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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Nothing that occurred in the quiet and peaceable times of Israel is recorded; the forty years' rest after the conquest of Jabin is passed over in silence; and here begins the story of another distress and another deliverance, by Gideon, the fourth of the judges. Here is, I. The calamitous condition of Israel, by the inroads of the Midianites, ver. 1-6. II. The message God sent them by a prophet, by convincing them of sin, to prepare them for deliverance, ver. 7-10. III. The raising up of Gideon to be their deliverer. 1. A commission which God sent him by the hand of an angel, and confirmed by a sign, ver. 11-24. 2. The first-fruits of his government in the reform of his father's house, ver. 25-32. 3. The preparations he made for a war with the Midianites, and the encouragement given him by a sign, ver. 33-40.
Adam Clarke: Commentary on the Bible - 1831
The Israelites again do evil, and are delivered into the hands of the Midianites, by whom they are oppressed seven years, Jdg 6:1, Jdg 6:2. Different tribes spoil their harvests, and take away their cattle, Jdg 6:3-5. They cry unto the Lord, and he sends them a prophet to reprehend and instruct them, Jdg 6:6-10. An angel appears unto Gideon, and gives him commission to deliver Israel, and works several miracles, to prove that he is Divinely appointed to this work, Jdg 6:11-23. Gideon builds an altar to the Lord, under the name of Jehovah-shalom; and throws down the altar of Baal, Jdg 6:24-27. His townsmen conspire against him; he expostulates with them, and they are pacified, Jdg 6:28-32. The Midianites and Amalekites gather together against Israel; Gideon summons Manasseh, Asher, Zebulun, and Naphtali, who join his standard, Jdg 6:33-35. The miracle of the fleece of wool, Jdg 6:36-40.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Jdg 6:1, The Israelites for their sin are oppressed by Midian; Jdg 6:8, A prophet rebukes them; Jdg 6:11, An angel sends Gideon for their deliverance; Jdg 6:17, Gideon's present is consumed with fire; Jdg 6:24, Gideon destroys Baal's altar, and offers a sacrifice upon the altar Jehovah-shalom; Jdg 6:28, Joash defends his son, and calls shim Jerubbaal; Jdg 6:33, Gideon's army; Jdg 6:36, Gideon's signs.
Carl Friedrich Keil and Franz Delitzsch

2. The Times of Gideon and His Family, and of the Judges Tola and Jair - Judges 6-10:5
In this second stage of the period of the judges, which did not extend over an entire century (only ninety-five years), Israel was only punished for its apostasy from the Lord, it is true, with a seven years' oppression by the Midianites; but the misery which these enemies, who allied themselves with Amalekites and other Arabian hordes, brought upon both land and people, so far surpassed the pressure of the previous chastisements, that the Israelites were obliged to take refuge from the foe in ravines, caves, and strongholds of the mountains. But the more heavily the Lord punished His rebellious nation, the more gloriously did He set forth His nearness to help, and also the way which would lead to a lasting peace, and to true deliverance out of every trouble, in the manner in which He called and fitted Gideon to be its deliverer, and gave him the victory over the innumerable army of the hostile hordes, with only 300 chosen warriors. But the tendency to idolatry and to the worship of Baal had already become so strong in Israel, that even Gideon, that distinguished hero of God, who had been so marvellously called, and who refused the title of king when offered to him from genuine fidelity to the Lord, yielded to the temptation to establish for himself an unlawful worship, in a high-priestly ephod which had been prepared for his use, and thus gave the people an occasion for idolatry. For this reason his house was visited with severe judgments, which burst upon it after his death, under the three years' reign of his son Abimelech; although, notwithstanding the deep religious and moral depravity which was manifested in the doings of Abimelech, the Lord gave His people rest for forty-five years longer after the death of Abimelech under two judges, before He punished their apostasy with fresh hostile oppressions.
The history of Gideon and his family is related very fully, because the working of the grace and righteousness of the faithful covenant God was so obviously displayed therein, that it contained a rich treasure of instruction and warning for the church of the Lord in all aGes. The account contains such an abundance of special notices of separate events and persons, as can only be explained on the supposition that the author made use of copious records which had been made by contemporaries and eye-witnesses of the events. At the same time, the separate details do not contain any such characteristic marks as will enable us to discover clearly, or determine with any certainty, the nature of the source or sources which the author employed. The only things peculiar to this narrative are the use of the prefix שׁ for אשׁר, not only in reports of the sayings of the persons engaged (Judg 6:17), but also in the direct narrative of facts (Judg 7:12; Judg 8:26), and the formula לבשׁה יהוה רוּח (Judg 6:34), which only occurs again in 1Chron 12:18; 2Chron 24:20. On the other hand, neither the interchange of ha-Elohim (Judg 6:36, Judg 6:39; Judg 7:14) and Elohim (Judg 6:40; Judg 8:3; Judg 9:7, Judg 9:9,Judg 9:13, Judg 9:23, Judg 9:56-57) with Jehovah, nor the use of the name Jerubbaal for Gideon (Judg 6:32; Judg 7:1; Judg 8:29; Judg 9:1-2, Judg 9:5,Judg 9:16, Judg 9:19, Judg 9:24, Judg 9:28), nor lastly the absence of the "theocratical pragmatism" in Judg 9, contains any proof of the nature of the source employed, or even of the employment of two different sources, as these peculiarities are founded upon the contents and materials of the narrative itself.
(Note: Even Bertheau, who infers from these data that two different sources were employed, admits that ha-Elohim in the mouth of the Midianites (Judg 7:14) and Elohim in Jotham's fable, where it is put into the mouth of the trees, prove nothing at all, because here, from the different meanings of the divine names, the author could not have used anything but Elohim. But the same difference is quite as unmistakeable in Judg 8:3; Judg 9:7, Judg 9:23, Judg 9:56-57, since in these passages, either the antithesis of man and God, or the idea of supernatural causality, made it most natural for the author to use the general name of God even it did not render it absolutely necessary. There remain, therefore, only Judg 6:20, Judg 6:36, Judg 6:39-40, where the use of ha-Elohim and Elohim instead of Jehovah may possibly have originated with the source made use of by the author. On the other hand, the name Jerubbaal, which Gideon received in consequence of the destruction of the altar of Baal (Judg 6:32), is employed with conscious reference to its origin and meaning, not only in Judg 7:1; Judg 8:29, Judg 8:35, but also throughout Judg 9, as we may see more especially in Judg 9:16, Judg 9:19, Judg 9:28. And lastly, even the peculiarities of Judg 9 - namely, that the names Jehovah and Gideon do not occur there at all, and that many historical circumstances are related apparently without any link of connection, and torn away from some wider context, which might have rendered them intelligible, and without which very much remains obscure, - do not prove that the author drew these incidents from a different source from the rest of the history of Gideon, - such, for example, as a more complete history of the town of Shechem and its rulers in the time of the judges, as Bertheau imagines. For these peculiarities may be explained satisfactorily enough from the intention so clearly expressed in Judg 8:34-35, and Judg 9:57, of showing how the ingratitude of the Israelites towards Gideon, especially the wickedness of the Shechemites, who helped to murder Gideon's sons to gratify Abimelech, was punished by God. And no other peculiarities can be discovered that could possibly establish a diversity of sources.)
John Gill
INTRODUCTION TO JUDGES 6
In this chapter we have an account of the distressed condition Israel was in through the Midianites, Judg 6:1, of a prophet being sent unto them to reprieve them for their sins, Judg 6:7 of an angel appearing to Gideon, with an order to him to go and save Israel out of the hands of the Midianites, Judg 6:11 and of a sign given him by the angel, whereby he knew this order was of God, Judg 6:17, and of the reformation from idolatry in his father's family he made upon this, throwing down the altar of Baal, and building one for the Lord, Judg 6:25, and of the preparation he made to fight the Midianites and others, Judg 6:33, but first desired a sign of the Lord, that Israel would be saved by his hand, which was granted and repeated, Judg 6:36.
6:16:1: Եւ արարին որդիքն Իսրայէլի չա՛ր առաջի Տեառն. եւ ետ զնոսա Տէր ՚ի ձեռս Մադիամու ամս եւթն.
1. Իսրայէլացիները Տիրոջ առաջ չարիք գործեցին, եւ Տէրը նրանց եօթը տարի մադիամացիների ձեռքը մատնեց.
6 Իսրայէլի որդիները Տէրոջը առջեւ չարութիւն ըրին ու Տէրը զանոնք եօթը տարի Մադիանացիներուն ձեռքը մատնեց։
Եւ արարին որդիքն Իսրայելի չար առաջի Տեառն, եւ ետ զնոսա Տէր ի ձեռս Մադիամու ամս եւթն:

6:1: Եւ արարին որդիքն Իսրայէլի չա՛ր առաջի Տեառն. եւ ետ զնոսա Տէր ՚ի ձեռս Մադիամու ամս եւթն.
1. Իսրայէլացիները Տիրոջ առաջ չարիք գործեցին, եւ Տէրը նրանց եօթը տարի մադիամացիների ձեռքը մատնեց.
6 Իսրայէլի որդիները Տէրոջը առջեւ չարութիւն ըրին ու Տէրը զանոնք եօթը տարի Մադիանացիներուն ձեռքը մատնեց։
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6:16:1: Сыны Израилевы стали {опять} делать злое пред очами Господа, и предал их Господь в руки Мадианитян на семь лет.
6:1 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 ἐνώπιον ενωπιος in the face; facing κυρίου κυριος lord; master καὶ και and; even ἔδωκεν διδωμι give; deposit αὐτοὺς αυτος he; him κύριος κυριος lord; master ἐν εν in χειρὶ χειρ hand Μαδιαμ μαδιαν Madian; Mathian ἑπτὰ επτα seven ἔτη ετος year
6:1 וַ wa וְ and יַּעֲשׂ֧וּ yyaʕᵃśˈû עשׂה make בְנֵי־ vᵊnê- בֵּן son יִשְׂרָאֵ֛ל yiśrāʔˈēl יִשְׂרָאֵל Israel הָ hā הַ the רַ֖ע rˌaʕ רַע evil בְּ bᵊ בְּ in עֵינֵ֣י ʕênˈê עַיִן eye יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and יִּתְּנֵ֧ם yyittᵊnˈēm נתן give יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH בְּ bᵊ בְּ in יַד־ yaḏ- יָד hand מִדְיָ֖ן miḏyˌān מִדְיָן Midian שֶׁ֥בַע šˌevaʕ שֶׁבַע seven שָׁנִֽים׃ šānˈîm שָׁנָה year
6:1. fecerunt autem filii Israhel malum in conspectu Domini qui tradidit eos in manu Madian septem annisAnd the children of Israel again did evil in the sight of the Lord: and he delivered them into the hand of Madian seven years,
1. And the children of Israel did that which was evil in the sight of the LORD: and the LORD delivered them into the hand of Midian seven years.
6:1. Then the sons of Israel did evil in the sight of the Lord, who delivered them into the hand of Midian for seven years.
6:1. And the children of Israel did evil in the sight of the LORD: and the LORD delivered them into the hand of Midian seven years.
And the children of Israel did evil in the sight of the LORD: and the LORD delivered them into the hand of Midian seven years:

6:1: Сыны Израилевы стали {опять} делать злое пред очами Господа, и предал их Господь в руки Мадианитян на семь лет.
6:1
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
ἐνώπιον ενωπιος in the face; facing
κυρίου κυριος lord; master
καὶ και and; even
ἔδωκεν διδωμι give; deposit
αὐτοὺς αυτος he; him
κύριος κυριος lord; master
ἐν εν in
χειρὶ χειρ hand
Μαδιαμ μαδιαν Madian; Mathian
ἑπτὰ επτα seven
ἔτη ετος year
6:1
וַ wa וְ and
יַּעֲשׂ֧וּ yyaʕᵃśˈû עשׂה make
בְנֵי־ vᵊnê- בֵּן son
יִשְׂרָאֵ֛ל yiśrāʔˈēl יִשְׂרָאֵל Israel
הָ הַ the
רַ֖ע rˌaʕ רַע evil
בְּ bᵊ בְּ in
עֵינֵ֣י ʕênˈê עַיִן eye
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וַ wa וְ and
יִּתְּנֵ֧ם yyittᵊnˈēm נתן give
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
בְּ bᵊ בְּ in
יַד־ yaḏ- יָד hand
מִדְיָ֖ן miḏyˌān מִדְיָן Midian
שֶׁ֥בַע šˌevaʕ שֶׁבַע seven
שָׁנִֽים׃ šānˈîm שָׁנָה year
6:1. fecerunt autem filii Israhel malum in conspectu Domini qui tradidit eos in manu Madian septem annis
And the children of Israel again did evil in the sight of the Lord: and he delivered them into the hand of Madian seven years,
6:1. Then the sons of Israel did evil in the sight of the Lord, who delivered them into the hand of Midian for seven years.
6:1. And the children of Israel did evil in the sight of the LORD: and the LORD delivered them into the hand of Midian seven years.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Когда, по смерти Деворы и Варака, израильтяне вновь предались жизни, неугодной в очах Божиих, Господь предал их под власть мадианитян на семь лет, которые также могли мстить им за поражение во время Моисея (Чис. XXXI:7). О Мадианитянах ср. Быт. XXV:2; Исх. III:1.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Inroads of the Midianites. B. C. 1249.

1 And the children of Israel did evil in the sight of the LORD: and the LORD delivered them into the hand of Midian seven years. 2 And the hand of Midian prevailed against Israel: and because of the Midianites the children of Israel made them the dens which are in the mountains, and caves, and strong holds. 3 And so it was, when Israel had sown, that the Midianites came up, and the Amalekites, and the children of the east, even they came up against them; 4 And they encamped against them, and destroyed the increase of the earth, till thou come unto Gaza, and left no sustenance for Israel, neither sheep, nor ox, nor ass. 5 For they came up with their cattle and their tents, and they came as grasshoppers for multitude; for both they and their camels were without number: and they entered into the land to destroy it. 6 And Israel was greatly impoverished because of the Midianites; and the children of Israel cried unto the LORD.
We have here, I. Israel's sin renewed: They did evil in the sight of the Lord, v. 1. The burnt child dreads the fire; yet this perverse unthinking people, that had so often smarted sorely for their idolatry, upon a little respite of God's judgments return to it again. This people hath a revolting rebellious heart, not kept in awe by the terror of God's judgments, nor engaged in honour and gratitude by the great things he had done for them to keep themselves in his love. The providence of God will not change the hearts and lives of sinners.
II. Israel's troubles repeated. This would follow of course; let all that sin expect to suffer; let all that return to folly expect to return to misery. With the froward God will show himself froward (Ps. xviii. 26), and will walk contrary to those that walk contrary to him, Lev. xxvi. 21, 24. Now as to this trouble, 1. It arose from a very despicable enemy. God delivered them into the hand of Midian (v. 1), not Midian in the south where Jethro lived, but Midian in the east that joined to Moab (Num. xxii. 4), a people that all men despised as uncultivated and unintelligent; hence we read not here of any king, lord, or general, that they had, but the force with which they destroyed Israel was an undisciplined mob; and, which made it the more grievous, they were a people that Israel had formerly subdued, and in a manner destroyed (see Num. xxxi. 7), and yet by this time (nearly 200 years after) the poor remains of them were so multiplied, and so magnified, that they were capable of being made a very severe scourge to Israel. Thus God moved them to jealousy with those who were not a people, even a foolish nation, Deut. xxxii. 21. The meanest creature will serve to chastise those that have made the great Creator their enemy. And, when those we are authorized to rule prove rebellious and disobedient to us, it concerns us to enquire whether we have not been so to our sovereign Ruler. 2. It arose to a very formidable height (v. 2): The hand of Midian prevailed, purely by their multitude. God had promised to increase Israel as the sand on the sea shore; but their sin stopped their growth and diminished them, and then their enemies, though otherwise every way inferior to them, overpowered them with numbers. They came upon them as grasshoppers for multitude (v. 5), not in a regular army to engage them in the field, but in a confused swarm to plunder the country, quarter themselves upon it, and enrich themselves with its spoils--bands of robbers, and no better. And sinful Israel, being separated by sin from God, had not spirit to make head against them. Observe the wretched havoc that these Midianites made with their bands of plunderers in Israel. Here we have, (1.) The Israelites imprisoned, or rather imprisoning themselves, in dens and caves, v. 2. This was owing purely to their own timorousness and faint-heartedness, that they would rather fly than fight; it was the effect of a guilty conscience, which made them tremble at the shaking of a leaf, and the just punishment of their apostasy from God, who thus fought against them with those very terrors with which he would otherwise have fought for them. Had it not been for this, we cannot but think Israel a match for the Midianites, and able enough to make head against them; but the heart that departs from God is lost, not only to that which is good, but to that which is great. Sin dispirits men, and makes them sneak into dens and caves. The day will come when chief captains and mighty men will call in vain to rocks and mountains to hide them. (2.) The Israelites impoverished, greatly impoverished, v. 6. The Midianites and the other children of the east that joined with them to live by spoil and rapine (as long before the Sabeans and Chaldeans did that plundered Job, free-booters) made frequent incursions into the land of Canaan. This fruitful land was a great temptation to them; and the sloth and luxury into which the Israelites had sunk by forty years' rest made them and their substance an easy prey to them. They came up against them (v. 3), pitched their camps among them (v. 4), and brought their cattle with them, particularly camels innumerable (v. 5), not a flying party to make a sally upon them and be gone presently, but they resolved to force their way, and penetrated through the heart of the country as far as Gaza on the western side, v. 4. They let the Israelites alone to sow their ground, but towards harvest they came and seized all, and ate up and destroyed it, both grass and corn, and when they went away took with them the sheep and oxen, so that in short they left no sustenance for Israel, except what was privately taken by the rightful owners into the dens and caves. Now here we may see, [1.] The justice of God in the punishment of their sin. They had neglected to honour God with their substance in tithes and offerings, and had prepared that for Baal with which God should have been served, and now God justly sends an enemy to take it away in the season thereof, Hos. ii. 8, 9. [2.] The consequence of God's departure from a people; when he goes all good goes and all mischiefs break in. When Israel kept in with God, they reaped what others sowed (Josh. xxiv. 13; Ps. cv. 44); but now that God had forsaken them others reaped what they sowed. Let us take occasion from this to bless God for our national peace and tranquillity, that we eat the labour of our hands.
Adam Clarke: Commentary on the Bible - 1831
6:1: Delivered them unto the hand of Midian - The Midianites were among the most ancient and inveterate of the enemies of Israel. They joined with the Moabites to seduce them to idolatry, and were nearly extirpated by them; Num 31:1-12. The Midianites dwelt on the eastern borders of the Dead Sea, and their capital was Arnon.
Albert Barnes: Notes on the Bible - 1834
6:1: Midian - See Gen 25:2 note. They were remarkable not only for the vast number of their cattle Jdg 6:5; Num 31:32-39, but also for their great wealth in gold and other metal ornaments, showing their connection with a gold country. (Compare Num 31:22, Num 31:50-54, with Jdg 8:24 :26.) At this time they were allies of the Amalekites and of the Arabian tribes called collectively "the children of the East" Jdg 6:3. They seem to have extended their settlements to the east of Jordan, and to have belonged to the larger section of Arabs called Ishmaelites Jdg 8:24.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:1: did evil: Jdg 2:13, Jdg 2:14, Jdg 2:19, Jdg 2:20; Lev. 26:14-46; Deut. 28:15-68; Neh 9:26-29; Psa 106:34-42
delivered: When God judges, he will overcome; and sinners shall be made either to bend or break before him. See the ensuing history.
Midian: Gen 25:2; Num 25:17, Num 25:18; Hab 3:7
Carl Friedrich Keil and Franz Delitzsch
6:1
Renewed Apostasy of the Nation, and Its Punishment. - Judg 6:1. As the Israelites forsook Jehovah their God again, the Lord delivered them up for seven years into the hands of the Midianites. The Midianites, who were descendants of Abraham and Keturah (Gen 25:2), and had penetrated into the grassy steppes on the eastern side of the country of the Moabites and Ammonites (see at Num 22:4), had shown hostility to Israel even in the time of Moses, and had been defeated in a war of retaliation on the part of the Israelites (Num 31). But they had afterwards recovered their strength, so that now, after an interval of 200 years, the Lord used them as a rod of chastisement for His rebellious people. In Judg 6:1, Judg 6:2, Judg 6:6, they alone are mentioned as oppressors of Israel; but in Judg 6:3, Judg 6:33, and Judg 7:12, the Amalekites and children of the east are mentioned in connection with them, from which we may see that the Midianites were the principal enemies, but had allied themselves with other predatory Bedouin tribes, to make war upon the Israelites and devastate their land. On the Amalekites, those leading enemies of the people of God who had sprung from Esau, see the notes on Gen 36:12 and Ex 17:8. "Children of the east" (see Job 1:3) is the general name for the tribes that lived in the desert on the east of Palestine, "like the name of Arabs in the time of Josephus (in Ant. v. 6, 1, he calls the children of the east mentioned here by the name of Arabs), or in later times the names of the Nabataeans and Kedarenes" (Bertheau). Hence we find in Judg 8:10, that all the enemies who oppressed the Israelites are called "children of the east."
Judg 6:2-5
The Oppression of Israel by Midian and Its Allies. Their power pressed so severely upon the Israelites, that before (or because of) them the latter "made them the ravines which are in the mountains, and the caves, and the strongholds," sc., which were to be met with all over the land in after times (viz., at the time when our book was written), and were safe places of refuge in time of war. This is implied in the definite article before מנהרות and the following substantives. The words "they made them" are not at variance with the fact that there are many natural caves to be found in the limestone mountains of Palestine. For, on the one hand, they do not affirm that all the caves to be found in the land were made by the Israelites at that time; and, on the other hand, עשׂה does not preclude the use of natural caves as places of refuge, since it not only denotes the digging and making of caves, but also the adaptation of natural caves to the purpose referred to, i.e., the enlargement of them, or whatever was required to make them habitable. The ἁπ. λεγ. מנהרות does not mean "light holes" (Bertheau), or "holes with openings to the light," from נהר, in the sense of to stream, to enlighten (Rashi, Kimchi, etc.), but is to be taken in the sense of "mountain ravines," hollowed out by torrents (from נהר, to pour), which the Israelites made into hiding-places. מצדות, fortresses, mountain strongholds. These ravines, caves, and fortresses were not merely to serve as hiding-places for the Israelitish fugitives, but much more as places of concealment for their possessions, and necessary supplies. For the Midianites, like genuine Bedouins, thought far more of robbing and plundering and laying waste the land of the Israelites, than of exterminating the people themselves. Herodotus (i. 17) says just the same respecting the war of the Lydian king Alyattes wit the Milesians.
Judg 6:3-5
When the Israelites had sown, the Midianites and their allies came upon them, encamped against them, and destroyed the produce of the land (the fruits of the field and soil) as far as Gaza, in the extreme south-west of the land ("till thou come," as in Gen 10:19, etc.). As the enemy invaded the land with their camels and flocks, and on repeated occasions encamped in the valley of Jezreel (Judg 6:33), they must have entered the land on the west of the Jordan by the main road which connects the countries on the east with Palestine on the west, crossing the Jordan near Beisan, and passing through the plain of Jezreel; and from this point they spread over Palestine to the sea-coast of Gaza. "They left no sustenance (in the shape of produce of the field and soil) in Israel, and neither sheep, nor oxen, nor asses. For they came on with their flocks, and their tents came like grasshoppers in multitude." The Chethibh יבאוּ is not to be altered into וּבאוּ, according to the Keri and certain Codd. If we connect ואהליהם with the previous words, according to the Masoretic pointing, we have a simple asyndeton. It is more probable, however, that ואהליהם belongs to what follows: "And their tents came in such numbers as grasshoppers." כּדי, lit. like a multitude of grasshoppers, in such abundance. "Thus they came into the land to devastate it."
Judg 6:6
The Israelites were greatly weakened in consequence (ידּל, the imperf. Niphal of דּלל), so that in their distress they cried to the Lord for help.
Judg 6:7-10
But before helping them, the Lord sent a prophet to reprove the people for not hearkening to the voice of their God, in order that they might reflect, and might recognise in the oppression which crushed them the chastisement of God for their apostasy, and so be brought to sincere repentance and conversion by their remembrance of the former miraculous displays of the grace of God. The Lord God, said the prophet to the people, brought you out of Egypt, the house of bondage, and delivered you out of the hand of Egypt (Ex 18:9), and out of the hand of all your oppressors (see Judg 2:18; Judg 4:3; Judg 10:12), whom He drove before you (the reference is to the Amorites and Canaanites who were conquered by Moses and Joshua); but ye have not followed His commandment, that ye should not worship the gods of the Amorites. The Amorites stand here for the Canaanites, as in Gen 15:16 and Josh 24:15.
John Gill
6:1 And the children of Israel did evil in the sight of the Lord,.... After the death of Deborah and Barak, during whose life they kept to the pure worship of God, and who, perhaps, lived pretty near the close of the forty years' rest, or of the twenty years from their victory over Jabin; but they dying, the children of Israel fell into idolatry, for that that was the evil they did appears from Judg 6:10, even worshipping the gods of the Amorites:
and the Lord delivered them into the hand of Midian seven years: this was not the Midian where Jethro, the father-in-law of Moses, lived, which lay more southward, but that which joined to Moab, and was more eastward. This people had been destroyed by the Israelites in the times of Moses, in their way to the land of Canaan, Num 31:1 wherefore they might bear them a grudge, and now took the opportunity to revenge themselves on them, God permitting them so to do for their sins; and though the destruction of this people by Israel was very general, yet as some of them might make their escape, and afterwards return to their own land, and this being about two hundred years ago, might, with others joining them, repeople their country by this time, and become strong and powerful.
John Wesley
6:1 Of Midian - For although the generality of the Midianites had been cut off by Moses about two hundred years ago, yet many of them doubtless fled into the neighbouring countries, whence afterwards they returned into their own land, and in that time might easily grow to be a very great number; especially, when God furthered their increase, that they might be a scourge for Israel when they transgressed. Let all that sin, expect to suffer: let all that turn to folly, expect to return to misery.
Robert Jamieson, A. R. Fausset and David Brown
6:1 THE ISRAELITES, FOR THEIR SINS, OPPRESSED BY MIDIAN. (Judg 6:1-6)
and the Lord delivered them into the hand of Midian--Untaught by their former experiences, the Israelites again apostatized, and new sins were followed by fresh judgments. Midian had sustained a severe blow in the time of Moses (Num. 31:1-18); and the memory of that disaster, no doubt, inflamed their resentment against the Israelites. They were wandering herdsmen, called "children of the East," from their occupying the territory east of the Red Sea, contiguous to Moab. The destructive ravages they are described as at this time committing in the land of Israel are similar to those of the Bedouin Arabs, who harass the peaceful cultivators of the soil. Unless composition is made with them, they return annually at a certain season, when they carry off the grain, seize the cattle and other property; and even life itself is in jeopardy from the attacks of those prowling marauders. The vast horde of Midianites that overran Canaan made them the greatest scourge which had ever afflicted the Israelites.
6:26:2: եւ զօրացա՛ւ ձեռն Մադիամու ՚ի վերայ Իսրայէլի։ Եւ արարին իւրեանց որդիքն Իսրայէլի յերեսաց Մադիամու գո՛մս ՚ի լերինս, եւ յայրս եւ յամուրս։
2. եւ մադիամացիների ձեռքը ծանրացաւ Իսրայէլի վրայ: Իսրայէլացիները մադիամացիների պատճառով իրենց համար ապաստաններ շինեցին լեռներում, քարայրներում եւ ամրոցներում:
2 Մադիանացիներուն ձեռքը Իսրայէլին վրայ ուժովցաւ ու Իսրայէլին որդիները Մադիանացիներուն պատճառով իրենց համար լեռներու մէջ խոռոչներ, քարայրներ, պատնէշներ շինեցին։
Եւ զօրացաւ ձեռն Մադիամու ի վերայ Իսրայելի. եւ արարին իւրեանց որդիքն Իսրայելի յերեսաց Մադիամու [118]գոմս ի լերինս եւ յայրս եւ յամուրս:

6:2: եւ զօրացա՛ւ ձեռն Մադիամու ՚ի վերայ Իսրայէլի։ Եւ արարին իւրեանց որդիքն Իսրայէլի յերեսաց Մադիամու գո՛մս ՚ի լերինս, եւ յայրս եւ յամուրս։
2. եւ մադիամացիների ձեռքը ծանրացաւ Իսրայէլի վրայ: Իսրայէլացիները մադիամացիների պատճառով իրենց համար ապաստաններ շինեցին լեռներում, քարայրներում եւ ամրոցներում:
2 Մադիանացիներուն ձեռքը Իսրայէլին վրայ ուժովցաւ ու Իսրայէլին որդիները Մադիանացիներուն պատճառով իրենց համար լեռներու մէջ խոռոչներ, քարայրներ, պատնէշներ շինեցին։
zohrab-1805▾ eastern-1994▾ western am▾
6:26:2: Тяжела была рука Мадианитян над Израилем, и сыны Израилевы сделали себе от Мадианитян ущелья в горах и пещеры и укрепления.
6:2 καὶ και and; even ἴσχυσεν ισχυω have means; have force χεὶρ χειρ hand Μαδιαμ μαδιαν Madian; Mathian ἐπὶ επι in; on Ισραηλ ισραηλ.1 Israel καὶ και and; even ἐποίησαν ποιεω do; make ἑαυτοῖς εαυτου of himself; his own οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel ἀπὸ απο from; away προσώπου προσωπον face; ahead of Μαδιαμ μαδιαν Madian; Mathian τὰς ο the τρυμαλιὰς τρυμαλια hole τὰς ο the ἐν εν in τοῖς ο the ὄρεσιν ορος mountain; mount καὶ και and; even τὰ ο the σπήλαια σπηλαιον cave καὶ και and; even τὰ ο the κρεμαστά κρεμαστος hung; hung up
6:2 וַ wa וְ and תָּ֥עָז ttˌāʕoz עזז be strong יַד־ yaḏ- יָד hand מִדְיָ֖ן miḏyˌān מִדְיָן Midian עַל־ ʕal- עַל upon יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel מִ mi מִן from פְּנֵ֨י ppᵊnˌê פָּנֶה face מִדְיָ֜ן miḏyˈān מִדְיָן Midian עָשֽׂוּ ʕāśˈû עשׂה make לָהֶ֣ם׀ lāhˈem לְ to בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מִּנְהָרֹות֙ mminhārôṯ מִנְהָרָה store אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] בֶּֽ bˈe בְּ in † הַ the הָרִ֔ים hārˈîm הַר mountain וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מְּעָרֹ֖ות mmᵊʕārˌôṯ מְעָרָה cave וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מְּצָדֹֽות׃ mmᵊṣāḏˈôṯ מְצָד unapproachable
6:2. et oppressi sunt valde ab eis feceruntque sibi antra et speluncas in montibus et munitissima ad repugnandum locaAnd they were grievously oppressed by them. And they made themselves dens and caves in the mountains, and strong holds to resist.
2. And the hand of Midian prevailed against Israel: and because of Midian the children of Israel made them the dens which are in the mountains, and the caves, and the strong holds.
6:2. And they were greatly oppressed by them. And they made for themselves hollows and caves in the mountains, and very fortified places for defense.
6:2. And the hand of Midian prevailed against Israel: [and] because of the Midianites the children of Israel made them the dens which [are] in the mountains, and caves, and strong holds.
And the hand of Midian prevailed against Israel: [and] because of the Midianites the children of Israel made them the dens which [are] in the mountains, and caves, and strong holds:

6:2: Тяжела была рука Мадианитян над Израилем, и сыны Израилевы сделали себе от Мадианитян ущелья в горах и пещеры и укрепления.
6:2
καὶ και and; even
ἴσχυσεν ισχυω have means; have force
χεὶρ χειρ hand
Μαδιαμ μαδιαν Madian; Mathian
ἐπὶ επι in; on
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
ἐποίησαν ποιεω do; make
ἑαυτοῖς εαυτου of himself; his own
οἱ ο the
υἱοὶ υιος son
Ισραηλ ισραηλ.1 Israel
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
Μαδιαμ μαδιαν Madian; Mathian
τὰς ο the
τρυμαλιὰς τρυμαλια hole
τὰς ο the
ἐν εν in
τοῖς ο the
ὄρεσιν ορος mountain; mount
καὶ και and; even
τὰ ο the
σπήλαια σπηλαιον cave
καὶ και and; even
τὰ ο the
κρεμαστά κρεμαστος hung; hung up
6:2
וַ wa וְ and
תָּ֥עָז ttˌāʕoz עזז be strong
יַד־ yaḏ- יָד hand
מִדְיָ֖ן miḏyˌān מִדְיָן Midian
עַל־ ʕal- עַל upon
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
מִ mi מִן from
פְּנֵ֨י ppᵊnˌê פָּנֶה face
מִדְיָ֜ן miḏyˈān מִדְיָן Midian
עָשֽׂוּ ʕāśˈû עשׂה make
לָהֶ֣ם׀ lāhˈem לְ to
בְּנֵ֣י bᵊnˈê בֵּן son
יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מִּנְהָרֹות֙ mminhārôṯ מִנְהָרָה store
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
בֶּֽ bˈe בְּ in
הַ the
הָרִ֔ים hārˈîm הַר mountain
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מְּעָרֹ֖ות mmᵊʕārˌôṯ מְעָרָה cave
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מְּצָדֹֽות׃ mmᵊṣāḏˈôṯ מְצָד unapproachable
6:2. et oppressi sunt valde ab eis feceruntque sibi antra et speluncas in montibus et munitissima ad repugnandum loca
And they were grievously oppressed by them. And they made themselves dens and caves in the mountains, and strong holds to resist.
6:2. And they were greatly oppressed by them. And they made for themselves hollows and caves in the mountains, and very fortified places for defense.
6:2. And the hand of Midian prevailed against Israel: [and] because of the Midianites the children of Israel made them the dens which [are] in the mountains, and caves, and strong holds.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-6: Соединившись с Амаликитянами, злейшими и исконными врагами израильтян (Исх. XVII:8-16; Чис. XXIV:20), Мадианитяне производили набеги на израильскую землю, грабили скот и посевы, и навели такой страх на жителей, что они укрывались от них в горах и пещерах, устраивали дозорные башни и укрепления.
Adam Clarke: Commentary on the Bible - 1831
6:2: Made them the dens which are in the mountains - Nothing can give a more distressing description of the state of the Israelites than what is here related. They durst not reside in the plain country, but were obliged to betake themselves to dens and caves of the mountains, and live like wild beasts, and were hunted like them by their adversaries.
Albert Barnes: Notes on the Bible - 1834
6:2: The word rendered "dens" is only found in this passage. It is best explained of ravines hollowed out by torrents, which the Israelites made into hiding-places.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:2: the hand: Lev 26:17; Deu 28:47, Deu 28:48
pRev_ailed: Heb. was strong
dens: Dr. Shaw says, that a great way on each side Joppa, on the sea coast, there is a range of mountains and precipices; and in these high situations are generally found the dens, holes, or caves, which are so frequently mentioned in Scripture; and which were formerly the lonesome retreats of the distressed Israelites. Sa1 13:6, Sa1 14:11; Heb 11:38; Rev 6:15
Geneva 1599
6:2 And the hand of Midian prevailed against Israel: (a) [and] because of the Midianites the children of Israel made them the dens which [are] in the mountains, and caves, and strong holds.
(a) For fear of the Midianites, they fled into the dens of the mountains.
John Gill
6:2 And the hand of Midian prevailed against Israel,.... They were too strong for them, and overcame them, and brought them into subjection to them, and no wonder, when the Lord delivered them into their hand:
and because of the Midianites; because of their usage of them, their manner of coming upon them yearly, and pillaging and plundering their substance, as after related:
the children of Israel made them dens which are in the mountains; the word for "dens" has the signification of light in it, and are so called either by an antiphrasis, because they were dark, or, as Kimchi thinks, because they had a window at the top of them, which let in the light (a) but Ben Gersom conjectures they were torches, which gave a great light, and when they that held them saw from the mountains the Midianites, by these torches they made a signal to the Israelites to take care and hide themselves and their substance:
and caves, and strong holds; the caves were for the poorer sort, and the strong holds for the richer to retire to with their goods; though, according to Jarchi, the latter were no other than fences they made in woods, by cutting down trees, and setting them round about them, perhaps much the same as the thickets, 1Kings 13:6.
(a) So David de Pomis Lexic. fol. 90. 3. or "because men flowed and flocked to them for safety"; so Buxtorf.
Robert Jamieson, A. R. Fausset and David Brown
6:2 made . . . dens . . . in the mountains and caves--not, of course, excavating them, for they were already, but making them fit for habitation.
6:36:3: Եւ լինէր իբրեւ վարէր այր Իսրայէլի. ելանէ՛ր Մադիամ եւ Ամաղէկ եւ որդիքն արեւելեայց հասանէին ՚ի վերայ նոցա,
3. Երբ իսրայէլացիները վարուցանք էին անում, մադիամացիները, ամաղէկացիները եւ Արեւելքի բնակիչները ելնում, յարձակւում էին նրանց վրայ,
3 Երբ Իսրայելացիները սերմ կը ցանէին, Մադիանացիները անոնց վրայ կ’ելլէին եւ Ամաղեկացիներն ու արեւելքի բնակիչներն ալ կ’ելլէին
Եւ լինէր իբրեւ վարէր այր Իսրայելի, ելանէր Մադիամ եւ Ամաղէկ եւ որդիքն արեւելեայց, հասանէին ի վերայ նոցա:

6:3: Եւ լինէր իբրեւ վարէր այր Իսրայէլի. ելանէ՛ր Մադիամ եւ Ամաղէկ եւ որդիքն արեւելեայց հասանէին ՚ի վերայ նոցա,
3. Երբ իսրայէլացիները վարուցանք էին անում, մադիամացիները, ամաղէկացիները եւ Արեւելքի բնակիչները ելնում, յարձակւում էին նրանց վրայ,
3 Երբ Իսրայելացիները սերմ կը ցանէին, Մադիանացիները անոնց վրայ կ’ելլէին եւ Ամաղեկացիներն ու արեւելքի բնակիչներն ալ կ’ելլէին
zohrab-1805▾ eastern-1994▾ western am▾
6:36:3: Когда посеет Израиль, придут Мадианитяне и Амаликитяне и жители востока и ходят у них;
6:3 καὶ και and; even ἐγένετο γινομαι happen; become ἐὰν εαν and if; unless ἔσπειραν σπειρω sow οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel καὶ και and; even ἀνέβαιναν αναβαινω step up; ascend Μαδιαμ μαδιαν Madian; Mathian καὶ και and; even Αμαληκ αμαληκ and; even οἱ ο the υἱοὶ υιος son ἀνατολῶν ανατολη springing up; east συνανέβαινον συναναβαινω step up with; go up with / together αὐτοῖς αυτος he; him
6:3 וְ wᵊ וְ and הָיָ֖ה hāyˌā היה be אִם־ ʔim- אִם if זָרַ֣ע zārˈaʕ זרע sow יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וְ wᵊ וְ and עָלָ֨ה ʕālˌā עלה ascend מִדְיָ֧ן miḏyˈān מִדְיָן Midian וַֽ wˈa וְ and עֲמָלֵ֛ק ʕᵃmālˈēq עֲמָלֵק Amalek וּ û וְ and בְנֵי־ vᵊnê- בֵּן son קֶ֖דֶם qˌeḏem קֶדֶם front וְ wᵊ וְ and עָל֥וּ ʕālˌû עלה ascend עָלָֽיו׃ ʕālˈāʸw עַל upon
6:3. cumque sevisset Israhel ascendebat Madian et Amalech et ceteri orientalium nationumAnd when Israel had sown, Madian and Amalec, and the rest of the eastern nations, came up:
3. And so it was, when Israel had sown, that the Midianites came up, and the Amalekites, and the children of the east; they came up against them;
6:3. And when Israel had planted, Midian and Amalek, and the rest of the eastern nations ascended,
6:3. And [so] it was, when Israel had sown, that the Midianites came up, and the Amalekites, and the children of the east, even they came up against them;
And [so] it was, when Israel had sown, that the Midianites came up, and the Amalekites, and the children of the east, even they came up against them:

6:3: Когда посеет Израиль, придут Мадианитяне и Амаликитяне и жители востока и ходят у них;
6:3
καὶ και and; even
ἐγένετο γινομαι happen; become
ἐὰν εαν and if; unless
ἔσπειραν σπειρω sow
οἱ ο the
υἱοὶ υιος son
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
ἀνέβαιναν αναβαινω step up; ascend
Μαδιαμ μαδιαν Madian; Mathian
καὶ και and; even
Αμαληκ αμαληκ and; even
οἱ ο the
υἱοὶ υιος son
ἀνατολῶν ανατολη springing up; east
συνανέβαινον συναναβαινω step up with; go up with / together
αὐτοῖς αυτος he; him
6:3
וְ wᵊ וְ and
הָיָ֖ה hāyˌā היה be
אִם־ ʔim- אִם if
זָרַ֣ע zārˈaʕ זרע sow
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וְ wᵊ וְ and
עָלָ֨ה ʕālˌā עלה ascend
מִדְיָ֧ן miḏyˈān מִדְיָן Midian
וַֽ wˈa וְ and
עֲמָלֵ֛ק ʕᵃmālˈēq עֲמָלֵק Amalek
וּ û וְ and
בְנֵי־ vᵊnê- בֵּן son
קֶ֖דֶם qˌeḏem קֶדֶם front
וְ wᵊ וְ and
עָל֥וּ ʕālˌû עלה ascend
עָלָֽיו׃ ʕālˈāʸw עַל upon
6:3. cumque sevisset Israhel ascendebat Madian et Amalech et ceteri orientalium nationum
And when Israel had sown, Madian and Amalec, and the rest of the eastern nations, came up:
6:3. And when Israel had planted, Midian and Amalek, and the rest of the eastern nations ascended,
6:3. And [so] it was, when Israel had sown, that the Midianites came up, and the Amalekites, and the children of the east, even they came up against them;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:3: Children of the East - Probably those who inhabited Arabia Deserta, Ishmaelites.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:3: when Israel: Lev 26:16; Deu 28:30-33, Deu 28:51; Job 31:8; Isa 65:21, Isa 65:22; Mic 6:15
Amalekites: Jdg 3:13
children: Jdg 6:33, Jdg 7:12, Jdg 8:10; Gen 29:1; Kg1 4:30; Job 1:3
John Gill
6:3 And so it was, when Israel had sown,.... Their land, and it was grown up, and near being ripe, or quite; for the Midianites gave them no disturbance in the winter, and during seedtime, when they came out of their lurking holes, and manured their land, and sowed it:
that the Midianites came up; into the land of Canaan, from the other side Jordan, where their country lay, and which it seems lay lower than the land of Israel:
and the Amalekites, and the children of the east: the former were implacable enemies of Israel, and on every occasion would join other nations in oppressing them; and the children of the east were Arabians, as Josephus (b) expressly affirms:
even they came up against them; all these three sorts of people in a confederacy.
(b) Antiqu. l. 5. c. 6. sect. 1.
John Wesley
6:3 Children of the east - That is, the Arabians, who are commonly called the children of the east. Not all the Arabians; but the eastern part of them.
6:46:4: եւ բանակէի՛ն առ նոքօք, եւ ապականէին զբերս երկրին մինչեւ ՚ի մուտս Գազայ. եւ ո՛չ թողուին դադար կենաց Իսրայէլի. ոչխար, եւ արջառ, եւ էշ[2517]։ [2517] Ոմանք. Դադարս կենացն յԻսրայէլի։
4. բանակատեղի էին դնում նրանց մօտ եւ փչացնում հողի բերքը մինչեւ Գազայի սահմանները: Իսրայէլին հանգիստ չէին տալիս, չէին թողնում ո՛չ ոչխար, ո՛չ արջառ, ո՛չ էշ:
4 Եւ անոնց դէմ բանակ կազմելով գետնին բերքը կ’աւերէին մինչեւ Գազա ու Իսրայէլին ապրուստ մը չէին թողուր, ո՛չ ոչխար, ո՛չ արջառ եւ ո՛չ էշ.
եւ բանակէին առ նոքօք, եւ ապականէին զբերս երկրին մինչեւ ի մուտս Գազայ. եւ ոչ թողուին [119]դադար կենաց Իսրայելի, ոչխար եւ արջառ եւ էշ:

6:4: եւ բանակէի՛ն առ նոքօք, եւ ապականէին զբերս երկրին մինչեւ ՚ի մուտս Գազայ. եւ ո՛չ թողուին դադար կենաց Իսրայէլի. ոչխար, եւ արջառ, եւ էշ[2517]։
[2517] Ոմանք. Դադարս կենացն յԻսրայէլի։
4. բանակատեղի էին դնում նրանց մօտ եւ փչացնում հողի բերքը մինչեւ Գազայի սահմանները: Իսրայէլին հանգիստ չէին տալիս, չէին թողնում ո՛չ ոչխար, ո՛չ արջառ, ո՛չ էշ:
4 Եւ անոնց դէմ բանակ կազմելով գետնին բերքը կ’աւերէին մինչեւ Գազա ու Իսրայէլին ապրուստ մը չէին թողուր, ո՛չ ոչխար, ո՛չ արջառ եւ ո՛չ էշ.
zohrab-1805▾ eastern-1994▾ western am▾
6:46:4: и стоят у них шатрами, и истребляют произведения земли до самой Газы, и не оставляют для пропитания Израилю ни овцы, ни вола, ни осла.
6:4 καὶ και and; even παρενέβαλον παρεμβαλλω insert against; interpose εἰς εις into; for αὐτοὺς αυτος he; him καὶ και and; even κατέφθειραν καταφθειρω decompose; corrupt τοὺς ο the καρποὺς καρπος.1 fruit αὐτῶν αυτος he; him ἕως εως till; until ἐλθεῖν ερχομαι come; go εἰς εις into; for Γάζαν γαζα Gaza καὶ και and; even οὐ ου not κατέλιπον καταλειπω leave behind; remain ὑπόστασιν υποστασις essence; substructure ζωῆς ζωη life; vitality ἐν εν in τῇ ο the γῇ γη earth; land Ισραηλ ισραηλ.1 Israel οὐδὲ ουδε not even; neither ἐν εν in τοῖς ο the ποιμνίοις ποιμνιον flock ταῦρον ταυρος bull καὶ και and; even ὄνον ονος donkey
6:4 וַ wa וְ and יַּחֲנ֣וּ yyaḥᵃnˈû חנה encamp עֲלֵיהֶ֗ם ʕᵃlêhˈem עַל upon וַ wa וְ and יַּשְׁחִ֨יתוּ֙ yyašḥˈîṯû שׁחת destroy אֶת־ ʔeṯ- אֵת [object marker] יְב֣וּל yᵊvˈûl יְבוּל produce הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth עַד־ ʕaḏ- עַד unto בֹּואֲךָ֖ bôʔᵃḵˌā בוא come עַזָּ֑ה ʕazzˈā עַזָּה Gaza וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יַשְׁאִ֤ירוּ yašʔˈîrû שׁאר remain מִֽחְיָה֙ mˈiḥyā מִחְיָה life preservation בְּ bᵊ בְּ in יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel וְ wᵊ וְ and שֶׂ֥ה śˌeh שֶׂה lamb וָ wā וְ and שֹׁ֖ור šˌôr שֹׁור bullock וַ wa וְ and חֲמֹֽור׃ ḥᵃmˈôr חֲמֹור he-ass
6:4. et apud eos figentes tentoria sicut erant in herbis cuncta vastabant usque ad introitum Gazae nihilque omnino ad vitam pertinens relinquebant in Israhel non oves non boves non asinosAnd pitching their tents among them, wasted all things as they were in the blade, even to the entrance of Gaza: and they left nothing at all in Israel for sustenance of life, nor sheep, nor oxen, nor asses.
4. and they encamped against them, and destroyed the increase of the earth, till thou come unto Gaza, and left no sustenance in Israel, neither sheep, nor ox, nor ass.
6:4. and pitching their tents among them, they laid waste to all that was planted, as far as the entrance to Gaza. And they left behind nothing at all to sustain life in Israel, neither sheep, nor oxen, nor donkeys.
6:4. And they encamped against them, and destroyed the increase of the earth, till thou come unto Gaza, and left no sustenance for Israel, neither sheep, nor ox, nor ass.
And they encamped against them, and destroyed the increase of the earth, till thou come unto Gaza, and left no sustenance for Israel, neither sheep, nor ox, nor ass:

6:4: и стоят у них шатрами, и истребляют произведения земли до самой Газы, и не оставляют для пропитания Израилю ни овцы, ни вола, ни осла.
6:4
καὶ και and; even
παρενέβαλον παρεμβαλλω insert against; interpose
εἰς εις into; for
αὐτοὺς αυτος he; him
καὶ και and; even
κατέφθειραν καταφθειρω decompose; corrupt
τοὺς ο the
καρποὺς καρπος.1 fruit
αὐτῶν αυτος he; him
ἕως εως till; until
ἐλθεῖν ερχομαι come; go
εἰς εις into; for
Γάζαν γαζα Gaza
καὶ και and; even
οὐ ου not
κατέλιπον καταλειπω leave behind; remain
ὑπόστασιν υποστασις essence; substructure
ζωῆς ζωη life; vitality
ἐν εν in
τῇ ο the
γῇ γη earth; land
Ισραηλ ισραηλ.1 Israel
οὐδὲ ουδε not even; neither
ἐν εν in
τοῖς ο the
ποιμνίοις ποιμνιον flock
ταῦρον ταυρος bull
καὶ και and; even
ὄνον ονος donkey
6:4
וַ wa וְ and
יַּחֲנ֣וּ yyaḥᵃnˈû חנה encamp
עֲלֵיהֶ֗ם ʕᵃlêhˈem עַל upon
וַ wa וְ and
יַּשְׁחִ֨יתוּ֙ yyašḥˈîṯû שׁחת destroy
אֶת־ ʔeṯ- אֵת [object marker]
יְב֣וּל yᵊvˈûl יְבוּל produce
הָ הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
עַד־ ʕaḏ- עַד unto
בֹּואֲךָ֖ bôʔᵃḵˌā בוא come
עַזָּ֑ה ʕazzˈā עַזָּה Gaza
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יַשְׁאִ֤ירוּ yašʔˈîrû שׁאר remain
מִֽחְיָה֙ mˈiḥyā מִחְיָה life preservation
בְּ bᵊ בְּ in
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וְ wᵊ וְ and
שֶׂ֥ה śˌeh שֶׂה lamb
וָ וְ and
שֹׁ֖ור šˌôr שֹׁור bullock
וַ wa וְ and
חֲמֹֽור׃ ḥᵃmˈôr חֲמֹור he-ass
6:4. et apud eos figentes tentoria sicut erant in herbis cuncta vastabant usque ad introitum Gazae nihilque omnino ad vitam pertinens relinquebant in Israhel non oves non boves non asinos
And pitching their tents among them, wasted all things as they were in the blade, even to the entrance of Gaza: and they left nothing at all in Israel for sustenance of life, nor sheep, nor oxen, nor asses.
6:4. and pitching their tents among them, they laid waste to all that was planted, as far as the entrance to Gaza. And they left behind nothing at all to sustain life in Israel, neither sheep, nor oxen, nor donkeys.
6:4. And they encamped against them, and destroyed the increase of the earth, till thou come unto Gaza, and left no sustenance for Israel, neither sheep, nor ox, nor ass.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:4: Encamped against them - Wandering hordes of Midianites, Amalekites, and Ishmaelites came, in the times of harvest and autumn, and carried away their crops, their fruit, and their cattle. And they appear to have come early, encamped in the plains, and watched the crops till they were ready to be carried off. This is frequently the case even to the present day.
Till thou come unto Gaza - That is, the whole breadth of the land, from Jordan to the coast of the Mediterranean Sea. Thus the whole land was ravaged, and the inhabitants deprived of the necessaries of life.
Albert Barnes: Notes on the Bible - 1834
6:4: Gaza indicates the extreme point south to which they spread their devastations, crossing the Jordan near Bethshan (Scythopolls), and entering by the valley of Jezreel, and sweeping along the whole of the maritime plain or Shephelah.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:4: destroyed: Lev 26:16; Deu 28:30, Deu 28:33, Deu 28:51; Mic 6:15
till thou come: The Midianites dwelt beyond the eastern borders of the land of Canaan, east of the Dead Sea, and Gaza was on the Mediterranean, on the west, so that these invaders ravaged the whole breadth of the land. Gen 10:19, Gen 13:10
left no: Pro 28:3; Jer 49:9, Jer 49:10; Oba 1:5
sheep: or, goat
Geneva 1599
6:4 And they encamped against them, and destroyed the increase of the earth, till thou come unto (b) Gaza, and left no sustenance for Israel, neither sheep, nor ox, nor ass.
(b) Even almost the whole country.
John Gill
6:4 And they encamped against them,.... Formed a camp, from whence they sent out parties to plunder the people; or"they were fixing their tents among them,''as the Vulgate Latin version; and so the Targum,"they dwelt by them,''or fixed their habitations by them; for they seem not to have come as a regular army, but as a sort of banditti to pillage, and plunder, and destroy the fruits of the earth; and the Midianites and Arabians dwelt in tents chiefly:
and destroyed the increase of the earth; the corn and grass before they were well ripe, and fit to cut down; this they did, and gave it to their cattle, and the rest they carried off:
till thou come unto Gaza; a principality of the Philistines, which lay in the western part of Canaan, on the shore of the Mediterranean sea; so that as these people came out of the east, and entered the eastern part, they went through the whole land from east to west, cutting down all the fruits of the earth for forage for their cattle:
and left no sustenance for Israel; nothing to support life with, cutting down their corn and their grass, their vines and olives, so that they had nothing to live upon:
neither sheep, nor ox, nor ass; not anything for those creatures to live upon, nor did not leave any of them, but carried them all away.
John Wesley
6:4 Unto Gaza - That is, from the east, on which side they entered, to the well, where Gaza was, near the sea: so they destroyed the whole land.
6:56:5: Զի ինքեա՛նք եւ խաշինք իւրեանց ելանէին, եւ զվրա՛նս իւրեանց բերէին. եւ հասանէին իբրեւ զմարա՛խ բազմութեամբ. եւ ո՛չ գոյր թիւ նոցա, եւ ուղտուց իւրեանց. եւ հասանէի՛ն յերկիրն Իսրայէլի ապականե՛լ զնա։
5. Նրանք իրենց ոչխարներով վեր էին կենում, բերում էին իրենց վրանները եւ մորեխի պէս բազմութեամբ վրայ էին հասնում: Նրանց եւ նրանց ուղտերին թիւ չկար: Հասնում էին Իսրայէլի երկիրը՝ այն աւերելու համար:
5 Քանզի անոնք իրենց հօտերովն ու վրաններովը կ’ելլէին եւ մարախի պէս բազմութեամբ կու գային. թէ՛ անոնք եւ թէ՛ անոնց ուղտերը չէին համրուեր ու Իսրայէլի երկիրը կու գային զանիկա աւերելու համար։
Զի ինքեանք եւ խաշինք իւրեանց ելանէին, եւ զվրանս իւրեանց բերէին, եւ հասանէին իբրեւ զմարախ բազմութեամբ. եւ ոչ գոյր թիւ նոցա եւ ուղտուց իւրեանց. եւ հասանէին յերկիրն Իսրայելի ապականել զնա:

6:5: Զի ինքեա՛նք եւ խաշինք իւրեանց ելանէին, եւ զվրա՛նս իւրեանց բերէին. եւ հասանէին իբրեւ զմարա՛խ բազմութեամբ. եւ ո՛չ գոյր թիւ նոցա, եւ ուղտուց իւրեանց. եւ հասանէի՛ն յերկիրն Իսրայէլի ապականե՛լ զնա։
5. Նրանք իրենց ոչխարներով վեր էին կենում, բերում էին իրենց վրանները եւ մորեխի պէս բազմութեամբ վրայ էին հասնում: Նրանց եւ նրանց ուղտերին թիւ չկար: Հասնում էին Իսրայէլի երկիրը՝ այն աւերելու համար:
5 Քանզի անոնք իրենց հօտերովն ու վրաններովը կ’ելլէին եւ մարախի պէս բազմութեամբ կու գային. թէ՛ անոնք եւ թէ՛ անոնց ուղտերը չէին համրուեր ու Իսրայէլի երկիրը կու գային զանիկա աւերելու համար։
zohrab-1805▾ eastern-1994▾ western am▾
6:56:5: Ибо они приходили со скотом своим и с шатрами своими, приходили в таком множестве, как саранча; им и верблюдам их не было числа, и ходили по земле Израилевой, чтоб опустошать ее.
6:5 ὅτι οτι since; that αὐτοὶ αυτος he; him καὶ και and; even αἱ ο the κτήσεις κτησις he; him ἀνέβαινον αναβαινω step up; ascend καὶ και and; even αἱ ο the σκηναὶ σκηνη tent αὐτῶν αυτος he; him παρεγίνοντο παραγινομαι happen by; come by / to / along καθὼς καθως just as / like ἀκρὶς ακρις locust; grasshopper εἰς εις into; for πλῆθος πληθος multitude; quantity καὶ και and; even αὐτοῖς αυτος he; him καὶ και and; even τοῖς ο the καμήλοις καμηλος camel αὐτῶν αυτος he; him οὐκ ου not ἦν ειμι be ἀριθμός αριθμος number καὶ και and; even ἤρχοντο ερχομαι come; go εἰς εις into; for τὴν ο the γῆν γη earth; land Ισραηλ ισραηλ.1 Israel καὶ και and; even διέφθειρον διαφθειρω deteriorate; ruin αὐτήν αυτος he; him
6:5 כִּ֡י kˈî כִּי that הֵם֩ hˌēm הֵם they וּ û וְ and מִקְנֵיהֶ֨ם miqnêhˌem מִקְנֶה purchase יַעֲל֜וּ yaʕᵃlˈû עלה ascend וְ wᵊ וְ and אָהֳלֵיהֶ֗ם ʔohᵒlêhˈem אֹהֶל tent וּי *û וְ and בָ֤אוּבאו *vˈāʔû בוא come כְ ḵᵊ כְּ as דֵֽי־ ḏˈê- דַּי sufficiency אַרְבֶּה֙ ʔarbˌeh אַרְבֶּה locust לָ lā לְ to רֹ֔ב rˈōv רֹב multitude וְ wᵊ וְ and לָהֶ֥ם lāhˌem לְ to וְ wᵊ וְ and לִ li לְ to גְמַלֵּיהֶ֖ם ḡᵊmallêhˌem גָּמָל camel אֵ֣ין ʔˈên אַיִן [NEG] מִסְפָּ֑ר mispˈār מִסְפָּר number וַ wa וְ and יָּבֹ֥אוּ yyāvˌōʔû בוא come בָ vā בְּ in † הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth לְ lᵊ לְ to שַׁחֲתָֽהּ׃ šaḥᵃṯˈāh שׁחת destroy
6:5. ipsi enim et universi greges eorum veniebant cum tabernaculis et instar lucustarum universa conplebant innumera multitudo hominum et camelorum quicquid tetigerant devastantesFor they and all their flocks came with their tents, and like locusts filled all places, an innumerable multitude of men, and of camels, wasting whatsoever they touched.
5. For they came up with their cattle and their tents, they came in as locusts for multitude; both they and their camels were without number: and they came into the land to destroy it.
6:5. For they and all their flocks arrived with their tents, and they filled all places like locusts, an innumerable multitude of men and camels, devastating whatever they touched.
6:5. For they came up with their cattle and their tents, and they came as grasshoppers for multitude; [for] both they and their camels were without number: and they entered into the land to destroy it.
For they came up with their cattle and their tents, and they came as grasshoppers for multitude; [for] both they and their camels were without number: and they entered into the land to destroy it:

6:5: Ибо они приходили со скотом своим и с шатрами своими, приходили в таком множестве, как саранча; им и верблюдам их не было числа, и ходили по земле Израилевой, чтоб опустошать ее.
6:5
ὅτι οτι since; that
αὐτοὶ αυτος he; him
καὶ και and; even
αἱ ο the
κτήσεις κτησις he; him
ἀνέβαινον αναβαινω step up; ascend
καὶ και and; even
αἱ ο the
σκηναὶ σκηνη tent
αὐτῶν αυτος he; him
παρεγίνοντο παραγινομαι happen by; come by / to / along
καθὼς καθως just as / like
ἀκρὶς ακρις locust; grasshopper
εἰς εις into; for
πλῆθος πληθος multitude; quantity
καὶ και and; even
αὐτοῖς αυτος he; him
καὶ και and; even
τοῖς ο the
καμήλοις καμηλος camel
αὐτῶν αυτος he; him
οὐκ ου not
ἦν ειμι be
ἀριθμός αριθμος number
καὶ και and; even
ἤρχοντο ερχομαι come; go
εἰς εις into; for
τὴν ο the
γῆν γη earth; land
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
διέφθειρον διαφθειρω deteriorate; ruin
αὐτήν αυτος he; him
6:5
כִּ֡י kˈî כִּי that
הֵם֩ hˌēm הֵם they
וּ û וְ and
מִקְנֵיהֶ֨ם miqnêhˌem מִקְנֶה purchase
יַעֲל֜וּ yaʕᵃlˈû עלה ascend
וְ wᵊ וְ and
אָהֳלֵיהֶ֗ם ʔohᵒlêhˈem אֹהֶל tent
וּי
וְ and
בָ֤אוּבאו
*vˈāʔû בוא come
כְ ḵᵊ כְּ as
דֵֽי־ ḏˈê- דַּי sufficiency
אַרְבֶּה֙ ʔarbˌeh אַרְבֶּה locust
לָ לְ to
רֹ֔ב rˈōv רֹב multitude
וְ wᵊ וְ and
לָהֶ֥ם lāhˌem לְ to
וְ wᵊ וְ and
לִ li לְ to
גְמַלֵּיהֶ֖ם ḡᵊmallêhˌem גָּמָל camel
אֵ֣ין ʔˈên אַיִן [NEG]
מִסְפָּ֑ר mispˈār מִסְפָּר number
וַ wa וְ and
יָּבֹ֥אוּ yyāvˌōʔû בוא come
בָ בְּ in
הַ the
אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth
לְ lᵊ לְ to
שַׁחֲתָֽהּ׃ šaḥᵃṯˈāh שׁחת destroy
6:5. ipsi enim et universi greges eorum veniebant cum tabernaculis et instar lucustarum universa conplebant innumera multitudo hominum et camelorum quicquid tetigerant devastantes
For they and all their flocks came with their tents, and like locusts filled all places, an innumerable multitude of men, and of camels, wasting whatsoever they touched.
6:5. For they and all their flocks arrived with their tents, and they filled all places like locusts, an innumerable multitude of men and camels, devastating whatever they touched.
6:5. For they came up with their cattle and their tents, and they came as grasshoppers for multitude; [for] both they and their camels were without number: and they entered into the land to destroy it.
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
6:5: They came up with their cattle and their tents - All this proves that they were different tribes of wanderers who had no fixed residence; but, like their descendants the Bedouins or wandering Arabs, removed from place to place to get prey for themselves and forage for their cattle.
Albert Barnes: Notes on the Bible - 1834
6:5: Grasshoppers - Rather locusts (compare Exo 10:4-6, Exo 10:14-15; Joel 1; 2; Psa 78:46)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:5: tents: Sol 1:5; Isa 13:20
as grasshoppers: Jdg 7:12, Jdg 8:10; Jer 46:23
their camels: Jdg 8:21; Sa1 30:17; Isa 60:6; Jer 49:29, Jer 49:32
to destroy: Psa 83:4-12
John Gill
6:5 For they came up with their cattle, and their tents,.... Brought their flocks and their herds with them, to eat up the increase of the earth, and their tents, which they pitched and removed from place to place, for the convenience of feeding their cattle, and while they cut down the fruit of the earth everywhere, which serves to confirm the sense of the Targum and Vulgate Latin version of Judg 6:5.
and they came as grasshoppers for multitude; or "as locusts" (c), they were like them for their number, and for devouring all they came to:
and their camels were without number; which they brought with them, to load and carry off their plunder they could not eat. Midian was a place famous for camels and dromedaries, Is 60:6 and so Arabia, the people of which joined the Midianites in this expedition; of whom Leo Africanus says (d), that they reckon of their riches and possessions by their camels; wherefore if anyone speaks of the riches of such a prince or nobleman, he says that he is possessed of so many camels, and not of so many thousands of pieces of gold, see Job 1:3.
and they entered into the city to destroy it; this was their sole view. In suchlike manner as this did Alyattes king of the Lydians make war with the Milesinns, as Herodotus (e) relates; which passage Grotius has quoted at large.
(c) "tanquam locustae", Pagninus, V. L. Tigurine version, Junius & Tremellius, Piscator. (d) Descriptio Africae, l. 9. p. 745. (e) Clio, sive, l. 1. c. 17.
John Wesley
6:5 Without number - That is, so many that it was not easy to number them. And not in a regular army to engage, but in a confused swarm, to plunder the country. Yet Israel, being forsaken of God, had not spirit to make head against them; God fighting against them with those very terrors, with which otherwise he would have fought for them.
6:66:6: Եւ աղքատացաւ Իսրայէլ յոյժ յերեսաց Մադիամու։ Եւ աղաղակեցին որդիքն Իսրայէլի առ Տէր։
6. Եւ Իսրայէլը մադիամացիների պատճառով շատ աղքատացաւ: Իսրայէլացիները աղաղակեցին Տիրոջը:
6 Իսրայէլ Մադիանացիներուն պատճառով շատ աղքատացաւ։ Այն ատեն Իսրայէլին որդիները Տէրոջը աղաղակեցին։
Եւ աղքատացաւ Իսրայէլ յոյժ յերեսաց Մադիամու. եւ աղաղակեցին որդիքն Իսրայելի առ Տէր:

6:6: Եւ աղքատացաւ Իսրայէլ յոյժ յերեսաց Մադիամու։ Եւ աղաղակեցին որդիքն Իսրայէլի առ Տէր։
6. Եւ Իսրայէլը մադիամացիների պատճառով շատ աղքատացաւ: Իսրայէլացիները աղաղակեցին Տիրոջը:
6 Իսրայէլ Մադիանացիներուն պատճառով շատ աղքատացաւ։ Այն ատեն Իսրայէլին որդիները Տէրոջը աղաղակեցին։
zohrab-1805▾ eastern-1994▾ western am▾
6:66:6: И весьма обнищал Израиль от Мадианитян, и возопили сыны Израилевы к Господу.
6:6 καὶ και and; even ἐπτώχευσεν πτωχευω go bankrupt Ισραηλ ισραηλ.1 Israel σφόδρα σφοδρα vehemently; tremendously ἀπὸ απο from; away προσώπου προσωπον face; ahead of Μαδιαμ μαδιαν Madian; Mathian καὶ και and; even ἐβόησαν βοαω scream; shout οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel πρὸς προς to; toward κύριον κυριος lord; master
6:6 וַ wa וְ and יִּדַּ֧ל yyiddˈal דלל belittle יִשְׂרָאֵ֛ל yiśrāʔˈēl יִשְׂרָאֵל Israel מְאֹ֖ד mᵊʔˌōḏ מְאֹד might מִ mi מִן from פְּנֵ֣י ppᵊnˈê פָּנֶה face מִדְיָ֑ן miḏyˈān מִדְיָן Midian וַ wa וְ and יִּזְעֲק֥וּ yyizʕᵃqˌû זעק cry בְנֵֽי־ vᵊnˈê- בֵּן son יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel אֶל־ ʔel- אֶל to יְהוָֽה׃ פ [yᵊhwˈāh] . f יְהוָה YHWH
6:6. humiliatusque est Israhel valde in conspectu MadianAnd Israel was humbled exceedingly in the sight of Madian.
6. And Israel was brought very low because of Midian; and the children of Israel cried unto the LORD.
6:6. And Israel was humbled greatly in the sight of Midian.
6:6. And Israel was greatly impoverished because of the Midianites; and the children of Israel cried unto the LORD.
And Israel was greatly impoverished because of the Midianites; and the children of Israel cried unto the LORD:

6:6: И весьма обнищал Израиль от Мадианитян, и возопили сыны Израилевы к Господу.
6:6
καὶ και and; even
ἐπτώχευσεν πτωχευω go bankrupt
Ισραηλ ισραηλ.1 Israel
σφόδρα σφοδρα vehemently; tremendously
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
Μαδιαμ μαδιαν Madian; Mathian
καὶ και and; even
ἐβόησαν βοαω scream; shout
οἱ ο the
υἱοὶ υιος son
Ισραηλ ισραηλ.1 Israel
πρὸς προς to; toward
κύριον κυριος lord; master
6:6
וַ wa וְ and
יִּדַּ֧ל yyiddˈal דלל belittle
יִשְׂרָאֵ֛ל yiśrāʔˈēl יִשְׂרָאֵל Israel
מְאֹ֖ד mᵊʔˌōḏ מְאֹד might
מִ mi מִן from
פְּנֵ֣י ppᵊnˈê פָּנֶה face
מִדְיָ֑ן miḏyˈān מִדְיָן Midian
וַ wa וְ and
יִּזְעֲק֥וּ yyizʕᵃqˌû זעק cry
בְנֵֽי־ vᵊnˈê- בֵּן son
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
אֶל־ ʔel- אֶל to
יְהוָֽה׃ פ [yᵊhwˈāh] . f יְהוָה YHWH
6:6. humiliatusque est Israhel valde in conspectu Madian
And Israel was humbled exceedingly in the sight of Madian.
6:6. And Israel was humbled greatly in the sight of Midian.
6:6. And Israel was greatly impoverished because of the Midianites; and the children of Israel cried unto the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:6: impoverished: Psa 106:43 *marg. Jer 5:17; Mal 1:4
cried: Jdg 3:9, Jdg 3:15; Psa 50:15, Psa 78:34, Psa 106:44; Isa 26:16; Hos 5:15
Geneva 1599
6:6 And Israel was greatly impoverished because of the Midianites; and the (c) children of Israel cried unto the LORD.
(c) This is the purpose of God's punishments, to call his to repentance, that they may seek help from him.
John Gill
6:6 And Israel was greatly impoverished, because of the Midianites,.... Were reduced very low, brought into famishing circumstances through the Midianites thus destroying the fruits of the earth year after year:
and the children of Israel cried unto the Lord; which they should have done at first, instead of going into dens and caves; however, better late than not at all; they cried, not to the idols they had served, being sensible they could not help them, though so as to worship them; but to Jehovah the God of the whole earth, and who was in a special sense their God, though they had forsaken him.
6:76:7: Եւ եղեւ իբրեւ աղաղակեցին որդիքն Իսրայէլի առ Տէր վասն Մադիամու,
7. Եւ երբ Իսրայէլացիները մադիամացիների պատճառով աղաղակեցին Տիրոջը,
7 Երբ Իսրայէլին որդիները Տէրոջը աղաղակեցին Մադիանացիներուն պատճառով,
Եւ եղեւ իբրեւ աղաղակեցին որդիքն Իսրայելի առ Տէր վասն Մադիամու:

6:7: Եւ եղեւ իբրեւ աղաղակեցին որդիքն Իսրայէլի առ Տէր վասն Մադիամու,
7. Եւ երբ Իսրայէլացիները մադիամացիների պատճառով աղաղակեցին Տիրոջը,
7 Երբ Իսրայէլին որդիները Տէրոջը աղաղակեցին Մադիանացիներուն պատճառով,
zohrab-1805▾ eastern-1994▾ western am▾
6:76:7: И когда возопили сыны Израилевы к Господу на Мадианитян,
6:7 ἀπὸ απο from; away προσώπου προσωπον face; ahead of Μαδιαμ μαδιαν Madian; Mathian
6:7 וַ wa וְ and יְהִ֕י yᵊhˈî היה be כִּֽי־ kˈî- כִּי that זָעֲק֥וּ zāʕᵃqˌû זעק cry בְנֵֽי־ vᵊnˈê- בֵּן son יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel אֶל־ ʔel- אֶל to יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH עַ֖ל ʕˌal עַל upon אֹדֹ֥ות ʔōḏˌôṯ אֹודֹות inducement מִדְיָֽן׃ miḏyˈān מִדְיָן Midian
6:7. et clamavit ad Dominum postulans auxilium contra MadianitasAnd he cried to the Lord, desiring help against the Madianites.
7. And it came to pass, when the children of Israel cried unto the LORD because of Midian,
6:7. And he cried out to the Lord, requesting assistance against the Midianites.
6:7. And it came to pass, when the children of Israel cried unto the LORD because of the Midianites,
And it came to pass, when the children of Israel cried unto the LORD because of the Midianites:

6:7: И когда возопили сыны Израилевы к Господу на Мадианитян,
6:7
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
Μαδιαμ μαδιαν Madian; Mathian
6:7
וַ wa וְ and
יְהִ֕י yᵊhˈî היה be
כִּֽי־ kˈî- כִּי that
זָעֲק֥וּ zāʕᵃqˌû זעק cry
בְנֵֽי־ vᵊnˈê- בֵּן son
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
אֶל־ ʔel- אֶל to
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
עַ֖ל ʕˌal עַל upon
אֹדֹ֥ות ʔōḏˌôṯ אֹודֹות inducement
מִדְיָֽן׃ miḏyˈān מִדְיָן Midian
6:7. et clamavit ad Dominum postulans auxilium contra Madianitas
And he cried to the Lord, desiring help against the Madianites.
6:7. And he cried out to the Lord, requesting assistance against the Midianites.
6:7. And it came to pass, when the children of Israel cried unto the LORD because of the Midianites,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-10: Когда израильтяне, вследствие притеснений от Мадианитян, обратились с мольбой о помиловании ко Господу, Он предварительно послал им пророка-обличителя, который, подобно Ангелу Господню в Бохиме (ср. Суд. II:1-2), обличал их за отпадение в идолопоклонство.
Matthew Henry: Concise Commentary on the Whole Bible - 1706

III. Israel's sense of God's hand revived at last. Seven years, year after year, did the Midianites make these inroads upon them, each we may suppose worse than the other (v. 1), until at last, all other succours failing, Israel cried unto the Lord (v. 6), for crying to Baal ruined them, and would not help them. When God judges he will overcome; and sinners shall be made either to bend or break before him.

7 And it came to pass, when the children of Israel cried unto the LORD because of the Midianites, 8 That the LORD sent a prophet unto the children of Israel, which said unto them, Thus saith the LORD God of Israel, I brought you up from Egypt, and brought you forth out of the house of bondage; 9 And I delivered you out of the hand of the Egyptians, and out of the hand of all that oppressed you, and drave them out from before you, and gave you their land; 10 And I said unto you, I am the LORD your God; fear not the gods of the Amorites, in whose land ye dwell: but ye have not obeyed my voice.
Observe here, I. The cognizance God took of the cries of Israel, when at length they were directed towards him. Though in their prosperity they had neglected him and made court to his rivals, and though they never looked towards him until they were driven to it by extremity, yet, upon their complain and prayer, he intended relief for them. Thus would he show how ready he is to forgive, how swift he is to show mercy, and how inclinable to hear prayer, that sinners may be encouraged to return and repent, Ps. cxxx. 4.
II. The method God took of working deliverance for them.
1. Before he sent an angel to raise them up a saviour he sent a prophet to reprove them for sin, and to bring them to repentance, v. 8. This prophet is not named, but he was a man, a prophet, not an angel, as ch. ii. 1. Whether this prophet took an opportunity of delivering his message to the children of Israel when they had met together in a general assembly, at some solemn feast or other great occasion, or whether he went from city to city and from tribe to tribe, preaching to this purport, is not certain; but his errand was to convince them of sin, that, in their crying to the Lord, they might confess that with sorrow and shame, and not spend their breath in only complaining of their trouble. They cried to God for a deliverer, and God sent them a prophet to instruct them, and to make them ready for deliverance. Note, (1.) We have reason to hope God is designing mercy for us if we find he is by his grace preparing us for it. If to those that are sick he sends a messenger, an interpreter, by whom he shows unto man his uprightness, then he is gracious, and grants a recovery, Job xxxiii. 23, 24. (2.) The sending of prophets to a people, and the furnishing of a land with faithful ministers, is a token for good, and an evidence that God has mercy in store for them. He thus turns us to him, and then causes his face to shine, Ps. lxxx. 19.
2. We have here the heads of the message which this prophet delivered in to Israel, in the name of the Lord.
(1.) He sets before them the great things God had done for them (v. 8, 9): Thus saith the Lord God of Israel; they had worshipped the gods of the nations, as if they had had no God of their own to worship and therefore might choose whom they pleased; but they are here reminded of one whom they had forgotten, who was known by the title of the God of Israel, and to him they must return. They had turned to other gods, as if their own had been either incapable or unwilling to protect them, and therefore they are told what he did for their fathers, in whose loins they were, the benefit of which descended and still remained to this their ungrateful seed. [1.] He brought them out of Egypt, where otherwise they would have continued in perpetual poverty and slavery. [2.] He delivered them out of the hands of all that oppressed them; this is mentioned to intimate that the reason why they were not now delivered out of the hands of the oppressing Midianites was not for want of any power or good-will in God, but because by their iniquity they had sold themselves, and God would not redeem them until they by repentance revoked the bargain. [3.] He put them in quiet possession of this good land; this not only aggravated their sin, and affixed the brand of base ingratitude to it, but it justified God, and cleared him from blame upon account of the trouble they were now in. They could not say he was unkind, for he had given all possible proofs of his designing well for them; if ill befel them notwithstanding, they must thank themselves.
(2.) He shows the easiness and equity of God's demands and expectations from them (v. 10): "I am the Lord your God, to whom you lie under the highest obligations, fear not the gods of the Amorites," that is, "do not worship them, nor show any respect to them; do not worship them for fear of their doing you any hurt, for what hurt can they do you while I am your God? Fear God, and you need not fear them."
(3.) He charges them with rebellion against God, who had laid this injunction upon them: But you have not obeyed my voice. The charge is short, but very comprehensive; this was the malignity of all their sin, it was disobedience to God; and therefore it was this that brought those calamities upon them under which they were now groaning, pursuant to the threatenings annexed to his commands. He intends hereby to bring them to repentance; and our repentance is then right and genuine when the sinfulness of sin, as disobedience to God, is that in it which we chiefly lament.
John Gill
6:7 And it came to pass, when the children of Israel cried unto the Lord, because of the Midianites. Because of their oppressions and ill usage of them, and not because of their sins, which had brought those evils on them, of which, at present, they seemed not to be sensible; and yet such was the goodness and compassion of God to them, that having a mind to deliver them, he immediately, on their crying to him, sends them a messenger to bring them to a sense of their sins, and prepare them for the deliverance he designed to work for them, as follows.
6:86:8: եւ առաքեաց Տէր ա՛յր մարգարէ առ որդիսն Իսրայէլի՝ եւ ասէ ցնոսա. Ա՛յսպէս ասէ Տէր Աստուած Իսրայէլի. Ե՛ս եմ որ հանի զձեզ յերկրէն Եգիպտացւոց, եւ կորզեցի զձեզ ՚ի տանէ ծառայութեան[2518]. [2518] Ոմանք. Ասէ Տէր Աստուած ցԻսրայէլ. Ես եմ։
8. Տէրն իսրայէլացիների մօտ մարգարէ ուղարկեց եւ ասաց նրանց. «Այսպէս է ասում Իսրայէլի Տէր Աստուածը. “Ես եմ, որ հանեցի ձեզ Եգիպտոսից, ձեզ դուրս բերի ծառայութեան տնից,
8 Տէրը Իսրայէլին որդիներուն մարգարէ մը ղրկեց ու անիկա ըսաւ անոնց. «Իսրայէլի Տէր Աստուածը այսպէս կ’ըսէ. ‘Ես ձեզ Եգիպտոսէն հանեցի ու ձեզ ծառայութեան տունէն դուրս բերի
եւ առաքեաց Տէր այր մարգարէ առ որդիսն Իսրայելի եւ ասէ ցնոսա. Այսպէս ասէ Տէր Աստուած Իսրայելի. Ես եմ որ հանի զձեզ յերկրէն Եգիպտացւոց, եւ կորզեցի զձեզ ի տանէ ծառայութեան:

6:8: եւ առաքեաց Տէր ա՛յր մարգարէ առ որդիսն Իսրայէլի՝ եւ ասէ ցնոսա. Ա՛յսպէս ասէ Տէր Աստուած Իսրայէլի. Ե՛ս եմ որ հանի զձեզ յերկրէն Եգիպտացւոց, եւ կորզեցի զձեզ ՚ի տանէ ծառայութեան[2518].
[2518] Ոմանք. Ասէ Տէր Աստուած ցԻսրայէլ. Ես եմ։
8. Տէրն իսրայէլացիների մօտ մարգարէ ուղարկեց եւ ասաց նրանց. «Այսպէս է ասում Իսրայէլի Տէր Աստուածը. “Ես եմ, որ հանեցի ձեզ Եգիպտոսից, ձեզ դուրս բերի ծառայութեան տնից,
8 Տէրը Իսրայէլին որդիներուն մարգարէ մը ղրկեց ու անիկա ըսաւ անոնց. «Իսրայէլի Տէր Աստուածը այսպէս կ’ըսէ. ‘Ես ձեզ Եգիպտոսէն հանեցի ու ձեզ ծառայութեան տունէն դուրս բերի
zohrab-1805▾ eastern-1994▾ western am▾
6:86:8: послал Господь пророка к сынам Израилевым, и сказал им: так говорит Господь Бог Израилев: Я вывел вас из Египта, вывел вас из дома рабства;
6:8 καὶ και and; even ἐξαπέστειλεν εξαποστελλω send forth κύριος κυριος lord; master ἄνδρα ανηρ man; husband προφήτην προφητης prophet πρὸς προς to; toward τοὺς ο the υἱοὺς υιος son Ισραηλ ισραηλ.1 Israel καὶ και and; even εἶπεν επω say; speak αὐτοῖς αυτος he; him τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ὁ ο the θεὸς θεος God Ισραηλ ισραηλ.1 Israel ἐγώ εγω I εἰμι ειμι be ὃς ος who; what ἀνήγαγον αναγω lead up; head up ὑμᾶς υμας you ἐκ εκ from; out of γῆς γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos καὶ και and; even ἐξήγαγον εξαγω lead out; bring out ὑμᾶς υμας you ἐξ εκ from; out of οἴκου οικος home; household δουλείας δουλεια service ὑμῶν υμων your
6:8 וַ wa וְ and יִּשְׁלַ֧ח yyišlˈaḥ שׁלח send יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH אִ֥ישׁ ʔˌîš אִישׁ man נָבִ֖יא nāvˌî נָבִיא prophet אֶל־ ʔel- אֶל to בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say לָהֶ֜ם lāhˈem לְ to כֹּה־ kō- כֹּה thus אָמַ֥ר ʔāmˌar אמר say יְהוָ֣ה׀ [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel אָנֹכִ֞י ʔānōḵˈî אָנֹכִי i הֶעֱלֵ֤יתִי heʕᵉlˈêṯî עלה ascend אֶתְכֶם֙ ʔeṯᵊḵˌem אֵת [object marker] מִ mi מִן from מִּצְרַ֔יִם mmiṣrˈayim מִצְרַיִם Egypt וָ wā וְ and אֹצִ֥יא ʔōṣˌî יצא go out אֶתְכֶ֖ם ʔeṯᵊḵˌem אֵת [object marker] מִ mi מִן from בֵּ֥ית bbˌêṯ בַּיִת house עֲבָדִֽים׃ ʕᵃvāḏˈîm עֶבֶד servant
6:8. qui misit ad eos virum prophetam et locutus est haec dicit Dominus Deus Israhel ego vos feci conscendere de Aegypto et eduxi de domo servitutisAnd he sent unto them a prophet, and he spoke: Thus saith the Lord, the God of Israel: I made you to come up out of Egypt, and brought you out of the house of bondage,
8. that the LORD sent a prophet unto the children of Israel: and he said unto them, Thus saith the LORD, the God of Israel, I brought you up from Egypt, and brought you forth out of the house of bondage;
6:8. And he sent to them a man who was a prophet, and he said: “Thus says the Lord, the God of Israel: ‘I caused you to ascend from Egypt, and I led you away from the house of servitude.
6:8. That the LORD sent a prophet unto the children of Israel, which said unto them, Thus saith the LORD God of Israel, I brought you up from Egypt, and brought you forth out of the house of bondage;
That the LORD sent a prophet unto the children of Israel, which said unto them, Thus saith the LORD God of Israel, I brought you up from Egypt, and brought you forth out of the house of bondage:

6:8: послал Господь пророка к сынам Израилевым, и сказал им: так говорит Господь Бог Израилев: Я вывел вас из Египта, вывел вас из дома рабства;
6:8
καὶ και and; even
ἐξαπέστειλεν εξαποστελλω send forth
κύριος κυριος lord; master
ἄνδρα ανηρ man; husband
προφήτην προφητης prophet
πρὸς προς to; toward
τοὺς ο the
υἱοὺς υιος son
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
εἶπεν επω say; speak
αὐτοῖς αυτος he; him
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
ο the
θεὸς θεος God
Ισραηλ ισραηλ.1 Israel
ἐγώ εγω I
εἰμι ειμι be
ὃς ος who; what
ἀνήγαγον αναγω lead up; head up
ὑμᾶς υμας you
ἐκ εκ from; out of
γῆς γη earth; land
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
καὶ και and; even
ἐξήγαγον εξαγω lead out; bring out
ὑμᾶς υμας you
ἐξ εκ from; out of
οἴκου οικος home; household
δουλείας δουλεια service
ὑμῶν υμων your
6:8
וַ wa וְ and
יִּשְׁלַ֧ח yyišlˈaḥ שׁלח send
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
אִ֥ישׁ ʔˌîš אִישׁ man
נָבִ֖יא nāvˌî נָבִיא prophet
אֶל־ ʔel- אֶל to
בְּנֵ֣י bᵊnˈê בֵּן son
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
לָהֶ֜ם lāhˈem לְ to
כֹּה־ kō- כֹּה thus
אָמַ֥ר ʔāmˌar אמר say
יְהוָ֣ה׀ [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אָנֹכִ֞י ʔānōḵˈî אָנֹכִי i
הֶעֱלֵ֤יתִי heʕᵉlˈêṯî עלה ascend
אֶתְכֶם֙ ʔeṯᵊḵˌem אֵת [object marker]
מִ mi מִן from
מִּצְרַ֔יִם mmiṣrˈayim מִצְרַיִם Egypt
וָ וְ and
אֹצִ֥יא ʔōṣˌî יצא go out
אֶתְכֶ֖ם ʔeṯᵊḵˌem אֵת [object marker]
מִ mi מִן from
בֵּ֥ית bbˌêṯ בַּיִת house
עֲבָדִֽים׃ ʕᵃvāḏˈîm עֶבֶד servant
6:8. qui misit ad eos virum prophetam et locutus est haec dicit Dominus Deus Israhel ego vos feci conscendere de Aegypto et eduxi de domo servitutis
And he sent unto them a prophet, and he spoke: Thus saith the Lord, the God of Israel: I made you to come up out of Egypt, and brought you out of the house of bondage,
6:8. And he sent to them a man who was a prophet, and he said: “Thus says the Lord, the God of Israel: ‘I caused you to ascend from Egypt, and I led you away from the house of servitude.
6:8. That the LORD sent a prophet unto the children of Israel, which said unto them, Thus saith the LORD God of Israel, I brought you up from Egypt, and brought you forth out of the house of bondage;
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Adam Clarke: Commentary on the Bible - 1831
6:8: The Lord sent a prophet - The Jews say that this was Phinehas; but it is more likely that it was some prophet or teacher raised up by the Lord to warn and instruct them. Such were his witnesses, and they were raised up from time to time to declare the counsel of God to his rebellious people.
Albert Barnes: Notes on the Bible - 1834
6:8: A prophet - His name is not given. (Compare 1 Kings 13.) This message is somewhat similar to that of the Angel, Jdg 2:1-3. The reference to Exo 20:2 is plain, and supposes the people to whom the prophet addresses these words to be familiar with the facts recorded in that text.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:8: am 2759, bc 1245, An, Ex, Is, 246
a prophet: Heb. a man
a prophet: Thus saith, Jdg 2:1-3; Neh 9:9-12; Psa 136:10-16; Isa 63:9-14; Ezek. 20:5-32
John Gill
6:8 And the Lord sent a prophet unto the children of Israel,.... "A man, a prophet" (f), as in the Hebrew text, not an angel, but a man; and this not Phinehas, as say some Jewish writers (g); for it is not probable he should live so long as more than two hundred years; and had he been living, it is very much he should not have been heard of in the times of the preceding judges, and that he was not made use of before now to reprove the people for their sins; but who the prophet was we have no account now nor hereafter, here or elsewhere. Abarbinel supposes he was raised up for a short time:
which said unto them, thus saith the Lord God of Israel; he came in the name of the Lord, and using the form and manner of speech the prophets of Israel did, putting them in mind of the true God they had forgot, and who yet was their Lord and God:
I brought you up from Egypt, and brought you forth out of the house of bondage; reminding them of the benefits they received from God, and the obligations they lay under to serve him, who, when they were bond slaves in Egypt, he appeared for them, and brought them out of their miserable condition.
(f) "virum prophetam", V. L. Pagninus, Montanus, Junius & Tremellius, Piscator. (g) Seder Olam Rabba, c. 20. p. 53.
John Wesley
6:8 A prophet - We have reason to hope, God is designing mercy for us, if we find he is by his grace preparing us for it.
Robert Jamieson, A. R. Fausset and David Brown
6:8 A PROPHET REBUKES THEM. (Judg 6:7-10)
the Lord sent a prophet unto the children of Israel--The curse of the national calamity is authoritatively traced to their infidelity as the cause.
6:96:9: եւ փրկեցի զձեզ ՚ի ձեռաց Եգիպտացւոցն, եւ ՚ի ձեռաց ամենայն նեղչաց ձերոց. եւ մերժեցի զնոսա յերեսաց ձերոց, եւ ետու ձե՛զ զերկիր նոցա։
9. փրկեցի ձեզ եգիպտացիների ձեռքից եւ բոլոր ձեզ նեղողների ձեռքից, քշեցի նրանց ձեր առաջից եւ նրանց երկիրը ձեզ տուի:
9 Եւ ձեզ Եգիպտացիներուն ձեռքէն ու բոլոր ձեզի նեղութիւն տուողներուն ձեռքէն ազատեցի եւ զանոնք ձեր առջեւէն վռնտելով անոնց երկիրը ձեզի տուի
եւ փրկեցի զձեզ ի ձեռաց Եգիպտացւոցն, եւ ի ձեռաց ամենայն նեղչաց ձերոց. եւ մերժեցի զնոսա յերեսաց ձերոց, եւ ետու ձեզ զերկիր նոցա:

6:9: եւ փրկեցի զձեզ ՚ի ձեռաց Եգիպտացւոցն, եւ ՚ի ձեռաց ամենայն նեղչաց ձերոց. եւ մերժեցի զնոսա յերեսաց ձերոց, եւ ետու ձե՛զ զերկիր նոցա։
9. փրկեցի ձեզ եգիպտացիների ձեռքից եւ բոլոր ձեզ նեղողների ձեռքից, քշեցի նրանց ձեր առաջից եւ նրանց երկիրը ձեզ տուի:
9 Եւ ձեզ Եգիպտացիներուն ձեռքէն ու բոլոր ձեզի նեղութիւն տուողներուն ձեռքէն ազատեցի եւ զանոնք ձեր առջեւէն վռնտելով անոնց երկիրը ձեզի տուի
zohrab-1805▾ eastern-1994▾ western am▾
6:96:9: избавил вас из руки Египтян и из руки всех, угнетавших вас, прогнал их от вас, и дал вам землю их,
6:9 καὶ και and; even ἐρρυσάμην ρυομαι rescue ὑμᾶς υμας you ἐκ εκ from; out of χειρὸς χειρ hand Αἰγύπτου αιγυπτος Aigyptos; Eyiptos καὶ και and; even ἐκ εκ from; out of χειρὸς χειρ hand πάντων πας all; every τῶν ο the θλιβόντων θλιβω pressure; press against ὑμᾶς υμας you καὶ και and; even ἐξέβαλον εκβαλλω expel; cast out αὐτοὺς αυτος he; him ἐκ εκ from; out of προσώπου προσωπον face; ahead of ὑμῶν υμων your καὶ και and; even ἔδωκα διδωμι give; deposit ὑμῖν υμιν you τὴν ο the γῆν γη earth; land αὐτῶν αυτος he; him
6:9 וָ wā וְ and אַצִּ֤ל ʔaṣṣˈil נצל deliver אֶתְכֶם֙ ʔeṯᵊḵˌem אֵת [object marker] מִ mi מִן from יַּ֣ד yyˈaḏ יָד hand מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt וּ û וְ and מִ mi מִן from יַּ֖ד yyˌaḏ יָד hand כָּל־ kol- כֹּל whole לֹחֲצֵיכֶ֑ם lōḥᵃṣêḵˈem לחץ press וָ wā וְ and אֲגָרֵ֤שׁ ʔᵃḡārˈēš גרשׁ drive out אֹותָם֙ ʔôṯˌām אֵת [object marker] מִ mi מִן from פְּנֵיכֶ֔ם ppᵊnêḵˈem פָּנֶה face וָ wā וְ and אֶתְּנָ֥ה ʔettᵊnˌā נתן give לָכֶ֖ם lāḵˌem לְ to אֶת־ ʔeṯ- אֵת [object marker] אַרְצָֽם׃ ʔarṣˈām אֶרֶץ earth
6:9. et liberavi de manu Aegyptiorum et omnium inimicorum qui adfligebant vos eiecique eos ad introitum vestrum et tradidi vobis terram eorumAnd delivered you out of the hands of the Egyptians, and of all the enemies that afflicted you: and I cast them out at your coming in, and gave you their land.
9. and I delivered you out of the hand of the Egyptians, and out of the hand of all that oppressed you, and drave them out from before you, and gave you their land;
6:9. And I freed you from the hand of the Egyptians and from all of the enemies who were afflicting you. And I cast them out at your arrival, and I delivered their land to you.
6:9. And I delivered you out of the hand of the Egyptians, and out of the hand of all that oppressed you, and drave them out from before you, and gave you their land;
And I delivered you out of the hand of the Egyptians, and out of the hand of all that oppressed you, and drave them out from before you, and gave you their land:

6:9: избавил вас из руки Египтян и из руки всех, угнетавших вас, прогнал их от вас, и дал вам землю их,
6:9
καὶ και and; even
ἐρρυσάμην ρυομαι rescue
ὑμᾶς υμας you
ἐκ εκ from; out of
χειρὸς χειρ hand
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
καὶ και and; even
ἐκ εκ from; out of
χειρὸς χειρ hand
πάντων πας all; every
τῶν ο the
θλιβόντων θλιβω pressure; press against
ὑμᾶς υμας you
καὶ και and; even
ἐξέβαλον εκβαλλω expel; cast out
αὐτοὺς αυτος he; him
ἐκ εκ from; out of
προσώπου προσωπον face; ahead of
ὑμῶν υμων your
καὶ και and; even
ἔδωκα διδωμι give; deposit
ὑμῖν υμιν you
τὴν ο the
γῆν γη earth; land
αὐτῶν αυτος he; him
6:9
וָ וְ and
אַצִּ֤ל ʔaṣṣˈil נצל deliver
אֶתְכֶם֙ ʔeṯᵊḵˌem אֵת [object marker]
מִ mi מִן from
יַּ֣ד yyˈaḏ יָד hand
מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt
וּ û וְ and
מִ mi מִן from
יַּ֖ד yyˌaḏ יָד hand
כָּל־ kol- כֹּל whole
לֹחֲצֵיכֶ֑ם lōḥᵃṣêḵˈem לחץ press
וָ וְ and
אֲגָרֵ֤שׁ ʔᵃḡārˈēš גרשׁ drive out
אֹותָם֙ ʔôṯˌām אֵת [object marker]
מִ mi מִן from
פְּנֵיכֶ֔ם ppᵊnêḵˈem פָּנֶה face
וָ וְ and
אֶתְּנָ֥ה ʔettᵊnˌā נתן give
לָכֶ֖ם lāḵˌem לְ to
אֶת־ ʔeṯ- אֵת [object marker]
אַרְצָֽם׃ ʔarṣˈām אֶרֶץ earth
6:9. et liberavi de manu Aegyptiorum et omnium inimicorum qui adfligebant vos eiecique eos ad introitum vestrum et tradidi vobis terram eorum
And delivered you out of the hands of the Egyptians, and of all the enemies that afflicted you: and I cast them out at your coming in, and gave you their land.
6:9. And I freed you from the hand of the Egyptians and from all of the enemies who were afflicting you. And I cast them out at your arrival, and I delivered their land to you.
6:9. And I delivered you out of the hand of the Egyptians, and out of the hand of all that oppressed you, and drave them out from before you, and gave you their land;
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:9: drave them: Psa 44:2, Psa 44:3
John Gill
6:9 And I delivered you out of the hand of the Egyptians,.... Even after they were brought out of Egypt, when the Egyptians pursued after them, and overtook them at the Red sea; where they were in the utmost distress, and the Lord wrought salvation for them, gave them a passage through it, and destroyed the Egyptians in it:
and out of the hand of all that oppressed you: the Amalekites who made war with them at Rephidim, Sihon, and Og, kings of the Amorites, who came out to fight with them, and oppose their passage through their land into Canaan, and the kings of the Canaanites also, who combined against them:
and drave them out from before you, and gave you their land: not only the land of Sihon and Og, but the whole land of Canaan, out of which more properly the inhabitants of it may be said to be driven.
6:106:10: Եւ ասացի ցձեզ. Ե՛ս եմ Տէր Աստուած ձեր, մի՛ երկնչիք յաստուածոց Ամուրհացւոցն, յորոց միջի դո՛ւք բնակեալ էք յերկրի նոցա. եւ ո՛չ լուարուք ձայնի իմում[2519]։ [2519] Յօրինակին. Եւ ասացից ձեզ. Ես։ Ուր ոմանք. ասացի ձեզ... յաստուածոց օտարաց Ամուրհաց՛՛։
10. Եւ ձեզ ասացի.՛ ՛ Ես եմ ձեր Տէր Աստուածը, մի՛ վախեցէք ամորհացիների աստուածներից, որոնց երկրում դուք բնակւում էք՛՛, բայց դուք չլսեցիք իմ խօսքը”»:
10 Ու ձեզի ըսի՝ ‘Ես եմ ձեր Եհովա Աստուածը. մի՛ վախնաք Ամօրհացիներուն աստուածներէն, որոնց երկրին մէջ կը բնակիք’։ Բայց դուք իմ խօսքիս մտիկ չըրիք’»։
եւ ասացի ցձեզ. Ես եմ Տէր Աստուած ձեր, մի՛ երկնչիք յաստուածոց Ամովրհացւոցն, յորոց միջի դուք բնակեալ էք յերկրի նոցա. եւ ոչ լուարուք ձայնի իմում:

6:10: Եւ ասացի ցձեզ. Ե՛ս եմ Տէր Աստուած ձեր, մի՛ երկնչիք յաստուածոց Ամուրհացւոցն, յորոց միջի դո՛ւք բնակեալ էք յերկրի նոցա. եւ ո՛չ լուարուք ձայնի իմում[2519]։
[2519] Յօրինակին. Եւ ասացից ձեզ. Ես։ Ուր ոմանք. ասացի ձեզ... յաստուածոց օտարաց Ամուրհաց՛՛։
10. Եւ ձեզ ասացի.՛ ՛ Ես եմ ձեր Տէր Աստուածը, մի՛ վախեցէք ամորհացիների աստուածներից, որոնց երկրում դուք բնակւում էք՛՛, բայց դուք չլսեցիք իմ խօսքը”»:
10 Ու ձեզի ըսի՝ ‘Ես եմ ձեր Եհովա Աստուածը. մի՛ վախնաք Ամօրհացիներուն աստուածներէն, որոնց երկրին մէջ կը բնակիք’։ Բայց դուք իմ խօսքիս մտիկ չըրիք’»։
zohrab-1805▾ eastern-1994▾ western am▾
6:106:10: и сказал вам: >; но вы не послушали гласа Моего.
6:10 καὶ και and; even εἶπα επω say; speak ὑμῖν υμιν you ἐγὼ εγω I κύριος κυριος lord; master ὁ ο the θεὸς θεος God ὑμῶν υμων your οὐ ου not φοβηθήσεσθε φοβεω afraid; fear τοὺς ο the θεοὺς θεος God τοῦ ο the Αμορραίου αμορραιος in οἷς ος who; what ὑμεῖς υμεις you καθήσεσθε καθιημι let down ἐν εν in τῇ ο the γῇ γη earth; land αὐτῶν αυτος he; him καὶ και and; even οὐκ ου not εἰσηκούσατε εισακουω heed; listen to τῆς ο the φωνῆς φωνη voice; sound μου μου of me; mine
6:10 וָ wā וְ and אֹמְרָ֣ה ʔōmᵊrˈā אמר say לָכֶ֗ם lāḵˈem לְ to אֲנִי֙ ʔᵃnˌî אֲנִי i יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֵיכֶ֔ם ʔᵉlōhêḵˈem אֱלֹהִים god(s) לֹ֤א lˈō לֹא not תִֽירְאוּ֙ ṯˈîrᵊʔû ירא fear אֶת־ ʔeṯ- אֵת [object marker] אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) הָ hā הַ the אֱמֹרִ֔י ʔᵉmōrˈî אֱמֹרִי Amorite אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] אַתֶּ֖ם ʔattˌem אַתֶּם you יֹושְׁבִ֣ים yôšᵊvˈîm ישׁב sit בְּ bᵊ בְּ in אַרְצָ֑ם ʔarṣˈām אֶרֶץ earth וְ wᵊ וְ and לֹ֥א lˌō לֹא not שְׁמַעְתֶּ֖ם šᵊmaʕtˌem שׁמע hear בְּ bᵊ בְּ in קֹולִֽי׃ פ qôlˈî . f קֹול sound
6:10. et dixi ego Dominus Deus vester ne timeatis deos Amorreorum in quorum terra habitatis et noluistis audire vocem meamAnd I said: I am the Lord your God, fear not the gods of the Amorrhites, in whose land you dwell. And you would not hear my voice.
10. and I said unto you, I am the LORD your God; ye shall not fear the gods of the Amorites, in whose land ye dwell: but ye have not hearkened unto my voice.
6:10. And I said: I am the Lord your God. You shall not fear the gods of the Amorites, in whose land you live. But you were not willing to listen to my voice.’ ”
6:10. And I said unto you, I [am] the LORD your God; fear not the gods of the Amorites, in whose land ye dwell: but ye have not obeyed my voice.
And I said unto you, I [am] the LORD your God; fear not the gods of the Amorites, in whose land ye dwell: but ye have not obeyed my voice:

6:10: и сказал вам: <<Я~--- Господь Бог ваш; не чтите богов Аморрейских, в земле которых вы живете>>; но вы не послушали гласа Моего.
6:10
καὶ και and; even
εἶπα επω say; speak
ὑμῖν υμιν you
ἐγὼ εγω I
κύριος κυριος lord; master
ο the
θεὸς θεος God
ὑμῶν υμων your
οὐ ου not
φοβηθήσεσθε φοβεω afraid; fear
τοὺς ο the
θεοὺς θεος God
τοῦ ο the
Αμορραίου αμορραιος in
οἷς ος who; what
ὑμεῖς υμεις you
καθήσεσθε καθιημι let down
ἐν εν in
τῇ ο the
γῇ γη earth; land
αὐτῶν αυτος he; him
καὶ και and; even
οὐκ ου not
εἰσηκούσατε εισακουω heed; listen to
τῆς ο the
φωνῆς φωνη voice; sound
μου μου of me; mine
6:10
וָ וְ and
אֹמְרָ֣ה ʔōmᵊrˈā אמר say
לָכֶ֗ם lāḵˈem לְ to
אֲנִי֙ ʔᵃnˌî אֲנִי i
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֵיכֶ֔ם ʔᵉlōhêḵˈem אֱלֹהִים god(s)
לֹ֤א lˈō לֹא not
תִֽירְאוּ֙ ṯˈîrᵊʔû ירא fear
אֶת־ ʔeṯ- אֵת [object marker]
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
הָ הַ the
אֱמֹרִ֔י ʔᵉmōrˈî אֱמֹרִי Amorite
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
אַתֶּ֖ם ʔattˌem אַתֶּם you
יֹושְׁבִ֣ים yôšᵊvˈîm ישׁב sit
בְּ bᵊ בְּ in
אַרְצָ֑ם ʔarṣˈām אֶרֶץ earth
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
שְׁמַעְתֶּ֖ם šᵊmaʕtˌem שׁמע hear
בְּ bᵊ בְּ in
קֹולִֽי׃ פ qôlˈî . f קֹול sound
6:10. et dixi ego Dominus Deus vester ne timeatis deos Amorreorum in quorum terra habitatis et noluistis audire vocem meam
And I said: I am the Lord your God, fear not the gods of the Amorrhites, in whose land you dwell. And you would not hear my voice.
6:10. And I said: I am the Lord your God. You shall not fear the gods of the Amorites, in whose land you live. But you were not willing to listen to my voice.’ ”
6:10. And I said unto you, I [am] the LORD your God; fear not the gods of the Amorites, in whose land ye dwell: but ye have not obeyed my voice.
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Albert Barnes: Notes on the Bible - 1834
6:10: A similar use of the name Amorite, instead of the more usual name Canaanite, occurs in Jos 24:15, Jos 24:18. Perhaps a special reason may be found for the use of Amorite, if the prophet was addressing those who dwelt in the mountains, where the Amorites chiefly dwelt. The idolatries of the Amorites seem, too, to have been preeminently abominable (see Kg2 21:11; Kg1 21:26). It should be observed that the prophet's language, as it traces the misery of Israel to their sins, so also intimates the necessity of repentance and of breaking off their sins - especially the sin of idolatry - as preliminary to any deliverance. In exact accordance with this view, Gideon commences his work by throwing down the altar of Baal, and building up the altar of Yahweh Jdg 6:24-25.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:10: I am the: Exo 20:2, Exo 20:3
fear not: Kg2 17:33, Kg2 17:35-39; Jer 10:2
ye have: Jdg 2:2; Pro 5:13; Jer 3:13, Jer 3:25, Jer 9:13, Jer 42:21, Jer 43:4, Jer 43:7; Zep 3:2; Rom 10:16; Heb 5:9
John Gill
6:10 And I said unto you, I am the Lord your God, The covenant God of them and their fathers, and they ought not to have owned and acknowledged any other besides him:
fear not the gods of the Amorites, in whose land ye dwell; meaning not a fear of being hurt by them, but such a fear and reverence of them as to worship them, which was only to be given to the Lord. The Amorites are here put for all the Canaanites, they being a principal people among them:
but ye have not obeyed my voice; to cleave to him, fear and worship him; they had been guilty of idolatry, and this is the sin the prophet was sent to reprove them for, and bring them to a sense of.
John Wesley
6:10 Not obeyed my voice - He intends to bring them to repentance. And our repentance is then genuine, when he sinfulness of sin, as disobedience to God, is that in it which we chiefly lament.
6:116:11: Եւ եկն հրեշտակ Տեառն, եւ նստաւ ընդ կաղնեաւն՝ որ էր յԵփրա Յովասու հօր Եսրեայ, եւ Գեդէոն որդի նորա ծեծէ՛ր ցորեան ՚ի կալ, փախչե՛լ յերեսաց Մադիամու։
11. Եւ Տիրոջ հրեշտակը եկաւ ու նստեց Եսրէի հօր՝ Յովասի կաղնու տակ, որը Եփրայում էր գտնւում: Նրա որդի Գեդէոնը կալում ցորեն էր կալսում՝ փախուստ տալով մադիամացիներից:
11 Տէրոջը հրեշտակը եկաւ ու Աբիեզերեան Յովասին բեւեկնիին տակ նստաւ, որ Եփրայի մէջ էր ու Յովասին որդին Գեդէօն հնձանին մէջ ցորեն կը ծեծէր՝ Մադիանացիներուն երեսէն փախցնելու համար։
Եւ եկն հրեշտակ Տեառն, եւ նստաւ ընդ կաղնեաւն որ էր յԵփրա Յովասու, հօր Եսրեայ, եւ Գեդէոն որդի նորա ծեծէր ցորեան ի [120]կալ, փախչել`` յերեսաց Մադիամու:

6:11: Եւ եկն հրեշտակ Տեառն, եւ նստաւ ընդ կաղնեաւն՝ որ էր յԵփրա Յովասու հօր Եսրեայ, եւ Գեդէոն որդի նորա ծեծէ՛ր ցորեան ՚ի կալ, փախչե՛լ յերեսաց Մադիամու։
11. Եւ Տիրոջ հրեշտակը եկաւ ու նստեց Եսրէի հօր՝ Յովասի կաղնու տակ, որը Եփրայում էր գտնւում: Նրա որդի Գեդէոնը կալում ցորեն էր կալսում՝ փախուստ տալով մադիամացիներից:
11 Տէրոջը հրեշտակը եկաւ ու Աբիեզերեան Յովասին բեւեկնիին տակ նստաւ, որ Եփրայի մէջ էր ու Յովասին որդին Գեդէօն հնձանին մէջ ցորեն կը ծեծէր՝ Մադիանացիներուն երեսէն փախցնելու համար։
zohrab-1805▾ eastern-1994▾ western am▾
6:116:11: И пришел Ангел Господень и сел в Офре под дубом, принадлежащим Иоасу, потомку Авиезерову; сын его Гедеон выколачивал тогда пшеницу в точиле, чтобы скрыться от Мадианитян.
6:11 καὶ και and; even ἦλθεν ερχομαι come; go ἄγγελος αγγελος messenger κυρίου κυριος lord; master καὶ και and; even ἐκάθισεν καθιζω sit down; seat ὑπὸ υπο under; by τὴν ο the τερέμινθον τερεμινθος the ἐν εν in Εφραθα εφραθα the Ιωας ιωας father τοῦ ο the Εσδρι εσδρι and; even Γεδεων γεδεων Gedeōn; Yetheon υἱὸς υιος son αὐτοῦ αυτος he; him ῥαβδίζων ραβδιζω beat with rods; beat out σῖτον σιτος wheat ἐν εν in ληνῷ ληνος trough; vat εἰς εις into; for ἐκφυγεῖν εκφευγω escape ἀπὸ απο from; away προσώπου προσωπον face; ahead of τοῦ ο the Μαδιαμ μαδιαν Madian; Mathian
6:11 וַ wa וְ and יָּבֹ֞א yyāvˈō בוא come מַלְאַ֣ךְ malʔˈaḵ מַלְאָךְ messenger יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and יֵּ֨שֶׁב֙ yyˈēšev ישׁב sit תַּ֤חַת tˈaḥaṯ תַּחַת under part הָֽ hˈā הַ the אֵלָה֙ ʔēlˌā אֵלָה big tree אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] בְּ bᵊ בְּ in עָפְרָ֔ה ʕofrˈā עָפְרָה Ophrah אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] לְ lᵊ לְ to יֹואָ֖שׁ yôʔˌāš יֹואָשׁ Joash אֲבִ֣י ʔᵃvˈî אָב father הָֽ hˈā הַ the עֶזְרִ֑י ʕezrˈî עֶזְרִי -ezrite וְ wᵊ וְ and גִדְעֹ֣ון ḡiḏʕˈôn גִּדְעֹון Gideon בְּנֹ֗ו bᵊnˈô בֵּן son חֹבֵ֤ט ḥōvˈēṭ חבט beat off חִטִּים֙ ḥiṭṭîm חִטָּה wheat בַּ ba בְּ in † הַ the גַּ֔ת ggˈaṯ גַּת wine-press לְ lᵊ לְ to הָנִ֖יס hānˌîs נוס flee מִ mi מִן from פְּנֵ֥י ppᵊnˌê פָּנֶה face מִדְיָֽן׃ miḏyˈān מִדְיָן Midian
6:11. venit autem angelus Domini et sedit sub quercu quae erat in Ephra et pertinebat ad Ioas patrem familiae Ezri cumque Gedeon filius eius excuteret atque purgaret frumenta in torculari ut fugeret MadianAnd an angel of the Lord came, and sat under an oak that was in Ephra, and belonged to Joas, the father of the family of Ezri. And when Gedeon, his son, was threshing and cleansing wheat by the winepress, to flee from Madian,
11. And the angel of the LORD came and sat under the oak which was in Ophrah, that pertained unto Joash the Abiezrite: and his son Gideon was beating out wheat in the winepress, to hide it from the Midianites.
6:11. Then an Angel of the Lord arrived, and he sat under an oak tree, which was at Ophrah, and which belonged to Joash, the father of the family of Ezri. And while his son Gideon was threshing and cleaning the grain at the winepress, so that he might flee from Midian,
6:11. And there came an angel of the LORD, and sat under an oak which [was] in Ophrah, that [pertained] unto Joash the Abiezrite: and his son Gideon threshed wheat by the winepress, to hide [it] from the Midianites.
And there came an angel of the LORD, and sat under an oak which [was] in Ophrah, that [pertained] unto Joash the Abiezrite: and his son Gideon threshed wheat by the winepress, to hide [it] from the Midianites:

6:11: И пришел Ангел Господень и сел в Офре под дубом, принадлежащим Иоасу, потомку Авиезерову; сын его Гедеон выколачивал тогда пшеницу в точиле, чтобы скрыться от Мадианитян.
6:11
καὶ και and; even
ἦλθεν ερχομαι come; go
ἄγγελος αγγελος messenger
κυρίου κυριος lord; master
καὶ και and; even
ἐκάθισεν καθιζω sit down; seat
ὑπὸ υπο under; by
τὴν ο the
τερέμινθον τερεμινθος the
ἐν εν in
Εφραθα εφραθα the
Ιωας ιωας father
τοῦ ο the
Εσδρι εσδρι and; even
Γεδεων γεδεων Gedeōn; Yetheon
υἱὸς υιος son
αὐτοῦ αυτος he; him
ῥαβδίζων ραβδιζω beat with rods; beat out
σῖτον σιτος wheat
ἐν εν in
ληνῷ ληνος trough; vat
εἰς εις into; for
ἐκφυγεῖν εκφευγω escape
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
τοῦ ο the
Μαδιαμ μαδιαν Madian; Mathian
6:11
וַ wa וְ and
יָּבֹ֞א yyāvˈō בוא come
מַלְאַ֣ךְ malʔˈaḵ מַלְאָךְ messenger
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
וַ wa וְ and
יֵּ֨שֶׁב֙ yyˈēšev ישׁב sit
תַּ֤חַת tˈaḥaṯ תַּחַת under part
הָֽ hˈā הַ the
אֵלָה֙ ʔēlˌā אֵלָה big tree
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
בְּ bᵊ בְּ in
עָפְרָ֔ה ʕofrˈā עָפְרָה Ophrah
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
לְ lᵊ לְ to
יֹואָ֖שׁ yôʔˌāš יֹואָשׁ Joash
אֲבִ֣י ʔᵃvˈî אָב father
הָֽ hˈā הַ the
עֶזְרִ֑י ʕezrˈî עֶזְרִי -ezrite
וְ wᵊ וְ and
גִדְעֹ֣ון ḡiḏʕˈôn גִּדְעֹון Gideon
בְּנֹ֗ו bᵊnˈô בֵּן son
חֹבֵ֤ט ḥōvˈēṭ חבט beat off
חִטִּים֙ ḥiṭṭîm חִטָּה wheat
בַּ ba בְּ in
הַ the
גַּ֔ת ggˈaṯ גַּת wine-press
לְ lᵊ לְ to
הָנִ֖יס hānˌîs נוס flee
מִ mi מִן from
פְּנֵ֥י ppᵊnˌê פָּנֶה face
מִדְיָֽן׃ miḏyˈān מִדְיָן Midian
6:11. venit autem angelus Domini et sedit sub quercu quae erat in Ephra et pertinebat ad Ioas patrem familiae Ezri cumque Gedeon filius eius excuteret atque purgaret frumenta in torculari ut fugeret Madian
And an angel of the Lord came, and sat under an oak that was in Ephra, and belonged to Joas, the father of the family of Ezri. And when Gedeon, his son, was threshing and cleansing wheat by the winepress, to flee from Madian,
6:11. Then an Angel of the Lord arrived, and he sat under an oak tree, which was at Ophrah, and which belonged to Joash, the father of the family of Ezri. And while his son Gideon was threshing and cleaning the grain at the winepress, so that he might flee from Midian,
6:11. And there came an angel of the LORD, and sat under an oak which [was] in Ophrah, that [pertained] unto Joash the Abiezrite: and his son Gideon threshed wheat by the winepress, to hide [it] from the Midianites.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-24: Для освобождения народа израильского от ига Мадианитян был избран Богом Гедеон, сын Иоаса, проживавший в Офре, в колене Манассиином (вероятно, современная Фарата, к юго-западу от Наплуса). Избрание Гедеона совершились чрез явление ему Ангела Господня, который призвал его к освобождснию народа и в честь которого Гедеон построил на месте явления его жертвенник "Иегова-Шалом" (т. е. "Господь мира"). Этот жертвенник существовал еще во время писателя книги Судей.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Call of Gideon. B. C. 1249.

