from whence he returned, and whither he came again after he had killed the king of Moab, lay on that side of Jericho which was towards Jordan; and this Seirath he escaped to was in or near the mountain of Ephraim, as appears from Judg 3:27,, but of it we have no account elsewhere; but it is thought by some learned men (l) to be the place where Seth's pillars stood, and they to be the engravings here spoken of, which we translate "quarries": the words of Josephus (m) are, that the posterity of Seth, who very much studied astronomy, having heard that Adam foretold the destruction of the universe at one time by fire, and at another by water, erected two pillars, one of stone, and the other of brick, on which they inscribed their inventions (in astronomy), that they might be preserved, and which remain to this day in the land of Siriad; but this account of Josephus seems to be taken from a fabulous relation of Manetho, the Egyptian, and is abundantly confuted by Dr. Stillingfleet (n). Jarchi interprets this of Seirath, a thick wood or forest, the trees of which grew as thick as the hair on a man's head, and so a proper place to escape to, and hide in: it may be it was the woody part of the mount Ephraim, see Josh 17:18.
(l) Marsham. Chronicon, p. 39. Vossius de 70 Interpret. p. 271. (m) Antiqu. l. 1. c. 2. sect. 3. (n) Origines Sacrae, l. 1. c. 2.
3:273:27: Եւ եղեւ իբրեւ եկն Աւովդ յերկիրն Իսրայէլի, եհա՛ր փող ՚ի լերինն Եփրեմայ. եւ իջին ընդ նմա որդիքն Իսրայէլի ՚ի լեռնէ անտի. եւ ինքն առաջի նոցա։
27. Երբ Աւոդը եկաւ Իսրայէլ, փող փչեց Եփրեմի լերան վրայ: Իսրայէլացիները նրա հետ իջան լեռից, եւ ինքը նրանց առջեւում էր:
27 Երբ հասաւ, Եփրեմին լերանը վրայ փող հնչեցուց եւ Իսրայէլի որդիները անոր հետ այն լեռնէն վար իջան ու ինք անոնց առջեւէն կ’երթար։
Եւ եղեւ իբրեւ եկն Աւովդ [74]յերկիրն Իսրայելի``, եհար փող ի լերինն Եփրեմայ. եւ իջին ընդ նմա որդիքն Իսրայելի ի լեռնէ անտի, եւ ինքն առաջի նոցա:

3:27: Եւ եղեւ իբրեւ եկն Աւովդ յերկիրն Իսրայէլի, եհա՛ր փող ՚ի լերինն Եփրեմայ. եւ իջին ընդ նմա որդիքն Իսրայէլի ՚ի լեռնէ անտի. եւ ինքն առաջի նոցա։
27. Երբ Աւոդը եկաւ Իսրայէլ, փող փչեց Եփրեմի լերան վրայ: Իսրայէլացիները նրա հետ իջան լեռից, եւ ինքը նրանց առջեւում էր:
27 Երբ հասաւ, Եփրեմին լերանը վրայ փող հնչեցուց եւ Իսրայէլի որդիները անոր հետ այն լեռնէն վար իջան ու ինք անոնց առջեւէն կ’երթար։
zohrab-1805▾ eastern-1994▾ western am▾
3:273:27: Придя же [в землю Израилеву, Аод] вострубил трубою на горе Ефремовой, и сошли с ним сыны Израилевы с горы, и он {шел} впереди их.
3:27 καὶ και and; even ἐγένετο γινομαι happen; become ἡνίκα ηνικα whenever; when ἦλθεν ερχομαι come; go Αωδ αωδ into; for γῆν γη earth; land Ισραηλ ισραηλ.1 Israel καὶ και and; even ἐσάλπισεν σαλπιζω trumpet; sound the trumpet ἐν εν in κερατίνῃ κερατινη in τῷ ο the ὄρει ορος mountain; mount Εφραιμ εφραιμ Ephraim; Efrem καὶ και and; even κατέβησαν καταβαινω step down; descend σὺν συν with; [definite object marker] αὐτῷ αυτος he; him οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel ἀπὸ απο from; away τοῦ ο the ὄρους ορος mountain; mount καὶ και and; even αὐτὸς αυτος he; him ἔμπροσθεν εμπροσθεν in front; before αὐτῶν αυτος he; him
3:27 וַ wa וְ and יְהִ֣י yᵊhˈî היה be בְּ bᵊ בְּ in בֹואֹ֔ו vôʔˈô בוא come וַ wa וְ and יִּתְקַ֥ע yyiṯqˌaʕ תקע blow בַּ ba בְּ in † הַ the שֹּׁופָ֖ר ššôfˌār שֹׁופָר horn בְּ bᵊ בְּ in הַ֣ר hˈar הַר mountain אֶפְרָ֑יִם ʔefrˈāyim אֶפְרַיִם Ephraim וַ wa וְ and יֵּרְד֨וּ yyērᵊḏˌû ירד descend עִמֹּ֧ו ʕimmˈô עִם with בְנֵֽי־ vᵊnˈê- בֵּן son יִשְׂרָאֵ֛ל yiśrāʔˈēl יִשְׂרָאֵל Israel מִן־ min- מִן from הָ hā הַ the הָ֖ר hˌār הַר mountain וְ wᵊ וְ and ה֥וּא hˌû הוּא he לִ li לְ to פְנֵיהֶֽם׃ fᵊnêhˈem פָּנֶה face
3:27. et statim insonuit bucina in monte Ephraim descenderuntque cum eo filii Israhel ipso in fronte gradienteAnd forthwith he sounded the trumpet in Mount Ephraim: and the children of Israel went down with him, he himself going in the front.
27. And it came to pass, when he was come, that he blew a trumpet in the hill country of Ephraim, and the children of Israel went down with him from the hill country, and he before them.
3:27. And immediately he sounded the trumpet on Mount Ephraim. And the sons of Israel descended with him, he himself advancing at the front.
3:27. And it came to pass, when he was come, that he blew a trumpet in the mountain of Ephraim, and the children of Israel went down with him from the mount, and he before them.
And it came to pass, when he was come, that he blew a trumpet in the mountain of Ephraim, and the children of Israel went down with him from the mount, and he before them:

3:27: Придя же [в землю Израилеву, Аод] вострубил трубою на горе Ефремовой, и сошли с ним сыны Израилевы с горы, и он {шел} впереди их.
3:27
καὶ και and; even
ἐγένετο γινομαι happen; become
ἡνίκα ηνικα whenever; when
ἦλθεν ερχομαι come; go
Αωδ αωδ into; for
γῆν γη earth; land
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
ἐσάλπισεν σαλπιζω trumpet; sound the trumpet
ἐν εν in
κερατίνῃ κερατινη in
τῷ ο the
ὄρει ορος mountain; mount
Εφραιμ εφραιμ Ephraim; Efrem
καὶ και and; even
κατέβησαν καταβαινω step down; descend
σὺν συν with; [definite object marker]
αὐτῷ αυτος he; him
οἱ ο the
υἱοὶ υιος son
Ισραηλ ισραηλ.1 Israel
ἀπὸ απο from; away
τοῦ ο the
ὄρους ορος mountain; mount
καὶ και and; even
αὐτὸς αυτος he; him
ἔμπροσθεν εμπροσθεν in front; before
αὐτῶν αυτος he; him
3:27
וַ wa וְ and
יְהִ֣י yᵊhˈî היה be
בְּ bᵊ בְּ in
בֹואֹ֔ו vôʔˈô בוא come
וַ wa וְ and
יִּתְקַ֥ע yyiṯqˌaʕ תקע blow
בַּ ba בְּ in
הַ the
שֹּׁופָ֖ר ššôfˌār שֹׁופָר horn
בְּ bᵊ בְּ in
הַ֣ר hˈar הַר mountain
אֶפְרָ֑יִם ʔefrˈāyim אֶפְרַיִם Ephraim
וַ wa וְ and
יֵּרְד֨וּ yyērᵊḏˌû ירד descend
עִמֹּ֧ו ʕimmˈô עִם with
בְנֵֽי־ vᵊnˈê- בֵּן son
יִשְׂרָאֵ֛ל yiśrāʔˈēl יִשְׂרָאֵל Israel
מִן־ min- מִן from
הָ הַ the
הָ֖ר hˌār הַר mountain
וְ wᵊ וְ and
ה֥וּא hˌû הוּא he
לִ li לְ to
פְנֵיהֶֽם׃ fᵊnêhˈem פָּנֶה face
3:27. et statim insonuit bucina in monte Ephraim descenderuntque cum eo filii Israhel ipso in fronte gradiente
And forthwith he sounded the trumpet in Mount Ephraim: and the children of Israel went down with him, he himself going in the front.