11 And there came an angel of the LORD, and sat under an oak which was in Ophrah, that pertained unto Joash the Abiezrite: and his son Gideon threshed wheat by the winepress, to hide it from the Midianites. 12 And the angel of the LORD appeared unto him, and said unto him, The LORD is with thee, thou mighty man of valour. 13 And Gideon said unto him, Oh my Lord, if the LORD be with us, why then is all this befallen us? and where be all his miracles which our fathers told us of, saying, Did not the LORD bring us up from Egypt? but now the LORD hath forsaken us, and delivered us into the hands of the Midianites. 14 And the LORD looked upon him, and said, Go in this thy might, and thou shalt save Israel from the hand of the Midianites: have not I sent thee? 15 And he said unto him, Oh my Lord, wherewith shall I save Israel? behold, my family is poor in Manasseh, and I am the least in my father's house. 16 And the LORD said unto him, Surely I will be with thee, and thou shalt smite the Midianites as one man. 17 And he said unto him, If now I have found grace in thy sight, then show me a sign that thou talkest with me. 18 Depart not hence, I pray thee, until I come unto thee, and bring forth my present, and set it before thee. And he said, I will tarry until thou come again. 19 And Gideon went in, and made ready a kid, and unleavened cakes of an ephah of flour: the flesh he put in a basket, and he put the broth in a pot, and brought it out unto him under the oak, and presented it. 20 And the angel of God said unto him, Take the flesh and the unleavened cakes, and lay them upon this rock, and pour out the broth. And he did so. 21 Then the angel of the LORD put forth the end of the staff that was in his hand, and touched the flesh and the unleavened cakes; and there rose up fire out of the rock, and consumed the flesh and the unleavened cakes. Then the angel of the LORD departed out of his sight. 22 And when Gideon perceived that he was an angel of the LORD, Gideon said, Alas, O Lord GOD! for because I have seen an angel of the LORD face to face. 23 And the LORD said unto him, Peace be unto thee; fear not: thou shalt not die. 24 Then Gideon built an altar there unto the LORD, and called it Jehovah-shalom: unto this day it is yet in Ophrah of the Abi-ezrites.
It is not said what effect the prophet's sermon had upon the people, but we may hope it had a good effect, and that some of them at least repented and reformed upon it; for here, immediately after, we have the dawning of the day of their deliverance, by the effectual calling of Gideon to take upon him the command of their forces against the Midianites.
I. The person to be commissioned for this service was Gideon, the son of Joash, v. 14. The father was now living, but he was passed by, and this honour put upon the son, for the father kept up in his own family the worship of Baal (v. 25), which we may suppose this son, as far as was in his power, witnessed against. He was of the half tribe of Manasseh that lay in Canaan, of the family of Abiezer; the eldest house of that tribe, Josh. xvii. 2. Hitherto the judges were raised up out of that tribe which suffered most by the oppression, and probably it was so here.
II. The person that gave him the commission was an angel of the Lord; it should seem not a created angel, but the Son of God himself, the eternal Word, the Lord of the angels, who then appeared upon some great occasions in human shape, as a prelude (says the learned bishop Patrick) to what he intended in the fulness of time, when he would take our nature upon him, as we say, for good and all. This angel is here called Jehovah, the incommunicable name of God (v. 14, 16), and he said, I will be with thee.
1. This divine person appeared here to Gideon, and it is observable how he found him, (1.) Retired--all alone. God often manifests himself to his people when they are out of the noise and hurry of this world. Silence and solitude befriend our communion with God. (2.) Employed in threshing wheat, with a staff or rod (so the word signifies), such as they used in beating out fitches and cummin (Isa. xxviii. 27), but now used for wheat, probably because he had but little to thresh, he needed not the oxen to tread it out. It was not then looked upon as any diminution to him, though he was a person of some account and a mighty man of valour, to lay his hand to the business of the husbandman. He had many servants (v. 27), and yet would not himself live in idleness. We put ourselves in the way of divine visits when we employ ourselves in honest business. Tidings of Christ's birth were brought to the shepherds when they were keeping their flocks. The work he was about was an emblem of that greater work to which he was now to be called, as the disciples' fishing was. From threshing corn he is fetched to thresh the Midianites, Isa. xli. 15. (3.) Distressed; he was threshing his wheat, not in the threshing-floor, the proper place, but by the wine-press, in some private unsuspected corner, for fear of the Midianites. He himself shared in the common calamity, and now the angel came to animate him against Midian when he himself could speak so feelingly of the heaviness of their yoke. The day of the greatest distress is God's time to appear for his people's relief.
2. Let us now see what passed between the angel and Gideon, who knew not with certainty, till after he was gone, that he was an angel, but supposed he was a prophet.
(1.) The angel accosted him with respect, and assured him of the presence of God with him, v. 12. He calls him a mighty man of valour, perhaps because he observed how he threshed his corn with all his might; and seest thou a man diligent in his business? whatever his business is, he shall stand before kings. He that is faithful in a few things shall be ruler over many. Gideon was a man of a brave active spirit, and yet buried alive in obscurity, through the iniquity of the times; but he is here animated to undertake something great, like himself, with that word, The Lord is with thee, or, as the Chaldee reads it, the Word of the Lord is thy help. It was very sure that the Lord was with him when this angel was with him. By this word, [1.] He gives him his commission. If we have God's presence with us, this will justify us and bear us out in our undertakings. [2.] He inspires him with all necessary qualifications for the execution of his commission. "The Lord is with thee to guide and strengthen thee, to animate and support thee." [3.] He assures him of success; for, if God be for us, who can prevail against us? If he be with us, nothing can be wanting to us. The presence of God with us is all in all to our prosperity, whatever we do. Gideon was a mighty man of valour, and yet he could bring nothing to pass without the presence of God, and that presence is enough to make any man mighty in valour and to give a man courage at any time.
(2.) Gideon gave a very melancholy answer to this joyful salutation (v. 13): O my Lord! if the Lord be with us (which the Chaldee reads, Is the Shechinah of the Lord our help? making that the same with the Word of the Lord) why then has all this befallen us? "all this trouble and distress from the Midianites' incursions, which force me to thresh wheat here by the wine-press--all this loss, and grief, and fright; and where are all the miracles which our fathers told us of?" Observe, In his reply he regards not the praise of his own valour, nor does this in the least elevate him or give him any encouragement, though it is probable the angel adapted what he said to that which Gideon was at the same time thinking of; while his labouring hands were employed about his wheat, his working head and daring heart were meditating Israel's rescue and Midian's ruin, with which thought he that knows the heart seasonably sets in, calls him a man of valour for his brave projects, and open him a way to put them in execution; yet Gideon, as if not conscious to himself of any thing great or encouraging in his own spirit, fastens only on the assurance the angel had given him of God's presence, as that by which they held all their comfort. Observe, The angel spoke in particular to him: The Lord is with thee; but he expostulates for all: If the Lord be with us, herding himself with the thousands of Israel, and admitting no comfort but what they might be sharers in, so far is he from the thoughts of monopolizing it, though he had so fair an occasion given him. Note, Public spirits reckon that only an honour and joy to themselves which puts them in a capacity of serving the common interests of God's church. Gideon was a mighty man of valour, but as yet weak in faith, which makes it hard to him to reconcile to the assurances now given him of the presence of God, [1.] The distress to which Israel was reduced: Why has all this (and all this was no little) befallen us? Note, It is sometimes hard, but never impossible, to reconcile cross providences with the presence of God and his favour. [2.] The delay of their deliverance: "Where are all the miracles which our fathers told us of? Why does not the same power which delivered our fathers from the yoke of the Egyptians deliver us out of the hands of the Midianites?" As if because God did not immediately work miracles for their deliverance, though they had by their sins forfeited his favour and help, it must be questioned whether ever he had wrought the miracles which their fathers told them of, or, if he had, whether he had now the same wisdom, and power, and good-will to his people, that he had had formerly. This was his weakness. We must not expect that the miracles which were wrought when a church was in the forming, and some great truth in the settling, should be continued and repeated when the formation and settlement are completed: no, nor that the mercies God showed to our fathers that served him, and kept close to him, should be renewed to us, if we degenerate and revolt from him. Gideon ought not to have said either, First, That God had delivered them into the hands of the Midianites, for by their iniquities they had sold themselves, or, Secondly, That now they were in their hands he had forsaken them, for he had lately sent them a prophet (v. 8), which was a certain indication that he had not forsaken them.
(3.) The angel gave him a very effectual answer to his objections, by giving him a commission to deliver Israel out of the hands of the Midianites, and assuring him of success therein, v. 14. Now the angel is called Jehovah, for he speaks as one having authority, and not as a messenger. [1.] There was something extraordinary in the look he now gave to Gideon; it was a gracious favourable look, which revived his spirits that dropped, and silenced his fears, such a look as that with which God's countenance beholds the upright, Ps. xi. 7. He looked upon him, and smiled at the objections he made, which he gave him no direct answer to, but girded and clothed him with such power as would shortly enable him to answer them himself, and make him ashamed that ever he had made them. It was a speaking look, like Christ's upon Peter (Luke xxii. 61), a powerful look, a look that strangely darted new light and life into Gideon's breast, and inspired him with a generous heat, far above what he felt before. [2.] But there was much more in what he said to him. First, He commissioned him to appear and act as Israel's deliverer. Such a one the few thinking people in the nation, and Gideon among the rest, were now expecting to be raised up, according to God's former method, in answer to the cries of oppressed Israel; and now Gideon is told, "Thou art the man: Go in this thy might, this might wherewith thou art now threshing wheat; go and employ it to a nobler purpose; I will make thee a thresher of men." Or, rather, "this might wherewith thou art now endued by this look." God gave him his commission by giving him all the qualifications that were necessary for the execution of it, which is more than the mightiest prince and potentate on earth can do for those to whom he gives commissions. God's fitting men for work is a sure and constant evidence of his calling them to it. "Go, not in thy might, that which is natural, and of thyself, depend not on thy own valour; but go in this thy might, this which thou hast now received, go in the strength of the Lord God, that is, the strength with which thou must strengthen thyself." Secondly, He assured him of success. This was enough to put courage into him; he might be confident he should not miscarry in the attempt; it should not turn either to his own disgrace or the damage of his people (as baffled enterprises do), but to his honour and their happiness: Thou shalt save Israel from the hand of the Midianites, and so shalt not only be an eye-witness, but a glorious instrument, of such wonders as thy fathers told thee of. Gideon, we may suppose, looked as one astonished at this strange and surprising power conferred upon him, and questions whether he may depend upon what he hears: the angel ratifies his commission with a teste meipso--an appeal to his own authority; there needed no more. "Have not I commanded thee--I that have all power in heaven and earth, and particular authority here as Israel's King, giving commissions immediately--I who am that I am, the same that sent Moses?" Exod. iii. 14.
(4.) Gideon made a very modest objection against this commission (v. 15): O my Lord! wherewith shall I save Israel? This question bespeaks him either, [1.] Distrustful of God and his power, as if, though God should be with him, yet it were impossible for him to save Israel. True faith is often weak, yet it shall not be rejected, but encouraged and strengthened. Or, [2.] Inquisitive concerning the methods he must take: "Lord, I labour under all imaginable disadvantages for it; if I must do it, thou must put me in the way." Note, Those who receive commissions from God must expect and seek for instructions from him. Or rather, [3.] Humble, self-diffident, and self-denying. The angel had honoured him, but see how meanly he speaks of himself: "My family is comparatively poor in Manasseh" (impoverished, it may be, more than other families by the Midianites), "and I am the least, that have the least honour and interest, in my father's house; what can I pretend to do? I am utterly unfit for the service, and unworthy of the honour." Note, God often chooses to do great things by those that are little, especially that are so in their own eyes. God delights to advance the humble.
(5.) This objection was soon answered by a repetition of the promise that God would be with him, v. 16. "Object not thy poverty and meanness; such things have indeed often hindered men in great enterprises, but what are they to a man that has the presence of God with him, which will make up all the deficiencies of honour and estate. Surely I will be with thee, to direct and strengthen thee, and put such a reputation upon thee that, how weak soever thy personal interest is, thou shalt have soldiers enough to follow thee, and be assured thou shalt smite the Midianites as one men, as easily as if they were but one man and as effectually. All the thousands of Midian shall be as if they had but one neck, and thou shalt have the cutting of it off."
(6.) Gideon desires to have his faith confirmed touching this commission; for he would not be over-credulous of that which tended so much to his own praise, would not venture upon an undertaking so far above him, and in which he must engage many more, but he would be well satisfied himself of his authority, and would be able to give satisfaction to others as to him who gave him that authority. He therefore humbly begs of this divine person, whoever he was, [1.] That he would give him a sign, v. 17. And, the commission being given him out of the common road of providence, he might reasonably expect it should be confirmed by some act of God out of the common course of nature: "Show me a sign to assure me of the truth of this concerning which thou talkest with me, that it is something more than talk, and that thou art in earnest." Now, under the dispensation of the Spirit, we are not to expect signs before our eyes, such as Gideon here desired, but must earnestly pray to God that, if we have found grace in his sight, he would show us a sign in our heart, by the powerful operations of his Spirit there, fulfilling the work of faith, and perfecting what is lacking in it. [2.] In order hereunto, that he would accept of a treat, and so give him a further and longer opportunity of conversation with him, v. 18. Those who know what it is to have communion with God desire the continuance of it, and are loth to part, praying with Gideon, Depart not hence, I pray thee. That which Gideon desired in courting his stay was that he might bring out some provision of meat for this stranger. He did not take him into the house to entertain him there, perhaps because his father's house were not well affected to him and his friends, or because he desired still to be in private with this stranger, and to converse with him alone (therefore he calls not for a servant to bring the provision, but fetches it himself), or because thus his father Abraham entertained angels unawares, not in his tent, but under a tree, Gen. xviii. 8. Upon the angel's promise to stay to dinner with him, he hastened to bring out a kid, which, it is likely, was ready boiled for his own dinner, so that in making it ready he had nothing to do but to put it in the basket (for here was no sauce to serve it up in, nor the dish garnished) and the broth in a vessel, and so he presented it, v. 19. Hereby he intended, First, To testify his grateful and generous respects to this stranger, and, in him, to God who sent him, as one that studied what he should render. He had pleaded the poverty of his family (v. 15) to excuse himself from being a general, but not here to excuse himself from being hospitable. Out of the little which the Midianites had left him he would gladly spare enough to entertain a friend, especially a messenger from heaven. Secondly, To try who and what this extraordinary person was. What he brought out is called his present, v. 18. It is the same word that is used for a meat-offering, and perhaps that word is used which signifies both because Gideon intended to leave it to this divine person to determine which it should be when he had it before him: whether a feast or a meat-offering, and accordingly he would be able to judge concerning him: if he ate of it as common meat, he would suppose him to be a man, a prophet; if otherwise, as it proved, he should know him to be an angel.
(7.) The angel gives him a sign in and by that which he had kindly prepared for his entertainment. For what we offer to God for his glory, and in token of our gratitude to him, will be made by the grace of God to turn to our own comfort and satisfaction. The angel ordered him to take the flesh and bread out of the basket, and lay it upon a hard and cold rock, and to pour out the broth upon it, which, if he brought it hot, would soon be cold there; and Gideon did so (v. 20), believing that the angel appointed it, not in contempt of his courtesy, but with an intention to give him a sign, which he did, abundantly to his satisfaction. For, [1.] He turned the meat into an offering made by fire, of a sweet savour unto himself, showing hereby that he was not a man who needed meat, but the Son of God who was to be served and honoured by sacrifice, and who in the fulness of time was to make himself a sacrifice. [2.] He brought fire out of the rock, to consume this sacrifice, summoning it, not by striking the rock, as we strike fire out of a flint, but by a gentle touch given to the offering with the end of his staff, v. 21. Hereby he gave him a sign that he had found grace in his sight, for God testified his acceptance of sacrifices by kindling them, if public, with fire from heaven, as those of Moses and Elias, if private, as this, with fire out of the earth, which was equivalent: both were the effect of divine power; and this acceptance of his sacrifice evidenced the acceptance of his person, confirmed his commission, and perhaps was intended to signify his success in the execution of it, that he and his army should be a surprising terror and consumption to the Midianites, like this fire out of the rock. [3.] He departed out of his sight immediately, did not walk off as a man, but vanished and disappeared as a spirit. Here was as much of a sign as he could wish.
(8.) Gideon, though no doubt he was confirmed in his faith by the indications given of the divinity of the person who had spoken to him, yet for the present was put into a great fright by it, till God graciously pacified him and removed his fears. [1.] Gideon speaks peril to himself (v. 22): When he perceived that he was an angel (which was not till he had departed, as the two disciples knew not it was Jesus they had been talking with till he was going, Luke xxiv. 31), then he cried out, Alas! O Lord God! be merciful to me, I am undone, for I have seen an angel, as Jacob, who wondered that his life was preserved when he had seen God, Gen. xxxii. 30. Ever since man has by sin exposed himself to God's wrath and curse an express from heaven has been a terror to him, as he scarcely dares to expect good tidings thence; at least, in this world of sense, it is a very awful thing to have any sensible conversation with that world of spirits to which we are so much strangers. Gideon's courage failed him now. [2.] God speaks peace to him, v. 23. It might have been fatal to him, but he assures him it should not. The Lord had departed out of his sight, v. 21. But though he must no longer walk by sight he might still live by faith, that faith which comes by hearing; for the Lord said to him, with an audible voice (as bishop Patrick thinks) these encouraging words, "Peace be unto thee, all is well, and be thou satisfied that it is so. Fear not; he that came to employ thee did not intend to slay thee; thou shalt not die." See how ready God is to revive the hearts of those that tremble at his word and presence, and to give those that stand in awe of his majesty assurances of his mercy.
3. The memorial of this vision which Gideon set up was a monument in form of an altar, the rather because it was by a kind of sacrifice upon a rock, without the solemnity of an altar, that the angel manifested his acceptance of him; then an altar was unnecessary (the angel's staff was sufficient to sanctify the gift without an altar), but now it was of use to preserve the remembrance of the vision, which was done by the name Gideon gave to this memorial, Jehovah-shalom (v. 24)--The Lord peace. This is, (1.) The title of the Lord that spoke to him. Compare Gen. xvi. 13. The same that is the Lord our righteousness is our peace (Eph. ii. 14), our reconciler and so our Saviour. Or, (2.) The substance of what he said to him: "The Lord spoke peace, and created that fruit of the lips, bade me be easy when I was in that agitation." Or, (3.) A prayer grounded upon what he had said, so the margin understands it: The Lord send peace, that is, rest from the present trouble, for still the public welfare lay nearest his heart.
Adam Clarke: Commentary on the Bible - 1831
6:11: There came an angel of the Lord - The prophet came to teach and exhort, the angel comes to confirm the word of the prophet, to call and commission him who was intended to be their deliverer, and to work miracles, in order to inspire him with supernatural courage and a confidence of success.
Ophrah - Or Ephra, was a city, or village rather, in the half tribe of Manasseh, beyond Jordan.
His son Gideon threshed wheat - This is not the only instance in which a man taken from agricultural employments was made general of an army, and the deliverer of his country. Shamgar was evidently a ploughman, and with his ox-goad he slew many Philistines, and became one of the deliverers of Israel. Cincinnatus was taken from the plough, and was made dictator and commander-in-chief of the Roman armies. There is a great similarity between his case and that of Gideon.
Threshed wheat by the winepress - This was a place of privacy; he could not make a threshing-floor in open day as the custom was, and bring either the wheel over the grain, or tread it out with the feet of the oxen, for fear of the Midianites, who were accustomed to come and take it away as soon as threshed. He got a few sheaves from the field, and brought them home to have them privately threshed for the support of the family. As there could be no vintage among the Israelites in their present distressed circumstances, the winepress would never be suspected by the Midianites to be the place of threshing corn.
Albert Barnes: Notes on the Bible - 1834
6:11: An oak - "The oak," indicating it as a well-known tree, still standing in the writer's days.
There was another Ophrah in Benjamin Jos 18:23. This Ophrah was in Manasseh, and was the village of Joash, the head, apparently, of the family of Abiezer, which was one of the families of Gilead, the son of Machir, the son of Manasseh Num 26:30.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:11: an angel: Jdg 6:14-16, Jdg 2:1-5, Jdg 5:23, Jdg 13:3, Jdg 13:18-20; Gen 48:16; Jos 18:23; Isa 63:9
Abiezrite: Jdg 8:2; Jos 17:2
Gideon: Heb 11:32, Gedeon, hide it , Heb. cause it to flee
Carl Friedrich Keil and Franz Delitzsch
6:11
Call of Gideon to Be the Deliverer of Israel. - As the reproof of the prophet was intended to turn the hearts of the people once more to the Lord their God and deliverer, so that manner in which God called Gideon to be their deliverer, and rescued Israel from its oppressors through his instrumentality, as intended to furnish the most evident proof that the help and salvation of Israel were not to be found in man, but solely in their God. God had also sent their former judges. The Spirit of Jehovah had come upon Othniel, so that he smote the enemy in the power of God (Judg 3:10). Ehud had put to death the hostile king by stratagem, and then destroyed his army; and Barak had received the command of the Lord, through the prophetess Deborah, to deliver His people from the dominion of their foes, and had carried out the command with her assistance. But Gideon was called to be the deliverer of Israel through an appearance of the angel of the Lord, to show to him and to all Israel, that Jehovah, the God of the fathers, was still near at hand to His people, and could work miracles as in the days of old, if Israel would only adhere to Him and keep His covenant. The call of Gideon took place in two revelations from God. First of all the Lord appeared to him in the visible form of an angel, in which He had already made himself known to the patriarchs, and summoned him in the strength of God to deliver Israel out of the hand of the Midianites (Judg 6:11-24). He then commanded him, in a dream of the night, to throw down his father's altar of Baal, and to offer a burnt-offering to Jehovah his God upon an altar erected for the purpose (Judg 6:25-32). In the first revelation the Lord acknowledged Gideon; in the second He summoned Gideon to acknowledge Him as his God.
Judg 6:11-24
Appearance of the Angel of the Lord. - Judg 6:11. The angel of the Lord, i.e., Jehovah, in a visible self-revelation in human form (see Pentateuch, pp. 106ff.), appeared this time in the form of a traveller with a staff in his hand (Judg 6:21), and sat down "under the terebinth which (was) in Ophrah, that (belonged) to Joash the Abi-ezrite." It was not the oak, but Ophrah, that belonged to Joash, as we may see from Judg 6:24, where the expression "Ophrah of the Abi-ezrite" occurs. According to Joash Judg 17:2 and 1Chron 7:18, Abiezer was a family in the tribe of Manasseh, and according to Judg 6:15 it was a small family of that tribe. Joash was probably the head of the family at that time, and as such was the lord or owner of Ophrah, a town (Judg 8:27; cf. Judg 9:5) which was called "Ophrah of the Abi-ezrite," to distinguish it from Ophrah in the tribe of Benjamin (Josh 18:23). The situation of the town has not yet been determined with certainty. Josephus (Ant. v. 6, 5) calls it Ephran. Van de Velde conjectures that it is to be found in the ruins of Erfai, opposite to Akrabeh, towards the S.E., near the Mohammedan Wely of Abu Kharib, on the S.W. of Janun (Me. pp. 337-8), close to the northern boundary of the tribe-territory of Ephraim, if not actually within it. By this terebinth tree was Gideon the son of Joash "knocking out wheat in the wine-press." חבט does not mean to thresh, but to knock with a stick. The wheat was threshed upon open floors, or in places in the open field that were rolled hard for the purpose, with threshing carriages or threshing shoes, or else with oxen, which they drove about over the scattered sheaves to tread out the grains with their hoofs. Only poor people knocked out the little corn that they had gleaned with a stick (Ruth 2:17), and Gideon did it in the existing times of distress, namely in the pressing-tub, which, like all wine-presses, was sunk in the ground, in a hole that had been dug out or hewn in the rock (for a description of cisterns of this kind, see Rob. Bibl. Res. pp. 135-6), "to make the wheat fly" (i.e., to make it safe) "from the Midianites" (הנים as in Ex 9:20).
Judg 6:12
While he was thus engaged the angel of the Lord appeared to him, and addressed him in these words: "Jehovah (is) with thee, thou brave hero." This address contained the promise that the Lord would be with Gideon, and that he would prove himself a mighty hero through the strength of the Lord. This promise was to be a guarantee to him of strength and victory in his conflict with the Midianites.
Judg 6:13
But Gideon, who did not recognise the angel of the Lord in the man who was sitting before him, replied doubtingly, "Pray, sir, if Jehovah is with us, why has all this befallen us?" - words which naturally recall to mind the words of Deut 31:17, "Are not these evils come upon us because our God is not among us?" "And where," continued Gideon, "are all His miracles, of which our fathers have told us? ... But now Jehovah hath forsaken us, and delivered us into the hands of the Midianites." Gideon may have been reflecting, while knocking the wheat, upon the misery of his people, and the best means of delivering them from the oppression of the enemy, but without being able to think of any possibility of rescuing them. For this reason he could not understand the address of the unknown traveller, and met his promise with the actual state of things with which it was so directly at variance, namely, the crushing oppression of his people by their enemies, from which he concluded that the Lord had forsaken them and given them up to their foes.
Judg 6:14
"Then Jehovah turned to him and said, Go in this thy strength, and deliver Israel from the hand of Midian. Have not I sent thee?" The writer very appropriately uses the name Jehovah here, instead of the angel of Jehovah; for by his reply the angel distinctly manifested himself as Jehovah, more especially in the closing words, "Have not I sent thee?" (הלא, in the sense of lively assurance), which are so suggestive of the call of Moses to be the deliverer of Israel (Ex 3:12). "In this thy strength," i.e., the strength which thou now hast, since Jehovah is with thee-Jehovah, who can still perform miracles as in the days of the fathers. The demonstrative "this" points to the strength which had just been given to him through the promise of God.
Judg 6:15
Gideon perceived from these words that it was not a mere man who was speaking to him. He therefore said in reply, not "pray sir" (אדני), but "pray, Lord" (אדני, i.e., Lord God), and no longer speaks of deliverance as impossible, but simply inquires, with a consciousness of his own personal weakness and the weakness of his family, "Whereby (with what) shall I save Israel? Behold, my family (lit., 'thousand,' equivalent to mishpachah: see at Num 1:16) is the humblest in Manasseh, and I am the least in my father's house (my family)."
Judg 6:16
To this difficulty the Lord replies, "I will be with thee (see Ex 3:12; Josh 1:5), and thou wilt smite the Midianites as one man," i.e., at one blow, as they slay a single man (see Num 14:15).
Judg 6:17-19
As Gideon could no longer have any doubt after this promise that the person who had appeared to him was speaking in the name of God, he entreated him to assure him by a sign (אות, a miraculous sign) of the certainty of his appearance. "Do a sign that thou art speaking with me," i.e., that thou art really God, as thou affirmest. שׁאתּה, or אתּה אשׁר, is taken from the language of ordinary life. At the same time he presents this request: "Depart not hence till I (go and) come to thee, and bring out my offering and set it before thee;" and the angel at once assents. Minchah does not mean a sacrifice in the strict sense (θυσία, sacrificium), nor merely a "gift of food," but a sacrificial gift in the sense of a gift presented to God, on the acceptance of which he hoped to receive the sign, which would show whether the person who had appeared to him was really God. This sacrificial gift consisted of such food as they were accustomed to set before a guest whom they wished especially to honour. Gideon prepared a kid of the goats (עשׂה is used to denote the preparation of food, as in Gen 18:7-8, etc.), and unleavened cakes of an ephah (about 221/2 lbs.) of meal, and brought the flesh in a basket and the broth in a pot out to the terebinth tree, and placed it before him.
Judg 6:20-21
The angel of the Lord then commanded him to lay the flesh and the cakes upon a rock close by, and to pour the broth upon it; that is to say, to make use of the rock as an altar for the offering to be presented to the Lord. When he had done this, the angel touched the food with the end of his staff, and fire came out of the rock and consumed the food, and the angel of the Lord vanished out of Gideon's sight. "This rock," i.e., a rocky stone that was lying near. The departure of the angel from his eyes it to be regarded as a sudden disappearance; but the expression does not warrant the assumption that the angel ascended to heaven in this instance, as in Judg 13:19-20, in the flame of the sacrifice.
Judg 6:22
In this miracle Gideon received the desired sign, that the person who had appeared to him was God. But the miracle filled his soul with fear, so that he exclaimed, "Alas, Lord Jehovah! for to this end have I seen the angel of the Lord face to face." יהוה אדני אההּ is an exclamation, sometimes of grief on account of a calamity that has occurred (Josh 7:7), and sometimes of alarm caused by the foreboding of some anticipated calamity (Jer 1:6; Jer 4:10; Jer 32:17; Ezek 4:14, etc.). Here it is an expression of alarm, viz., fear of the death which might be the necessary consequence of his seeing God (see Ex 20:16-19, and the remarks on Gen 16:13). The expression which follows, "for to this end," serves to account for the exclamation, without there being any necessity to assume an ellipsis, and supply "that I may die." כּי־על־כּן is always used in this sense (see Gen 18:5; Gen 19:8; Gen 33:10, etc.).
Judg 6:23-24
But the Lord comforted him with the words, "Peace to thee; fear not: thou wilt not die." These words were not spoken by the angel as he vanished away, but were addressed by God to Gideon, after the disappearance of the angel, by an inward voice. In gratitude for this comforting assurance, Gideon built an altar to the Lord, which he called Jehovah-shalom, "the Lord is peace." The intention of this altar, which was preserved "unto this day," i.e., till the time when the book of Judges was composed, is indicated in the name that was given to it. It was not to serve as a place of sacrifice, but to be a memorial and a witness of the revelation of God which had been made to Gideon, and of the proof which he had received that Jehovah was peace, i.e., would not destroy Israel in wrath, but cherished thoughts of peace. For the assurance of peace which He had given to Gideon, was also a confirmation of His announcement that Gideon would conquer the Midianites in the strength of God, and deliver Israel from its oppressors.
The theophany here described resembles so far the appearance of the angel of the Lord to Abram in the grove of Mamre (Gen 18), that he appears in perfect human form, comes as a traveller, and allows food to be set before him; but there is this essential difference between the two, that whereas the three men who came to Abraham took the food that was set before them and ate thereof - that is to say, allowed themselves to be hospitably entertained by Abraham - the angel of the Lord in the case before us did indeed accept the minchah that had been made ready for him, but only as a sacrifice of Jehovah which he caused to ascend in fire. The reason for this essential difference is to be found in the different purpose of the two theophanies. To Abraham the Lord came to seal that fellowship of grace into which He had entered with him through the covenant that He had made; but in the case of Gideon His purpose was simply to confirm the truth of His promise, that Jehovah would be with him and would send deliverance through him to His people, or to show that the person who had appeared to him was the God of the fathers, who could still deliver His people out of the power of their enemies by working such miracles as the fathers had seen. But the acceptance of the minchah prepared for Him as a sacrifice which the Lord himself caused to be miraculously consumed by fire, showed that the Lord would still graciously accept the prayers and sacrifices of Israel, if they would but forsake the worship of the dead idols of the heathen, and return to Him in sincerity. (Compare with this the similar theophany in Judg 13.)
Judg 6:25-32
Gideon Set Apart as the Deliverer of His People. - In order to be able to carry out the work entrusted to him of setting Israel free, it was necessary that Gideon should first of all purify his father's house from idolatry, and sanctify his own life and labour to Jehovah by sacrificing a burnt-offering.
Judg 6:25-26
"In that night," i.e., the night following the day on which the Lord appeared to him, God commanded him to destroy his father's Baal's altar, with the asherah-idol upon it, and to build an altar to Jehovah, and offer a bullock of his father's upon the altar. "Take the ox-bullock which belongs to thy father, and indeed the second bullock of seven years, and destroy the altar of Baal, which belongs to thy father, and throw down the asherah upon it." According to the general explanation of the first clauses, there are two oxen referred to: viz., first, his father's young bullock; and secondly, an ox of seven years old, the latter of which Gideon was to sacrifice (according to Judg 6:26) upon the altar to be built to Jehovah, and actually did sacrifice, according to Judg 6:27, Judg 6:28. But in what follows there is no further allusion to the young bullock, or the first ox of his father; so that there is a difficulty in comprehending for what purpose Gideon was to take it, or what use he was to make of it. Most commentators suppose that Gideon sacrificed both of the oxen-the young bullock as an expiatory offering for himself, his father, and all his family, and the second ox of seven years old for the deliverance of the whole nation (see Seb. Schmidt). Bertheau supposes, on the other hand, that Gideon was to make use of both oxen, or of the strength they possessed for throwing down or destroying the altar, and (according to Judg 6:26) for removing the מערכה and the האשׁרה עצי to the place of the new altar that was to be built, but that he was only to offer the second in sacrifice to Jehovah, because the first was probably dedicated to Baal, and therefore could not be offered to Jehovah. But these assumptions are both of them equally arbitrary, and have no support whatever from the text. If God had commanded Gideon to take two oxen, He would certainly have told him what he was to do with them both. But as there is only one bullock mentioned in Judg 6:26-28, we must follow Tremell. and others, who understand Judg 6:25 as meaning that Gideon was to take only one bullock, namely the young bullock of his father, and therefore regard שׁ שׁ השּׁני וּפר as a more precise definition of that one bullock (vav being used in an explanatory sense, "and indeed," as in Josh 9:27; Josh 10:7, etc.). This bullock is called "the second bullock," as being the second in age among the bullocks of Joash. The reason for choosing this second of the bullocks of Joash for a burnt-offering is to be found no doubt in its age (seven years), which is mentioned here simply on account of its significance as a number, as there was no particular age prescribed in the law for a burnt-offering, that is to say, because the seven years which constituted the age of the bullock contained an inward allusion to the seven years of the Midianitish oppression. For seven years had God given Israel into the hands of the Midianites on account of their apostasy; and now, to wipe away this sin, Gideon was to take his father's bullock of seven years old, and offer it as a burnt-offering to the Lord. To this end Gideon was first of all to destroy the altar of Baal and of the asherah which his father possessed, and which, to judge from Judg 6:28, Judg 6:29, was the common altar of the whole family of Abiezer in Ophrah. This altar was dedicated to Baal, but there was also upon it an asherah, an idol representing the goddess of nature, which the Canaanites worshipped; not indeed a statue of the goddess, but, as we may learn from the word כּרת, to hew down, simply a wooden pillar (see at Deut 16:21). The altar therefore served for the two principal deities of the Canaanites (see Movers, Phnizier, i. pp. 566ff.). Jehovah could not be worshipped along with Baal. Whoever would serve the Lord must abolish the worship of Baal. The altar of Baal must be destroyed before the altar of Jehovah could be built. Gideon was to build this altar "upon the top of this stronghold," possibly upon the top of the mountain, upon which the fortress belonging to Ophrah was situated. בּמּערכה, "with the preparation;" the meaning of this word is a subject of dispute. As בּנה occurs in 3Kings 15:22 with בּ, to denote the materials out of which (i.e., with which) a thing is built, Stud. and Berth. suppose that maaracah refers to the materials of the altar of Baal that had been destroyed, with which Gideon was to build the altar of Jehovah. Stud. refers it to the stone foundation of the altar of Baal; Bertheau to the materials that were lying ready upon the altar of Baal for the presentation of sacrifices, more especially the pieces of wood. But this is certainly incorrect, because maaracah does not signify either building materials or pieces of wood, and the definite article attached to the word does not refer to the altar of Baal at all. The verb ערך is not only very frequently used to denote the preparation of the wood upon the altar (Gen 22:9; Lev 1:7, etc.), but is also used for the preparation of an altar for the presentation of sacrifice (Num 23:4). Consequently maaracah can hardly be understood in any other way than as signifying the preparation of the altar to be built for the sacrificial act, in the sense of build the altar with the preparation required for the sacrifice. This preparation was to consist, according to what follows, in taking the wood of the asherah, that had been hewn down, as the wood for the burnt-offering to be offered to the Lord by Gideon. האשׁרה עצי are not trees, but pieces of wood from the asherah (that was hewn down).
Judg 6:27
Gideon executed this command of God with ten men of his servants during the night, no doubt the following night, because he was afraid to do it by day, on account of his family (his father's house), and the people of the town.
Judg 6:28-29
But on the following morning, when the people of the town found the altar of Baal destroyed and the asherah upon it hewn down, and the bullock sacrificed upon the (newly) erected altar (the bullock would not be entirely consumed), they asked who had done it, and soon learned that Gideon had done it all. The accusative חשּׁני הפּר את is governed by the Hophal העלה (for העלה see Ges. s. 63, Anm. 4), according to a construction that was by no means rare, especially in the earlier Hebrew, viz., of the passive with את (see at Gen 4:18). "They asked and sought," sc., for the person who had done it; "and they said," either those who were making the inquiry, according to a tolerably safe conjecture, or the persons who were asked, and who were aware of what Gideon had done.
Judg 6:30-31
But when they demanded of Joash, "Bring out (give out) thy son, that he may die," he said to all who stood round, "Will ye, ye, fight for Baal, or will he save him? ('ye' is repeated with special emphasis). "whoever shall fight for him (Baal), shall be put to death till the morning." עד־הבּקר, till the (next) morning, is not to be joined to יוּומת, in the sense of "very speedily, before the dawning day shall break" (Bertheau), - a sense which is not to be found in the words: it rather belongs to the subject of the clause, or to the whole clause in the sense of, Whoever shall fight for Baal, and seek to avenge the destruction of his altar by putting the author of it to death, shall be put to death himself; let us wait till to-morrow, and give Baal time to avenge the insult which he has received. "If he be God, let him fight for himself; for they have destroyed his altar," and have thereby challenged his revenge. Gideon's daring act of faith had inspired his father Joash with believing courage, so that he took the part of his son, and left the whole matter to the deity to decide. If Baal were really God, he might be expected to avenge the crime that had been committed against this altar.
Judg 6:32
From this fact Gideon received the name of Jerubbaal, i.e., "let Baal fight (or decide," since they said, "Let Baal fight against him, for he has destroyed his altar." ירבּעל, is formed from ירב = ירב or יריב and בּעל. This surname very soon became an honourable title for Gideon. When, for example, it became apparent to the people that Baal could not do him any harm, Jerubbaal became a Baal-fighter, one who had fought against Baal. In 2Kings 11:21, instead of Jerubbaal we find the name Jerubbesheth, in which Besheth = Bosheth is a nickname of Baal, which also occurs in other Israelitish names, e.g., in Ishbosheth (2Kings 2:8.) for Eshbaal (1Chron 8:33; 1Chron 9:39). The name Jerubbaal is written Ἱεροβάαλ by the lxx, from which in all probability Philo of Byblus, in his revision of Sanchuniathon, has formed his Ἱερόμβαλος, a priest of the god Ἰεύω.
John Gill
6:11 And there came an angel of the Lord,.... This was not the prophet before mentioned, as Ben Gersom thinks, but an angel of God, as expressed, and not a created one, but the Angel of Jehovah's presence, the Word and Son of God, and who is expressly called Jehovah himself, Judg 6:14.
and sat under an oak; or stayed there a while, as Kimchi interprets it, seeing, according to his observation, angels are not said to sit, but stand:
which was in Ophrah, that pertaineth to Joash the Abiezrite; which shows that this Ophrah is different from a city of this name in the tribe of Benjamin, Josh 18:23 for the oak that was in it, under which the angel sat, belonged to Joash an Abiezrite, a descendant of Abiezer, son of the sister of Gilead, who was the son of Machir the son of Manasseh, Josh 17:2, it is called by Josephus (h) Ephra, and by Jerom (i) Ephrata:
and his son Gideon threshed wheat by the winepress, to hide it from the Midianites; lest they should take it away, and bereave his father's family of their sustenance, as they were wont to do, wherever they could find it; and all circumstances attending this affair were on this account; he threshed it himself, this he chose to do, and not trust his servants, lest it should be discovered; and he beat the wheat out with a staff, that it might be more silently done, and not with oxen, which was the usual way of treading out corn, who, bellowing (k), would discover it; and this was done not on a threshing floor, but where a winepress stood, where there could be no suspicion of such work being doing.
(h) Antiqu. l. 5. c. 6. sect. 5, 7. (i) De loc. Heb. fol. 90. K. (k) Vid. Homer. Iliad. 20. ver. 495, 496, 497.
John Wesley
6:11 In Ophrah - In Manasseh: there was another Ophrah in Benjamin, Josh 18:23. The Abi - ezrite - Of the posterity of Abiezer. Threshed - Not with oxen, as the manner was, Deut 25:4, but with a staff to prevent discovery. Wine - press - In the place where the wine - press stood, not in the common floor.
Robert Jamieson, A. R. Fausset and David Brown
6:11 AN ANGEL SENDS GIDEON TO DELIVER THEM. (Judg 6:11-16)
there came an angel of the Lord--He appeared in the character and equipments of a traveller (Judg 6:21), who sat down in the shade to enjoy a little refreshment and repose. Entering into conversation on the engrossing topic of the times, the grievous oppression of the Midianites, he began urging Gideon to exert his well-known prowess on behalf of his country. Gideon, in replying, addresses him at first in a style equivalent (in Hebrew) to "sir," but afterwards gives to him the name usually applied to God.
an oak--Hebrew, "the oak"--as famous in after-times.
Ophrah--a city in the tribe of Manasseh, about sixteen miles north of Jericho, in the district belonging to the family of Abiezer (Josh 17:2).
his son Gideon threshed wheat by the wine-press--This incident tells emphatically the tale of public distress. The small quantity of grain he was threshing, indicated by his using a flail instead of the customary treading of cattle--the unusual place, near a wine-press, under a tree, and on the bare ground, not a wooden floor, for the prevention of noise--all these circumstances reveal the extreme dread in which the people were living.
6:126:12: Եւ երեւեցա՛ւ նմա հրեշտակ Տեառն՝ եւ ասէ ցնա. Տէ՛ր ընդ քեզ հզօր զօրութեամբ։
12. Տիրոջ հրեշտակը երեւաց նրան եւ ասաց. «Տէրը քեզ հետ է, ով զօրաւոր կտրիճ»:
12 Տէորջը հրեշտակը անոր երեւցաւ ու ըսաւ. «Ո՛վ զօրաւոր կտրիճ, Տէրը քեզի հետ է»։
Եւ երեւեցաւ նմա հրեշտակ Տեառն եւ ասէ ցնա. Տէր ընդ քեզ, հզօր զօրութեամբ:

6:12: Եւ երեւեցա՛ւ նմա հրեշտակ Տեառն՝ եւ ասէ ցնա. Տէ՛ր ընդ քեզ հզօր զօրութեամբ։
12. Տիրոջ հրեշտակը երեւաց նրան եւ ասաց. «Տէրը քեզ հետ է, ով զօրաւոր կտրիճ»:
12 Տէորջը հրեշտակը անոր երեւցաւ ու ըսաւ. «Ո՛վ զօրաւոր կտրիճ, Տէրը քեզի հետ է»։
zohrab-1805▾ eastern-1994▾ western am▾
6:126:12: И явился ему Ангел Господень и сказал ему: Господь с тобою, муж сильный!
6:12 καὶ και and; even ὤφθη οραω view; see αὐτῷ αυτος he; him ὁ ο the ἄγγελος αγγελος messenger κυρίου κυριος lord; master καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward αὐτόν αυτος he; him κύριος κυριος lord; master μετὰ μετα with; amid σοῦ σου of you; your ἰσχυρὸς ισχυρος forceful; severe τῶν ο the δυνάμεων δυναμις power; ability
6:12 וַ wa וְ and יֵּרָ֥א yyērˌā ראה see אֵלָ֖יו ʔēlˌāʸw אֶל to מַלְאַ֣ךְ malʔˈaḵ מַלְאָךְ messenger יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֵלָ֔יו ʔēlˈāʸw אֶל to יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH עִמְּךָ֖ ʕimmᵊḵˌā עִם with גִּבֹּ֥ור gibbˌôr גִּבֹּור vigorous הֶ he הַ the חָֽיִל׃ ḥˈāyil חַיִל power
6:12. apparuit ei et ait Dominus tecum virorum fortissimeThe angel of the Lord appeared to him, and said: The Lord is with thee, O most valiant of men.
12. And the angel of the LORD appeared unto him, and said unto him, The LORD is with thee, thou mighty man of valour.
6:12. the Angel of the Lord appeared to him, and he said: “The Lord is with you, most valiant of men.”
6:12. And the angel of the LORD appeared unto him, and said unto him, The LORD [is] with thee, thou mighty man of valour.
And the angel of the LORD appeared unto him, and said unto him, The LORD [is] with thee, thou mighty man of valour:

6:12: И явился ему Ангел Господень и сказал ему: Господь с тобою, муж сильный!
6:12
καὶ και and; even
ὤφθη οραω view; see
αὐτῷ αυτος he; him
ο the
ἄγγελος αγγελος messenger
κυρίου κυριος lord; master
καὶ και and; even
εἶπεν επω say; speak
πρὸς προς to; toward
αὐτόν αυτος he; him
κύριος κυριος lord; master
μετὰ μετα with; amid
σοῦ σου of you; your
ἰσχυρὸς ισχυρος forceful; severe
τῶν ο the
δυνάμεων δυναμις power; ability
6:12
וַ wa וְ and
יֵּרָ֥א yyērˌā ראה see
אֵלָ֖יו ʔēlˌāʸw אֶל to
מַלְאַ֣ךְ malʔˈaḵ מַלְאָךְ messenger
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֵלָ֔יו ʔēlˈāʸw אֶל to
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
עִמְּךָ֖ ʕimmᵊḵˌā עִם with
גִּבֹּ֥ור gibbˌôr גִּבֹּור vigorous
הֶ he הַ the
חָֽיִל׃ ḥˈāyil חַיִל power
6:12. apparuit ei et ait Dominus tecum virorum fortissime
The angel of the Lord appeared to him, and said: The Lord is with thee, O most valiant of men.
6:12. the Angel of the Lord appeared to him, and he said: “The Lord is with you, most valiant of men.”
6:12. And the angel of the LORD appeared unto him, and said unto him, The LORD [is] with thee, thou mighty man of valour.
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jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:12: The Lord is with thee - "The Word of the Lord is with thee, thou mighty man of valor." - Targum. It appears that Gideon had proved himself, on former occasions, to be a man of courage and personal prowess; and this would naturally excite the confidence of his countrymen. God chooses for his work those instruments which, in the course of his operations in nature and providence, he has qualified for his purpose. The instruments thus chosen are generally unlikely, but they will be ever found the best qualified for the Divine employment.
Albert Barnes: Notes on the Bible - 1834
6:12: Thou mighty man of valor - Known to God to be such, though as yet not known to be such either by himself or his countrymen (compare Luk 1:28, Luk 1:30).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:12: the angel: Jdg 13:3; Luk 1:11, Luk 1:28
The Lord: Jdg 2:18; Exo 3:12; Jos 1:5, Jos 1:9; Rut 2:4; Mat 1:23, Mat 28:20; Luk 1:28; Act 18:9, Act 18:10
John Gill
6:12 And the angel of the Lord appeared unto him,.... He stayed some time under the oak, and Gideon being busy in threshing, took no notice of him wherefore he came and stood before him, in his sight:
and said unto him, the Lord is with thee; the gracious presence of God was with Gideon while he was threshing, who very probably was sending up ejaculations to heaven, on account of the distressed case of Israel, and was deep in meditation about the affairs of the people of God, and contriving how to deliver them; or the angel might mean himself, who was no other than Jehovah, the eternal Word of God, who was present with him, and spake unto him; and so the Targum,"my Word is thy help:"
thou mighty man of valour; who very probably was a stout man in body, and of a courageous mind naturally, and might at this instant have an increase both of bodily strength and greatness of soul; or, however, this was said to animate and encourage him to do what he was about to be sent to do.
John Wesley
6:12 Is with thee - That is, will assist thee against thine enemies. Man of valour - To whom I have given strength and courage for this end.
6:136:13: Եւ ասէ ցնա Գեդէոն. Յի՛ս Տէր իմ. եթէ է՛ր Տէր ընդ մեզ՝ ընդէ՞ր գտին զմեզ ամենայն չարիքս այսոքիկ. եւ ո՞ւր են ամենայն սքանչելիքն նորա զոր պատմեցին մեզ հարքն մեր՝ եւ ասեն. Ո՞չ ապաքէն յԵգիպտոսէ եհան զմեզ Տէր. եւ արդ՝ ընդէ՞ր մերժեաց զմեզ, եւ մատնեաց զմեզ ՚ի ձեռս Մադիամու։
13. Գեդէոնը նրան ասաց. «Աղաչում եմ քեզ, Տէ՛ր իմ, եթէ Տէրը մեզ հետ է, ինչո՞ւ այս բոլոր չարիքները եկան մեզ վրայ, ո՞ւր են նրա բոլոր զարմանահրաշ գործերը, որ պատմեցին մեզ մեր հայրերը՝ ասելով. “Չէ՞ որ Տէրը մեզ հանեց Եգիպտոսից”, եւ հիմա ինչո՞ւ է նա մեզ լքել ու մադիամացիների ձեռքը մատնել»:
13 Գեդէօն անոր ըսաւ. «Ո՜հ, տէր իմ, եթէ Տէրը մեզի հետ է, ինչո՞ւ համար այս բոլոր բաները մեր գլխուն եկան։ Ո՞ւր են անոր հրաշքները, որոնց մասին մեր հայրերը մեզի կը պատմեն՝ ըսելով թէ ‘Տէրը մեզ Եգիպտոսէն հանեց’. բայց հիմա Տէրը մեզ երեսէ ձգեց ու մեզ Մադիանացիներուն ձեռքը մատնեց»։
Եւ ասէ ցնա Գեդէոն. Յիս, Տէր իմ. եթէ էր Տէր ընդ մեզ, ընդէ՞ր գտին զմեզ ամենայն չարիքս այսոքիկ. եւ ո՞ւր են ամենայն սքանչելիքն նորա զոր պատմեցին մեզ հարքն մեր եւ ասեն. Ո՞չ ապաքէն յԵգիպտոսէ եհան զմեզ Տէր. եւ արդ ընդէ՞ր մերժեաց զմեզ, եւ մատնեաց զմեզ ի ձեռս Մադիամու:

6:13: Եւ ասէ ցնա Գեդէոն. Յի՛ս Տէր իմ. եթէ է՛ր Տէր ընդ մեզ՝ ընդէ՞ր գտին զմեզ ամենայն չարիքս այսոքիկ. եւ ո՞ւր են ամենայն սքանչելիքն նորա զոր պատմեցին մեզ հարքն մեր՝ եւ ասեն. Ո՞չ ապաքէն յԵգիպտոսէ եհան զմեզ Տէր. եւ արդ՝ ընդէ՞ր մերժեաց զմեզ, եւ մատնեաց զմեզ ՚ի ձեռս Մադիամու։
13. Գեդէոնը նրան ասաց. «Աղաչում եմ քեզ, Տէ՛ր իմ, եթէ Տէրը մեզ հետ է, ինչո՞ւ այս բոլոր չարիքները եկան մեզ վրայ, ո՞ւր են նրա բոլոր զարմանահրաշ գործերը, որ պատմեցին մեզ մեր հայրերը՝ ասելով. “Չէ՞ որ Տէրը մեզ հանեց Եգիպտոսից”, եւ հիմա ինչո՞ւ է նա մեզ լքել ու մադիամացիների ձեռքը մատնել»:
13 Գեդէօն անոր ըսաւ. «Ո՜հ, տէր իմ, եթէ Տէրը մեզի հետ է, ինչո՞ւ համար այս բոլոր բաները մեր գլխուն եկան։ Ո՞ւր են անոր հրաշքները, որոնց մասին մեր հայրերը մեզի կը պատմեն՝ ըսելով թէ ‘Տէրը մեզ Եգիպտոսէն հանեց’. բայց հիմա Տէրը մեզ երեսէ ձգեց ու մեզ Մադիանացիներուն ձեռքը մատնեց»։
zohrab-1805▾ eastern-1994▾ western am▾
6:136:13: Гедеон сказал ему: господин мой! если Господь с нами, то отчего постигло нас все это [бедствие]? и где все чудеса Его, о которых рассказывали нам отцы наши, говоря: >? Ныне оставил нас Господь и предал нас в руки Мадианитян.
6:13 καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward αὐτὸν αυτος he; him Γεδεων γεδεων Gedeōn; Yetheon ἐν εν in ἐμοί εμοι me κύριέ κυριος lord; master μου μου of me; mine καὶ και and; even εἰ ει if; whether ἔστιν ειμι be κύριος κυριος lord; master μεθ᾿ μετα with; amid ἡμῶν ημων our εἰς εις into; for τί τις.1 who?; what? εὗρεν ευρισκω find ἡμᾶς ημας us τὰ ο the κακὰ κακος bad; ugly ταῦτα ουτος this; he καὶ και and; even ποῦ που.1 where? ἐστιν ειμι be πάντα πας all; every τὰ ο the θαυμάσια θαυμασιος wonderful; wonders αὐτοῦ αυτος he; him ἃ ος who; what διηγήσαντο διηγεομαι narrate; describe ἡμῖν ημιν us οἱ ο the πατέρες πατηρ father ἡμῶν ημων our λέγοντες λεγω tell; declare μὴ μη not οὐχὶ ουχι not; not actually ἐξ εκ from; out of Αἰγύπτου αιγυπτος Aigyptos; Eyiptos ἀνήγαγεν αναγω lead up; head up ἡμᾶς ημας us κύριος κυριος lord; master καὶ και and; even νῦν νυν now; present ἐξέρριψεν εκριπτω us καὶ και and; even ἔδωκεν διδωμι give; deposit ἡμᾶς ημας us ἐν εν in χειρὶ χειρ hand Μαδιαμ μαδιαν Madian; Mathian
6:13 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say אֵלָ֤יו ʔēlˈāʸw אֶל to גִּדְעֹון֙ giḏʕôn גִּדְעֹון Gideon בִּ֣י bˈî בִּי upon me אֲדֹנִ֔י ʔᵃḏōnˈî אָדֹון lord וְ wᵊ וְ and יֵ֤שׁ yˈēš יֵשׁ existence יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH עִמָּ֔נוּ ʕimmˈānû עִם with וְ wᵊ וְ and לָ֥מָּה lˌāmmā לָמָה why מְצָאַ֖תְנוּ mᵊṣāʔˌaṯnû מצא find כָּל־ kol- כֹּל whole זֹ֑את zˈōṯ זֹאת this וְ wᵊ וְ and אַיֵּ֣ה ʔayyˈē אַיֵּה where כָֽל־ ḵˈol- כֹּל whole נִפְלְאֹתָ֡יו niflᵊʔōṯˈāʸw פלא be miraculous אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative] סִפְּרוּ־ sippᵊrû- ספר count לָ֨נוּ lˌānû לְ to אֲבֹותֵ֜ינוּ ʔᵃvôṯˈênû אָב father לֵ lē לְ to אמֹ֗ר ʔmˈōr אמר say הֲ hᵃ הֲ [interrogative] לֹ֤א lˈō לֹא not מִ mi מִן from מִּצְרַ֨יִם֙ mmiṣrˈayim מִצְרַיִם Egypt הֶעֱלָ֣נוּ heʕᵉlˈānû עלה ascend יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and עַתָּה֙ ʕattˌā עַתָּה now נְטָשָׁ֣נוּ nᵊṭāšˈānû נטשׁ abandon יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וַֽ wˈa וְ and יִּתְּנֵ֖נוּ yyittᵊnˌēnû נתן give בְּ bᵊ בְּ in כַף־ ḵaf- כַּף palm מִדְיָֽן׃ miḏyˈān מִדְיָן Midian
6:13. dixitque ei Gedeon obsecro Domine si Dominus nobiscum est cur adprehenderunt nos haec omnia ubi sunt mirabilia eius quae narraverunt patres nostri atque dixerunt de Aegypto eduxit nos Dominus nunc autem dereliquit nos et tradidit in manibus MadianAnd Gedeon said to him: I beseech thee, my lord, if the Lord be with us, why have these evils fallen upon us? Where are his miracles, which our fathers have told us of, saying: The Lord brought us out of Egypt but now the Lord hath forsaken us, and delivered us into the hand of Madian.
13. And Gideon said unto him, Oh my lord, if the LORD be with us, why then is all this befallen us? and where be all his wondrous works which our fathers told us of, saying, Did not the LORD bring us up from Egypt? but now the LORD hath cast us off, and delivered us into the hand of Midian.
6:13. And Gideon said to him: “I beg you, my lord, if the Lord is with us, why have these things happened to us? Where are his miracles, which our fathers described when they said, ‘The Lord led us away from Egypt.’ But now the Lord has forsaken us, and he has delivered us into the hand of Midian.”
6:13. And Gideon said unto him, Oh my Lord, if the LORD be with us, why then is all this befallen us? and where [be] all his miracles which our fathers told us of, saying, Did not the LORD bring us up from Egypt? but now the LORD hath forsaken us, and delivered us into the hands of the Midianites.
And Gideon said unto him, Oh my Lord, if the LORD be with us, why then is all this befallen us? and where [be] all his miracles which our fathers told us of, saying, Did not the LORD bring us up from Egypt? but now the LORD hath forsaken us, and delivered us into the hands of the Midianites:

6:13: Гедеон сказал ему: господин мой! если Господь с нами, то отчего постигло нас все это [бедствие]? и где все чудеса Его, о которых рассказывали нам отцы наши, говоря: <<из Египта вывел нас Господь>>? Ныне оставил нас Господь и предал нас в руки Мадианитян.
6:13
καὶ και and; even
εἶπεν επω say; speak
πρὸς προς to; toward
αὐτὸν αυτος he; him
Γεδεων γεδεων Gedeōn; Yetheon
ἐν εν in
ἐμοί εμοι me
κύριέ κυριος lord; master
μου μου of me; mine
καὶ και and; even
εἰ ει if; whether
ἔστιν ειμι be
κύριος κυριος lord; master
μεθ᾿ μετα with; amid
ἡμῶν ημων our
εἰς εις into; for
τί τις.1 who?; what?
εὗρεν ευρισκω find
ἡμᾶς ημας us
τὰ ο the
κακὰ κακος bad; ugly
ταῦτα ουτος this; he
καὶ και and; even
ποῦ που.1 where?
ἐστιν ειμι be
πάντα πας all; every
τὰ ο the
θαυμάσια θαυμασιος wonderful; wonders
αὐτοῦ αυτος he; him
ος who; what
διηγήσαντο διηγεομαι narrate; describe
ἡμῖν ημιν us
οἱ ο the
πατέρες πατηρ father
ἡμῶν ημων our
λέγοντες λεγω tell; declare
μὴ μη not
οὐχὶ ουχι not; not actually
ἐξ εκ from; out of
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
ἀνήγαγεν αναγω lead up; head up
ἡμᾶς ημας us
κύριος κυριος lord; master
καὶ και and; even
νῦν νυν now; present
ἐξέρριψεν εκριπτω us
καὶ και and; even
ἔδωκεν διδωμι give; deposit
ἡμᾶς ημας us
ἐν εν in
χειρὶ χειρ hand
Μαδιαμ μαδιαν Madian; Mathian
6:13
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
אֵלָ֤יו ʔēlˈāʸw אֶל to
גִּדְעֹון֙ giḏʕôn גִּדְעֹון Gideon
בִּ֣י bˈî בִּי upon me
אֲדֹנִ֔י ʔᵃḏōnˈî אָדֹון lord
וְ wᵊ וְ and
יֵ֤שׁ yˈēš יֵשׁ existence
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
עִמָּ֔נוּ ʕimmˈānû עִם with
וְ wᵊ וְ and
לָ֥מָּה lˌāmmā לָמָה why
מְצָאַ֖תְנוּ mᵊṣāʔˌaṯnû מצא find
כָּל־ kol- כֹּל whole
זֹ֑את zˈōṯ זֹאת this
וְ wᵊ וְ and
אַיֵּ֣ה ʔayyˈē אַיֵּה where
כָֽל־ ḵˈol- כֹּל whole
נִפְלְאֹתָ֡יו niflᵊʔōṯˈāʸw פלא be miraculous
אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative]
סִפְּרוּ־ sippᵊrû- ספר count
לָ֨נוּ lˌānû לְ to
אֲבֹותֵ֜ינוּ ʔᵃvôṯˈênû אָב father
לֵ לְ to
אמֹ֗ר ʔmˈōr אמר say
הֲ hᵃ הֲ [interrogative]
לֹ֤א lˈō לֹא not
מִ mi מִן from
מִּצְרַ֨יִם֙ mmiṣrˈayim מִצְרַיִם Egypt
הֶעֱלָ֣נוּ heʕᵉlˈānû עלה ascend
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
עַתָּה֙ ʕattˌā עַתָּה now
נְטָשָׁ֣נוּ nᵊṭāšˈānû נטשׁ abandon
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וַֽ wˈa וְ and
יִּתְּנֵ֖נוּ yyittᵊnˌēnû נתן give
בְּ bᵊ בְּ in
כַף־ ḵaf- כַּף palm
מִדְיָֽן׃ miḏyˈān מִדְיָן Midian
6:13. dixitque ei Gedeon obsecro Domine si Dominus nobiscum est cur adprehenderunt nos haec omnia ubi sunt mirabilia eius quae narraverunt patres nostri atque dixerunt de Aegypto eduxit nos Dominus nunc autem dereliquit nos et tradidit in manibus Madian
And Gedeon said to him: I beseech thee, my lord, if the Lord be with us, why have these evils fallen upon us? Where are his miracles, which our fathers have told us of, saying: The Lord brought us out of Egypt but now the Lord hath forsaken us, and delivered us into the hand of Madian.
6:13. And Gideon said to him: “I beg you, my lord, if the Lord is with us, why have these things happened to us? Where are his miracles, which our fathers described when they said, ‘The Lord led us away from Egypt.’ But now the Lord has forsaken us, and he has delivered us into the hand of Midian.”
6:13. And Gideon said unto him, Oh my Lord, if the LORD be with us, why then is all this befallen us? and where [be] all his miracles which our fathers told us of, saying, Did not the LORD bring us up from Egypt? but now the LORD hath forsaken us, and delivered us into the hands of the Midianites.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:13: And Gideon said unto him - This speech is remarkable for its energy and simplicity; it shows indeed a measure of despondency, but not more than the circumstances of the case justified.
Albert Barnes: Notes on the Bible - 1834
6:13: The extreme bitterness of the national sufferings under the Midianite occupation breaks out in Gideon's language. The Angel's words, suitable to times of prosperity, seemed to be a mockery, when it was evident the Lord was not with them. (Compare Deu 31:17.)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:13: if the Lord: Gen 25:22; Exo 33:14-16; Num 14:14, Num 14:15; Rom 8:31
why then: Deu 29:24, Deu 30:17, Deu 30:18; Psa 77:7-9, Psa 89:49; Isa 59:1, Isa 59:2, Isa 63:15
our fathers: Psa 44:1, Psa 78:3, Psa 78:4
forsaken us: Deu 31:17; Ch2 15:2; Psa 27:9; Isa 41:17; Jer 23:33
Geneva 1599
6:13 And Gideon said unto him, (d) Oh my Lord, if the LORD be with us, why then is all this befallen us? and where [be] all his miracles which our fathers told us of, saying, Did not the LORD bring us up from Egypt? but now the LORD hath forsaken us, and delivered us into the hands of the Midianites.
(d) This came not from distrust, but from weakness of faith, which is in the most perfect: for no man in this life can have a perfect faith: yet the children of God have a true faith, by which they are justified.
John Gill
6:13 And Gideon said to him, oh my Lord,.... Taking him not to be an angel, but some illustrious and eminent person:
if the Lord be with us, why then is all this befallen us? all these troubles and calamities through the oppression of the Midianites; for he understood what was said to him in the salutation, respecting not himself personally and privately, but the people of Israel; and he could not tell how to reconcile the Lord's being with them, and yet suffering such sad things to befall them they groaned under:
where be all his miracles which our fathers told us of, saying, did not the Lord bring us up from Egypt? when God was with his people, and brought them out of Egypt, he wrought miracles for them, whereby they were delivered out of their bondage; of this their fathers had assured them, but nothing of this kind was wrought for them now, and therefore there was no appearance of the Lord being with them, but all the contrary, as follows:
but now the Lord has forsaken us, and delivered us into the hand of the Midianites; and there was good reason for it, because they had forsaken the Lord, and worshipped the gods of the Amorites.
John Wesley
6:13 With us - The angel had said, Peace be with Thee: but he expostulates for All: herding himself with all Israel, and admitting no comfort, but what they might be sharers in.
Robert Jamieson, A. R. Fausset and David Brown
6:13 if the Lord be with us, why then is all this befallen us?--Gideon's language betrays want of reflection, for the very chastisements God had brought on His people showed His presence with, and His interest in, them.
6:146:14: Եւ հայեցաւ ընդ նա հրեշտակն Տեառն, եւ ասէ ցնա. Ե՛րթ զօրութեամբդ քով այդուիկ, եւ փրկեսցե՛ս զԻսրայէլ ՚ի ձեռաց Մադիամու. ո՞չ աւասիկ ե՛ս առաքեցի զքեզ։
14. Տիրոջ հրեշտակը նայեց նրան ու ասաց. «Գնա՛ քո այդ զօրութեամբ եւ փրկի՛ր Իսրայէլը մադիամացիների ձեռքից: Չէ՞ որ ահա ես եմ ուղարկում քեզ»:
14 Տէրը անոր նայեցաւ ու ըսաւ. «Այդ քու զօրութիւնովդ գնա՛, որպէս զի Իսրայէլը Մադիանացիներուն ձեռքէն ազատես։ Չէ՞ որ ես քեզ ղրկեցի»։
Եւ հայեցաւ ընդ նա [121]հրեշտակն Տեառն``, եւ ասէ ցնա. Երթ զօրութեամբդ քով այդուիկ, եւ փրկեսցես զԻսրայէլ ի ձեռաց Մադիամու. ո՞չ աւասիկ ես առաքեցի զքեզ:

6:14: Եւ հայեցաւ ընդ նա հրեշտակն Տեառն, եւ ասէ ցնա. Ե՛րթ զօրութեամբդ քով այդուիկ, եւ փրկեսցե՛ս զԻսրայէլ ՚ի ձեռաց Մադիամու. ո՞չ աւասիկ ե՛ս առաքեցի զքեզ։
14. Տիրոջ հրեշտակը նայեց նրան ու ասաց. «Գնա՛ քո այդ զօրութեամբ եւ փրկի՛ր Իսրայէլը մադիամացիների ձեռքից: Չէ՞ որ ահա ես եմ ուղարկում քեզ»:
14 Տէրը անոր նայեցաւ ու ըսաւ. «Այդ քու զօրութիւնովդ գնա՛, որպէս զի Իսրայէլը Մադիանացիներուն ձեռքէն ազատես։ Չէ՞ որ ես քեզ ղրկեցի»։
zohrab-1805▾ eastern-1994▾ western am▾
6:146:14: Господь, воззрев на него, сказал: иди с этою силою твоею и спаси Израиля от руки Мадианитян; Я посылаю тебя.
6:14 καὶ και and; even ἐπέστρεψεν επιστρεφω turn around; return πρὸς προς to; toward αὐτὸν αυτος he; him ὁ ο the ἄγγελος αγγελος messenger κυρίου κυριος lord; master καὶ και and; even εἶπεν επω say; speak πορεύου πορευομαι travel; go ἐν εν in ἰσχύι ισχυς force σου σου of you; your ταύτῃ ουτος this; he καὶ και and; even σώσεις σωζω save τὸν ο the Ισραηλ ισραηλ.1 Israel ἐκ εκ from; out of χειρὸς χειρ hand Μαδιαμ μαδιαν Madian; Mathian ἰδοὺ ιδου see!; here I am ἐξαπέστειλά εξαποστελλω send forth σε σε.1 you
6:14 וַ wa וְ and יִּ֤פֶן yyˈifen פנה turn אֵלָיו֙ ʔēlāʸw אֶל to יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and יֹּ֗אמֶר yyˈōmer אמר say לֵ֚ךְ ˈlēḵ הלך walk בְּ bᵊ בְּ in כֹחֲךָ֣ ḵōḥᵃḵˈā כֹּחַ strength זֶ֔ה zˈeh זֶה this וְ wᵊ וְ and הֹושַׁעְתָּ֥ hôšaʕtˌā ישׁע help אֶת־ ʔeṯ- אֵת [object marker] יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel מִ mi מִן from כַּ֣ף kkˈaf כַּף palm מִדְיָ֑ן miḏyˈān מִדְיָן Midian הֲ hᵃ הֲ [interrogative] לֹ֖א lˌō לֹא not שְׁלַחְתִּֽיךָ׃ šᵊlaḥtˈîḵā שׁלח send
6:14. respexitque ad eum Dominus et ait vade in hac fortitudine tua et liberabis Israhel de manu Madian scito quod miserim teAnd the Lord looked upon him, and said: Go, in this thy strength, and thou shalt deliver Israel out of the hand of Madian: know that I have sent thee.
14. And the LORD looked upon him, and said, Go in this thy might, and save Israel from the hand of Midian: have not I sent thee?
6:14. And the Lord looked down upon him, and he said: “Go forth with this, your strength, and you shall free Israel from the hand of Midian. Know that I have sent you.”
6:14. And the LORD looked upon him, and said, Go in this thy might, and thou shalt save Israel from the hand of the Midianites: have not I sent thee?
And the LORD looked upon him, and said, Go in this thy might, and thou shalt save Israel from the hand of the Midianites: have not I sent thee:

6:14: Господь, воззрев на него, сказал: иди с этою силою твоею и спаси Израиля от руки Мадианитян; Я посылаю тебя.
6:14
καὶ και and; even
ἐπέστρεψεν επιστρεφω turn around; return
πρὸς προς to; toward
αὐτὸν αυτος he; him
ο the
ἄγγελος αγγελος messenger
κυρίου κυριος lord; master
καὶ και and; even
εἶπεν επω say; speak
πορεύου πορευομαι travel; go
ἐν εν in
ἰσχύι ισχυς force
σου σου of you; your
ταύτῃ ουτος this; he
καὶ και and; even
σώσεις σωζω save
τὸν ο the
Ισραηλ ισραηλ.1 Israel
ἐκ εκ from; out of
χειρὸς χειρ hand
Μαδιαμ μαδιαν Madian; Mathian
ἰδοὺ ιδου see!; here I am
ἐξαπέστειλά εξαποστελλω send forth
σε σε.1 you
6:14
וַ wa וְ and
יִּ֤פֶן yyˈifen פנה turn
אֵלָיו֙ ʔēlāʸw אֶל to
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וַ wa וְ and
יֹּ֗אמֶר yyˈōmer אמר say
לֵ֚ךְ ˈlēḵ הלך walk
בְּ bᵊ בְּ in
כֹחֲךָ֣ ḵōḥᵃḵˈā כֹּחַ strength
זֶ֔ה zˈeh זֶה this
וְ wᵊ וְ and
הֹושַׁעְתָּ֥ hôšaʕtˌā ישׁע help
אֶת־ ʔeṯ- אֵת [object marker]
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
מִ mi מִן from
כַּ֣ף kkˈaf כַּף palm
מִדְיָ֑ן miḏyˈān מִדְיָן Midian
הֲ hᵃ הֲ [interrogative]
לֹ֖א lˌō לֹא not
שְׁלַחְתִּֽיךָ׃ šᵊlaḥtˈîḵā שׁלח send
6:14. respexitque ad eum Dominus et ait vade in hac fortitudine tua et liberabis Israhel de manu Madian scito quod miserim te
And the Lord looked upon him, and said: Go, in this thy strength, and thou shalt deliver Israel out of the hand of Madian: know that I have sent thee.
6:14. And the Lord looked down upon him, and he said: “Go forth with this, your strength, and you shall free Israel from the hand of Midian. Know that I have sent you.”
6:14. And the LORD looked upon him, and said, Go in this thy might, and thou shalt save Israel from the hand of the Midianites: have not I sent thee?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:14: Go in this thy might - What does the angel mean? He had just stated that Jehovah was with him; and he now says, Go in This thy might, i.e., in the might of Jehovah, who is with thee.
Albert Barnes: Notes on the Bible - 1834
6:14: The Lord looked upon him - That gracious look conferred immediate strength (compare Eph 6:10; Co2 12:9; Joh 20:22; Act 3:6) The change of phrase from "the angel of the Lord" to "the Lord" is remarkable. When messages are delivered by the Angel of the Lord, the form of the message is as if God Himself were speaking (compare Jdg 2:1).
The sending implied a valid commission and sufficient powers. Compare Exo 3:10; Isa 44:26; Eze 2:3; Zac 2:11; Mal 3:1; Luk 10:3; Joh 20:21; and the term APOSTLE, as applied to our Lord Heb 3:1 and to the Twelve.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:14: the Lord: Jdg 6:11
Go in: Jdg 4:6; Jos 1:5-9; Sa1 12:11; Ch1 14:9, Ch1 14:10; Heb 11:32, Heb 11:34
Geneva 1599
6:14 And the (e) LORD looked upon him, and said, Go in this thy (f) might, and thou shalt save Israel from the hand of the Midianites: have not I sent thee?
(e) That is, Christ appearing in visible form.
(f) Which I have given to you.
John Gill
6:14 And the Lord looked upon him,.... The same before called the angel of the Lord, and who was no other than Jehovah himself; who looked upon him with great earnestness, and with great delight and pleasure smiled upon him, and thereby showing he had a kindness for him, and meant well to him: and
said unto him, go in this thy might; both of body and mind, which had been before given unto him, and was now increased, and which no doubt Gideon was sensible of:
and thou shalt save Israel from the hand of the Midianites; as he did, and therefore justly reckoned among the saviours and judges of Israel:
have not I sent thee? to do this great work, save the people of Israel, from whence Gideon might perceive who it was that talked with him, and having a command and commission from God, had authority enough to go about this service.
John Wesley
6:14 Looked - With a settled and pleasant countenance, as a testimony of his favour, and readiness to help him. Go - Or, go now, in thy might: in the strength which thou hast already received, and dost now farther receive from me. Have not I sent thee - I do hereby give thee command and commission for this work. God's fitting men for his work, is a sure evidence of his calling them to it.
Robert Jamieson, A. R. Fausset and David Brown
6:14 the Lord looked upon him, and said, Go in this thy might . . . have not I sent thee?--The command and the promise made Gideon aware of the real character of his visitor; and yet like Moses, from a sense of humility, or a shrinking at the magnitude of the undertaking, he excused himself from entering on the enterprise. And even though assured that, with the divine aid, he would overcome the Midianites as easily as if they were but one man, he still hesitates and wishes to be better assured that the mission was really from God. He resembles Moses also in the desire for a sign; and in both cases it was the rarity of revelations in such periods of general corruption that made them so desirous of having the fullest conviction of being addressed by a heavenly messenger. The request was reasonable, and it was graciously granted [Judg 6:18].
6:156:15: Եւ ասէ ցնա Գեդէոն. Յի՛ս Տէր, ի՞ւ փրկեցից զԻսրայէլ. եւ ահա հազարաւորն իմ խոնարհագո՛յն է ՚ի մէջ Մանասէի. եւ ես կրտսե՛ր եմ ՚ի տան հօր իմոյ։
15. Գեդէոնը նրան ասաց. «Աղաչում եմ քեզ, Տէ՛ր իմ, ինչո՞վ փրկեմ ես Իսրայէլը. ահա իմ հազարաւոր մարդիկ ամենից աղքատն են Մանասէի ցեղի մէջ, եւ ես իմ հօր տան կրտսերն եմ»:
15 Գեդէօն անոր ըսաւ. «Ո՜հ, Տէր իմ, Իսրայէլը ինչո՞վ ազատեմ. ահա իմ ազգատոհմս* Մանասէին ցեղին ամենէն աղքատն է ու ես իմ հօրս տանը ամենէն պզտիկն եմ»։
Եւ ասէ ցնա Գեդէոն. Յիս, Տէր, ի՞ւ փրկեցից զԻսրայէլ. եւ ահա հազարաւորն իմ խոնարհագոյն է ի մէջ Մանասէի, եւ ես կրտսեր եմ ի տան հօր իմոյ:

6:15: Եւ ասէ ցնա Գեդէոն. Յի՛ս Տէր, ի՞ւ փրկեցից զԻսրայէլ. եւ ահա հազարաւորն իմ խոնարհագո՛յն է ՚ի մէջ Մանասէի. եւ ես կրտսե՛ր եմ ՚ի տան հօր իմոյ։
15. Գեդէոնը նրան ասաց. «Աղաչում եմ քեզ, Տէ՛ր իմ, ինչո՞վ փրկեմ ես Իսրայէլը. ահա իմ հազարաւոր մարդիկ ամենից աղքատն են Մանասէի ցեղի մէջ, եւ ես իմ հօր տան կրտսերն եմ»:
15 Գեդէօն անոր ըսաւ. «Ո՜հ, Տէր իմ, Իսրայէլը ինչո՞վ ազատեմ. ահա իմ ազգատոհմս* Մանասէին ցեղին ամենէն աղքատն է ու ես իմ հօրս տանը ամենէն պզտիկն եմ»։
zohrab-1805▾ eastern-1994▾ western am▾
6:156:15: [Гедеон] сказал ему: Господи! как спасу я Израиля? вот, и племя мое в {колене} Манассиином самое бедное, и я в доме отца моего младший.
6:15 καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward αὐτὸν αυτος he; him Γεδεων γεδεων Gedeōn; Yetheon ἐν εν in ἐμοί εμοι me κύριέ κυριος lord; master μου μου of me; mine ἐν εν in τίνι τις.1 who?; what? σώσω σωζω save τὸν ο the Ισραηλ ισραηλ.1 Israel ἰδοὺ ιδου see!; here I am ἡ ο the χιλιάς χιλιας thousand μου μου of me; mine ἠσθένησεν ασθενεω infirm; ail ἐν εν in Μανασση μανασσης Manassēs; Manassis καὶ και and; even ἐγώ εγω I εἰμι ειμι be ὁ ο the μικρότερος μικρος little; small ἐν εν in οἴκῳ οικος home; household πατρός πατηρ father μου μου of me; mine
6:15 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say אֵלָיו֙ ʔēlāʸw אֶל to בִּ֣י bˈî בִּי upon me אֲדֹנָ֔י ʔᵃḏōnˈāy אֲדֹנָי Lord בַּ ba בְּ in מָּ֥ה mmˌā מָה what אֹושִׁ֖יעַ ʔôšˌîₐʕ ישׁע help אֶת־ ʔeṯ- אֵת [object marker] יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel הִנֵּ֤ה hinnˈē הִנֵּה behold אַלְפִּי֙ ʔalpˌî אֶלֶף group of thousand הַ ha הַ the דַּ֣ל ddˈal דַּל poor בִּ bi בְּ in מְנַשֶּׁ֔ה mᵊnaššˈeh מְנַשֶּׁה Manasseh וְ wᵊ וְ and אָנֹכִ֥י ʔānōḵˌî אָנֹכִי i הַ ha הַ the צָּעִ֖יר ṣṣāʕˌîr צָעִיר little בְּ bᵊ בְּ in בֵ֥ית vˌêṯ בַּיִת house אָבִֽי׃ ʔāvˈî אָב father
6:15. qui respondens ait obsecro Domine mi in quo liberabo Israhel ecce familia mea infima est in Manasse et ego minimus in domo patris meiHe answered, and said: I beseech thee, my lord wherewith shall I deliver Israel? Behold, my family is the meanest in Manasses, and I am the least in my father's house.
15. And he said unto him, Oh Lord, wherewith shall I save Israel? behold, my family is the poorest in Manasseh, and I am the least in my father’s house.
6:15. And responding, he said: “I beg you, my lord, with what shall I free Israel? Behold, my family is the weakest in Manasseh, and I am the least in the house of my father.”
6:15. And he said unto him, Oh my Lord, wherewith shall I save Israel? behold, my family [is] poor in Manasseh, and I [am] the least in my father’s house.
And he said unto him, Oh my Lord, wherewith shall I save Israel? behold, my family [is] poor in Manasseh, and I [am] the least in my father' s house:

6:15: [Гедеон] сказал ему: Господи! как спасу я Израиля? вот, и племя мое в {колене} Манассиином самое бедное, и я в доме отца моего младший.
6:15
καὶ και and; even
εἶπεν επω say; speak
πρὸς προς to; toward
αὐτὸν αυτος he; him
Γεδεων γεδεων Gedeōn; Yetheon
ἐν εν in
ἐμοί εμοι me
κύριέ κυριος lord; master
μου μου of me; mine
ἐν εν in
τίνι τις.1 who?; what?
σώσω σωζω save
τὸν ο the
Ισραηλ ισραηλ.1 Israel
ἰδοὺ ιδου see!; here I am
ο the
χιλιάς χιλιας thousand
μου μου of me; mine
ἠσθένησεν ασθενεω infirm; ail
ἐν εν in
Μανασση μανασσης Manassēs; Manassis
καὶ και and; even
ἐγώ εγω I
εἰμι ειμι be
ο the
μικρότερος μικρος little; small
ἐν εν in
οἴκῳ οικος home; household
πατρός πατηρ father
μου μου of me; mine
6:15
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
אֵלָיו֙ ʔēlāʸw אֶל to
בִּ֣י bˈî בִּי upon me
אֲדֹנָ֔י ʔᵃḏōnˈāy אֲדֹנָי Lord
בַּ ba בְּ in
מָּ֥ה mmˌā מָה what
אֹושִׁ֖יעַ ʔôšˌîₐʕ ישׁע help
אֶת־ ʔeṯ- אֵת [object marker]
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
הִנֵּ֤ה hinnˈē הִנֵּה behold
אַלְפִּי֙ ʔalpˌî אֶלֶף group of thousand
הַ ha הַ the
דַּ֣ל ddˈal דַּל poor
בִּ bi בְּ in
מְנַשֶּׁ֔ה mᵊnaššˈeh מְנַשֶּׁה Manasseh
וְ wᵊ וְ and
אָנֹכִ֥י ʔānōḵˌî אָנֹכִי i
הַ ha הַ the
צָּעִ֖יר ṣṣāʕˌîr צָעִיר little
בְּ bᵊ בְּ in
בֵ֥ית vˌêṯ בַּיִת house
אָבִֽי׃ ʔāvˈî אָב father
6:15. qui respondens ait obsecro Domine mi in quo liberabo Israhel ecce familia mea infima est in Manasse et ego minimus in domo patris mei
He answered, and said: I beseech thee, my lord wherewith shall I deliver Israel? Behold, my family is the meanest in Manasses, and I am the least in my father's house.
6:15. And responding, he said: “I beg you, my lord, with what shall I free Israel? Behold, my family is the weakest in Manasseh, and I am the least in the house of my father.”
6:15. And he said unto him, Oh my Lord, wherewith shall I save Israel? behold, my family [is] poor in Manasseh, and I [am] the least in my father’s house.
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
6:15: Wherewith shall I save Israel? - I have neither men nor money.
Behold, my family is poor in Manasseh - הנה אלפי הדל, Behold, my thousand is impoverished. Tribes were anciently divided into tens, and fifties, and hundreds, and thousands; the thousands therefore marked grand divisions, and consequently numerous families; Gideon here intimates that the families of which he made a part were very much diminished. But if we take אלפי alpey for the contracted form of the plural, which is frequently in Hebrew nouns joined with a verb in the singular, then the translation will be, "The thousands in Manasseh are thinned;" i.e., this tribe is greatly reduced, and can do little against their enemies.
Albert Barnes: Notes on the Bible - 1834
6:15: Gideon now perceived that the Lord was speaking to him by His angel. He saw, however, no qualifications in himself, or in his family or tribe, for the office of saviour to his people. He therefore desires some assurance that the message he had just received was indeed from God, and not a mere dream or delusion. He asks as a sign Jdg 6:18 that his mysterious visitor should tarry under the oak until he should return to Him with his gifts and offerings.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:15: wherewith: Exo 3:11, Exo 4:10; Jer 1:6; Luk 1:34
my family is poor: Heb. my thousand is the meanest, Exo 18:21-25; Sa1 9:21, Sa1 18:23; Mic 5:2
the least: Gen 32:10; Jer 50:45; Co1 15:9; Eph 3:8
John Gill
6:15 And he said unto him, oh my Lord,.... Whether he had yet suspected who he was, or took him still for some eminent person, is not certain; it is very probable he began to think he was some extraordinary person sent of God, and speaking in his name, and therefore expostulates with him about the work he put him upon:
wherewith shall I save Israel? in what way is it possible for me to do it, who had neither men nor money sufficient for such an undertaking?
behold, my family is poor in Manasseh; of which tribe he was, and the "thousand" in it, as the word (l) here used signifies, was the meanest of all the thousands in that tribe; some render it, "my father" (m):
and I am the least in my father's house; perhaps the youngest son; though some take him, and others his father, to be the Chiliarch, or head of the thousand; but by these words of his it does not seem as if either was true; not but that he was of some wealth and substance, power and authority, by having such a number of servants as to take "ten" of them with him, Judg 6:27 however, this he says in great humility and modesty, having no high thoughts of himself and family, nor any dependence on his own strength, and on an arm of flesh.
(l) "chilias, mea", Montanus, Drusius; "mea millenaria", Tigurine version; "mille meum", Piscator. (m) "Pater meus", Pagninus; so some in Drusius.
John Wesley
6:15 My family - Heb. my thousand: for the tribes were distributed into several thousands, whereof each thousand had his peculiar governor. Is poor - That is, weak and contemptible. The least - Either for age, or fitness for so great a work.
6:166:16: Եւ ասէ ցնա. Տէր ընդ քեզ. եւ հարցե՛ս զՄադիամ իբրեւ զա՛յր մի։
16. Տիրոջ հրեշտակը նրան ասաց. «Տէրը քեզ հետ է, եւ դու մադիամացիներին կը ջարդես, ինչպէս մէկ մարդու»:
16 Տէրը անոր ըսաւ. «Ես անշուշտ քեզի հետ պիտի ըլլամ ու Մադիամը մէկ մարդու պէս պիտի զարնես»։
Եւ ասէ [122]ցնա. Տէր`` ընդ քեզ, եւ հարցես զՄադիամ իբրեւ զայր մի:

6:16: Եւ ասէ ցնա. Տէր ընդ քեզ. եւ հարցե՛ս զՄադիամ իբրեւ զա՛յր մի։
16. Տիրոջ հրեշտակը նրան ասաց. «Տէրը քեզ հետ է, եւ դու մադիամացիներին կը ջարդես, ինչպէս մէկ մարդու»:
16 Տէրը անոր ըսաւ. «Ես անշուշտ քեզի հետ պիտի ըլլամ ու Մադիամը մէկ մարդու պէս պիտի զարնես»։
zohrab-1805▾ eastern-1994▾ western am▾
6:166:16: И сказал ему Господь: Я буду с тобою, и ты поразишь Мадианитян, как одного человека.
6:16 καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward αὐτὸν αυτος he; him ὁ ο the ἄγγελος αγγελος messenger κυρίου κυριος lord; master κύριος κυριος lord; master ἔσται ειμι be μετὰ μετα with; amid σοῦ σου of you; your καὶ και and; even πατάξεις πατασσω pat; impact τὴν ο the Μαδιαμ μαδιαν Madian; Mathian ὡσεὶ ωσει as if; about ἄνδρα ανηρ man; husband ἕνα εις.1 one; unit
6:16 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say אֵלָיו֙ ʔēlāʸw אֶל to יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH כִּ֥י kˌî כִּי that אֶהְיֶ֖ה ʔehyˌeh היה be עִמָּ֑ךְ ʕimmˈāḵ עִם with וְ wᵊ וְ and הִכִּיתָ֥ hikkîṯˌā נכה strike אֶת־ ʔeṯ- אֵת [object marker] מִדְיָ֖ן miḏyˌān מִדְיָן Midian כְּ kᵊ כְּ as אִ֥ישׁ ʔˌîš אִישׁ man אֶחָֽד׃ ʔeḥˈāḏ אֶחָד one
6:16. dixitque ei Dominus ego ero tecum et percuties Madian quasi unum virumAnd the Lord said to him: I will be with thee: and thou shalt cut off Madian as one man.
16. And the LORD said unto him, Surely I will be with thee, and thou shalt smite the Midianites as one man.
6:16. And the Lord said to him: “I will be with you. And so, you shall cut down Midian as if one man.”
6:16. And the LORD said unto him, Surely I will be with thee, and thou shalt smite the Midianites as one man.
And the LORD said unto him, Surely I will be with thee, and thou shalt smite the Midianites as one man:

6:16: И сказал ему Господь: Я буду с тобою, и ты поразишь Мадианитян, как одного человека.
6:16
καὶ και and; even
εἶπεν επω say; speak
πρὸς προς to; toward
αὐτὸν αυτος he; him
ο the
ἄγγελος αγγελος messenger
κυρίου κυριος lord; master
κύριος κυριος lord; master
ἔσται ειμι be
μετὰ μετα with; amid
σοῦ σου of you; your
καὶ και and; even
πατάξεις πατασσω pat; impact
τὴν ο the
Μαδιαμ μαδιαν Madian; Mathian
ὡσεὶ ωσει as if; about
ἄνδρα ανηρ man; husband
ἕνα εις.1 one; unit
6:16
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
אֵלָיו֙ ʔēlāʸw אֶל to
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
כִּ֥י kˌî כִּי that
אֶהְיֶ֖ה ʔehyˌeh היה be
עִמָּ֑ךְ ʕimmˈāḵ עִם with
וְ wᵊ וְ and
הִכִּיתָ֥ hikkîṯˌā נכה strike
אֶת־ ʔeṯ- אֵת [object marker]
מִדְיָ֖ן miḏyˌān מִדְיָן Midian
כְּ kᵊ כְּ as
אִ֥ישׁ ʔˌîš אִישׁ man
אֶחָֽד׃ ʔeḥˈāḏ אֶחָד one
6:16. dixitque ei Dominus ego ero tecum et percuties Madian quasi unum virum
And the Lord said to him: I will be with thee: and thou shalt cut off Madian as one man.
6:16. And the Lord said to him: “I will be with you. And so, you shall cut down Midian as if one man.”
6:16. And the LORD said unto him, Surely I will be with thee, and thou shalt smite the Midianites as one man.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:16: Thou shalt smite the Midianites as one man - Thou shalt as surely conquer all their host as if thou hadst but one man to contend with; or, Thou shalt destroy them to a man.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:16: Jdg 6:12; Exo 3:12; Jos 1:5; Isa 41:10, Isa 41:14-16; Mat 28:20; Mar 16:20; Act 11:21
John Gill
6:16 And the Lord said unto him, surely I will be with thee,.... The Targum is,"my Word shall be thy help,''which was sufficient to answer all objections taken from his meanness, unworthiness, and weakness:
and thou shalt smite the Midianites as one man; all together, and as easily as if thou hadst but one man to deal with, and the destruction be so entire and general that none shall be left.
John Wesley
6:16 As one man - As easily, as if they were all but one man.
6:176:17: Եւ ասէ Գեդէոն. Եթէ գտի շնորհս առաջի աչաց քոց, արասցես ինձ նշա՛ն՝ եթէ դու խօսեսցիս ընդ իս[2520]։ [2520] Ոմանք. Եւ ասէ ցնա Գեդէոն... եթէ դու ուխտեսցես ընդ իս. մի՛։
17. Գեդէոնն ասաց. «Եթէ ես քո աչքի առաջ շնորհ եմ գտել, ինձ մի նշան ցո՛յց տուր, որ դու ես ինձ հետ խօսում,
17 Եւ Գեդէօն անոր ըսաւ. «Կ’աղաչեմ, եթէ ես քու աչքիդ առջեւ շնորհք գտայ, ինծի նշան մը ցուցուր, որպէս զի գիտնամ թէ ինծի հետ խօսողը դուն ես։
Եւ ասէ Գեդէոն. Եթէ գտի շնորհս առաջի աչաց քոց, արասցես ինձ նշան եթէ [123]դու խօսեսցիս`` ընդ իս:

6:17: Եւ ասէ Գեդէոն. Եթէ գտի շնորհս առաջի աչաց քոց, արասցես ինձ նշա՛ն՝ եթէ դու խօսեսցիս ընդ իս[2520]։
[2520] Ոմանք. Եւ ասէ ցնա Գեդէոն... եթէ դու ուխտեսցես ընդ իս. մի՛։
17. Գեդէոնն ասաց. «Եթէ ես քո աչքի առաջ շնորհ եմ գտել, ինձ մի նշան ցո՛յց տուր, որ դու ես ինձ հետ խօսում,
17 Եւ Գեդէօն անոր ըսաւ. «Կ’աղաչեմ, եթէ ես քու աչքիդ առջեւ շնորհք գտայ, ինծի նշան մը ցուցուր, որպէս զի գիտնամ թէ ինծի հետ խօսողը դուն ես։
zohrab-1805▾ eastern-1994▾ western am▾
6:176:17: [Гедеон] сказал Ему: если я обрел благодать пред очами Твоими, то сделай мне знамение, что Ты говоришь со мною:
6:17 καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward αὐτὸν αυτος he; him Γεδεων γεδεων Gedeōn; Yetheon εἰ ει if; whether δὲ δε though; while εὗρον ευρισκω find ἔλεος ελεος mercy ἐν εν in ὀφθαλμοῖς οφθαλμος eye; sight σου σου of you; your καὶ και and; even ποιήσεις ποιεω do; make μοι μοι me σήμερον σημερον today; present πᾶν πας all; every ὅ ος who; what τι τις anyone; someone ἐλάλησας λαλεω talk; speak μετ᾿ μετα with; amid ἐμοῦ εμου my
6:17 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֵלָ֔יו ʔēlˈāʸw אֶל to אִם־ ʔim- אִם if נָ֛א nˈā נָא yeah מָצָ֥אתִי māṣˌāṯî מצא find חֵ֖ן ḥˌēn חֵן grace בְּ bᵊ בְּ in עֵינֶ֑יךָ ʕênˈeʸḵā עַיִן eye וְ wᵊ וְ and עָשִׂ֤יתָ ʕāśˈîṯā עשׂה make לִּי֙ llˌî לְ to אֹ֔ות ʔˈôṯ אֹות sign שָׁ šā שַׁ [relative] אַתָּ֖ה ʔattˌā אַתָּה you מְדַבֵּ֥ר mᵊḏabbˌēr דבר speak עִמִּֽי׃ ʕimmˈî עִם with
6:17. et ille si inveni inquit gratiam coram te da mihi signum quod tu sis qui loquaris ad meAnd he said: If I have found grace before thee, give me a sign that it is thou that speakest to me:
17. And he said unto him, If now I have found grace in thy sight, then shew me a sign that it is thou that talkest with me.
6:17. And he said: “If I have found grace before you, give me a sign that it is you who is speaking to me.
6:17. And he said unto him, If now I have found grace in thy sight, then shew me a sign that thou talkest with me.
And he said unto him, If now I have found grace in thy sight, then shew me a sign that thou talkest with me:

6:17: [Гедеон] сказал Ему: если я обрел благодать пред очами Твоими, то сделай мне знамение, что Ты говоришь со мною:
6:17
καὶ και and; even
εἶπεν επω say; speak
πρὸς προς to; toward
αὐτὸν αυτος he; him
Γεδεων γεδεων Gedeōn; Yetheon
εἰ ει if; whether
δὲ δε though; while
εὗρον ευρισκω find
ἔλεος ελεος mercy
ἐν εν in
ὀφθαλμοῖς οφθαλμος eye; sight
σου σου of you; your
καὶ και and; even
ποιήσεις ποιεω do; make
μοι μοι me
σήμερον σημερον today; present
πᾶν πας all; every
ος who; what
τι τις anyone; someone
ἐλάλησας λαλεω talk; speak
μετ᾿ μετα with; amid
ἐμοῦ εμου my
6:17
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֵלָ֔יו ʔēlˈāʸw אֶל to
אִם־ ʔim- אִם if
נָ֛א nˈā נָא yeah
מָצָ֥אתִי māṣˌāṯî מצא find
חֵ֖ן ḥˌēn חֵן grace
בְּ bᵊ בְּ in
עֵינֶ֑יךָ ʕênˈeʸḵā עַיִן eye
וְ wᵊ וְ and
עָשִׂ֤יתָ ʕāśˈîṯā עשׂה make
לִּי֙ llˌî לְ to
אֹ֔ות ʔˈôṯ אֹות sign
שָׁ šā שַׁ [relative]
אַתָּ֖ה ʔattˌā אַתָּה you
מְדַבֵּ֥ר mᵊḏabbˌēr דבר speak
עִמִּֽי׃ ʕimmˈî עִם with
6:17. et ille si inveni inquit gratiam coram te da mihi signum quod tu sis qui loquaris ad me
And he said: If I have found grace before thee, give me a sign that it is thou that speakest to me:
6:17. And he said: “If I have found grace before you, give me a sign that it is you who is speaking to me.
6:17. And he said unto him, If now I have found grace in thy sight, then shew me a sign that thou talkest with me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:17: Show me a sign - Work a miracle, that I may know that thou hast wisdom and power sufficient to authorize and quality me for the work.
Albert Barnes: Notes on the Bible - 1834
6:17: A sign - If the Angel ate of Gideon's present it would be a conclusive proof of the reality of the vision. (Compare Joh 21:9-13; Luk 24:37-43; Act 10:41.) It would also be a token of God's goodwill to Gideon. Compare Gen 18:3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:17: If now: Exo 33:13, Exo 33:16
show: Jdg 6:36-40; Gen 15:8-17; Exo 4:1-9; Kg2 20:8-11; Psa 86:17; Isa 7:11
Geneva 1599
6:17 And he said unto him, If now I have found grace in thy sight, then shew me (g) a sign that thou talkest with me.
(g) So that we see how the flesh is the enemy of God's calling, which cannot be persuaded without signs.
John Gill
6:17 And he said unto him, if now I have found grace in thy sight, &c. Or seeing he had, as appeared by his salutation of him as a man of might, by the work he gave him a commission to do, and by the promise of assistance and success:
then show me a sign that thou talkest with me; in the name of God, as a messenger sent by him, whether an angel or a man; for who he was as yet Gideon was not clear in it, and that what he had said was truth, and would be certainly fulfilled; and which Gideon might desire, not so much, or at least not only for his own sake, and the confirmation of his faith, for which he is renowned, as that he might be able to satisfy others that he had a commission from God, by a messenger of his, to attempt the deliverance of Israel.
John Wesley
6:17 That thou - That it is thou, an angel or messenger sent from God, that appears to me, and discourseth with me. Or, a sign of that which thou talkest with me; that is, that thou wilt by me smite the Midianites.
6:186:18: Մ՛ի գնասցես աստի՝ մինչեւ եկից առ քեզ, եւ բերից զզո՛հ իմ, եւ եդից առաջի քո։ Եւ ասէ. Ե՛ս եմ, եւ նստա՛յց աստ մինչեւ դարձցիս առ իս[2521]։ [2521] Ոմանք. Եւ դիցի առաջի քո։
18. մի՛ գնա այստեղից, մինչեւ որ քեզ մօտ գամ եւ իմ զոհը բերեմ ու դնեմ քո առաջ»: Նա ասաց. «Ես եմ, եւ կը նստեմ այստեղ, մինչեւ որ ետ դառնաս ինձ մօտ»:
18 Կ’աղաչեմ որ ասկէ չերթաս, մինչեւ ես քեզի գամ, իմ ընծաս բերեմ ու քու առջեւդ դնեմ»։ Հրեշտակը ըսաւ. «Ես կը սպասեմ մինչեւ որ դուն դառնաս»։
Մ՛ի գնասցես աստի մինչեւ եկից առ քեզ, եւ բերից զզոհ իմ եւ եդից առաջի քո: Եւ ասէ. Ես [124]եմ, եւ`` նստայց աստ մինչեւ դարձցիս առ իս:

6:18: Մ՛ի գնասցես աստի՝ մինչեւ եկից առ քեզ, եւ բերից զզո՛հ իմ, եւ եդից առաջի քո։ Եւ ասէ. Ե՛ս եմ, եւ նստա՛յց աստ մինչեւ դարձցիս առ իս[2521]։
[2521] Ոմանք. Եւ դիցի առաջի քո։
18. մի՛ գնա այստեղից, մինչեւ որ քեզ մօտ գամ եւ իմ զոհը բերեմ ու դնեմ քո առաջ»: Նա ասաց. «Ես եմ, եւ կը նստեմ այստեղ, մինչեւ որ ետ դառնաս ինձ մօտ»:
18 Կ’աղաչեմ որ ասկէ չերթաս, մինչեւ ես քեզի գամ, իմ ընծաս բերեմ ու քու առջեւդ դնեմ»։ Հրեշտակը ըսաւ. «Ես կը սպասեմ մինչեւ որ դուն դառնաս»։
zohrab-1805▾ eastern-1994▾ western am▾
6:186:18: не уходи отсюда, доколе я не приду к Тебе и не принесу дара моего и не предложу Тебе. Он сказал: Я останусь до возвращения твоего.
6:18 μὴ μη not χωρισθῇς χωριζω separate; depart ἐντεῦθεν εντευθεν from in here; from this / that side ἕως εως till; until τοῦ ο the ἐλθεῖν ερχομαι come; go με με me πρὸς προς to; toward σέ σε.1 you καὶ και and; even ἐξοίσω εκφερω bring out / forth; carry out τὴν ο the θυσίαν θυσια immolation; sacrifice καὶ και and; even θήσω τιθημι put; make ἐνώπιόν ενωπιος in the face; facing σου σου of you; your καὶ και and; even εἶπεν επω say; speak ἐγώ εγω I εἰμι ειμι be καθίομαι καθιομαι till; until τοῦ ο the ἐπιστρέψαι επιστρεφω turn around; return σε σε.1 you
6:18 אַל־ ʔal- אַל not נָ֨א nˌā נָא yeah תָמֻ֤שׁ ṯāmˈuš מושׁ depart מִ mi מִן from זֶּה֙ zzˌeh זֶה this עַד־ ʕaḏ- עַד unto בֹּאִ֣י bōʔˈî בוא come אֵלֶ֔יךָ ʔēlˈeʸḵā אֶל to וְ wᵊ וְ and הֹֽצֵאתִי֙ hˈōṣēṯî יצא go out אֶת־ ʔeṯ- אֵת [object marker] מִנְחָתִ֔י minḥāṯˈî מִנְחָה present וְ wᵊ וְ and הִנַּחְתִּ֖י hinnaḥtˌî נוח settle לְ lᵊ לְ to פָנֶ֑יךָ fānˈeʸḵā פָּנֶה face וַ wa וְ and יֹּאמַ֕ר yyōmˈar אמר say אָנֹכִ֥י ʔānōḵˌî אָנֹכִי i אֵשֵׁ֖ב ʔēšˌēv ישׁב sit עַ֥ד ʕˌaḏ עַד unto שׁוּבֶֽךָ׃ šûvˈeḵā שׁוב return
6:18. ne recedas hinc donec revertar ad te portans sacrificium et offerens tibi qui respondit ego praestolabor adventum tuumAnd depart not hence, till I return to thee, and bring a sacrifice, and offer it to thee. And he answered: I will wait thy coming.
18. Depart not hence, I pray thee, until I come unto thee, and bring forth my present, and lay it before thee. And he said, I will tarry until thou come again.
6:18. And may you not withdraw from here, until I return to you, carrying a sacrifice and offering it to you.” And he responded, “I will wait for your return.”
6:18. Depart not hence, I pray thee, until I come unto thee, and bring forth my present, and set [it] before thee. And he said, I will tarry until thou come again.
Depart not hence, I pray thee, until I come unto thee, and bring forth my present, and set [it] before thee. And he said, I will tarry until thou come again:

6:18: не уходи отсюда, доколе я не приду к Тебе и не принесу дара моего и не предложу Тебе. Он сказал: Я останусь до возвращения твоего.
6:18
μὴ μη not
χωρισθῇς χωριζω separate; depart
ἐντεῦθεν εντευθεν from in here; from this / that side
ἕως εως till; until
τοῦ ο the
ἐλθεῖν ερχομαι come; go
με με me
πρὸς προς to; toward
σέ σε.1 you
καὶ και and; even
ἐξοίσω εκφερω bring out / forth; carry out
τὴν ο the
θυσίαν θυσια immolation; sacrifice
καὶ και and; even
θήσω τιθημι put; make
ἐνώπιόν ενωπιος in the face; facing
σου σου of you; your
καὶ και and; even
εἶπεν επω say; speak
ἐγώ εγω I
εἰμι ειμι be
καθίομαι καθιομαι till; until
τοῦ ο the
ἐπιστρέψαι επιστρεφω turn around; return
σε σε.1 you
6:18
אַל־ ʔal- אַל not
נָ֨א nˌā נָא yeah
תָמֻ֤שׁ ṯāmˈuš מושׁ depart
מִ mi מִן from
זֶּה֙ zzˌeh זֶה this
עַד־ ʕaḏ- עַד unto
בֹּאִ֣י bōʔˈî בוא come
אֵלֶ֔יךָ ʔēlˈeʸḵā אֶל to
וְ wᵊ וְ and
הֹֽצֵאתִי֙ hˈōṣēṯî יצא go out
אֶת־ ʔeṯ- אֵת [object marker]
מִנְחָתִ֔י minḥāṯˈî מִנְחָה present
וְ wᵊ וְ and
הִנַּחְתִּ֖י hinnaḥtˌî נוח settle
לְ lᵊ לְ to
פָנֶ֑יךָ fānˈeʸḵā פָּנֶה face
וַ wa וְ and
יֹּאמַ֕ר yyōmˈar אמר say
אָנֹכִ֥י ʔānōḵˌî אָנֹכִי i
אֵשֵׁ֖ב ʔēšˌēv ישׁב sit
עַ֥ד ʕˌaḏ עַד unto
שׁוּבֶֽךָ׃ šûvˈeḵā שׁוב return
6:18. ne recedas hinc donec revertar ad te portans sacrificium et offerens tibi qui respondit ego praestolabor adventum tuum
And depart not hence, till I return to thee, and bring a sacrifice, and offer it to thee. And he answered: I will wait thy coming.
6:18. And may you not withdraw from here, until I return to you, carrying a sacrifice and offering it to you.” And he responded, “I will wait for your return.”
6:18. Depart not hence, I pray thee, until I come unto thee, and bring forth my present, and set [it] before thee. And he said, I will tarry until thou come again.
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
6:18: And bring forth my present - My minchah; generally an offering of bread, wine, oil, flour, and such like. It seems from this that Gideon supposed the person to whom he spoke to be a Divine person. Nevertheless, what he prepared and brought out appears to be intended simply as an entertainment to refresh a respectable stranger.
Albert Barnes: Notes on the Bible - 1834
6:18: My present - My Minchah: the word used regularly, though not exclusively, for the meat and drink offering (Lev 2:1 note). Its double sense of an offering to God, and of a gift to man, suits the doubt in Gideon's mind as to who his visitor might be.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:18: bring: Jdg 13:15; Gen 18:3, Gen 18:5, Gen 19:3
present: or, meat offering
John Gill
6:18 Intending to go to his own, or his father's house, to fetch some food to entertain him with, and therefore entreats he would not quit the place where he was until he returned:
and bring forth my present, and set it before thee; to treat him with, as a stranger and a messenger of God; and perhaps he thought, by this means, the better to discover who he was, whether an angel or a man: the word for the "present" is "minchah", often used for a meat offering, therefore some have thought of a sacrifice; but it appears by what follows that it was not of the nature of a sacrifice; and, besides, Gideon was no priest, nor was this a place for sacrifice, nor was there here any altar; and, besides, as Gideon did not yet know that it was the Lord himself, he could never think of offering a sacrifice to him:
and he said, I will tarry until thou come again; which was a wonderful instance of divine condescension, it being some time he waited ere Gideon could prepare what he brought, as follows.
John Wesley
6:18 My present - A repast for the angel, whom he thought to be a man. Set it - That thou mayest eat and refresh thyself.
Robert Jamieson, A. R. Fausset and David Brown
6:18 GIDEON'S PRESENT CONSUMED BY FIRE. (Jdg. 6:17-32)
Depart not hence, I pray thee, until I . . . bring forth my present--Hebrew, my mincha, or "meat offering"; and his idea probably was to prove, by his visitor's partaking of the entertainment, whether or not he was more than man.
6:196:19: Եւ եմուտ Գեդէոն՝ եւ հասոյց ուլ մի յայծեաց, եւ արդու մի ալեւր բաղարջ. եւ զմիսն եդ ՚ի վերայ խանի, եւ զարգանակն արկ ՚ի պոյտն. եւ եհան առ նա ընդ կաղնեաւն եւ երկի՛ր եպագ[2522]։ [2522] Յօրինակին. Եւ հասոյց ցուլ մի յայծեաց։ Յօրինակին պակասէր. Եւ զարգանակն արկ ՚ի պոյտն։
19. Գեդէոնը ներս մտաւ, այծերի հօտից մի ուլ մորթեց եւ մէկ արդու[14] ալիւրից բաղարջ պատրաստեց, միսը դրեց ափսէի վրայ, արգանակը կճուճի մէջ ածեց, դրեց նրա առաջ կաղնու տակ եւ երկրպագութիւն արեց:[14] 14. Ալիւրի հին չափ:
19 Գեդէօն ներս մտաւ, այծերէն ուլ մը եւ մէկ արդու ալիւրէ բաղարջ շօթեր պատրաստեց. միսը սակառի մը մէջ դրաւ ու արգանակն ալ պտուկի մը մէջ դրաւ եւ հրեշտակին առջեւ հանեց բեւեկնիին տակ ու անոր մատուցանեց։
Եւ եմուտ Գեդէոն եւ հասոյց ուլ մի յայծեաց, եւ արդու մի ալեւր բաղարջ. եւ զմիսն եդ ի վերայ խանի, եւ զարգանակն արկ ի պոյտն, եւ եհան առ նա ընդ կաղնեաւն եւ [125]երկիր եպագ:

6:19: Եւ եմուտ Գեդէոն՝ եւ հասոյց ուլ մի յայծեաց, եւ արդու մի ալեւր բաղարջ. եւ զմիսն եդ ՚ի վերայ խանի, եւ զարգանակն արկ ՚ի պոյտն. եւ եհան առ նա ընդ կաղնեաւն եւ երկի՛ր եպագ[2522]։
[2522] Յօրինակին. Եւ հասոյց ցուլ մի յայծեաց։ Յօրինակին պակասէր. Եւ զարգանակն արկ ՚ի պոյտն։
19. Գեդէոնը ներս մտաւ, այծերի հօտից մի ուլ մորթեց եւ մէկ արդու[14] ալիւրից բաղարջ պատրաստեց, միսը դրեց ափսէի վրայ, արգանակը կճուճի մէջ ածեց, դրեց նրա առաջ կաղնու տակ եւ երկրպագութիւն արեց:
[14] 14. Ալիւրի հին չափ:
19 Գեդէօն ներս մտաւ, այծերէն ուլ մը եւ մէկ արդու ալիւրէ բաղարջ շօթեր պատրաստեց. միսը սակառի մը մէջ դրաւ ու արգանակն ալ պտուկի մը մէջ դրաւ եւ հրեշտակին առջեւ հանեց բեւեկնիին տակ ու անոր մատուցանեց։
zohrab-1805▾ eastern-1994▾ western am▾
6:196:19: Гедеон пошел и приготовил козленка и опресноков из ефы муки; мясо положил в корзину, а похлебку влил в горшок и принес к Нему под дуб и предложил.
6:19 καὶ και and; even Γεδεων γεδεων Gedeōn; Yetheon εἰσῆλθεν εισερχομαι enter; go in καὶ και and; even ἐποίησεν ποιεω do; make ἔριφον εριφος kid αἰγῶν αιξ and; even οιφι οιφι flour ἄζυμα αζυμος unleavened; Feast of Unleavened Bread καὶ και and; even τὰ ο the κρέα κρεας meat ἔθηκεν τιθημι put; make ἐν εν in τῷ ο the κοφίνῳ κοφινος basket καὶ και and; even τὸν ο the ζωμὸν ζωμος cast; throw ἐν εν in τῇ ο the χύτρᾳ χυτρα and; even ἐξήνεγκεν εκφερω bring out / forth; carry out αὐτὰ αυτος he; him πρὸς προς to; toward αὐτὸν αυτος he; him ὑπὸ υπο under; by τὴν ο the τερέμινθον τερεμινθος and; even προσήγγισεν προσεγγιζω get close to
6:19 וְ wᵊ וְ and גִדְעֹ֣ון ḡiḏʕˈôn גִּדְעֹון Gideon בָּ֗א bˈā בוא come וַ wa וְ and יַּ֤עַשׂ yyˈaʕaś עשׂה make גְּדִֽי־ gᵊḏˈî- גְּדִי goat עִזִּים֙ ʕizzîm עֵז goat וְ wᵊ וְ and אֵיפַת־ ʔêfaṯ- אֵיפָה ephah קֶ֣מַח qˈemaḥ קֶמַח flour מַצֹּ֔ות maṣṣˈôṯ מַצָּה matzah הַ ha הַ the בָּשָׂר֙ bbāśˌār בָּשָׂר flesh שָׂ֣ם śˈām שׂים put בַּ ba בְּ in † הַ the סַּ֔ל ssˈal סַל basket וְ wᵊ וְ and הַ ha הַ the מָּרַ֖ק mmārˌaq מָרָק juice שָׂ֣ם śˈām שׂים put בַּ ba בְּ in † הַ the פָּר֑וּר ppārˈûr פָּרוּר cooking pot וַ wa וְ and יֹּוצֵ֥א yyôṣˌē יצא go out אֵלָ֛יו ʔēlˈāʸw אֶל to אֶל־ ʔel- אֶל to תַּ֥חַת tˌaḥaṯ תַּחַת under part הָ hā הַ the אֵלָ֖ה ʔēlˌā אֵלָה big tree וַ wa וְ and יַּגַּֽשׁ׃ ס yyaggˈaš . s נגשׁ approach
6:19. ingressus est itaque Gedeon et coxit hedum et de farinae modio azymos panes carnesque ponens in canistro et ius carnium mittens in ollam tulit omnia sub quercum et obtulit eiSo Gedeon went in, and boiled a kid, and made unleavened loaves of a measure of flour: and putting the flesh in a basket, and the broth of the flesh into a pot, he carried all under the oak, and presented to him.
19. And Gideon went in, and made ready a kid, and unleavened cakes of an ephah of meal: the flesh he put in a basket, and he put the broth in a pot, and brought it out unto him under the oak, and presented it.
6:19. And so Gideon entered, and he boiled a goat, and he made unleavened bread from a measure of flour. And setting the flesh in a basket, and putting the broth of the flesh in a pot, he took it all under the oak tree, and he offered it to him.
6:19. And Gideon went in, and made ready a kid, and unleavened cakes of an ephah of flour: the flesh he put in a basket, and he put the broth in a pot, and brought [it] out unto him under the oak, and presented [it].
And Gideon went in, and made ready a kid, and unleavened cakes of an ephah of flour: the flesh he put in a basket, and he put the broth in a pot, and brought [it] out unto him under the oak, and presented:

6:19: Гедеон пошел и приготовил козленка и опресноков из ефы муки; мясо положил в корзину, а похлебку влил в горшок и принес к Нему под дуб и предложил.
6:19
καὶ και and; even
Γεδεων γεδεων Gedeōn; Yetheon
εἰσῆλθεν εισερχομαι enter; go in
καὶ και and; even
ἐποίησεν ποιεω do; make
ἔριφον εριφος kid
αἰγῶν αιξ and; even
οιφι οιφι flour
ἄζυμα αζυμος unleavened; Feast of Unleavened Bread
καὶ και and; even
τὰ ο the
κρέα κρεας meat
ἔθηκεν τιθημι put; make
ἐν εν in
τῷ ο the
κοφίνῳ κοφινος basket
καὶ και and; even
τὸν ο the
ζωμὸν ζωμος cast; throw
ἐν εν in
τῇ ο the
χύτρᾳ χυτρα and; even
ἐξήνεγκεν εκφερω bring out / forth; carry out
αὐτὰ αυτος he; him
πρὸς προς to; toward
αὐτὸν αυτος he; him
ὑπὸ υπο under; by
τὴν ο the
τερέμινθον τερεμινθος and; even
προσήγγισεν προσεγγιζω get close to
6:19
וְ wᵊ וְ and
גִדְעֹ֣ון ḡiḏʕˈôn גִּדְעֹון Gideon
בָּ֗א bˈā בוא come
וַ wa וְ and
יַּ֤עַשׂ yyˈaʕaś עשׂה make
גְּדִֽי־ gᵊḏˈî- גְּדִי goat
עִזִּים֙ ʕizzîm עֵז goat
וְ wᵊ וְ and
אֵיפַת־ ʔêfaṯ- אֵיפָה ephah
קֶ֣מַח qˈemaḥ קֶמַח flour
מַצֹּ֔ות maṣṣˈôṯ מַצָּה matzah
הַ ha הַ the
בָּשָׂר֙ bbāśˌār בָּשָׂר flesh
שָׂ֣ם śˈām שׂים put
בַּ ba בְּ in
הַ the
סַּ֔ל ssˈal סַל basket
וְ wᵊ וְ and
הַ ha הַ the
מָּרַ֖ק mmārˌaq מָרָק juice
שָׂ֣ם śˈām שׂים put
בַּ ba בְּ in
הַ the
פָּר֑וּר ppārˈûr פָּרוּר cooking pot
וַ wa וְ and
יֹּוצֵ֥א yyôṣˌē יצא go out
אֵלָ֛יו ʔēlˈāʸw אֶל to
אֶל־ ʔel- אֶל to
תַּ֥חַת tˌaḥaṯ תַּחַת under part
הָ הַ the
אֵלָ֖ה ʔēlˌā אֵלָה big tree
וַ wa וְ and
יַּגַּֽשׁ׃ ס yyaggˈaš . s נגשׁ approach
6:19. ingressus est itaque Gedeon et coxit hedum et de farinae modio azymos panes carnesque ponens in canistro et ius carnium mittens in ollam tulit omnia sub quercum et obtulit ei
So Gedeon went in, and boiled a kid, and made unleavened loaves of a measure of flour: and putting the flesh in a basket, and the broth of the flesh into a pot, he carried all under the oak, and presented to him.
6:19. And so Gideon entered, and he boiled a goat, and he made unleavened bread from a measure of flour. And setting the flesh in a basket, and putting the broth of the flesh in a pot, he took it all under the oak tree, and he offered it to him.
6:19. And Gideon went in, and made ready a kid, and unleavened cakes of an ephah of flour: the flesh he put in a basket, and he put the broth in a pot, and brought [it] out unto him under the oak, and presented [it].
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:19: Made ready a kid - the flesh he put in a basket, and he put the broth in a pot - The manner in which the Arabs entertain strangers will cast light on this verse. Dr. Shaw observes: "Besides a bowl of milk, and a basket of figs, raisins, or dates, which upon our arrival were presented to us to stay our appetite, the master of the tent fetched us from his flock according to the number of our company, a kid or a goat, a lamb or a sheep; half of which was immediately seethed by his wife, and served up with cucasoe; the rest was made kab-ab, i.e., cut to pieces and roasted, which we reserved for our breakfast or dinner next day." May we not suppose, says Mr. Harmer, that Gideon, presenting some slight refreshment to the supposed prophet, according to the present Arab mode, desired him to stay till he could provide something more substantial; that he immediately killed a kid, seethed part of it, and, when ready, brought out the stewed meat in a pot, with unleavened cakes of bread which he had baked; and the other part, the kab-ab, in a basket, for him to carry with him for some after-repast in his journey. See Shaw's and Pococke's Travels, and Harmer's Observations.
Brought it out unto him under the oak - Probably where he had a tent, which, with the shade of the oak, sheltered them from the heat of the sun, and yet afforded the privilege of the refreshing breeze. Under a shade in the open air the Arabs, to the present day, are accustomed to receive their guests.
Albert Barnes: Notes on the Bible - 1834
6:19: Unleavened cakes - As being much more quickly baked (compare Gen 19:3) (and as connected with the meat offering). An ephah, containing 3 measures, was the quantity of flour commonly used at one baking Gen 18:6; Exo 16:16.
Presented it - A word especially, though not exclusively, proper for offerings to God. See Amo 5:25, where the same word is rendered offered.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:19: and made: Dr. Shaw observes, "Besides a bowl of milk, and a basket of figs, raisins, or dates, which upon our arrival were presented to us, to stay our appetite, the master of the tent fetched us from his flock, according to the number of our company, a kid or a goat, a lamb or a sheep; half of which was immediately seethed by his wife, and served up with cucasoe; the rest was made kaḃ ab, i. e., cut to pieces and roasted, which we reserved for our breakfast or dinner next day." May we not suppose, says Mr. Harmer, that Gideon presented some slight refreshment to the supposed prophet, according to the present Arab mode, and desired him to stay till he could provide something more substantial; that he immediately killed a kid, seethed a part of it, and when ready brought the stewed meat in a pot, with unleavened cakes of bread, which he had baked; and the other part, the kaḃ ab, in a basket for him to carry with him, for some after repast in his journey? Jdg 13:15-19; Gen 18:6-8
a kid: Heb. a kid of the goats
unleavened cakes: Lev 2:4
Geneva 1599
6:19 And Gideon went in, and made ready a kid, and unleavened cakes of an (h) ephah of flour: the flesh he put in a basket, and he put the broth in a pot, and brought [it] out unto him under the oak, and presented [it].
(h) Of Ephah, read (Ex 16:36).
John Gill
6:19 And Gideon went in,.... Into his own house, or his father's:
and made ready a kid; boiled it, as appears by the broth he brought, at least part of it was so dressed; and perhaps it was only some part of one that he brought, since a whole one was too much to be set before one person, and if even he himself intended to eat with him:
and unleavened cakes of an ephah of flour; that is, probably those were made out of an ephah of flour; not that the whole ephah was made into cakes; since an omer, the tenth part of an ephah, was sufficient for one man a whole day; and, according to the computation of Waserus (n) an ephah was enough for forty five men for a whole day; unless it can be thought that this was done to show his great hospitality to a stranger, and the great respect he had for him as a messenger of God: the rather unleavened cakes were brought, because of dispatch, being soon made. Jarchi says, from hence it may be learned that it was now the time of the passover, and of waving the sheaf; but this is no sufficient proof of it; besides, if this was new wheat Gideon had been threshing, it shows it to be about the wheat harvest, which was not till Pentecost; it was the barley harvest that began at the passover:
the flesh he put in a basket; the flesh of the kid which was boiled, or if any part of it was dressed another way, it was put by itself in a basket for more easy and commodious carriage:
and he put the broth in a pot; a brazen pot, as Kimchi interprets it, in which the kid was boiled; and this, as he says, was the water it was boiled in:
and brought it out unto him under the oak; where he appeared, and was now waiting the return of Gideon there:
and presented it; set it before him, perhaps upon a table, which might be brought by his servants, or on a seat, which was placed under the oak to sit upon under its shade for pleasure.
(n) De Antiqu. mensuris Heb. l. 2. c. 5. sect. 9.
John Wesley
6:19 An ephah - The choicest part of a whole ephah; as also he brought to him the best part of a kid dressed; for a whole ephah, and a whole kid had been superfluous, and improper to provide for one man.
Robert Jamieson, A. R. Fausset and David Brown
6:19 Gideon went in, and made ready a kid; . . . the flesh he put in a basket, and he put the broth in a pot--(See on Gen 18:7). The flesh seems to have been roasted, which is done by cutting it into kobab, that is, into small pieces, fixed on a skewer, and put before the fire. The broth was for immediate use; the other, brought in a hand-basket was intended to be a future supply to the traveller. The miraculous fire that consumed it and the vanishing of the stranger, not by walking, but as a spirit in the fire, filled Gideon with awe. A consciousness of demerit fills the heart of every fallen man at the thought of God, with fear of His wrath; and this feeling was increased by a belief prevalent in ancient times, that whoever saw an angel would forthwith die. The acceptance of Gideon's sacrifice betokened the acceptance of his person; but it required an express assurance of the divine blessing, given in some unknown manner, to restore his comfort and peace of mind.
6:206:20: Եւ ասէ ցնա հրեշտակն Տեառն. Ա՛ռ դու զմիսդ՝ եւ զհացդ բաղարջ, եւ դի՛ր ՚ի վերայ վիմին այնորիկ. եւ հե՛ղ զարգանակն։ Եւ արար ա՛յնպէս[2523]։ [2523] Ոմանք. ՚Ի վերայ վիմիդ այդորիկ, եւ հեղ զարգանակդ։
20. Տիրոջ հրեշտակը նրան ասաց. «Վերցրո՛ւ դու այդ միսն ու բաղարջ հացը, դի՛ր այս քարի վրայ, իսկ արգանակը վրա՛ն թափիր»: Եւ նա այդպէս արեց:
20 Աստուծոյ հրեշտակը անոր ըսաւ. «Միսն ու բաղարջ շօթերը ա՛ռ ու վէմին վրայ դիր ու արգանակը թափէ՛»։ Անիկա այնպէս ըրաւ։
Եւ ասէ ցնա հրեշտակն [126]Տեառն. Առ դու զմիսդ եւ զհացդ բաղարջ, եւ դիր ի վերայ վիմին այնորիկ, եւ հեղ զարգանակն: Եւ արար այնպէս:

6:20: Եւ ասէ ցնա հրեշտակն Տեառն. Ա՛ռ դու զմիսդ՝ եւ զհացդ բաղարջ, եւ դի՛ր ՚ի վերայ վիմին այնորիկ. եւ հե՛ղ զարգանակն։ Եւ արար ա՛յնպէս[2523]։
[2523] Ոմանք. ՚Ի վերայ վիմիդ այդորիկ, եւ հեղ զարգանակդ։
20. Տիրոջ հրեշտակը նրան ասաց. «Վերցրո՛ւ դու այդ միսն ու բաղարջ հացը, դի՛ր այս քարի վրայ, իսկ արգանակը վրա՛ն թափիր»: Եւ նա այդպէս արեց:
20 Աստուծոյ հրեշտակը անոր ըսաւ. «Միսն ու բաղարջ շօթերը ա՛ռ ու վէմին վրայ դիր ու արգանակը թափէ՛»։ Անիկա այնպէս ըրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
6:206:20: И сказал ему Ангел Божий: возьми мясо и опресноки, и положи на сей камень, и вылей похлебку. Он так и сделал.
6:20 καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward αὐτὸν αυτος he; him ὁ ο the ἄγγελος αγγελος messenger τοῦ ο the θεοῦ θεος God λαβὲ λαμβανω take; get τὰ ο the κρέα κρεας meat καὶ και and; even τὰ ο the ἄζυμα αζυμος unleavened; Feast of Unleavened Bread καὶ και and; even θὲς τιθημι put; make πρὸς προς to; toward τὴν ο the πέτραν πετρα.1 cliff; bedrock ἐκείνην εκεινος that καὶ και and; even τὸν ο the ζωμὸν ζωμος have; hold ἔκχεε εκχεω pour out; drained καὶ και and; even ἐποίησεν ποιεω do; make οὕτως ουτως so; this way
6:20 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say אֵלָ֜יו ʔēlˈāʸw אֶל to מַלְאַ֣ךְ malʔˈaḵ מַלְאָךְ messenger הָ hā הַ the אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s) קַ֣ח qˈaḥ לקח take אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the בָּשָׂ֤ר bbāśˈār בָּשָׂר flesh וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מַּצֹּות֙ mmaṣṣôṯ מַצָּה matzah וְ wᵊ וְ and הַנַּח֙ hannˌaḥ נוח settle אֶל־ ʔel- אֶל to הַ ha הַ the סֶּ֣לַע ssˈelaʕ סֶלַע rock הַ ha הַ the לָּ֔ז llˈāz לָז this there וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מָּרַ֖ק mmārˌaq מָרָק juice שְׁפֹ֑וךְ šᵊfˈôḵ שׁפך pour וַ wa וְ and יַּ֖עַשׂ yyˌaʕaś עשׂה make כֵּֽן׃ kˈēn כֵּן thus
6:20. cui dixit angelus Domini tolle carnes et panes azymos et pone super petram illam et ius desuper funde cumque fecisset itaAnd the angel of the Lord said to him: Take the flesh and the unleavened loaves, and lay them upon that rock, and pour out the broth thereon. And when he had done so,
20. And the angel of God said unto him, Take the flesh and the unleavened cakes, and lay them upon this rock, and pour out the broth. And he did so.
6:20. And the Angel of the Lord said to him, “Take the flesh and the unleavened bread, and place them on that rock, and pour out the broth upon it.” And when he had done so,
6:20. And the angel of God said unto him, Take the flesh and the unleavened cakes, and lay [them] upon this rock, and pour out the broth. And he did so.
And the angel of God said unto him, Take the flesh and the unleavened cakes, and lay [them] upon this rock, and pour out the broth. And he did so:

6:20: И сказал ему Ангел Божий: возьми мясо и опресноки, и положи на сей камень, и вылей похлебку. Он так и сделал.
6:20
καὶ και and; even
εἶπεν επω say; speak
πρὸς προς to; toward
αὐτὸν αυτος he; him
ο the
ἄγγελος αγγελος messenger
τοῦ ο the
θεοῦ θεος God
λαβὲ λαμβανω take; get
τὰ ο the
κρέα κρεας meat
καὶ και and; even
τὰ ο the
ἄζυμα αζυμος unleavened; Feast of Unleavened Bread
καὶ και and; even
θὲς τιθημι put; make
πρὸς προς to; toward
τὴν ο the
πέτραν πετρα.1 cliff; bedrock
ἐκείνην εκεινος that
καὶ και and; even
τὸν ο the
ζωμὸν ζωμος have; hold
ἔκχεε εκχεω pour out; drained
καὶ και and; even
ἐποίησεν ποιεω do; make
οὕτως ουτως so; this way
6:20
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
אֵלָ֜יו ʔēlˈāʸw אֶל to
מַלְאַ֣ךְ malʔˈaḵ מַלְאָךְ messenger
הָ הַ the
אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s)
קַ֣ח qˈaḥ לקח take
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
בָּשָׂ֤ר bbāśˈār בָּשָׂר flesh
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מַּצֹּות֙ mmaṣṣôṯ מַצָּה matzah
וְ wᵊ וְ and
הַנַּח֙ hannˌaḥ נוח settle
אֶל־ ʔel- אֶל to
הַ ha הַ the
סֶּ֣לַע ssˈelaʕ סֶלַע rock
הַ ha הַ the
לָּ֔ז llˈāz לָז this there
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מָּרַ֖ק mmārˌaq מָרָק juice
שְׁפֹ֑וךְ šᵊfˈôḵ שׁפך pour
וַ wa וְ and
יַּ֖עַשׂ yyˌaʕaś עשׂה make
כֵּֽן׃ kˈēn כֵּן thus
6:20. cui dixit angelus Domini tolle carnes et panes azymos et pone super petram illam et ius desuper funde cumque fecisset ita
And the angel of the Lord said to him: Take the flesh and the unleavened loaves, and lay them upon that rock, and pour out the broth thereon. And when he had done so,
6:20. And the Angel of the Lord said to him, “Take the flesh and the unleavened bread, and place them on that rock, and pour out the broth upon it.” And when he had done so,
6:20. And the angel of God said unto him, Take the flesh and the unleavened cakes, and lay [them] upon this rock, and pour out the broth. And he did so.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:20: Take the flesh, etc. - The angel intended to make the flesh and bread an offering to God, and the broth a libation.
Albert Barnes: Notes on the Bible - 1834
6:20: Pour out the broth - Libations were a very ancient form of offering (compare Gen 35:14). The drink offerings of wine under the Levitical law were poured upon the altar Exo 30:9. The pouring of the broth upon the rock was evidently of the nature of a libation. It might also, like the water poured by Elijah upon his sacrifice, make the miracle of the fire that consumed the sacrifice more apparent. (Compare Kg1 18:33.)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:20: lay them: Jdg 13:19
pour out: Kg1 18:33, Kg1 18:34
John Gill
6:20 And the angel of God said unto him,.... Instead of sitting down and partaking of the entertainment made for him, he bid him do as follows:
take the flesh, and the unleavened cakes, and lay them upon this rock; not as a table to eat it from, but as an altar to offer it upon; and which rock and altar might be typical of Christ, who sanctities every gift, present, and offering of his people: this rock was undoubtedly in sight, and very probably the oak, under which they were, grew upon it, or at the bottom of it, where it was no unusual thing for oaks to grow, Gen 35:8, but it was upon the top of the rock that these were to be laid, where afterwards an altar was built, Judg 6:26.
and pour out the broth; upon the flesh and cakes, and upon the rock also, which by bringing from his house must have been cool and it became cooler by being poured out, and cooler still by being poured upon a cold rock:
and he did so; he readily obeyed his orders; though he had reason to wonder he should have so ordered the food he brought for his entertainment to be thus made use of; perhaps he might expect that he intended to give him a sign, as he desired, and therefore the more readily, without any objection, complied with his order.
6:216:21: Եւ ձգեա՛ց հրեշտակն Տեառն զծայր գաւազանին որ ՚ի ձեռին իւրում, եւ հասոյց ՚ի միսն եւ ՚ի բաղարջսն. եւ բորբոքեցաւ հուր ՚ի վիմէ անտի, եւ եկեր զբաղարջսն. եւ հրեշտակն Տեառն գնա՛ց յաչաց նորա[2524]։ [2524] Ոմանք. Եւ եկեր զմիսն եւ զբաղարճսն։
21. Տիրոջ հրեշտակն իր ձեռքի գաւազանի ծայրը մեկնեց եւ հասցրեց մսին ու բաղարջին: Քարից կրակ դուրս եկաւ ու լափեց բաղարջ հացերը. եւ Տիրոջ հրեշտակը հեռացաւ նրա աչքից:
21 Այն ատեն Տէրոջը հրեշտակը իր ձեռքի գաւազանին ծայրը երկնցուց ու միսին եւ բաղարջ շօթերուն դպաւ ու վէմէն կրակ ելլելով միսը եւ բաղարջ շօթերը այրեց։ Տէրոջը հրեշտակը անոր աչքերուն առջեւէն գնաց։
Եւ ձգեաց հրեշտակն Տեառն զծայր գաւազանին որ ի ձեռին իւրում, եւ հասոյց ի միսն եւ ի բաղարջսն. եւ բորբոքեցաւ հուր ի վիմէ անտի, եւ եկեր զմիսն եւ զբաղարջսն. եւ հրեշտակն Տեառն գնաց յաչաց նորա:

6:21: Եւ ձգեա՛ց հրեշտակն Տեառն զծայր գաւազանին որ ՚ի ձեռին իւրում, եւ հասոյց ՚ի միսն եւ ՚ի բաղարջսն. եւ բորբոքեցաւ հուր ՚ի վիմէ անտի, եւ եկեր զբաղարջսն. եւ հրեշտակն Տեառն գնա՛ց յաչաց նորա[2524]։
[2524] Ոմանք. Եւ եկեր զմիսն եւ զբաղարճսն։
21. Տիրոջ հրեշտակն իր ձեռքի գաւազանի ծայրը մեկնեց եւ հասցրեց մսին ու բաղարջին: Քարից կրակ դուրս եկաւ ու լափեց բաղարջ հացերը. եւ Տիրոջ հրեշտակը հեռացաւ նրա աչքից:
21 Այն ատեն Տէրոջը հրեշտակը իր ձեռքի գաւազանին ծայրը երկնցուց ու միսին եւ բաղարջ շօթերուն դպաւ ու վէմէն կրակ ելլելով միսը եւ բաղարջ շօթերը այրեց։ Տէրոջը հրեշտակը անոր աչքերուն առջեւէն գնաց։
zohrab-1805▾ eastern-1994▾ western am▾
6:216:21: Ангел Господень простер конец жезла, который был в руке его, прикоснулся к мясу и опреснокам; и вышел огонь из камня и поел мясо и опресноки; и Ангел Господень скрылся от глаз его.
6:21 καὶ και and; even ἐξέτεινεν εκτεινω extend ὁ ο the ἄγγελος αγγελος messenger κυρίου κυριος lord; master τὸ ο the ἄκρον ακρον top; tip τῆς ο the ῥάβδου ραβδος rod τῆς ο the ἐν εν in χειρὶ χειρ hand αὐτοῦ αυτος he; him καὶ και and; even ἥψατο απτομαι grasp; touch τῶν ο the κρεῶν κρεας meat καὶ και and; even τῶν ο the ἀζύμων αζυμος unleavened; Feast of Unleavened Bread καὶ και and; even ἀνέβη αναβαινω step up; ascend πῦρ πυρ fire ἐκ εκ from; out of τῆς ο the πέτρας πετρα.1 cliff; bedrock καὶ και and; even κατέφαγεν κατεσθιω consume; eat up τὰ ο the κρέα κρεας meat καὶ και and; even τοὺς ο the ἀζύμους αζυμος unleavened; Feast of Unleavened Bread καὶ και and; even ὁ ο the ἄγγελος αγγελος messenger κυρίου κυριος lord; master ἐπορεύθη πορευομαι travel; go ἀπὸ απο from; away ὀφθαλμῶν οφθαλμος eye; sight αὐτοῦ αυτος he; him
6:21 וַ wa וְ and יִּשְׁלַ֞ח yyišlˈaḥ שׁלח send מַלְאַ֣ךְ malʔˈaḵ מַלְאָךְ messenger יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] קְצֵ֤ה qᵊṣˈē קָצֶה end הַ ha הַ the מִּשְׁעֶ֨נֶת֙ mmišʕˈeneṯ מִשְׁעֶנֶת support אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] בְּ bᵊ בְּ in יָדֹ֔ו yāḏˈô יָד hand וַ wa וְ and יִּגַּ֥ע yyiggˌaʕ נגע touch בַּ ba בְּ in † הַ the בָּשָׂ֖ר bbāśˌār בָּשָׂר flesh וּ û וְ and בַ va בְּ in † הַ the מַּצֹּ֑ות mmaṣṣˈôṯ מַצָּה matzah וַ wa וְ and תַּ֨עַל ttˌaʕal עלה ascend הָ hā הַ the אֵ֜שׁ ʔˈēš אֵשׁ fire מִן־ min- מִן from הַ ha הַ the צּ֗וּר ṣṣˈûr צוּר rock וַ wa וְ and תֹּ֤אכַל ttˈōḵal אכל eat אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the בָּשָׂר֙ bbāśˌār בָּשָׂר flesh וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מַּצֹּ֔ות mmaṣṣˈôṯ מַצָּה matzah וּ û וְ and מַלְאַ֣ךְ malʔˈaḵ מַלְאָךְ messenger יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH הָלַ֖ךְ hālˌaḵ הלך walk מֵ mē מִן from עֵינָֽיו׃ ʕênˈāʸw עַיִן eye
6:21. extendit angelus Domini summitatem virgae quam tenebat in manu et tetigit carnes et azymos panes ascenditque ignis de petra et carnes azymosque consumpsit angelus autem Domini evanuit ex oculis eiusThe angel of the Lord put forth the tip of the rod, which he held in his hand, and touched the flesh and the unleavened loaves: and there arose a fire from the rock, and consumed the flesh and the unleavened loaves: and the angel of the Lord vanished out of his sight.
21. Then the angel of the LORD put forth the end of the staff that was in his hand, and touched the flesh and the unleavened cakes; and there went up fire out of the rock, and consumed the flesh and the unleavened cakes; and the angel of the LORD departed out of his sight.
6:21. the Angel of the Lord extended the end of a staff, which he was holding in his hand, and he touched the flesh and the unleavened loaves. And a fire ascended from the rock, and it consumed the flesh and the unleavened loaves. Then the Angel of the Lord vanished from his sight.
6:21. Then the angel of the LORD put forth the end of the staff that [was] in his hand, and touched the flesh and the unleavened cakes; and there rose up fire out of the rock, and consumed the flesh and the unleavened cakes. Then the angel of the LORD departed out of his sight.
Then the angel of the LORD put forth the end of the staff that [was] in his hand, and touched the flesh and the unleavened cakes; and there rose up fire out of the rock, and consumed the flesh and the unleavened cakes. Then the angel of the LORD departed out of his sight:

6:21: Ангел Господень простер конец жезла, который был в руке его, прикоснулся к мясу и опреснокам; и вышел огонь из камня и поел мясо и опресноки; и Ангел Господень скрылся от глаз его.
6:21
καὶ και and; even
ἐξέτεινεν εκτεινω extend
ο the
ἄγγελος αγγελος messenger
κυρίου κυριος lord; master
τὸ ο the
ἄκρον ακρον top; tip
τῆς ο the
ῥάβδου ραβδος rod
τῆς ο the
ἐν εν in
χειρὶ χειρ hand
αὐτοῦ αυτος he; him
καὶ και and; even
ἥψατο απτομαι grasp; touch
τῶν ο the
κρεῶν κρεας meat
καὶ και and; even
τῶν ο the
ἀζύμων αζυμος unleavened; Feast of Unleavened Bread
καὶ και and; even
ἀνέβη αναβαινω step up; ascend
πῦρ πυρ fire
ἐκ εκ from; out of
τῆς ο the
πέτρας πετρα.1 cliff; bedrock
καὶ και and; even
κατέφαγεν κατεσθιω consume; eat up
τὰ ο the
κρέα κρεας meat
καὶ και and; even
τοὺς ο the
ἀζύμους αζυμος unleavened; Feast of Unleavened Bread
καὶ και and; even
ο the
ἄγγελος αγγελος messenger
κυρίου κυριος lord; master
ἐπορεύθη πορευομαι travel; go
ἀπὸ απο from; away
ὀφθαλμῶν οφθαλμος eye; sight
αὐτοῦ αυτος he; him
6:21
וַ wa וְ and
יִּשְׁלַ֞ח yyišlˈaḥ שׁלח send
מַלְאַ֣ךְ malʔˈaḵ מַלְאָךְ messenger
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
קְצֵ֤ה qᵊṣˈē קָצֶה end
הַ ha הַ the
מִּשְׁעֶ֨נֶת֙ mmišʕˈeneṯ מִשְׁעֶנֶת support
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
בְּ bᵊ בְּ in
יָדֹ֔ו yāḏˈô יָד hand
וַ wa וְ and
יִּגַּ֥ע yyiggˌaʕ נגע touch
בַּ ba בְּ in
הַ the
בָּשָׂ֖ר bbāśˌār בָּשָׂר flesh
וּ û וְ and
בַ va בְּ in
הַ the
מַּצֹּ֑ות mmaṣṣˈôṯ מַצָּה matzah
וַ wa וְ and
תַּ֨עַל ttˌaʕal עלה ascend
הָ הַ the
אֵ֜שׁ ʔˈēš אֵשׁ fire
מִן־ min- מִן from
הַ ha הַ the
צּ֗וּר ṣṣˈûr צוּר rock
וַ wa וְ and
תֹּ֤אכַל ttˈōḵal אכל eat
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
בָּשָׂר֙ bbāśˌār בָּשָׂר flesh
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מַּצֹּ֔ות mmaṣṣˈôṯ מַצָּה matzah
וּ û וְ and
מַלְאַ֣ךְ malʔˈaḵ מַלְאָךְ messenger
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
הָלַ֖ךְ hālˌaḵ הלך walk
מֵ מִן from
עֵינָֽיו׃ ʕênˈāʸw עַיִן eye
6:21. extendit angelus Domini summitatem virgae quam tenebat in manu et tetigit carnes et azymos panes ascenditque ignis de petra et carnes azymosque consumpsit angelus autem Domini evanuit ex oculis eius
The angel of the Lord put forth the tip of the rod, which he held in his hand, and touched the flesh and the unleavened loaves: and there arose a fire from the rock, and consumed the flesh and the unleavened loaves: and the angel of the Lord vanished out of his sight.
6:21. the Angel of the Lord extended the end of a staff, which he was holding in his hand, and he touched the flesh and the unleavened loaves. And a fire ascended from the rock, and it consumed the flesh and the unleavened loaves. Then the Angel of the Lord vanished from his sight.
6:21. Then the angel of the LORD put forth the end of the staff that [was] in his hand, and touched the flesh and the unleavened cakes; and there rose up fire out of the rock, and consumed the flesh and the unleavened cakes. Then the angel of the LORD departed out of his sight.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:21: The angel - put forth the end of the staff - He appeared like a traveler with a staff in his hand; this he put forth, and having touched the flesh, fire rose out of the rock and consumed it. Here was the most evident proof of supernatural agency.
Then the angel - departed out of his sight - Though the angel vanished out of his sight, yet God continued to converse with him either by secret inspiration in his own heart, or by an audible voice.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:21: rose up: Jdg 13:20; Lev 9:24; Kg1 18:38; Ch1 21:26; Ch2 7:1
Geneva 1599
6:21 Then the angel of the LORD put forth the end of the staff that [was] in his hand, and touched the flesh and the unleavened cakes; and there rose up fire (i) out of the rock, and consumed the flesh and the unleavened cakes. Then the angel of the LORD departed out of his sight.
(i) By the power of God only, as in the sacrifice of Elijah, (3Kings 18:38).
John Gill
6:21 Then the angel of the Lord put forth the end of the staff that was in his hand,.... With which he walked, appearing as a traveller, and which was one reason of Gideon's providing for his refreshment, before he proceeded on in his journey:
and touched the flesh and the unleavened cakes; did not strike the rock with it, as Moses did with his rod, to fetch out water for the Israelites, but touched the provisions brought him; not using it instead of a knife to separate any part of them, but for the working of a miracle, as follows:
and there rose up fire out of the rock; had he struck the rock with his staff, the miracle would not have appeared so great, because it might be thought there was an iron ferrule at the end of it, which striking on a flinty rock might cause fire; but it was the flesh and cakes only that were touched, and these also as having broth poured on them, and the rock likewise:
and consumed the flesh, and the unleavened cakes; though they had the broth poured on them, and were sodden with it; so that the miracle was similar to that wrought by Elijah on Mount Carmel, 3Kings 18:33, and those who think that this angel was the man, the prophet before mentioned, and he Phinehas, and Phinehas Elijah, are confirmed in their opinion by this likeness; though there is no sufficient ground for it:
then the angel of the Lord departed out of his sight: not went on his journey, as he might seem, but vanished immediately; which circumstance plainly showed, and fully convinced Gideon, that he was not a man, but an angelic spirit, as well as the miracle wrought proved him to be more than a man; and so Gideon had what he desired, a sign that he might know who talked with him, and that what he talked of would certainly come to pass.
John Wesley
6:21 Consumed the flesh - By which, he shewed himself to be no man that needed such provisions, but the Son of God; and by this instance of his omnipotency, gave him assurance, that he both could, and would consume the Midianites.
6:226:22: Եւ ետես Գեդէոն եթէ հրեշտակ Տեառն է. եւ ասէ Գեդէոն. Ա՛, ա՛, Տէ՛ր Տէր. զի տեսի զհրեշտակն Տեառն դէմ յանդիման։
22. Գեդէոնը տեսաւ, որ նա Տիրոջ հրեշտակն է, եւ ասաց. «Ո՜հ, ո՜հ, Տէ՛ր, Տէ՛ր, տեսայ ես Տիրոջ հրեշտակին երես առ երես»:
22 Գեդէօն հասկցաւ թէ անիկա Տէրոջը հրեշտակն էր։ Գեդէօն ըսաւ. «Ո՜հ, Տէ՛ր Եհովա, ահա Տէրոջը հրեշտակը երես առ երես տեսայ»։
Եւ ետես Գեդէոն եթէ հրեշտակ Տեառն է. եւ ասէ Գեդէոն. Ա՛, ա՛, Տէր, Տէր, զի տեսի զհրեշտակն Տեառն դէմ յանդիման:

6:22: Եւ ետես Գեդէոն եթէ հրեշտակ Տեառն է. եւ ասէ Գեդէոն. Ա՛, ա՛, Տէ՛ր Տէր. զի տեսի զհրեշտակն Տեառն դէմ յանդիման։
22. Գեդէոնը տեսաւ, որ նա Տիրոջ հրեշտակն է, եւ ասաց. «Ո՜հ, ո՜հ, Տէ՛ր, Տէ՛ր, տեսայ ես Տիրոջ հրեշտակին երես առ երես»:
22 Գեդէօն հասկցաւ թէ անիկա Տէրոջը հրեշտակն էր։ Գեդէօն ըսաւ. «Ո՜հ, Տէ՛ր Եհովա, ահա Տէրոջը հրեշտակը երես առ երես տեսայ»։
zohrab-1805▾ eastern-1994▾ western am▾
6:226:22: И увидел Гедеон, что это Ангел Господень, и сказал Гедеон: {увы мне}, Владыка Господи! потому что я видел Ангела Господня лицем к лицу.
6:22 καὶ και and; even εἶδεν οραω view; see Γεδεων γεδεων Gedeōn; Yetheon ὅτι οτι since; that ἄγγελος αγγελος messenger κυρίου κυριος lord; master οὗτός ουτος this; he ἐστιν ειμι be καὶ και and; even εἶπεν επω say; speak Γεδεων γεδεων Gedeōn; Yetheon ἆ α.1 lord; master μου μου of me; mine κύριε κυριος lord; master ὅτι οτι since; that εἶδον οραω view; see ἄγγελον αγγελος messenger κυρίου κυριος lord; master πρόσωπον προσωπον face; ahead of πρὸς προς to; toward πρόσωπον προσωπον face; ahead of
6:22 וַ wa וְ and יַּ֣רְא yyˈar ראה see גִּדְעֹ֔ון giḏʕˈôn גִּדְעֹון Gideon כִּֽי־ kˈî- כִּי that מַלְאַ֥ךְ malʔˌaḵ מַלְאָךְ messenger יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH ה֑וּא ס hˈû s הוּא he וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say גִּדְעֹ֗ון giḏʕˈôn גִּדְעֹון Gideon אֲהָהּ֙ ʔᵃhˌāh אֲהָהּ alas אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֔ה [yᵊhwˈih] יְהוָה YHWH כִּֽי־ kˈî- כִּי that עַל־ ʕal- עַל upon כֵּ֤ן kˈēn כֵּן thus רָאִ֨יתִי֙ rāʔˈîṯî ראה see מַלְאַ֣ךְ malʔˈaḵ מַלְאָךְ messenger יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH פָּנִ֖ים pānˌîm פָּנֶה face אֶל־ ʔel- אֶל to פָּנִֽים׃ pānˈîm פָּנֶה face
6:22. vidensque Gedeon quod esset angelus Domini ait heu mihi Domine Deus quia vidi angelum Domini facie ad faciemAnd Gedeon seeing that it was the angel of the Lord, said: Alas, my Lord God: for I have seen the angel of the Lord face to face.
22. And Gideon saw that he was the angel of the LORD; and Gideon said, Alas, O Lord GOD! forasmuch as I have seen the angel of the LORD face to face.
6:22. And Gideon, realizing that it had been the Angel of the Lord, said: “Alas, my Lord God! For I have seen the Angel of the Lord face to face.”
6:22. And when Gideon perceived that he [was] an angel of the LORD, Gideon said, Alas, O Lord GOD! for because I have seen an angel of the LORD face to face.
And when Gideon perceived that he [was] an angel of the LORD, Gideon said, Alas, O Lord GOD! for because I have seen an angel of the LORD face to face:

6:22: И увидел Гедеон, что это Ангел Господень, и сказал Гедеон: {увы мне}, Владыка Господи! потому что я видел Ангела Господня лицем к лицу.
6:22
καὶ και and; even
εἶδεν οραω view; see
Γεδεων γεδεων Gedeōn; Yetheon
ὅτι οτι since; that
ἄγγελος αγγελος messenger
κυρίου κυριος lord; master
οὗτός ουτος this; he
ἐστιν ειμι be
καὶ και and; even
εἶπεν επω say; speak
Γεδεων γεδεων Gedeōn; Yetheon
α.1 lord; master
μου μου of me; mine
κύριε κυριος lord; master
ὅτι οτι since; that
εἶδον οραω view; see
ἄγγελον αγγελος messenger
κυρίου κυριος lord; master
πρόσωπον προσωπον face; ahead of
πρὸς προς to; toward
πρόσωπον προσωπον face; ahead of
6:22
וַ wa וְ and
יַּ֣רְא yyˈar ראה see
גִּדְעֹ֔ון giḏʕˈôn גִּדְעֹון Gideon
כִּֽי־ kˈî- כִּי that
מַלְאַ֥ךְ malʔˌaḵ מַלְאָךְ messenger
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
ה֑וּא ס hˈû s הוּא he
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
גִּדְעֹ֗ון giḏʕˈôn גִּדְעֹון Gideon
אֲהָהּ֙ ʔᵃhˌāh אֲהָהּ alas
אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהוִ֔ה [yᵊhwˈih] יְהוָה YHWH
כִּֽי־ kˈî- כִּי that
עַל־ ʕal- עַל upon
כֵּ֤ן kˈēn כֵּן thus
רָאִ֨יתִי֙ rāʔˈîṯî ראה see
מַלְאַ֣ךְ malʔˈaḵ מַלְאָךְ messenger
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
פָּנִ֖ים pānˌîm פָּנֶה face
אֶל־ ʔel- אֶל to
פָּנִֽים׃ pānˈîm פָּנֶה face
6:22. vidensque Gedeon quod esset angelus Domini ait heu mihi Domine Deus quia vidi angelum Domini facie ad faciem
And Gedeon seeing that it was the angel of the Lord, said: Alas, my Lord God: for I have seen the angel of the Lord face to face.
6:22. And Gideon, realizing that it had been the Angel of the Lord, said: “Alas, my Lord God! For I have seen the Angel of the Lord face to face.”
6:22. And when Gideon perceived that he [was] an angel of the LORD, Gideon said, Alas, O Lord GOD! for because I have seen an angel of the LORD face to face.
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
6:22: Alas, O Lord God! for because I have seen - This is an elliptical sentence, a natural expression of the distressed state of Gideon's mind: as if he had said, Have mercy on me, O Lord God! else I shall die; because I have seen an angel of Jehovah face to face. We have frequently seen that it was a prevalent sentiment, as well before as under the law, that if any man saw God, or his representative angel he must surely die. On this account Gideon is alarmed, and prays for his life. This notion prevailed among the heathens, and we find an instance of it in the fable of Jupiter and Semele. She wished to see his glory; she saw it, and was struck dead by the effulgence. See the notes on Exo 33:20. We find that a similar opinion prevailed very anciently among the Greeks. In the hymn of Callimachus, Εις Λουτρα της Παλλαδος, ver. 100, are these words: -
Κρονιοι δ' ὡδε λεγοντι νομοι·
Ὁς κε τιν' αθανατων, ὁκα μη θεος αυτος ἑληται,
Αθρησῃ, μισθῳ τουτον ιδειν μεγαλῳ.
"The laws of Saturn enact, that if any man see any of the immortal gods, unless that god himself shall choose it, he shall pay dearly for that sight."
Albert Barnes: Notes on the Bible - 1834
6:22: Alas, O Lord GOD! - Compare Jos 7:7. "because I have seen an angel of the Lord" Compare the marginal references, in which the notion that it was death for mortal man to see God appears clearly. The same notion pRev_ailed among the pagan.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:22: perceived: Jdg 13:21
because: Jdg 13:22, Jdg 13:23; Gen 16:13, Gen 32:30; Exo 33:20; Deu 5:5, Deu 5:24, Deu 5:26; Isa 6:5-8; Joh 1:18, Joh 12:41
John Gill
6:22 And when Gideon perceived he was an angel of the Lord,.... By the miracle wrought, and the manner of his departure:
Gideon said, alas! O Lord God; woe to me, what will become of me, or befall me, I shall surely die:
for because I have seen an angel of the Lord face to face; and whom he had reason to believe was the Lord himself, a divine Person, by the miracle wrought; and it was a commonly received notion even among good men, in those times, that the Lord was not to be seen by them and live, as appears from Jacob, Manoah, and others; at least the appearance of a divine Person, and even of any messenger from heaven, was startling, surprising, and frightful to them; which arose from a sense they had of the divine Being, and of their own sinfulness and frailty.
John Wesley
6:22 Alas - I am an undone man: I must die, and that speedily; for that he feared, Judg 6:23, according to the common opinion in that case.
6:236:23: Եւ ասէ ցնա Տէր. Խաղաղութիւն ընդ քեզ. մի՛ երկնչիր, ո՛չ մեռանիցիս։
23. Տէրը նրան ասաց. «Խաղաղութիւն քեզ, մի՛ վախեցիր, չես մեռնի»:
23 Բայց Տէրը անոր ըսաւ. «Խաղաղութիւն ըլլայ քեզի, մի՛ վախնար. պիտի չմեռնիս»։
Եւ ասէ ցնա Տէր. Խաղաղութիւն ընդ քեզ. մի՛ երկնչիր. ոչ մեռանիցիս:

6:23: Եւ ասէ ցնա Տէր. Խաղաղութիւն ընդ քեզ. մի՛ երկնչիր, ո՛չ մեռանիցիս։
23. Տէրը նրան ասաց. «Խաղաղութիւն քեզ, մի՛ վախեցիր, չես մեռնի»:
23 Բայց Տէրը անոր ըսաւ. «Խաղաղութիւն ըլլայ քեզի, մի՛ վախնար. պիտի չմեռնիս»։
zohrab-1805▾ eastern-1994▾ western am▾
6:236:23: Господь сказал ему: мир тебе, не бойся, не умрешь.
6:23 καὶ και and; even εἶπεν επω say; speak αὐτῷ αυτος he; him κύριος κυριος lord; master εἰρήνη ειρηνη peace σοι σοι you μὴ μη not φοβοῦ φοβεω afraid; fear οὐ ου not μὴ μη not ἀποθάνῃς αποθνησκω die
6:23 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say לֹ֧ו lˈô לְ to יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH שָׁלֹ֥ום šālˌôm שָׁלֹום peace לְךָ֖ lᵊḵˌā לְ to אַל־ ʔal- אַל not תִּירָ֑א tîrˈā ירא fear לֹ֖א lˌō לֹא not תָּמֽוּת׃ tāmˈûṯ מות die
6:23. dixitque ei Dominus pax tecum ne timeas non morierisAnd the Lord said to him: Peace be with thee: fear not, thou shalt not die.
23. And the LORD said unto him, Peace be unto thee; fear not: thou shalt not die.
6:23. And the Lord said to him: “Peace be with you. Do not be afraid; you shall not die.”
6:23. And the LORD said unto him, Peace [be] unto thee; fear not: thou shalt not die.
And the LORD said unto him, Peace [be] unto thee; fear not: thou shalt not die:

6:23: Господь сказал ему: мир тебе, не бойся, не умрешь.
6:23
καὶ και and; even
εἶπεν επω say; speak
αὐτῷ αυτος he; him
κύριος κυριος lord; master
εἰρήνη ειρηνη peace
σοι σοι you
μὴ μη not
φοβοῦ φοβεω afraid; fear
οὐ ου not
μὴ μη not
ἀποθάνῃς αποθνησκω die
6:23
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
לֹ֧ו lˈô לְ to
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
שָׁלֹ֥ום šālˌôm שָׁלֹום peace
לְךָ֖ lᵊḵˌā לְ to
אַל־ ʔal- אַל not
תִּירָ֑א tîrˈā ירא fear
לֹ֖א lˌō לֹא not
תָּמֽוּת׃ tāmˈûṯ מות die
6:23. dixitque ei Dominus pax tecum ne timeas non morieris
And the Lord said to him: Peace be with thee: fear not, thou shalt not die.
6:23. And the Lord said to him: “Peace be with you. Do not be afraid; you shall not die.”
6:23. And the LORD said unto him, Peace [be] unto thee; fear not: thou shalt not die.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:23: Fear not: thou shalt not die - Here the discovery is made by God himself: Gideon is not curiously prying into forbidden mysteries, therefore he shall not die.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:23: Peace be: Gen 32:30, Gen 43:23; Psa 85:8; Dan 10:19; Joh 14:27, Joh 20:19, Joh 20:26; Rom 1:7
John Gill
6:23 And the Lord said unto him,.... Either by a secret impulse upon his spirit, or by a voice from heaven; and even, as Kimchi observes, the angel, after he ascended, might cause this voice to be heard, seeing him in great fear, because he knew he was an angel; and which is another proof of this angel being Jehovah himself, the eternal Word:
peace be unto thee, fear not, thou shall not die; let not thy mind be ruffled and disturbed, but serene and calm; fear not that any evil shall befall thee, and particularly death; thou shall be safe from any danger whatever, and especially from death, which he expected in his flight would immediately follow.
John Wesley
6:23 Said unto him - Perhaps by an audible voice. Peace be to thee - Thou shalt receive no hurt by this vision; but only peace, that is, all the blessings needful for thy own happiness, and for the present work.
6:246:24: Եւ շինեաց անդ Գեդէոն սեղան Տեառն. եւ կոչեաց զնա Խաղաղութիւն Տեառն մինչեւ ցայսօր։ Եւ մինչդեռ ինքն անդէն էր, յԵփրա հօր իւրոյ Եսրեայ։
24. Եւ Գեդէոնն այնտեղ Տիրոջ համար զոհասեղան շինեց, այն կոչեց «Տիրոջը խաղաղութիւն»: Դա այնտեղ է մինչեւ այսօր:
24 Գեդէօն հոն Տէրոջը սեղան մը շինեց ու անոր անունը Եհովա–Շալօմ* կոչեց, որ մինչեւ այսօր Աբիեզերեաններու Եփրային մէջ կեցած է։
Եւ շինեաց անդ Գեդէոն սեղան Տեառն, եւ կոչեաց զնա Խաղաղութիւն Տեառն մինչեւ ցայսօր. [127]եւ մինչդեռ ինքն անդէն էր`` յԵփրա հօր իւրոյ Եսրեայ:

6:24: Եւ շինեաց անդ Գեդէոն սեղան Տեառն. եւ կոչեաց զնա Խաղաղութիւն Տեառն մինչեւ ցայսօր։ Եւ մինչդեռ ինքն անդէն էր, յԵփրա հօր իւրոյ Եսրեայ։
24. Եւ Գեդէոնն այնտեղ Տիրոջ համար զոհասեղան շինեց, այն կոչեց «Տիրոջը խաղաղութիւն»: Դա այնտեղ է մինչեւ այսօր:
24 Գեդէօն հոն Տէրոջը սեղան մը շինեց ու անոր անունը Եհովա–Շալօմ* կոչեց, որ մինչեւ այսօր Աբիեզերեաններու Եփրային մէջ կեցած է։
zohrab-1805▾ eastern-1994▾ western am▾
6:246:24: И устроил там Гедеон жертвенник Господу и назвал его: Иегова Шалом ns{Господь~--- мир.}. Он еще до сего дня в Офре Авиезеровой.
6:24 καὶ και and; even ᾠκοδόμησεν οικοδομεω build ἐκεῖ εκει there Γεδεων γεδεων Gedeōn; Yetheon θυσιαστήριον θυσιαστηριον altar τῷ ο the κυρίῳ κυριος lord; master καὶ και and; even ἐπεκάλεσεν επικαλεω invoke; nickname αὐτῷ αυτος he; him εἰρήνη ειρηνη peace κυρίου κυριος lord; master ἕως εως till; until τῆς ο the ἡμέρας ημερα day ταύτης ουτος this; he ἔτι ετι yet; still αὐτοῦ αυτος he; him ὄντος ειμι be ἐν εν in Εφραθα εφραθα father τοῦ ο the Εσδρι εσδρι Esdri; Ezthri
6:24 וַ wa וְ and יִּבֶן֩ yyivˌen בנה build שָׁ֨ם šˌām שָׁם there גִּדְעֹ֤ון giḏʕˈôn גִּדְעֹון Gideon מִזְבֵּ֨חַ֙ mizbˈēₐḥ מִזְבֵּחַ altar לַֽ lˈa לְ to יהוָ֔ה [yhwˈāh] יְהוָה YHWH וַ wa וְ and יִּקְרָא־ yyiqrā- קרא call לֹ֥ו lˌô לְ to יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH שָׁלֹ֑ום šālˈôm שָׁלֹום peace עַ֚ד ˈʕaḏ עַד unto הַ ha הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the זֶּ֔ה zzˈeh זֶה this עֹודֶ֕נּוּ ʕôḏˈennû עֹוד duration בְּ bᵊ בְּ in עָפְרָ֖ת ʕofrˌāṯ עָפְרָה Ophrah אֲבִ֥י ʔᵃvˌî אָב father הָ hā הַ the עֶזְרִֽי׃ פ ʕezrˈî . f עֶזְרִי -ezrite
6:24. aedificavit ergo ibi Gedeon altare Domino vocavitque illud Domini pax usque in praesentem diem cum adhuc esset in Ephra quae est familiae EzriAnd Gedeon built there an altar to the Lord, and called it the Lord's peace, until this present day. And when he was yet in Ephra, which is of the family of Ezri,
24. Then Gideon built an altar there unto the LORD, and called it Jehovah-shalom: unto this day it is yet in Ophrah of the Abiezrites.
6:24. Therefore, Gideon built an altar to the Lord there, and he called it, the Peace of the Lord, even to the present day. And while he was still at Ophrah, which is of the family of Ezri,
6:24. Then Gideon built an altar there unto the LORD, and called it Jehovahshalom: unto this day it [is] yet in Ophrah of the Abiezrites.
Then Gideon built an altar there unto the LORD, and called it Jehovah- shalom: unto this day it [is] yet in Ophrah of the Abiezrites:

6:24: И устроил там Гедеон жертвенник Господу и назвал его: Иегова Шалом ns{Господь~--- мир.}. Он еще до сего дня в Офре Авиезеровой.
6:24
καὶ και and; even
ᾠκοδόμησεν οικοδομεω build
ἐκεῖ εκει there
Γεδεων γεδεων Gedeōn; Yetheon
θυσιαστήριον θυσιαστηριον altar
τῷ ο the
κυρίῳ κυριος lord; master
καὶ και and; even
ἐπεκάλεσεν επικαλεω invoke; nickname
αὐτῷ αυτος he; him
εἰρήνη ειρηνη peace
κυρίου κυριος lord; master
ἕως εως till; until
τῆς ο the
ἡμέρας ημερα day
ταύτης ουτος this; he
ἔτι ετι yet; still
αὐτοῦ αυτος he; him
ὄντος ειμι be
ἐν εν in
Εφραθα εφραθα father
τοῦ ο the
Εσδρι εσδρι Esdri; Ezthri
6:24
וַ wa וְ and
יִּבֶן֩ yyivˌen בנה build
שָׁ֨ם šˌām שָׁם there
גִּדְעֹ֤ון giḏʕˈôn גִּדְעֹון Gideon
מִזְבֵּ֨חַ֙ mizbˈēₐḥ מִזְבֵּחַ altar
לַֽ lˈa לְ to
יהוָ֔ה [yhwˈāh] יְהוָה YHWH
וַ wa וְ and
יִּקְרָא־ yyiqrā- קרא call
לֹ֥ו lˌô לְ to
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
שָׁלֹ֑ום šālˈôm שָׁלֹום peace
עַ֚ד ˈʕaḏ עַד unto
הַ ha הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
זֶּ֔ה zzˈeh זֶה this
עֹודֶ֕נּוּ ʕôḏˈennû עֹוד duration
בְּ bᵊ בְּ in
עָפְרָ֖ת ʕofrˌāṯ עָפְרָה Ophrah
אֲבִ֥י ʔᵃvˌî אָב father
הָ הַ the
עֶזְרִֽי׃ פ ʕezrˈî . f עֶזְרִי -ezrite
6:24. aedificavit ergo ibi Gedeon altare Domino vocavitque illud Domini pax usque in praesentem diem cum adhuc esset in Ephra quae est familiae Ezri
And Gedeon built there an altar to the Lord, and called it the Lord's peace, until this present day. And when he was yet in Ephra, which is of the family of Ezri,
6:24. Therefore, Gideon built an altar to the Lord there, and he called it, the Peace of the Lord, even to the present day. And while he was still at Ophrah, which is of the family of Ezri,
6:24. Then Gideon built an altar there unto the LORD, and called it Jehovahshalom: unto this day it [is] yet in Ophrah of the Abiezrites.
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
6:24: Gideon built an altar - and called it Jehovah-shalom - The words יהוה שלום Yehovah shalom signify The Lord is my peace, or The peace of Jehovah; and this name he gave the altar, in reference to what God had said, Jdg 6:23, Peace be unto thee, שלום לך shalom lecha, "Peace to thee;" which implied, not only a wish, but a prediction of the prosperous issue of the enterprise in which he was about to engage. It is likely that this is the altar which is mentioned in Jdg 6:26, and is spoken of here merely by anticipation.
Albert Barnes: Notes on the Bible - 1834
6:24: Gideon's naming the altar which he built, in commemoration of the words of peace spoken by the Angel, is very similar to what we read of Abraham Gen 22:14, and of Moses (Exo 17:15, when he named the altar Jehovah-nissi).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:24: built: Jdg 21:4; Gen 33:20; Jos 22:10, Jos 22:26-28
Jehovahshalom: that is, The Lord send peace, Gen 22:14; Exo 17:15; Jer 23:6, Jer 33:16; Eze 48:35
Ophrah: Jdg 8:32
John Gill
6:24 Then Gideon built an altar there unto the Lord,.... On the top of the rock where he had laid his provisions, and which had been consumed by fire issuing out of it, as a token of divine acceptance, and as an assurance of his destroying the Midianites as easily and quickly as the fire had consumed them, and therefore had great encouragement to erect an altar here for God:
and called it Jehovahshalom; the Lord is peace, the author and giver of peace, temporal, spiritual, and eternal; so Jarchi,"the Lord is our peace,''a fit name for the angel that appeared to him, who was no other than the man of peace; who is our peace, the author of peace between God and man. This name he gave the altar, with respect to the words of comfort said to him in his fright:
peace be to thee; and by way of prophecy, that peace would be wrought for Israel by the Lord, and prosperity given them; or by way of prayer, the Lord grant or send peace:
unto this day it is yet in Ophrah of the Abiezrites; that is, the altar Gideon built remained to the times of Samuel, the writer of this book, and was then to be seen in the city of Ophrah, which belonged to the family of the Abiezrites, who were of the tribe of Manasseh.
John Wesley
6:24 There - On the top of the rock, as is evident from Judg 6:26, where that which is here expressed only in general, is more particularly described. Jehovah - shalom - That is, the Lord's peace; the sign or witness of God's speaking peace to me, and to his people: or the place where he spake peace to me, when I expected nothing but destruction.
Robert Jamieson, A. R. Fausset and David Brown
6:24 it came to pass the same night, that the Lord said unto him--The transaction in which Gideon is here described as engaged was not entered on till the night after the vision.
6:256:25: Եւ եղեւ ՚ի գիշերին յայնմիկ՝ եւ ասէ ցնա Տէր. Ա՛ռ դու քեզ զեզն պարարակ հօր քոյ, եւ զեզն երկրորդ զեւթնեմեան. եւ քակեսցե՛ս զսեղանն Բահաղու որ է հօր քոյ, եւ կոտորեսցե՛ս զանտառն որ զնովաւ.
25. այդ գիշեր Տէրը նրան ասաց. «Ա՛ռ դու քո հօր պարարտ եզն ու եօթը տարեկան երկրորդ եզը եւ քանդի՛ր քո հօրը պատկանող Բահաղի զոհասեղանը, կտրտի՛ր նրա մօտ եղած անտառը[15][15] 15. Եբրայերէն՝ Աշերա:
25 Այն գիշերը Տէրը անոր ըսաւ. «Քու հօրդ զուարակը՝ եօթը տարեկան երկրորդ զուարակը՝ ա՛ռ եւ քու հօրդ ունեցած Բահաղին սեղանը փլցուր ու քովի Աստարովթը կոտրէ։
Եւ եղեւ ի գիշերին յայնմիկ եւ ասէ ցնա Տէր. Առ դու քեզ զեզն պարարակ հօր քո, եւ զեզն երկրորդ զեւթնեմեան. եւ քակեսցես զսեղանն Բահաղու որ է հօր քո, եւ կոտորեսցես [128]զանտառն որ զնովաւ:

6:25: Եւ եղեւ ՚ի գիշերին յայնմիկ՝ եւ ասէ ցնա Տէր. Ա՛ռ դու քեզ զեզն պարարակ հօր քոյ, եւ զեզն երկրորդ զեւթնեմեան. եւ քակեսցե՛ս զսեղանն Բահաղու որ է հօր քոյ, եւ կոտորեսցե՛ս զանտառն որ զնովաւ.
25. այդ գիշեր Տէրը նրան ասաց. «Ա՛ռ դու քո հօր պարարտ եզն ու եօթը տարեկան երկրորդ եզը եւ քանդի՛ր քո հօրը պատկանող Բահաղի զոհասեղանը, կտրտի՛ր նրա մօտ եղած անտառը[15]
[15] 15. Եբրայերէն՝ Աշերա:
25 Այն գիշերը Տէրը անոր ըսաւ. «Քու հօրդ զուարակը՝ եօթը տարեկան երկրորդ զուարակը՝ ա՛ռ եւ քու հօրդ ունեցած Բահաղին սեղանը փլցուր ու քովի Աստարովթը կոտրէ։
zohrab-1805▾ eastern-1994▾ western am▾
6:256:25: В ту ночь сказал ему Господь: возьми тельца из стада отца твоего и другого тельца семилетнего, и разрушь жертвенник Ваала, который у отца твоего, и сруби священное дерево, которое при нем,
6:25 καὶ και and; even ἐγένετο γινομαι happen; become ἐν εν in τῇ ο the νυκτὶ νυξ night ἐκείνῃ εκεινος that καὶ και and; even εἶπεν επω say; speak αὐτῷ αυτος he; him κύριος κυριος lord; master λαβὲ λαμβανω take; get τὸν ο the μόσχον μοσχος calf τὸν ο the ταῦρον ταυρος bull ὅς ος who; what ἐστιν ειμι be τῷ ο the πατρί πατηρ father σου σου of you; your καὶ και and; even μόσχον μοσχος calf δεύτερον δευτερος second ἑπταετῆ επταετης and; even καθελεῖς καθαιρεω take down; demolish τὸ ο the θυσιαστήριον θυσιαστηριον altar τοῦ ο the Βααλ βααλ Baal; Vaal ὅ ος who; what ἐστιν ειμι be τῷ ο the πατρί πατηρ father σου σου of you; your καὶ και and; even τὸ ο the ἄλσος αλσος the ἐπ᾿ επι in; on αὐτὸ αυτος he; him ὀλεθρεύσεις ολεθρευω destroy
6:25 וַ wa וְ and יְהִי֮ yᵊhˈî היה be בַּ ba בְּ in † הַ the לַּ֣יְלָה llˈaylā לַיְלָה night הַ ha הַ the הוּא֒ hû הוּא he וַ wa וְ and יֹּ֧אמֶר yyˈōmer אמר say לֹ֣ו lˈô לְ to יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH קַ֤ח qˈaḥ לקח take אֶת־ ʔeṯ- אֵת [object marker] פַּר־ par- פַּר young bull הַ ha הַ the שֹּׁור֙ ššôr שֹׁור bullock אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] לְ lᵊ לְ to אָבִ֔יךָ ʔāvˈîḵā אָב father וּ û וְ and פַ֥ר fˌar פַּר young bull הַ ha הַ the שֵּׁנִ֖י ššēnˌî שֵׁנִי second שֶׁ֣בַע šˈevaʕ שֶׁבַע seven שָׁנִ֑ים šānˈîm שָׁנָה year וְ wᵊ וְ and הָרַסְתָּ֗ hārastˈā הרס tear down אֶת־ ʔeṯ- אֵת [object marker] מִזְבַּ֤ח mizbˈaḥ מִזְבֵּחַ altar הַ ha הַ the בַּ֨עַל֙ bbˈaʕal בַּעַל lord, baal אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] לְ lᵊ לְ to אָבִ֔יךָ ʔāvˈîḵā אָב father וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אֲשֵׁרָ֥ה ʔᵃšērˌā אֲשֵׁרָה asherah אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] עָלָ֖יו ʕālˌāʸw עַל upon תִּכְרֹֽת׃ tiḵrˈōṯ כרת cut
6:25. nocte illa dixit Dominus ad eum tolle taurum patris tui et alterum taurum annorum septem destruesque aram Baal quae est patris tui et nemus quod circa aram est succideThat night the Lord said to him: Take a bullock of thy father's, and another bullock of seven years, and thou shalt destroy the altar of Baal, which is thy father's: and cut down the grove that is about the altar:
25. And it came to pass the same night, that the LORD said unto him, Take thy father’s bullock, even the second bullock of seven years old, and throw down the altar of Baal that thy father hath, and cut down the Asherah that is by it:
6:25. that night, the Lord said to him: “Take a bull of your father’s, and another bull of seven years, and you shall destroy the altar of Baal, which is your father’s. And you shall cut down the sacred grove which is around the altar.
6:25. And it came to pass the same night, that the LORD said unto him, Take thy father’s young bullock, even the second bullock of seven years old, and throw down the altar of Baal that thy father hath, and cut down the grove that [is] by it:
And it came to pass the same night, that the LORD said unto him, Take thy father' s young bullock, even the second bullock of seven years old, and throw down the altar of Baal that thy father hath, and cut down the grove that [is] by it:

6:25: В ту ночь сказал ему Господь: возьми тельца из стада отца твоего и другого тельца семилетнего, и разрушь жертвенник Ваала, который у отца твоего, и сруби священное дерево, которое при нем,
6:25
καὶ και and; even
ἐγένετο γινομαι happen; become
ἐν εν in
τῇ ο the
νυκτὶ νυξ night
ἐκείνῃ εκεινος that
καὶ και and; even
εἶπεν επω say; speak
αὐτῷ αυτος he; him
κύριος κυριος lord; master
λαβὲ λαμβανω take; get
τὸν ο the
μόσχον μοσχος calf
τὸν ο the
ταῦρον ταυρος bull
ὅς ος who; what
ἐστιν ειμι be
τῷ ο the
πατρί πατηρ father
σου σου of you; your
καὶ και and; even
μόσχον μοσχος calf
δεύτερον δευτερος second
ἑπταετῆ επταετης and; even
καθελεῖς καθαιρεω take down; demolish
τὸ ο the
θυσιαστήριον θυσιαστηριον altar
τοῦ ο the
Βααλ βααλ Baal; Vaal
ος who; what
ἐστιν ειμι be
τῷ ο the
πατρί πατηρ father
σου σου of you; your
καὶ και and; even
τὸ ο the
ἄλσος αλσος the
ἐπ᾿ επι in; on
αὐτὸ αυτος he; him
ὀλεθρεύσεις ολεθρευω destroy
6:25
וַ wa וְ and
יְהִי֮ yᵊhˈî היה be
בַּ ba בְּ in
הַ the
לַּ֣יְלָה llˈaylā לַיְלָה night
הַ ha הַ the
הוּא֒ הוּא he
וַ wa וְ and
יֹּ֧אמֶר yyˈōmer אמר say
לֹ֣ו lˈô לְ to
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
קַ֤ח qˈaḥ לקח take
אֶת־ ʔeṯ- אֵת [object marker]
פַּר־ par- פַּר young bull
הַ ha הַ the
שֹּׁור֙ ššôr שֹׁור bullock
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
לְ lᵊ לְ to
אָבִ֔יךָ ʔāvˈîḵā אָב father
וּ û וְ and
פַ֥ר fˌar פַּר young bull
הַ ha הַ the
שֵּׁנִ֖י ššēnˌî שֵׁנִי second
שֶׁ֣בַע šˈevaʕ שֶׁבַע seven
שָׁנִ֑ים šānˈîm שָׁנָה year
וְ wᵊ וְ and
הָרַסְתָּ֗ hārastˈā הרס tear down
אֶת־ ʔeṯ- אֵת [object marker]
מִזְבַּ֤ח mizbˈaḥ מִזְבֵּחַ altar
הַ ha הַ the
בַּ֨עַל֙ bbˈaʕal בַּעַל lord, baal
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
לְ lᵊ לְ to
אָבִ֔יךָ ʔāvˈîḵā אָב father
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אֲשֵׁרָ֥ה ʔᵃšērˌā אֲשֵׁרָה asherah
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
עָלָ֖יו ʕālˌāʸw עַל upon
תִּכְרֹֽת׃ tiḵrˈōṯ כרת cut
6:25. nocte illa dixit Dominus ad eum tolle taurum patris tui et alterum taurum annorum septem destruesque aram Baal quae est patris tui et nemus quod circa aram est succide
That night the Lord said to him: Take a bullock of thy father's, and another bullock of seven years, and thou shalt destroy the altar of Baal, which is thy father's: and cut down the grove that is about the altar:
6:25. that night, the Lord said to him: “Take a bull of your father’s, and another bull of seven years, and you shall destroy the altar of Baal, which is your father’s. And you shall cut down the sacred grove which is around the altar.
6:25. And it came to pass the same night, that the LORD said unto him, Take thy father’s young bullock, even the second bullock of seven years old, and throw down the altar of Baal that thy father hath, and cut down the grove that [is] by it:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25-32: Избранный Господом для избавления своего народа от мадианитского ига, Гедеон начал дело избавления с искоренения идолопоклонства в народе, которое было причиной его внешних бедствий: он разрушил жертвенник Ваала, срубил священное дерево, идол Ашеры, находившиеся близ дома его отца, и, вместо того, на скале, где стоял разрушенный жертвенник, поставил жертвенник Господу, в честь Которого на костре, сделанном из дерева Ашеры, принес семилетнего быка во всесожжение. Жители Офры были возмущены таким поступком Гедеона, в котором они усматривали оскорбление почитаемой ими святыни, и намеревались уже побить его камнями, но отец Гедеона, бывший у них, по-видимому, жрецом, уговорил их не делать этого, благоразумно указав им, что людям, как существам слабейшим, вступаться за права оскорбленного бога не следует, так как он сам может отомстить за себя. Народ, вняв увещанию Иоаса, оставил Гедеона в покое, но дал ему особое прозвище "Иеруббаала", что значит "Ваал отомстит ему". Таким образом, поступок Гедеона имел весьма важные последствия, так как чрез него народ убеждался в полном бессилии Ваала.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Gideon Overturns the Altar of Baal; Gideon Rescued from the Mob. B. C. 1249.