3:27. And immediately he sounded the trumpet on Mount Ephraim. And the sons of Israel descended with him, he himself advancing at the front.
3:27. And it came to pass, when he was come, that he blew a trumpet in the mountain of Ephraim, and the children of Israel went down with him from the mount, and he before them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:27: he blew: Jdg 5:14, Jdg 6:34; Sa1 13:3; Sa2 20:22; Kg2 9:13
mountain: Jdg 7:24, Jdg 17:1, Jdg 19:1; Jos 17:15, Jos 17:18
John Gill
3:27 And it came to pass, when he was come, That is, to Seirath, Judg 3:26, in the tribe of Ephraim:
that be blew a trumpet in the mountain of Ephraim; which being an high mountain, the sound of the trumpet was heard afar off; and if Ehud's design was known to the Israelites, what he intended to do, this might be the token agreed on, should he succeed, to call them together, see Jer 31:6,
and the children of Israel went down with him from the mount, and he before them; being there assembled together, and which might be the place before appointed for their rendezvous, and where and when he took the command of them, and went before them as their general.
John Wesley
3:27 The children of Israel - Whom doubtless he had prepared by his emissaries gathered together in considerable numbers.
Robert Jamieson, A. R. Fausset and David Brown
3:27 he blew a trumpet in the mountain of Ephraim--summoned to arms the people of that mountainous region, which, adjoining the territory of Benjamin, had probably suffered most from the grievous oppression of the Moabites.
3:283:28: Եւ ասէ ցնոսա. Իջէ՛ք զկնի իմ, զի մատնեաց Տէր Աստուած մեր զթշնամիս մեր զՄովաբացիս ՚ի ձեռս մեր։ Եւ իջին զկնի նորա. եւ կալան նախ զա՛նցս Յորդանանու ՚ի Մովաբայ, եւ ո՛չ թողին մարդոյ անցանել։
28. Նա ասաց նրանց. «Իջէ՛ք իմ ետեւից, որովհետեւ մեր Տէր Աստուածը մեր թշնամի մովաբացիներին մեր ձեռքը մատնեց»: Նրանք իջան նրա ետեւից ու նախ գրաւեցին Մովաբի եւ Յորդանան գետի միջեւ եղած անցումները եւ ոչ մի մարդու թոյլ չտուին անցնել:
28 Անոնց ըսաւ. «Իմ ետեւէս եկէք, քանզի Տէրը ձեր թշնամիները, Մովաբացիները, ձեր ձեռքը տուաւ»։ Ուստի անոր ետեւէն իջան եւ Մովաբի առջեւէն* Յորդանանի անցքերը բռնեցին ու չթողուցին, որ մարդ մը անցնի։
Եւ ասէ ցնոսա. Իջէք զկնի իմ, զի մատնեաց Տէր [75]Աստուած մեր`` զթշնամիս [76]մեր զՄովաբացիս ի ձեռս [77]մեր: Եւ իջին զկնի նորա, եւ կալան նախ զանցս Յորդանանու ի Մովաբայ, եւ ոչ թողին մարդոյ անցանել:

3:28: Եւ ասէ ցնոսա. Իջէ՛ք զկնի իմ, զի մատնեաց Տէր Աստուած մեր զթշնամիս մեր զՄովաբացիս ՚ի ձեռս մեր։ Եւ իջին զկնի նորա. եւ կալան նախ զա՛նցս Յորդանանու ՚ի Մովաբայ, եւ ո՛չ թողին մարդոյ անցանել։
28. Նա ասաց նրանց. «Իջէ՛ք իմ ետեւից, որովհետեւ մեր Տէր Աստուածը մեր թշնամի մովաբացիներին մեր ձեռքը մատնեց»: Նրանք իջան նրա ետեւից ու նախ գրաւեցին Մովաբի եւ Յորդանան գետի միջեւ եղած անցումները եւ ոչ մի մարդու թոյլ չտուին անցնել:
28 Անոնց ըսաւ. «Իմ ետեւէս եկէք, քանզի Տէրը ձեր թշնամիները, Մովաբացիները, ձեր ձեռքը տուաւ»։ Ուստի անոր ետեւէն իջան եւ Մովաբի առջեւէն* Յորդանանի անցքերը բռնեցին ու չթողուցին, որ մարդ մը անցնի։
zohrab-1805▾ eastern-1994▾ western am▾
3:283:28: И сказал им: идите за мною, ибо предал Господь [Бог] врагов ваших Моавитян в руки ваши. И пошли за ним, и перехватили переправу через Иордан к Моаву, и не давали никому переходить.
3:28 καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward αὐτούς αυτος he; him κατάβητε καταβαινω step down; descend ὀπίσω οπισω in back; after μου μου of me; mine ὅτι οτι since; that παρέδωκεν παραδιδωμι betray; give over κύριος κυριος lord; master ὁ ο the θεὸς θεος God τοὺς ο the ἐχθροὺς εχθρος hostile; enemy ἡμῶν ημων our τὴν ο the Μωαβ μωαβ in χειρὶ χειρ hand ἡμῶν ημων our καὶ και and; even κατέβησαν καταβαινω step down; descend ὀπίσω οπισω in back; after αὐτοῦ αυτος he; him καὶ και and; even προκατελάβοντο προκαταλαμβανω the διαβάσεις διαβασις the Ιορδάνου ιορδανης Iordanēs; Iorthanis τῆς ο the Μωαβ μωαβ and; even οὐκ ου not ἀφῆκεν αφιημι dismiss; leave ἄνδρα ανηρ man; husband διαβῆναι διαβαινω step through; go across
3:28 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say אֲלֵהֶם֙ ʔᵃlēhˌem אֶל to רִדְפ֣וּ riḏᵊfˈû רדף pursue אַחֲרַ֔י ʔaḥᵃrˈay אַחַר after כִּֽי־ kˈî- כִּי that נָתַ֨ן nāṯˌan נתן give יְהוָ֧ה [yᵊhwˈāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] אֹיְבֵיכֶ֛ם ʔōyᵊvêḵˈem איב be hostile אֶת־ ʔeṯ- אֵת [object marker] מֹואָ֖ב môʔˌāv מֹואָב Moab בְּ bᵊ בְּ in יֶדְכֶ֑ם yeḏᵊḵˈem יָד hand וַ wa וְ and יֵּרְד֣וּ yyērᵊḏˈû ירד descend אַחֲרָ֗יו ʔaḥᵃrˈāʸw אַחַר after וַֽ wˈa וְ and יִּלְכְּד֞וּ yyilkᵊḏˈû לכד seize אֶת־ ʔeṯ- אֵת [object marker] מַעְבְּרֹ֤ות maʕbᵊrˈôṯ מַעְבָּרָה ford הַ ha הַ the יַּרְדֵּן֙ yyardˌēn יַרְדֵּן Jordan לְ lᵊ לְ to מֹואָ֔ב môʔˈāv מֹואָב Moab וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not נָתְנ֥וּ nāṯᵊnˌû נתן give אִ֖ישׁ ʔˌîš אִישׁ man לַ la לְ to עֲבֹֽר׃ ʕᵃvˈōr עבר pass
3:28. qui dixit ad eos sequimini me tradidit enim Dominus inimicos nostros Moabitas in manus nostras descenderuntque post eum et occupaverunt vada Iordanis quae transmittunt in Moab et non dimiserunt transire quemquamAnd he said to them: Follow me: for the Lord hath delivered our enemies, the Moabites, into our hands. And they went down after him, and seized upon the fords of the Jordan, which are in the way to Moab: and they suffered no man to pass over:
28. And he said unto them, Follow after me: for the LORD hath delivered your enemies the Moabites into your hand. And they went down after him, and took the fords of Jordan against the Moabites, and suffered not a man to pass over.
3:28. And he said to them: “Follow me. For the Lord has delivered our enemies, the Moabites, into our hands.” And they descended after him, and they occupied the fords of the Jordan, which cross over to Moab. And they did not permit anyone to cross.
3:28. And he said unto them, Follow after me: for the LORD hath delivered your enemies the Moabites into your hand. And they went down after him, and took the fords of Jordan toward Moab, and suffered not a man to pass over.
And he said unto them, Follow after me: for the LORD hath delivered your enemies the Moabites into your hand. And they went down after him, and took the fords of Jordan toward Moab, and suffered not a man to pass over:

3:28: И сказал им: идите за мною, ибо предал Господь [Бог] врагов ваших Моавитян в руки ваши. И пошли за ним, и перехватили переправу через Иордан к Моаву, и не давали никому переходить.
3:28
καὶ και and; even
εἶπεν επω say; speak
πρὸς προς to; toward
αὐτούς αυτος he; him
κατάβητε καταβαινω step down; descend
ὀπίσω οπισω in back; after
μου μου of me; mine
ὅτι οτι since; that
παρέδωκεν παραδιδωμι betray; give over
κύριος κυριος lord; master
ο the
θεὸς θεος God
τοὺς ο the
ἐχθροὺς εχθρος hostile; enemy
ἡμῶν ημων our
τὴν ο the
Μωαβ μωαβ in
χειρὶ χειρ hand
ἡμῶν ημων our
καὶ και and; even
κατέβησαν καταβαινω step down; descend
ὀπίσω οπισω in back; after
αὐτοῦ αυτος he; him
καὶ και and; even
προκατελάβοντο προκαταλαμβανω the
διαβάσεις διαβασις the
Ιορδάνου ιορδανης Iordanēs; Iorthanis
τῆς ο the
Μωαβ μωαβ and; even
οὐκ ου not
ἀφῆκεν αφιημι dismiss; leave
ἄνδρα ανηρ man; husband
διαβῆναι διαβαινω step through; go across
3:28
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
אֲלֵהֶם֙ ʔᵃlēhˌem אֶל to
רִדְפ֣וּ riḏᵊfˈû רדף pursue
אַחֲרַ֔י ʔaḥᵃrˈay אַחַר after
כִּֽי־ kˈî- כִּי that
נָתַ֨ן nāṯˌan נתן give
יְהוָ֧ה [yᵊhwˈāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
אֹיְבֵיכֶ֛ם ʔōyᵊvêḵˈem איב be hostile
אֶת־ ʔeṯ- אֵת [object marker]
מֹואָ֖ב môʔˌāv מֹואָב Moab
בְּ bᵊ בְּ in
יֶדְכֶ֑ם yeḏᵊḵˈem יָד hand
וַ wa וְ and
יֵּרְד֣וּ yyērᵊḏˈû ירד descend
אַחֲרָ֗יו ʔaḥᵃrˈāʸw אַחַר after
וַֽ wˈa וְ and
יִּלְכְּד֞וּ yyilkᵊḏˈû לכד seize
אֶת־ ʔeṯ- אֵת [object marker]
מַעְבְּרֹ֤ות maʕbᵊrˈôṯ מַעְבָּרָה ford
הַ ha הַ the
יַּרְדֵּן֙ yyardˌēn יַרְדֵּן Jordan
לְ lᵊ לְ to
מֹואָ֔ב môʔˈāv מֹואָב Moab
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
נָתְנ֥וּ nāṯᵊnˌû נתן give
אִ֖ישׁ ʔˌîš אִישׁ man
לַ la לְ to
עֲבֹֽר׃ ʕᵃvˈōr עבר pass
3:28. qui dixit ad eos sequimini me tradidit enim Dominus inimicos nostros Moabitas in manus nostras descenderuntque post eum et occupaverunt vada Iordanis quae transmittunt in Moab et non dimiserunt transire quemquam
And he said to them: Follow me: for the Lord hath delivered our enemies, the Moabites, into our hands. And they went down after him, and seized upon the fords of the Jordan, which are in the way to Moab: and they suffered no man to pass over:
3:28. And he said to them: “Follow me. For the Lord has delivered our enemies, the Moabites, into our hands.” And they descended after him, and they occupied the fords of the Jordan, which cross over to Moab. And they did not permit anyone to cross.
3:28. And he said unto them, Follow after me: for the LORD hath delivered your enemies the Moabites into your hand. And they went down after him, and took the fords of Jordan toward Moab, and suffered not a man to pass over.
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Adam Clarke: Commentary on the Bible - 1831
3:28: Took the fords of Jordan - It is very likely that the Moabites, who were on the western side of Jordan, hearing of the death of Eglon, were panic-struck, and endeavored to escape over Jordan at the fords near Jericho, when Ehud blew his trumpet in the mountains of Ephraim, and thus to get into the land of the Moabites, which lay on the east of Jordan; but Ehud and his men, seizing the only pass by which they could make their escape, slew ten thousand of them in their attempt to cross at those fords. What is called here the fords was doubtless the place where the Israelites had passed Jordan when they (under Joshua) took possession of the promised land.
Albert Barnes: Notes on the Bible - 1834
3:28: Ehud "went down" from the mountain of Ephraim into the Jordan valley beneath it, straight to the Jordan fords Jos 2:7, so as to intercept all communication between the Moabites on the west side and their countrymen on the east.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:28: Follow: Jdg 4:10, Jdg 7:17
the Lord: Jdg 7:9, Jdg 7:15; Sa1 17:47
the fords: Jdg 12:5; Jos 2:7
John Gill
3:28 And he said unto them, follow after me,.... This he said to encourage them, putting himself at the head of them showing himself ready to expose his own life, if there was any danger:
for the Lord hath delivered your enemies the Moabites into your hands; which he concluded from the success he had had in cutting off the king of Moab which had thrown the Moabites into great confusion and distress, and from an impulse on his mind from the Lord, assuring him of this deliverance:
and they went down after him: from the mountain of Ephraim:
and took the fords of Jordan towards Moab; where the river was fordable, and there was a passage into the country of Moab, which lay on the other side Jordan; this they did to prevent the Moabites, which were in the land of Israel, going into their own land upon this alarm, and those in the land of Moab from going over to help them:
and suffered not a man to pass over; neither out of Israel into Moab, nor out of Moab into Israel.
John Wesley
3:28 Fords of Jordan - Where they passed over Jordan, that neither the Moabites that were got into Canaan, might escape, nor any more Moabites come over Jordan to their succour.
Robert Jamieson, A. R. Fausset and David Brown
3:28 they went down after him, and took the fords--(See on Josh 2:7). With the view of preventing all escape to the Moabite coast, and by the slaughter of ten thousand men [Judg 3:29], Ehud rescued his country from a state of ignominious vassalage.