25 And it came to pass the same night, that the LORD said unto him, Take thy father's young bullock, even the second bullock of seven years old, and throw down the altar of Baal that thy father hath, and cut down the grove that is by it: 26 And build an altar unto the LORD thy God upon the top of this rock, in the ordered place, and take the second bullock, and offer a burnt sacrifice with the wood of the grove which thou shalt cut down. 27 Then Gideon took ten men of his servants, and did as the LORD had said unto him: and so it was, because he feared his father's household, and the men of the city, that he could not do it by day, that he did it by night. 28 And when the men of the city arose early in the morning, behold, the altar of Baal was cast down, and the grove was cut down that was by it, and the second bullock was offered upon the altar that was built. 29 And they said one to another, Who hath done this thing? And when they enquired and asked, they said, Gideon the son of Joash hath done this thing. 30 Then the men of the city said unto Joash, Bring out thy son, that he may die: because he hath cast down the altar of Baal, and because he hath cut down the grove that was by it. 31 And Joash said unto all that stood against him, Will ye plead for Baal? will ye save him? he that will plead for him, let him be put to death whilst it is yet morning: if he be a god, let him plead for himself, because one hath cast down his altar. 32 Therefore on that day he called him Jerubbaal, saying, Let Baal plead against him, because he hath thrown down his altar.
Here, I. Orders are given to Gideon to begin his government with the reformation of his father's house, v. 25, 26. A correspondence being settled between God and Gideon, by the appearance of the angel to him, it was kept up in another way; the same night after he had seen God, when he was full of thoughts concerning what had passed, which probably he had not yet communicated to any, The Lord said unto him in a dream, Do so and so. Note, God's visits, if gratefully received, shall be graciously repeated. Bid God welcome, and he will come again. Gideon is appointed, 1. To throw down Baal's altar, which it seems hi father had, either for his own house or perhaps for the whole town. See the power of God's grace, that he could raise up a reformer, and the condescensions of his grace, that he would raise up a deliverer, out of the family of one that was a ring-leader in idolatry. But Gideon must not now think it enough not to worship at that altar, which we charitably hope he had not done, but he must throw it down; not consecrate the same altar to God (tit is bishop Hall's observation), but utterly demolish it. God first commands down the monuments of superstition, and then enjoins his own service. He must likewise cut down the grove that was by it, the plantation of young trees, designed to beautify the place. The learned bishop Patrick, by the grove, understands the image in the grove, probably the image of Ashtaroth (for the word for a grove is Ashereh), which stood upon or close by the altar. 2. To erect an altar to God, to Jehovah his God, which probably was to be notified by an inscription upon the altar to that purport--to Jehovah, Gideon's God, or Israel's. It would have been an improper thing for him to build an altar, even to the God of Israel, especially for burnt-offering and sacrifice, and would have been construed into a contempt of the altar at Shiloh, if God, who has not tied up himself to his own laws, had not bidden him to do it. But now it was his duty and honour to be thus employed. God directs him to the place where he should build it, on the top of the rock, perhaps in the same place in which the angel had appeared to him, near to the altar he had already built: and he must not do it in a hurry, but with the decency that became a religious action (in an orderly manner, as it is in the margin), according to the ancient law for altars raised on particular occasions, that they must be of earth not of hewn stone. The word here used for the rock on which the altar was to be built signifies a fortress, or strong-hold, erected, some think, to secure them from the Midianites; if so, it was no security while the altar of Baal was so near it, but it was effectually fortified when an altar to the Lord was built on the top of it, for that is the best defence upon our glory. On this altar, (1.) He was to offer sacrifice. Two bullocks he must offer: his father's young bullock, and the second bullock of seven years old, so it should rather be read, not even the second as we read it. The former, we may suppose, he was to offer for himself, the latter for the sins of the people whom he was to deliver. It was requisite he should thus make peace with God, before he made war on Midian. Till sin be pardoned through the great sacrifice, no good is to be expected. These bullocks, it is supposed, were intended for sacrifices on the altar of Baal, but were now converted to a better use. Thus, when the strong man armed is overcome and dispossessed, the stronger than he divides the spoil, seizes that for himself which was prepared for Baal. Let him come whose right it is, and give it to him. (2.) Ball's grove, or image, or whatever it was that was the sanctity or beauty of his altar, must not only be burnt, but must be used as fuel for God's altar, to signify not only that whatever sets up itself in opposition to God shall be destroyed, but that the justice of God will be glorified in its destruction. God ordered Gideon to do this, [1.] To try his zeal for religion, which it was necessary he should give proofs of before he took the field, to give proof of his valour there. [2.] That some steps might hereby to taken towards Israel's reformation, which must prepare the way for their deliverance. Sin, the cause, must be taken away, else how should the trouble, which was but the effect, come to an end? And it might be hoped that this example of Gideon's, who was now shortly to appear so great a man, would be followed by the rest of the cities and tribes, and the destruction of this one altar of Baal would be the destruction of many.
II. Gideon was obedient to the heavenly vision, v. 27. He that was to command the Israel of God must be subject to the God of Israel, without disputing, and, as a type of Christ, must first save his people from their sins, and then save them from their enemies. 1. He had servants of his own, whom he could confide in, who, we may suppose, like him, had kept their integrity, and had not bowed the knee to Baal, and therefore were forward to assist him in destroying the altar of Baal. 2. He did not scruple taking his father's bullock and offering it to God without his father's consent, because God, who expressly commanded him to do so, had a better title to it than his father had, and it was the greatest real kindness he could do to his father to prevent his sin. 3. He expected to incur the displeasure of his father's household by it, and the ill-will of his neighbours, yet he did it, remembering how much it was Levi's praise that, in the cause of God, he said to his father and mother, I have not seen him, Deut. xxxiii. 9. And, while he was sure of the favour of God, he feared not the anger of men; he that bade him do it would bear him out. Yet, 4. Though he feared not their resentment when it was done, to prevent their resistance in the doing of it he prudently chose to do it by night, that he might not be disturbed in these sacred actions. And some think it was the same night in which God spoke to him to do it, and that, as soon as ever he had received the orders, he immediately applied himself to the execution of them, and finished before morning.
III. He was brought into peril of his life for doing it, v. 28-30. 1. It was soon discovered what was done. Gideon, when he had gone through with the business, did not desire the concealment of it, nor could it be hid, for the men of the city rose early in the morning, as it should seem, to say their matins at Baal's altar, and so to begin the day with their god, such a one as he was, a shame to those who say the true God is their God, and yet, in the morning, direct no prayer to him, nor look up. 2. It was soon discovered who had done it. Strict enquiry was made. Gideon was known to be disaffected to the worship of Baal, which brought him into suspicion, and positive proof immediately came against him: "Gideon, no doubt, has done this thing." 3. Gideon being found guilty of the fact, to such a pitch of impiety had these degenerate Israelites arrived that they take it for law he must die for the same, and require his own father (who, by patronising their idolatry, had given them too much cause to expect he would comply with them herein) to deliver him up: Bring out thy son, that he may die. Be astonished, O heavens! at this, and tremble, O earth! By the law of God the worshippers of Baal were to die, but these wicked men impiously turn the penalty upon the worshippers of the God of Israel. How prodigiously mad were they upon their idols! Was it not enough to offer the choicest of their bullocks to Baal, but must the bravest youth of their city fall as a sacrifice to that dunghill-deity, when they pretended he was provoked? How soon will idolaters become persecutors!
IV. He was rescued out of the hands of his persecutors by his own father, v. 31.
1. There were those that stood against Gideon, that not only appeared at the first to make a demand, but insisted on it, and would have him put to death. Notwithstanding the heavy judgments they were at this time under for their idolatry, yet they hated to be reformed, and walked contrary to God even when he was walking contrary to them.
2. Yet then Joash stood for him; he was one of the chief men of the city. Those that have power may do a great deal for the protection of an honest man and an honest cause, and when they so use their power they are ministers of God for good.
(1.) This Joash had patronised Baal's altar, yet now protects him that had destroyed it, [1.] Out of natural affection to his son, and perhaps a particular esteem for him as a virtuous, valiant, valuable, young man, and never the worse for not joining with him in the worship of Baal. Many that have not courage enough to keep their integrity themselves yet have so much conscience left as makes them love and esteem those that do. If Joash had a kindness for Baal, yet he had a greater kindness for his son. Or, [2.] Out of a care for the public peace. The mob grew riotous, and, he feared, would grow more so, and therefore, as some think, he bestirred himself to repress the tumult: "Let it be left to the judges; it is not for you to pass sentence upon any man;" he that offers it, let him be put to death: he means not as an idolater, but as a disturber of the peace, and the mover of sedition. Under this same colour Paul was rescued at Ephesus from those that were as zealous for Diana as these were for Baal, Acts xix. 40. Or, [3.] Out of a conviction that Gideon had done well. His son, perhaps, had reasoned with him, or God, who has all hearts in his hands, had secretly and effectually influenced him to appear thus against the advocates for Baal, though he had complied with them formerly in the worship of Baal. Note, It is good to appear for God when we are called to it, though there be few or none to second us, because God can incline the hearts of those to stand by us from whom we little expect assistance. Let us do our duty, and then trust God with our safety.
(2.) Two things Joash urges:-- [1.] That it was absurd for them to plead for Baal. "Will you that are Israelites, the worshippers of the one only living and true God, plead for Baal, a false god? Will you be so sottish, so senseless? Those whose fathers' god Baal was, and who never knew any other, are more excusable in pleading for him than you are, that are in covenant with Jehovah, and have been trained up in the knowledge of him. You that have smarted so much for worshipping Baal, and have brought all this mischief and calamity upon yourselves by it, will you yet plead for Baal?" Note, It is bad to commit sin, but it is great wickedness indeed to plead for it, especially to plead for Baal, that idol, whatever it is, which possesses that room in the heart which God should have. [2.] That it was needless for them to plead for Baal. If he were not a god, as was pretended, they could have nothing to say for him; if he were, he was able to plead for himself, as the God of Israel had often done by fire from heaven, or some other judgment against those who put contempt upon him. Here is a fair challenge to Baal to do either good or evil, and the result convinced his worshippers of their folly in praying to one to help them that could not avenge himself; after this Gideon remarkably prospered, and thereby it appeared how unable Baal was to maintain his own cause.
(3.) Gideon's father hereupon gave him a new name (v. 32); he called him Jerubbaal: "Let Baal plead; let him plead against him if he can; if he have any thing to say for himself against his destroyer, let him say it." This name was a standing defiance to Baal: "Now that Gideon is taking up arms against the Midianites that worship Baal, let him defend his worshippers if he can." It likewise gave honour to Gideon (a sworn enemy to that great usurper, and that had carried the day against him), that encouragement to his soldiers, that they fought under one that fought for God against this great competitor with him for the throne. It is the probable conjecture of the learned that that Jerombalus whom Sanchoniathon (one of the most ancient of all the heathen writers) speaks of as a priest of the god Jao (a corruption of the name Jehovah), and one to whom he was indebted for a great deal of knowledge, was this Jerubbaal. He is called Jerubbesheth (2 Sam. xi. 12), Baal, a lord, being fitly turned into Besheth, shame.
Adam Clarke: Commentary on the Bible - 1831
6:25: Take thy father's young bullock, even the second bullock - There is some difficulty in this verse, for, according to the Hebrew text, two bullocks are mentioned here; but there is only one mentioned in Jdg 6:26, Jdg 6:28. But what was this second bullock? Some think that it was a bullock that was fattened in order to be offered in sacrifice to Baal. This is very probable, as the second bullock is so particularly distinguished from another which belonged to Gideon's father. As the altar was built upon the ground of Joash, yet appears to have been public property, (see Jdg 6:29, Jdg 6:30), so this second ox was probably reared and fattened at the expense of the men of that village, else why should they so particularly resent its being offered to Jehovah?
Albert Barnes: Notes on the Bible - 1834
6:25: Even - Rather, as in the margin, and. Two bullocks are spoken of. The labor of both would be required for pulling down and removing the altar of Baal, and for bringing the materials for building the altar of Yahweh.
The grove by it - Rather, "the idol upon it," the Asherah, the wooden image of Astarte Jdg 3:7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:25: Take thy father's: Gen 35:2; Job 22:23; Psa 101:2
even: or, and, throw, Kg1 18:21; Mat 6:24; Co2 6:15-17
thy father: Mat 10:37; Act 4:19, Act 5:29
cut down: Jdg 3:7; Exo 34:13; Deu 7:5
Geneva 1599
6:25 And it came to pass the same night, that the LORD said unto him, Take thy father's young bullock, even the second bullock (k) of seven years old, and throw down the altar of Baal that thy father hath, and cut down the grove that [is] by it:
(k) That is, as the Chaldea text writes, fed seven years.
John Gill
6:25 And it came to pass the same night,.... The night which followed the day in which the angel appeared to Gideon as he was threshing:
that the Lord said unto him; perhaps in a dream, since it was in the night: take thy father's young bullock: or "the bullock, the ox" (p); a bullock which was a large grown ox, and was not only his father's property, but what his father designed and set apart for the service of Baal; and though it was his father's, yet having a divine warrant for it, it was sufficient for him to take it without his leave, and especially as it was designed for such an ill use:
even the second bullock of seven years old; which, according to Hesiod (q) is in its prime and full strength at nine years old, and lives much longer. In Homer (r), one of five years old is said to be sacrificed: this further describes what he was to take, the second that stood in the stall of the bullocks, or that drew in the second row at plough, or the second in age and value, or the second that was set apart for the service of Baal; though the words may be rendered, "and the second bullock" (s); besides that of his father's, he was to take another, which perhaps belonged to the people, and was the second in birth or age with respect to the former, being seven years old; or, as the Targum is, that had been fatted seven years, and had been so long preparing for the sacrifice of Baal; which was as long as the tyranny of the Midianites over them, and was occasioned by the idolatry of the people of Israel; and such a bullock was ordered to be taken with respect to that, and to show that it would end with the sacrifice of this creature:
and throw down the altar of Baal that thy father hath; upon his ground, in some part of his possessions, and perhaps built at his own expense, though for public use:
and cut down the grove that is by it; or "about it", as the Vulgate Latin version; it being usual with the Heathens to plant groves near or around their altars and temples where religious worship was performed; partly to make them more pleasant and venerable, and partly for the commission of deeds which would not bear the light; or "over it", for they were commonly tall trees which grew over the altar they erected. Some render it, "upon it" (t), and understand by it an idol placed on it: so the Arabic version is,"cut down the female idol Asira (perhaps the same with Astarte), which is upon the same altar;''and so the Syriac version to the same purpose, which calls it the idol Estere, set upon the altar.
(p) "juvencum bovem", Drusius; "juvencum adultiorem", Junius & Tremellius. (q) Opera & dies, l. 2. ver. 54. 55. (r) Iliad. 2. ver. 403. & Iliad. 7. ver. 35. (s) "et juvencum alium", Tigurine version; "et alterum taurum", V. L. "et juvencum secundum", Pagninus, Montanus. (t) , Sept. "super illud", Montanus, Junius & Tremellius.
John Wesley
6:25 The second bullock - He was to offer one for himself, the other for the sins of the people, whom he was to deliver. 'Till sin be pardoned thro' the great sacrifice, no good is to be expected. Thy father hath - Which thy father built in his own ground, tho' for the common use of the city. The grove - Planted by the altar for idolatrous uses, as the manner of idolaters was. This action might seem injurious to his father's authority; but God's command was a sufficient warrant, and Gideon was now called to be the supreme magistrate, whereby he was made his father's superior, and was authorized to root out all idolatry, and the instruments thereof.
Robert Jamieson, A. R. Fausset and David Brown
6:25 Take thy father's . . . second bullock--The Midianites had probably reduced the family herd; or, as Gideon's father was addicted to idolatry, the best may have been fattened for the service of Baal; so that the second was the only remaining one fit for sacrifice to God.
throw down the altar of Baal that thy father hath--standing upon his ground, though kept for the common use of the townsmen.
cut down the grove that is by it--dedicated to Ashtaroth. With the aid of ten confidential servants he demolished the one altar and raised on the appointed spot the altar of the Lord; but, for fear of opposition, the work had to be done under cover of night. A violent commotion was excited next day, and vengeance vowed against Gideon as the perpetrator. "Joash, his father, quieted the mob in a manner similar to that of the town clerk of Ephesus. It was not for them to take the matter into their own hands. The one, however, made an appeal to the magistrate; the other to the idolatrous god himself" [CHALMERS].
6:266:26: եւ շինեսցես սեղան Տեառն Աստուծոյ քում, որ երեւեցաւ քեզ ՚ի գլո՛ւխ լերինն Մանովզայ, ՚ի տեղւոջ պատերազմին. եւ առցես զեզն զերկրորդ, եւ հանցես յողջակէ՛զ փայտիւք անտառին զոր կոտորեսցես։
26. եւ զոհասեղան շինի՛ր քո Տէր Աստծու համար, որը քեզ երեւաց Մանոզ լերան գլխին, պատերազմի տեղում. վերցրո՛ւ երկրորդ եզը եւ ողջակէ՛զ արա քո կտրտած անտառի փայտերով»:
26 Եւ այս ապառաժ քարին գլուխը օրինաւոր կերպով* քու Տէր Աստուծոյդ սեղան մը շինէ ու երկրորդ զուարակը ա՛ռ եւ քու կոտրած Աստարովթիդ փայտերովը ողջակէզ ըրէ»։
Եւ շինեսցես սեղան Տեառն Աստուծոյ քում, [129]որ երեւեցաւ քեզ ի գլուխ լերինն Մանովզայ, ի տեղւոջ պատերազմին``. եւ առցես զեզն զերկրորդ, եւ հանցես յողջակէզ փայտիւք [130]անտառին զոր կոտորեսցես:

6:26: եւ շինեսցես սեղան Տեառն Աստուծոյ քում, որ երեւեցաւ քեզ ՚ի գլո՛ւխ լերինն Մանովզայ, ՚ի տեղւոջ պատերազմին. եւ առցես զեզն զերկրորդ, եւ հանցես յողջակէ՛զ փայտիւք անտառին զոր կոտորեսցես։
26. եւ զոհասեղան շինի՛ր քո Տէր Աստծու համար, որը քեզ երեւաց Մանոզ լերան գլխին, պատերազմի տեղում. վերցրո՛ւ երկրորդ եզը եւ ողջակէ՛զ արա քո կտրտած անտառի փայտերով»:
26 Եւ այս ապառաժ քարին գլուխը օրինաւոր կերպով* քու Տէր Աստուծոյդ սեղան մը շինէ ու երկրորդ զուարակը ա՛ռ եւ քու կոտրած Աստարովթիդ փայտերովը ողջակէզ ըրէ»։
zohrab-1805▾ eastern-1994▾ western am▾
6:266:26: и поставь жертвенник Господу Богу твоему, [явившемуся тебе] на вершине скалы сей, в порядке, и возьми второго тельца и принеси во всесожжение на дровах дерева, которое срубишь.
6:26 καὶ και and; even οἰκοδομήσεις οικοδομεω build θυσιαστήριον θυσιαστηριον altar κυρίῳ κυριος lord; master τῷ ο the θεῷ θεος God σου σου of you; your ἐπὶ επι in; on κορυφὴν κορυφη the Μαουεκ μαουεκ this; he ἐν εν in τῇ ο the παρατάξει παραταξις and; even λήμψῃ λαμβανω take; get τὸν ο the μόσχον μοσχος calf τὸν ο the δεύτερον δευτερος second καὶ και and; even ἀνοίσεις αναφερω bring up; carry up ὁλοκαύτωμα ολοκαυτωμα whole offering ἐν εν in τοῖς ο the ξύλοις ξυλον wood; timber τοῦ ο the ἄλσους αλσος who; what ἐξολεθρεύσεις εξολοθρευω utterly ruin
6:26 וּ û וְ and בָנִ֨יתָ vānˌîṯā בנה build מִזְבֵּ֜חַ mizbˈēₐḥ מִזְבֵּחַ altar לַ la לְ to יהוָ֣ה [yhwˈāh] יְהוָה YHWH אֱלֹהֶ֗יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) עַ֣ל ʕˈal עַל upon רֹ֧אשׁ rˈōš רֹאשׁ head הַ ha הַ the מָּעֹ֛וז mmāʕˈôz מָעֹוז fort הַ ha הַ the זֶּ֖ה zzˌeh זֶה this בַּ ba בְּ in † הַ the מַּֽעֲרָכָ֑ה mmˈaʕᵃrāḵˈā מַעֲרָכָה row וְ wᵊ וְ and לָֽקַחְתָּ֙ lˈāqaḥtā לקח take אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the פָּ֣ר ppˈār פַּר young bull הַ ha הַ the שֵּׁנִ֔י ššēnˈî שֵׁנִי second וְ wᵊ וְ and הַעֲלִ֣יתָ haʕᵃlˈîṯā עלה ascend עֹולָ֔ה ʕôlˈā עֹלָה burnt-offering בַּ ba בְּ in עֲצֵ֥י ʕᵃṣˌê עֵץ tree הָ hā הַ the אֲשֵׁרָ֖ה ʔᵃšērˌā אֲשֵׁרָה asherah אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] תִּכְרֹֽת׃ tiḵrˈōṯ כרת cut
6:26. et aedificabis altare Domino Deo tuo in summitate petrae huius super quam sacrificium ante posuisti tollesque taurum secundum et offeres holocaustum super lignorum struem quae de nemore succiderisAnd thou shalt build un altar to the Lord thy God, in the top of this rock, whereupon thou didst lay the sacrifice before: and thou shalt take the second bullock, and shalt offer a holocaust upon a pile of the wood, which thou shalt cut down out of the grove.
26. and build an altar unto the LORD thy God upon the top of this strong hold, in the orderly manner, and take the second bullock, and offer a burnt offering with the wood of the Asherah which thou shalt cut down.
6:26. And you shall build an altar to the Lord your God, at the summit of this rock, on which you placed the sacrifice before. And you shall take the second bull, and you shall offer a holocaust upon a pile of the wood, which you shall cut down from the grove.”
6:26. And build an altar unto the LORD thy God upon the top of this rock, in the ordered place, and take the second bullock, and offer a burnt sacrifice with the wood of the grove which thou shalt cut down.
And build an altar unto the LORD thy God upon the top of this rock, in the ordered place, and take the second bullock, and offer a burnt sacrifice with the wood of the grove which thou shalt cut down:

6:26: и поставь жертвенник Господу Богу твоему, [явившемуся тебе] на вершине скалы сей, в порядке, и возьми второго тельца и принеси во всесожжение на дровах дерева, которое срубишь.
6:26
καὶ και and; even
οἰκοδομήσεις οικοδομεω build
θυσιαστήριον θυσιαστηριον altar
κυρίῳ κυριος lord; master
τῷ ο the
θεῷ θεος God
σου σου of you; your
ἐπὶ επι in; on
κορυφὴν κορυφη the
Μαουεκ μαουεκ this; he
ἐν εν in
τῇ ο the
παρατάξει παραταξις and; even
λήμψῃ λαμβανω take; get
τὸν ο the
μόσχον μοσχος calf
τὸν ο the
δεύτερον δευτερος second
καὶ και and; even
ἀνοίσεις αναφερω bring up; carry up
ὁλοκαύτωμα ολοκαυτωμα whole offering
ἐν εν in
τοῖς ο the
ξύλοις ξυλον wood; timber
τοῦ ο the
ἄλσους αλσος who; what
ἐξολεθρεύσεις εξολοθρευω utterly ruin
6:26
וּ û וְ and
בָנִ֨יתָ vānˌîṯā בנה build
מִזְבֵּ֜חַ mizbˈēₐḥ מִזְבֵּחַ altar
לַ la לְ to
יהוָ֣ה [yhwˈāh] יְהוָה YHWH
אֱלֹהֶ֗יךָ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s)
עַ֣ל ʕˈal עַל upon
רֹ֧אשׁ rˈōš רֹאשׁ head
הַ ha הַ the
מָּעֹ֛וז mmāʕˈôz מָעֹוז fort
הַ ha הַ the
זֶּ֖ה zzˌeh זֶה this
בַּ ba בְּ in
הַ the
מַּֽעֲרָכָ֑ה mmˈaʕᵃrāḵˈā מַעֲרָכָה row
וְ wᵊ וְ and
לָֽקַחְתָּ֙ lˈāqaḥtā לקח take
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
פָּ֣ר ppˈār פַּר young bull
הַ ha הַ the
שֵּׁנִ֔י ššēnˈî שֵׁנִי second
וְ wᵊ וְ and
הַעֲלִ֣יתָ haʕᵃlˈîṯā עלה ascend
עֹולָ֔ה ʕôlˈā עֹלָה burnt-offering
בַּ ba בְּ in
עֲצֵ֥י ʕᵃṣˌê עֵץ tree
הָ הַ the
אֲשֵׁרָ֖ה ʔᵃšērˌā אֲשֵׁרָה asherah
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
תִּכְרֹֽת׃ tiḵrˈōṯ כרת cut
6:26. et aedificabis altare Domino Deo tuo in summitate petrae huius super quam sacrificium ante posuisti tollesque taurum secundum et offeres holocaustum super lignorum struem quae de nemore succideris
And thou shalt build un altar to the Lord thy God, in the top of this rock, whereupon thou didst lay the sacrifice before: and thou shalt take the second bullock, and shalt offer a holocaust upon a pile of the wood, which thou shalt cut down out of the grove.
6:26. And you shall build an altar to the Lord your God, at the summit of this rock, on which you placed the sacrifice before. And you shall take the second bull, and you shall offer a holocaust upon a pile of the wood, which you shall cut down from the grove.”
6:26. And build an altar unto the LORD thy God upon the top of this rock, in the ordered place, and take the second bullock, and offer a burnt sacrifice with the wood of the grove which thou shalt cut down.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:26: With the wood of the grove - It is probable that אשרה Asherah here signifies Astarte; and that there was a wooden image of this goddess on the altar of Baal. Baal-peor was the same as Priapus, Astarte as Venus; these two impure idols were proper enough for the same altar. In early times, and among rude people, the images of the gods were made of wood. This is the case still with the inhabitants of the South Sea Islands, with the Indians of America, and with the inhabitants of Ceylon: many of the images of Budhoo are of wood. The Scandinavians also had wooden gods.
Albert Barnes: Notes on the Bible - 1834
6:26: In the ordered place - See the margin. "Build an altar, etc., with the materials," "the wood laid in order" (compare Gen 22:9), that, namely, which he would find ready to hand in the altar of Baal which he was to throw down.
The wood of the grove - "The (blocks of) wood of the idol," i. e. the image of Astarte. The command from God Himself to build an altar, and sacrifice upon it, is analogous to Elijah's sacrifice 1 Kings 18, and was doubtless caused by the extraordinary circumstance of the defection of the Israelites from the worship of the true God. Possibly, too, the Midianite invasion had made the worship at Shiloh impossible at this time.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:26: build: Sa2 24:18
rock: Heb. strong place
the ordered place: or, an orderly manner, Co1 14:33, Co1 14:40
Geneva 1599
6:26 And build an altar unto the LORD thy God upon the top of this rock, in the ordered place, and take the second bullock, and offer a burnt sacrifice with the wood of the (l) grove which thou shalt cut down.
(l) Which grew about Baal's altar.
John Gill
6:26 And build an altar to the Lord thy God upon the top of this rock,.... Where the provisions were laid, and out of which came forth fire that consumed them; and where the altar, called by the name of Jehovahshalom, had been built by him, near it very probably; and there might be room enough for both upon the top of the rock; for this seems to be a distinct altar from that that was erected as a monumental altar, in memory of the miracle there wrought, and in gratitude by Gideon for the preservation of his life, and the peace and prosperity there and then promised, and which altar was to continue, and did; but this was for sacrifice, and only for the present time; for the proper place for sacrifice was the tabernacle: and this was to be built in the ordered place; either in the place where Gideon was ordered to put the flesh and the unleavened cakes; or in an orderly way and manner, according as was commanded in the law, as that it should be of earth and unhewn stones, and so framed as that it might be fit to have the wood and sacrifice laid in order on it; or in a plain place, as Kimchi, upon the top of the rock, where he might lay in order the stones of the altar:
and take the second bullock, and offer a burnt sacrifice with the wood of the grove which thou shall cut down; mention being made only of one bullock that was to be offered, has made some think that only one was ordered to be taken, namely, this second, which agrees with our version of Judg 6:25 for if two were taken, what became of the first, since only the second was ordered to be sacrificed? to which Kimchi makes answer, that he was ordered to take it away, that his father might not offer it to an idol, as he intended, and therefore this was done to prevent idolatry; and as this second bullock was to be a burnt sacrifice, and to be burned with the wood of the grove just cut down, it seems to confirm the sense of such versions and interpreters who understand it of an idol on the altar of Baal; since wood just cut down would not be fit to burn, whereas an idol of wood, that had been of some standing, would be very proper: everything ordered and done were different from the laws and usages directed to by Moses, and practised by the Jews. Gideon was no priest, and yet bid to offer sacrifice, and that on an altar of his own erecting, and not the altar of God; and upon the top of a rock, and not at the tabernacle; and the wood of a grove or idol was to be made use of, which in other cases was not allowed; and all this done in the night, which was not the time of sacrificing; but the divine warrant was sufficient for Gideon. The Jews say (u), there were eight things that were made free or allowed now, which were not at another time: and it was necessary, before Gideon acted the part of a deliverer, that he should become a reformer, and it was proper to begin at his own family.
(u) T. Bab. Temurah, fol. 28. 2. & 29. 1.
John Wesley
6:26 Of this rock - Heb. of this strong hold: for in that calamitous time the Israelites retreated to such rocks, and hid and fortified themselves in them. Ordered place - That is, in a plain and smooth part of the rock, where an altar may be conveniently built. And offer - Gideon was no priest, nor was this the appointed place of sacrifice; but God can dispense with his own institutions, though we may not; and his call gave Gideon sufficient authority.
6:276:27: Եւ ա՛ռ Գեդէոն երեքտասան այր ՚ի ծառայից իւրոց, եւ արա՛ր որպէս եւ խօսեցաւ ընդ նմա Տէր. եւ եղեւ իբրեւ երկեա՛ւ ՚ի տանէ հօր իւրոյ՝ եւ յարա՛նց քաղաքին առնե՛լ ՚ի տուէ, արար գիշերի՛։
27. Գեդէոնն իր ծառաներից տասներեք մարդ առաւ եւ արեց այնպէս, ինչպէս նրան ասաց Տէրը: Եւ որովհետեւ իր հօր տնեցիներից ու քաղաքի մարդկանցից վախեցաւ ցերեկն անելու այդ բանը, գիշերն արեց:
27 Գեդէօն իր ծառաներէն տասը մարդ առաւ եւ Տէրոջը իրեն ըսածին պէս ըրաւ ու իր հօրը տունէն եւ քաղաքին մարդոցմէն վախնալով այս բանը ցորեկը ընելու տեղ՝ գիշերը ըրաւ։
Եւ ա՛ռ Գեդէոն [131]երեքտասան այր ի ծառայից իւրոց, եւ արար որպէս եւ խօսեցաւ ընդ նմա Տէր. եւ եղեւ իբրեւ երկեաւ ի տանէ հօր իւրոյ եւ յարանց քաղաքին առնել ի տուէ, արար գիշերի:

6:27: Եւ ա՛ռ Գեդէոն երեքտասան այր ՚ի ծառայից իւրոց, եւ արա՛ր որպէս եւ խօսեցաւ ընդ նմա Տէր. եւ եղեւ իբրեւ երկեա՛ւ ՚ի տանէ հօր իւրոյ՝ եւ յարա՛նց քաղաքին առնե՛լ ՚ի տուէ, արար գիշերի՛։
27. Գեդէոնն իր ծառաներից տասներեք մարդ առաւ եւ արեց այնպէս, ինչպէս նրան ասաց Տէրը: Եւ որովհետեւ իր հօր տնեցիներից ու քաղաքի մարդկանցից վախեցաւ ցերեկն անելու այդ բանը, գիշերն արեց:
27 Գեդէօն իր ծառաներէն տասը մարդ առաւ եւ Տէրոջը իրեն ըսածին պէս ըրաւ ու իր հօրը տունէն եւ քաղաքին մարդոցմէն վախնալով այս բանը ցորեկը ընելու տեղ՝ գիշերը ըրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
6:276:27: Гедеон взял десять человек из рабов своих и сделал, как говорил ему Господь; но как сделать это днем он боялся домашних отца своего и жителей города, то сделал ночью.
6:27 καὶ και and; even ἔλαβεν λαμβανω take; get Γεδεων γεδεων Gedeōn; Yetheon δέκα δεκα ten ἄνδρας ανηρ man; husband ἀπὸ απο from; away τῶν ο the δούλων δουλος subject ἑαυτοῦ εαυτου of himself; his own καὶ και and; even ἐποίησεν ποιεω do; make ὃν ος who; what τρόπον τροπος manner; by means ἐλάλησεν λαλεω talk; speak πρὸς προς to; toward αὐτὸν αυτος he; him κύριος κυριος lord; master καὶ και and; even ἐγενήθη γινομαι happen; become ὡς ως.1 as; how ἐφοβήθη φοβεω afraid; fear τὸν ο the οἶκον οικος home; household τοῦ ο the πατρὸς πατηρ father αὐτοῦ αυτος he; him καὶ και and; even τοὺς ο the ἄνδρας ανηρ man; husband τῆς ο the πόλεως πολις city τοῦ ο the ποιῆσαι ποιεω do; make ἡμέρας ημερα day καὶ και and; even ἐποίησεν ποιεω do; make νυκτός νυξ night
6:27 וַ wa וְ and יִּקַּ֨ח yyiqqˌaḥ לקח take גִּדְעֹ֜ון giḏʕˈôn גִּדְעֹון Gideon עֲשָׂרָ֤ה ʕᵃśārˈā עֲשָׂרָה ten אֲנָשִׁים֙ ʔᵃnāšîm אִישׁ man מֵֽ mˈē מִן from עֲבָדָ֔יו ʕᵃvāḏˈāʸw עֶבֶד servant וַ wa וְ and יַּ֕עַשׂ yyˈaʕaś עשׂה make כַּ ka כְּ as אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative] דִּבֶּ֥ר dibbˌer דבר speak אֵלָ֖יו ʔēlˌāʸw אֶל to יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and יְהִ֡י yᵊhˈî היה be כַּ ka כְּ as אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] יָרֵא֩ yārˌē ירא fear אֶת־ ʔeṯ- אֵת [object marker] בֵּ֨ית bˌêṯ בַּיִת house אָבִ֜יו ʔāvˈiʸw אָב father וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] אַנְשֵׁ֥י ʔanšˌê אִישׁ man הָ hā הַ the עִ֛יר ʕˈîr עִיר town מֵ mē מִן from עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make יֹומָ֖ם yômˌām יֹומָם by day וַ wa וְ and יַּ֥עַשׂ yyˌaʕaś עשׂה make לָֽיְלָה׃ lˈāyᵊlā לַיְלָה night
6:27. adsumptis igitur Gedeon decem viris de servis suis fecit sicut praeceperat Dominus timens autem domum patris sui et homines illius civitatis per diem facere noluit sed omnia nocte conplevitThen Gedeon, taking ten men of his servants, did as the Lord had commanded him. But fearing his father's house, and the men of that city, he would not do it by day, but did all by night.
27. Then Gideon took ten men of his servants, and did as the LORD had spoken unto him: and it came to pass, because he feared his father’s household and the men of the city, so that he could not do it by day, that he did it by night.
6:27. Therefore, Gideon, taking ten men from his servants, did just as the Lord had instructed him. But fearing his father’s household, and the men of that city, he was not willing to do it by day. Instead, he completed everything by night.
6:27. Then Gideon took ten men of his servants, and did as the LORD had said unto him: and [so] it was, because he feared his father’s household, and the men of the city, that he could not do [it] by day, that he did [it] by night.
Then Gideon took ten men of his servants, and did as the LORD had said unto him: and [so] it was, because he feared his father' s household, and the men of the city, that he could not do [it] by day, that he did [it] by night:

6:27: Гедеон взял десять человек из рабов своих и сделал, как говорил ему Господь; но как сделать это днем он боялся домашних отца своего и жителей города, то сделал ночью.
6:27
καὶ και and; even
ἔλαβεν λαμβανω take; get
Γεδεων γεδεων Gedeōn; Yetheon
δέκα δεκα ten
ἄνδρας ανηρ man; husband
ἀπὸ απο from; away
τῶν ο the
δούλων δουλος subject
ἑαυτοῦ εαυτου of himself; his own
καὶ και and; even
ἐποίησεν ποιεω do; make
ὃν ος who; what
τρόπον τροπος manner; by means
ἐλάλησεν λαλεω talk; speak
πρὸς προς to; toward
αὐτὸν αυτος he; him
κύριος κυριος lord; master
καὶ και and; even
ἐγενήθη γινομαι happen; become
ὡς ως.1 as; how
ἐφοβήθη φοβεω afraid; fear
τὸν ο the
οἶκον οικος home; household
τοῦ ο the
πατρὸς πατηρ father
αὐτοῦ αυτος he; him
καὶ και and; even
τοὺς ο the
ἄνδρας ανηρ man; husband
τῆς ο the
πόλεως πολις city
τοῦ ο the
ποιῆσαι ποιεω do; make
ἡμέρας ημερα day
καὶ και and; even
ἐποίησεν ποιεω do; make
νυκτός νυξ night
6:27
וַ wa וְ and
יִּקַּ֨ח yyiqqˌaḥ לקח take
גִּדְעֹ֜ון giḏʕˈôn גִּדְעֹון Gideon
עֲשָׂרָ֤ה ʕᵃśārˈā עֲשָׂרָה ten
אֲנָשִׁים֙ ʔᵃnāšîm אִישׁ man
מֵֽ mˈē מִן from
עֲבָדָ֔יו ʕᵃvāḏˈāʸw עֶבֶד servant
וַ wa וְ and
יַּ֕עַשׂ yyˈaʕaś עשׂה make
כַּ ka כְּ as
אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative]
דִּבֶּ֥ר dibbˌer דבר speak
אֵלָ֖יו ʔēlˌāʸw אֶל to
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וַ wa וְ and
יְהִ֡י yᵊhˈî היה be
כַּ ka כְּ as
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
יָרֵא֩ yārˌē ירא fear
אֶת־ ʔeṯ- אֵת [object marker]
בֵּ֨ית bˌêṯ בַּיִת house
אָבִ֜יו ʔāvˈiʸw אָב father
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
אַנְשֵׁ֥י ʔanšˌê אִישׁ man
הָ הַ the
עִ֛יר ʕˈîr עִיר town
מֵ מִן from
עֲשֹׂ֥ות ʕᵃśˌôṯ עשׂה make
יֹומָ֖ם yômˌām יֹומָם by day
וַ wa וְ and
יַּ֥עַשׂ yyˌaʕaś עשׂה make
לָֽיְלָה׃ lˈāyᵊlā לַיְלָה night
6:27. adsumptis igitur Gedeon decem viris de servis suis fecit sicut praeceperat Dominus timens autem domum patris sui et homines illius civitatis per diem facere noluit sed omnia nocte conplevit
Then Gedeon, taking ten men of his servants, did as the Lord had commanded him. But fearing his father's house, and the men of that city, he would not do it by day, but did all by night.
6:27. Therefore, Gideon, taking ten men from his servants, did just as the Lord had instructed him. But fearing his father’s household, and the men of that city, he was not willing to do it by day. Instead, he completed everything by night.
6:27. Then Gideon took ten men of his servants, and did as the LORD had said unto him: and [so] it was, because he feared his father’s household, and the men of the city, that he could not do [it] by day, that he did [it] by night.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
6:27: He feared his father's household - So it appears that his father was an idolater: but as Gideon had ten men of his own servants whom he could trust in this matter, it is probable that he had preserved the true faith, and had not bowed his knee to the image of Baal.
Albert Barnes: Notes on the Bible - 1834
6:27: The mention of the "men of the city" by the side of Gideon's "father's household" suggests the probability of their being a remnant of the Canaanite population, and the special patrons of Baal-worship.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:27: and did: Deu 4:1; Mat 16:24; Joh 2:5, Joh 15:14; Gal 1:16; Th1 2:4
he did it: Psa 112:5; Joh 3:2
John Gill
6:27 Then Gideon took ten men of his servants,.... Not only whom he could command, but could confide in, and whom he knew would cheerfully engage in this work, being like himself, who had not bowed the knee to Baal; and as there was much work to do, and it required dispatch, such a number was necessary; since he had not only the altar of Baal to throw down, and his grove or idol to cut down, but an altar to build, and a sacrifice to be taken and offered:
and did as the Lord had said unto him; all the above things, he set about them at once, and dispatched them all in one night; so ready and cheerful was he in obedience to the divine command:
and so it was, because he feared his father's household, and the men of the city, that he could not do it by day, that he did it by night; for both his father's family, and the inhabitants of the city of Ophrah, were all idolaters, worshippers of Baal; and this fear of them was not a fear of being reproached or punished for what he did, or of any harm coming to him for the fact, which as he might expect would be known, so the risk was the same, be it done when it would; but it was a fear of being restrained and hindered from doing it, and therefore in point of prudence, and consulting the honour of God and religion, and not his own safety, he took the time of the night to do it in.
John Wesley
6:27 Ten men - Whom doubtless he had acquainted with his design, and the assurance of success in it, whereby they were easily induced to assist him. He feared - Not so much, lest he should suffer for it, as lest he should be prevented from doing it.
6:286:28: Եւ կանխեցին արք քաղաքին ընդ առաւօտն, եւ ահա՝ կործանեա՛լ սեղանն Բահաղու. եւ անտառն որ զնովաւ՝ կոտորեալ, եւ եզն պարարակ հանեալ ողջակէ՛զ ՚ի սեղանն շինեալ[2525]։ [2525] Այլք. Եւ ա՛հա կործանեալ էր սե՛՛։ Յօրինակին. Եւ անտառն որ զնովաւ կործանեալ։
28. Առաւօտը կանուխ քաղաքի մարդիկ վեր կացան եւ տեսան, որ կործանուած է Բահաղի զոհասեղանը, նրա մօտի անտառը կտրտուած է, եւ պարարտ եզը ողջակէզ է արուած նոր շինուած զոհասեղանի վրայ:
28 Երբ քաղաքին մարդիկը առաւօտուն կանուխ ելան, տեսան որ Բահաղին սեղանը փլած եւ անոր քովի Աստարովթը կոտրած ու երկրորդ զուարակը շինուած սեղանին վրայ ողջակէզ եղած էր։
Եւ կանխեցին արք քաղաքին ընդ առաւօտն, եւ ահա կործանեալ սեղանն Բահաղու, եւ [132]անտառն որ զնովաւ` կոտորեալ, եւ եզն պարարակ հանեալ ողջակէզ ի սեղանն շինեալ:

6:28: Եւ կանխեցին արք քաղաքին ընդ առաւօտն, եւ ահա՝ կործանեա՛լ սեղանն Բահաղու. եւ անտառն որ զնովաւ՝ կոտորեալ, եւ եզն պարարակ հանեալ ողջակէ՛զ ՚ի սեղանն շինեալ[2525]։
[2525] Այլք. Եւ ա՛հա կործանեալ էր սե՛՛։ Յօրինակին. Եւ անտառն որ զնովաւ կործանեալ։
28. Առաւօտը կանուխ քաղաքի մարդիկ վեր կացան եւ տեսան, որ կործանուած է Բահաղի զոհասեղանը, նրա մօտի անտառը կտրտուած է, եւ պարարտ եզը ողջակէզ է արուած նոր շինուած զոհասեղանի վրայ:
28 Երբ քաղաքին մարդիկը առաւօտուն կանուխ ելան, տեսան որ Բահաղին սեղանը փլած եւ անոր քովի Աստարովթը կոտրած ու երկրորդ զուարակը շինուած սեղանին վրայ ողջակէզ եղած էր։
zohrab-1805▾ eastern-1994▾ western am▾
6:286:28: Поутру встали жители города, и вот, жертвенник Ваалов разрушен, и дерево при нем срублено, и второй телец вознесен во всесожжение на новоустроенном жертвеннике.
6:28 καὶ και and; even ὤρθρισαν ορθριζω get up at dawn οἱ ο the ἄνδρες ανηρ man; husband τῆς ο the πόλεως πολις city τὸ ο the πρωί πρωι early καὶ και and; even ἰδοὺ ιδου see!; here I am καθῄρητο καθαιρεω take down; demolish τὸ ο the θυσιαστήριον θυσιαστηριον altar τοῦ ο the Βααλ βααλ Baal; Vaal καὶ και and; even τὸ ο the ἄλσος αλσος the ἐπ᾿ επι in; on αὐτῷ αυτος he; him ὠλέθρευτο ολεθρευω and; even εἶδαν οραω view; see τὸν ο the μόσχον μοσχος calf τὸν ο the δεύτερον δευτερος second ὃν ος who; what ἀνήνεγκεν αναφερω bring up; carry up ἐπὶ επι in; on τὸ ο the θυσιαστήριον θυσιαστηριον altar τὸ ο the ᾠκοδομημένον οικοδομεω build
6:28 וַ wa וְ and יַּשְׁכִּ֜ימוּ yyaškˈîmû שׁכם rise early אַנְשֵׁ֤י ʔanšˈê אִישׁ man הָ hā הַ the עִיר֙ ʕîr עִיר town בַּ ba בְּ in † הַ the בֹּ֔קֶר bbˈōqer בֹּקֶר morning וְ wᵊ וְ and הִנֵּ֤ה hinnˈē הִנֵּה behold נֻתַּץ֙ nuttˌaṣ נתץ break מִזְבַּ֣ח mizbˈaḥ מִזְבֵּחַ altar הַ ha הַ the בַּ֔עַל bbˈaʕal בַּעַל lord, baal וְ wᵊ וְ and הָ hā הַ the אֲשֵׁרָ֥ה ʔᵃšērˌā אֲשֵׁרָה asherah אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] עָלָ֖יו ʕālˌāʸw עַל upon כֹּרָ֑תָה kōrˈāṯā כרת cut וְ wᵊ וְ and אֵת֙ ʔˌēṯ אֵת [object marker] הַ ha הַ the פָּ֣ר ppˈār פַּר young bull הַ ha הַ the שֵּׁנִ֔י ššēnˈî שֵׁנִי second הֹֽעֲלָ֔ה hˈōʕᵃlˈā עלה ascend עַל־ ʕal- עַל upon הַ ha הַ the מִּזְבֵּ֖חַ mmizbˌēₐḥ מִזְבֵּחַ altar הַ ha הַ the בָּנֽוּי׃ bbānˈûy בנה build
6:28. cumque surrexissent viri oppidi eius mane viderunt destructam aram Baal lucumque succisum et taurum alterum inpositum super altare quod tunc aedificatum eratAnd when the men of that town were risen in the morning, they saw the altar of Baal destroyed, and the grove cut down, and the second bullock laid upon the altar, which then was built.
28. And when the men of the city arose early in the morning, behold, the altar of Baal was broken down, and the Asherah was cut down that was by it, and the second bullock was offered upon the altar that was built.
6:28. And when the men of that town had risen up in the morning, they saw the altar of Baal destroyed, and the sacred grove cut down, and the second bull set upon the altar, which then had been built.
6:28. And when the men of the city arose early in the morning, behold, the altar of Baal was cast down, and the grove was cut down that [was] by it, and the second bullock was offered upon the altar [that was] built.
And when the men of the city arose early in the morning, behold, the altar of Baal was cast down, and the grove was cut down that [was] by it, and the second bullock was offered upon the altar [that was] built:

6:28: Поутру встали жители города, и вот, жертвенник Ваалов разрушен, и дерево при нем срублено, и второй телец вознесен во всесожжение на новоустроенном жертвеннике.
6:28
καὶ και and; even
ὤρθρισαν ορθριζω get up at dawn
οἱ ο the
ἄνδρες ανηρ man; husband
τῆς ο the
πόλεως πολις city
τὸ ο the
πρωί πρωι early
καὶ και and; even
ἰδοὺ ιδου see!; here I am
καθῄρητο καθαιρεω take down; demolish
τὸ ο the
θυσιαστήριον θυσιαστηριον altar
τοῦ ο the
Βααλ βααλ Baal; Vaal
καὶ και and; even
τὸ ο the
ἄλσος αλσος the
ἐπ᾿ επι in; on
αὐτῷ αυτος he; him
ὠλέθρευτο ολεθρευω and; even
εἶδαν οραω view; see
τὸν ο the
μόσχον μοσχος calf
τὸν ο the
δεύτερον δευτερος second
ὃν ος who; what
ἀνήνεγκεν αναφερω bring up; carry up
ἐπὶ επι in; on
τὸ ο the
θυσιαστήριον θυσιαστηριον altar
τὸ ο the
ᾠκοδομημένον οικοδομεω build
6:28
וַ wa וְ and
יַּשְׁכִּ֜ימוּ yyaškˈîmû שׁכם rise early
אַנְשֵׁ֤י ʔanšˈê אִישׁ man
הָ הַ the
עִיר֙ ʕîr עִיר town
בַּ ba בְּ in
הַ the
בֹּ֔קֶר bbˈōqer בֹּקֶר morning
וְ wᵊ וְ and
הִנֵּ֤ה hinnˈē הִנֵּה behold
נֻתַּץ֙ nuttˌaṣ נתץ break
מִזְבַּ֣ח mizbˈaḥ מִזְבֵּחַ altar
הַ ha הַ the
בַּ֔עַל bbˈaʕal בַּעַל lord, baal
וְ wᵊ וְ and
הָ הַ the
אֲשֵׁרָ֥ה ʔᵃšērˌā אֲשֵׁרָה asherah
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
עָלָ֖יו ʕālˌāʸw עַל upon
כֹּרָ֑תָה kōrˈāṯā כרת cut
וְ wᵊ וְ and
אֵת֙ ʔˌēṯ אֵת [object marker]
הַ ha הַ the
פָּ֣ר ppˈār פַּר young bull
הַ ha הַ the
שֵּׁנִ֔י ššēnˈî שֵׁנִי second
הֹֽעֲלָ֔ה hˈōʕᵃlˈā עלה ascend
עַל־ ʕal- עַל upon
הַ ha הַ the
מִּזְבֵּ֖חַ mmizbˌēₐḥ מִזְבֵּחַ altar
הַ ha הַ the
בָּנֽוּי׃ bbānˈûy בנה build
6:28. cumque surrexissent viri oppidi eius mane viderunt destructam aram Baal lucumque succisum et taurum alterum inpositum super altare quod tunc aedificatum erat
And when the men of that town were risen in the morning, they saw the altar of Baal destroyed, and the grove cut down, and the second bullock laid upon the altar, which then was built.
6:28. And when the men of that town had risen up in the morning, they saw the altar of Baal destroyed, and the sacred grove cut down, and the second bull set upon the altar, which then had been built.
6:28. And when the men of the city arose early in the morning, behold, the altar of Baal was cast down, and the grove was cut down that [was] by it, and the second bullock was offered upon the altar [that was] built.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:28: The second bullock was offered - It appears that the second bullock was offered because it was just seven years old, Jdg 6:25, being calved about the time that the Midianitish oppression began; and it was now to be slain to indicate that their slavery should end with its life. The young bullock, Jdg 6:25, is supposed to have been offered for a peace-offering; the bullock of seven years old, for a burnt-offering.
Geneva 1599
6:28 And when the men of the city arose early in the morning, behold, the altar of Baal was cast down, and the grove was cut down that [was] by it, and the (m) second bullock was offered upon the altar [that was] built.
(m) Meaning, the fat bull, which was kept to be offered to Baal.
John Gill
6:28 And when the men of the city arose early in the morning,.... And came to the place where the altar of Baal, his grove and image, were, to pay their morning devotions to him: behold:
the altar of Baal was cast down, and the grove was cut down that was by it, and the second bullock was offered upon the altar that was built; upon the new altar that Gideon built, and which very probably was burning when they came: and it is very likely that the place, where the altar of Baal had stood, was not far from the rock where this new altar was erected.
John Wesley
6:28 Was offered - Not upon Baal's altar, for which it was designed; but upon an altar erected in contempt of Baal.
6:296:29: Եւ ասե՛ն այր ցընկեր իւր. Ո՞ արար զիրս զայս. եւ յուզէին՝ եւ քննէին, եւ ասէին թէ Գեդէոն որդի Յովասու արար զիրդ զայդ[2526]։ [2526] Ոմանք. Եւ ասէ այր ցընկեր իւր. Ո՞վ ա՛՛։
29. Եւ իրար ասացին. «Ո՞վ արեց այս բանը»: Պրպտեցին, քննեցին եւ ասացին, թէ այդ բանը Յովասի որդի Գեդէոնն է արել:
29 Ուստի իրարու ըսին. «Այս բանը ո՞վ ըրաւ» եւ փնտռեցին ու քննեցին ու ըսուեցաւ թէ այս բանը Յովասին որդին Գեդէօնը ըրաւ։
Եւ ասեն այր ցընկեր իւր. Ո՞ արար զիրս զայս. եւ յուզէին եւ քննէին եւ ասէին թէ Գեդէոն որդի Յովասու արար զիրդ զայդ:

6:29: Եւ ասե՛ն այր ցընկեր իւր. Ո՞ արար զիրս զայս. եւ յուզէին՝ եւ քննէին, եւ ասէին թէ Գեդէոն որդի Յովասու արար զիրդ զայդ[2526]։
[2526] Ոմանք. Եւ ասէ այր ցընկեր իւր. Ո՞վ ա՛՛։
29. Եւ իրար ասացին. «Ո՞վ արեց այս բանը»: Պրպտեցին, քննեցին եւ ասացին, թէ այդ բանը Յովասի որդի Գեդէոնն է արել:
29 Ուստի իրարու ըսին. «Այս բանը ո՞վ ըրաւ» եւ փնտռեցին ու քննեցին ու ըսուեցաւ թէ այս բանը Յովասին որդին Գեդէօնը ըրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
6:296:29: И говорили друг другу: кто это сделал? Искали, расспрашивали и сказали: Гедеон, сын Иоасов, сделал это.
6:29 καὶ και and; even εἶπεν επω say; speak ἀνὴρ ανηρ man; husband πρὸς προς to; toward τὸν ο the πλησίον πλησιον near; neighbor αὐτοῦ αυτος he; him τίς τις.1 who?; what? ἐποίησεν ποιεω do; make τὸ ο the ῥῆμα ρημα statement; phrase τοῦτο ουτος this; he καὶ και and; even ἐπεζήτησαν επιζητεω strive for; search for καὶ και and; even ἠρεύνησαν ερευναω explore; check καὶ και and; even ἔγνωσαν γινωσκω know ὅτι οτι since; that Γεδεων γεδεων Gedeōn; Yetheon υἱὸς υιος son Ιωας ιωας do; make τὸ ο the ῥῆμα ρημα statement; phrase τοῦτο ουτος this; he
6:29 וַ wa וְ and יֹּֽאמְרוּ֙ yyˈōmᵊrû אמר say אִ֣ישׁ ʔˈîš אִישׁ man אֶל־ ʔel- אֶל to רֵעֵ֔הוּ rēʕˈēhû רֵעַ fellow מִ֥י mˌî מִי who עָשָׂ֖ה ʕāśˌā עשׂה make הַ ha הַ the דָּבָ֣ר ddāvˈār דָּבָר word הַ ha הַ the זֶּ֑ה zzˈeh זֶה this וַֽ wˈa וְ and יִּדְרְשׁוּ֙ yyiḏrᵊšˌû דרשׁ inquire וַ wa וְ and יְבַקְשׁ֔וּ yᵊvaqšˈû בקשׁ seek וַ wa וְ and יֹּ֣אמְר֔וּ yyˈōmᵊrˈû אמר say גִּדְעֹון֙ giḏʕôn גִּדְעֹון Gideon בֶּן־ ben- בֵּן son יֹואָ֔שׁ yôʔˈāš יֹואָשׁ Joash עָשָׂ֖ה ʕāśˌā עשׂה make הַ ha הַ the דָּבָ֥ר ddāvˌār דָּבָר word הַ ha הַ the זֶּֽה׃ zzˈeh זֶה this
6:29. dixeruntque ad invicem quis hoc fecit cumque perquirerent auctorem facti dictum est Gedeon filius Ioas fecit haec omniaAnd they said one to another: Who hath done this? And when they inquired for the author of the fact, it was said: Gedeon, the son of Joas, did all this.
29. And they said one to another, Who hath done this thing? And when they inquired and asked, they said, Gideon the son of Joash hath done this thing.
6:29. And they said one to another, “Who has done this?” And when they inquired everywhere as to the author of the deed, it was said, “Gideon, the son of Joash, did all these things.”
6:29. And they said one to another, Who hath done this thing? And when they inquired and asked, they said, Gideon the son of Joash hath done this thing.
And they said one to another, Who hath done this thing? And when they enquired and asked, they said, Gideon the son of Joash hath done this thing:

6:29: И говорили друг другу: кто это сделал? Искали, расспрашивали и сказали: Гедеон, сын Иоасов, сделал это.
6:29
καὶ και and; even
εἶπεν επω say; speak
ἀνὴρ ανηρ man; husband
πρὸς προς to; toward
τὸν ο the
πλησίον πλησιον near; neighbor
αὐτοῦ αυτος he; him
τίς τις.1 who?; what?
ἐποίησεν ποιεω do; make
τὸ ο the
ῥῆμα ρημα statement; phrase
τοῦτο ουτος this; he
καὶ και and; even
ἐπεζήτησαν επιζητεω strive for; search for
καὶ και and; even
ἠρεύνησαν ερευναω explore; check
καὶ και and; even
ἔγνωσαν γινωσκω know
ὅτι οτι since; that
Γεδεων γεδεων Gedeōn; Yetheon
υἱὸς υιος son
Ιωας ιωας do; make
τὸ ο the
ῥῆμα ρημα statement; phrase
τοῦτο ουτος this; he
6:29
וַ wa וְ and
יֹּֽאמְרוּ֙ yyˈōmᵊrû אמר say
אִ֣ישׁ ʔˈîš אִישׁ man
אֶל־ ʔel- אֶל to
רֵעֵ֔הוּ rēʕˈēhû רֵעַ fellow
מִ֥י mˌî מִי who
עָשָׂ֖ה ʕāśˌā עשׂה make
הַ ha הַ the
דָּבָ֣ר ddāvˈār דָּבָר word
הַ ha הַ the
זֶּ֑ה zzˈeh זֶה this
וַֽ wˈa וְ and
יִּדְרְשׁוּ֙ yyiḏrᵊšˌû דרשׁ inquire
וַ wa וְ and
יְבַקְשׁ֔וּ yᵊvaqšˈû בקשׁ seek
וַ wa וְ and
יֹּ֣אמְר֔וּ yyˈōmᵊrˈû אמר say
גִּדְעֹון֙ giḏʕôn גִּדְעֹון Gideon
בֶּן־ ben- בֵּן son
יֹואָ֔שׁ yôʔˈāš יֹואָשׁ Joash
עָשָׂ֖ה ʕāśˌā עשׂה make
הַ ha הַ the
דָּבָ֥ר ddāvˌār דָּבָר word
הַ ha הַ the
זֶּֽה׃ zzˈeh זֶה this
6:29. dixeruntque ad invicem quis hoc fecit cumque perquirerent auctorem facti dictum est Gedeon filius Ioas fecit haec omnia
And they said one to another: Who hath done this? And when they inquired for the author of the fact, it was said: Gedeon, the son of Joas, did all this.
6:29. And they said one to another, “Who has done this?” And when they inquired everywhere as to the author of the deed, it was said, “Gideon, the son of Joash, did all these things.”
6:29. And they said one to another, Who hath done this thing? And when they inquired and asked, they said, Gideon the son of Joash hath done this thing.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:29: Gideon the son of Joash hath done this thing - They fixed on him the more readily because they knew he had not joined with them in their idolatrous worship.
John Gill
6:29 And they said one to another, who hath done this thing?.... They were struck with amazement, and could not devise who could be so daring and wicked as to do such an action:
and when they inquired and asked; one and another, everyone present, or they could think of as proper to inquire of; they were very diligent and industrious to find it out; and perhaps they inquired of the family and servants of Joash and Gideon, in whose ground the altar stood:
they said, Gideon the son of Joash hath done this thing; when they had inquired of everybody they could, and thought of one person and another, there was none appeared to them more likely to have done it, than Gideon; partly because they knew he was no friend of Baal, and partly because he was a man of spirit and courage, and they concluded none but such an one would have ventured to have done it; and besides, they considered he was the son of Joash, who perhaps was their chief magistrate, and that he might presume on his father's protection, as they might surprise; and being near the premises, he was the most likely person they could think of; and it is not improbable, that upon inquiry they got it out of the servants concerned, or that had knowledge of it from them, or from some that saw him that morning at the sacrifice, or returning from it, and therefore peremptorily assert he was the man that did it.
6:306:30: Եւ ասեն արք քաղաքին ցՅովաս. Հա՛ն արտաքս զորդին քո՝ եւ մեռցի՛. զի կործանեաց զսեղանն Բահաղու, եւ կոտորեա՛ց զանտառն որ զնովաւ։
30. Քաղաքի մարդիկ ասացին Յովասին. «Դո՛ւրս հանիր քո որդուն, նա պէտք է մեռնի, որովհետեւ կործանել է Բահաղի զոհասեղանը եւ կտրտել է նրա մօտի անտառը»:
30 Քաղաքին մարդիկը Յովասին ըսին. «Որդիդ դուրս հանէ, որպէս զի մեռցնենք, քանզի Բահաղին սեղանը փլցուցեր ու անոր քովի Աստարովթը կոտրեր է»։
Եւ ասեն արք քաղաքին ցՅովաս. Հան արտաքս զորդին քո եւ մեռցի. զի կործանեաց զսեղանն Բահաղու, եւ կոտորեաց [133]զանտառն որ զնովաւ:

6:30: Եւ ասեն արք քաղաքին ցՅովաս. Հա՛ն արտաքս զորդին քո՝ եւ մեռցի՛. զի կործանեաց զսեղանն Բահաղու, եւ կոտորեա՛ց զանտառն որ զնովաւ։
30. Քաղաքի մարդիկ ասացին Յովասին. «Դո՛ւրս հանիր քո որդուն, նա պէտք է մեռնի, որովհետեւ կործանել է Բահաղի զոհասեղանը եւ կտրտել է նրա մօտի անտառը»:
30 Քաղաքին մարդիկը Յովասին ըսին. «Որդիդ դուրս հանէ, որպէս զի մեռցնենք, քանզի Բահաղին սեղանը փլցուցեր ու անոր քովի Աստարովթը կոտրեր է»։
zohrab-1805▾ eastern-1994▾ western am▾
6:306:30: И сказали жители города Иоасу: выведи сына твоего; он должен умереть за то, что разрушил жертвенник Ваала и срубил дерево, которое было при нем.
6:30 καὶ και and; even εἶπον επω say; speak οἱ ο the ἄνδρες ανηρ man; husband τῆς ο the πόλεως πολις city πρὸς προς to; toward Ιωας ιωας bring out / forth; carry out τὸν ο the υἱόν υιος son σου σου of you; your καὶ και and; even ἀποθανέτω αποθνησκω die ὅτι οτι since; that καθεῖλεν καθαιρεω take down; demolish τὸ ο the θυσιαστήριον θυσιαστηριον altar τοῦ ο the Βααλ βααλ Baal; Vaal καὶ και and; even ὅτι οτι since; that ὠλέθρευσεν ολεθρευω the ἄλσος αλσος the ἐπ᾿ επι in; on αὐτῷ αυτος he; him
6:30 וַ wa וְ and יֹּ֨אמְר֜וּ yyˌōmᵊrˈû אמר say אַנְשֵׁ֤י ʔanšˈê אִישׁ man הָ hā הַ the עִיר֙ ʕîr עִיר town אֶל־ ʔel- אֶל to יֹואָ֔שׁ yôʔˈāš יֹואָשׁ Joash הֹוצֵ֥א hôṣˌē יצא go out אֶת־ ʔeṯ- אֵת [object marker] בִּנְךָ֖ binᵊḵˌā בֵּן son וְ wᵊ וְ and יָמֹ֑ת yāmˈōṯ מות die כִּ֤י kˈî כִּי that נָתַץ֙ nāṯˌaṣ נתץ break אֶת־ ʔeṯ- אֵת [object marker] מִזְבַּ֣ח mizbˈaḥ מִזְבֵּחַ altar הַ ha הַ the בַּ֔עַל bbˈaʕal בַּעַל lord, baal וְ wᵊ וְ and כִ֥י ḵˌî כִּי that כָרַ֖ת ḵārˌaṯ כרת cut הָ hā הַ the אֲשֵׁרָ֥ה ʔᵃšērˌā אֲשֵׁרָה asherah אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] עָלָֽיו׃ ʕālˈāʸw עַל upon
6:30. et dixerunt ad Ioas produc filium tuum ut moriatur quia destruxit aram Baal et succidit nemusAnd they said to Joas: Bring out thy son hither, that he may die: because he hath destroyed the altar of Baal, and hath cut down his grove.
30. Then the men of the city said unto Joash, Bring out thy son, that he may die: because he hath broken down the altar of Baal, and because he hath cut down the Asherah that was by it.
6:30. And they said to Joash: “Bring forward your son here, so that he may die. For he has destroyed the altar of Baal, and he has cut down the sacred grove.”
6:30. Then the men of the city said unto Joash, Bring out thy son, that he may die: because he hath cast down the altar of Baal, and because he hath cut down the grove that [was] by it.
Then the men of the city said unto Joash, Bring out thy son, that he may die: because he hath cast down the altar of Baal, and because he hath cut down the grove that [was] by it:

6:30: И сказали жители города Иоасу: выведи сына твоего; он должен умереть за то, что разрушил жертвенник Ваала и срубил дерево, которое было при нем.
6:30
καὶ και and; even
εἶπον επω say; speak
οἱ ο the
ἄνδρες ανηρ man; husband
τῆς ο the
πόλεως πολις city
πρὸς προς to; toward
Ιωας ιωας bring out / forth; carry out
τὸν ο the
υἱόν υιος son
σου σου of you; your
καὶ και and; even
ἀποθανέτω αποθνησκω die
ὅτι οτι since; that
καθεῖλεν καθαιρεω take down; demolish
τὸ ο the
θυσιαστήριον θυσιαστηριον altar
τοῦ ο the
Βααλ βααλ Baal; Vaal
καὶ και and; even
ὅτι οτι since; that
ὠλέθρευσεν ολεθρευω the
ἄλσος αλσος the
ἐπ᾿ επι in; on
αὐτῷ αυτος he; him
6:30
וַ wa וְ and
יֹּ֨אמְר֜וּ yyˌōmᵊrˈû אמר say
אַנְשֵׁ֤י ʔanšˈê אִישׁ man
הָ הַ the
עִיר֙ ʕîr עִיר town
אֶל־ ʔel- אֶל to
יֹואָ֔שׁ yôʔˈāš יֹואָשׁ Joash
הֹוצֵ֥א hôṣˌē יצא go out
אֶת־ ʔeṯ- אֵת [object marker]
בִּנְךָ֖ binᵊḵˌā בֵּן son
וְ wᵊ וְ and
יָמֹ֑ת yāmˈōṯ מות die
כִּ֤י kˈî כִּי that
נָתַץ֙ nāṯˌaṣ נתץ break
אֶת־ ʔeṯ- אֵת [object marker]
מִזְבַּ֣ח mizbˈaḥ מִזְבֵּחַ altar
הַ ha הַ the
בַּ֔עַל bbˈaʕal בַּעַל lord, baal
וְ wᵊ וְ and
כִ֥י ḵˌî כִּי that
כָרַ֖ת ḵārˌaṯ כרת cut
הָ הַ the
אֲשֵׁרָ֥ה ʔᵃšērˌā אֲשֵׁרָה asherah
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
עָלָֽיו׃ ʕālˈāʸw עַל upon
6:30. et dixerunt ad Ioas produc filium tuum ut moriatur quia destruxit aram Baal et succidit nemus
And they said to Joas: Bring out thy son hither, that he may die: because he hath destroyed the altar of Baal, and hath cut down his grove.
6:30. And they said to Joash: “Bring forward your son here, so that he may die. For he has destroyed the altar of Baal, and he has cut down the sacred grove.”
6:30. Then the men of the city said unto Joash, Bring out thy son, that he may die: because he hath cast down the altar of Baal, and because he hath cut down the grove that [was] by it.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:30: The men of the city said - They all felt an interest in the continuance of rites in which they had often many sensual gratifications. Baal and Ashtaroth would have more worshippers than the true God, because their rites were more adapted to the fallen nature of man.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:30: Bring: Jer 26:11, Jer 50:38; Joh 16:2; Act 26:9; Phi 3:6
John Gill
6:30 Then the men of the city said unto Joash,.... The principal inhabitants of the place met together, and in a body went to Joash their chief magistrate, to have justice done in this case:
bring out thy son, that he may die; they do not ask to have the cause tried by him, to hear what proof they had of the fact, or what Gideon had to say in his own defence; nor do they wait for the sentence of Joash, but determine it themselves, and require the delinquent to be given up to them, that they might put him to death; a strange request of Israelites, whose law judged no man before it heard him; and besides, according to that, the worshippers of Baal, and not the destroyers of him, and his altars, were to be put to death, which shows how strangely mad and infatuated these people were:
because he hath cut down the altar of Baal, and because he hath cut down the grove that was by it; they take no notice of the bullock which he had taken and offered, it being his father's property; and which seems to confirm the sense of our version, that there was but one, Judg 6:25 for had the second been a different one, and the people's property, they would have accused him of theft as well as sacrilege respecting that.
John Wesley
6:30 They said - Probably some of the persons employed in it.
6:316:31: Եւ ասէ Յովաս ցարսն ցյարուցեալս ՚ի վերայ նորա. Դո՞ւք այժմ դատիցիք վասն Բահաղու, եւ կամ դո՞ւք ապրեցուցանիցէք զնա. որ վնասեաց նմա մեռցի՛ մինչեւ ցառաւօտ. եթէ Աստուած իցէ՝ ինքն խնդրեսցէ զվրէժ անձին իւրոյ՝ զի կործանեցին զսեղան նորա։
31. Յովասն իր դէմ ելած մարդկանց ասաց. «Միթէ դո՞ւք պէտք է պաշտպանէք այժմ Բահաղի դատը, եւ կամ դո՞ւք պէտք է ազատէք նրան: Ով որ նրան վնասել է, կը մեռնի մինչեւ առաւօտ: Եթէ նա Աստուած է, թող ինքը լուծի իր վրէժը, քանի որ կործանել են նրա զոհասեղանը»:
31 Յովաս իր վրայ եկող բոլոր մարդոցը ըսաւ. «Միթէ Բահաղի իրաւունքը դո՞ւք պիտի պաշտպանէք, կամ թէ զանիկա դո՞ւք պիտի ազատէք. ով որ անոր իրաւունքը կը պաշտպանէ, թող մեռցուի մինչեւ առտու։ Եթէ անիկա աստուած է, թող ինք իր իրաւունքը պաշտպանէ անոր դէմ, իր սեղանը փլցնելուն համար»։
Եւ ասէ Յովաս ցարսն ցյարուցեալս ի վերայ նորա. Դո՞ւք այժմ դատիցիք վասն Բահաղու, եւ կամ դո՞ւք ապրեցուցանիցէք զնա. որ [134]վնասեաց նմա`` մեռցի մինչեւ ցառաւօտ. եթէ Աստուած իցէ, ինքն խնդրեսցէ զվրէժ անձին իւրոյ, զի կործանեցին զսեղան նորա:

6:31: Եւ ասէ Յովաս ցարսն ցյարուցեալս ՚ի վերայ նորա. Դո՞ւք այժմ դատիցիք վասն Բահաղու, եւ կամ դո՞ւք ապրեցուցանիցէք զնա. որ վնասեաց նմա մեռցի՛ մինչեւ ցառաւօտ. եթէ Աստուած իցէ՝ ինքն խնդրեսցէ զվրէժ անձին իւրոյ՝ զի կործանեցին զսեղան նորա։
31. Յովասն իր դէմ ելած մարդկանց ասաց. «Միթէ դո՞ւք պէտք է պաշտպանէք այժմ Բահաղի դատը, եւ կամ դո՞ւք պէտք է ազատէք նրան: Ով որ նրան վնասել է, կը մեռնի մինչեւ առաւօտ: Եթէ նա Աստուած է, թող ինքը լուծի իր վրէժը, քանի որ կործանել են նրա զոհասեղանը»:
31 Յովաս իր վրայ եկող բոլոր մարդոցը ըսաւ. «Միթէ Բահաղի իրաւունքը դո՞ւք պիտի պաշտպանէք, կամ թէ զանիկա դո՞ւք պիտի ազատէք. ով որ անոր իրաւունքը կը պաշտպանէ, թող մեռցուի մինչեւ առտու։ Եթէ անիկա աստուած է, թող ինք իր իրաւունքը պաշտպանէ անոր դէմ, իր սեղանը փլցնելուն համար»։
zohrab-1805▾ eastern-1994▾ western am▾
6:316:31: Иоас сказал всем приступившим к нему: вам ли вступаться за Ваала, вам ли защищать его? кто вступится за него, тот будет предан смерти в это же утро; если он Бог, то пусть сам вступится за себя, потому что он разрушил его жертвенник.
6:31 καὶ και and; even εἶπεν επω say; speak Ιωας ιωας the ἀνδράσιν ανηρ man; husband πᾶσιν πας all; every οἳ ος who; what ἐπανέστησαν επανιστημι challenge αὐτῷ αυτος he; him μὴ μη not ὑμεῖς υμεις you νῦν νυν now; present δικάζεσθε δικαζω over; for τοῦ ο the Βααλ βααλ Baal; Vaal ἢ η or; than ὑμεῖς υμεις you σώσετε σωζω save αὐτόν αυτος he; him ὃς ος who; what ἐὰν εαν and if; unless δικάσηται δικαζω he; him θανατωθήτω θανατοω put to death ἕως εως till; until πρωί πρωι early εἰ ει if; whether θεός θεος God ἐστιν ειμι be δικαζέσθω δικαζω he; him ὅτι οτι since; that καθεῖλεν καθαιρεω take down; demolish τὸ ο the θυσιαστήριον θυσιαστηριον altar αὐτοῦ αυτος he; him
6:31 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say יֹואָ֡שׁ yôʔˈāš יֹואָשׁ Joash לְ lᵊ לְ to כֹל֩ ḵˌōl כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] עָמְד֨וּ ʕāmᵊḏˌû עמד stand עָלָ֜יו ʕālˈāʸw עַל upon הַ ha הֲ [interrogative] אַתֶּ֣ם׀ ʔattˈem אַתֶּם you תְּרִיב֣וּן tᵊrîvˈûn ריב contend לַ la לְ to † הַ the בַּ֗עַל bbˈaʕal בַּעַל lord, baal אִם־ ʔim- אִם if אַתֶּם֙ ʔattˌem אַתֶּם you תֹּושִׁיע֣וּן tôšîʕˈûn ישׁע help אֹותֹ֔ו ʔôṯˈô אֵת [object marker] אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] יָרִ֥יב yārˌîv ריב contend לֹ֛ו lˈô לְ to יוּמַ֖ת yûmˌaṯ מות die עַד־ ʕaḏ- עַד unto הַ ha הַ the בֹּ֑קֶר bbˈōqer בֹּקֶר morning אִם־ ʔim- אִם if אֱלֹהִ֥ים ʔᵉlōhˌîm אֱלֹהִים god(s) הוּא֙ hû הוּא he יָ֣רֶב yˈārev ריב contend לֹ֔ו lˈô לְ to כִּ֥י kˌî כִּי that נָתַ֖ץ nāṯˌaṣ נתץ break אֶֽת־ ʔˈeṯ- אֵת [object marker] מִזְבְּחֹֽו׃ mizbᵊḥˈô מִזְבֵּחַ altar
6:31. quibus ille respondit numquid ultores estis Baal et pugnatis pro eo qui adversarius eius est moriatur antequam lux crastina veniat si deus est vindicet se de eo qui suffodit aram eiusHe answered them: Are you the avengers of Baal, that you fight for him? he that is his adversary, let him die before to morrow light appear: if he be a god, let him revenge himself on him that hath cast down his altar.
31. And Joash said unto all that stood against him, Will ye plead for Baal? or will ye save him? he that will plead for him, let him be put to death whilst morning: if he be a god, let him plead for himself, because one hath broken down his altar.
6:31. But he responded to them: “Could you be the avengers of Baal, so that you fight on his behalf? Whoever is his adversary, let him die before the light arrives tomorrow; if he is a god, let him vindicate himself against him who has overturned his altar.”
6:31. And Joash said unto all that stood against him, Will ye plead for Baal? will ye save him? he that will plead for him, let him be put to death whilst [it is yet] morning: if he [be] a god, let him plead for himself, because [one] hath cast down his altar.
And Joash said unto all that stood against him, Will ye plead for Baal? will ye save him? he that will plead for him, let him be put to death whilst [it is yet] morning: if he [be] a god, let him plead for himself, because [one] hath cast down his altar:

6:31: Иоас сказал всем приступившим к нему: вам ли вступаться за Ваала, вам ли защищать его? кто вступится за него, тот будет предан смерти в это же утро; если он Бог, то пусть сам вступится за себя, потому что он разрушил его жертвенник.
6:31
καὶ και and; even
εἶπεν επω say; speak
Ιωας ιωας the
ἀνδράσιν ανηρ man; husband
πᾶσιν πας all; every
οἳ ος who; what
ἐπανέστησαν επανιστημι challenge
αὐτῷ αυτος he; him
μὴ μη not
ὑμεῖς υμεις you
νῦν νυν now; present
δικάζεσθε δικαζω over; for
τοῦ ο the
Βααλ βααλ Baal; Vaal
η or; than
ὑμεῖς υμεις you
σώσετε σωζω save
αὐτόν αυτος he; him
ὃς ος who; what
ἐὰν εαν and if; unless
δικάσηται δικαζω he; him
θανατωθήτω θανατοω put to death
ἕως εως till; until
πρωί πρωι early
εἰ ει if; whether
θεός θεος God
ἐστιν ειμι be
δικαζέσθω δικαζω he; him
ὅτι οτι since; that
καθεῖλεν καθαιρεω take down; demolish
τὸ ο the
θυσιαστήριον θυσιαστηριον altar
αὐτοῦ αυτος he; him
6:31
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
יֹואָ֡שׁ yôʔˈāš יֹואָשׁ Joash
לְ lᵊ לְ to
כֹל֩ ḵˌōl כֹּל whole
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
עָמְד֨וּ ʕāmᵊḏˌû עמד stand
עָלָ֜יו ʕālˈāʸw עַל upon
הַ ha הֲ [interrogative]
אַתֶּ֣ם׀ ʔattˈem אַתֶּם you
תְּרִיב֣וּן tᵊrîvˈûn ריב contend
לַ la לְ to
הַ the
בַּ֗עַל bbˈaʕal בַּעַל lord, baal
אִם־ ʔim- אִם if
אַתֶּם֙ ʔattˌem אַתֶּם you
תֹּושִׁיע֣וּן tôšîʕˈûn ישׁע help
אֹותֹ֔ו ʔôṯˈô אֵת [object marker]
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
יָרִ֥יב yārˌîv ריב contend
לֹ֛ו lˈô לְ to
יוּמַ֖ת yûmˌaṯ מות die
עַד־ ʕaḏ- עַד unto
הַ ha הַ the
בֹּ֑קֶר bbˈōqer בֹּקֶר morning
אִם־ ʔim- אִם if
אֱלֹהִ֥ים ʔᵉlōhˌîm אֱלֹהִים god(s)
הוּא֙ הוּא he
יָ֣רֶב yˈārev ריב contend
לֹ֔ו lˈô לְ to
כִּ֥י kˌî כִּי that
נָתַ֖ץ nāṯˌaṣ נתץ break
אֶֽת־ ʔˈeṯ- אֵת [object marker]
מִזְבְּחֹֽו׃ mizbᵊḥˈô מִזְבֵּחַ altar
6:31. quibus ille respondit numquid ultores estis Baal et pugnatis pro eo qui adversarius eius est moriatur antequam lux crastina veniat si deus est vindicet se de eo qui suffodit aram eius
He answered them: Are you the avengers of Baal, that you fight for him? he that is his adversary, let him die before to morrow light appear: if he be a god, let him revenge himself on him that hath cast down his altar.
6:31. But he responded to them: “Could you be the avengers of Baal, so that you fight on his behalf? Whoever is his adversary, let him die before the light arrives tomorrow; if he is a god, let him vindicate himself against him who has overturned his altar.”
6:31. And Joash said unto all that stood against him, Will ye plead for Baal? will ye save him? he that will plead for him, let him be put to death whilst [it is yet] morning: if he [be] a god, let him plead for himself, because [one] hath cast down his altar.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:31: Will ye plead for Baal? - The words are very emphatic "Will ye plead in earnest תריבן for Baal? Will ye תושיען really save him? If he be God, אלהים Elohim, let him contend for himself, seeing his altar is thrown down." The paragogic letters in the words plead and save greatly increase the sense. Joash could not slay his son; but he was satisfied he had insulted Baal: if Baal were the true God, he would avenge his own injured honor. This was a sentiment among the heathens. Thus Tacitus, lib. i., c. 73, A.U.C. 768, mentioning the letter of Tiberius to the consuls in behalf of Cassius and Rubrius, two Roman knights, one of whom was accused of having sold a statue of Augustus in the auction of his gardens; and the other, of having sworn falsely by the name of Augustus, who had been deified by the senate; among other things makes him say: Non ideo decretum patri suo coelum, ut in perniciem civium is honor verteretur. Nec contra religiones fieri quod effigies ejus, utalia nu minum simulachra, venditionibus hortorum et domuum accedant. Jusjurandum perinde aestimandum quam si Jovem fefellisset: deorum injuriae diis curae - "That Divine honors were not decreed to his father (Augustus) to lay snares for the citizens; and if his statue, in common with the images of the gods in general, was put up to sale with the houses and gardens, it could not be considered an injury to religion. That any false oath must be considered as an attempt to deceive Jupiter himself; but the gods themselves must take cognizance of the injuries done unto them." Livy has a similar sentiment, Hist. lib. x., c. 6, where, speaking of some attempts made to increase the number of the augurs out of the commons, with which the senators were displeased, he says: Simulabant ad deos id magis, quam ad se pertinere; ipsos visuros, ne sacra sua polluantur. - "They pretended that these things belonged more to the gods than themselves; and that they would take care that their sacred rites were not polluted."
Albert Barnes: Notes on the Bible - 1834
6:31: From the boldness of Joash in defending his son, it is likely that the majority of the Abi-ezrites sided with him against "the men of the city," and already felt drawn toward Gideon as their national and religious leader Jdg 6:34. Joash appears as the chief magistrate of Ophrah.
Will ye plead ...? will ye save? - The emphasis is upon ye, as much as to say, What business is it of yours?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:31: Will ye plead: The words are very emphatic: "Will ye plead in earnest (tereevoon) for Baal? Will ye really save (tosheeoon) him? If he be God (Elohim,) let him contend for himself, seeing his altar is thrown down." Exo 23:2; Num 14:6; Eph 5:11
let him be: Deu 13:5-18, Deu 17:2-7; Kg1 18:40
if he be: Kg1 18:27, Kg1 18:29; Psa 115:4-7; Isa 41:23, Isa 46:1, Isa 46:7; Jer 10:5, Jer 10:11; Co1 8:4
Geneva 1599
6:31 And Joash said unto all that stood against him, Will ye plead for Baal? will ye save him? (n) he that will plead for him, let him be put to death whilst [it is yet] morning: if he [be] a god, let him plead for himself, because [one] hath cast down his altar.
(n) Thus we ought to justify those who are zealous of God's cause, though all the multitude are against us.
John Gill
6:31 And Joash said unto all that stood against him,.... Against his son; that were his accusers and adversaries, and required him to be given up to them, that they might put him to death:
will ye plead for Baal? what, Israelites, and plead for Baal! or what need is there for this, cannot he plead for himself?
will ye save him? what, take upon you to save your god! cannot he save himself? he ought to save both himself and you, if he is a god, and not you save him:
he that will plead for him, let him be put to death, while it is yet morning; immediately, before noon, for it was now morning when they came to him; this he said to terrify them, and to express the hatred he now had of idolatry, and the just sense of its being punishable with death by the law of God. This he may be supposed to say, to save his son from their present wrath and fury, hoping by that time to find out some ways and means for his safety:
if he be a god, let him plead for himself, because one hath cast down his altar; if he is a god, he knows who has done it, and is able to avenge himself on him, and put him to death himself that has done it, and therefore leave it with him to plead his own cause, and avenge his own injuries; this he said, deriding the deity; for though Joash had been a worshipper of Baal, yet he might be now convinced by his son of the sinfulness of it, and of the necessity of a reformation, in order to a deliverance from the Midianites, for which he had a commission, and had perhaps informed his father of it; or however he was not so attached to Baal, but that he preferred the life of his son to the worship of him.
John Wesley
6:31 Will ye plead - Why are you so zealous in pleading for that Baal, for the worship whereof you suffer such grievous calamities at this day? It is plain, that Joash had been a worshipper of Baal: but probably he was now convinced by Gideon. He that will plead - He that shall farther plead for such a god as this, deserves to die for his folly and impiety. It is not probable, that this was all which he said for his son: but it is usual in scripture to give only short hints of things which were more largely discoursed. While it is morning - That is, instantly, without delay. Let him plead - As the God of Israel hath often done when any indignity or injury hath been done him. But Baal hath now shewed, that he is neither able to help you, nor himself; and therefore is not worthy to be served any longer. This resolute answer was necessary to stop the torrent of the peoples fury; and it was drawn from him, by the sense of his son's extreme danger; and by the confidence he had, that God would plead his son's cause, and use him for the rescue of his people.
6:326:32: Եւ կոչեաց զնա յաւուր յայնմիկ Յերոբոաղ. եւ ասէ. Դատաստա՛ն Բահաղու. զի կործանեաց զսեղան նորա[2527]։ [2527] Ոմանք. Եւ կոչեաց զանուն նորա յաւուր յայնմիկ Յերոբաաղ. եւ այս է դատաստան Բա՛՛։
32. Եւ այդ օրը նրան անուանեց Յերոբոաղ, այսինքն՝ Բահաղի դատաստան, որովհետեւ քանդել էր նրա զոհասեղանը:
32 Եւ նոյն օրը զանիկա Յերոբաաղ* անուանեց, քանզի ըսաւ. «Թող Բահաղ իր իրաւունքը պաշտպանէ անոր դէմ, իր սեղանը փլցնելուն համար»։
Եւ կոչեաց զնա յաւուր յայնմիկ Յերոբաաղ, եւ ասէ. Դատաստան Բահաղու. զի կործանեաց զսեղան նորա:

6:32: Եւ կոչեաց զնա յաւուր յայնմիկ Յերոբոաղ. եւ ասէ. Դատաստա՛ն Բահաղու. զի կործանեաց զսեղան նորա[2527]։
[2527] Ոմանք. Եւ կոչեաց զանուն նորա յաւուր յայնմիկ Յերոբաաղ. եւ այս է դատաստան Բա՛՛։
32. Եւ այդ օրը նրան անուանեց Յերոբոաղ, այսինքն՝ Բահաղի դատաստան, որովհետեւ քանդել էր նրա զոհասեղանը:
32 Եւ նոյն օրը զանիկա Յերոբաաղ* անուանեց, քանզի ըսաւ. «Թող Բահաղ իր իրաւունքը պաշտպանէ անոր դէմ, իր սեղանը փլցնելուն համար»։
zohrab-1805▾ eastern-1994▾ western am▾
6:326:32: И стал звать его с того дня Иероваалом, потому что сказал: пусть Ваал сам судится с ним за то, что он разрушил жертвенник его.
6:32 καὶ και and; even ἐκάλεσεν καλεω call; invite αὐτὸ αυτος he; him ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that Ιαρβααλ ιαρβααλ tell; declare δικασάσθω δικαζω in αὐτῷ αυτος he; him ὁ ο the Βααλ βααλ Baal; Vaal ὅτι οτι since; that καθῃρέθη καθαιρεω take down; demolish τὸ ο the θυσιαστήριον θυσιαστηριον altar αὐτοῦ αυτος he; him
6:32 וַ wa וְ and יִּקְרָא־ yyiqrā- קרא call לֹ֥ו lˌô לְ to בַ va בְּ in † הַ the יֹּום־ yyôm- יֹום day הַ ha הַ the ה֖וּא hˌû הוּא he יְרֻבַּ֣עַל yᵊrubbˈaʕal יְרֻבַּעַל Jerub-Baal לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say יָ֤רֶב yˈārev ריב contend בֹּו֙ bˌô בְּ in הַ ha הַ the בַּ֔עַל bbˈaʕal בַּעַל lord, baal כִּ֥י kˌî כִּי that נָתַ֖ץ nāṯˌaṣ נתץ break אֶֽת־ ʔˈeṯ- אֵת [object marker] מִזְבְּחֹֽו׃ פ mizbᵊḥˈô . f מִזְבֵּחַ altar
6:32. ex illo die vocatus est Gedeon Hierobbaal eo quod dixisset Ioas ulciscatur se de eo Baal qui suffodit altare eiusFrom that day Gedeon was called Jerobaal, because Joas had said: Let Baal revenge himself on him that hath cast down his altar.
32. Therefore on that day he called him Jerubbaal, saying, Let Baal plead against him, because he hath broken down his altar.
6:32. From that day, Gideon was called Jerubbaal, because Joash had said, “Let Baal avenge himself against him who has overturned his altar.”
6:32. Therefore on that day he called him Jerubbaal, saying, Let Baal plead against him, because he hath thrown down his altar.
Therefore on that day he called him Jerubbaal, saying, Let Baal plead against him, because he hath thrown down his altar:

6:32: И стал звать его с того дня Иероваалом, потому что сказал: пусть Ваал сам судится с ним за то, что он разрушил жертвенник его.
6:32
καὶ και and; even
ἐκάλεσεν καλεω call; invite
αὐτὸ αυτος he; him
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
Ιαρβααλ ιαρβααλ tell; declare
δικασάσθω δικαζω in
αὐτῷ αυτος he; him
ο the
Βααλ βααλ Baal; Vaal
ὅτι οτι since; that
καθῃρέθη καθαιρεω take down; demolish
τὸ ο the
θυσιαστήριον θυσιαστηριον altar
αὐτοῦ αυτος he; him
6:32
וַ wa וְ and
יִּקְרָא־ yyiqrā- קרא call
לֹ֥ו lˌô לְ to
בַ va בְּ in
הַ the
יֹּום־ yyôm- יֹום day
הַ ha הַ the
ה֖וּא hˌû הוּא he
יְרֻבַּ֣עַל yᵊrubbˈaʕal יְרֻבַּעַל Jerub-Baal
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
יָ֤רֶב yˈārev ריב contend
בֹּו֙ bˌô בְּ in
הַ ha הַ the
בַּ֔עַל bbˈaʕal בַּעַל lord, baal
כִּ֥י kˌî כִּי that
נָתַ֖ץ nāṯˌaṣ נתץ break
אֶֽת־ ʔˈeṯ- אֵת [object marker]
מִזְבְּחֹֽו׃ פ mizbᵊḥˈô . f מִזְבֵּחַ altar
6:32. ex illo die vocatus est Gedeon Hierobbaal eo quod dixisset Ioas ulciscatur se de eo Baal qui suffodit altare eius
From that day Gedeon was called Jerobaal, because Joas had said: Let Baal revenge himself on him that hath cast down his altar.
6:32. From that day, Gideon was called Jerubbaal, because Joash had said, “Let Baal avenge himself against him who has overturned his altar.”
6:32. Therefore on that day he called him Jerubbaal, saying, Let Baal plead against him, because he hath thrown down his altar.
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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
32-40: Между тем Мадианитяне и Амаликитяне, а с ними некоторые другие племена восточной Аравии, снова явились в Палестину, перешли через Иордан и расположились в Эздрелонской долине. Теперь новый судия Израиля, полный воодушевления, кликнул клич на освобождение народа, на который отозвалось родственное ему племя Авиезерово. Потом он отправил послов к смежным племенам, которые также отозвались на его призыв, так что около Гедеона собралось из колен Манассиина, Асирова, Завулонова и Неффалимова готовых на войну до 32: 000: (Суд. VII:3). Но, ввиду численного превосходства неприятеля, Гедеон не решался начинать военных действий без уверенности в особой помощи Божией, а потому, прежде начала битвы, просил у Бога знамения, что Господь спасет Израиля. Роса на разостланной шерсти и отсутствие ее на прочих смежных предметах в первую ночь и роса на земле, но отсутствие ее на той же шерсти во вторую ночь, были для Гедеона от Бога таким знамением.
Adam Clarke: Commentary on the Bible - 1831
6:32: He called him Jerubbaal - That is, Let Baal contend; changed, Sa2 11:21, into Jerubbesheth, he shall contend against confusion or shame; thus changing baal, lord, into bosheth, confusion or ignominy. Some think that Jerubbaal was the same with Jerombalus, who, according to Sanchoniatho and Porphyry, was a priest of Jevo. But the history of Sanchoniatho is probably a forgery of Porphyry himself, and worthy of no credit.
Albert Barnes: Notes on the Bible - 1834
6:32: He called him - i. e. "He was called" Jerubbaal, as being the person against whom it was popularly said that Baal might strive. See margin.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:32: Jerubbaal: that is, Let Baal plead, Sa1 12:11; Sa2 11:21, Jerubbesheth, that is, Let the shameful thing plead, Jer 11:13; Hos 9:10
John Gill
6:32 Therefore on that day he called him Jerubbaal,.... That is, Joash called his son Gideon by that name; who, some think, is the same with Jerombalus, the priest of the god Jevo, or Jehovah; from whom Sanchoniatho, an ancient Phoenician writer, as Philo Byblius says (w), received the principal things in his history respecting the Jews:
saying, let Baal plead against him, because he hath thrown down his altar; giving this as the reason of the name of Jerubbaal he called him by, which signifies, "let Baal plead"; let Baal plead his own cause, and avenge himself on Gideon for what he has done to him, and put him to death if he can.
(w) Apud Euseb. Evangel Praepar. l. 1. p. 31.
John Wesley
6:32 He called - Joash called Gideon so, Judg 8:29, in remembrance of this noble exploit, and to put a brand upon Baal. Jerub - baal - That is, Let Baal plead. It is a probable conjecture, that that Jerombalus, whom Sanchoniathon, (one of the most ancient of all the Heathen writers) speaks of as a priest of Jao, (a corruption of Jehovah) and to whom he was indebted for a great deal of knowledge, was this Jerub - baal.
6:336:33: Եւ ամենայն Մադիամ եւ Ամաղէկ, եւ ամենայն որդիքն արեւելեայց ժողովեցա՛ն ՚ի միասին, եւ եկին բանակեցան ՚ի հովիտսն Յեզրայելի։
33. Իսկ բոլոր մադիամացիները, ամաղէկացիները եւ Արեւելքի բոլոր բնակիչները հաւաքուեցին միասին եւ եկան, բանակատեղի դրին Յեզրայէլի հովիտներում:
33 Եւ բոլոր Մադիանացիները, Ամաղեկացիներն ու արեւելքի բնակիչները մէկտեղ հաւաքուեցան ու Յորդանանէն անցնելով՝ Յեզրայէլի հովտին մէջ բանակեցան։
Եւ ամենայն Մադիամ եւ Ամաղէկ եւ ամենայն որդիքն արեւելեայց ժողովեցան ի միասին, եւ եկին բանակեցան ի հովիտսն Յեզրայելի:

6:33: Եւ ամենայն Մադիամ եւ Ամաղէկ, եւ ամենայն որդիքն արեւելեայց ժողովեցա՛ն ՚ի միասին, եւ եկին բանակեցան ՚ի հովիտսն Յեզրայելի։
33. Իսկ բոլոր մադիամացիները, ամաղէկացիները եւ Արեւելքի բոլոր բնակիչները հաւաքուեցին միասին եւ եկան, բանակատեղի դրին Յեզրայէլի հովիտներում:
33 Եւ բոլոր Մադիանացիները, Ամաղեկացիներն ու արեւելքի բնակիչները մէկտեղ հաւաքուեցան ու Յորդանանէն անցնելով՝ Յեզրայէլի հովտին մէջ բանակեցան։
zohrab-1805▾ eastern-1994▾ western am▾
6:336:33: Между тем все Мадианитяне и Амаликитяне и жители востока собрались вместе, перешли [реку] и стали станом на долине Изреельской.
6:33 καὶ και and; even πᾶσα πας all; every Μαδιαμ μαδιαν Madian; Mathian καὶ και and; even Αμαληκ αμαληκ and; even υἱοὶ υιος son ἀνατολῶν ανατολη springing up; east συνήχθησαν συναγω gather ἐπὶ επι in; on τὸ ο the αὐτὸ αυτος he; him καὶ και and; even παρενέβαλον παρεμβαλλω insert against; interpose ἐν εν in κοιλάδι κοιλας Ezereel
6:33 וְ wᵊ וְ and כָל־ ḵol- כֹּל whole מִדְיָ֧ן miḏyˈān מִדְיָן Midian וַ wa וְ and עֲמָלֵ֛ק ʕᵃmālˈēq עֲמָלֵק Amalek וּ û וְ and בְנֵי־ vᵊnê- בֵּן son קֶ֖דֶם qˌeḏem קֶדֶם front נֶאֶסְפ֣וּ neʔesᵊfˈû אסף gather יַחְדָּ֑ו yaḥdˈāw יַחְדָּו together וַ wa וְ and יַּעַבְר֥וּ yyaʕavrˌû עבר pass וַֽ wˈa וְ and יַּחֲנ֖וּ yyaḥᵃnˌû חנה encamp בְּ bᵊ בְּ in עֵ֥מֶק ʕˌēmeq עֵמֶק valley יִזְרְעֶֽאל׃ yizrᵊʕˈel יִזְרְעֶאל [town]
6:33. igitur omnis Madian et Amalech et orientales populi congregati sunt simul et transeuntes Iordanem castrametati sunt in valle IezrahelNow all Madian, and Amalec, and the eastern people, were gathered together, and passing over the Jordan, camped in the valley of Jezrael.
33. Then all the Midianites and the Amalekites and the children of the east assembled themselves together; and they passed over, and pitched in the valley of Jezreel
6:33. And so, all of Midian, and Amalek, and the eastern peoples were gathered together. And crossing the Jordan, they encamped in the valley of Jezreel.
6:33. Then all the Midianites and the Amalekites and the children of the east were gathered together, and went over, and pitched in the valley of Jezreel.
Then all the Midianites and the Amalekites and the children of the east were gathered together, and went over, and pitched in the valley of Jezreel:

6:33: Между тем все Мадианитяне и Амаликитяне и жители востока собрались вместе, перешли [реку] и стали станом на долине Изреельской.
6:33
καὶ και and; even
πᾶσα πας all; every
Μαδιαμ μαδιαν Madian; Mathian
καὶ και and; even
Αμαληκ αμαληκ and; even
υἱοὶ υιος son
ἀνατολῶν ανατολη springing up; east
συνήχθησαν συναγω gather
ἐπὶ επι in; on
τὸ ο the
αὐτὸ αυτος he; him
καὶ και and; even
παρενέβαλον παρεμβαλλω insert against; interpose
ἐν εν in
κοιλάδι κοιλας Ezereel
6:33
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
מִדְיָ֧ן miḏyˈān מִדְיָן Midian
וַ wa וְ and
עֲמָלֵ֛ק ʕᵃmālˈēq עֲמָלֵק Amalek
וּ û וְ and
בְנֵי־ vᵊnê- בֵּן son
קֶ֖דֶם qˌeḏem קֶדֶם front
נֶאֶסְפ֣וּ neʔesᵊfˈû אסף gather
יַחְדָּ֑ו yaḥdˈāw יַחְדָּו together
וַ wa וְ and
יַּעַבְר֥וּ yyaʕavrˌû עבר pass
וַֽ wˈa וְ and
יַּחֲנ֖וּ yyaḥᵃnˌû חנה encamp
בְּ bᵊ בְּ in
עֵ֥מֶק ʕˌēmeq עֵמֶק valley
יִזְרְעֶֽאל׃ yizrᵊʕˈel יִזְרְעֶאל [town]
6:33. igitur omnis Madian et Amalech et orientales populi congregati sunt simul et transeuntes Iordanem castrametati sunt in valle Iezrahel
Now all Madian, and Amalec, and the eastern people, were gathered together, and passing over the Jordan, camped in the valley of Jezrael.
6:33. And so, all of Midian, and Amalek, and the eastern peoples were gathered together. And crossing the Jordan, they encamped in the valley of Jezreel.
6:33. Then all the Midianites and the Amalekites and the children of the east were gathered together, and went over, and pitched in the valley of Jezreel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Gideon's Fleece. B. C. 1249.

33 Then all the Midianites and the Amalekites and the children of the east were gathered together, and went over, and pitched in the valley of Jezreel. 34 But the Spirit of the LORD came upon Gideon, and he blew a trumpet; and Abiezer was gathered after him. 35 And he sent messengers throughout all Manasseh; who also was gathered after him: and he sent messengers unto Asher, and unto Zebulun, and unto Naphtali; and they came up to meet them. 36 And Gideon said unto God, If thou wilt save Israel by mine hand, as thou hast said, 37 Behold, I will put a fleece of wool in the floor; and if the dew be on the fleece only, and it be dry upon all the earth beside, then shall I know that thou wilt save Israel by mine hand, as thou hast said. 38 And it was so: for he rose up early on the morrow, and thrust the fleece together, and wringed the dew out of the fleece, a bowl full of water. 39 And Gideon said unto God, Let not thine anger be hot against me, and I will speak but this once: let me prove, I pray thee, but this once with the fleece; let it now be dry only upon the fleece, and upon all the ground let there be dew. 40 And God did so that night: for it was dry upon the fleece only, and there was dew on all the ground.
Here we have, I. The descent which the enemies of Israel made upon them, v. 33. A vast number of Midianites, Amalekites, and Arabians, got together, and came over Jordan, none either caring or daring to guard that important and advantageous pass against them, and they made their headquarters in the valley of Jezreel, in the heart of Manasseh's tribe, not far from Gideon's city. Some think that the notice they had of Gideon's destroying Baal's altar brought them over, and that they came to plead for Baal and to make that a pretence for quarrelling with Israel; but it is more likely that it was now harvest-time, when they had been wont each year to make such a visit as this (v. 3), and that they were expected when Gideon was threshing, v. 11. God raised up Gideon to be ready against this terrible blow came. Their success so many years in these incursions, the little opposition they had met with and the great booty they had carried off, made them now both very eager and very confident. But it proved that the measure of their iniquity was full and the year of recompence had come; they must now make an end to spoil and must be spoiled, and they are gathered as sheaves to the floor (Mic. iv. 12, 13), for Gideon to thresh.
II. The preparation which Gideon makes to attack them in their camp, v. 34, 35. 1. God by his Spirit put life into Gideon: The Spirit of the Lord clothes Gideon (so the word is), clothed him as a robe, to put honour upon him, clothed him as a coat of mail, to put defence upon him. Those are well clad that are thus clothed. A spirit of fortitude from before the Lord clothed Gideon; so the Chaldee. He was of himself a mighty man of valour; yet personal strength and courage, though vigorously exerted, would not suffice for this great action; he must have the armour of God upon him, and this is what he must depend upon: The Spirit of the Lord clothed him in an extraordinary manner. Whom God calls to his work he will qualify and animate for it. 2. Gideon with his trumpet put life into his neighbours, God working with him; he blew a trumpet, to call in volunteers, and more came in than perhaps he expected. (1.) The men of Abiezer, though lately enraged against him for throwing down the altar of Baal, and though they had condemned him to death as a criminal, were now convinced of their error, bravely came in to his assistance, and submitted to him as their general: Abiezer was gathered after him, v. 34. So suddenly can God turn the hearts even of idolaters and persecutors. (2.) Distant tribes, even Asher and Naphtali, which lay most remote, though strangers to him, obeyed his summons, and sent him in the best of their forces, v. 35. Though they lay furthest from the danger, yet, considering that if their neighbours were over-run by the Midianites their own turn would be next, they were forward to join against a common enemy.
III. The signs which God gratified him with, for the confirming both of his own faith and that of his followers; and perhaps it was more for their sakes than for his own that he desired them. Or, perhaps, he desired by these to be satisfied whether this was the time of his conquering the Midianites, or whether he was to wait for some other opportunity. Observe, 1. His request for a sign (v. 36, 37): "Let me by this know that thou wilt save Israel by my hand, let a fleece of wool, spread in the open air, be wet with the dew, and let the ground about it be dry." The purport of this is, Lord, I believe, help thou my unbelief. He found his own faith weak and wavering, and therefore begged of God by this sign to perfect what was lacking in it. We may suppose that God, who intended to give him these signs, for the glorifying of his own power and goodness, put it into his heart to ask them. Yet, when he repeated his request for a second sign, the reverse of the former, he did it with a very humble apology, deprecating God's displeasure, because it looked so like a peevish humoursome distrust of God and dissatisfaction with the many assurances he had already given him (v. 39): Let not thy anger be hot against me. Though he took the boldness to ask another sign, yet he did it with such fear and trembling as showed that the familiarity God had graciously admitted him to did not breed any contempt of God's glory, nor presumption on God's goodness. Abraham had given him an example of this, when God gave him leave to be very free with him (Gen. xviii. 30, 32), O let not the Lord be angry, and I will speak. God's favour must be sought with great reverence, a due sense of our distance, and a religious fear of his wrath. 2. God's gracious grant of his request. See how tender God is of true believers though they be weak, and how ready to condescend to their infirmities, that the bruised reed may not be broken nor the smoking flax quenched. Gideon would have the fleece wet and the ground dry; but then, lest any should object, "It is natural for wool, if ever so little moisture fall, to drink it in and retain it, and therefore there was nothing extraordinary in this," though the quantity wrung out was sufficient to obviate such an objection, yet he desires that next night the ground might be wet and the fleece dry, and it is done, so willing is God to give to the heirs of promise strong consolation (Heb. vi. 17, 18), even by two immutable things. He suffers himself, not only to be prevailed with by their importunities, but even to be prescribed to by their doubts and dissatisfactions. These signs were, (1.) Truly miraculous, and therefore abundantly serving to confirm his commission. It is said of the dew that it is from the Lord, and tarrieth not for man, nor waiteth for the sons of men (Micah v. 7); and yet God here in this matter hearkened to the voice of a man; as to Joshua, in directing the course of the sun, so to Gideon in directing that of the dew, by which it appears that it falls not by chance, but by providence. The latter sign inverted the former, and, to please Gideon, it was wrought backward and forward, whence Dr. Fuller observes that heaven's real miracles will endure turning, being inside and outside both alike. (2.) Very significant. He and his men were going to engage the Midianites; could God distinguish between a small fleece of Israel and the vast floor of Midian? Yes, by this he is made to know that he can. Is Gideon desirous that the dew of divine grace might descend upon himself in particular? He sees the fleece wet with dew to assure him of it. Does he desire that God will be as the dew to all Israel? Behold, all the ground is wet. Some make this fleece an emblem of the Jewish nation, which, when time was, was wet with the dew of God's word and ordinances, while the rest of the world was dry; but since the rejection of Christ and his gospel they are dry as the heath in the wilderness, while the nations about are as a watered garden.
Adam Clarke: Commentary on the Bible - 1831
6:33: Then all the Midianites - Hearing of what Gideon had done, and apprehending that this might be a forerunner of attempts to regain their liberty, they formed a general association against Israel.
Albert Barnes: Notes on the Bible - 1834
6:33: A fresh invasion, and the last, of Midianites Amalekites, and Arabs (see Jdg 6:3). But the Israelites, instead of hiding in dens and caves, and tamely leaving all their substance as pIunder to the invaders, now rally around their leader.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:33: Then all: Psa 3:1, Psa 27:2, Psa 27:3, Psa 118:10-12; Isa 8:9, Isa 8:10; Rom 8:35-39
children: Jdg 6:3, Jdg 8:10, Jdg 8:11; Ch1 5:19; Job 1:3
went over: Jdg 7:24; Jos 3:16
the valley: Jos 17:16, Jos 19:18; Kg1 18:45, Kg1 21:1
Carl Friedrich Keil and Franz Delitzsch
6:33
Equipment of Gideon for the Battle. - When the Midianites and their allies once more invaded the land of Israel, Gideon was seized by the Spirit of God, so that he gathered together an army from the northern tribes of Israel (Judg 6:33-35), and entreated God to assure him by a sign of gaining the victory over the enemy (Judg 6:36-40).
Judg 6:33-35
The enemy gathered together again, went over (viz., across) the Jordan in the neighbourhood of Beisan (see at Judg 7:24 and Judg 8:4), and encamped in the valley of Jezreel (see at Josh 17:16). "And the Spirit of Jehovah came upon Gideon" (לבשׁה, clothed, i.e., descended upon him, and laid itself around him as it were like a coat of mail, or a strong equipment, so that he became invulnerable and invincible in its might: see 1Chron 12:18; 2Chron 24:20, and Lk 24:49). Gideon then blew the trumpet, to call Israel to battle against the foe (see Judg 3:27); "and Abiezer let itself be summoned after him." His own family, which had recognised the deliverer of Israel in the fighter of Baal, who was safe from Baal's revenge, was the first to gather round him. Their example was followed by all Manasseh, i.e., the Manassites on the west of the Jordan (for the tribes on the east of the Jordan took no part in the war), and the neighbouring tribes of Zebulun and Naphtali on the north, which had been summoned by heralds to the battle. "They advanced to meet them:" i.e., to meet the Manassites, who were coming from the south to the battle, to make war upon the enemy in concert with them and under the guidance of Gideon. עלה is used to denote their advance against the enemy (see at Josh 8:2), and not in the sense of going up, since the Asherites and Naphtalites would not go up from their mountains into the plain of Jezreel, but could only go down.
Judg 6:36-37
But before Gideon went into the battle with the assembled army, he asked for a sign from God of the success of his undertaking. "If Thou," he said to God, "art saving Israel through my hand, as Thou hast said, behold, I lay this fleece of wool upon the floor; if there shall be dew upon the fleece only, and dryness upon all the earth (round about), I know (by this) that Thou wilt save," etc. הצּמר גּזּת, the shorn of the wool; i.e., the fleece, the wool that had been shorn off a sheep, and still adhered together as one whole fleece. The sign which Gideon asked for, therefore, was that God would cause the dew to fall only upon a shorn fleece, which he would spread the previous night upon the floor, that is to say, upon some open ground, and that the ground all round might not be moistened by the dew.
Judg 6:38
God granted the sign. "And so it came to pass; the next morning, Gideon pressed the fleece together (יזר from זוּר), and squeezed (ימץ from מצה) dew out of the fleece a vessel full of water" (מלוא as in Num 22:18, and ספל as in Judg 5:25). So copiously had the dew fallen in the night upon the fleece that was exposed; whereas, as we may supply from the context, the earth all round had remained dry.
Judg 6:39-40
But as this sign was not quite a certain one, since wool generally attracts the dew, even when other objects remain dry, Gideon ventured to solicit the grace of God to grant him another sign with the fleece, - namely, that the fleece might remain dry, and the ground all round be wet with dew. And God granted him this request also. Gideon's prayer for a sign did not arise from want of faith in the divine assurance of a victory, but sprang from the weakness of the flesh, which crippled the strength of the spirit's faith, and often made the servants of God so anxious and despondent, that God had to come to the relief of their weakness by the manifestation of His miraculous power. Gideon knew himself and his own strength, and was well aware that his human strength was not sufficient for the conquest of the foe. But as the Lord had promised him His aid, he wished to make sure of that aid through the desired sign.
(Note: "From all these things, the fact that he had seen and heard the angel of Jehovah, and that he had been taught by fire out of the rock, by the disappearance of the angel, by the vision of the night, and by the words addressed to him there, Gideon did indeed believe that God both could and would deliver Israel through his instrumentality; but this faith was not placed above or away from the conflict of the flesh by which it was tested. And it is not strange that it rose to its greatest height when the work of deliverance was about to be performed. Wherefore Gideon with his faith sought for a sign from God against the more vehement struggle of the flesh, in order that his faith might be the more confirmed, and might resist the opposing flesh with the great force. And this petition for a sign was combined with prayers for the strengthening of his faith." - Seb. Schmidt.)
And "the simple fact that such a man could obtain the most daring victory was to be a special glorification of God" (O. v. Gerlach). The sign itself was to manifest the strength of the divine assistance to his weakness of faith. Dew in the Scriptures is a symbol of the beneficent power of God, which quickens, revives, and invigorates the objects of nature, when they have been parched by the burning heat of the sun's rays. The first sign was to be a pledge to him of the visible and tangible blessing of the Lord upon His people, the proof that He would grant them power over their mighty foes by whom Israel was then oppressed. The woollen fleece represented the nation of Israel in its condition at that time, when God had given power to the foe that was devastating its land, and had withdrawn His blessing from Israel. The moistening of the fleece with the dew of heaven whilst the land all round continued dry, was a sign that the Lord God would once more give strength to His people from on high, and withdraw it from the nations of the earth. Hence the second sign acquires the more general signification, "that the Lord manifested himself even in the weakness and forsaken condition of His people, while the nations were flourishing all around" (O. v. Gerl.); and when so explained, it served to confirm and strengthen the first, inasmuch as it contained the comforting assurance for all times, that the Lord has not forsaken His church, even when it cannot discern and trace His beneficent influence, but rules over it and over the nations with His almighty power.
John Gill
6:33 Then all the Midianites, and the Amalekites, and the children of the east,.... The Arabians, Judg 6:3 were gathered together; not as being alarmed with this fact of Gideon in destroying the altar of Baal, and so came to avenge it; but it was their usual time of gathering together to come into Canaan, being harvest time, as appears by Gideon being employed in threshing, to fetch away the increase of the earth, as they had done for some years past:
and went over; the river Jordan, which lay between the Midianites and the Israelites:
and pitched in the valley of Jezreel; a very large, delightful, and fruitful plain; of which See Gill on Hos 1:5; a very proper place for such a large number to pitch on, and from whence they might receive much; and a suitable place to bring the increase of the land to, from the several parts of it, which was the business they came upon; and as this lay on the borders of Issachar and Manasseh, it was not far from Gideon, and this gave him an opportunity of exerting himself, and executing his commission.
John Wesley
6:33 Of Jezreel - Not Jezreel in Judah, but another in the borders of Manasseh and Issachar, which was not far distant from Ophrah, where Gideon dwelt.
Robert Jamieson, A. R. Fausset and David Brown
6:33 THE SIGNS. (Judg 6:33-39)
all the Midianites . . . pitched in Jezreel--The confederated troops of Midian, Amalek, and their neighbors, crossing the Jordan to make a fresh inroad on Canaan, encamped in the plains of Esdraelon (anciently Jezreel). The southern part of the Ghor lies in a very low level, so that there is a steep and difficult descent into Canaan by the southern wadies. Keeping this in view, we see the reason why the Midianite army, from the east of Jordan, entered Canaan by the northern wadies of the Ghor, opposite Jezreel.
6:346:34: Եւ Հոգի Տեառն զօրացո՛յց զԳեդէոն. եւ եհար փո՛ղ եղջերեաւն. եւ խրախո՛յս եբարձ Աբիեզեր զկնի նորա։
34. Տիրոջ հոգին զօրացրեց Գեդէոնին, նա եղջերափող փչեց, եւ Աբիեզերի ցեղի մարդիկ նրան խրախուսելով գնացին նրա ետեւից:
34 Տէրոջը Հոգին Գեդէօնին վրայ հանգչեցաւ ու անիկա փող հնչեցուց եւ Աբիեզերեանները անոր քով հաւաքուեցան։
Եւ Հոգի Տեառն [135]զօրացոյց զԳեդէոն``, եւ եհար փող եղջերեաւն. եւ խրախոյս եբարձ Աբիեզեր զկնի նորա:

6:34: Եւ Հոգի Տեառն զօրացո՛յց զԳեդէոն. եւ եհար փո՛ղ եղջերեաւն. եւ խրախո՛յս եբարձ Աբիեզեր զկնի նորա։
34. Տիրոջ հոգին զօրացրեց Գեդէոնին, նա եղջերափող փչեց, եւ Աբիեզերի ցեղի մարդիկ նրան խրախուսելով գնացին նրա ետեւից:
34 Տէրոջը Հոգին Գեդէօնին վրայ հանգչեցաւ ու անիկա փող հնչեցուց եւ Աբիեզերեանները անոր քով հաւաքուեցան։
zohrab-1805▾ eastern-1994▾ western am▾
6:346:34: И Дух Господень объял Гедеона; он вострубил трубою, и созвано было племя Авиезерово идти за ним.
6:34 καὶ και and; even πνεῦμα πνευμα spirit; wind κυρίου κυριος lord; master ἐνεδυνάμωσεν ενδυναμοω empower τὸν ο the Γεδεων γεδεων Gedeōn; Yetheon καὶ και and; even ἐσάλπισεν σαλπιζω trumpet; sound the trumpet ἐν εν in κερατίνῃ κερατινη and; even ἐφοβήθη φοβεω afraid; fear Αβιεζερ αβιεζερ in back; after αὐτοῦ αυτος he; him
6:34 וְ wᵊ וְ and ר֣וּחַ rˈûₐḥ רוּחַ wind יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH לָבְשָׁ֖ה lāvᵊšˌā לבשׁ cloth אֶת־ ʔeṯ- אֵת [object marker] גִּדְעֹ֑ון giḏʕˈôn גִּדְעֹון Gideon וַ wa וְ and יִּתְקַע֙ yyiṯqˌaʕ תקע blow בַּ ba בְּ in † הַ the שֹּׁופָ֔ר ššôfˈār שֹׁופָר horn וַ wa וְ and יִּזָּעֵ֥ק yyizzāʕˌēq זעק cry אֲבִיעֶ֖זֶר ʔᵃvîʕˌezer אֲבִיעֶזֶר Abiezer אַחֲרָֽיו׃ ʔaḥᵃrˈāʸw אַחַר after
6:34. spiritus autem Domini induit Gedeon qui clangens bucina convocavit domum Abiezer ut sequereturBut the spirit of the Lord came upon Gedeon, and he sounded the trumpet, and called together the house of Abiezer, to follow him.
34. But the spirit of the LORD came upon Gideon; and he blew a trumpet; and Abiezer was gathered together after him.
6:34. But the Spirit of the Lord entered Gideon, who, sounding the trumpet, summoned the house of Abiezer so that he might follow him.
6:34. But the Spirit of the LORD came upon Gideon, and he blew a trumpet; and Abiezer was gathered after him.
But the Spirit of the LORD came upon Gideon, and he blew a trumpet; and Abiezer was gathered after him:

6:34: И Дух Господень объял Гедеона; он вострубил трубою, и созвано было племя Авиезерово идти за ним.
6:34
καὶ και and; even
πνεῦμα πνευμα spirit; wind
κυρίου κυριος lord; master
ἐνεδυνάμωσεν ενδυναμοω empower
τὸν ο the
Γεδεων γεδεων Gedeōn; Yetheon
καὶ και and; even
ἐσάλπισεν σαλπιζω trumpet; sound the trumpet
ἐν εν in
κερατίνῃ κερατινη and; even
ἐφοβήθη φοβεω afraid; fear
Αβιεζερ αβιεζερ in back; after
αὐτοῦ αυτος he; him
6:34
וְ wᵊ וְ and
ר֣וּחַ rˈûₐḥ רוּחַ wind
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
לָבְשָׁ֖ה lāvᵊšˌā לבשׁ cloth
אֶת־ ʔeṯ- אֵת [object marker]
גִּדְעֹ֑ון giḏʕˈôn גִּדְעֹון Gideon
וַ wa וְ and
יִּתְקַע֙ yyiṯqˌaʕ תקע blow
בַּ ba בְּ in
הַ the
שֹּׁופָ֔ר ššôfˈār שֹׁופָר horn
וַ wa וְ and
יִּזָּעֵ֥ק yyizzāʕˌēq זעק cry
אֲבִיעֶ֖זֶר ʔᵃvîʕˌezer אֲבִיעֶזֶר Abiezer
אַחֲרָֽיו׃ ʔaḥᵃrˈāʸw אַחַר after
6:34. spiritus autem Domini induit Gedeon qui clangens bucina convocavit domum Abiezer ut sequeretur
But the spirit of the Lord came upon Gedeon, and he sounded the trumpet, and called together the house of Abiezer, to follow him.
6:34. But the Spirit of the Lord entered Gideon, who, sounding the trumpet, summoned the house of Abiezer so that he might follow him.
6:34. But the Spirit of the LORD came upon Gideon, and he blew a trumpet; and Abiezer was gathered after him.
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jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:34: The Spirit of the Lord came upon Gideon - He was endued with preternatural courage and wisdom.
Albert Barnes: Notes on the Bible - 1834
6:34: The Spirit of the Lord came upon Gideon - See the margin. The word contains a striking thought. It is different from that used in the case of Othniel Jdg 3:10, Jephthah Jdg 11:29, and Samson Jdg 13:25; Jdg 14:6, Jdg 14:19.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:34: the Spirit: Jdg 3:10, Jdg 13:25, Jdg 14:19, Jdg 15:14; Sa1 10:6, Sa1 11:6, Sa1 16:14; Ch1 12:18; Ch2 24:20; Psa 51:11; Co1 12:8-11
came upon: Heb. clothed, Rom 13:14; Gal 3:27
blew: Jdg 3:27; Num 10:3
Abiezer: Jdg 6:11, Jdg 8:2; Jos 17:2
was gathered: Heb. was called
Geneva 1599
6:34 But the Spirit of the LORD came upon Gideon, and he blew a trumpet; and (o) Abiezer was gathered after him.
(o) The family of Abiezer, of which he was.
John Gill
6:34 But the Spirit of the Lord came upon Gideon,.... Not the spirit of prophecy, as Maimonides (x), who calls this spirit the first degree of prophecy, but a spirit of fortitude and courage, as the Targum; the Spirit of God filled him, or, as in the Hebrew text, "clothed" (y) him with zeal, strength, and might, moved and animated him to engage with this great body of people come into the land, to ravage and waste it, and to attempt the deliverance of Israel from their bondage:
and he blew a trumpet; as an alarm of war, and as a token to as many as heard to resort to him, and join with him in the common cause against the enemy:
and Abiezer was gathered after him; the Abiezrites, one of the families of the tribe of Manasseh, of which Gideon and his father's house were; and even it is probable the inhabitants of Ophrah, who were Abiezrites, being now convinced of their idolatry, and having entertained a good opinion of Gideon as a man of valour, and who, in the present emergence, they looked upon as an hopeful instrument of their deliverance, and therefore joined him.
(x) Moreh Nevochim, par. 2. c. 45. (y) "induit", Pagninus, Montanus, &c. Vid. Maimon. ut supra. (T. Bab. Temurah, fol. 28. 2. & 29. 1.) So Homer often represents his heroes as clothed with fortitude and courage; see Iliad. 17.
John Wesley
6:34 The spirit came - Inspiring him with extraordinary wisdom, and courage, and zeal to vindicate God's honour, and his country's liberty. The Hebrew is, The Spirit of the Lord clothed Gideon; clothed him as a robe, to put honour upon him; clothed him as a coat of mail to put a defence upon him. Those are well clad that are thus clothed. Abiezer - That is, the Abiezrites, his kindred, and their servants, and others; who finding no harm coming to him for destroying Baal, but rather a blessing from God, in giving him strength and courage for so great an attempt, changed their minds, and followed him as the person by whose hands God would deliver them.
Robert Jamieson, A. R. Fausset and David Brown
6:34 the Spirit of the Lord came upon Gideon--Called in this sudden emergency into the public service of his country, he was supernaturally endowed with wisdom and energy commensurate with the magnitude of the danger and the difficulties of his position. His summons to war was enthusiastically obeyed by all the neighboring tribes. On the eve of a perilous enterprise, he sought to fortify his mind with a fresh assurance of a divine call to the responsible office. The miracle of the fleece was a very remarkable one--especially, considering the copious dews that fall in his country. The divine patience and condescension were wonderfully manifested in reversing the form of the miracle. Gideon himself seems to have been conscious of incurring the displeasure of God by his hesitancy and doubts; but He bears with the infirmities of His people.
6:356:35: Եւ արձակեաց հրեշտակս՝ յԱսեր, եւ ՚ի Զաբուղոն, եւ ՚ի Նեփթաղիմ. եւ ելի՛ն ընդ առաջ նորա[2528]։ [2528] Ոմանք յաւելուն. Եւ արձակեաց հրեշտակս ընդ ամենայն Մանասէ, եւ գոչեաց եւ նա զհետ նորա. եւ արձակեաց հրեշտակս յԱսեր եւ ՚ի Զաբուղոն։
35. Մանասէի ամբողջ ցեղին պատգամաւորներ ուղարկեց, կանչեց, եւ սրանք էլ գնացին նրա ետեւից: Պատգամաւորներ ուղարկեց նաեւ Ասերի, Զաբուղոնի եւ Նեփթաղիմի ցեղերին, եւ սրանք էլ ելան նրան ընդառաջ:
35 Մանասէին պատգամաւորներ ղրկեց, ան ալ անոր քով հաւաքուեցաւ եւ Ասերին, Զաբուղոնին ու Նեփթաղիմին ալ պատգամաւորներ ղրկեց ու անոնք գացին զանոնք դիմաւորելու։
Եւ արձակեաց հրեշտակս ընդ ամենայն Մանասէ, եւ գոչեաց եւ նա զկնի նորա. եւ արձակեաց հրեշտակս յԱսեր եւ ի Զաբուղոն եւ ի Նեփթաղիմ, եւ ելին ընդ առաջ նորա:

6:35: Եւ արձակեաց հրեշտակս՝ յԱսեր, եւ ՚ի Զաբուղոն, եւ ՚ի Նեփթաղիմ. եւ ելի՛ն ընդ առաջ նորա[2528]։
[2528] Ոմանք յաւելուն. Եւ արձակեաց հրեշտակս ընդ ամենայն Մանասէ, եւ գոչեաց եւ նա զհետ նորա. եւ արձակեաց հրեշտակս յԱսեր եւ ՚ի Զաբուղոն։
35. Մանասէի ամբողջ ցեղին պատգամաւորներ ուղարկեց, կանչեց, եւ սրանք էլ գնացին նրա ետեւից: Պատգամաւորներ ուղարկեց նաեւ Ասերի, Զաբուղոնի եւ Նեփթաղիմի ցեղերին, եւ սրանք էլ ելան նրան ընդառաջ:
35 Մանասէին պատգամաւորներ ղրկեց, ան ալ անոր քով հաւաքուեցաւ եւ Ասերին, Զաբուղոնին ու Նեփթաղիմին ալ պատգամաւորներ ղրկեց ու անոնք գացին զանոնք դիմաւորելու։
zohrab-1805▾ eastern-1994▾ western am▾
6:356:35: И послал послов по всему колену Манассиину, и оно вызвалось идти за ним; также послал послов к Асиру, Завулону и Неффалиму, и сии пришли навстречу им.
6:35 καὶ και and; even ἀγγέλους αγγελος messenger ἀπέστειλεν αποστελλω send off / away εἰς εις into; for πάντα πας all; every Μανασση μανασσης Manassēs; Manassis καὶ και and; even ἐν εν in Ασηρ ασηρ Asēr; Asir καὶ και and; even ἐν εν in Ζαβουλων ζαβουλων Zaboulōn; Zavulon καὶ και and; even Νεφθαλι νεφθαλειμ Nephthaleim; Nefthalim καὶ και and; even ἀνέβη αναβαινω step up; ascend εἰς εις into; for συνάντησιν συναντησις meeting αὐτῶν αυτος he; him
6:35 וּ û וְ and מַלְאָכִים֙ malʔāḵîm מַלְאָךְ messenger שָׁלַ֣ח šālˈaḥ שׁלח send בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole מְנַשֶּׁ֔ה mᵊnaššˈeh מְנַשֶּׁה Manasseh וַ wa וְ and יִּזָּעֵ֥ק yyizzāʕˌēq זעק cry גַּם־ gam- גַּם even ה֖וּא hˌû הוּא he אַחֲרָ֑יו ʔaḥᵃrˈāʸw אַחַר after וּ û וְ and מַלְאָכִ֣ים malʔāḵˈîm מַלְאָךְ messenger שָׁלַ֗ח šālˈaḥ שׁלח send בְּ bᵊ בְּ in אָשֵׁ֤ר ʔāšˈēr אָשֵׁר Asher וּ û וְ and בִ vi בְּ in זְבֻלוּן֙ zᵊvulûn זְבוּלֻן Zebulun וּ û וְ and בְ vᵊ בְּ in נַפְתָּלִ֔י naftālˈî נַפְתָּלִי Naphtali וַֽ wˈa וְ and יַּעֲל֖וּ yyaʕᵃlˌû עלה ascend לִ li לְ to קְרָאתָֽם׃ qᵊrāṯˈām קרא encounter
6:35. misitque nuntios in universum Manassen qui et ipse secutus est eum et alios nuntios in Aser et Zabulon et Nepthalim qui occurrerunt eiAnd he sent messengers into all Manasses, and they also followed him : and other messengers into Aser and Zabulon, and Nephthali, and they came to meet him.
35. And he sent messengers throughout all Manasseh; and they also were gathered together after him: and he sent messengers unto Asher, and unto Zebulun, and unto Naphtali; and they came up to meet them.
6:35. And he sent messengers into all of Manasseh, who also followed him, and other messengers into Asher, and Zebulun, and Naphtali, who went to meet him.
6:35. And he sent messengers throughout all Manasseh; who also was gathered after him: and he sent messengers unto Asher, and unto Zebulun, and unto Naphtali; and they came up to meet them.
And he sent messengers throughout all Manasseh; who also was gathered after him: and he sent messengers unto Asher, and unto Zebulun, and unto Naphtali; and they came up to meet them:

6:35: И послал послов по всему колену Манассиину, и оно вызвалось идти за ним; также послал послов к Асиру, Завулону и Неффалиму, и сии пришли навстречу им.
6:35
καὶ και and; even
ἀγγέλους αγγελος messenger
ἀπέστειλεν αποστελλω send off / away
εἰς εις into; for
πάντα πας all; every
Μανασση μανασσης Manassēs; Manassis
καὶ και and; even
ἐν εν in
Ασηρ ασηρ Asēr; Asir
καὶ και and; even
ἐν εν in
Ζαβουλων ζαβουλων Zaboulōn; Zavulon
καὶ και and; even
Νεφθαλι νεφθαλειμ Nephthaleim; Nefthalim
καὶ και and; even
ἀνέβη αναβαινω step up; ascend
εἰς εις into; for
συνάντησιν συναντησις meeting
αὐτῶν αυτος he; him
6:35
וּ û וְ and
מַלְאָכִים֙ malʔāḵîm מַלְאָךְ messenger
שָׁלַ֣ח šālˈaḥ שׁלח send
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
מְנַשֶּׁ֔ה mᵊnaššˈeh מְנַשֶּׁה Manasseh
וַ wa וְ and
יִּזָּעֵ֥ק yyizzāʕˌēq זעק cry
גַּם־ gam- גַּם even
ה֖וּא hˌû הוּא he
אַחֲרָ֑יו ʔaḥᵃrˈāʸw אַחַר after
וּ û וְ and
מַלְאָכִ֣ים malʔāḵˈîm מַלְאָךְ messenger
שָׁלַ֗ח šālˈaḥ שׁלח send
בְּ bᵊ בְּ in
אָשֵׁ֤ר ʔāšˈēr אָשֵׁר Asher
וּ û וְ and
בִ vi בְּ in
זְבֻלוּן֙ zᵊvulûn זְבוּלֻן Zebulun
וּ û וְ and
בְ vᵊ בְּ in
נַפְתָּלִ֔י naftālˈî נַפְתָּלִי Naphtali
וַֽ wˈa וְ and
יַּעֲל֖וּ yyaʕᵃlˌû עלה ascend
לִ li לְ to
קְרָאתָֽם׃ qᵊrāṯˈām קרא encounter
6:35. misitque nuntios in universum Manassen qui et ipse secutus est eum et alios nuntios in Aser et Zabulon et Nepthalim qui occurrerunt ei
And he sent messengers into all Manasses, and they also followed him : and other messengers into Aser and Zabulon, and Nephthali, and they came to meet him.
6:35. And he sent messengers into all of Manasseh, who also followed him, and other messengers into Asher, and Zebulun, and Naphtali, who went to meet him.
6:35. And he sent messengers throughout all Manasseh; who also was gathered after him: and he sent messengers unto Asher, and unto Zebulun, and unto Naphtali; and they came up to meet them.
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Albert Barnes: Notes on the Bible - 1834
6:35: His own tribe, Manasseh, and the three northern tribes of Asher, Zebulon, and Naphtali hastened to join him. Issachar was probably unable to do so, because the Midianites were encamped in the heart of their country. Asher no longer "abode in his breaches," as in the time of Jabin Jdg 6:17, perhaps ashamed of their former backwardness, and stung by the rebuke of Deborah; perhaps, too, from feeling the Midianite yoke much more galling than that of Jabin.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:35: messengers: Ch2 30:6-12
John Gill
6:35 And he sent messengers through all Manasseh,.... Of which tribe he was; not only he called by the trumpet that part of the tribe, the Abiezrites, who were within the sound of it, but the rest of the tribe at a greater distance from him he sent messengers to, acquainting them with his design, and inviting them to his assistance. Some think this refers both to the half tribe of Manasseh within Jordan, and the other half tribe on the other side Jordan; but that is not very probable, only the half tribe within it is meant:
who also was gathered after him; obeying the summons and invitation he gave them by the messengers:
and he sent messengers unto Asher, and unto Zebulun, and unto Naphtali; which three tribes lay nearest to him on the north; but he sent not to the inhabitants of the tribe of Ephraim, which lay to the south, and which afterwards occasioned a quarrel, Judg 8:1.
and they came up to meet them; that is, the inhabitants of the above three tribes, at least many of them, came up from the places of their habitations to meet Gideon, and those that were associated with him, at their place of rendezvous.
John Wesley
6:35 All Manasseh - On Both sides of Jordan. Unto Asher, &c. - Because these tribes were nearest, and so could soonest join with him; and were nearest the enemy also, Judg 6:33, and therefore were most sensible of the calamity, and would in all reason be most forward to rescue themselves from it.
6:366:36: Եւ ասէ Գեդէոն ցԱստուած. Եթէ փրկեսցես ձեռամբ իմով զԻսրայէլ՝ որպէս եւ խօսեցար[2529]։ [2529] Ոմանք. Եթէ փրկելոց իցես... որպէս եւ խօսեցարն։
36. Գեդէոնն ասաց Աստծուն. «Եթէ փրկելու ես Իսրայէլն իմ ձեռքով, ինչպէս որ ասել ես,
36 Գեդէօն Աստուծոյ ըսաւ. «Եթէ ըսածիդ պէս Իսրայէլը իմ ձեռքովս ազատելու ես,
Եւ ասէ Գեդէոն ցԱստուած. Եթէ փրկեսցես ձեռամբ իմով զԻսրայէլ որպէս եւ խօսեցար:

6:36: Եւ ասէ Գեդէոն ցԱստուած. Եթէ փրկեսցես ձեռամբ իմով զԻսրայէլ՝ որպէս եւ խօսեցար[2529]։
[2529] Ոմանք. Եթէ փրկելոց իցես... որպէս եւ խօսեցարն։
36. Գեդէոնն ասաց Աստծուն. «Եթէ փրկելու ես Իսրայէլն իմ ձեռքով, ինչպէս որ ասել ես,
36 Գեդէօն Աստուծոյ ըսաւ. «Եթէ ըսածիդ պէս Իսրայէլը իմ ձեռքովս ազատելու ես,
zohrab-1805▾ eastern-1994▾ western am▾
6:366:36: И сказал Гедеон Богу: если Ты спасешь Израиля рукою моею, как говорил Ты,
6:36 καὶ και and; even εἶπεν επω say; speak Γεδεων γεδεων Gedeōn; Yetheon πρὸς προς to; toward τὸν ο the θεόν θεος God εἰ ει if; whether σὺ συ you σῴζεις σωζω save ἐν εν in χειρί χειρ hand μου μου of me; mine τὸν ο the Ισραηλ ισραηλ.1 Israel καθὼς καθως just as / like ἐλάλησας λαλεω talk; speak
6:36 וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say גִּדְעֹ֖ון giḏʕˌôn גִּדְעֹון Gideon אֶל־ ʔel- אֶל to הָ hā הַ the אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s) אִם־ ʔim- אִם if יֶשְׁךָ֞ yešᵊḵˈā יֵשׁ existence מֹושִׁ֧יעַ môšˈîₐʕ ישׁע help בְּ bᵊ בְּ in יָדִ֛י yāḏˈî יָד hand אֶת־ ʔeṯ- אֵת [object marker] יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel כַּ ka כְּ as אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] דִּבַּֽרְתָּ׃ dibbˈartā דבר speak
6:36. dixitque Gedeon ad Dominum si salvum facis per manum meam Israhel sicut locutus esAnd Gedeon said to God: If thou wilt save Israel by my hand, as thou hast said,
36. And Gideon said unto God, If thou wilt save Israel by mine hand, as thou hast spoken,
6:36. And Gideon said to God: “If you will save Israel by my hand, just as you have said:
6:36. And Gideon said unto God, If thou wilt save Israel by mine hand, as thou hast said,
And Gideon said unto God, If thou wilt save Israel by mine hand, as thou hast said:

6:36: И сказал Гедеон Богу: если Ты спасешь Израиля рукою моею, как говорил Ты,
6:36
καὶ και and; even
εἶπεν επω say; speak
Γεδεων γεδεων Gedeōn; Yetheon
πρὸς προς to; toward
τὸν ο the
θεόν θεος God
εἰ ει if; whether
σὺ συ you
σῴζεις σωζω save
ἐν εν in
χειρί χειρ hand
μου μου of me; mine
τὸν ο the
Ισραηλ ισραηλ.1 Israel
καθὼς καθως just as / like
ἐλάλησας λαλεω talk; speak
6:36
וַ wa וְ and
יֹּ֥אמֶר yyˌōmer אמר say
גִּדְעֹ֖ון giḏʕˌôn גִּדְעֹון Gideon
אֶל־ ʔel- אֶל to
הָ הַ the
אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s)
אִם־ ʔim- אִם if
יֶשְׁךָ֞ yešᵊḵˈā יֵשׁ existence
מֹושִׁ֧יעַ môšˈîₐʕ ישׁע help
בְּ bᵊ בְּ in
יָדִ֛י yāḏˈî יָד hand
אֶת־ ʔeṯ- אֵת [object marker]
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
כַּ ka כְּ as
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
דִּבַּֽרְתָּ׃ dibbˈartā דבר speak
6:36. dixitque Gedeon ad Dominum si salvum facis per manum meam Israhel sicut locutus es
And Gedeon said to God: If thou wilt save Israel by my hand, as thou hast said,
6:36. And Gideon said to God: “If you will save Israel by my hand, just as you have said:
6:36. And Gideon said unto God, If thou wilt save Israel by mine hand, as thou hast said,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:36: If thou wilt save Israel - Gideon was very bold, and God was very condescending. But probably the request itself was suggested by the Divine Spirit. On the miracle of the fleece, dew, and dry ground, Origen, in his eighth homily on the book of Judges, has many curious and interesting thoughts, I shall insert the substance of the whole: - The fleece is the Jewish nation. The fleece covered with dew, while all around is dry, the Jewish nation favored with the law and the prophets. The fleece dry, the Jewish nation cast off for rejecting the Gospel. All around watered, the Gospel preached to the Gentiles. and they converted to God. The fleece on the threshing-floor, the Jewish people in the land of Judea, winnowed, purged, and fanned by the Gospel. The dew wrung out into the bowl, the doctrines of Christianity, extracted from the Jewish writings, shadowed forth by Christ's pouring water into a basin, and washing the disciples' feet. The pious father concludes that he has now wrung this water out of the fleece of the book of Judges, as he hopes by and by to do out of the fleece of the book of Kings, and out of the fleece of the book of Isaiah or Jeremiah; and he has received it into the basin of his heart, and there conceived its true sense; and is desirous to wash the feet of his brethren, that they may be able to walk in the way of the preparation of the Gospel of peace. - Origen, Op. vol. ii., p. 475, edit. Benedict. All this to some will doubtless appear trifling; but it is not too much to say that scarcely any pious mind can consider the homily of this excellent man without drinking into a measure of the same spirit, so much sincerity, deep piety, and unction, appear throughout the whole: yet as I do not follow such practices, I cannot recommend them. Of dealers in such small wares, we have many that imitate Benjamin Keach, but few that come nigh to Origen.
Albert Barnes: Notes on the Bible - 1834
6:36: The caution of Gideon, desirous of being assured that he really had a promise from God, does not imply doubts as to God's faithfulness or power to fulfill His promise. Of such doubts there is not a trace in Gideon's character. He is a worthy example of faith Heb 11:32.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:36: If thou wilt: Jdg 6:14, Jdg 6:17-20; Exo 4:1-9; Kg2 20:9; Psa 103:13, Psa 103:14; Mat 16:1
Geneva 1599
6:36 And Gideon said unto God, (p) If thou wilt save Israel by mine hand, as thou hast said,
(p) This request proceeds not from infidelity, but that he might be confirmed in his calling.
John Gill
6:36 And Gideon said unto God,.... Not to a prophet of God who was there, of whom he asked the following signs to be done, as Ben Gersom, but to God in prayer, as Abarbinel:
if thou wilt save Israel by mine hand, as thou hast said; not that he doubted of it, but was willing to have a confirmation of his faith; and perhaps his view was more for the encouragement of those that were with him than himself, that he desired the following signs; and though he had had one before, that was to show that he was truly an angel that spoke to him, and not to ascertain the salvation that should be wrought by him; though that might be concluded from his being an angel that spoke to him, and assured him of it.
John Wesley
6:36 Gideon said - In a way of humble supplication, for the strengthening his own faith, and for the greater encouragement of his soldiers in this great attempt.
6:376:37: Ահա դնեմ գզաթ մի ասուի ՚ի կալ. եթէ լինիցի անձրեւ ՚ի վերայ գզաթո՛ւն միայն, եւ ՚ի վերայ ամենայն երկրի ցամաքութիւն, գիտացից եթէ փրկեսցե՛ս ձեռամբ իմով զԻսրայէլ՝ որպէս եւ խօսեցար[2530]։ [2530] Այլք. ՚Ի վերայ գզաթուն միայնոյ։
37. ահա ես կալի մէջ խուզած բուրդ կը դնեմ. եթէ միայն խուզած բրդի վրայ անձրեւ լինի, իսկ ամբողջ գետինը՝ չոր, կ’իմանամ, որ Իսրայէլն ազատելու ես իմ ձեռքով, ինչպէս որ ասել ես»:
37 Ահա ես կալին մէջ բուրդի գզաթ մը կը դնեմ. եթէ միայն գզաթին վրայ ցօղ իջնէ, իսկ գետինը չոր ըլլայ, այն ատեն պիտի գիտնամ որ ըսածիդ պէս Իսրայէլը իմ ձեռքովս պիտի ազատես»։
ահա դնեմ գզաթ մի ասուի ի կալ. եթէ լինիցի [136]անձրեւ ի վերայ գզաթուն միայն եւ ի վերայ ամենայն երկրի ցամաքութիւն, գիտացից եթէ փրկեսցես ձեռամբ իմով զԻսրայէլ` որպէս եւ խօսեցար:

6:37: Ահա դնեմ գզաթ մի ասուի ՚ի կալ. եթէ լինիցի անձրեւ ՚ի վերայ գզաթո՛ւն միայն, եւ ՚ի վերայ ամենայն երկրի ցամաքութիւն, գիտացից եթէ փրկեսցե՛ս ձեռամբ իմով զԻսրայէլ՝ որպէս եւ խօսեցար[2530]։
[2530] Այլք. ՚Ի վերայ գզաթուն միայնոյ։
37. ահա ես կալի մէջ խուզած բուրդ կը դնեմ. եթէ միայն խուզած բրդի վրայ անձրեւ լինի, իսկ ամբողջ գետինը՝ չոր, կ’իմանամ, որ Իսրայէլն ազատելու ես իմ ձեռքով, ինչպէս որ ասել ես»:
37 Ահա ես կալին մէջ բուրդի գզաթ մը կը դնեմ. եթէ միայն գզաթին վրայ ցօղ իջնէ, իսկ գետինը չոր ըլլայ, այն ատեն պիտի գիտնամ որ ըսածիդ պէս Իսրայէլը իմ ձեռքովս պիտի ազատես»։
zohrab-1805▾ eastern-1994▾ western am▾
6:376:37: то вот, я расстелю {здесь} на гумне стриженую шерсть: если роса будет только на шерсти, а на всей земле сухо, то буду знать, что спасешь рукою моею Израиля, как говорил Ты.
6:37 ἰδοὺ ιδου see!; here I am ἐγὼ εγω I τίθημι τιθημι put; make τὸν ο the πόκον ποκος the ἐρίου εριον wool ἐν εν in τῇ ο the ἅλωνι αλων threshing floor ἐὰν εαν and if; unless δρόσος δροσος happen; become ἐπὶ επι in; on τὸν ο the πόκον ποκος only; alone καὶ και and; even ἐπὶ επι in; on πᾶσαν πας all; every τὴν ο the γῆν γη earth; land ξηρασία ξηρασια know ὅτι οτι since; that σώσεις σωζω save ἐν εν in χειρί χειρ hand μου μου of me; mine τὸν ο the Ισραηλ ισραηλ.1 Israel καθὼς καθως just as / like ἐλάλησας λαλεω talk; speak
6:37 הִנֵּ֣ה hinnˈē הִנֵּה behold אָנֹכִ֗י ʔānōḵˈî אָנֹכִי i מַצִּ֛יג maṣṣˈîḡ יצג set אֶת־ ʔeṯ- אֵת [object marker] גִּזַּ֥ת gizzˌaṯ גִּזָּה fleece הַ ha הַ the צֶּ֖מֶר ṣṣˌemer צֶמֶר wool בַּ ba בְּ in † הַ the גֹּ֑רֶן ggˈōren גֹּרֶן threshing-floor אִ֡ם ʔˈim אִם if טַל֩ ṭˌal טַל dew יִהְיֶ֨ה yihyˌeh היה be עַֽל־ ʕˈal- עַל upon הַ ha הַ the גִּזָּ֜ה ggizzˈā גִּזָּה fleece לְ lᵊ לְ to בַדָּ֗הּ vaddˈāh בַּד linen, part, stave וְ wᵊ וְ and עַל־ ʕal- עַל upon כָּל־ kol- כֹּל whole הָ hā הַ the אָ֨רֶץ֙ ʔˈāreṣ אֶרֶץ earth חֹ֔רֶב ḥˈōrev חֹרֶב dryness וְ wᵊ וְ and יָדַעְתִּ֗י yāḏaʕtˈî ידע know כִּֽי־ kˈî- כִּי that תֹושִׁ֧יעַ ṯôšˈîₐʕ ישׁע help בְּ bᵊ בְּ in יָדִ֛י yāḏˈî יָד hand אֶת־ ʔeṯ- אֵת [object marker] יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel כַּ ka כְּ as אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] דִּבַּֽרְתָּ׃ dibbˈartā דבר speak
6:37. ponam vellus hoc lanae in area si ros in solo vellere fuerit et in omni terra siccitas sciam quod per manum meam sicut locutus es liberabis IsrahelI will put this fleece of wool on the floor: if there be dew in the fleece only, and it be dry on all the ground beside, I shall know that by my hand, as thou hast said, thou wilt deliver Israel.
37. behold, I will put a fleece of wool on the threshing-floor; if there be dew on the fleece only, and it be dry upon all the ground, then shall I know that thou wilt save Israel by mine hand, as thou hast spoken.
6:37. I will set this wool fleece on the threshing floor. If there will be dew only on the fleece, and all the ground is dry, I will know that by my hand, as you have said, you will free Israel.”
6:37. Behold, I will put a fleece of wool in the floor; [and] if the dew be on the fleece only, and [it be] dry upon all the earth [beside], then shall I know that thou wilt save Israel by mine hand, as thou hast said.
Behold, I will put a fleece of wool in the floor; [and] if the dew be on the fleece only, and [it be] dry upon all the earth [beside], then shall I know that thou wilt save Israel by mine hand, as thou hast said:

6:37: то вот, я расстелю {здесь} на гумне стриженую шерсть: если роса будет только на шерсти, а на всей земле сухо, то буду знать, что спасешь рукою моею Израиля, как говорил Ты.
6:37
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
τίθημι τιθημι put; make
τὸν ο the
πόκον ποκος the
ἐρίου εριον wool
ἐν εν in
τῇ ο the
ἅλωνι αλων threshing floor
ἐὰν εαν and if; unless
δρόσος δροσος happen; become
ἐπὶ επι in; on
τὸν ο the
πόκον ποκος only; alone
καὶ και and; even
ἐπὶ επι in; on
πᾶσαν πας all; every
τὴν ο the
γῆν γη earth; land
ξηρασία ξηρασια know
ὅτι οτι since; that
σώσεις σωζω save
ἐν εν in
χειρί χειρ hand
μου μου of me; mine
τὸν ο the
Ισραηλ ισραηλ.1 Israel
καθὼς καθως just as / like
ἐλάλησας λαλεω talk; speak
6:37
הִנֵּ֣ה hinnˈē הִנֵּה behold
אָנֹכִ֗י ʔānōḵˈî אָנֹכִי i
מַצִּ֛יג maṣṣˈîḡ יצג set
אֶת־ ʔeṯ- אֵת [object marker]
גִּזַּ֥ת gizzˌaṯ גִּזָּה fleece
הַ ha הַ the
צֶּ֖מֶר ṣṣˌemer צֶמֶר wool
בַּ ba בְּ in
הַ the
גֹּ֑רֶן ggˈōren גֹּרֶן threshing-floor
אִ֡ם ʔˈim אִם if
טַל֩ ṭˌal טַל dew
יִהְיֶ֨ה yihyˌeh היה be
עַֽל־ ʕˈal- עַל upon
הַ ha הַ the
גִּזָּ֜ה ggizzˈā גִּזָּה fleece
לְ lᵊ לְ to
בַדָּ֗הּ vaddˈāh בַּד linen, part, stave
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
כָּל־ kol- כֹּל whole
הָ הַ the
אָ֨רֶץ֙ ʔˈāreṣ אֶרֶץ earth
חֹ֔רֶב ḥˈōrev חֹרֶב dryness
וְ wᵊ וְ and
יָדַעְתִּ֗י yāḏaʕtˈî ידע know
כִּֽי־ kˈî- כִּי that
תֹושִׁ֧יעַ ṯôšˈîₐʕ ישׁע help
בְּ bᵊ בְּ in
יָדִ֛י yāḏˈî יָד hand
אֶת־ ʔeṯ- אֵת [object marker]
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
כַּ ka כְּ as
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
דִּבַּֽרְתָּ׃ dibbˈartā דבר speak
6:37. ponam vellus hoc lanae in area si ros in solo vellere fuerit et in omni terra siccitas sciam quod per manum meam sicut locutus es liberabis Israhel
I will put this fleece of wool on the floor: if there be dew in the fleece only, and it be dry on all the ground beside, I shall know that by my hand, as thou hast said, thou wilt deliver Israel.
6:37. I will set this wool fleece on the threshing floor. If there will be dew only on the fleece, and all the ground is dry, I will know that by my hand, as you have said, you will free Israel.”
6:37. Behold, I will put a fleece of wool in the floor; [and] if the dew be on the fleece only, and [it be] dry upon all the earth [beside], then shall I know that thou wilt save Israel by mine hand, as thou hast said.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
6:37: The threshing floors were and still are under the open air, and usually circular. The second sign Jdg 6:40, would be more convincing than the former, because it is the nature of fleeces to attract and retain moisture.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:37: Behold: Deu 32:2; Psa 72:6; Hos 6:3, Hos 6:4, Hos 14:5
only: Psa 147:19, Psa 147:20; Mat 10:5, Mat 10:6, Mat 15:24
John Gill
6:37 Behold, I will put a fleece of wool on the floor,.... On the floor where he was threshing, where the angel first appeared to him, and which lay exposed to the open air, so that the dew might easily fall upon it:
and if the dew be on the fleece only; the dew that falls from heaven in the night, when he proposed it should lie on the floor till morning:
and it be dry upon all the earth beside; meaning not upon all the world, nor even upon all the land of Israel, but upon all the floor about the fleece: then shall I know that thou wilt save Israel by my hand, as thou hast said; for the dew being a token of divine favour, see Hos 14:5 it would show that Gideon would partake of it, while his enemies would be dry and desolate, and ruin and destruction would be their portion.
John Wesley
6:37 On all the earth - That is, upon all that spot of ground which encompasses the fleece.
6:386:38: Եւ եղեւ այնպէս։ Եւ կանխեաց Գեդէոն ընդ առաւօտն ՚ի վաղիւ անդր, եւ քամեա՛ց զգզաթն. եւ էջ ցօղ ՚ի գզաթէ անտի լի՛ կոնքիւ ջրոյ[2531]։ [2531] Ոմանք. Լի կոնք մի ջրով։
38. Այդպէս էլ եղաւ. յաջորդ օրն առաւօտ կանուխ Գեդէոնը վեր կացաւ, քամեց բուրդը, եւ բրդից մի կոնք լիքը ջուր թափուեց:
38 Եւ այնպէս եղաւ, վասն զի առաւօտուն կանուխ ելաւ ու գզաթը քամեց։ Գզաթէն ցօղը քամեց, որ կոնք մը լեցուն ջուր եղաւ։
Եւ եղեւ այնպէս. եւ կանխեաց Գեդէոն ընդ առաւօտն ի վաղիւ անդր, եւ քամեաց զգզաթն, եւ էջ ցօղ ի գզաթէ անտի լի կոնքիւ ջրոյ:

6:38: Եւ եղեւ այնպէս։ Եւ կանխեաց Գեդէոն ընդ առաւօտն ՚ի վաղիւ անդր, եւ քամեա՛ց զգզաթն. եւ էջ ցօղ ՚ի գզաթէ անտի լի՛ կոնքիւ ջրոյ[2531]։
[2531] Ոմանք. Լի կոնք մի ջրով։
38. Այդպէս էլ եղաւ. յաջորդ օրն առաւօտ կանուխ Գեդէոնը վեր կացաւ, քամեց բուրդը, եւ բրդից մի կոնք լիքը ջուր թափուեց:
38 Եւ այնպէս եղաւ, վասն զի առաւօտուն կանուխ ելաւ ու գզաթը քամեց։ Գզաթէն ցօղը քամեց, որ կոնք մը լեցուն ջուր եղաւ։
zohrab-1805▾ eastern-1994▾ western am▾
6:386:38: Так и сделалось: на другой день, встав рано, он стал выжимать шерсть и выжал из шерсти росы целую чашу воды.
6:38 καὶ και and; even ἐγένετο γινομαι happen; become οὕτως ουτως so; this way καὶ και and; even ὤρθρισεν ορθριζω get up at dawn τῇ ο the ἐπαύριον επαυριον tomorrow; next day καὶ και and; even ἐξεπίασεν εκπιεζω the πόκον ποκος and; even ἔσταξεν σταζω from; away τοῦ ο the πόκου ποκος full λεκάνη λεκανη water
6:38 וַ wa וְ and יְהִי־ yᵊhî- היה be כֵ֕ן ḵˈēn כֵּן thus וַ wa וְ and יַּשְׁכֵּם֙ yyaškˌēm שׁכם rise early מִֽ mˈi מִן from מָּחֳרָ֔ת mmoḥᵒrˈāṯ מָחֳרָת next day וַ wa וְ and יָּ֖זַר yyˌāzar זור press אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the גִּזָּ֑ה ggizzˈā גִּזָּה fleece וַ wa וְ and יִּ֤מֶץ yyˈimeṣ מצה drain טַל֙ ṭˌal טַל dew מִן־ min- מִן from הַ ha הַ the גִּזָּ֔ה ggizzˈā גִּזָּה fleece מְלֹ֥וא mᵊlˌô מְלֹא fullness הַ ha הַ the סֵּ֖פֶל ssˌēfel סֵפֶל bowl מָֽיִם׃ mˈāyim מַיִם water
6:38. factumque est ita et de nocte consurgens expresso vellere concam rore conplevitAnd it was so. And rising before day, wringing the fleece, he filled a vessel with the dew.
38. And it was so: for he rose up early on the morrow, and pressed the fleece together, and wringed the dew out of the fleece, a bowlful of water.
6:38. And so it was done. And rising in the night, wringing out the fleece, he filled a vessel with the dew.
6:38. And it was so: for he rose up early on the morrow, and thrust the fleece together, and wringed the dew out of the fleece, a bowl full of water.
And it was so: for he rose up early on the morrow, and thrust the fleece together, and wringed the dew out of the fleece, a bowl full of water:

6:38: Так и сделалось: на другой день, встав рано, он стал выжимать шерсть и выжал из шерсти росы целую чашу воды.
6:38
καὶ και and; even
ἐγένετο γινομαι happen; become
οὕτως ουτως so; this way
καὶ και and; even
ὤρθρισεν ορθριζω get up at dawn
τῇ ο the
ἐπαύριον επαυριον tomorrow; next day
καὶ και and; even
ἐξεπίασεν εκπιεζω the
πόκον ποκος and; even
ἔσταξεν σταζω from; away
τοῦ ο the
πόκου ποκος full
λεκάνη λεκανη water
6:38
וַ wa וְ and
יְהִי־ yᵊhî- היה be
כֵ֕ן ḵˈēn כֵּן thus
וַ wa וְ and
יַּשְׁכֵּם֙ yyaškˌēm שׁכם rise early
מִֽ mˈi מִן from
מָּחֳרָ֔ת mmoḥᵒrˈāṯ מָחֳרָת next day
וַ wa וְ and
יָּ֖זַר yyˌāzar זור press
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
גִּזָּ֑ה ggizzˈā גִּזָּה fleece
וַ wa וְ and
יִּ֤מֶץ yyˈimeṣ מצה drain
טַל֙ ṭˌal טַל dew
מִן־ min- מִן from
הַ ha הַ the
גִּזָּ֔ה ggizzˈā גִּזָּה fleece
מְלֹ֥וא mᵊlˌô מְלֹא fullness
הַ ha הַ the
סֵּ֖פֶל ssˌēfel סֵפֶל bowl
מָֽיִם׃ mˈāyim מַיִם water
6:38. factumque est ita et de nocte consurgens expresso vellere concam rore conplevit
And it was so. And rising before day, wringing the fleece, he filled a vessel with the dew.
6:38. And so it was done. And rising in the night, wringing out the fleece, he filled a vessel with the dew.
6:38. And it was so: for he rose up early on the morrow, and thrust the fleece together, and wringed the dew out of the fleece, a bowl full of water.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:38: a bowl: Isa 35:7
John Gill
6:38 And it was so,.... The Lord condescended to work this miracle for the confirmation of his faith, and for the encouragement of those that were with him; the fleece was wet with the dew of heaven, and all the ground about it dry:
for he rose up early in the morning; being eagerly desirous of knowing whether his request would be granted, and how it would be with the fleece:
and thrust the fleece together; to satisfy himself whether the dew had fallen on it, and there was any moisture in it, which by being squeezed together he would more easily perceive:
and wringed the dew out of the fleece, a bowl full of water; so that it appeared it had not only fallen on it, but it had taken in a large quantity of it; the word here used is the same as in Judg 5:25; see Gill on Judg 5:25; the Targum calls it a flagon.
6:396:39: Եւ ասէ Գեդէոն ցԱստուած. Մի՛ բարկասցի ցասումն քո ինձ, եւ խօսեցայց դարձեալ միւսանգամ. եւ փորձեցի՛ց միւսանգամ գզաթուն. եւ եղիցի միւսանգամ ցամաքութիւն ՚ի վերայ գզաթուն միայնոյ, եւ ՚ի վերայ ամենայն երկրի եղիցի անձրեւ[2532]։ [2532] Ոմանք. Եւ ասէ Գեդէոն ցՏէր... միւսանգամ եւս զգզաթուն, եւ եղիցի ցամաքութիւն ՚ի վերայ։
39. Գեդէոնն ասաց Աստծուն. «Թող քո բարկութիւնը չբորբոքուի ինձ վրայ, մի անգամ եւս խօսեմ եւ մի անգամ էլ բրդով փորձեմ: Այս անգամ թող միայն բրդի վրայ չորութիւն լինի, իսկ ամբողջ գետնի վրայ՝ անձրեւ»:
39 Այն ատեն Գեդէօն Աստուծոյ ըսաւ. «Քու բարկութիւնդ իմ վրաս չբորբոքի ու միայն այս անգամ ալ խօսիմ։ Այս անգամ գզաթովը փորձեմ. հիմա միայն գզաթը թող չորնայ ու բոլոր գետնին վրայ ցօղ ըլլայ»։
Եւ ասէ Գեդէոն ցԱստուած. Մի՛ բարկասցի ցասումն քո ինձ, եւ խօսեցայց դարձեալ միւսանգամ, եւ փորձեցից միւսանգամ գզաթուն. եւ եղիցի միւսանգամ ցամաքութիւն ի վերայ գզաթուն միայնոյ, եւ ի վերայ ամենայն երկրի եղիցի [137]անձրեւ:

6:39: Եւ ասէ Գեդէոն ցԱստուած. Մի՛ բարկասցի ցասումն քո ինձ, եւ խօսեցայց դարձեալ միւսանգամ. եւ փորձեցի՛ց միւսանգամ գզաթուն. եւ եղիցի միւսանգամ ցամաքութիւն ՚ի վերայ գզաթուն միայնոյ, եւ ՚ի վերայ ամենայն երկրի եղիցի անձրեւ[2532]։
[2532] Ոմանք. Եւ ասէ Գեդէոն ցՏէր... միւսանգամ եւս զգզաթուն, եւ եղիցի ցամաքութիւն ՚ի վերայ։
39. Գեդէոնն ասաց Աստծուն. «Թող քո բարկութիւնը չբորբոքուի ինձ վրայ, մի անգամ եւս խօսեմ եւ մի անգամ էլ բրդով փորձեմ: Այս անգամ թող միայն բրդի վրայ չորութիւն լինի, իսկ ամբողջ գետնի վրայ՝ անձրեւ»:
39 Այն ատեն Գեդէօն Աստուծոյ ըսաւ. «Քու բարկութիւնդ իմ վրաս չբորբոքի ու միայն այս անգամ ալ խօսիմ։ Այս անգամ գզաթովը փորձեմ. հիմա միայն գզաթը թող չորնայ ու բոլոր գետնին վրայ ցօղ ըլլայ»։
zohrab-1805▾ eastern-1994▾ western am▾
6:396:39: И сказал Гедеон Богу: не прогневайся на меня, если еще раз скажу и еще только однажды сделаю испытание над шерстью: пусть будет сухо на одной только шерсти, а на всей земле пусть будет роса.
6:39 καὶ και and; even εἶπεν επω say; speak Γεδεων γεδεων Gedeōn; Yetheon πρὸς προς to; toward τὸν ο the θεόν θεος God μὴ μη not δὴ δη in fact ὀργισθήτω οργιζω impassioned; anger ὁ ο the θυμός θυμος provocation; temper σου σου of you; your ἐν εν in ἐμοί εμοι me καὶ και and; even λαλήσω λαλεω talk; speak ἔτι ετι yet; still ἅπαξ απαξ once πειράσω πειραζω try; test δὲ δε though; while καί και and; even γε γε in fact ἔτι ετι yet; still ἅπαξ απαξ once ἐν εν in τῷ ο the πόκῳ ποκος and; even γενέσθω γινομαι happen; become ἡ ο the ξηρασία ξηρασια in; on τὸν ο the πόκον ποκος only; alone καὶ και and; even ἐπὶ επι in; on πᾶσαν πας all; every τὴν ο the γῆν γη earth; land γενηθήτω γινομαι happen; become δρόσος δροσος dew
6:39 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say גִּדְעֹון֙ giḏʕôn גִּדְעֹון Gideon אֶל־ ʔel- אֶל to הָ֣ hˈā הַ the אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) אַל־ ʔal- אַל not יִ֤חַר yˈiḥar חרה be hot אַפְּךָ֙ ʔappᵊḵˌā אַף nose בִּ֔י bˈî בְּ in וַ wa וְ and אֲדַבְּרָ֖ה ʔᵃḏabbᵊrˌā דבר speak אַ֣ךְ ʔˈaḵ אַךְ only הַ ha הַ the פָּ֑עַם ppˈāʕam פַּעַם foot אֲנַסֶּ֤ה ʔᵃnassˈeh נסה try נָּא־ nnā- נָא yeah רַק־ raq- רַק only הַ ha הַ the פַּ֨עַם֙ ppˈaʕam פַּעַם foot בַּ ba בְּ in † הַ the גִּזָּ֔ה ggizzˈā גִּזָּה fleece יְהִי־ yᵊhî- היה be נָ֨א nˌā נָא yeah חֹ֤רֶב ḥˈōrev חֹרֶב dryness אֶל־ ʔel- אֶל to הַ ha הַ the גִּזָּה֙ ggizzˌā גִּזָּה fleece לְ lᵊ לְ to בַדָּ֔הּ vaddˈāh בַּד linen, part, stave וְ wᵊ וְ and עַל־ ʕal- עַל upon כָּל־ kol- כֹּל whole הָ hā הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth יִֽהְיֶה־ yˈihyeh- היה be טָּֽל׃ ṭṭˈāl טַל dew
6:39. dixitque rursus ad Dominum ne irascatur furor tuus contra me si adhuc semel temptavero signum quaerens in vellere oro ut solum vellus siccum sit et omnis terra rore madensAnd he said again to God: Let not thy wrath be kindled against me, if I try once more, seeking a sign in the fleece. I pray that the fleece only may be dry, and all the ground wet with dew.
39. And Gideon said unto God, Let not thine anger be kindled against me, and I will speak but this once: let me prove, I pray thee, but this once with the fleece; let it now be dry only upon the fleece, and upon all the ground let there be dew.
6:39. And again he said to God: “Let not your fury be enkindled against me, if I test once more, seeking a sign in the fleece. I pray that only the fleece may be dry, and all the ground may be wet with dew.”
6:39. And Gideon said unto God, Let not thine anger be hot against me, and I will speak but this once: let me prove, I pray thee, but this once with the fleece; let it now be dry only upon the fleece, and upon all the ground let there be dew.
And Gideon said unto God, Let not thine anger be hot against me, and I will speak but this once: let me prove, I pray thee, but this once with the fleece; let it now be dry only upon the fleece, and upon all the ground let there be dew:

6:39: И сказал Гедеон Богу: не прогневайся на меня, если еще раз скажу и еще только однажды сделаю испытание над шерстью: пусть будет сухо на одной только шерсти, а на всей земле пусть будет роса.
6:39
καὶ και and; even
εἶπεν επω say; speak
Γεδεων γεδεων Gedeōn; Yetheon
πρὸς προς to; toward
τὸν ο the
θεόν θεος God
μὴ μη not
δὴ δη in fact
ὀργισθήτω οργιζω impassioned; anger
ο the
θυμός θυμος provocation; temper
σου σου of you; your
ἐν εν in
ἐμοί εμοι me
καὶ και and; even
λαλήσω λαλεω talk; speak
ἔτι ετι yet; still
ἅπαξ απαξ once
πειράσω πειραζω try; test
δὲ δε though; while
καί και and; even
γε γε in fact
ἔτι ετι yet; still
ἅπαξ απαξ once
ἐν εν in
τῷ ο the
πόκῳ ποκος and; even
γενέσθω γινομαι happen; become
ο the
ξηρασία ξηρασια in; on
τὸν ο the
πόκον ποκος only; alone
καὶ και and; even
ἐπὶ επι in; on
πᾶσαν πας all; every
τὴν ο the
γῆν γη earth; land
γενηθήτω γινομαι happen; become
δρόσος δροσος dew
6:39
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
גִּדְעֹון֙ giḏʕôn גִּדְעֹון Gideon
אֶל־ ʔel- אֶל to
הָ֣ hˈā הַ the
אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s)
אַל־ ʔal- אַל not
יִ֤חַר yˈiḥar חרה be hot
אַפְּךָ֙ ʔappᵊḵˌā אַף nose
בִּ֔י bˈî בְּ in
וַ wa וְ and
אֲדַבְּרָ֖ה ʔᵃḏabbᵊrˌā דבר speak
אַ֣ךְ ʔˈaḵ אַךְ only
הַ ha הַ the
פָּ֑עַם ppˈāʕam פַּעַם foot
אֲנַסֶּ֤ה ʔᵃnassˈeh נסה try
נָּא־ nnā- נָא yeah
רַק־ raq- רַק only
הַ ha הַ the
פַּ֨עַם֙ ppˈaʕam פַּעַם foot
בַּ ba בְּ in
הַ the
גִּזָּ֔ה ggizzˈā גִּזָּה fleece
יְהִי־ yᵊhî- היה be
נָ֨א nˌā נָא yeah
חֹ֤רֶב ḥˈōrev חֹרֶב dryness
אֶל־ ʔel- אֶל to
הַ ha הַ the
גִּזָּה֙ ggizzˌā גִּזָּה fleece
לְ lᵊ לְ to
בַדָּ֔הּ vaddˈāh בַּד linen, part, stave
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
כָּל־ kol- כֹּל whole
הָ הַ the
אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth
יִֽהְיֶה־ yˈihyeh- היה be
טָּֽל׃ ṭṭˈāl טַל dew
6:39. dixitque rursus ad Dominum ne irascatur furor tuus contra me si adhuc semel temptavero signum quaerens in vellere oro ut solum vellus siccum sit et omnis terra rore madens
And he said again to God: Let not thy wrath be kindled against me, if I try once more, seeking a sign in the fleece. I pray that the fleece only may be dry, and all the ground wet with dew.
6:39. And again he said to God: “Let not your fury be enkindled against me, if I test once more, seeking a sign in the fleece. I pray that only the fleece may be dry, and all the ground may be wet with dew.”
6:39. And Gideon said unto God, Let not thine anger be hot against me, and I will speak but this once: let me prove, I pray thee, but this once with the fleece; let it now be dry only upon the fleece, and upon all the ground let there be dew.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:39: Let not thine: Gen 18:32
dry: Psa 107:33-35; Isa 35:6, Isa 35:7, Isa 43:19, Isa 43:20, Isa 50:2; Mat 8:12, Mat 21:43; Act 13:46, Act 22:21, Act 28:28; Rom 11:12-22
John Gill
6:39 And Gideon said unto God,.... In the same way as before, and on the morning when he had been favoured with the sight of the above miracle:
let not thine anger be hot against me, and I will speak but this once; he was conscious to himself that it showed great presumption and boldness in him to repeat his request, and that it had the appearance of great diffidence and distrust in him, after he had been indulged with such a sign to confirm his faith; but as it was not so much on his own account as others, and promising to ask no more favours of this kind, he hoped his boldness would not be resented:
let me prove, l pray thee, but this once with the fleece one time more with it, and that not to try the power of God, of which he had no doubt, but the will of God, whether it was the good pleasure of God to save Israel by his hand, and whether now was the time, or another:
let it now be dry only upon the fleece, and upon all the ground let there be dew; which might seem to be a greater, at least a plainer miracle than the former, and less liable to cavil and objection; for it might be urged, that a fleece of wool naturally draws in and drinks up moisture about it; wherefore that to be dry, and the ground all around it wet, would be a sure sign and evidence of the wonderful interposition of the power and providence of God, in directing the fall of the dew on the one, and not on the other.
John Wesley
6:39 On the ground - Which was more preternatural than the former instance, because if there be any moisture, such bodies as fleeces of wool are likely to drink it up.
6:406:40: Եւ արար Աստուած այնպէս ՚ի գիշերին յայնմիկ. եւ եղեւ ցամաքութիւն ՚ի վերայ գզաթուն միայնոյ. եւ ՚ի վերայ ամենայն երկրի եղեւ անձրեւ՛։
40. Եւ այն գիշերն Աստուած այդպէս արեց. միայն բրդի վրայ չորութիւն եղաւ, իսկ ամբողջ գետնի վրայ՝ անձրեւ:
40 Այն գիշերը Աստուած այնպէս ըրաւ։ Միայն գզաթը չոր էր, բայց բոլոր գետնին վրայ ցօղ իջած էր։
Եւ արար Աստուած այնպէս ի գիշերին յայնմիկ. եւ եղեւ ցամաքութիւն ի վերայ գզաթուն միայնոյ, եւ ի վերայ ամենայն երկրի եղեւ [138]անձրեւ:

6:40: Եւ արար Աստուած այնպէս ՚ի գիշերին յայնմիկ. եւ եղեւ ցամաքութիւն ՚ի վերայ գզաթուն միայնոյ. եւ ՚ի վերայ ամենայն երկրի եղեւ անձրեւ՛։
40. Եւ այն գիշերն Աստուած այդպէս արեց. միայն բրդի վրայ չորութիւն եղաւ, իսկ ամբողջ գետնի վրայ՝ անձրեւ:
40 Այն գիշերը Աստուած այնպէս ըրաւ։ Միայն գզաթը չոր էր, բայց բոլոր գետնին վրայ ցօղ իջած էր։
zohrab-1805▾ eastern-1994▾ western am▾
6:406:40: Бог так и сделал в ту ночь: только на шерсти было сухо, а на всей земле была роса.
6:40 καὶ και and; even ἐποίησεν ποιεω do; make οὕτως ουτως so; this way ὁ ο the θεὸς θεος God ἐν εν in τῇ ο the νυκτὶ νυξ night ἐκείνῃ εκεινος that καὶ και and; even ἐγένετο γινομαι happen; become ξηρασία ξηρασια in; on τὸν ο the πόκον ποκος only; alone καὶ και and; even ἐπὶ επι in; on πᾶσαν πας all; every τὴν ο the γῆν γη earth; land ἐγενήθη γινομαι happen; become δρόσος δροσος dew
6:40 וַ wa וְ and יַּ֧עַשׂ yyˈaʕaś עשׂה make אֱלֹהִ֛ים ʔᵉlōhˈîm אֱלֹהִים god(s) כֵּ֖ן kˌēn כֵּן thus בַּ ba בְּ in † הַ the לַּ֣יְלָה llˈaylā לַיְלָה night הַ ha הַ the ה֑וּא hˈû הוּא he וַ wa וְ and יְהִי־ yᵊhî- היה be חֹ֤רֶב ḥˈōrev חֹרֶב dryness אֶל־ ʔel- אֶל to הַ ha הַ the גִּזָּה֙ ggizzˌā גִּזָּה fleece לְ lᵊ לְ to בַדָּ֔הּ vaddˈāh בַּד linen, part, stave וְ wᵊ וְ and עַל־ ʕal- עַל upon כָּל־ kol- כֹּל whole הָ hā הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth הָ֥יָה hˌāyā היה be טָֽל׃ פ ṭˈāl . f טַל dew
6:40. fecitque Dominus nocte illa ut postulaverat et fuit siccitas in solo vellere et ros in omni terraAnd God did that night as he had requested: and it was dry on the fleece only, and there was dew on all the ground.
40. And God did so that night: for it was dry upon the fleece only, and there was dew on all the ground.
6:40. And that night, God did as he had requested. And it was dry only on the fleece, and there was dew on all the ground.
6:40. And God did so that night: for it was dry upon the fleece only, and there was dew on all the ground.
And God did so that night: for it was dry upon the fleece only, and there was dew on all the ground:

6:40: Бог так и сделал в ту ночь: только на шерсти было сухо, а на всей земле была роса.
6:40
καὶ και and; even
ἐποίησεν ποιεω do; make
οὕτως ουτως so; this way
ο the
θεὸς θεος God
ἐν εν in
τῇ ο the
νυκτὶ νυξ night
ἐκείνῃ εκεινος that
καὶ και and; even
ἐγένετο γινομαι happen; become
ξηρασία ξηρασια in; on
τὸν ο the
πόκον ποκος only; alone
καὶ και and; even
ἐπὶ επι in; on
πᾶσαν πας all; every
τὴν ο the
γῆν γη earth; land
ἐγενήθη γινομαι happen; become
δρόσος δροσος dew
6:40
וַ wa וְ and
יַּ֧עַשׂ yyˈaʕaś עשׂה make
אֱלֹהִ֛ים ʔᵉlōhˈîm אֱלֹהִים god(s)
כֵּ֖ן kˌēn כֵּן thus
בַּ ba בְּ in
הַ the
לַּ֣יְלָה llˈaylā לַיְלָה night
הַ ha הַ the
ה֑וּא hˈû הוּא he
וַ wa וְ and
יְהִי־ yᵊhî- היה be
חֹ֤רֶב ḥˈōrev חֹרֶב dryness
אֶל־ ʔel- אֶל to
הַ ha הַ the
גִּזָּה֙ ggizzˌā גִּזָּה fleece
לְ lᵊ לְ to
בַדָּ֔הּ vaddˈāh בַּד linen, part, stave
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
כָּל־ kol- כֹּל whole
הָ הַ the
אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth
הָ֥יָה hˌāyā היה be
טָֽל׃ פ ṭˈāl . f טַל dew
6:40. fecitque Dominus nocte illa ut postulaverat et fuit siccitas in solo vellere et ros in omni terra
And God did that night as he had requested: and it was dry on the fleece only, and there was dew on all the ground.
6:40. And that night, God did as he had requested. And it was dry only on the fleece, and there was dew on all the ground.
6:40. And God did so that night: for it was dry upon the fleece only, and there was dew on all the ground.
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Geneva 1599
6:40 And God did so that night: for it was (q) dry upon the fleece only, and there was dew on all the ground.
(q) By which he was assured that it was a miracle of God.
John Gill
6:40 And God did so that night,.... The night following, the night being the season in which the dew falls:
for it was dry upon the fleece only, and there was dew on all the ground; and this might signify, that not Gideon only, as before, should partake of the divine favour, but all the Israelites, who would share in the salvation wrought by him. Many interpreters observe, that all this is an emblem of the different case and state of the Jews and Gentiles under the different dispensations; that whereas under the former dispensation the Jews partook of the divine favour only, and of the blessings of grace, and enjoyed the words and ordinances with which they were watered, when the Gentiles all around them were like a barren wilderness; so, under the Gospel dispensation, the Gentiles share the above benefits to a greater degree, while the Jews are entirely destitute of them.
John Wesley
6:40 And God did so - See how tender God is, even of the weak; and how ready to condescend to their infirmities! These signs were very expressive. They are going to engage the Midianites. Could God distinguish between a small fleece of Israel, and the vast floor of Midian? Yes, by this token it appears that he can. Is Gideon desirous, that the dew of divine grace might descend on himself in particular? He sees the fleece wet with dew, to assure him of it. Does he desire, that God will be as the dew to all Israel? Behold all the ground is wet!