3:293:29: Եւ հարին ՚ի Մովաբայ յաւուր յայնմիկ իբրեւ տասն հազար արանց զամենայն պատերազմօղս ՚ի նոցանէ, եւ զամենայն այր զօրութեան. եւ ո՛չ ապրեցաւ եւ ո՛չ մի այր։
29. Այդ օրը մովաբացիներից կոտորեցին մօտ տասը հազար մարդ՝ նրանց բոլոր պատերազմողներին ու բոլոր զօրաւոր մարդկանց, եւ նրանցից ոչ մի մարդ չազատուեց:
29 Այն ժամանակ Մովաբէն տասը հազարի չափ մարդ կոտորեցին, որոնց ամէնքն ալ յաղթանդամ ու զօրաւոր մարդիկ էին եւ մէ՛կը չկրցաւ փախչիլ։
Եւ հարին ի Մովաբայ յաւուր յայնմիկ իբրեւ տասն հազար արանց, զամենայն պատերազմողս ի նոցանէ եւ զամենայն այր զօրութեան, եւ ոչ ապրեցաւ եւ ոչ մի այր:

3:29: Եւ հարին ՚ի Մովաբայ յաւուր յայնմիկ իբրեւ տասն հազար արանց զամենայն պատերազմօղս ՚ի նոցանէ, եւ զամենայն այր զօրութեան. եւ ո՛չ ապրեցաւ եւ ո՛չ մի այր։
29. Այդ օրը մովաբացիներից կոտորեցին մօտ տասը հազար մարդ՝ նրանց բոլոր պատերազմողներին ու բոլոր զօրաւոր մարդկանց, եւ նրանցից ոչ մի մարդ չազատուեց:
29 Այն ժամանակ Մովաբէն տասը հազարի չափ մարդ կոտորեցին, որոնց ամէնքն ալ յաղթանդամ ու զօրաւոր մարդիկ էին եւ մէ՛կը չկրցաւ փախչիլ։
zohrab-1805▾ eastern-1994▾ western am▾
3:293:29: И побили в то время Моавитян около десяти тысяч человек, всё здоровых и сильных, и никто не убежал.
3:29 καὶ και and; even ἐπάταξαν πατασσω pat; impact τὴν ο the Μωαβ μωαβ in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that ὡσεὶ ωσει as if; about δέκα δεκα ten χιλιάδας χιλιας thousand ἀνδρῶν ανηρ man; husband πᾶν πας all; every λιπαρὸν λιπαρος shiny καὶ και and; even πάντα πας all; every ἄνδρα ανηρ man; husband δυνάμεως δυναμις power; ability καὶ και and; even οὐ ου not διεσώθη διασωζω thoroughly save; bring safely through ἀνήρ ανηρ man; husband
3:29 וַ wa וְ and יַּכּ֨וּ yyakkˌû נכה strike אֶת־ ʔeṯ- אֵת [object marker] מֹואָ֜ב môʔˈāv מֹואָב Moab בָּ bā בְּ in † הַ the עֵ֣ת ʕˈēṯ עֵת time הַ ha הַ the הִ֗יא hˈî הִיא she כַּ ka כְּ as עֲשֶׂ֤רֶת ʕᵃśˈereṯ עֲשָׂרָה ten אֲלָפִים֙ ʔᵃlāfîm אֶלֶף thousand אִ֔ישׁ ʔˈîš אִישׁ man כָּל־ kol- כֹּל whole שָׁמֵ֖ן šāmˌēn שָׁמֵן fat וְ wᵊ וְ and כָל־ ḵol- כֹּל whole אִ֣ישׁ ʔˈîš אִישׁ man חָ֑יִל ḥˈāyil חַיִל power וְ wᵊ וְ and לֹ֥א lˌō לֹא not נִמְלַ֖ט nimlˌaṭ מלט escape אִֽישׁ׃ ʔˈîš אִישׁ man
3:29. sed percusserunt Moabitas in tempore illo circiter decem milia omnes robustos et fortes viros nullus eorum evadere potuitBut they slew of the Moabites at that time, about ten thousand, all strong and valiant men: none of them could escape.
29. And they smote of Moab at that time about ten thousand men, every lusty man, and every man of valour; and there escaped not a man.
3:29. And so, they struck down the Moabites at that time, about ten thousand, all strong and robust men. None of them were able to escape.
3:29. And they slew of Moab at that time about ten thousand men, all lusty, and all men of valour; and there escaped not a man.
And they slew of Moab at that time about ten thousand men, all lusty, and all men of valour; and there escaped not a man:

3:29: И побили в то время Моавитян около десяти тысяч человек, всё здоровых и сильных, и никто не убежал.
3:29
καὶ και and; even
ἐπάταξαν πατασσω pat; impact
τὴν ο the
Μωαβ μωαβ in
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
ὡσεὶ ωσει as if; about
δέκα δεκα ten
χιλιάδας χιλιας thousand
ἀνδρῶν ανηρ man; husband
πᾶν πας all; every
λιπαρὸν λιπαρος shiny
καὶ και and; even
πάντα πας all; every
ἄνδρα ανηρ man; husband
δυνάμεως δυναμις power; ability
καὶ και and; even
οὐ ου not
διεσώθη διασωζω thoroughly save; bring safely through
ἀνήρ ανηρ man; husband
3:29
וַ wa וְ and
יַּכּ֨וּ yyakkˌû נכה strike
אֶת־ ʔeṯ- אֵת [object marker]
מֹואָ֜ב môʔˈāv מֹואָב Moab
בָּ בְּ in
הַ the
עֵ֣ת ʕˈēṯ עֵת time
הַ ha הַ the
הִ֗יא hˈî הִיא she
כַּ ka כְּ as
עֲשֶׂ֤רֶת ʕᵃśˈereṯ עֲשָׂרָה ten
אֲלָפִים֙ ʔᵃlāfîm אֶלֶף thousand
אִ֔ישׁ ʔˈîš אִישׁ man
כָּל־ kol- כֹּל whole
שָׁמֵ֖ן šāmˌēn שָׁמֵן fat
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
אִ֣ישׁ ʔˈîš אִישׁ man
חָ֑יִל ḥˈāyil חַיִל power
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
נִמְלַ֖ט nimlˌaṭ מלט escape
אִֽישׁ׃ ʔˈîš אִישׁ man
3:29. sed percusserunt Moabitas in tempore illo circiter decem milia omnes robustos et fortes viros nullus eorum evadere potuit
But they slew of the Moabites at that time, about ten thousand, all strong and valiant men: none of them could escape.
3:29. And so, they struck down the Moabites at that time, about ten thousand, all strong and robust men. None of them were able to escape.
3:29. And they slew of Moab at that time about ten thousand men, all lusty, and all men of valour; and there escaped not a man.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:29: All lusty, and all men of valor - Picked, chosen troops, which Eglon kept among the Israelites to reduce and overawe them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:29: lusty: Heb. fat, Jdg 3:17; Deu 32:15; Job 15:27; Psa 17:10
Carl Friedrich Keil and Franz Delitzsch
3:29
Thus they smote at that time about 10,000 Moabites, all fat and powerful men, i.e., the whole army of the enemy in Jericho and on this side of the Jordan, not letting a man escape. The expression "at that time" seems to imply that they did not destroy this number in one single engagement, but during the whole course of the war.
John Gill
3:29 And they slew of Moab at that time about ten thousand men,.... Who had been sent into the land of Israel to keep it in subjection, or had settled themselves there for their better convenience, profit, and pleasure; it is very probable there were some of both sorts:
all lusty, and all men of valour; the word for "lusty" signifies "fat", living in ease for a long time, and in a plentiful country were grown fat; and, according to Ben Gersom, it signifies rich men, such as had acquired wealth by living in the land of Canaan; or who came over Jordan thither and settled about Jericho, because of the delightfulness of the place, and others were stout and valiant soldiers, whom the king of Moab had placed there to keep the land in subjection he had subdued, and to subdue what remained of it; but they were all destroyed:
and there escaped not a man; for there being no other way of getting into the land of Moab but at the fords of Jordan they fell into the hands of the Israelites possessed of them, as they made up unto them.
3:303:30: Եւ վանեցա՛ւ Մովաբ յաւուր յայնմիկ ընդ ձեռամբ Իսրայէլի. եւ դադարեա՛ց երկիրն ամս ութսուն. եւ դատեա՛ց զնոսա Աւովդ մինչեւ մեռաւ։
30. Այդ օրը մովաբացիներն ընկճուեցին Իսրայէլի ձեռքի տակ, եւ երկիրն ութսուն տարի հանգստացաւ: Աւոդը նրանց դատաւորը եղաւ մինչեւ իր մահը:
30 Ու այն օրը Մովաբ Իսրայէլի ձեռքին տակ նուաճուեցաւ ու երկիրը ութսուն տարի հանգստացաւ։
Եւ վանեցաւ Մովաբ յաւուր յայնմիկ ընդ ձեռամբ Իսրայելի, եւ դադարեաց երկիրն ամս ութսուն. [78]եւ դատեաց զնոսա Աւովդ մինչեւ մեռաւ:

3:30: Եւ վանեցա՛ւ Մովաբ յաւուր յայնմիկ ընդ ձեռամբ Իսրայէլի. եւ դադարեա՛ց երկիրն ամս ութսուն. եւ դատեա՛ց զնոսա Աւովդ մինչեւ մեռաւ։
30. Այդ օրը մովաբացիներն ընկճուեցին Իսրայէլի ձեռքի տակ, եւ երկիրն ութսուն տարի հանգստացաւ: Աւոդը նրանց դատաւորը եղաւ մինչեւ իր մահը:
30 Ու այն օրը Մովաբ Իսրայէլի ձեռքին տակ նուաճուեցաւ ու երկիրը ութսուն տարի հանգստացաւ։
zohrab-1805▾ eastern-1994▾ western am▾
3:303:30: Так смирились в тот день Моавитяне пред Израилем, и покоилась земля восемьдесят лет. [И был Аод судьею их до самой смерти.]
3:30 καὶ και and; even ἐνετράπη εντρεπω defer; humiliate Μωαβ μωαβ in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that ὑπὸ υπο under; by χεῖρα χειρ hand Ισραηλ ισραηλ.1 Israel καὶ και and; even ἡσύχασεν ησυχαζω tranquil; keep quiet ἡ ο the γῆ γη earth; land ὀγδοήκοντα ογδοηκοντα eighty ἔτη ετος year καὶ και and; even ἔκρινεν κρινω judge; decide αὐτοὺς αυτος he; him Αωδ αωδ till; until οὗ ος who; what ἀπέθανεν αποθνησκω die
3:30 וַ wa וְ and תִּכָּנַ֤ע ttikkānˈaʕ כנע be humble מֹואָב֙ môʔˌāv מֹואָב Moab בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֔וּא hˈû הוּא he תַּ֖חַת tˌaḥaṯ תַּחַת under part יַ֣ד yˈaḏ יָד hand יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וַ wa וְ and תִּשְׁקֹ֥ט ttišqˌōṭ שׁקט be at peace הָ hā הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth שְׁמֹונִ֥ים šᵊmônˌîm שְׁמֹנֶה eight שָׁנָֽה׃ ס šānˈā . s שָׁנָה year
3:30. humiliatusque est Moab die illo sub manu Israhel et quievit terra octoginta annisAnd Moab was humbled that day under the hand of Israel: and the land rested eighty years.
30. So Moab was subdued that day under the hand of Israel. And the land had rest fourscore years.
3:30. And Moab was humbled in that day under the hand of Israel. And the land was quiet for eighty years.
3:30. So Moab was subdued that day under the hand of Israel. And the land had rest fourscore years.
So Moab was subdued that day under the hand of Israel. And the land had rest fourscore years:

3:30: Так смирились в тот день Моавитяне пред Израилем, и покоилась земля восемьдесят лет. [И был Аод судьею их до самой смерти.]
3:30
καὶ και and; even
ἐνετράπη εντρεπω defer; humiliate
Μωαβ μωαβ in
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
ὑπὸ υπο under; by
χεῖρα χειρ hand
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
ἡσύχασεν ησυχαζω tranquil; keep quiet
ο the
γῆ γη earth; land
ὀγδοήκοντα ογδοηκοντα eighty
ἔτη ετος year
καὶ και and; even
ἔκρινεν κρινω judge; decide
αὐτοὺς αυτος he; him
Αωδ αωδ till; until
οὗ ος who; what
ἀπέθανεν αποθνησκω die
3:30
וַ wa וְ and
תִּכָּנַ֤ע ttikkānˈaʕ כנע be humble
מֹואָב֙ môʔˌāv מֹואָב Moab
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
ה֔וּא hˈû הוּא he
תַּ֖חַת tˌaḥaṯ תַּחַת under part
יַ֣ד yˈaḏ יָד hand
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וַ wa וְ and
תִּשְׁקֹ֥ט ttišqˌōṭ שׁקט be at peace
הָ הַ the
אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth
שְׁמֹונִ֥ים šᵊmônˌîm שְׁמֹנֶה eight
שָׁנָֽה׃ ס šānˈā . s שָׁנָה year
3:30. humiliatusque est Moab die illo sub manu Israhel et quievit terra octoginta annis
And Moab was humbled that day under the hand of Israel: and the land rested eighty years.
3:30. And Moab was humbled in that day under the hand of Israel. And the land was quiet for eighty years.
3:30. So Moab was subdued that day under the hand of Israel. And the land had rest fourscore years.
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
3:30: The land had rest fourscore years - This is usually reckoned from the deliverance under Othniel, that being a term from which they dated every transaction, as in other cases they dated from the exodus, from the building of Solomon's temple, etc., and as other nations did from particular events: the Romans, from the building of the city; the Mohammedans, from the Hijreh, or flight of Mohammed to Medina; the Christians, from the birth of Christ, etc., etc. But see the preface, and the different chronological schemes there mentioned.
Albert Barnes: Notes on the Bible - 1834
3:30: The land - i. e. that portion of it which had suffered from the oppression of Moab, probably Benjamin and Ephraim chiefly (see Jdg 3:11).
In judging of the nature of Ehud's act there are many considerations which must greatly modify our judgment. Acts of violence or cunning, done in an age when human society applauded such acts, when the best men of the age thought them right, and when men were obliged to take the law into their own hands in self-defense, are very different from the same acts done in an age when the enlightened consciences of men generally condemn them, and when the law of the land and the law of nations give individuals adequate security. We can allow faith and courage and patriotism to Ehud, without being blind to those defective views of moral right which made him and his countrymen glory in an act which in the light of Christianity is a crime. It is remarkable that neither Ehud nor Jael are included in Paul's list in Heb 11:32.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:30: And the land: Jdg 3:11, Jdg 5:31
Carl Friedrich Keil and Franz Delitzsch
3:30
Thus Moab was subdued under the hand of Israel, and the land had rest for eighty years.
Geneva 1599
3:30 So Moab was subdued that day under the hand of Israel. And the (k) land had rest fourscore years.
(k) Meaning, the Israelites.
John Gill
3:30 So Moab was subdued that day under the hand of Israel,.... Or the Moabites were broken, as the Targum, that is, their forces in the land of Israel; for the land of Moab itself was not subdued and brought into subjection to the Israelites; but they were so weakened by this stroke upon them, that they could not detain the Israelites under their power any longer:
and the land had rest fourscore years; eighty years, which, according to Ben Gersom, are to be reckoned from the beginning of their servitude, and that the rest properly was but sixty two years, and so both rest and servitude were eighty years, as R. Isaiah; and, according to Abarbinel, the rest was from the death of Othniel; and our Bishop Usher (o) reckons this eightieth year from the former rest restored to it by Othniel; but others (p) are of opinion that there were several judges at a time in several parts of the land, and that the land was at rest in one part when there was war in another; and so that at this time it was only the eastern part of the land that had rest, while the western parts were distressed by the Philistines, and the northern parts by Jabin king of Canaan, as in Judg 3:31.
(o) Annal. Vet. Test. p. 42. (p) Marsham. Canon. Chron. p. 306, 307. Patrick in loc. Vid. Lampe Eccl. Hist. l. 1. c. 5. p. 21, 22.
John Wesley
3:30 Fourscore years - Chiefly that part of it which lay east of Jordan: for the other side of the country, which lay south - west, was even then infested by the Philistines.
3:313:31: Եւ յետ նորա յարեա՛ւ Սամեգար որդի Անաթայ. եւ եհա՛ր յայլազգեացն վեց հարիւր այր մաճով արօրոյ, եւ ա՛ռ յաւարի արջառ եւ ոչխար բազում յոյժ, թո՛ղ զորթս արջառոց. եւ փրկեա՛ց նա զԻսրայէլ[2487]։[2487] Յայլս պակասի. Վեց հարիւր այր մաճով արօրոյ. եւ ա՛ռ յաւարի արջառ եւ ոչխար բազում յոյժ. թո՛ղ զորթս։
31. Աւոդից յետոյ մէջտեղ ելաւ Անաթի որդի Սամեգարը, որն արօրի մաճով այլազգիներից վեց հարիւր մարդ կոտորեց, աւար առաւ չափազանց շատ արջառ եւ ոչխար՝ չհաշուած կովերի հորթերը: Եւ նա՛ էլ փրկեց Իսրայէլը:
31 Եւ անկէ յետոյ Անաթի որդին Սամեգար ելաւ ու եզներու խթանով մը Փղշտացիներէն վեց հարիւր մարդ կոտորեց եւ Իսրայէլը ազատեց։
Եւ յետ նորա յարեաւ Սամեգար որդի Անաթայ, եւ եհար յայլազգեացն վեց հարեւր այր [79]մաճով արօրոյ, եւ առ յաւարի արջառ եւ ոչխար բազում յոյժ, թող զորթս արջառոց``. եւ փրկեաց նա զԻսրայէլ:

3:31: Եւ յետ նորա յարեա՛ւ Սամեգար որդի Անաթայ. եւ եհա՛ր յայլազգեացն վեց հարիւր այր մաճով արօրոյ, եւ ա՛ռ յաւարի արջառ եւ ոչխար բազում յոյժ, թո՛ղ զորթս արջառոց. եւ փրկեա՛ց նա զԻսրայէլ[2487]։
[2487] Յայլս պակասի. Վեց հարիւր այր մաճով արօրոյ. եւ ա՛ռ յաւարի արջառ եւ ոչխար բազում յոյժ. թո՛ղ զորթս։
31. Աւոդից յետոյ մէջտեղ ելաւ Անաթի որդի Սամեգարը, որն արօրի մաճով այլազգիներից վեց հարիւր մարդ կոտորեց, աւար առաւ չափազանց շատ արջառ եւ ոչխար՝ չհաշուած կովերի հորթերը: Եւ նա՛ էլ փրկեց Իսրայէլը:
31 Եւ անկէ յետոյ Անաթի որդին Սամեգար ելաւ ու եզներու խթանով մը Փղշտացիներէն վեց հարիւր մարդ կոտորեց եւ Իսրայէլը ազատեց։
zohrab-1805▾ eastern-1994▾ western am▾
3:313:31: После него был Самегар, сын Анафов, который шестьсот человек Филистимлян побил воловьим рожном; и он также спас Израиля.
3:31 καὶ και and; even μετ᾿ μετα with; amid αὐτὸν αυτος he; him ἀνέστη ανιστημι stand up; resurrect Σαμεγαρ σαμεγαρ son Διναχ διναχ and; even ἐπάταξεν πατασσω pat; impact τοὺς ο the ἀλλοφύλους αλλοφυλος foreigner εἰς εις into; for ἑξακοσίους εξακοσιοι six hundred ἄνδρας ανηρ man; husband ἐν εν in τῷ ο the ἀροτρόποδι αροτροπους the βοῶν βους ox καὶ και and; even ἔσωσεν σωζω save καί και and; even γε γε in fact αὐτὸς αυτος he; him τὸν ο the Ισραηλ ισραηλ.1 Israel
3:31 וְ wᵊ וְ and אַחֲרָ֤יו ʔaḥᵃrˈāʸw אַחַר after הָיָה֙ hāyˌā היה be שַׁמְגַּ֣ר šamgˈar שַׁמְגַּר Shamgar בֶּן־ ben- בֵּן son עֲנָ֔ת ʕᵃnˈāṯ עֲנָת Anath וַ wa וְ and יַּ֤ךְ yyˈaḵ נכה strike אֶת־ ʔeṯ- אֵת [object marker] פְּלִשְׁתִּים֙ pᵊlištîm פְּלִשְׁתִּי Philistine שֵֽׁשׁ־ šˈēš- שֵׁשׁ six מֵאֹ֣ות mēʔˈôṯ מֵאָה hundred אִ֔ישׁ ʔˈîš אִישׁ man בְּ bᵊ בְּ in מַלְמַ֖ד malmˌaḏ מַלְמָד ox-goad הַ ha הַ the בָּקָ֑ר bbāqˈār בָּקָר cattle וַ wa וְ and יֹּ֥שַׁע yyˌōšaʕ ישׁע help גַּם־ gam- גַּם even ה֖וּא hˌû הוּא he אֶת־ ʔeṯ- אֵת [object marker] יִשְׂרָאֵֽל׃ ס yiśrāʔˈēl . s יִשְׂרָאֵל Israel
3:31. post hunc fuit Samgar filius Anath qui percussit de Philisthim sescentos viros vomere et ipse quoque defendit IsrahelAfter him was Samgar, the son of Anath, who slew of the Philistines six hundred men with a ploughshare: and he also defended Israel.
31. And after him was Shamgar the son of Anath, which smote of the Philistines six hundred men with an ox goad: and he also saved Israel.
3:31. After him, there was Shamgar, the son of Anath, who struck down six hundred men of the Philistines with a plowshare. And he also defended Israel.
3:31. And after him was Shamgar the son of Anath, which slew of the Philistines six hundred men with an ox goad: and he also delivered Israel.
And after him was Shamgar the son of Anath, which slew of the Philistines six hundred men with an ox goad: and he also delivered Israel:

3:31: После него был Самегар, сын Анафов, который шестьсот человек Филистимлян побил воловьим рожном; и он также спас Израиля.
3:31
καὶ και and; even
μετ᾿ μετα with; amid
αὐτὸν αυτος he; him
ἀνέστη ανιστημι stand up; resurrect
Σαμεγαρ σαμεγαρ son
Διναχ διναχ and; even
ἐπάταξεν πατασσω pat; impact
τοὺς ο the
ἀλλοφύλους αλλοφυλος foreigner
εἰς εις into; for
ἑξακοσίους εξακοσιοι six hundred
ἄνδρας ανηρ man; husband
ἐν εν in
τῷ ο the
ἀροτρόποδι αροτροπους the
βοῶν βους ox
καὶ και and; even
ἔσωσεν σωζω save
καί και and; even
γε γε in fact
αὐτὸς αυτος he; him
τὸν ο the
Ισραηλ ισραηλ.1 Israel
3:31
וְ wᵊ וְ and
אַחֲרָ֤יו ʔaḥᵃrˈāʸw אַחַר after
הָיָה֙ hāyˌā היה be
שַׁמְגַּ֣ר šamgˈar שַׁמְגַּר Shamgar
בֶּן־ ben- בֵּן son
עֲנָ֔ת ʕᵃnˈāṯ עֲנָת Anath
וַ wa וְ and
יַּ֤ךְ yyˈaḵ נכה strike
אֶת־ ʔeṯ- אֵת [object marker]
פְּלִשְׁתִּים֙ pᵊlištîm פְּלִשְׁתִּי Philistine
שֵֽׁשׁ־ šˈēš- שֵׁשׁ six
מֵאֹ֣ות mēʔˈôṯ מֵאָה hundred
אִ֔ישׁ ʔˈîš אִישׁ man
בְּ bᵊ בְּ in
מַלְמַ֖ד malmˌaḏ מַלְמָד ox-goad
הַ ha הַ the
בָּקָ֑ר bbāqˈār בָּקָר cattle
וַ wa וְ and
יֹּ֥שַׁע yyˌōšaʕ ישׁע help
גַּם־ gam- גַּם even
ה֖וּא hˌû הוּא he
אֶת־ ʔeṯ- אֵת [object marker]
יִשְׂרָאֵֽל׃ ס yiśrāʔˈēl . s יִשְׂרָאֵל Israel
3:31. post hunc fuit Samgar filius Anath qui percussit de Philisthim sescentos viros vomere et ipse quoque defendit Israhel
After him was Samgar, the son of Anath, who slew of the Philistines six hundred men with a ploughshare: and he also defended Israel.
3:31. After him, there was Shamgar, the son of Anath, who struck down six hundred men of the Philistines with a plowshare. And he also defended Israel.
3:31. And after him was Shamgar the son of Anath, which slew of the Philistines six hundred men with an ox goad: and he also delivered Israel.
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
31: Самегар, вероятно, во главе поселян, вооруженных каждый воловьим рожном, разбил шестьсот напавших на них филистимлян. Нечто подобное рассказывается у Гомера о Ликурге, отразившем воловьим рожном Дионисия и его сподвижников (Илиада, 6, 135).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Shamgar Slays Six Hundred Philistines. B. C. 1316.

31 And after him was Shamgar the son of Anath, which slew of the Philistines six hundred men with an ox goad: and he also delivered Israel.
When it is said the land had rest eighty years, some think it meant chiefly of that part of the land which lay eastward on the banks of Jordan, which had been oppressed by the Moabites; but it seems, by this passage here, that the other side of the country which lay south-west was in that time infested by the Philistines, against whom Shamgar made head. 1. It seems Israel needed deliverance, for he delivered Israel; how great the distress was Deborah afterwards related in her song (ch. v. 6), that in the days of Shamgar the highways were unoccupied, &c.; that part of the country which lay next to the Philistines was so infested with plunderers that people could not travel the roads in safety, but were in danger of being set upon and robbed, nor durst they dwell in the unguarded villages, but were forced to take shelter in the fortified cities. 2. God raised him up to deliver them, as it should seem, while Ehud was yet living, but superannuated. So inconsiderable were the enemies for number that it seems the killing of 600 of them amounted to a deliverance of Israel, and so many he slew with an ox-goad, or, as some read it, a plough-share. It is probable that he was himself following the plough when the Philistines made an inroad upon the country to ravage it, and God put it into his heart to oppose them; the impulse being sudden and strong, and having neither sword nor spear to do execution with, he took the instrument that was next at hand, some of the tools of his plough, and with that killed so many hundred men and came off unhurt. See here, (1.) That God can make those eminently serviceable to his glory and his church's good whose extraction, education, and employment, are very mean and obscure. He that has the residue of the Spirit could, when he pleased, make ploughmen judges and generals, and fishermen apostles. (2.) It is no matter how weak the weapon is if God direct and strengthen the arm. An ox-goad, when God pleases, shall do more than Goliath's sword. And sometimes he chooses to work by such unlikely means, that the excellency of the power may appear to be of God.
Adam Clarke: Commentary on the Bible - 1831
3:31: And after him was Shamgar the son of Anath - Dr. Hales supposes that "Shamgar's administration in the West included Ehud's administration of eighty years in the East; and that, as this administration might have been of some continuance, so this Philistine servitude which is not noticed elsewhere, might have been of some duration; as may be incidentally collected from Deborah's thanksgiving, Jdg 5:6."
Slew - six hundred men with an ox-goad - מלמד הבקר malmad habbakar, the instructer of the oxen. This instrument is differently understood by the versions: the Vulgate has vomere, with the coulter or ploughshare, a dreadful weapon in the hand of a man endued with so much strength; the Septuagint has αροτροποδι των βοων, with the ploughshare of the oxen; the Chaldee, Syriac, and Arabic, understand it of the goad, as does our translation.
1. That the ox-goad, still used in Palestine, is a sufficiently destructive weapon if used by a strong and skillful hand, is evident enough from the description which Mr. Maundrell gives of this implement, having seen many of them both in Palestine and Syria: "It was observable," says he, "that in ploughing they used goads of an extraordinary size; upon measuring of several I found them about eight feet long, and at the bigger end about six inches in circumference. They were armed at the lesser end with a sharp prickle for driving the oxen, and at the other end with a small spade or paddle of iron, strong and massy, for cleansing the plough from the clay that encumbers it in working." See his Journey from Aleppo, etc., 7th edit., pp. 110, 111. In the hands of a strong, skillful man, such an instrument must be more dangerous and more fatal than any sword. It is worthy of remark that the ox-goad is represented by Homer to have been used prior to this time in the same way. In the address of Diomed to Glaucus, Iliad. lib. vi., ver. 129, Lycurgus is represented as discomfiting Bacchus and the Bacchanals with this weapon. The siege of Troy, according to the best chronologers, happened within the time of the Israelitish judges.
Ουκ αν εγωγε θεοισιν επουρανιοισι μαχοιμην·
Ουδε γαρ ουδε Δρυαντος υἱος κρατερος Λυκουργος
Σευε κατ' ηγαθεον Νυσσηΐον· αἱ δ' ἁμα πασαι
Θυσθλα χαμαι κατεχευαν, ὑπ' ανδροφονοιο Λυκουργου
Θεινομεναι βουπληγι.
"I fight not with the inhabitants of heaven;
That war Lycurgus, son of Dryas, waged,
Nor long survived. - From Nyssa's sacred heights
He drove the nurses of the frantic god,
Thought drowning Bacchus: to the ground they cast
All cast, their leafy wands; while, ruthless, he
Spared not to smite them with his murderous goad."
The meaning of this fable is: Lycurgus, king of Thrace, finding his subjects addicted to drunkenness, proscribed the cultivation of the vine in his dominions, and instituted agriculture in its stead; thus θυσθλα, the thyrsi, were expelled, βουπληγι, by the ox-goad. The account, however, shows that Shamgar was not the only person who used the ox-goad as an offensive weapon. If we translate βουπληξ a cart-whip, the parallel is lost.
2. It appears that Shamgar was merely a laboring man; that the Philistines were making an inroad on the Israelites when the latter were cultivating their fields; that Shamgar and his neighbors successfully resisted them; that they armed themselves with their more portable agricultural instruments; and that Shamgar, either with a ploughshare or an ox-goad, slew six hundred of those marauders.
3. The case of Ehud killing Eglon is a very serious one; and how far he was justified in this action is with all a question of importance, and with not a few a question of difficulty. "Is it right to slay a tyrant?" I, without hesitation, answer, No individual has a right to slay any man, except it be in his own defense, when a person attacks him in order to take away his life. "But may not any of his oppressed subjects put an end to the life of a tyrant?" No. The state alone can judge whether a king is ruling contrary to the laws and constitution of that state; and if that state have provided laws for the punishment of a ruler who is endeavoring to destroy or subvert that constitution, then let him be dealt with according to those laws. But no individual or number of individuals in that state has any right to dispose of the life of the ruler but according to law. To take his life in any other way is no less than murder. It is true God, the author of life and the judge of all men, may commission one man to take away the life of a tyrant. But the pretension to such a commission must be strong, clear, and unequivocal; in short, if a man think he have such a commission, to be safe, he should require the Lord to give him as full an evidence of it as he did to Moses; and when such a person comes to the people, they should require him to give as many proofs of his Divine call as the Hebrews did Moses, before they should credit his pretensions. "But had not Ehud a Divine call?" I cannot tell. If he had, he did not murder Eglon; if he had not, his act, however it succeeded, was a murderous act; and if he had no message from God, (and there is no proof that he had), then he was a most base and hypocritical assassin. The sacred historian says nothing of his motives nor call; he mentions simply the fact, and leaves it without either observation or comment, and every reader is left to draw his own inference. The life of any ruler can only be at the disposal of the constitution, or that system of rules, laws, and regulations, by which the people he rules should be governed; if he rule not according to these, he is, ipso facto, deposed from his government. If he break the constitution, to the great injury or ruin of his subjects, then he is to be judged by those laws according to which he must have pledged himself to govern. If a king be deposed on any other account, it is rebellion. If his life be taken away by any means but those provided by the constitution, it is murder. No pretended or proved tyranny can justify his being taken off in any other way, or on any other account. And what constitution in the civilized world provides for the death of the supreme magistrate? It is true the good people, as they were called, of England and France, have each under a pretense of law, beheaded their king; and they endeavored to justify their conduct on the ground that those kings had broken the constitution: this being proved, they should have been deposed. But by what law, either of those nations or of the civilized world, were their lives taken away? Let it be remembered that the inflation of the punishment of death, either against or without law, is murder.
Albert Barnes: Notes on the Bible - 1834
3:31: From this verse and Jdg 5:6 we may gather that Shamgar was contemporary with Jael, and that he only procured a temporary and partial deliverance for Israel by his exploit. He may have been of the tribe of Judah.
An ox goad - An instrument of wood about eight feet long, armed with an iron spike or point at one end, with which to spur the ox at plow, and with an iron scraper at the other end with which to detach the earth from the plowshare when it became encumbered with it. The fact of their deliverer having no better weapon enhances his faith, and the power of his divine helper. At the same time it shows how low the men of Judah were brought at this time, being disarmed by their oppressors Jdg 5:8, as was also the case later Sa1 13:19.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:31: Shamgar: Jdg 5:6, Jdg 5:8
an ox goad: This implement, Mr. Maundrell informs us, in Palestine and Syria is of an extraordinary size. He measured several, and "found them about eight feet long; and at the bigger end about six inches in circumference. They were armed at the lesser end with a sharp prickle for driving the oxen; and at the other end with a small paddle of iron, strong and massive, for cleansing the plough from the clay. In the hand of a powerful man such an instrument must be more dangerous and fatal than a sword." Jdg 15:15; Sa1 13:19-22, Sa1 17:47, Sa1 17:50; Co1 1:17
also: Jdg 2:16
Israel: "So part is called Israel." Jdg 4:1, Jdg 3-24, Jdg 10:7, Jdg 10:17, Jdg 11:4-33; Sa1 4:1 "It seems to concern only the country next to the Philistines.
Carl Friedrich Keil and Franz Delitzsch
3:31
After him (Ehud) was, i.e., there rose up, Shamgar the son of Anath. He smote the Philistines, who had probably invaded the land of the Israelites, six hundred men, with an ox-goad, so that he also (like Othniel and Ehud, Judg 3:9 and Judg 3:15) delivered Israel. הבּקר מלמד, ἁπ. λεγ., signifies, according to the Rabbins and the ancient versions, an instrument with which they trained and drove oxen; and with this the etymology agrees, as למד is used in Hos 10:11 and Jer 31:18 to denote the training of the young ox. According to Rashi, בּקר מלמד is the same as דּרבן, βούκεντρον, in 1Kings 13:21. According to Maundrell in Paulus' Samml. der merkw. Reisen nach d. Or. i. p. 139, the country people in Palestine and Syria use when ploughing goads about eight feet long and six inches in circumference at the thick end. At the thin end they have a sharp point to drive the oxen, and at the other end a small hoe, to scrape off any dirt that may stick to the plough. Shamgar may have smitten the Philistines with some such instrument as this, just as the Edonian prince Lycurgus is described by Homer (Il. vi. 135) as putting Dionysius and the Bacchantines to flight with a βουπλήξ. Nothing is recorded about the descent of Shamgar, either here or in the Song of Deborah, in Judg 5:6. The heroic deed recorded of him must be regarded, as O. v. Gerlach affirms, as "merely the result of a holy inspiration that suddenly burst forth within him, in which he seized upon the first weapon that came to his hand, and put to flight the enemy when scared by a terror for God, just as Samson did on a later occasion." For he does not seem to have secured for the Israelites any permanent victory over the Philistines. Moreover, he is not called judge, nor is the period of his labours taken into account, but in Judg 4:1 the renewed apostasy of Israel from the Lord is dated from the death of Ehud.
Geneva 1599
3:31 And after him was Shamgar the son of Anath, which slew of the Philistines six hundred men with an ox (l) goad: and he also delivered Israel.
(l) So that it is not the number, nor the means that God regards, when he will get the victory.
John Gill
3:31 And after him was Shamgar the son of Anath,.... That is, after the death of Ehud, when the people of Israel were in distress again from another quarter, this man was raised up of God to be a judge and deliverer of them; but who he was, and who his father, and of what tribe, we nowhere else read:
which slew of the Philistines six hundred men; who invaded the land, and came in an hostile manner into it; or rather, as it seems from Judg 5:6; they entered as a banditti of thieves and robbers, who posted themselves in the highways, and robbed travellers as they passed, so that they were obliged to leave off travelling, or go through bypaths, and not in the public road; and this man, who seems to have been called from the plough to be a judge of Israel, as some among the Romans were called from thence to be dictators and deliverers of them from the Gauls:
with an ox goad; which he had used to push on his oxen with at ploughing, cleared the country of them, and with no other weapon than this slew six hundred of them, either at certain times, or in a body together; which is no ways incredible, being strengthened and succeeded by the Lord, any more than Samson's slaying a thousand men with the jawbone of an ass, Judg 15:15. So Lycurgus is said to put to flight the forces of Bacchus with an ox goad (q) which is said to be done near Carmel, a mountain in Judea, which makes it probable that this is hammered out of the sacred history; or that Shamgar and Lycurgus are the same, as Bochart conjectures (r). The ox goad, as now used in those parts, is an instrument fit to do great execution with it, as Mr. Maundrell (s), who saw many of them, describes it; on measuring them, he found them to be eight feet long, at the bigger end six inches in circumference, at the lesser end was a sharp prickle for driving the oxen, and at the other end a small spade, or paddle of iron, for cleansing the plough from the clay:
and he also delivered Israel, from those robbers and plunderers, and prevented their doing any further mischief in the land, and subjecting it to their power, and so may very properly be reckoned among the judges of Israel; but how long he judged is not said, perhaps his time is to be reckoned into the eighty years of rest before mentioned; or, as Abarbinel thinks, into the forty years of Deborah, the next judge; and who also observes, that their Rabbins say, Shamgar judged but one year.
(q) Homer. Iliad. 6. ver. 135. (r) Hieozoic. par. 1. l. 2. c. 39. col. 385. & Canaan. l. 1. c. 18. col. 446. (s) Journey to Aleppo, &c. p. 110, 111.
John Wesley
3:31 An ox goad - As Samson did a thousand with the jaw - bone of an ass; both being miraculous actions, and not at all incredible to him that believes a God, who could easily give strength to effect this. It is probable Shamgar was following the plough, when the Philistines made an inroad into the country. And having neither sword nor spear, when God put it into his heart to oppose them, he took the instrument that was next at hand. It is no matter how weak the weapon is, if God direct and strengthen the arm.
Robert Jamieson, A. R. Fausset and David Brown
3:31 after him was Shamgar--No notice is given of the tribe or family of this judge; and from the Philistines being the enemy that roused him into public service, the suffering seems to have been local--confined to some of the western tribes.
slew . . . six hundred men with an oxgoad--This instrument is eight feet long and about six inches in circumference. It is armed at the lesser end with a sharp prong for driving the cattle, and on the other with a small iron paddle for removing the clay which encumbers the plough in working. Such an instrument, wielded by a strong arm, would do no mean execution. We may suppose, however, for the notice is very fragmentary, that Shamgar was only the leader of a band of peasants, who by means of such implements of labor as they could lay hold of at the moment, achieved the heroic exploit recorded.