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Matthew Henry: Concise Commentary on the Whole Bible - 1706
The apostasy of Israel after the death of Gideon is punished, not as the former apostasies by a foreign invasion, or the oppressions of any neighbouring power, but by intestine broils among themselves, which in this chapter we have the story of; and it is hard to say whether their sin or their misery appears most in it. It is an account of the usurpation and tyranny of Abimelech, who was base son to Gideon; so we must call him, and not more modishly his natural son: he was so unlike him. We are here told, I. How he thrust himself into the government at Shechem, his own city, by subtlety and cruelty, particularly by the murder of all his brethren, ver. 1-6. II. How his doom was read in a parable by Jotham, Gideon's youngest son, ver. 7-21. III. What strifes there were between Abimelech and his friends the Shechemites, ver. 22-41. IV. How this ended in the ruin of the Shechemites (ver. 42-49), and of Abimelech himself, ver. 50-57. Of this meteor, this ignis fatuus of a prince, that was not a protector but a plague to his country, we may say, as once was said of a great tyrant, that he came in like a fox, ruled like a lion, and died like a dog. "For the transgression of a land, such are the princes thereof."
Adam Clarke: Commentary on the Bible - 1831
Abimelech is made king; and, to secure himself in the kingdom, slays his brethren; Jotham, the youngest only escapes, Jdg 9:1-4. Jotham reproves him and the Shechemites by a curious and instructive parable, Jdg 9:7-21. Abimelech having reigned three years, the Shechemites, headed by Gaal the son of Ebed, conspire against him, Jdg 9:22-29. Zebul, governor of the city, apprises Abimelech of the insurrection, who comes with his forces, and discomfits Gaal, Jdg 9:30-40. Abimelech assaults the city, takes, beats it down, and sows it with salt, Jdg 9:41-45. Several of the Shechemites take refuge in the temple of Baal-berith; Abimelech sets fire to it, and destroys in it about one thousand men and women, Jdg 9:46-50. He afterwards besieges and takes Thebez; but while he is assaulting the citadel, a woman threw a piece of millstone upon his head, and killed him. Thus God requited him and the men of Shechem for their wickedness, and their ingratitude to the family of Gideon, Jdg 9:51-57.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Jdg 9:1, Abimelech by conspiracy with the Shechemites, and murder of his brethren, is made king; Jdg 9:7, Jotham by a parable rebukes them, and foretells their ruin; Jdg 9:22, Gaal conspires with the Shechemites against him; Jdg 9:30, Zebul Rev_eals it; Jdg 9:34, Abimelech overcomes them, and sows the city with salt; Jdg 9:46, He burns the hold of the god Berith; Jdg 9:50, At Thebez he is slain by a piece of a millstone; Jdg 9:56, Jotham's curse if fulfilled.
Carl Friedrich Keil and Franz Delitzsch

Judgment upon the House of Gideon, or Abimelech's Sins and End - Judges 9
After the death of Gideon, Abimelech, his bastard son, opened a way for himself to reign as king over Israel, by murdering his brethren with the help of the Shechemites (Judg 9:1-6). For this grievous wrong Jotham, the only one of Gideon's seventy sons who escaped the massacre, reproached the citizens of Shechem in a parable, in which he threatened them with punishment from God (Judg 9:7-21), which first of all fell upon Shechem within a very short time (vv. 22-49), and eventually reached Abimelech himself (Judg 9:50-57).
John Gill
INTRODUCTION TO JUDGES 9
This chapter contains an account of the craft and cruelty of Abimelech, by which he got himself made king of the Shechemites, Judg 9:1 of the parable of Jotham, the youngest son of Gideon, concerning the trees, in which he exposes their folly in making Abimelech king, and foretells the ruin of them both, Judg 9:7 of the contentions which arose between Abimelech, and the men of Shechem, increased by Gaal the son of Ebed, Judg 9:22 who was drawn into a battle with Abimelech, and beaten and forced to fly, Judg 9:30 but the quarrel between Abimelech and the men of Shechem ceased not, but still continued, which issued in the entire ruin of the city and the inhabitants of it, Judg 9:42 and in the death of Abimelech himself, according to Jotham's curse, Judg 9:50.
9:19:1: Եւ գնա՛ց Աբիմեղ՚էք որդի Յերոբոաղայ ՚ի Սիկիմ առ եղբարս մօր իւրոյ, եւ խօսեցաւ ընդ նոսա, եւ ընդ ամենայն ազգատոհմի տան հօր մօր իւրոյ՝ եւ ասէ.
1. Յերոբոաղի որդի Աբիմելէքը գնաց Սիկիմ իր մօր եղբայրների մօտ, խօսեց նրանց հետ եւ իր մօր հօրական ամբողջ ազգատոհմի հետ ու ասաց.
9 Յերոբաաղի որդին Աբիմելէք Սիւքէմ գնաց իր մօրն ու եղբայրներուն քով եւ անոնց հետ ու իր մօրը ազգատոհմին հետ խօսեցաւ՝ ըսելով.
Եւ գնաց Աբիմելէք որդի Յերոբաաղայ ի Սիկիմ առ եղբարս մօր իւրոյ, եւ խօսեցաւ ընդ նոսա եւ ընդ ամենայն ազգատոհմի տան հօր մօր իւրոյ եւ ասէ:

9:1: Եւ գնա՛ց Աբիմեղ՚էք որդի Յերոբոաղայ ՚ի Սիկիմ առ եղբարս մօր իւրոյ, եւ խօսեցաւ ընդ նոսա, եւ ընդ ամենայն ազգատոհմի տան հօր մօր իւրոյ՝ եւ ասէ.
1. Յերոբոաղի որդի Աբիմելէքը գնաց Սիկիմ իր մօր եղբայրների մօտ, խօսեց նրանց հետ եւ իր մօր հօրական ամբողջ ազգատոհմի հետ ու ասաց.
9 Յերոբաաղի որդին Աբիմելէք Սիւքէմ գնաց իր մօրն ու եղբայրներուն քով եւ անոնց հետ ու իր մօրը ազգատոհմին հետ խօսեցաւ՝ ըսելով.
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9:19:1: Авимелех, сын Иероваалов, пошел в Сихем к братьям матери своей и говорил им и всему племени отца матери своей, и сказал:
9:1 καὶ και and; even ἐπορεύθη πορευομαι travel; go Αβιμελεχ αβιμελεχ son Ιεροβααλ ιεροβααλ into; for Συχεμ συχεμ Sychem; Sikhem πρὸς προς to; toward ἀδελφοὺς αδελφος brother μητρὸς μητηρ mother αὐτοῦ αυτος he; him καὶ και and; even ἐλάλησεν λαλεω talk; speak πρὸς προς to; toward αὐτοὺς αυτος he; him καὶ και and; even πρὸς προς to; toward πᾶσαν πας all; every συγγένειαν συγγενεια relatives οἴκου οικος home; household πατρὸς πατηρ father μητρὸς μητηρ mother αὐτοῦ αυτος he; him λέγων λεγω tell; declare
9:1 וַ wa וְ and יֵּ֨לֶךְ yyˌēleḵ הלך walk אֲבִימֶ֤לֶךְ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech בֶּן־ ben- בֵּן son יְרֻבַּ֨עַל֙ yᵊrubbˈaʕal יְרֻבַּעַל Jerub-Baal שְׁכֶ֔מָה šᵊḵˈemā שְׁכֶם Shechem אֶל־ ʔel- אֶל to אֲחֵ֖י ʔᵃḥˌê אָח brother אִמֹּ֑ו ʔimmˈô אֵם mother וַ wa וְ and יְדַבֵּ֣ר yᵊḏabbˈēr דבר speak אֲלֵיהֶ֔ם ʔᵃlêhˈem אֶל to וְ wᵊ וְ and אֶל־ ʔel- אֶל to כָּל־ kol- כֹּל whole מִשְׁפַּ֛חַת mišpˈaḥaṯ מִשְׁפַּחַת clan בֵּית־ bêṯ- בַּיִת house אֲבִ֥י ʔᵃvˌî אָב father אִמֹּ֖ו ʔimmˌô אֵם mother לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say
9:1. abiit autem Abimelech filius Hierobbaal in Sychem ad fratres matris suae et locutus est ad eos et ad omnem cognationem domus patris matris suae dicensAnd Abimelech, the son of Jerobaal, went to Sichem, to his mother's brethren, and spoke to them, and to all the kindred of his mother's father, saying:
1. And Abimelech the son of Jerubbaal went to Shechem unto his mother’s brethren, and spake with them, and with all the family of the house of his mother’s father, saying,
9:1. Now Abimelech, the son of Jerubbaal, went to Shechem, to his maternal brothers, and he spoke to them, and to all the relatives of the house of his maternal grandfather, saying:
9:1. And Abimelech the son of Jerubbaal went to Shechem unto his mother’s brethren, and communed with them, and with all the family of the house of his mother’s father, saying,
And Abimelech the son of Jerubbaal went to Shechem unto his mother' s brethren, and communed with them, and with all the family of the house of his mother' s father, saying:

9:1: Авимелех, сын Иероваалов, пошел в Сихем к братьям матери своей и говорил им и всему племени отца матери своей, и сказал:
9:1
καὶ και and; even
ἐπορεύθη πορευομαι travel; go
Αβιμελεχ αβιμελεχ son
Ιεροβααλ ιεροβααλ into; for
Συχεμ συχεμ Sychem; Sikhem
πρὸς προς to; toward
ἀδελφοὺς αδελφος brother
μητρὸς μητηρ mother
αὐτοῦ αυτος he; him
καὶ και and; even
ἐλάλησεν λαλεω talk; speak
πρὸς προς to; toward
αὐτοὺς αυτος he; him
καὶ και and; even
πρὸς προς to; toward
πᾶσαν πας all; every
συγγένειαν συγγενεια relatives
οἴκου οικος home; household
πατρὸς πατηρ father
μητρὸς μητηρ mother
αὐτοῦ αυτος he; him
λέγων λεγω tell; declare
9:1
וַ wa וְ and
יֵּ֨לֶךְ yyˌēleḵ הלך walk
אֲבִימֶ֤לֶךְ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech
בֶּן־ ben- בֵּן son
יְרֻבַּ֨עַל֙ yᵊrubbˈaʕal יְרֻבַּעַל Jerub-Baal
שְׁכֶ֔מָה šᵊḵˈemā שְׁכֶם Shechem
אֶל־ ʔel- אֶל to
אֲחֵ֖י ʔᵃḥˌê אָח brother
אִמֹּ֑ו ʔimmˈô אֵם mother
וַ wa וְ and
יְדַבֵּ֣ר yᵊḏabbˈēr דבר speak
אֲלֵיהֶ֔ם ʔᵃlêhˈem אֶל to
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
כָּל־ kol- כֹּל whole
מִשְׁפַּ֛חַת mišpˈaḥaṯ מִשְׁפַּחַת clan
בֵּית־ bêṯ- בַּיִת house
אֲבִ֥י ʔᵃvˌî אָב father
אִמֹּ֖ו ʔimmˌô אֵם mother
לֵ לְ to
אמֹֽר׃ ʔmˈōr אמר say
9:1. abiit autem Abimelech filius Hierobbaal in Sychem ad fratres matris suae et locutus est ad eos et ad omnem cognationem domus patris matris suae dicens
And Abimelech, the son of Jerobaal, went to Sichem, to his mother's brethren, and spoke to them, and to all the kindred of his mother's father, saying:
9:1. Now Abimelech, the son of Jerubbaal, went to Shechem, to his maternal brothers, and he spoke to them, and to all the relatives of the house of his maternal grandfather, saying:
9:1. And Abimelech the son of Jerubbaal went to Shechem unto his mother’s brethren, and communed with them, and with all the family of the house of his mother’s father, saying,
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-6: Авимелех, прижитый Гедеоном от наложницы сихемлянки, обратился к жителям г. Сихема (современный Hаплусc), как родственным ему по матери, и склонил их к избиению сыновей Гедеона, прижитых от других жен. На выданные ему сихемлянами 70: сиклей серебра (около 56: рублей) из сокровищницы, бывшего в Сихеме храма Ваалверита (ср. Суд. VIII:33), он нанял негодных людей, которые и совершили гнусное убийство всех сыновей Гедеона, за исключением спасшегося Иофама. После этого сихемляне и жители сихемской крепости ("весь дом Милло") воцарили Авимелеха. Местом воцарения был стоявший у Сихема дуб, вероятно, тот самый, под которым Иисус Навин поставил памятник завета Господня (Нав. XXIV:26).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Usurpation of Abimelech. B. C. 1209.

1 And Abimelech the son of Jerubbaal went to Shechem unto his mother's brethren, and communed with them, and with all the family of the house of his mother's father, saying, 2 Speak, I pray you, in the ears of all the men of Shechem, Whether is better for you, either that all the sons of Jerubbaal, which are threescore and ten persons, reign over you, or that one reign over you? remember also that I am your bone and your flesh. 3 And his mother's brethren spake of him in the ears of all the men of Shechem all these words: and their hearts inclined to follow Abimelech; for they said, He is our brother. 4 And they gave him threescore and ten pieces of silver out of the house of Baal-berith, wherewith Abimelech hired vain and light persons, which followed him. 5 And he went unto his father's house at Ophrah, and slew his brethren the sons of Jerubbaal, being threescore and ten persons, upon one stone: notwithstanding yet Jotham the youngest son of Jerubbaal was left; for he hid himself. 6 And all the men of Shechem gathered together, and all the house of Millo, and went, and made Abimelech king, by the plain of the pillar that was in Shechem.
We are here told by what arts Abimelech got into authority, and made himself great. His mother perhaps had instilled into his mind some towering ambitious thoughts, and the name his father gave him, carrying royalty in it, might help to blow up these sparks; and now that he has buried his father nothing will serve his proud spirit but he will succeed him in the government of Israel, directly contrary to his father's will, for he had declared no son of his should rule over them. He had no call from God to this honour as his father had, nor was there any present occasion for a judge to deliver Israel as there was when his father was advanced; but his own ambition must be gratified, and its gratification is all he aims at. Now observe here,
I. How craftily he got his mother's relations into his interests. Shechem was a city in the tribe of Ephraim, of great note. Joshua had held his last assembly there. If that city would but appear for him, and set him up, he thought it would go far in his favour. There he had an interest in the family of which his mother was, and by them he made an interest in the leading men of the city. It does not appear that any of them had an eye to him as a man of merit, who had any thing to recommend him to such a choice, but the motion came first from himself. None would have dreamed of making such a one king, if he had not dreamed of it himself. And see here, 1. How he wheedled them into the choice, v. 2, 3. He basely suggested that Gideon having left seventy sons, who made a good figure and had a good interest, they were designing to keep the power which their father had in their hands, and by a joint-influence to reign over Israel. "Now," says he, "you had better have one king than more, than many, than so many. Affairs of state are best managed by a single person," v. 2. We have no reason to think that all or any of Gideon's sons had the least intention to reign over Israel (they were of their father's mind, that the Lord should reign over them, and they were not called of him), yet this he insinuates to pave the way to his own pretensions. Note, Those who design ill themselves are commonly most apt to suspect that others design ill. As for himself, he only puts them in mind of his relation to them (verbum sapienti--A word to the wise is sufficient): Remember that I am your bone and your flesh. The plot took wonderfully. The magistrates of Shechem were pleased to think of their city being a royal city and the metropolis of Israel, and therefore they inclined to follow him; for they said, "He is our brother, and his advancement will be our advantage." 2. How he got money from them to bear the charges of his pretensions (v. 4): They gave him seventy pieces of silver; it is not said what the value of these pieces was; so many shekels are less, and so many talents more, than we can well imagine; therefore it is supposed they were each a pound weight: but they gave this money out of the house of Baal-berith, that is, out of the public treasury, which, out of respect to their idol, they deposited in his temple to be protected by him; or out of the offerings that had been made to that idol, which they hoped would prosper the better in his hands for its having been consecrated to their god. How unfit was he to reign over Israel, because unlikely to defend them, who, instead of restraining and punishing idolatry, thus early made himself a pensioner to an idol! 3. What soldiers he enlisted. He hired into his service vain and light persons, the scum and scoundrels of the country, men of broken fortunes, giddy heads, and profligate lives; none but such would own him, and they were fittest to serve his purpose. Like leader like followers.
II. How cruelly he got his father's sons out of the way.
1. The first thing he did with the rabble he headed was to kill all his brethren at once, publicly and in cold blood, threescore and ten men, one only escaping, all slain upon one stone. See in this bloody tragedy, (1.) The power of ambition what beasts it will turn men into, how it will break through all the ties of natural affection and natural conscience, and sacrifice that which is most sacred, dear, and valuable, to its designs. Strange that ever it should enter into the heart of a man to be so very barbarous! (2.) The peril of honour and high birth. Their being the sons of so great a man as Gideon exposed them thus and made Abimelech jealous of them. We find just the same number of Ahab's sons slain together at Samaria, 2 Kings x. 1, 7. The grand seigniors have seldom thought themselves safe while any of their brethren have been unstrangled. Let none then envy those of high extraction, or complain of their own meanness and obscurity. The lower the safer.
2. Way being thus made for Abimelech's election, the men of Shechem proceeded to choose him king, v. 6. God was not consulted whether they should have any king at all, much less who it should be; here is no advising with the priest or with their brethren of any other city or tribe, though it was designed that he should reign over Israel, v. 22. But, (1.) The Shechemites, as if they were the people and wisdom must die with them, did all; they aided and abetted him in the murder of his brethren (v. 24), and then they made him king. The men of Shechem (that is, the great men, the chief magistrates of the city), and the house of Millo (that is, the common-council, the full house or house of fulness, as the word signifies), those that met in their guildhall (we read often of the house of Millo, or state-house in Jerusalem, or the city of David, 2 Sam. v. 9; 2 Kings xii. 20), these gathered together, not to prosecute and punish Abimelech for this barbarous murder, as they ought to have done, he being one of their citizens, but to make him king. Pretium sceleris tulit hic diadema--His wickedness was rewarded with a diadem. What could they promise themselves from a king that laid the foundation of his kingdom in blood? (2.) The rest of the Israelites were so very sottish as to sit by unconcerned. They took no care to give check to this usurpation, to protect the sons of Gideon, or to avenge their death, but tamely submitted to the bloody tyrant, as men who with their religion had lost their reason, and all sense of honour and liberty, justice and gratitude. How vigorously had their fathers appeared to avenge the death of the Levite's concubine, and yet so wretchedly degenerate are they now as not to attempt the avenging of the death of Gideon's sons; it is for this that they are charged with ingratitude (ch. viii. 35): Neither showed they kindness to the house of Jerubbaal.
Adam Clarke: Commentary on the Bible - 1831
9:1: Abimelech - went to Shechem - We have already seen that Abimelech was the son of Gideon, by his concubine at Shechem. His going thither immediately after his father's death was to induce his townsmen to proclaim him governor in the place of his father. Shechem was the residence of his mother, and of all her relatives.
Albert Barnes: Notes on the Bible - 1834
9:1: We are not told how soon after the death of Gideon these events happened. There must have been time for the apostacy and establishment of Baal-worship, and for the development of ill-will between Abimelech and his brethren.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:1: Abimelech: Jdg 8:31
Shechem: Gen 33:18, Gen 34:2; Kg1 12:1
communed: Sa2 15:6; Kg1 12:3, Kg1 12:20; Psa 83:2-4; Jer 18:18
Carl Friedrich Keil and Franz Delitzsch
9:1
Judg 9:1-2
Having gone to Shechem, the home of his mother (Judg 8:31), Abimelech applied to his mother's brothers and the whole family (all the relations) of the father's house of his mother, and addressed them thus: "Speak, I pray you, in the ears of all the lords of Shechem," i.e., speak to them publicly and solemnly. שׁכם בּעלי, the lords, i.e., the possessors or citizens of Shechem (compare Judg 9:46 with Judg 9:49, where מגדּל בּעלי is interchangeable with אנשׁי a; also Judg 20:5, and Josh 24:11): they are not merely Canaanitish citizens, of whom there were some still living in Shechem according to Judg 9:28, but all the citizens of the town; therefore chiefly Israelites. "What is better for you, that seventy men rule over you, all the sons of Jerubbaal, or (only) one man (i.e., Abimelech)? and remember that I am your flesh and bone" (blood relation, Gen 29:14). The name "sons of Jerubbaal," i.e., of the man who had destroyed the altar of Baal, was just as little adapted to commend the sons of Gideon to the Shechemites, who were devoted to the worship of Baal, as the remark that seventy men were to rule over them. No such rule ever existed, or was even aspired to by the seventy sons of Gideon. But Abimelech assumed that his brothers possessed the same thirst for ruling as he did himself; and the citizens of Shechem might be all the more ready to put faith in his assertions, since the distinction which Gideon had enjoyed was thoroughly adapted to secure a prominent place in the nation for his sons.
Judg 9:3
When his mother's brethren spake to the citizens of Shechem concerning him, i.e., respecting him and his proposal, their heart turned to Abimelech.
Judg 9:4-5
They gave him seventy shekels of silver from the house of Baal-berith, i.e., from the treasury of the temple that was dedicated to the covenant Baal at Shechem, as temple treasures were frequently applied to political purposes (see 3Kings 15:18). With this money Abimelech easily hired light and desperate men, who followed him (attached themselves to him); and with their help he murdered his brethren at Ophrah, seventy men, with the exception of Jotham the youngest, who had hidden himself. The number seventy, the total number of his brethren, is reduced by the exception mentioned immediately afterwards to sixty-nine who were really put to death. ריק, empty, i.e., without moral restraint. פּחז lit. gurgling up, boiling over; figuratively, hot, desperate men. "Upon (against) one stone," that is to say, by a formal execution: a bloody omen of the kingdom of ten tribes, which was afterwards founded at Shechem by the Ephraimite Jeroboam, in which one dynasty overthrew another, and generally sought to establish its power by exterminating the whole family of the dynasty that had been overthrown (see 3Kings 15:27., 4Kings 10:1.). Even in Judah, Athaliah the worshipper of Baal sought to usurp the government by exterminating the whole of the descendants of her son (2 Kings 11). Such fratricides have also occurred in quite recent times in the Mohammedan countries of the East.
Judg 9:6
"Then all the citizens of Shechem assembled together, and all the house of Millo, and made Abimelech king at the memorial terebinth at Shechem." Millo is unquestionably the name of the castle or citadel of the town of Shechem, which is called the tower of Shechem in Judg 9:46-49. The word Millo (Chaldee מלּיתא) signifies primarily a rampart, inasmuch as it consisted of two walls, with the space between them filled with rubbish. There was also a Millo at Jerusalem (2Kings 5:9; 3Kings 9:15). "All the house of Millo" are all the inhabitants of the castle, the same persons who are described in Judg 9:46 as "all the men (baale) of the tower." The meaning of מצּב אלון is doubtful. מצּב, the thing set up, is a military post in Is 29:3; but it may also mean a monument of memorial, and here it probably denotes the large stone set up as a memorial at Shechem under the oak or terebinth (see Gen 35:4). The inhabitants of Shechem, the worshippers of Baal-berith, carried out the election of Abimelech as king in the very same place in which Joshua had held the last national assembly, and had renewed the covenant of Israel with Jehovah the true covenant God (Josh 24:1, Josh 24:25-26). It was there in all probability that the temple of Baal-berith was to be found, namely, according to Judg 9:46, near the tower of Shechem or the citadel of Millo.
Geneva 1599
9:1 And Abimelech the son of Jerubbaal went to Shechem unto his (a) mother's brethren, and communed with them, and with all the family of the house of his mother's father, saying,
(a) To practice with his kinsfolk for attaining the kingdom.
John Gill
9:1 And Abimelech the son of Jerubbaal went to Shechem, unto his mother's brethren,.... It seems that though the mother of Abimelech lived at Shechem, he was taken and brought up in his father's house at Ophrah, where he was when he died; and from hence he came to Shechem, to pay a visit to his uncles there; whether his mother was now living, is not certain:
and communed with them; about the death of his father, the state of his family, and the government of Israel:
and with all the family of the house of his mother's father; that descended from his grandfather, the several branches of them, and of the family, the heads of them at least:
saying, as follows.
Robert Jamieson, A. R. Fausset and David Brown
9:1 ABIMELECH IS MADE KING BY THE SHECHEMITES. (Judg 9:1-6)
Abimelech the son of Jerubbaal went to Shechem--The idolatry which had been stealthily creeping into Israel during the latter years of Gideon was now openly professed; Shechem was wholly inhabited by its adherents; at least, idolaters had the ascendency. Abimelech, one of Gideon's numerous sons, was connected with that place. Ambitious of sovereign power, and having plied successfully the arts of a demagogue with his maternal relatives and friends, he acquired both the influence and money by which he raised himself to a throne.
communed . . . with all the family of the house of his mother's father--Here is a striking instance of the evils of polygamy--one son has connections and interests totally alien to those of his brothers.
9:29:2: Խօսեցարո՛ւք յականջս ամենայն արանց Սիկիմացւոց. ո՞ր լաւ իցէ ձեզ, իշխել ձեզ եւթանասուն արանց ամենայն որդւոցն Յերոբոաղայ, եթէ տիրել ձեզ առն միոջ. եւ յիշեցէ՛ք, զի ոսկր ձեր եւ մարմին ձեր ե՛մ ես[2565]։ [2565] Ոմանք. Յականջս ամենայն Սիկիմեցւոց... ամենեցունց որդւոց։
2. «Բոլոր սիկիմացիներին ի լուր ասացէ՛ք. “Ո՞րն է լաւ ձեզ համար՝ Յերոբոաղի բոլոր եօթանասո՞ւն որդիների իշխելը ձեզ վրայ, թէ՞ մէկ մարդու իշխելը. եւ յիշեցէ՛ք, որ ես ձեր ոսկորից ու ձեր մարմնից եմ”»:
2 «Շնորհք ըրէ՛ք, Սիւքէմի բոլոր բնակիչներուն* ականջներուն ըսէ՛ք՝ ‘Ձեզի ո՞րը աղէկ է. Յերոբաաղի բոլոր որդիներուն՝ եօթանասուն մարդոց՝ ձեր վրայ թագաւորե՞լը, թէ մէկ մարդու ձեր վրայ թագաւորելը’։ Մտքերնիդ բերէք, թէ՝ ես ձեր ոսկորն ու ձեր մարմինն եմ»։
Խօսեցարուք յականջս ամենայն արանց Սիկիմացւոց. Ո՞ր լաւ իցէ ձեզ, իշխել ձեզ եւթանասո՞ւն արանց ամենայն որդւոցն Յերոբաաղայ, եթէ տիրել ձեզ առն միոջ. եւ յիշեցէք զի ոսկր ձեր եւ մարմին ձեր եմ ես:

9:2: Խօսեցարո՛ւք յականջս ամենայն արանց Սիկիմացւոց. ո՞ր լաւ իցէ ձեզ, իշխել ձեզ եւթանասուն արանց ամենայն որդւոցն Յերոբոաղայ, եթէ տիրել ձեզ առն միոջ. եւ յիշեցէ՛ք, զի ոսկր ձեր եւ մարմին ձեր ե՛մ ես[2565]։
[2565] Ոմանք. Յականջս ամենայն Սիկիմեցւոց... ամենեցունց որդւոց։
2. «Բոլոր սիկիմացիներին ի լուր ասացէ՛ք. “Ո՞րն է լաւ ձեզ համար՝ Յերոբոաղի բոլոր եօթանասո՞ւն որդիների իշխելը ձեզ վրայ, թէ՞ մէկ մարդու իշխելը. եւ յիշեցէ՛ք, որ ես ձեր ոսկորից ու ձեր մարմնից եմ”»:
2 «Շնորհք ըրէ՛ք, Սիւքէմի բոլոր բնակիչներուն* ականջներուն ըսէ՛ք՝ ‘Ձեզի ո՞րը աղէկ է. Յերոբաաղի բոլոր որդիներուն՝ եօթանասուն մարդոց՝ ձեր վրայ թագաւորե՞լը, թէ մէկ մարդու ձեր վրայ թագաւորելը’։ Մտքերնիդ բերէք, թէ՝ ես ձեր ոսկորն ու ձեր մարմինն եմ»։
zohrab-1805▾ eastern-1994▾ western am▾
9:29:2: внушите всем жителям Сихемским: что лучше для вас, чтобы владели вами все семьдесят сынов Иеровааловых, или чтобы владел один? и вспомните, что я кость ваша и плоть ваша.
9:2 λαλήσατε λαλεω talk; speak δὴ δη in fact ἐν εν in τοῖς ο the ὠσὶν ους ear πάντων πας all; every τῶν ο the ἀνδρῶν ανηρ man; husband Συχεμ συχεμ Sychem; Sikhem τί τις.1 who?; what? τὸ ο the ἀγαθὸν αγαθος good ὑμῖν υμιν you κυριεῦσαι κυριευω lord; master ὑμῶν υμων your ἑβδομήκοντα εβδομηκοντα seventy ἄνδρας ανηρ man; husband πάντας πας all; every υἱοὺς υιος son Ιεροβααλ ιεροβααλ or; than κυριεύειν κυριευω lord; master ὑμῶν υμων your ἄνδρα ανηρ man; husband ἕνα εις.1 one; unit καὶ και and; even μνήσθητε μναομαι remember; mindful ὅτι οτι since; that ὀστοῦν οστεον bone ὑμῶν υμων your καὶ και and; even σὰρξ σαρξ flesh ὑμῶν υμων your εἰμι ειμι be
9:2 דַּבְּרוּ־ dabbᵊrû- דבר speak נָ֞א nˈā נָא yeah בְּ bᵊ בְּ in אָזְנֵ֨י ʔoznˌê אֹזֶן ear כָל־ ḵol- כֹּל whole בַּעֲלֵ֣י baʕᵃlˈê בַּעַל lord, baal שְׁכֶם֮ šᵊḵem שְׁכֶם Shechem מַה־ mah- מָה what טֹּ֣וב ṭṭˈôv טֹוב good לָכֶם֒ lāḵˌem לְ to הַ ha הֲ [interrogative] מְשֹׁ֨ל mᵊšˌōl משׁל rule בָּכֶ֜ם bāḵˈem בְּ in שִׁבְעִ֣ים šivʕˈîm שֶׁבַע seven אִ֗ישׁ ʔˈîš אִישׁ man כֹּ֚ל ˈkōl כֹּל whole בְּנֵ֣י bᵊnˈê בֵּן son יְרֻבַּ֔עַל yᵊrubbˈaʕal יְרֻבַּעַל Jerub-Baal אִם־ ʔim- אִם if מְשֹׁ֥ל mᵊšˌōl משׁל rule בָּכֶ֖ם bāḵˌem בְּ in אִ֣ישׁ ʔˈîš אִישׁ man אֶחָ֑ד ʔeḥˈāḏ אֶחָד one וּ û וְ and זְכַרְתֶּ֕ם zᵊḵartˈem זכר remember כִּֽי־ kˈî- כִּי that עַצְמֵכֶ֥ם ʕaṣmēḵˌem עֶצֶם bone וּ û וְ and בְשַׂרְכֶ֖ם vᵊśarᵊḵˌem בָּשָׂר flesh אָנִֽי׃ ʔānˈî אֲנִי i
9:2. loquimini ad omnes viros Sychem quid vobis est melius ut dominentur vestri septuaginta viri omnes filii Hierobbaal an ut dominetur vobis unus vir simulque considerate quia os vestrum et caro vestra sumSpeak to all the men of Sichem: whether is better for you that seventy men, all the sons of Jerobaal, should rule over you, or that one man should rule over you? And withal, consider that I am your bone, and your flesh.
2. Speak, I pray you, in the ears of all the men of Shechem, Whether is better for you that all the sons of Jerubbaal, which are threescore and ten persons, rule over you, or that one rule over you? remember also that I am your bone and your flesh.
9:2. “Speak to all the men of Shechem: Which is better for you: that seventy men, all the sons of Jerubbaal, should rule over you, or that one man should rule over you? And consider also that I am your bone and your flesh.”
9:2. Speak, I pray you, in the ears of all the men of Shechem, Whether [is] better for you, either that all the sons of Jerubbaal, [which are] threescore and ten persons, reign over you, or that one reign over you? remember also that I [am] your bone and your flesh.
Speak, I pray you, in the ears of all the men of Shechem, Whether [is] better for you, either that all the sons of Jerubbaal, [which are] threescore and ten persons, reign over you, or that one reign over you? remember also that I [am] your bone and your flesh:

9:2: внушите всем жителям Сихемским: что лучше для вас, чтобы владели вами все семьдесят сынов Иеровааловых, или чтобы владел один? и вспомните, что я кость ваша и плоть ваша.
9:2
λαλήσατε λαλεω talk; speak
δὴ δη in fact
ἐν εν in
τοῖς ο the
ὠσὶν ους ear
πάντων πας all; every
τῶν ο the
ἀνδρῶν ανηρ man; husband
Συχεμ συχεμ Sychem; Sikhem
τί τις.1 who?; what?
τὸ ο the
ἀγαθὸν αγαθος good
ὑμῖν υμιν you
κυριεῦσαι κυριευω lord; master
ὑμῶν υμων your
ἑβδομήκοντα εβδομηκοντα seventy
ἄνδρας ανηρ man; husband
πάντας πας all; every
υἱοὺς υιος son
Ιεροβααλ ιεροβααλ or; than
κυριεύειν κυριευω lord; master
ὑμῶν υμων your
ἄνδρα ανηρ man; husband
ἕνα εις.1 one; unit
καὶ και and; even
μνήσθητε μναομαι remember; mindful
ὅτι οτι since; that
ὀστοῦν οστεον bone
ὑμῶν υμων your
καὶ και and; even
σὰρξ σαρξ flesh
ὑμῶν υμων your
εἰμι ειμι be
9:2
דַּבְּרוּ־ dabbᵊrû- דבר speak
נָ֞א nˈā נָא yeah
בְּ bᵊ בְּ in
אָזְנֵ֨י ʔoznˌê אֹזֶן ear
כָל־ ḵol- כֹּל whole
בַּעֲלֵ֣י baʕᵃlˈê בַּעַל lord, baal
שְׁכֶם֮ šᵊḵem שְׁכֶם Shechem
מַה־ mah- מָה what
טֹּ֣וב ṭṭˈôv טֹוב good
לָכֶם֒ lāḵˌem לְ to
הַ ha הֲ [interrogative]
מְשֹׁ֨ל mᵊšˌōl משׁל rule
בָּכֶ֜ם bāḵˈem בְּ in
שִׁבְעִ֣ים šivʕˈîm שֶׁבַע seven
אִ֗ישׁ ʔˈîš אִישׁ man
כֹּ֚ל ˈkōl כֹּל whole
בְּנֵ֣י bᵊnˈê בֵּן son
יְרֻבַּ֔עַל yᵊrubbˈaʕal יְרֻבַּעַל Jerub-Baal
אִם־ ʔim- אִם if
מְשֹׁ֥ל mᵊšˌōl משׁל rule
בָּכֶ֖ם bāḵˌem בְּ in
אִ֣ישׁ ʔˈîš אִישׁ man
אֶחָ֑ד ʔeḥˈāḏ אֶחָד one
וּ û וְ and
זְכַרְתֶּ֕ם zᵊḵartˈem זכר remember
כִּֽי־ kˈî- כִּי that
עַצְמֵכֶ֥ם ʕaṣmēḵˌem עֶצֶם bone
וּ û וְ and
בְשַׂרְכֶ֖ם vᵊśarᵊḵˌem בָּשָׂר flesh
אָנִֽי׃ ʔānˈî אֲנִי i
9:2. loquimini ad omnes viros Sychem quid vobis est melius ut dominentur vestri septuaginta viri omnes filii Hierobbaal an ut dominetur vobis unus vir simulque considerate quia os vestrum et caro vestra sum
Speak to all the men of Sichem: whether is better for you that seventy men, all the sons of Jerobaal, should rule over you, or that one man should rule over you? And withal, consider that I am your bone, and your flesh.
9:2. “Speak to all the men of Shechem: Which is better for you: that seventy men, all the sons of Jerubbaal, should rule over you, or that one man should rule over you? And consider also that I am your bone and your flesh.”
9:2. Speak, I pray you, in the ears of all the men of Shechem, Whether [is] better for you, either that all the sons of Jerubbaal, [which are] threescore and ten persons, reign over you, or that one reign over you? remember also that I [am] your bone and your flesh.
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
9:2: Whether is better for you, either that all the sons - This was a powerful argument: Whether will you have seventy tyrants or only one? For, as he had no right to the government, and God alone was king at that time in Israel; so he must support his usurped rule by whatever means were most likely to effect it: a usurped government is generally supported by oppression and the sword.
Albert Barnes: Notes on the Bible - 1834
9:2: The men of Shechem - literally, "the masters." Compare Jos 24:11; Sa1 23:11-12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:2: Whether: etc. Heb. What is good
whether: etc
threescore: Jdg 8:30
your bone: Gen 29:14; Sa2 19:13; Ch1 11:1; Eph 5:30; Heb 2:14
Geneva 1599
9:2 Speak, I pray you, in the ears of all the men of Shechem, Whether [is] better for you, either that all the sons of Jerubbaal, [which are] threescore and ten persons, reign over you, or that one reign over you? remember also that I [am] your (b) bone and your flesh.
(b) Of your kindred by my mother's side.
John Gill
9:2 Speak, I pray you, in the ears of all the men of Shechem,.... Which, though the Targum calls the inhabitants of the place, Ben Melech better interprets it the lords of Shechem, as the phrase will bear to be rendered; for it is more likely he would have this first whispered and suggested to the principal men of the city, before the common people were acquainted with it, and indeed in order to use their influence with them:
whether is better for you, either that all the sons of Jerubbaal, which are seventy persons, reign over you, or that one reign over you? intimating thereby, that though Gideon his father had refused the regal government when offered him, it was but reasonable that his sons, or some one of them, should be tried, whether it would be acceptable to them; nay, he would insinuate, that the sons of Gideon, who were seventy in number, were either contending with one another about it, or contriving to divide the government among them, and therefore desired it might be moved to consideration, whether it would not be more eligible to fix upon some one person to be their ruler, than to be under the government of seventy; or, in other words, whether it was not better to have one king than seventy kings; but in reality there was no necessity for any consultation about this matter, the sons of judges never succeeded their fathers in government; nor does it appear that any of Gideon's sons had any thought about it, nor any desire to be made kings, as appears from Jotham's parable; and this was only a wicked insinuation of this man's, with an ambitious view of getting the kingdom to himself, as follows:
remember also that I am your bone and your flesh; was of the same tribe and city with them, born among them, his mother always living with them, and he having now many near relations by his mother's side that dwelt there; and therefore while they had this affair of government under consideration, he would have them think of him to be their king, which would be to their honour, and to their advantage, to have one so nearly related to them on the throne, from whom they might expect many favours.
John Wesley
9:2 Reign - He supposed they would take that government which their father refused; and that the multitude of his sons would occasion divisions, and confusions, which they might avoid by chusing him king; and so they might enjoy the monarchy which they had long desired. Your bone and flesh - Your kinsman, of the same tribe and city with you; which will be no small honour and advantage to you.
Robert Jamieson, A. R. Fausset and David Brown
9:2 Whether is better for you, either that all the sons of Jerubbaal, . . . or that one reign over you--a false insinuation, artfully contrived to stir up jealousy and alarm. Gideon had rejected, with abhorrence, the proposal to make himself or any of his family king, and there is no evidence that any of his other sons coveted the title.
9:39:3: Եւ խօսեցան զնմանէ եղբարք մօր նորա՝ յականջս ամենայն արանց Սիկիմացւոց զամենայն բանս զայսոսիկ. եւ միտեցա՛ւ սիրտ նոցա զկնի Աբիմեղ՚եքայ, զի ասացին թէ եղբա՛յր մեր է։
3. Նրա մօր եղբայրները նրա այս բոլոր խօսքերը հասցրին Սիկիմի բոլոր բնակիչների ականջին, եւ նրանց սիրտը հակուեց Աբիմելէքի կողմը, որովհետեւ ասացին, թէ՝ «Նա մեր եղբայրն է»,
3 Ուստի իր մօրը եղբայրները այս խօսքը Սիւքէմի բոլոր բնակիչներուն ականջներուն ըսին ու անոնց սիրտը Աբիմելէքին կողմը դարձաւ, քանզի ըսին թէ՝ ‘Անիկա մեր եղբայրն է’։
Եւ խօսեցան զնմանէ եղբարք մօր նորա յականջս ամենայն արանց Սիկիմացւոց զամենայն բանս զայսոսիկ. եւ միտեցաւ սիրտ նոցա զկնի Աբիմելեքայ, զի ասացին թէ` Եղբայր մեր է:

9:3: Եւ խօսեցան զնմանէ եղբարք մօր նորա՝ յականջս ամենայն արանց Սիկիմացւոց զամենայն բանս զայսոսիկ. եւ միտեցա՛ւ սիրտ նոցա զկնի Աբիմեղ՚եքայ, զի ասացին թէ եղբա՛յր մեր է։
3. Նրա մօր եղբայրները նրա այս բոլոր խօսքերը հասցրին Սիկիմի բոլոր բնակիչների ականջին, եւ նրանց սիրտը հակուեց Աբիմելէքի կողմը, որովհետեւ ասացին, թէ՝ «Նա մեր եղբայրն է»,
3 Ուստի իր մօրը եղբայրները այս խօսքը Սիւքէմի բոլոր բնակիչներուն ականջներուն ըսին ու անոնց սիրտը Աբիմելէքին կողմը դարձաւ, քանզի ըսին թէ՝ ‘Անիկա մեր եղբայրն է’։
zohrab-1805▾ eastern-1994▾ western am▾
9:39:3: Братья матери его внушили о нем все сии слова жителям Сихемским; и склонилось сердце их к Авимелеху, ибо говорили они: он брат наш.
9:3 καὶ και and; even ἐλάλησαν λαλεω talk; speak περὶ περι about; around αὐτοῦ αυτος he; him οἱ ο the ἀδελφοὶ αδελφος brother τῆς ο the μητρὸς μητηρ mother αὐτοῦ αυτος he; him ἐν εν in τοῖς ο the ὠσὶν ους ear πάντων πας all; every τῶν ο the ἀνδρῶν ανηρ man; husband Συχεμ συχεμ Sychem; Sikhem πάντας πας all; every τοὺς ο the λόγους λογος word; log τούτους ουτος this; he καὶ και and; even ἔκλινεν κλινω bend; tip over ἡ ο the καρδία καρδια heart αὐτῶν αυτος he; him ὀπίσω οπισω in back; after Αβιμελεχ αβιμελεχ since; that εἶπαν επω say; speak ἀδελφὸς αδελφος brother ἡμῶν ημων our ἐστιν ειμι be
9:3 וַ wa וְ and יְדַבְּר֨וּ yᵊḏabbᵊrˌû דבר speak אֲחֵֽי־ ʔᵃḥˈê- אָח brother אִמֹּ֜ו ʔimmˈô אֵם mother עָלָ֗יו ʕālˈāʸw עַל upon בְּ bᵊ בְּ in אָזְנֵי֙ ʔoznˌê אֹזֶן ear כָּל־ kol- כֹּל whole בַּעֲלֵ֣י baʕᵃlˈê בַּעַל lord, baal שְׁכֶ֔ם šᵊḵˈem שְׁכֶם Shechem אֵ֥ת ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole הַ ha הַ the דְּבָרִ֖ים ddᵊvārˌîm דָּבָר word הָ hā הַ the אֵ֑לֶּה ʔˈēlleh אֵלֶּה these וַ wa וְ and יֵּ֤ט yyˈēṭ נטה extend לִבָּם֙ libbˌām לֵב heart אַחֲרֵ֣י ʔaḥᵃrˈê אַחַר after אֲבִימֶ֔לֶךְ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech כִּ֥י kˌî כִּי that אָמְר֖וּ ʔāmᵊrˌû אמר say אָחִ֥ינוּ ʔāḥˌînû אָח brother הֽוּא׃ hˈû הוּא he
9:3. locutique sunt fratres matris eius de eo ad omnes viros Sychem universos sermones istos et inclinaverunt cor eorum post Abimelech dicentes frater noster estAnd his mother's brethren spoke of him to all the men of Sichem, all these words, and they inclined their hearts after Abimelech, saying: He is our brother:
3. And his mother’s brethren spake of him in the ears of all the men of Shechem all these words: and their hearts inclined to follow Abimelech; for they said, He is our brother.
9:3. And his maternal brothers spoke about him to all the men of Shechem, all these words, and they inclined their hearts after Abimelech, saying, “He is our brother.”
9:3. And his mother’s brethren spake of him in the ears of all the men of Shechem all these words: and their hearts inclined to follow Abimelech; for they said, He [is] our brother.
And his mother' s brethren spake of him in the ears of all the men of Shechem all these words: and their hearts inclined to follow Abimelech; for they said, He [is] our brother:

9:3: Братья матери его внушили о нем все сии слова жителям Сихемским; и склонилось сердце их к Авимелеху, ибо говорили они: он брат наш.
9:3
καὶ και and; even
ἐλάλησαν λαλεω talk; speak
περὶ περι about; around
αὐτοῦ αυτος he; him
οἱ ο the
ἀδελφοὶ αδελφος brother
τῆς ο the
μητρὸς μητηρ mother
αὐτοῦ αυτος he; him
ἐν εν in
τοῖς ο the
ὠσὶν ους ear
πάντων πας all; every
τῶν ο the
ἀνδρῶν ανηρ man; husband
Συχεμ συχεμ Sychem; Sikhem
πάντας πας all; every
τοὺς ο the
λόγους λογος word; log
τούτους ουτος this; he
καὶ και and; even
ἔκλινεν κλινω bend; tip over
ο the
καρδία καρδια heart
αὐτῶν αυτος he; him
ὀπίσω οπισω in back; after
Αβιμελεχ αβιμελεχ since; that
εἶπαν επω say; speak
ἀδελφὸς αδελφος brother
ἡμῶν ημων our
ἐστιν ειμι be
9:3
וַ wa וְ and
יְדַבְּר֨וּ yᵊḏabbᵊrˌû דבר speak
אֲחֵֽי־ ʔᵃḥˈê- אָח brother
אִמֹּ֜ו ʔimmˈô אֵם mother
עָלָ֗יו ʕālˈāʸw עַל upon
בְּ bᵊ בְּ in
אָזְנֵי֙ ʔoznˌê אֹזֶן ear
כָּל־ kol- כֹּל whole
בַּעֲלֵ֣י baʕᵃlˈê בַּעַל lord, baal
שְׁכֶ֔ם šᵊḵˈem שְׁכֶם Shechem
אֵ֥ת ʔˌēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
הַ ha הַ the
דְּבָרִ֖ים ddᵊvārˌîm דָּבָר word
הָ הַ the
אֵ֑לֶּה ʔˈēlleh אֵלֶּה these
וַ wa וְ and
יֵּ֤ט yyˈēṭ נטה extend
לִבָּם֙ libbˌām לֵב heart
אַחֲרֵ֣י ʔaḥᵃrˈê אַחַר after
אֲבִימֶ֔לֶךְ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech
כִּ֥י kˌî כִּי that
אָמְר֖וּ ʔāmᵊrˌû אמר say
אָחִ֥ינוּ ʔāḥˌînû אָח brother
הֽוּא׃ hˈû הוּא he
9:3. locutique sunt fratres matris eius de eo ad omnes viros Sychem universos sermones istos et inclinaverunt cor eorum post Abimelech dicentes frater noster est
And his mother's brethren spoke of him to all the men of Sichem, all these words, and they inclined their hearts after Abimelech, saying: He is our brother:
9:3. And his maternal brothers spoke about him to all the men of Shechem, all these words, and they inclined their hearts after Abimelech, saying, “He is our brother.”
9:3. And his mother’s brethren spake of him in the ears of all the men of Shechem all these words: and their hearts inclined to follow Abimelech; for they said, He [is] our brother.
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
9:3: He is our brother - We shall be raised to places of trust under him, and our city will be the capital of the kingdom.
Albert Barnes: Notes on the Bible - 1834
9:3: The Ephraimite pride Rev_olted from Abi-ezrite rulers, and inclined them to one who was a Shechemite by birth. (Compare the same spirit in the time of David and Rehoboam, Sa2 20:1; Kg1 12:16.)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:3: spake: Psa 10:3; Pro 1:11-14
to follow: Heb. after
our brother: Gen 29:15
John Gill
9:3 And his mother's brethren spake of him in the ears of the men of Shechem all these words,.... Got them together in some certain place, and laid before them all that Abimelech had suggested to them, and spake in his favour to them:
and their hearts inclined to follow Abimelech, for they said, he is our brother; being fond of kingly government, as the Israelites generally were, it seemed most agreeable to them to have one king over them, and none more acceptable than one so nearly related to them, who they doubted not, from his alliance to them, would be ready to oblige them on all occasions.
John Wesley
9:3 Brethren - That is, kinsmen. He is our brother - They were easily persuaded to believe what served their own interest.
9:49:4: Եւ ետուն նմա եւթանասուն արծաթոյ ՚ի տանէ Բահաղու Բերիթայ ուխտին։ Եւ վարձեցա՛ւ նոքօք Աբիմեղ՚էք արս սրիկայս եւ զարհուրեցուցիչս, եւ գնացի՛ն զհետ նորա[2566]։ [2566] Ոմանք. Եւ ՚ի վարձու կալաւ Աբիմելէք նոքօք արս սրի՛՛։
4. եւ նրան տուին Բահաղ Բերիթի ուխտի տնից եօթանասուն արծաթ: Դրանցով Աբիմելէքը դատարկապորտ եւ ահարկու մարդիկ վարձեց, որոնք եւ գնացին նրա ետեւից:
4 Եւ Բահաղ–Բերիթի տունէն եօթանասուն կտոր արծաթ տուին անոր ու Աբիմելէք անոնցմով դատարկապորտ ու սրիկայ մարդիկ վարձքով բռնեց, որոնք իր ետեւէն գացին։
Եւ ետուն նմա եւթանասուն արծաթոյ ի տանէ Բահաղու Բերիթայ [163]ուխտին, եւ վարձեցաւ նոքօք Աբիմելէք արս սրիկայս եւ զարհուրեցուցիչս, եւ գնացին զհետ նորա:

9:4: Եւ ետուն նմա եւթանասուն արծաթոյ ՚ի տանէ Բահաղու Բերիթայ ուխտին։ Եւ վարձեցա՛ւ նոքօք Աբիմեղ՚էք արս սրիկայս եւ զարհուրեցուցիչս, եւ գնացի՛ն զհետ նորա[2566]։
[2566] Ոմանք. Եւ ՚ի վարձու կալաւ Աբիմելէք նոքօք արս սրի՛՛։
4. եւ նրան տուին Բահաղ Բերիթի ուխտի տնից եօթանասուն արծաթ: Դրանցով Աբիմելէքը դատարկապորտ եւ ահարկու մարդիկ վարձեց, որոնք եւ գնացին նրա ետեւից:
4 Եւ Բահաղ–Բերիթի տունէն եօթանասուն կտոր արծաթ տուին անոր ու Աբիմելէք անոնցմով դատարկապորտ ու սրիկայ մարդիկ վարձքով բռնեց, որոնք իր ետեւէն գացին։
zohrab-1805▾ eastern-1994▾ western am▾
9:49:4: И дали ему семьдесят {сиклей} серебра из дома Ваалверифа; Авимелех нанял на оные праздных и своевольных людей, которые и пошли за ним.
9:4 καὶ και and; even ἔδωκαν διδωμι give; deposit αὐτῷ αυτος he; him ἑβδομήκοντα εβδομηκοντα seventy ἀργυρίου αργυριον silver piece; money ἐξ εκ from; out of οἴκου οικος home; household Βααλβεριθ βααλβεριθ and; even ἐμισθώσατο μισθοω hire ἑαυτῷ εαυτου of himself; his own Αβιμελεχ αβιμελεχ man; husband κενοὺς κενος hollow; empty καὶ και and; even δειλούς δειλος timid; intimidated καὶ και and; even ἐπορεύθησαν πορευομαι travel; go ὀπίσω οπισω in back; after αὐτοῦ αυτος he; him
9:4 וַ wa וְ and יִּתְּנוּ־ yyittᵊnû- נתן give לֹו֙ lˌô לְ to שִׁבְעִ֣ים šivʕˈîm שֶׁבַע seven כֶּ֔סֶף kˈesef כֶּסֶף silver מִ mi מִן from בֵּ֖ית bbˌêṯ בַּיִת house בַּ֣עַל בְּרִ֑ית bˈaʕal bᵊrˈîṯ בַּעַל בְּרִית Baal-Berith וַ wa וְ and יִּשְׂכֹּ֨ר yyiśkˌōr שׂכר hire בָּהֶ֜ם bāhˈem בְּ in אֲבִימֶ֗לֶךְ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech אֲנָשִׁ֤ים ʔᵃnāšˈîm אִישׁ man רֵיקִים֙ rêqîm רֵיק empty וּ û וְ and פֹ֣חֲזִ֔ים fˈōḥᵃzˈîm פחז be insolent וַ wa וְ and יֵּלְכ֖וּ yyēlᵊḵˌû הלך walk אַחֲרָֽיו׃ ʔaḥᵃrˈāʸw אַחַר after
9:4. dederuntque illi septuaginta pondo argenti de fano Baalbrith qui conduxit sibi ex eo viros inopes et vagos secutique sunt eumAnd they gave him seventy weight of silver out of the temple of Baalberith: wherewith he hired to himself men that were needy, and vagabonds, and they followed him.
4. And they gave him threescore and ten of silver out of the house of Baal-berith, wherewith Abimelech hired vain and light fellows, which followed him.
9:4. And they gave to him the weight of seventy silver coins from the shrine of Baal-berith. With this, he hired for himself indigent and wandering men, and they followed him.
9:4. And they gave him threescore and ten [pieces] of silver out of the house of Baalberith, wherewith Abimelech hired vain and light persons, which followed him.
And they gave him threescore and ten [pieces] of silver out of the house of Baal- berith, wherewith Abimelech hired vain and light persons, which followed him:

9:4: И дали ему семьдесят {сиклей} серебра из дома Ваалверифа; Авимелех нанял на оные праздных и своевольных людей, которые и пошли за ним.
9:4
καὶ και and; even
ἔδωκαν διδωμι give; deposit
αὐτῷ αυτος he; him
ἑβδομήκοντα εβδομηκοντα seventy
ἀργυρίου αργυριον silver piece; money
ἐξ εκ from; out of
οἴκου οικος home; household
Βααλβεριθ βααλβεριθ and; even
ἐμισθώσατο μισθοω hire
ἑαυτῷ εαυτου of himself; his own
Αβιμελεχ αβιμελεχ man; husband
κενοὺς κενος hollow; empty
καὶ και and; even
δειλούς δειλος timid; intimidated
καὶ και and; even
ἐπορεύθησαν πορευομαι travel; go
ὀπίσω οπισω in back; after
αὐτοῦ αυτος he; him
9:4
וַ wa וְ and
יִּתְּנוּ־ yyittᵊnû- נתן give
לֹו֙ lˌô לְ to
שִׁבְעִ֣ים šivʕˈîm שֶׁבַע seven
כֶּ֔סֶף kˈesef כֶּסֶף silver
מִ mi מִן from
בֵּ֖ית bbˌêṯ בַּיִת house
בַּ֣עַל בְּרִ֑ית bˈaʕal bᵊrˈîṯ בַּעַל בְּרִית Baal-Berith
וַ wa וְ and
יִּשְׂכֹּ֨ר yyiśkˌōr שׂכר hire
בָּהֶ֜ם bāhˈem בְּ in
אֲבִימֶ֗לֶךְ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech
אֲנָשִׁ֤ים ʔᵃnāšˈîm אִישׁ man
רֵיקִים֙ rêqîm רֵיק empty
וּ û וְ and
פֹ֣חֲזִ֔ים fˈōḥᵃzˈîm פחז be insolent
וַ wa וְ and
יֵּלְכ֖וּ yyēlᵊḵˌû הלך walk
אַחֲרָֽיו׃ ʔaḥᵃrˈāʸw אַחַר after
9:4. dederuntque illi septuaginta pondo argenti de fano Baalbrith qui conduxit sibi ex eo viros inopes et vagos secutique sunt eum
And they gave him seventy weight of silver out of the temple of Baalberith: wherewith he hired to himself men that were needy, and vagabonds, and they followed him.
9:4. And they gave to him the weight of seventy silver coins from the shrine of Baal-berith. With this, he hired for himself indigent and wandering men, and they followed him.
9:4. And they gave him threescore and ten [pieces] of silver out of the house of Baalberith, wherewith Abimelech hired vain and light persons, which followed him.
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Adam Clarke: Commentary on the Bible - 1831
9:4: Threescore and ten pieces of silver - Probably shekels; and this was the whole of his exchequer. As he was now usurping the government of God, he begins with a contribution from the idol temple. A work begun under the name and influence of the devil is not likely to end to the glory of God, or to the welfare of man.
Hired vain and light persons - אנשים ריקים ופחזים anashim reykim uphochazim, worthless and dissolute men; persons who were living on the public, and had nothing to lose. Such was the foundation of his Babel government. By a cunning management of such rascals most revolutions have been brought about.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:4: house: Jdg 9:46-49, Jdg 8:33
vain: etc. Anashim raikim oophochozim, "worthless and dissolute men;" persons who were living on the public, and had nothing to lose. Such was the foundation of his Babel government. By a cunning management of such unprincipled men most Rev_olutions are brought about. Jdg 11:3; Sa1 22:2; Ch2 13:7; Job 30:8; Pro 12:11; Act 17:5
John Gill
9:4 And they gave him seventy pieces of silver out of the house of Baalbirith,.... The temple of their idol; of this name See Gill on Judg 8:33, out of the money which had been dedicated to his service by freewill offering, or out of a bank which they deposited there for greater safety, and perhaps out of a superstitious notion of its being more prosperous and successful: of what value these pieces were is not certain; by pieces of silver, commonly shekels are meant; but these are thought to be of too little value to be given to a man to raise an army with, or carry on a scheme to advance himself to the throne; and talents are judged to be too large a sum for such a city to contribute out of a temple of theirs, and that but lately built, as it must be since the death of Gideon; they are therefore thought to be pounds, as the Vulgate Latin version renders it; however, in the number of them there seems to be some reference to the number of Gideon's sons, who were to be destroyed by bribing men with this sum, which was the scheme concerted between Abimelech and the men of Shechem:
wherewith Abimelech hired vain and light persons, which followed him; perhaps seventy of them, giving to each a piece or pound of silver; these were a base scoundrel sort of people, that lived in an idle scandalous manner, a sort of freebooters, that lived upon what they could lay hold on in a way of force and rapine; men of light heads and empty brains, and whose pockets were as light and empty as their heads, and fit to engage in any enterprise, though ever so barbarous, for the sake of a little money.
John Wesley
9:4 Pieces of silver - Not shekels, which were too small a sum for this purpose; but far larger pieces, the exact worth whereof it is not possible for us now to know. The house of Baal - berith - Out of his sacred treasury; having since Gideon's death built this temple (which he would never have suffered whilst he lived) and endowed it with considerable revenues. Light persons - Unsettled, idle and necessitous persons, the proper instruments of tyranny and cruelty.
Robert Jamieson, A. R. Fausset and David Brown
9:4 the house of Baal-berith--either the temple, or the place where this idol was worshipped; Baal-berith, "god of the covenant," by invocation of whom the league of cities was formed.
Abimelech hired vain and light persons, which followed him--idle, worthless vagabonds, the scum of society, who had nothing to lose, but much to gain from the success of a revolutionary movement.
9:59:5: Եւ եմուտ ՚ի տուն հօր իւրոյ յԵփրա, եւ կոտորեա՛ց զեղբարս իւր, զորդիսն Յերոբոաղայ, արս եւթանասուն ՚ի վերայ վիմի միոյ։ Եւ մնաց Յովաթամ որդի Յերոբոաղայ կրտսեր, քանզի թաքեա՛ւ։
5. Նա գնաց Եփրա, իր հօր տունը եւ մի քարի վրայ կոտորեց իր եղբայրներին՝ Յերոբոաղի որդիներին՝ եօթանասուն մարդ: Ողջ մնաց միայն Յովաթամը՝ Յերոբոաղի կրտսեր որդին, որովհետեւ թաքնուել էր:
5 Եփրայի մէջ իր հօրը տունը մտաւ եւ իր եղբայրները, Յերոբաաղի որդիները, եօթանասուն հոգի, մէկ քարի վրայ սպաննեց. բայց Յերոբաաղի պզտիկ տղան՝ Յովաթամը՝ պահուելով ողջ մնաց։
Եւ եմուտ ի տուն հօր իւրոյ յԵփրա, եւ կոտորեաց զեղբարս իւր զորդիսն Յերոբաաղայ արս եւթանասուն, ի վերայ վիմի միոյ. եւ մնաց Յովաթամ որդի Յերոբաաղայ կրտսեր, քանզի թաքեաւ:

9:5: Եւ եմուտ ՚ի տուն հօր իւրոյ յԵփրա, եւ կոտորեա՛ց զեղբարս իւր, զորդիսն Յերոբոաղայ, արս եւթանասուն ՚ի վերայ վիմի միոյ։ Եւ մնաց Յովաթամ որդի Յերոբոաղայ կրտսեր, քանզի թաքեա՛ւ։
5. Նա գնաց Եփրա, իր հօր տունը եւ մի քարի վրայ կոտորեց իր եղբայրներին՝ Յերոբոաղի որդիներին՝ եօթանասուն մարդ: Ողջ մնաց միայն Յովաթամը՝ Յերոբոաղի կրտսեր որդին, որովհետեւ թաքնուել էր:
5 Եփրայի մէջ իր հօրը տունը մտաւ եւ իր եղբայրները, Յերոբաաղի որդիները, եօթանասուն հոգի, մէկ քարի վրայ սպաննեց. բայց Յերոբաաղի պզտիկ տղան՝ Յովաթամը՝ պահուելով ողջ մնաց։
zohrab-1805▾ eastern-1994▾ western am▾
9:59:5: И пришел он в дом отца своего в Офру и убил братьев своих, семьдесят сынов Иеровааловых, на одном камне. Остался только Иофам, младший сын Иероваалов, потому что скрылся.
9:5 καὶ και and; even εἰσῆλθεν εισερχομαι enter; go in εἰς εις into; for τὸν ο the οἶκον οικος home; household τοῦ ο the πατρὸς πατηρ father αὐτοῦ αυτος he; him εἰς εις into; for Εφραθα εφραθα and; even ἀπέκτεινεν αποκτεινω kill τοὺς ο the ἀδελφοὺς αδελφος brother αὐτοῦ αυτος he; him υἱοὺς υιος son Ιεροβααλ ιεροβααλ seventy ἄνδρας ανηρ man; husband ἐπὶ επι in; on λίθον λιθος stone ἕνα εις.1 one; unit καὶ και and; even κατελείφθη καταλειπω leave behind; remain Ιωαθαν ιωαθαν son Ιεροβααλ ιεροβααλ the νεώτερος νεος new; young ὅτι οτι since; that ἐκρύβη κρυπτω hide
9:5 וַ wa וְ and יָּבֹ֤א yyāvˈō בוא come בֵית־ vêṯ- בַּיִת house אָבִיו֙ ʔāviʸw אָב father עָפְרָ֔תָה ʕofrˈāṯā עָפְרָה Ophrah וַֽ wˈa וְ and יַּהֲרֹ֞ג yyahᵃrˈōḡ הרג kill אֶת־ ʔeṯ- אֵת [object marker] אֶחָ֧יו ʔeḥˈāʸw אָח brother בְּנֵֽי־ bᵊnˈê- בֵּן son יְרֻבַּ֛עַל yᵊrubbˈaʕal יְרֻבַּעַל Jerub-Baal שִׁבְעִ֥ים šivʕˌîm שֶׁבַע seven אִ֖ישׁ ʔˌîš אִישׁ man עַל־ ʕal- עַל upon אֶ֣בֶן ʔˈeven אֶבֶן stone אֶחָ֑ת ʔeḥˈāṯ אֶחָד one וַ wa וְ and יִּוָּתֵ֞ר yyiwwāṯˈēr יתר remain יֹותָ֧ם yôṯˈām יֹותָם Jotham בֶּן־ ben- בֵּן son יְרֻבַּ֛עַל yᵊrubbˈaʕal יְרֻבַּעַל Jerub-Baal הַ ha הַ the קָּטֹ֖ן qqāṭˌōn קָטֹן small כִּ֥י kˌî כִּי that נֶחְבָּֽא׃ ס neḥbˈā . s חבא hide
9:5. et venit in domum patris sui Ephra et occidit fratres suos filios Hierobbaal septuaginta viros super lapidem unum remansitque Ioatham filius Hierobbaal minimus et absconditus estAnd he came to his father's house in Ephra, and slew his brethren, the sons of Jerobaal, seventy men, upon one stone: and there remained only Joatham, the youngest son of Jerobaal, who was hidden.
5. And he went unto his father’s house at Ophrah, and slew his brethren the sons of Jerubbaal, being threescore and ten persons, upon one stone: but Jotham the youngest son of Jerubbaal was left; for he hid himself.
9:5. And he went to his father’s house in Ophrah, and he killed his brothers, the sons of Jerubbaal, seventy men, upon one stone. And there remained only Joatham, the youngest son of Jerubbaal, and he was in hiding.
9:5. And he went unto his father’s house at Ophrah, and slew his brethren the sons of Jerubbaal, [being] threescore and ten persons, upon one stone: notwithstanding yet Jotham the youngest son of Jerubbaal was left; for he hid himself.
And he went unto his father' s house at Ophrah, and slew his brethren the sons of Jerubbaal, [being] threescore and ten persons, upon one stone: notwithstanding yet Jotham the youngest son of Jerubbaal was left; for he hid himself:

9:5: И пришел он в дом отца своего в Офру и убил братьев своих, семьдесят сынов Иеровааловых, на одном камне. Остался только Иофам, младший сын Иероваалов, потому что скрылся.
9:5
καὶ και and; even
εἰσῆλθεν εισερχομαι enter; go in
εἰς εις into; for
τὸν ο the
οἶκον οικος home; household
τοῦ ο the
πατρὸς πατηρ father
αὐτοῦ αυτος he; him
εἰς εις into; for
Εφραθα εφραθα and; even
ἀπέκτεινεν αποκτεινω kill
τοὺς ο the
ἀδελφοὺς αδελφος brother
αὐτοῦ αυτος he; him
υἱοὺς υιος son
Ιεροβααλ ιεροβααλ seventy
ἄνδρας ανηρ man; husband
ἐπὶ επι in; on
λίθον λιθος stone
ἕνα εις.1 one; unit
καὶ και and; even
κατελείφθη καταλειπω leave behind; remain
Ιωαθαν ιωαθαν son
Ιεροβααλ ιεροβααλ the
νεώτερος νεος new; young
ὅτι οτι since; that
ἐκρύβη κρυπτω hide
9:5
וַ wa וְ and
יָּבֹ֤א yyāvˈō בוא come
בֵית־ vêṯ- בַּיִת house
אָבִיו֙ ʔāviʸw אָב father
עָפְרָ֔תָה ʕofrˈāṯā עָפְרָה Ophrah
וַֽ wˈa וְ and
יַּהֲרֹ֞ג yyahᵃrˈōḡ הרג kill
אֶת־ ʔeṯ- אֵת [object marker]
אֶחָ֧יו ʔeḥˈāʸw אָח brother
בְּנֵֽי־ bᵊnˈê- בֵּן son
יְרֻבַּ֛עַל yᵊrubbˈaʕal יְרֻבַּעַל Jerub-Baal
שִׁבְעִ֥ים šivʕˌîm שֶׁבַע seven
אִ֖ישׁ ʔˌîš אִישׁ man
עַל־ ʕal- עַל upon
אֶ֣בֶן ʔˈeven אֶבֶן stone
אֶחָ֑ת ʔeḥˈāṯ אֶחָד one
וַ wa וְ and
יִּוָּתֵ֞ר yyiwwāṯˈēr יתר remain
יֹותָ֧ם yôṯˈām יֹותָם Jotham
בֶּן־ ben- בֵּן son
יְרֻבַּ֛עַל yᵊrubbˈaʕal יְרֻבַּעַל Jerub-Baal
הַ ha הַ the
קָּטֹ֖ן qqāṭˌōn קָטֹן small
כִּ֥י kˌî כִּי that
נֶחְבָּֽא׃ ס neḥbˈā . s חבא hide
9:5. et venit in domum patris sui Ephra et occidit fratres suos filios Hierobbaal septuaginta viros super lapidem unum remansitque Ioatham filius Hierobbaal minimus et absconditus est
And he came to his father's house in Ephra, and slew his brethren, the sons of Jerobaal, seventy men, upon one stone: and there remained only Joatham, the youngest son of Jerobaal, who was hidden.
9:5. And he went to his father’s house in Ophrah, and he killed his brothers, the sons of Jerubbaal, seventy men, upon one stone. And there remained only Joatham, the youngest son of Jerubbaal, and he was in hiding.
9:5. And he went unto his father’s house at Ophrah, and slew his brethren the sons of Jerubbaal, [being] threescore and ten persons, upon one stone: notwithstanding yet Jotham the youngest son of Jerubbaal was left; for he hid himself.
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Adam Clarke: Commentary on the Bible - 1831
9:5: Slew his brethren - His brothers by the father's side, Jdg 8:30. This was a usual way of securing an ill-gotten throne; the person who had no right destroying all those that had right, that he might have no competitors.
Yet Jotham - was left - That is, all the seventy were killed except Jotham, if there were not seventy besides Jotham. All the histories of all the nations of the earth are full of cruelties similar to those of Abimelech: cousins, uncles, brothers, husbands, and fathers have been murdered by their cousins, nephews, brothers, wives, and children, in order that they might have the undisturbed possession of an ill-gotten throne. Europe, Asia, and Africa, can witness all this. Even now, some of these horribly obtained governments exist.
Albert Barnes: Notes on the Bible - 1834
9:5: Such wholesale slaughters have always been common in Eastern monarchies, and are among the fruits of polygamy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:5: at Ophrah: Jdg 6:24
slew: Kg2 10:17, Kg2 11:1, Kg2 11:2; Ch2 21:4; Mat 2:16, Mat 2:20
Geneva 1599
9:5 And he went unto his father's house at Ophrah, and (c) slew his brethren the sons of Jerubbaal, [being] threescore and ten persons, upon one stone: notwithstanding yet Jotham the youngest son of Jerubbaal was left; for he hid himself.
(c) Thus tyrants to establish their usurped power, spare not the innocent blood, (4Kings 10:7; 2Chron 21:4).
John Gill
9:5 And he went to his father's house at Ophrah,.... Which, according to Bunting (a), was ten miles from Shechem:
and slew his brethren the sons of Jerubbaal, being seventy persons, upon one stone: in which he was assisted by the ruffians he had hired with seventy pieces of silver; these were laid one after another upon one and the same stone, as being convenient for the execution of them; or as serving as an altar on which they were sacrificed to Baal, out of whose temple the money was taken to hire the executioners with. They are said to be seventy that were slain, though one escaped, the round number being given, as in many other instances, as in Gen 46:27,
notwithstanding, yet Jotham the youngest son of Jerubbaal was left; or remained alive, not out of compassion to his youth, but because he could not be found:
for he hid himself; for no doubt Abimelech, and his crew, were most forward to lay hold of the eldest, and sacrifice them first, as being most in his way; this gave Jotham the youngest not only notice of their design, but an opportunity of providing for his safety, or however his friends; for it may be rendered, as in some versions, "he was hidden" (b), that is, by others.
(a) Travels of the Patriarchs, &c. p. 111. (b) Sept. "absconditus est", V. L. "qui absconditus fuit", Tigurine version; so the Targum.
John Wesley
9:5 His brethren - The only persons who were likely to hinder him in establishing his tyranny. Threescore and ten - Wanting one, who is here expressed. Jotham was left - Whereby he would signify, that this was an act of justice, in cutting them all off in an orderly manner, for some supposed crime, probably, as designing sedition and rebellion.
Robert Jamieson, A. R. Fausset and David Brown
9:5 went unto . . . Ophrah, and slew his brethren i. e., upon one stone--This is the first mention of a barbarous atrocity which has, with appalling frequency, been perpetrated in the despotic countries of the East--that of one son of the deceased monarch usurping the throne and hastening to confirm himself in the possession by the massacre of all the natural or legitimate competitors. Abimelech slew his brethren on one stone, either by dashing them from one rock, or sacrificing them on one stone altar, in revenge for the demolition of Baal's altar by their father. This latter view is the more probable, from the Shechemites (Judg 9:24) aiding in it.
threescore and ten persons--A round number is used, but it is evident that two are wanting to complete that number.
9:69:6: Եւ ժողովեցան ամենայն արք Սիկիմացւոց, եւ ամենայն տունն Մաաղոնայ, եւ չոգան թագաւորեցուցին զԱբիմեղ՚էք ՚ի թագաւո՛ր, առ կաղնեաւ կռուոյն որ ՚ի Սիկիմայ[2567]։ [2567] Ոմանք. Առ կաղնով կռւոյն որ ՚ի Սիկիմիս։
6. Սիկիմի բոլոր մարդիկ եւ Մաաղոնի ամբողջ տունը գնացին թագաւոր կարգեցին Աբիմելէքին Կռուի կաղնու մօտ, որ Սիկիմում է:
6 Ետքը բոլոր Սիւքէմի բնակիչները եւ Մելօնի բոլոր տունը մէկտեղ հաւաքուեցան ու գացին Սիւքէմի մէջ պահապաններու* կաղնիին քով Աբիմելէքը թագաւոր ըրին։
Եւ ժողովեցան ամենայն արք Սիկիմացւոց եւ ամենայն տունն Մաաղոնայ, եւ չոգան թագաւորեցուցին զԱբիմելէք ի թագաւոր` առ կաղնեաւ [164]կռուոյն որ ի Սիկիմա:

9:6: Եւ ժողովեցան ամենայն արք Սիկիմացւոց, եւ ամենայն տունն Մաաղոնայ, եւ չոգան թագաւորեցուցին զԱբիմեղ՚էք ՚ի թագաւո՛ր, առ կաղնեաւ կռուոյն որ ՚ի Սիկիմայ[2567]։
[2567] Ոմանք. Առ կաղնով կռւոյն որ ՚ի Սիկիմիս։
6. Սիկիմի բոլոր մարդիկ եւ Մաաղոնի ամբողջ տունը գնացին թագաւոր կարգեցին Աբիմելէքին Կռուի կաղնու մօտ, որ Սիկիմում է:
6 Ետքը բոլոր Սիւքէմի բնակիչները եւ Մելօնի բոլոր տունը մէկտեղ հաւաքուեցան ու գացին Սիւքէմի մէջ պահապաններու* կաղնիին քով Աբիմելէքը թագաւոր ըրին։
zohrab-1805▾ eastern-1994▾ western am▾
9:69:6: И собрались все жители Сихемские и весь дом Милло, и пошли и поставили царем Авимелеха у дуба, что близ Сихема.
9:6 καὶ και and; even συνήχθησαν συναγω gather πάντες πας all; every ἄνδρες ανηρ man; husband Σικιμων σικιμα and; even πᾶς πας all; every οἶκος οικος home; household Βηθμααλων βηθμααλων and; even ἐπορεύθησαν πορευομαι travel; go καὶ και and; even ἐβασίλευσαν βασιλευω reign τὸν ο the Αβιμελεχ αβιμελεχ to; toward τῇ ο the βαλάνῳ βαλανος the εὑρετῇ ευρετος the στάσεως στασις stance; standoff τῆς ο the ἐν εν in Σικιμοις σικιμα Sikima
9:6 וַ wa וְ and יֵּאָ֨סְפ֜וּ yyēʔˌāsᵊfˈû אסף gather כָּל־ kol- כֹּל whole בַּעֲלֵ֤י baʕᵃlˈê בַּעַל lord, baal שְׁכֶם֙ šᵊḵˌem שְׁכֶם Shechem וְ wᵊ וְ and כָל־ ḵol- כֹּל whole בֵּ֣ית bˈêṯ בַּיִת house מִלֹּ֔וא millˈô מִלֹּוא mound וַ wa וְ and יֵּ֣לְכ֔וּ yyˈēlᵊḵˈû הלך walk וַ wa וְ and יַּמְלִ֥יכוּ yyamlˌîḵû מלך be king אֶת־ ʔeṯ- אֵת [object marker] אֲבִימֶ֖לֶךְ ʔᵃvîmˌeleḵ אֲבִימֶלֶךְ Abimelech לְ lᵊ לְ to מֶ֑לֶךְ mˈeleḵ מֶלֶךְ king עִם־ ʕim- עִם with אֵלֹ֥ון ʔēlˌôn אֵלֹון big tree מֻצָּ֖ב muṣṣˌāv מֻצָּב post אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] בִּ bi בְּ in שְׁכֶֽם׃ šᵊḵˈem שְׁכֶם Shechem
9:6. congregati sunt autem omnes viri Sychem et universae familiae urbis Mello abieruntque et constituerunt regem Abimelech iuxta quercum quae stabat in SychemAnd all the men of Sichem were gathered together, and all the families of the city of Mello: and they went and made Abimelech king, by the oak that stood in Sichem.
6. And all the men of Shechem assembled themselves together, and all the house of Millo, and went and made Abimelech king, by the oak of the pillar that was in Shechem.
9:6. Then all the men of Shechem gathered together, and all the families of the city of Millo, and they went and appointed Abimelech as king, beside the oak that stood at Shechem.
9:6. And all the men of Shechem gathered together, and all the house of Millo, and went, and made Abimelech king, by the plain of the pillar that [was] in Shechem.
And all the men of Shechem gathered together, and all the house of Millo, and went, and made Abimelech king, by the plain of the pillar that [was] in Shechem:

9:6: И собрались все жители Сихемские и весь дом Милло, и пошли и поставили царем Авимелеха у дуба, что близ Сихема.
9:6
καὶ και and; even
συνήχθησαν συναγω gather
πάντες πας all; every
ἄνδρες ανηρ man; husband
Σικιμων σικιμα and; even
πᾶς πας all; every
οἶκος οικος home; household
Βηθμααλων βηθμααλων and; even
ἐπορεύθησαν πορευομαι travel; go
καὶ και and; even
ἐβασίλευσαν βασιλευω reign
τὸν ο the
Αβιμελεχ αβιμελεχ to; toward
τῇ ο the
βαλάνῳ βαλανος the
εὑρετῇ ευρετος the
στάσεως στασις stance; standoff
τῆς ο the
ἐν εν in
Σικιμοις σικιμα Sikima
9:6
וַ wa וְ and
יֵּאָ֨סְפ֜וּ yyēʔˌāsᵊfˈû אסף gather
כָּל־ kol- כֹּל whole
בַּעֲלֵ֤י baʕᵃlˈê בַּעַל lord, baal
שְׁכֶם֙ šᵊḵˌem שְׁכֶם Shechem
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
בֵּ֣ית bˈêṯ בַּיִת house
מִלֹּ֔וא millˈô מִלֹּוא mound
וַ wa וְ and
יֵּ֣לְכ֔וּ yyˈēlᵊḵˈû הלך walk
וַ wa וְ and
יַּמְלִ֥יכוּ yyamlˌîḵû מלך be king
אֶת־ ʔeṯ- אֵת [object marker]
אֲבִימֶ֖לֶךְ ʔᵃvîmˌeleḵ אֲבִימֶלֶךְ Abimelech
לְ lᵊ לְ to
מֶ֑לֶךְ mˈeleḵ מֶלֶךְ king
עִם־ ʕim- עִם with
אֵלֹ֥ון ʔēlˌôn אֵלֹון big tree
מֻצָּ֖ב muṣṣˌāv מֻצָּב post
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
בִּ bi בְּ in
שְׁכֶֽם׃ šᵊḵˈem שְׁכֶם Shechem
9:6. congregati sunt autem omnes viri Sychem et universae familiae urbis Mello abieruntque et constituerunt regem Abimelech iuxta quercum quae stabat in Sychem
And all the men of Sichem were gathered together, and all the families of the city of Mello: and they went and made Abimelech king, by the oak that stood in Sichem.
9:6. Then all the men of Shechem gathered together, and all the families of the city of Millo, and they went and appointed Abimelech as king, beside the oak that stood at Shechem.
9:6. And all the men of Shechem gathered together, and all the house of Millo, and went, and made Abimelech king, by the plain of the pillar that [was] in Shechem.
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
9:6: And all the house of Millo - If Millo be the name of a place, it is nowhere else mentioned in the sacred writings. But it is probably the name of a person of note and influence in the city of Shechem - the men of Shechem and the family of Millo.
Albert Barnes: Notes on the Bible - 1834
9:6: Millo must have been a fortified place close to, but separate from, Shechem, and perhaps the same as the tower of Shechem mentioned in Jdg 9:46-47. The building or enlarging of the better-known Millo, at Jerusalem was one of Solomon's great works Kg1 9:15, Kg1 9:24. The population dwelling in Millo though perhaps numerically small, had great weight from possessing the stronghold. Their giving Abimelech the title of king indicates the strong Canaanite influence at Shechem. All the Canaanite chiefs were called kings, but it was a title hitherto unknown in Israel. This title had not been named by those Israelites who offered to make Gideon their hereditary ruler Jdg 8:22-23.
The plain of the pillar ... - Rather "the oak of the garrison which is in Shechem." The oak in question was probably called the "garrison oak," from a garrison being stationed near it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:6: the house: Sa2 5:9; Kg2 12:20
Millo: Probably the name of a person of note in Shechem.
plain: or, oak, Jos 24:26; Kg1 12:1, Kg1 12:20, Kg1 12:25
Geneva 1599
9:6 And all the men of Shechem gathered together, and all the house of (d) Millo, and went, and made Abimelech king, by the plain of the pillar that [was] in Shechem.
(d) Which was as the town house, or common hall, which he calls the tower of Shechem in (Judg 9:49).
John Gill
9:6 And all the men of Shechem gathered together,.... Upon the return of Abimelech, after he with his banditti had committed the execrable murder of his brethren:
and all the house of Millo; which was either the men of a place near to Shechem, or of his brother's family, or of some grand leading family in Shechem; or it may mean the town hall, where the principal inhabitants met in full house, as Millo signifies, on this occasion:
and went and made Abimelech king; which was a most bold and daring action; being done without asking counsel of God, without which no king was to be set over Israel, and by a single city, without the knowledge, advice, and consent of the body of the people of Israel: by the plain of the pillar that was in Shechem; the place where they met together, and did this business in voting Abimelech to be king, was near a place where a pillar was set in Shechem; or by the oak of the pillar in Shechem, and so may mean the stone under an oak, which Joshua placed there as a testimony between God and the people, Josh 24:25 and here, in the same place where Joshua convened the people of Israel, and made his last speech to them, was this business done.
John Wesley
9:6 House of Millo - Some eminent and potent family living in Shechem, or near it. King - Over all Israel, Judg 9:22, which was a strange presumption for the inhabitants of one city; but they had many advantages for it; as the eager, and general, and constant inclination of the Israelites to kingly government; Abimelech's being the son of Gideon, to whom, and to his sons, they offered the kingdom. And though the father could, and did refuse it for himself; yet they might imagine, that he could not give away his sons' right, conveyed to them by the Israelites, in their offer; the universal defection of the Israelites from God to Baal, whose great patron and champion Abimelech pretended to be; the power and prevalency of the tribe of Ephraim, in which Shechem was, whose proud and imperious spirit, would make them readily close with a king of their own brethren; and Abimelech's getting the start of all others, having the crown actually put upon his head, and an army already raised to maintain his tyranny. Of the pillar - Or, by the oak of the pillar, by the oak, where Joshua erected a pillar as a witness of the covenant renewed between God and Israel, Josh 24:26. This place they chose, to signify that they still owned God, and their covenant with him; and did not worship Baal in opposition to God, but in conjunction with him, or in subordination to him.
Robert Jamieson, A. R. Fausset and David Brown
9:6 all the men of Shechem . . ., and all the house of Millo--that is, a mound or rampart, so that the meaning is, all the men in the house or temple; namely, the priests of Baal.
made Abimelech king, by the plain of the pillar--rather, "by the oak near a raised mound"--so that the ceremony of coronation might be conspicuous to a crowd.
9:79:7: Եւ ա՛զդ եղեւ Յովաթամայ. ե՛լ գնաց եւ եկաց ՚ի վերայ գլխոյ լերինն ՚ի Գարիզին. ամբա՛րձ զձայն իւր եւ ելա՛ց, եւ ասէ ցնոսա. Լուարո՛ւք ինձ արք Սիկիմացւոց, եւ լուիցէ ձեզ Աստուած[2568]։ [2568] Ոմանք. Լերինն որ ՚ի Գարիզին։
7. Երբ լուրը հասաւ Յովաթամին, նա գնաց կանգնեց Գարիզին լերան գլխին, ձայնը բարձրացրեց, լաց եղաւ եւ ասաց նրանց. «Լսեցէ՛ք ինձ, Սիկիմի՛ մարդիկ, եւ Աստուած ձեզ կը լսի:
7 Ու երբ այս բանը Յովաթամին իմացուցին, անիկա գնաց Գարիզին լերանը գլուխը կայնեցաւ եւ ձայնը վերցնելով պոռաց ու անոնց ըսաւ. «Ո՛վ Սիւքէմի բնակիչներ, ինծի մտիկ ըրէ՛ք եւ Աստուած ձեզի մտիկ պիտի ընէ։
Եւ ազդ եղեւ Յովաթամայ, ել գնաց եւ եկաց ի վերայ գլխոյ լերինն ի Գարիզին. ամբարձ զձայն իւր եւ [165]ելաց, եւ ասէ ցնոսա. Լուարուք ինձ, արք Սիկիմացւոց, եւ լուիցէ ձեզ Աստուած:

9:7: Եւ ա՛զդ եղեւ Յովաթամայ. ե՛լ գնաց եւ եկաց ՚ի վերայ գլխոյ լերինն ՚ի Գարիզին. ամբա՛րձ զձայն իւր եւ ելա՛ց, եւ ասէ ցնոսա. Լուարո՛ւք ինձ արք Սիկիմացւոց, եւ լուիցէ ձեզ Աստուած[2568]։
[2568] Ոմանք. Լերինն որ ՚ի Գարիզին։
7. Երբ լուրը հասաւ Յովաթամին, նա գնաց կանգնեց Գարիզին լերան գլխին, ձայնը բարձրացրեց, լաց եղաւ եւ ասաց նրանց. «Լսեցէ՛ք ինձ, Սիկիմի՛ մարդիկ, եւ Աստուած ձեզ կը լսի:
7 Ու երբ այս բանը Յովաթամին իմացուցին, անիկա գնաց Գարիզին լերանը գլուխը կայնեցաւ եւ ձայնը վերցնելով պոռաց ու անոնց ըսաւ. «Ո՛վ Սիւքէմի բնակիչներ, ինծի մտիկ ըրէ՛ք եւ Աստուած ձեզի մտիկ պիտի ընէ։
zohrab-1805▾ eastern-1994▾ western am▾
9:79:7: Когда рассказали об этом Иофаму, он пошел и стал на вершине горы Гаризима и, возвысив голос свой, кричал и говорил им: послушайте меня, жители Сихема, и послушает вас Бог!
9:7 καὶ και and; even ἀνηγγέλη αναγγελλω announce τῷ ο the Ιωαθαν ιωαθαν and; even ἐπορεύθη πορευομαι travel; go καὶ και and; even ἔστη ιστημι stand; establish ἐπὶ επι in; on κορυφὴν κορυφη mountain; mount Γαριζιν γαριζιν and; even ἐπῆρεν επαιρω lift up; rear up τὴν ο the φωνὴν φωνη voice; sound αὐτοῦ αυτος he; him καὶ και and; even ἔκλαυσεν κλαιω weep; cry καὶ και and; even εἶπεν επω say; speak αὐτοῖς αυτος he; him ἀκούσατέ ακουω hear μου μου of me; mine ἄνδρες ανηρ man; husband Σικιμων σικιμα and; even ἀκούσεται ακουω hear ὑμῶν υμων your ὁ ο the θεός θεος God
9:7 וַ wa וְ and יַּגִּ֣דוּ yyaggˈiḏû נגד report לְ lᵊ לְ to יֹותָ֗ם yôṯˈām יֹותָם Jotham וַ wa וְ and יֵּ֨לֶךְ֙ yyˈēleḵ הלך walk וַֽ wˈa וְ and יַּעֲמֹד֙ yyaʕᵃmˌōḏ עמד stand בְּ bᵊ בְּ in רֹ֣אשׁ rˈōš רֹאשׁ head הַר־ har- הַר mountain גְּרִזִ֔ים gᵊrizˈîm גְּרִזִים Gerizim וַ wa וְ and יִּשָּׂ֥א yyiśśˌā נשׂא lift קֹולֹ֖ו qôlˌô קֹול sound וַ wa וְ and יִּקְרָ֑א yyiqrˈā קרא call וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say לָהֶ֗ם lāhˈem לְ to שִׁמְע֤וּ šimʕˈû שׁמע hear אֵלַי֙ ʔēlˌay אֶל to בַּעֲלֵ֣י baʕᵃlˈê בַּעַל lord, baal שְׁכֶ֔ם šᵊḵˈem שְׁכֶם Shechem וְ wᵊ וְ and יִשְׁמַ֥ע yišmˌaʕ שׁמע hear אֲלֵיכֶ֖ם ʔᵃlêḵˌem אֶל to אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s)
9:7. quod cum nuntiatum esset Ioatham ivit et stetit in vertice montis Garizim elevataque voce clamavit et dixit audite me viri Sychem ita audiat vos DeusThis being told to Joatham, he went, and stood on the top of Mount Garizim: and lifting up his voice, he cried, and said: Hear me, ye men of Sichem, so may God hear you.
7. And when they told it to Jotham, he went and stood in the top of mount Gerizim, and lifted up his voice, and cried, and said unto them, Hearken unto me, ye men of Shechem, that God may hearken unto you.
9:7. When this had been reported to Jotham, he went and stood at the top of Mount Gerizim. And lifting up his voice, he cried out and said: “Listen to me, men of Shechem, so that God may listen to you.
9:7. And when they told [it] to Jotham, he went and stood in the top of mount Gerizim, and lifted up his voice, and cried, and said unto them, Hearken unto me, ye men of Shechem, that God may hearken unto you.
And when they told [it] to Jotham, he went and stood in the top of mount Gerizim, and lifted up his voice, and cried, and said unto them, Hearken unto me, ye men of Shechem, that God may hearken unto you:

9:7: Когда рассказали об этом Иофаму, он пошел и стал на вершине горы Гаризима и, возвысив голос свой, кричал и говорил им: послушайте меня, жители Сихема, и послушает вас Бог!
9:7
καὶ και and; even
ἀνηγγέλη αναγγελλω announce
τῷ ο the
Ιωαθαν ιωαθαν and; even
ἐπορεύθη πορευομαι travel; go
καὶ και and; even
ἔστη ιστημι stand; establish
ἐπὶ επι in; on
κορυφὴν κορυφη mountain; mount
Γαριζιν γαριζιν and; even
ἐπῆρεν επαιρω lift up; rear up
τὴν ο the
φωνὴν φωνη voice; sound
αὐτοῦ αυτος he; him
καὶ και and; even
ἔκλαυσεν κλαιω weep; cry
καὶ και and; even
εἶπεν επω say; speak
αὐτοῖς αυτος he; him
ἀκούσατέ ακουω hear
μου μου of me; mine
ἄνδρες ανηρ man; husband
Σικιμων σικιμα and; even
ἀκούσεται ακουω hear
ὑμῶν υμων your
ο the
θεός θεος God
9:7
וַ wa וְ and
יַּגִּ֣דוּ yyaggˈiḏû נגד report
לְ lᵊ לְ to
יֹותָ֗ם yôṯˈām יֹותָם Jotham
וַ wa וְ and
יֵּ֨לֶךְ֙ yyˈēleḵ הלך walk
וַֽ wˈa וְ and
יַּעֲמֹד֙ yyaʕᵃmˌōḏ עמד stand
בְּ bᵊ בְּ in
רֹ֣אשׁ rˈōš רֹאשׁ head
הַר־ har- הַר mountain
גְּרִזִ֔ים gᵊrizˈîm גְּרִזִים Gerizim
וַ wa וְ and
יִּשָּׂ֥א yyiśśˌā נשׂא lift
קֹולֹ֖ו qôlˌô קֹול sound
וַ wa וְ and
יִּקְרָ֑א yyiqrˈā קרא call
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
לָהֶ֗ם lāhˈem לְ to
שִׁמְע֤וּ šimʕˈû שׁמע hear
אֵלַי֙ ʔēlˌay אֶל to
בַּעֲלֵ֣י baʕᵃlˈê בַּעַל lord, baal
שְׁכֶ֔ם šᵊḵˈem שְׁכֶם Shechem
וְ wᵊ וְ and
יִשְׁמַ֥ע yišmˌaʕ שׁמע hear
אֲלֵיכֶ֖ם ʔᵃlêḵˌem אֶל to
אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s)
9:7. quod cum nuntiatum esset Ioatham ivit et stetit in vertice montis Garizim elevataque voce clamavit et dixit audite me viri Sychem ita audiat vos Deus
This being told to Joatham, he went, and stood on the top of Mount Garizim: and lifting up his voice, he cried, and said: Hear me, ye men of Sichem, so may God hear you.
9:7. When this had been reported to Jotham, he went and stood at the top of Mount Gerizim. And lifting up his voice, he cried out and said: “Listen to me, men of Shechem, so that God may listen to you.
9:7. And when they told [it] to Jotham, he went and stood in the top of mount Gerizim, and lifted up his voice, and cried, and said unto them, Hearken unto me, ye men of Shechem, that God may hearken unto you.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-20: Гнусный поступок сихемлян относительно потомков Гедеона и воцарение Авимелеха послужили поводом для Иофама, одного оставшегося из сыновей Гедеона, произнести к ним с вершины горы Гаризима обличительную речь в виде аполога, или приточной басни о деревьях, избравших себе царя.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Jotham's Parable. B. C. 1209.

7 And when they told it to Jotham, he went and stood in the top of mount Gerizim, and lifted up his voice, and cried, and said unto them, Hearken unto me, ye men of Shechem, that God may hearken unto you. 8 The trees went forth on a time to anoint a king over them; and they said unto the olive tree, Reign thou over us. 9 But the olive tree said unto them, Should I leave my fatness, wherewith by me they honour God and man, and go to be promoted over the trees? 10 And the trees said to the fig tree, Come thou, and reign over us. 11 But the fig tree said unto them, Should I forsake my sweetness, and my good fruit, and go to be promoted over the trees? 12 Then said the trees unto the vine, Come thou, and reign over us. 13 And the vine said unto them, Should I leave my wine, which cheereth God and man, and go to be promoted over the trees? 14 Then said all the trees unto the bramble, Come thou, and reign over us. 15 And the bramble said unto the trees, If in truth ye anoint me king over you, then come and put your trust in my shadow: and if not, let fire come out of the bramble, and devour the cedars of Lebanon. 16 Now therefore, if ye have done truly and sincerely, in that ye have made Abimelech king, and if ye have dealt well with Jerubbaal and his house, and have done unto him according to the deserving of his hands; 17 (For my father fought for you, and adventured his life far, and delivered you out of the hand of Midian: 18 And ye are risen up against my father's house this day, and have slain his sons, threescore and ten persons, upon one stone, and have made Abimelech, the son of his maidservant, king over the men of Shechem, because he is your brother;) 19 If ye then have dealt truly and sincerely with Jerubbaal and with his house this day, then rejoice ye in Abimelech, and let him also rejoice in you: 20 But if not, let fire come out from Abimelech, and devour the men of Shechem, and the house of Millo; and let fire come out from the men of Shechem, and from the house of Millo, and devour Abimelech. 21 And Jotham ran away, and fled, and went to Beer, and dwelt there, for fear of Abimelech his brother.
We have here the only testimony that appears to have been borne against the wicked confederacy of Abimelech and the men of Shechem. It was a sign they had provoked God to depart from them that neither any prophet was sent nor any remarkable judgment, to awaken this stupid people, and to stop the progress of this threatening mischief. Only Jotham, the youngest son of Gideon, who by a special providence escaped the common ruin of his family (v. 5), dealt plainly with the Shechemites, and his speech, which is here recorded, shows him to have been a man of such great ingenuity and wisdom, and really such an accomplished gentleman, that we cannot but the more lament the fall of Gideon's sons. Jotham did not go about to raise an army out of the other cities of Israel (in which, one would think, he might have made a good interest for his father's sake), to avenge his brethren's death, much less to set up himself in competition with Abimelech, so groundless was the usurper's suggestion that the sons of Gideon aimed at dominion (v. 2); but he contents himself with giving a faithful reproof to the Shechemites, and fair warning of the fatal consequences. He got an opportunity of speaking to them from the top of Mount Gerizim, the mount of blessings, at the foot of which probably the Shechemites were, upon some occasion or other, gathered together (Josephus says, solemnizing a festival), and it seems they were willing to hear what he had to say.
I. His preface is very serious: "Hearken unto me, you men of Shechem, that God may hearken unto you, v. 7. As ever you hope to obtain God's favour, and to be accepted of him, give me a patient and impartial hearing." Note, Those who expect God to hear their prayers must be willing to hear reason, to hear a faithful reproof, and to hear the complaints and appeals of wronged innocency. If we turn away our ear from hearing the law, our prayer will be an abomination, Prov. xxviii. 9.
II. His parable is very ingenious--that when the trees were disposed to choose a king the government was offered to those valuable trees the olive, the fig-tree, and the vine, but they refused it, choosing rather to serve than rule, to do good than bear sway. But the same tender being made to the bramble he accepted it with vain-glorious exultation. The way of instruction by parables is an ancient way, and very useful, especially to give reproofs by.
1. He hereby applauds the generous modesty of Gideon, and the other judges who were before him, and perhaps of the sons of Gideon, who had declined accepting the state and power of kings when they might have had them, and likewise shows that it is in general the temper of all wise and good men to decline preferment and to choose rather to be useful than to be great. (1.) There was no occasion at all for the trees to choose a king; they are all the trees of the Lord which he has planted (Ps. civ. 16) and which therefore he will protect. Nor was there any occasion for Israel to talk of setting a king over them; for the Lord was their king. (2.) When they had it in their thoughts to choose a king they did not offer the government to the stately cedar, or the lofty pine, which are only for show and shade, and not otherwise useful till they are cut down, but to the fruit-trees, the vine and the olive. Those that bear fruit for the public good are justly respected and honoured by all that are wise more than those that affect to make a figure. For a good useful man some would even dare to die. (3.) The reason which all these fruit-trees gave for their refusal was much the same. The olive pleads (v. 9), Should I leave my wine, wherewith both God and man are served and honoured? for oil and wine were used both at God's altars and at men's tables. And shall I leave my sweetness, saith the fig-tree, and my good fruit (v. 11), and go to be promoted over the trees? or, as the margin reads it, go up and down for the trees? It is intimated, [1.] That government involves a man in a great deal both of toil and care; he that is promoted over the trees must go up and down for them, and make himself a perfect drudge to business. [2.] That those who are preferred to places of public trust and power must resolve to forego all their private interests and advantages, and sacrifice them to the good of the community. The fig-tree must lose its sweetness, its sweet retirement, sweet repose, and sweet conversation and contemplation, if it go to be promoted over the trees, and must undergo a constant fatigue. [3.] That those who are advanced to honour and dignity are in great danger of losing their fatness and fruitfulness. Preferment is apt to make men proud and slothful, and thus spoil their usefulness, with which in a lower sphere they honoured God and man, for which reason those that desire to do good are afraid of being too great.
2. He hereby exposes the ridiculous ambition of Abimelech, whom he compares to the bramble or thistle, v. 14. He supposes the trees to make their court to him: Come thou and reign over us, perhaps because he knew not that the first motion of Abimelech's preferment came from himself (as we found, v. 2), but thought the Shechemites had proposed it to him; however, supposing it so, his folly in accepting it deserved to be chastised. The bramble is a worthless plant, not to be numbered among the trees, useless and fruitless, nay, hurtful and vexatious, scratching and tearing, and doing mischief; it began with the curse, and its end is to be burned. Such a one was Abimelech, and yet chosen to the government by the trees, by all the trees; this election seems to have been more unanimous than any of the others. Let us not think it strange if we see folly set in great dignity (Eccl. x. 6), and the vilest men exalted (Ps. xii. 8), and men blind to their own interest in the choice of their guides. The bramble, being chosen to the government, takes no time to consider whether he should accept it or no, but immediately, as if he had been born and bred to dominion, hectors, and assures them they shall find him as he found them. See what great swelling words of vanity he speaks (v. 15), what promises he makes to his faithful subjects: Let them come and trust in my shadow: a goodly shadow to trust in! How unlike to the shadow of a great rock in a weary land, which a good magistrate is compared to! Isa. xxxii. 2. Trust in his shadow!--more likely to be scratched if they came near him--more likely to be injured by him than benefited. Thus men boast of a false gift. Yet he threatens with as much confidence as he promises: If you be not faithful, let fire come out of the bramble (a very unlikely thing to emit fire) and devour the cedars of Lebanon--more likely to catch fire, and be itself devoured.
III. His application is very close and plain. In it, 1. He reminds them of the many good services his father had done for them, v. 17. He fought their battles, at the hazard of his own life, and to their unspeakable advantage. It was a shame that they needed to be put in mind of this. 2. He aggravates their unkindness to his father's family. They had not done to him according to the deserving of his hands, v. 16. Great merits often meet with very ill returns. especially to posterity, when the benefactor if forgotten, as Joseph was among the Egyptians. Gideon had left many sons that were an honour to his name and family, and these they had barbarously murdered; one son he had left that was the blemish of his name and family, for he was the son of his maid-servant, whom all that had any respect to Gideon's honour would endeavour to conceal, yet him they made their king. In both they put the utmost contempt imaginable upon Gideon. 3. He leaves it to the event to determine whether they had done well, whereby he lodges the appeal with the divine providence. (1.) If they prospered long in this villany, he would give them leave to say they had done well, v. 19. "If your conduct towards the house of Gideon be such as can be justified at any bar of justice, honour, or conscience, much good may it do you with your new king." But, (2.) If they had, as he was sure they had, dealt basely and wickedly in this matter, let them never expect to prosper, v. 20. Abimelech and the Shechemites, that had strengthened one another's hands in this villany, would certainly be a plague and ruin one to another. Let none expect to do ill and fare well.
Jotham, having given them this admonition, made a shift to escape with his life, v. 21. Either they could not reach him or they were so far convinced that they would not add the guilt of his blood to all the rest. But, for fear of Abimelech, he lived in exile, in some remote obscure place. Those whose extraction and education are ever so high know not to what difficulties and straits they may be reduced.
Adam Clarke: Commentary on the Bible - 1831
9:7: Stood in the top of Mount Gerizim - Gerizim and Ebal were mounts very near to each other; the former lying to the north, the latter to the south, and at the foot of them Shechem. But see some remarks on the extent of the human voice in some hilly countries in the following extract from a late traveler in the East: -
"The great extent to which the sound of the voice is conveyed may be mentioned. Some persons have thought this a proof of the extreme rarity of the atmosphere. A similar observation is made by Captain Parry in his Voyage of Discovery to the Polar Regions in 1819-20, where he states that in the depth of winter the sound of the men's voices was heard at a much greater distance than usual. This phenomenon is constantly observed on the Neilgherries. I have heard the natives, especially in the morning and evening, when the air was still, carry on conversation from one hill to another, and that apparently without any extraordinary effort. They do not shout in the manner that strangers think necessary in order to be heard at so great a distance, but utter every syllable as distinctly as if they were conversing face to face. When listening to them, I have often been reminded of those passages in holy writ where it is recorded that Jotham addressed the ungrateful men of Shechem from Mount Gerizim, that David cried 'from the top of a hill afar off' to Abner and to the people that lay about their master Saul, and that Abner addressed Joab from the top of a hill." - Letters on the Climate, Inhabitants, Productions, etc., etc., of the Neilgherries, or Blue Mountains of Coimbatoor, South India, by James Hough, of Madras: 1829.
That God may hearken unto you - It appears that Jotham received this message from God, and that he spoke on this occasion by Divine inspiration.
Albert Barnes: Notes on the Bible - 1834
9:7: The top of Mount Gerizim - The ancient Shechem was perhaps situated there. The population of Shechem is supposed to have been keeping some public festival outside the city when Jotham addressed them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:7: mount Gerizim: Deu 11:29, Deu 27:12; Jos 8:33; Joh 4:20
Hearken: Psa 18:40, Psa 18:41, Psa 50:15-21; Pro 1:28, Pro 1:29, Pro 21:13, Pro 28:9; Isa 1:15, Isa 58:6-10; Mat 18:26-34; Jam 2:13
Carl Friedrich Keil and Franz Delitzsch
9:7
When Jotham, who had escaped after the murder, was told of the election which had taken place, he went to the top of Mount Gerizim, which rises as a steep wall of rock to the height of about 800 feet above the valley of Shechem on the south side of the city (Rob. iii. p. 96), and cried with a loud voice, "Hearken to me, ye lords of Shechem, and God will also hearken to you." After this appeal, which calls to mind the language of the prophets, he uttered aloud a fable of the trees which wanted to anoint a king over them-a fable of true prophetic significance, and the earliest with which we are acquainted (Judg 9:8-15). To the appeal which is made to them in succession to become king over the trees, the olive tree, the fig tree, and the vine all reply: Shall we give up our calling, to bear valuable fruits for the good and enjoyment of God and men, and soar above the other trees? The briar, however, to which the trees turn last of all, is delighted at the unexpected honour that is offered it, and says, "Will ye in truth anoint me king over you? Then come and trust in my shadow; but if not, let fire go out of the briar and consume the cedars of Lebanon." The rare form מלוכה (Chethib, Judg 9:8, Judg 9:12) also occurs in 1Kings 28:8; Is 32:11; Ps 26:2 : see Ewald, 228, b.). מלכי (Judg 9:10) is also rare (see Ewald, 226, b). The form החדלתּי (Judg 9:9, Judg 9:11, Judg 9:13), which is quite unique, is not "Hophal or Hiphil, compounded of ההחד or ההחד" (Ewald, 51, c), for neither the Hophal nor the Hiphil of חדל occurs anywhere else; but it is a simple Kal, and the obscure o sound is chosen instead of the a sound for the sake of euphony, i.e., to assist the pronunciation of the guttural syllables which follow one after another. The meaning of the fable is very easy to understand. The olive tree, fig tree, and vine do not represent different historical persons, such as the judges Othniel, Deborah, and Gideon, as the Rabbins affirm, but in a perfectly general way the nobler families or persons who bring forth fruit and blessing in the calling appointed them by God, and promote the prosperity of the people and kingdom in a manner that is well-pleasing to God and men. Oil, figs, and wine were the most valuable productions of the land of Canaan, whereas the briar was good for nothing but to burn. The noble fruit-trees would not tear themselves from the soil in which they had been planted and had borne fruit, to soar (נוּע, float about) above the trees, i.e., not merely to rule over the trees, but obire et circumagi in rebus eorum curandis. נוּע includes the idea of restlessness and insecurity of existence. The explanation given in the Berleb. Bible, "We have here what it is to be a king, to reign or be lord over many others, namely, very frequently to do nothing else than float about in such restlessness and distraction of thoughts, feelings, and desires, that very little good or sweet fruit ever falls to the ground," if not a truth without exception so far as royalty is concerned, is at all events perfectly true in relation to what Abimelech aimed at and attained, to be a king by the will of the people and not by the grace of God. Wherever the Lord does not found the monarchy, or the king himself does not lay the foundations of his government in God and the grace of God, he is never anything but a tree, moving about above other trees without a firm root in a fruitful soil, utterly unable to bear fruit to the glory of God and the good of men. The expression "all the trees" is to be carefully noticed in Judg 9:14. "All the trees" say to the briar, Be king over us, whereas in the previous verse only "the trees" are mentioned. This implies that of all the trees not one was willing to be king himself, but that they were unanimous in transferring the honour to the briar. The briar, which has nothing but thorns upon it, and does not even cast sufficient shadow for any one to lie down in its shadow and protect himself from the burning heat of the sun, is an admirable simile for a worthless man, who can do nothing but harm. The words of the briar, "Trust in my shadow," seek refuge there, contain a deep irony, the truth of which the Shechemites were very soon to discover. "And if not," i.e., if ye do not find the protection you expect, fire will go out of the briar and consume the cedars of Lebanon, the largest and noblest trees. Thorns easily catch fire (see Ex 22:5). The most insignificant and most worthless man can be the cause of harm to the mightiest and most distinguished.
John Gill
9:7 And when they told it to Jotham,.... Or when it was told him that Abimelech was made king in Shechem by some of his friends:
he went and stood in the top of Mount Gerizim; a mount near Shechem; it hung over the city, as Josephus says (c), and so a very proper place to stand on and deliver a speech from it to the inhabitants of it; who, as the same writer says, were now keeping a festival, on what account he says not, perhaps to Baalberith their idol: over against this mountain was another, called Ebal, and between them a valley; and very likely they were assembled in this valley, where the children of Israel stood when the blessings were delivered from Gerizim, and the curses from Ebal; and if so, Jotham might be heard very well by the Shechemites:
and he lifted up his voice, and cried; that he might be heard by them:
and said unto them, hearken unto me, ye men of Shechem, that God may hearken unto you; which was a very solemn manner of address to them, tending to excite attention, as having somewhat of importance to say to them, and suggesting, that if they did not hearken to him, God would not hearken to them when they cried to him, and therefore it behoved them to attend: it is an adjuration of them to hearken to him, or a wish that God would not hearken to them if they were inattentive to him.
(c) Antiqu. l. 5. c. 7. sect. 2.
John Wesley
9:7 Mount Gerizim - Which lay near Shechem. The valley between Gerizim and Ebal, was a famous place, employed for the solemn reading of the law, and its blessings and curses: and it is probable it was still used, even by the superstitious and idolatrous Israelites for such occasions, who delighted to use the same places which their ancestors had used. Cried - So that they who stood in the valley might hear him, though not suddenly come at him to take him. Men of Shechem - Who were here met together upon a solemn occasion, as Josephus notes, Abimelech being absent. That God may hearken - When you cry unto him for mercy; so he conjures and persuades them to give him patient audience.
Robert Jamieson, A. R. Fausset and David Brown
9:7 JOTHAM BY A PARABLE REPROACHES THEM. (Judg 9:7-21)
he . . . stood in the top of mount Gerizim and lifted up his voice--The spot he chose was, like the housetops, the public place of Shechem; and the parable [Judg 9:8-15] drawn from the rivalry of the various trees was appropriate to the diversified foliage of the valley below. Eastern people are exceedingly fond of parables and use them for conveying reproofs, which they could not give in any other way. The top of Gerizim is not so high in the rear of the town, as it is nearer to the plain. With a little exertion of voice, he could easily have been heard by the people of the city; for the hill so overhangs the valley, that a person from the side or summit would have no difficulty in speaking to listeners at the base. Modern history records a case, in which soldiers on the hill shouted to the people in the city and endeavored to instigate them to an insurrection. There is something about the elastic atmosphere of an Eastern clime which causes it to transmit sound with wonderful celerity and distinctness [HACKETT].
9:89:8: Գնալո՛վ գնացին ծառք օծանել իւրեանց թագաւոր, եւ ասեն ցձիթենին. Թագաւորեա՛ ՚ի վերայ մեր։
8. Ծառերը գնացին իրենց համար թագաւոր օծելու եւ ասացին ձիթենուն. “Թագաւորի՛ր մեզ վրայ”:
8 Ծառերը գացին, որ իրենց համար թագաւոր մը օծեն ու ձիթենիին ըսին՝ ‘Մեր վրայ թագաւոր եղիր’։
Գնալով գնացին ծառք օծանել իւրեանց թագաւոր, եւ ասեն ցձիթենին. Թագաւորեա ի վերայ մեր:

9:8: Գնալո՛վ գնացին ծառք օծանել իւրեանց թագաւոր, եւ ասեն ցձիթենին. Թագաւորեա՛ ՚ի վերայ մեր։
8. Ծառերը գնացին իրենց համար թագաւոր օծելու եւ ասացին ձիթենուն. “Թագաւորի՛ր մեզ վրայ”:
8 Ծառերը գացին, որ իրենց համար թագաւոր մը օծեն ու ձիթենիին ըսին՝ ‘Մեր վրայ թագաւոր եղիր’։
zohrab-1805▾ eastern-1994▾ western am▾
9:89:8: Пошли некогда дерева помазать над собою царя и сказали маслине: царствуй над нами.
9:8 πορευόμενα πορευομαι travel; go ἐπορεύθη πορευομαι travel; go τὰ ο the ξύλα ξυλον wood; timber τοῦ ο the χρῖσαι χριω anoint ἐφ᾿ επι in; on ἑαυτὰ εαυτου of himself; his own βασιλέα βασιλευς monarch; king καὶ και and; even εἶπον επω say; speak τῇ ο the ἐλαίᾳ ελαια olive tree; olive βασίλευσον βασιλευω reign ἐφ᾿ επι in; on ἡμῶν ημων our
9:8 הָלֹ֤וךְ hālˈôḵ הלך walk הָֽלְכוּ֙ hˈālᵊḵû הלך walk הָ hā הַ the עֵצִ֔ים ʕēṣˈîm עֵץ tree לִ li לְ to מְשֹׁ֥חַ mᵊšˌōₐḥ משׁח smear עֲלֵיהֶ֖ם ʕᵃlêhˌem עַל upon מֶ֑לֶךְ mˈeleḵ מֶלֶךְ king וַ wa וְ and יֹּאמְר֥וּ yyōmᵊrˌû אמר say לַ la לְ to † הַ the זַּ֖יִת zzˌayiṯ זַיִת olive מָלְכָ֥המלוכה *mālᵊḵˌā מלך be king עָלֵֽינוּ׃ ʕālˈênû עַל upon
9:8. ierunt ligna ut unguerent super se regem dixeruntque olivae impera nobisThe trees went to anoint a king over them: and they said to the olive tree: Reign thou over us.
8. The trees went forth on a time to anoint a king over them; and they said unto the olive tree, Reign thou over us.
9:8. The trees went to anoint a king over themselves. And they said to the olive tree, ‘Reign over us.’
9:8. The trees went forth [on a time] to anoint a king over them; and they said unto the olive tree, Reign thou over us.
The trees went forth [on a time] to anoint a king over them; and they said unto the olive tree, Reign thou over us:

9:8: Пошли некогда дерева помазать над собою царя и сказали маслине: царствуй над нами.
9:8
πορευόμενα πορευομαι travel; go
ἐπορεύθη πορευομαι travel; go
τὰ ο the
ξύλα ξυλον wood; timber
τοῦ ο the
χρῖσαι χριω anoint
ἐφ᾿ επι in; on
ἑαυτὰ εαυτου of himself; his own
βασιλέα βασιλευς monarch; king
καὶ και and; even
εἶπον επω say; speak
τῇ ο the
ἐλαίᾳ ελαια olive tree; olive
βασίλευσον βασιλευω reign
ἐφ᾿ επι in; on
ἡμῶν ημων our
9:8
הָלֹ֤וךְ hālˈôḵ הלך walk
הָֽלְכוּ֙ hˈālᵊḵû הלך walk
הָ הַ the
עֵצִ֔ים ʕēṣˈîm עֵץ tree
לִ li לְ to
מְשֹׁ֥חַ mᵊšˌōₐḥ משׁח smear
עֲלֵיהֶ֖ם ʕᵃlêhˌem עַל upon
מֶ֑לֶךְ mˈeleḵ מֶלֶךְ king
וַ wa וְ and
יֹּאמְר֥וּ yyōmᵊrˌû אמר say
לַ la לְ to
הַ the
זַּ֖יִת zzˌayiṯ זַיִת olive
מָלְכָ֥המלוכה
*mālᵊḵˌā מלך be king
עָלֵֽינוּ׃ ʕālˈênû עַל upon
9:8. ierunt ligna ut unguerent super se regem dixeruntque olivae impera nobis
The trees went to anoint a king over them: and they said to the olive tree: Reign thou over us.
9:8. The trees went to anoint a king over themselves. And they said to the olive tree, ‘Reign over us.’
9:8. The trees went forth [on a time] to anoint a king over them; and they said unto the olive tree, Reign thou over us.
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
9:8: The trees went forth on a time - This is the oldest, and without exception the best fable or apologue in the world. See the observations at the end of this chapter, Jdg 9:56 (note). It is not to be supposed that a fable, if well formed, requires much illustration; every part of this, a few expressions excepted, illustrates itself, and tells its own meaning.
To anoint a king - Hence it appears that anointing was usual in the installation of kings, long before there was any king in Israel; for there is much evidence that the book of Judges was written before the days of Saul and David.
The olive tree - The olive was the most useful of all the trees in the field or forest, as the bramble was the meanest and the most worthless.
Albert Barnes: Notes on the Bible - 1834
9:8: This fable and that noted in the marginal reference are the only two of the kind found in Scripture. Somewhat different are the parables of the Old Testament, Sa2 12:1-4; Sa2 14:5-11; Kg1 20:39-40.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:8: The trees: This is the most ancient fable or apologue extant; and is extremely beautiful, apposite, and intelligible. Kg2 14:9; Eze 17:3-10; Dan 4:10-18
olive tree: The zayith, or olive tree, in the Linnean system, is a genus of the diandra monogynia class of plants. It is of a moderate height, and grows best in sunny places. Its trunk is knotty; bark smooth, of an ash colour. wood solid and yellowish; leaves oblong, almost like those of the willow, of a dark green colour on the upper side, and whitish below. In June it puts forth white flowers, growing in bunches, each of one piece, widening towards the top, and dividing into four parts. After this succeeds the fruit, which is oblong and plump; first green, then pale, and when quite ripe, black. Within it is enclosed a hard stone, filled with oblong seeds. It was the most useful of all trees in the forest; as the bramble was the meanest and most worthless.
Reign: Jdg 8:22, Jdg 8:23
Geneva 1599
9:8 (e) The trees went forth [on a time] to anoint a king over them; and they said unto the olive tree, Reign thou over us.
(e) By this parable he declares that those that are not ambitious, are most worthy of honour and that the ambitious abuse their honour both to their own destruction and others.
John Gill
9:8 The trees went forth on a time to anoint a king over them,.... This is an apologue or fable, and a very fine and beautiful one; it is fitly expressed to answer the design, and the most ancient of the kind, being made seven hundred years before the times of Aesop, so famous for his fables, and exceeds anything written by him. By the trees are meant the people of Israel in general, and the Shechemites in particular, who had been for some time very desirous of a king, but could not persuade any of their great and good men to accept of that office:
and they said unto the olive tree, reign thou over us; a fit emblem of a good man, endowed with excellent virtues and qualifications for good, as David king of Israel, who is compared to such a tree, Ps 52:8, Jarchi applies this to Othniel the first judge; but it may be better applied to Gideon, an excellent good man, full of fruits of righteousness, and eminently useful, and to whom kingly government was offered, and was refused by him; and the men of Shechem could scarcely fail of thinking of him, and applying it to him, as Jotham was delivering his fable.
John Wesley
9:8 The trees, &c. - A parabolical discourse, usual among the ancients, especially in the eastern parts. To anoint - To make a king, which was done among the Israelites, and some others, with the ceremony of anointing. Olive - tree - By which he understands Gideon.
9:99:9: Եւ ասէ ցնոսա ձիթենին. Թողից զպարարտութիւն իմ յորոյ փառաւորեա՛ց զիս Աստուած եւ մարդիկ, եւ երթայցեմ իշխել ծառո՞ց[2569]։ [2569] Ոմանք. Յորս փառաւ՛՛. եւ ոմանք. զոր փառաւորեաց յիս Աստուած եւ։
9. Ձիթենին նրանց ասաց. “Թողնեմ իմ պարարտութիւնը, որով փառաւորում են ինձ Աստուած եւ մարդիկ, եւ գնամ ծառերի՞ վրայ իշխեմ”:
9 Բայց ձիթենին անոնց ըսաւ. ‘Իմ պարարտութիւնս թողում, որ ինձմով Աստուած ու մարդիկը կը պատուեն* ու երթամ ծառերուն վրայ իշխա՞ն ըլլամ*։
Եւ ասէ ցնոսա ձիթենին. Թողից զպարարտութիւն իմ [166]յորոյ փառաւորեաց զիս Աստուած եւ մարդիկ``, եւ երթայցեմ իշխե՞լ ծառոց:

9:9: Եւ ասէ ցնոսա ձիթենին. Թողից զպարարտութիւն իմ յորոյ փառաւորեա՛ց զիս Աստուած եւ մարդիկ, եւ երթայցեմ իշխել ծառո՞ց[2569]։
[2569] Ոմանք. Յորս փառաւ՛՛. եւ ոմանք. զոր փառաւորեաց յիս Աստուած եւ։
9. Ձիթենին նրանց ասաց. “Թողնեմ իմ պարարտութիւնը, որով փառաւորում են ինձ Աստուած եւ մարդիկ, եւ գնամ ծառերի՞ վրայ իշխեմ”:
9 Բայց ձիթենին անոնց ըսաւ. ‘Իմ պարարտութիւնս թողում, որ ինձմով Աստուած ու մարդիկը կը պատուեն* ու երթամ ծառերուն վրայ իշխա՞ն ըլլամ*։
zohrab-1805▾ eastern-1994▾ western am▾
9:99:9: Маслина сказала им: оставлю ли я тук мой, которым чествуют богов и людей и пойду ли скитаться по деревам?
9:9 καὶ και and; even εἶπεν επω say; speak αὐτοῖς αυτος he; him ἡ ο the ἐλαία ελαια olive tree; olive μὴ μη not ἀπολείψασα απολειπω leave behind τὴν ο the πιότητά πιοτης fatness μου μου of me; mine ἐν εν in ᾗ ος who; what δοξάσουσι δοξαζω glorify τὸν ο the θεὸν θεος God ἄνδρες ανηρ man; husband πορεύσομαι πορευομαι travel; go κινεῖσθαι κινεω stir; shake ἐπὶ επι in; on τῶν ο the ξύλων ξυλον wood; timber
9:9 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say לָהֶם֙ lāhˌem לְ to הַ ha הַ the זַּ֔יִת zzˈayiṯ זַיִת olive הֶ he הֲ [interrogative] חֳדַ֨לְתִּי֙ ḥᵒḏˈaltî חדל cease אֶת־ ʔeṯ- אֵת [object marker] דִּשְׁנִ֔י dišnˈî דֶּשֶׁן fatness אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בִּ֛י bˈî בְּ in יְכַבְּד֥וּ yᵊḵabbᵊḏˌû כבד be heavy אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) וַ wa וְ and אֲנָשִׁ֑ים ʔᵃnāšˈîm אִישׁ man וְ wᵊ וְ and הָ֣לַכְתִּ֔י hˈālaḵtˈî הלך walk לָ lā לְ to נ֖וּעַ nˌûₐʕ נוע quiver עַל־ ʕal- עַל upon הָ hā הַ the עֵצִֽים׃ ʕēṣˈîm עֵץ tree
9:9. quae respondit numquid possum deserere pinguedinem meam qua et dii utuntur et homines et venire ut inter ligna promovearAnd it answered: Can I leave my fatness, which both gods and men make use of, to come to be promoted among the trees?
9. But the olive tree said unto them, Should I leave my fatness, wherewith by me they honour God and man, and go to wave to and fro over the trees?
9:9. And it responded, ‘How could I abandon my fatness, which both gods and men make use of, and depart to be promoted among the trees?’
9:9. But the olive tree said unto them, Should I leave my fatness, wherewith by me they honour God and man, and go to be promoted over the trees?
But the olive tree said unto them, Should I leave my fatness, wherewith by me they honour God and man, and go to be promoted over the trees:

9:9: Маслина сказала им: оставлю ли я тук мой, которым чествуют богов и людей и пойду ли скитаться по деревам?
9:9
καὶ και and; even
εἶπεν επω say; speak
αὐτοῖς αυτος he; him
ο the
ἐλαία ελαια olive tree; olive
μὴ μη not
ἀπολείψασα απολειπω leave behind
τὴν ο the
πιότητά πιοτης fatness
μου μου of me; mine
ἐν εν in
ος who; what
δοξάσουσι δοξαζω glorify
τὸν ο the
θεὸν θεος God
ἄνδρες ανηρ man; husband
πορεύσομαι πορευομαι travel; go
κινεῖσθαι κινεω stir; shake
ἐπὶ επι in; on
τῶν ο the
ξύλων ξυλον wood; timber
9:9
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
לָהֶם֙ lāhˌem לְ to
הַ ha הַ the
זַּ֔יִת zzˈayiṯ זַיִת olive
הֶ he הֲ [interrogative]
חֳדַ֨לְתִּי֙ ḥᵒḏˈaltî חדל cease
אֶת־ ʔeṯ- אֵת [object marker]
דִּשְׁנִ֔י dišnˈî דֶּשֶׁן fatness
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
בִּ֛י bˈî בְּ in
יְכַבְּד֥וּ yᵊḵabbᵊḏˌû כבד be heavy
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
וַ wa וְ and
אֲנָשִׁ֑ים ʔᵃnāšˈîm אִישׁ man
וְ wᵊ וְ and
הָ֣לַכְתִּ֔י hˈālaḵtˈî הלך walk
לָ לְ to
נ֖וּעַ nˌûₐʕ נוע quiver
עַל־ ʕal- עַל upon
הָ הַ the
עֵצִֽים׃ ʕēṣˈîm עֵץ tree
9:9. quae respondit numquid possum deserere pinguedinem meam qua et dii utuntur et homines et venire ut inter ligna promovear
And it answered: Can I leave my fatness, which both gods and men make use of, to come to be promoted among the trees?
9:9. And it responded, ‘How could I abandon my fatness, which both gods and men make use of, and depart to be promoted among the trees?’
9:9. But the olive tree said unto them, Should I leave my fatness, wherewith by me they honour God and man, and go to be promoted over the trees?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:9: Wherewith - they honor God and man - I believe the word אלהים elohim here should be translated gods, for the parable seems to be accommodated to the idolatrous state of the Shechemites. Thus it was understood by the Vulgate, Arabic, and others. It is true that olive oil was often used in the service of God: the priests were anointed with it; the lamps in the tabernacle lighted with it; almost all the offerings of fine flour, cakes prepared in the pan, etc., had oil mingled with them; therefore Jotham might say that with it they honor God; and as priests, prophets, and kings were anointed, and their office was the most honorable, he might with propriety say, therewith they honor man. But I am persuaded he used the term in the first sense. See on Jdg 9:13 (note).
Albert Barnes: Notes on the Bible - 1834
9:9
Honour God and man - Alluding to the constant use of oil in the meat-offerings Lev. 2:1-16, and in the holy ointment Exo 30:24-25. In like manner, the allusion in Jdg 9:13 is to the drink-offerings of wine. See Lev 23:13; Num 15:10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:9: wherewith: Exo 29:2, Exo 29:7, Exo 35:14; Lev 2:1; Kg1 19:15, Kg1 19:16; Psa 89:20, Psa 104:15; Act 4:27; Act 10:38; Jo1 2:20
God: Elohim, rather gods; the parable being adapted to the idolatrous Shechemites.
to be promoted over the trees: Heb. up and down for other trees, Job 1:7, Job 2:2
John Gill
9:9 But the olive tree said unto them,.... In reply to the request of the trees:
should I leave my fatness, wherewith by me they honour God and man; by "fatness" oil is meant, pressed out of the fruit of the olive tree, and which was much made use of both in the burning of the lamps in the tabernacle, and in many sacrifices, as the meat offerings and others, whereby God was honoured; and it was also made use of in the investiture of the greatest personages with the highest offices among men, as kings, priests, and prophets, as well as eaten with pleasure and delight by all sorts of men, and even by the greatest, and so men are honoured by it:
and go to be promoted over the trees; desert so useful a station, in which it was planted and fixed, to move to and fro, as the word signifies, and reign over trees; suggesting that it was unreasonable, at least not eligible to a good man to desert a private station in life, to which he was called of God, and in which he acted with honour and usefulness to others, and take upon him a public office, attended with much care and trouble, and with neglect of private affairs, and with the loss of much personal peace and comfort.
John Wesley
9:9 Honour God - In whose worship oil was used for divers things; as, about the lamps, and offerings, and for anointing sacred persons and things. And man - For oil was used in the constitution of kings, and priests, and prophets, and for a present to great persons, and to anoint the head and face. Promoted - Heb. to move hither and thither, to wander to and fro, to exchange my sweet tranquility, for incessant cares and travels.
9:109:10: Եւ ասեն ծառքն ցթզենին. Եկ թագաւորեա՛ ՚ի վերայ մեր։
10. Ծառերն ասացին թզենուն. “Եկ թագաւորի՛ր մեզ վրայ”:
10 Եւ ծառերը թզենիին ըսին. ‘Դո՛ւն եկուր մեր վրայ թագաւոր եղիր’։
Եւ ասեն ծառքն ցթզենին. Եկ թագաւորեա ի վերայ մեր:

9:10: Եւ ասեն ծառքն ցթզենին. Եկ թագաւորեա՛ ՚ի վերայ մեր։
10. Ծառերն ասացին թզենուն. “Եկ թագաւորի՛ր մեզ վրայ”:
10 Եւ ծառերը թզենիին ըսին. ‘Դո՛ւն եկուր մեր վրայ թագաւոր եղիր’։
zohrab-1805▾ eastern-1994▾ western am▾
9:109:10: И сказали дерева смоковнице: иди ты, царствуй над нами.
9:10 καὶ και and; even εἶπον επω say; speak τὰ ο the ξύλα ξυλον wood; timber τῇ ο the συκῇ συκη fig tree δεῦρο δευρο come on; this point βασίλευσον βασιλευω reign ἐφ᾿ επι in; on ἡμῶν ημων our
9:10 וַ wa וְ and יֹּאמְר֥וּ yyōmᵊrˌû אמר say הָ hā הַ the עֵצִ֖ים ʕēṣˌîm עֵץ tree לַ la לְ to † הַ the תְּאֵנָ֑ה ttᵊʔēnˈā תְּאֵנָה fig לְכִי־ lᵊḵî- הלך walk אַ֖תְּ ʔˌat אַתְּ you מָלְכִ֥י mālᵊḵˌî מלך be king עָלֵֽינוּ׃ ʕālˈênû עַל upon
9:10. dixeruntque ligna ad arborem ficum veni et super nos regnum accipeAnd the trees said to the fig tree: Come thou and reign over us.
10. And the trees said to the fig tree, Come thou, and reign over us.
9:10. And the trees said to the fig tree, ‘Come and accept royal power over us.’
9:10. And the trees said to the fig tree, Come thou, [and] reign over us.
And the trees said to the fig tree, Come thou, [and] reign over us:

9:10: И сказали дерева смоковнице: иди ты, царствуй над нами.
9:10
καὶ και and; even
εἶπον επω say; speak
τὰ ο the
ξύλα ξυλον wood; timber
τῇ ο the
συκῇ συκη fig tree
δεῦρο δευρο come on; this point
βασίλευσον βασιλευω reign
ἐφ᾿ επι in; on
ἡμῶν ημων our
9:10
וַ wa וְ and
יֹּאמְר֥וּ yyōmᵊrˌû אמר say
הָ הַ the
עֵצִ֖ים ʕēṣˌîm עֵץ tree
לַ la לְ to
הַ the
תְּאֵנָ֑ה ttᵊʔēnˈā תְּאֵנָה fig
לְכִי־ lᵊḵî- הלך walk
אַ֖תְּ ʔˌat אַתְּ you
מָלְכִ֥י mālᵊḵˌî מלך be king
עָלֵֽינוּ׃ ʕālˈênû עַל upon
9:10. dixeruntque ligna ad arborem ficum veni et super nos regnum accipe
And the trees said to the fig tree: Come thou and reign over us.
9:10. And the trees said to the fig tree, ‘Come and accept royal power over us.’
9:10. And the trees said to the fig tree, Come thou, [and] reign over us.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ all ▾
John Gill
9:10 And the trees said to the fig tree,.... Another useful and fruit bearing tree, and to which also good men are sometimes compared, see Song 2:13,
come thou, and reign over us: which Jarchi applies to Deborah, but may be better applied to one of Gideon's sons, who, though they had not a personal offer of kingly government themselves, yet it was made to them through their father, and refused, as for himself, so for them; and had it been offered to them, they would have rejected it, as Jotham seems to intimate by this parable.
John Wesley
9:10 Fig - tree - Gideon refused this honour, both for himself, and for his sons; and the sons of Gideon, whom Abimelech had slain, upon pretence of their affecting the kingdom, were as far from such thoughts as their father.
9:119:11: Եւ ասէ ցնոսա թզենին. Թողեալ զքաղցրութիւն իմ, եւ զբերս բարութեան իմոյ, եւ երթայցեմ իշխա՞ն լինել փայտի՞ց[2570]։ [2570] Ոմանք. Եւ երթիցեմ իշխան լինել։
11. Թզենին նրանց ասաց. “Իմ քաղցրութիւնն ու իմ լաւ պտուղները թողած՝ գնամ ծառերի՞ վրայ իշխան լինեմ”:
11 Եւ թզենին անոնց ըսաւ. ‘Իմ քաղցրութիւնս ու աղէկ պտուղս թողում ու երթամ ծառերուն վրայ իշխա՞ն ըլլամ’։
Եւ ասէ ցնոսա թզենին. Թողեալ զքաղցրութիւն իմ եւ զբերս բարութեան իմոյ, եւ երթայցեմ իշխա՞ն լինել փայտից:

9:11: Եւ ասէ ցնոսա թզենին. Թողեալ զքաղցրութիւն իմ, եւ զբերս բարութեան իմոյ, եւ երթայցեմ իշխա՞ն լինել փայտի՞ց[2570]։
[2570] Ոմանք. Եւ երթիցեմ իշխան լինել։
11. Թզենին նրանց ասաց. “Իմ քաղցրութիւնն ու իմ լաւ պտուղները թողած՝ գնամ ծառերի՞ վրայ իշխան լինեմ”:
11 Եւ թզենին անոնց ըսաւ. ‘Իմ քաղցրութիւնս ու աղէկ պտուղս թողում ու երթամ ծառերուն վրայ իշխա՞ն ըլլամ’։
zohrab-1805▾ eastern-1994▾ western am▾
9:119:11: Смоковница сказала им: оставлю ли я сладость мою и хороший плод мой и пойду ли скитаться по деревам?
9:11 καὶ και and; even εἶπεν επω say; speak αὐτοῖς αυτος he; him ἡ ο the συκῆ συκη fig tree μὴ μη not ἀπολείψασα απολειπω leave behind ἐγὼ εγω I τὴν ο the γλυκύτητά γλυκυτης of me; mine καὶ και and; even τὰ ο the γενήματά γεννημα spawn; product μου μου of me; mine τὰ ο the ἀγαθὰ αγαθος good πορεύσομαι πορευομαι travel; go κινεῖσθαι κινεω stir; shake ἐπὶ επι in; on τῶν ο the ξύλων ξυλον wood; timber
9:11 וַ wa וְ and תֹּ֤אמֶר ttˈōmer אמר say לָהֶם֙ lāhˌem לְ to הַ ha הַ the תְּאֵנָ֔ה ttᵊʔēnˈā תְּאֵנָה fig הֶ he הֲ [interrogative] חֳדַ֨לְתִּי֙ ḥᵒḏˈaltî חדל cease אֶת־ ʔeṯ- אֵת [object marker] מָתְקִ֔י moṯqˈî מֹתֶק sweetness וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] תְּנוּבָתִ֖י tᵊnûvāṯˌî תְּנוּבָה produce הַ ha הַ the טֹּובָ֑ה ṭṭôvˈā טֹוב good וְ wᵊ וְ and הָ֣לַכְתִּ֔י hˈālaḵtˈî הלך walk לָ lā לְ to נ֖וּעַ nˌûₐʕ נוע quiver עַל־ ʕal- עַל upon הָ hā הַ the עֵצִֽים׃ ʕēṣˈîm עֵץ tree
9:11. quae respondit eis numquid possum deserere dulcedinem meam fructusque suavissimos et ire ut inter cetera ligna commovearAnd it answered them: Can I leave my sweetness, and my delicious fruits, and go to be promoted among the other trees?
11. But the fig tree said unto them, Should I leave my sweetness, and my good fruit, and go to wave to and fro over the trees?
9:11. And it responded to them, ‘How could I abandon my sweetness, and my very sweet fruits, and depart to be promoted among the other trees?’
9:11. But the fig tree said unto them, Should I forsake my sweetness, and my good fruit, and go to be promoted over the trees?
But the fig tree said unto them, Should I forsake my sweetness, and my good fruit, and go to be promoted over the trees:

9:11: Смоковница сказала им: оставлю ли я сладость мою и хороший плод мой и пойду ли скитаться по деревам?
9:11
καὶ και and; even
εἶπεν επω say; speak
αὐτοῖς αυτος he; him
ο the
συκῆ συκη fig tree
μὴ μη not
ἀπολείψασα απολειπω leave behind
ἐγὼ εγω I
τὴν ο the
γλυκύτητά γλυκυτης of me; mine
καὶ και and; even
τὰ ο the
γενήματά γεννημα spawn; product
μου μου of me; mine
τὰ ο the
ἀγαθὰ αγαθος good
πορεύσομαι πορευομαι travel; go
κινεῖσθαι κινεω stir; shake
ἐπὶ επι in; on
τῶν ο the
ξύλων ξυλον wood; timber
9:11
וַ wa וְ and
תֹּ֤אמֶר ttˈōmer אמר say
לָהֶם֙ lāhˌem לְ to
הַ ha הַ the
תְּאֵנָ֔ה ttᵊʔēnˈā תְּאֵנָה fig
הֶ he הֲ [interrogative]
חֳדַ֨לְתִּי֙ ḥᵒḏˈaltî חדל cease
אֶת־ ʔeṯ- אֵת [object marker]
מָתְקִ֔י moṯqˈî מֹתֶק sweetness
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
תְּנוּבָתִ֖י tᵊnûvāṯˌî תְּנוּבָה produce
הַ ha הַ the
טֹּובָ֑ה ṭṭôvˈā טֹוב good
וְ wᵊ וְ and
הָ֣לַכְתִּ֔י hˈālaḵtˈî הלך walk
לָ לְ to
נ֖וּעַ nˌûₐʕ נוע quiver
עַל־ ʕal- עַל upon
הָ הַ the
עֵצִֽים׃ ʕēṣˈîm עֵץ tree
9:11. quae respondit eis numquid possum deserere dulcedinem meam fructusque suavissimos et ire ut inter cetera ligna commovear
And it answered them: Can I leave my sweetness, and my delicious fruits, and go to be promoted among the other trees?
9:11. And it responded to them, ‘How could I abandon my sweetness, and my very sweet fruits, and depart to be promoted among the other trees?’
9:11. But the fig tree said unto them, Should I forsake my sweetness, and my good fruit, and go to be promoted over the trees?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
9:11: But the fig tree said - Should I forsake my sweetness - The fruit of the fig tree is the sweetest or most luscious of all fruits. A full-ripe fig, in its own climate, has an indescribable sweetness; so much so that it is almost impossible to eat it, till a considerable time after it is gathered from the trees, and has gone through an artificial preparation. This I have often noticed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:11: Luk 13:6, Luk 13:7
John Gill
9:11 And the fig tree said unto them,.... Rejecting the offer made:
should I forsake my sweetness and my good fruit; for such the fruit of the fig tree is, sweet and good: so Julian (d) the emperor shows from various authors, Aristophanes, Herodotus, and Homer, that nothing is sweeter than figs, excepting honey, and that no kind of fruit is better, and, where they are, no good is wanting:
and go to be promoted over the trees? the same is designed by this as the former.
(d) Opera, par. 2. ep. 24. Sarapioni, p. 142.
9:129:12: Եւ ասեն ծառքն ցորթ. Ե՛կ թագաւորեա՛ ՚ի վերայ մեր։
12. Ծառերն ասացին որթատունկին. “Եկ թագաւորի՛ր մեզ վրայ”:
12 Այն ատեն ծառերը որթատունկին ըսին. ‘Դուն եկուր մեր վրայ թագաւոր եղիր’։
Եւ ասեն ծառքն ցորթ. Եկ թագաւորեա ի վերայ մեր:

9:12: Եւ ասեն ծառքն ցորթ. Ե՛կ թագաւորեա՛ ՚ի վերայ մեր։
12. Ծառերն ասացին որթատունկին. “Եկ թագաւորի՛ր մեզ վրայ”:
12 Այն ատեն ծառերը որթատունկին ըսին. ‘Դուն եկուր մեր վրայ թագաւոր եղիր’։
zohrab-1805▾ eastern-1994▾ western am▾
9:129:12: И сказали дерева виноградной лозе: иди ты, царствуй над нами.
9:12 καὶ και and; even εἶπαν επω say; speak τὰ ο the ξύλα ξυλον wood; timber πρὸς προς to; toward τὴν ο the ἄμπελον αμπελος vine δεῦρο δευρο come on; this point σὺ συ you βασίλευσον βασιλευω reign ἐφ᾿ επι in; on ἡμῶν ημων our
9:12 וַ wa וְ and יֹּאמְר֥וּ yyōmᵊrˌû אמר say הָ hā הַ the עֵצִ֖ים ʕēṣˌîm עֵץ tree לַ la לְ to † הַ the גָּ֑פֶן ggˈāfen גֶּפֶן vine לְכִי־ lᵊḵî- הלך walk אַ֖תְּ ʔˌat אַתְּ you מָלְכִ֥ימלוכי *mālᵊḵˌî מלך be king עָלֵֽינוּ׃ ʕālˈênû עַל upon
9:12. locuta sunt quoque ligna ad vitem veni et impera nobisAnd the trees said to the vine: Come thou and reign over us.
12. And the trees said unto the vine, Come thou, and reign over us.
9:12. And the trees said to the vine, ‘Come and reign over us.’
9:12. Then said the trees unto the vine, Come thou, [and] reign over us.
Then said the trees unto the vine, Come thou, [and] reign over us:

9:12: И сказали дерева виноградной лозе: иди ты, царствуй над нами.
9:12
καὶ και and; even
εἶπαν επω say; speak
τὰ ο the
ξύλα ξυλον wood; timber
πρὸς προς to; toward
τὴν ο the
ἄμπελον αμπελος vine
δεῦρο δευρο come on; this point
σὺ συ you
βασίλευσον βασιλευω reign
ἐφ᾿ επι in; on
ἡμῶν ημων our
9:12
וַ wa וְ and
יֹּאמְר֥וּ yyōmᵊrˌû אמר say
הָ הַ the
עֵצִ֖ים ʕēṣˌîm עֵץ tree
לַ la לְ to
הַ the
גָּ֑פֶן ggˈāfen גֶּפֶן vine
לְכִי־ lᵊḵî- הלך walk
אַ֖תְּ ʔˌat אַתְּ you
מָלְכִ֥ימלוכי
*mālᵊḵˌî מלך be king
עָלֵֽינוּ׃ ʕālˈênû עַל upon
9:12. locuta sunt quoque ligna ad vitem veni et impera nobis
And the trees said to the vine: Come thou and reign over us.
9:12. And the trees said to the vine, ‘Come and reign over us.’
9:12. Then said the trees unto the vine, Come thou, [and] reign over us.
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John Gill
9:12 Then said the trees unto the vine,.... Another emblem of good and useful men; and it may be observed, that Jotham takes no notice of any trees but fruitful ones till he comes to the bramble, and them only such as were well known, and of the greatest use, in the land of Judea, as olives, figs, and vines, see Deut 8:8.
come thou, and reign over us; this Jarchi applies to Gideon; but since there are three sorts of trees brought into the fable, and when the kingdom was offered to Gideon, it was proposed to him, and to his son, and his son's son, and refused, some reference may be had unto it in this apologue. Abarbinel thinks three sorts of men are intended as proper persons for rule and government, as honourable ones, such as are wealthy and rich, and also of good behaviour to God and man, as Gideon's sons were; but Abimelech was all the reverse.
9:139:13: Եւ ասէ ցնոսա որթ. Թողեալ զգինի իմ եւ զուրախութիւն Աստուծոյ եւ մարդկան, եւ երթայցեմ իշխա՞ն լինել փայտի՞ց[2571]։ [2571] Ոմանք. Եւ երթիցեմ իշխան լինել։
13. Որթատունկը նրանց ասաց. “Իմ գինին եւ Աստծու ու մարդկանց ուրախութիւնը թողած՝ գնամ ծառերի՞ իշխան լինեմ”:
13 Որթատունկն ալ ըսաւ. ‘Աստուած ու մարդիկը ուրախացնող գինիս թողում ու երթամ ծառերուն վրայ իշխա՞ն ըլլամ’։
Եւ ասէ ցնոսա որթ. Թողեալ զգինի իմ [167]եւ զուրախութիւն Աստուծոյ եւ մարդկան, եւ երթայցեմ իշխա՞ն լինել փայտից:

9:13: Եւ ասէ ցնոսա որթ. Թողեալ զգինի իմ եւ զուրախութիւն Աստուծոյ եւ մարդկան, եւ երթայցեմ իշխա՞ն լինել փայտի՞ց[2571]։
[2571] Ոմանք. Եւ երթիցեմ իշխան լինել։
13. Որթատունկը նրանց ասաց. “Իմ գինին եւ Աստծու ու մարդկանց ուրախութիւնը թողած՝ գնամ ծառերի՞ իշխան լինեմ”:
13 Որթատունկն ալ ըսաւ. ‘Աստուած ու մարդիկը ուրախացնող գինիս թողում ու երթամ ծառերուն վրայ իշխա՞ն ըլլամ’։
zohrab-1805▾ eastern-1994▾ western am▾
9:139:13: Виноградная лоза сказала им: оставлю ли я сок мой, который веселит богов и человеков, и пойду ли скитаться по деревам?
9:13 καὶ και and; even εἶπεν επω say; speak αὐτοῖς αυτος he; him ἡ ο the ἄμπελος αμπελος vine μὴ μη not ἀπολείψασα απολειπω leave behind τὸν ο the οἶνόν οινος wine μου μου of me; mine τὸν ο the εὐφραίνοντα ευφραινω celebrate; cheer θεὸν θεος God καὶ και and; even ἀνθρώπους ανθρωπος person; human πορεύσομαι πορευομαι travel; go κινεῖσθαι κινεω stir; shake ἐπὶ επι in; on τῶν ο the ξύλων ξυλον wood; timber
9:13 וַ wa וְ and תֹּ֤אמֶר ttˈōmer אמר say לָהֶם֙ lāhˌem לְ to הַ ha הַ the גֶּ֔פֶן ggˈefen גֶּפֶן vine הֶ he הֲ [interrogative] חֳדַ֨לְתִּי֙ ḥᵒḏˈaltî חדל cease אֶת־ ʔeṯ- אֵת [object marker] תִּ֣ירֹושִׁ֔י tˈîrôšˈî תִּירֹושׁ wine הַֽ hˈa הַ the מְשַׂמֵּ֥חַ mᵊśammˌēₐḥ שׂמח rejoice אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) וַ wa וְ and אֲנָשִׁ֑ים ʔᵃnāšˈîm אִישׁ man וְ wᵊ וְ and הָ֣לַכְתִּ֔י hˈālaḵtˈî הלך walk לָ lā לְ to נ֖וּעַ nˌûₐʕ נוע quiver עַל־ ʕal- עַל upon הָ hā הַ the עֵצִֽים׃ ʕēṣˈîm עֵץ tree
9:13. quae respondit numquid possum deserere vinum meum quod laetificat Deum et homines et inter ligna cetera commoveriAnd it answered them: Can I forsake my wine, that cheereth God and men, and be promoted among the other trees?
13. And the vine said unto them, Should I leave my wine, which cheereth God and man, and go to wave to and fro over the trees?
9:13. And it responded to them, ‘How could I abandon my wine, which gives joy to God and men, and be promoted among the other trees?’
9:13. And the vine said unto them, Should I leave my wine, which cheereth God and man, and go to be promoted over the trees?
And the vine said unto them, Should I leave my wine, which cheereth God and man, and go to be promoted over the trees:

9:13: Виноградная лоза сказала им: оставлю ли я сок мой, который веселит богов и человеков, и пойду ли скитаться по деревам?
9:13
καὶ και and; even
εἶπεν επω say; speak
αὐτοῖς αυτος he; him
ο the
ἄμπελος αμπελος vine
μὴ μη not
ἀπολείψασα απολειπω leave behind
τὸν ο the
οἶνόν οινος wine
μου μου of me; mine
τὸν ο the
εὐφραίνοντα ευφραινω celebrate; cheer
θεὸν θεος God
καὶ και and; even
ἀνθρώπους ανθρωπος person; human
πορεύσομαι πορευομαι travel; go
κινεῖσθαι κινεω stir; shake
ἐπὶ επι in; on
τῶν ο the
ξύλων ξυλον wood; timber
9:13
וַ wa וְ and
תֹּ֤אמֶר ttˈōmer אמר say
לָהֶם֙ lāhˌem לְ to
הַ ha הַ the
גֶּ֔פֶן ggˈefen גֶּפֶן vine
הֶ he הֲ [interrogative]
חֳדַ֨לְתִּי֙ ḥᵒḏˈaltî חדל cease
אֶת־ ʔeṯ- אֵת [object marker]
תִּ֣ירֹושִׁ֔י tˈîrôšˈî תִּירֹושׁ wine
הַֽ hˈa הַ the
מְשַׂמֵּ֥חַ mᵊśammˌēₐḥ שׂמח rejoice
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
וַ wa וְ and
אֲנָשִׁ֑ים ʔᵃnāšˈîm אִישׁ man
וְ wᵊ וְ and
הָ֣לַכְתִּ֔י hˈālaḵtˈî הלך walk
לָ לְ to
נ֖וּעַ nˌûₐʕ נוע quiver
עַל־ ʕal- עַל upon
הָ הַ the
עֵצִֽים׃ ʕēṣˈîm עֵץ tree
9:13. quae respondit numquid possum deserere vinum meum quod laetificat Deum et homines et inter ligna cetera commoveri
And it answered them: Can I forsake my wine, that cheereth God and men, and be promoted among the other trees?
9:13. And it responded to them, ‘How could I abandon my wine, which gives joy to God and men, and be promoted among the other trees?’
9:13. And the vine said unto them, Should I leave my wine, which cheereth God and man, and go to be promoted over the trees?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:13: Which cheereth God and man - I believe אלהים elohim here is to be taken in the same sense proposed on Jdg 9:9. Vast libations of wine, as well as much oil, were used in heathenish sacrifices and offerings; and it was their opinion that the gods actually partook of, and were delighted with, both the wine and oil. The pagan mythology furnishes the most exquisite wines to its gods in heaven, and hence the nectar and ambrosia so much talked of and praised by the ancients. It is not reasonable to suppose that Jotham makes any reference here to the sacrifices, oblations, and perfumes offered to the true God. This language the idolatrous Shechemites could scarcely understand. What could the worshippers of Baal-berith know of the worship of the God who gave his law to Moses? And it is not very likely that Jotham himself was well acquainted with the sacred rites of the Mosaic religion, as they had been little preached in his time.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:13: cheereth: Num 15:5, Num 15:7, Num 15:10; Psa 104:15; Pro 31:6; Ecc 10:19
John Gill
9:13 And the vine said unto them,.... By way of denial and refusal, as the other two:
shall I leave my wine, which cheereth God and man; which being used in the drink offerings was acceptable to God, and of a sweet savour to him, Num 15:7 and being drank by than, revives, refreshes, and makes glad, when before sorrowful, drooping, faint, and weary, Ps 104:15 though some by Elohim, rendered God, understand great personages, as men of quality, magistrates, &c. and by man the common people, and so in Judg 9:9.
and go to be promoted over the trees? all speak the same language, being of the same sentiment.
John Wesley
9:13 Cheareth God - Wherewith God is well pleased, because it was offered to God.
Robert Jamieson, A. R. Fausset and David Brown
9:13 wine, which cheereth God and man--not certainly in the same manner. God might be said to be "cheered" by it, when the sacrifices were accepted, as He is said also to be honored by oil (Judg 9:9).
9:149:14: Եւ ասեն ծառքն ցդժնիկ. Ե՛կ թագաւորեա՛ ՚ի վերայ մեր։
14. Ծառերն ասացին փշին. “Եկ թագաւորի՛ր մեզ վրայ”:
14 Այն ատեն բոլոր ծառերը դժնիկին ըսին. ‘Դո՛ւն եկուր մեր վրայ թագաւոր եղիր’։
Եւ ասեն ծառքն ցդժնիկ. Եկ թագաւորեա ի վերայ մեր:

9:14: Եւ ասեն ծառքն ցդժնիկ. Ե՛կ թագաւորեա՛ ՚ի վերայ մեր։
14. Ծառերն ասացին փշին. “Եկ թագաւորի՛ր մեզ վրայ”:
14 Այն ատեն բոլոր ծառերը դժնիկին ըսին. ‘Դո՛ւն եկուր մեր վրայ թագաւոր եղիր’։
zohrab-1805▾ eastern-1994▾ western am▾
9:149:14: Наконец сказали все дерева терновнику: иди ты, царствуй над нами.
9:14 καὶ και and; even εἶπαν επω say; speak πάντα πας all; every τὰ ο the ξύλα ξυλον wood; timber τῇ ο the ῥάμνῳ ραμνος come on; this point σὺ συ you βασίλευσον βασιλευω reign ἐφ᾿ επι in; on ἡμῶν ημων our
9:14 וַ wa וְ and יֹּאמְר֥וּ yyōmᵊrˌû אמר say כָל־ ḵol- כֹּל whole הָ hā הַ the עֵצִ֖ים ʕēṣˌîm עֵץ tree אֶל־ ʔel- אֶל to הָ hā הַ the אָטָ֑ד ʔāṭˈāḏ אָטָד thorny bush לֵ֥ךְ lˌēḵ הלך walk אַתָּ֖ה ʔattˌā אַתָּה you מְלָךְ־ mᵊlāḵ- מלך be king עָלֵֽינוּ׃ ʕālˈênû עַל upon
9:14. dixeruntque omnia ligna ad ramnum veni et impera super nosAnd all the trees said to the bramble: Come thou and reign over us.
14. Then said all the trees unto the bramble, Come thou, and reign over us.
9:14. And all the trees said to the bramble, ‘Come and reign over us.’
9:14. Then said all the trees unto the bramble, Come thou, [and] reign over us.
Then said all the trees unto the bramble, Come thou, [and] reign over us:

9:14: Наконец сказали все дерева терновнику: иди ты, царствуй над нами.
9:14
καὶ και and; even
εἶπαν επω say; speak
πάντα πας all; every
τὰ ο the
ξύλα ξυλον wood; timber
τῇ ο the
ῥάμνῳ ραμνος come on; this point
σὺ συ you
βασίλευσον βασιλευω reign
ἐφ᾿ επι in; on
ἡμῶν ημων our
9:14
וַ wa וְ and
יֹּאמְר֥וּ yyōmᵊrˌû אמר say
כָל־ ḵol- כֹּל whole
הָ הַ the
עֵצִ֖ים ʕēṣˌîm עֵץ tree
אֶל־ ʔel- אֶל to
הָ הַ the
אָטָ֑ד ʔāṭˈāḏ אָטָד thorny bush
לֵ֥ךְ lˌēḵ הלך walk
אַתָּ֖ה ʔattˌā אַתָּה you
מְלָךְ־ mᵊlāḵ- מלך be king
עָלֵֽינוּ׃ ʕālˈênû עַל upon
9:14. dixeruntque omnia ligna ad ramnum veni et impera super nos
And all the trees said to the bramble: Come thou and reign over us.
9:14. And all the trees said to the bramble, ‘Come and reign over us.’
9:14. Then said all the trees unto the bramble, Come thou, [and] reign over us.
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
9:14: Then said all the trees unto the bramble - The word אטד atad, which we translate bramble, is supposed to mean the rhamnus, which is the largest of thorns, producing dreadful spikes, similar to darts. See Theodoret on Psa 58:10. There is much of the moral of this fable contained in the different kinds of trees mentioned.
1. The olive; the most profitable tree to its owner, having few equals either for food or medicine.
2. The fig tree; one of the most fruitful of trees, and yielding one of the most delicious fruits, and superior to all others for sweetness.
3. The vine, which alone yields a liquor that, when properly prepared, and taken in strict moderation, is friendly both to the body and mind of man, having a most direct tendency to invigorate both.
4. The bramble or thorn, which, however useful as a hedge, is dangerous to come near; and is here the emblem of an impious, cruel, and oppressive king.
As the olive, fig, and vine, are said in this fable to refuse the royalty, because in consequence, they intimate, they should lose their own privileges, we learn that to be invested with power for the public good can be no privilege to the sovereign. If he discharge the office faithfully, it will plant his pillow with thorns, fill his soul with anxious cares, rob him of rest and quiet, and, in a word, will be to him a source of distress and misery. All this is represented here under the emblem of the trees losing their fatness, their sweetness and good fruits, and their cheering influence. In short, we see from this most sensible fable that the beneficent, benevolent, and highly illuminated mind, is ever averse from the love of power; and that those who do seek it are the thoughtless, the vain, the ambitious, and those who wish for power merely for the purpose of self-gratification; persons who have neither the disposition nor the knowledge to use power for the advantage of the community; and who, while they boast great things, and make great pretensions and promises, are the tyrants of the people, and often through their ambition, like the bramble in the fable kindle a flame of foreign or domestic war, in which their subjects are consumed. The sleepless nights and corroding cares of sovereignty, are most forcibly described by a poet of our own, whose equal in describing the inward workings of the human heart, in all varieties of character and circumstances, has never appeared either in ancient or modern times. Hear what he puts in the mouth of two of his care-worn kings: -
"How many thousand of my poorest subjects
Are at this hour asleep? - Sleep, gentle sleep,
Nature's soft nurse! how have I frighted thee,
That thou no more wilt weigh my eyelids down,
And steep my senses in forgetfulness?
Why rather, sleep, liest thou in smoky cribs,
Upon uneasy pallets stretching thee,
And hush'd with buzzing night-flies to thy slumber
Than in the perfumed chambers of the great,
Under the canopies of costly state,
And lull'd with sounds of sweetest melody?
O thou dull god! why liest thou with the vile
In loathsome beds; and leav'st the kingly couch
A watch-case, or a common 'larum bell?
Wilt thou upon the high and giddy mast
Seal up the ship-boy's eyes, and rock his brains
In cradle of the rude imperious surge;
And in the visitation of the winds,
Who take the ruffian billows by the top,
Curling their monstrous heads and hanging them,
With deafening clamours, in the slippery clouds,
That, with the hurly, death itself awakes?
Canst thou, O partial sleep! give thy repose
To the wet sea-boy, in an hour so rude;
And, in the calmest and most stillest night,
With all appliances and means to boot,
Deny it to a king? Then, happy low, lie down!
Uneasy lies the head that wears a crown." -
"O hard condition! twin-born with greatness,
Subjected to the breath of every fool,
Whose sense no more can feel but his own wringing!
What infinite heart's ease must kings neglect,
That private men enjoy!
And what have kings, that privates have not too,
Save ceremony, save general ceremony?" -
"'Tis not the balm, the scepter, and the ball,
The sword, the mace, the crown imperial,
The intertissued robe of gold and pearl,
The farced title running 'fore the king,
The throne he sits on, nor the tide of pomp
That beats upon the high shore of this world,
No, not all these, thrice gorgeous ceremony,
Not all these, laid in bed majestical,
Can sleep so soundly as the wretched slave."
Shakespeare
This is precisely the sentiment expressed in the denial of the olive, fig tree, and vine.
Albert Barnes: Notes on the Bible - 1834
9:14
The bramble - Said to be the Rhamnus Paliurus of Linnaeus, otherwise called Spina-Christi, or Christ's Thorn, a shrub with sharp thorns. The application is obvious. The noble Gideon and his worthy sons had declined the proffered kingdom. The vile, base-born Abimelech had accepted it, and his act would turn out to the mutual ruin of himself and his subjects.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:14: bramble: or, thistle, Kg2 14:9
John Gill
9:14 Then said all the trees unto the bramble,.... Perceiving they could not prevail upon any of the useful and fruitful trees to take the government of them, they unite in a request to a bramble, scarce to be called a tree, and however a very barren and fruitless one, yea, hurtful and distressing:
come thou, and reign over us; this respects Abimelech, and describes him as a mean person, the son of a concubine, as having no goodness in him, not any good qualifications to recommend him to government, but all the reverse, cruel, tyrannical, and oppressive; and this exposes the folly of the Shechemites, and their eagerness to have a king at any rate, though ever so mean and despicable, useless and pernicious.
John Wesley
9:14 Bramble - Or, thorn, fitly representing Abimelech, the son of a concubine, and a person of small use, and great cruelty.
9:159:15: Եւ ասէ դժնիկ ցծառս. Թէ արդարեւ՛ օծանիցէ՛ք զիս թագաւորել ՚ի վերայ ձեր. եկա՛յք ծածկեցարո՛ւք ընդ հովանեաւ իմով. եթէ ո՞չ ելանիցէ հուր ՚ի դժնկէ աստի, եւ կերիցէ զեղեւնափա՛յտս Լիբանանու[2572]։ [2572] Ոմանք. Օծանէք զիս թագաւոր ՚ի վերայ ձեր։
15. Փուշն ասաց ծառերին. “Եթէ իսկապէս դուք ինձ ձեզ վրայ թագաւոր էք օծում, եկէք ծածկուեցէ՛ք իմ հովանու տակ, եթէ ոչ՝ փշից կրակ դուրս կը գայ եւ կ’այրի Լիբանանի մայրիները”:
15 Դժնիկը ծառերուն ըսաւ. ‘Եթէ դուք իրաւցնէ զիս ձեր վրայ թագաւոր կ’օծէք, եկէք իմ հովանիիս տակ նստեցէք, եթէ ոչ դժնիկէն կրակ թող ելլէ ու Լիբանանի եղեւինները այրէ’։
Եւ ասէ դժնիկ ցծառս. Թէ արդարեւ օծանիցէք զիս թագաւորել ի վերայ ձեր, եկայք ծածկեցարուք ընդ հովանեաւ իմով, եթէ ոչ, ելանիցէ հուր ի դժնկէ աստի, եւ կերիցէ զեղեւնափայտս Լիբանանու:

9:15: Եւ ասէ դժնիկ ցծառս. Թէ արդարեւ՛ օծանիցէ՛ք զիս թագաւորել ՚ի վերայ ձեր. եկա՛յք ծածկեցարո՛ւք ընդ հովանեաւ իմով. եթէ ո՞չ ելանիցէ հուր ՚ի դժնկէ աստի, եւ կերիցէ զեղեւնափա՛յտս Լիբանանու[2572]։
[2572] Ոմանք. Օծանէք զիս թագաւոր ՚ի վերայ ձեր։
15. Փուշն ասաց ծառերին. “Եթէ իսկապէս դուք ինձ ձեզ վրայ թագաւոր էք օծում, եկէք ծածկուեցէ՛ք իմ հովանու տակ, եթէ ոչ՝ փշից կրակ դուրս կը գայ եւ կ’այրի Լիբանանի մայրիները”:
15 Դժնիկը ծառերուն ըսաւ. ‘Եթէ դուք իրաւցնէ զիս ձեր վրայ թագաւոր կ’օծէք, եկէք իմ հովանիիս տակ նստեցէք, եթէ ոչ դժնիկէն կրակ թող ելլէ ու Լիբանանի եղեւինները այրէ’։
zohrab-1805▾ eastern-1994▾ western am▾
9:159:15: Терновник сказал деревам: если вы по истине поставляете меня царем над собою, то идите, покойтесь под тенью моею; если же нет, то выйдет огонь из терновника и пожжет кедры Ливанские.
9:15 καὶ και and; even εἶπεν επω say; speak ἡ ο the ῥάμνος ραμνος to; toward τὰ ο the ξύλα ξυλον wood; timber εἰ ει if; whether ἐν εν in ἀληθείᾳ αληθεια truth χρίετέ χριω anoint με με me ὑμεῖς υμεις you τοῦ ο the βασιλεύειν βασιλευω reign ἐφ᾿ επι in; on ὑμᾶς υμας you δεῦτε δευτε come on ὑπόστητε υφιστημι in τῇ ο the σκιᾷ σκια shadow; shade μου μου of me; mine καὶ και and; even εἰ ει if; whether μή μη not ἐξέλθῃ εξερχομαι come out; go out πῦρ πυρ fire ἀπ᾿ απο from; away ἐμοῦ εμου my καὶ και and; even καταφάγῃ κατεσθιω consume; eat up τὰς ο the κέδρους κεδρος the Λιβάνου λιβανος Libanos; Livanos
9:15 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say הָ hā הַ the אָטָד֮ ʔoṭoḏ אָטָד thorny bush אֶל־ ʔel- אֶל to הָ hā הַ the עֵצִים֒ ʕēṣîm עֵץ tree אִ֡ם ʔˈim אִם if בֶּ be בְּ in אֱמֶ֣ת ʔᵉmˈeṯ אֶמֶת trustworthiness אַתֶּם֩ ʔattˌem אַתֶּם you מֹשְׁחִ֨ים mōšᵊḥˌîm משׁח smear אֹתִ֤י ʔōṯˈî אֵת [object marker] לְ lᵊ לְ to מֶ֨לֶךְ֙ mˈeleḵ מֶלֶךְ king עֲלֵיכֶ֔ם ʕᵃlêḵˈem עַל upon בֹּ֖אוּ bˌōʔû בוא come חֲס֣וּ ḥᵃsˈû חסה seek refuge בְ vᵊ בְּ in צִלִּ֑י ṣillˈî צֵל shadow וְ wᵊ וְ and אִם־ ʔim- אִם if אַ֕יִן ʔˈayin אַיִן [NEG] תֵּ֤צֵא tˈēṣē יצא go out אֵשׁ֙ ʔˌēš אֵשׁ fire מִן־ min- מִן from הָ֣ hˈā הַ the אָטָ֔ד ʔāṭˈāḏ אָטָד thorny bush וְ wᵊ וְ and תֹאכַ֖ל ṯōḵˌal אכל eat אֶת־ ʔeṯ- אֵת [object marker] אַרְזֵ֥י ʔarzˌê אֶרֶז cedar הַ ha הַ the לְּבָנֹֽון׃ llᵊvānˈôn לְבָנֹון Lebanon
9:15. quae respondit eis si vere me regem vobis constituitis venite et sub mea umbra requiescite sin autem non vultis egrediatur ignis de ramno et devoret cedros LibaniAnd it answered them: If, indeed, you mean to make me king, come ye, and rest under my shadow: but if you mean it not, let fire come out from the bramble, and devour the cedars of Libanus.
15. And the bramble said unto the trees, If in truth ye anoint me king over you, then come and put your trust in my shadow: and if not, let fire come out of the bramble, and devour the cedars of Lebanon.
9:15. And it responded to them: ‘If truly you would appoint me as king, come and rest under my shadow. But if you are not willing, let fire go forth from the bramble, and let it devour the cedars of Lebanon.’ ”
9:15. And the bramble said unto the trees, If in truth ye anoint me king over you, [then] come [and] put your trust in my shadow: and if not, let fire come out of the bramble, and devour the cedars of Lebanon.
And the bramble said unto the trees, If in truth ye anoint me king over you, [then] come [and] put your trust in my shadow: and if not, let fire come out of the bramble, and devour the cedars of Lebanon:

9:15: Терновник сказал деревам: если вы по истине поставляете меня царем над собою, то идите, покойтесь под тенью моею; если же нет, то выйдет огонь из терновника и пожжет кедры Ливанские.
9:15
καὶ και and; even
εἶπεν επω say; speak
ο the
ῥάμνος ραμνος to; toward
τὰ ο the
ξύλα ξυλον wood; timber
εἰ ει if; whether
ἐν εν in
ἀληθείᾳ αληθεια truth
χρίετέ χριω anoint
με με me
ὑμεῖς υμεις you
τοῦ ο the
βασιλεύειν βασιλευω reign
ἐφ᾿ επι in; on
ὑμᾶς υμας you
δεῦτε δευτε come on
ὑπόστητε υφιστημι in
τῇ ο the
σκιᾷ σκια shadow; shade
μου μου of me; mine
καὶ και and; even
εἰ ει if; whether
μή μη not
ἐξέλθῃ εξερχομαι come out; go out
πῦρ πυρ fire
ἀπ᾿ απο from; away
ἐμοῦ εμου my
καὶ και and; even
καταφάγῃ κατεσθιω consume; eat up
τὰς ο the
κέδρους κεδρος the
Λιβάνου λιβανος Libanos; Livanos
9:15
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
הָ הַ the
אָטָד֮ ʔoṭoḏ אָטָד thorny bush
אֶל־ ʔel- אֶל to
הָ הַ the
עֵצִים֒ ʕēṣîm עֵץ tree
אִ֡ם ʔˈim אִם if
בֶּ be בְּ in
אֱמֶ֣ת ʔᵉmˈeṯ אֶמֶת trustworthiness
אַתֶּם֩ ʔattˌem אַתֶּם you
מֹשְׁחִ֨ים mōšᵊḥˌîm משׁח smear
אֹתִ֤י ʔōṯˈî אֵת [object marker]
לְ lᵊ לְ to
מֶ֨לֶךְ֙ mˈeleḵ מֶלֶךְ king
עֲלֵיכֶ֔ם ʕᵃlêḵˈem עַל upon
בֹּ֖אוּ bˌōʔû בוא come
חֲס֣וּ ḥᵃsˈû חסה seek refuge
בְ vᵊ בְּ in
צִלִּ֑י ṣillˈî צֵל shadow
וְ wᵊ וְ and
אִם־ ʔim- אִם if
אַ֕יִן ʔˈayin אַיִן [NEG]
תֵּ֤צֵא tˈēṣē יצא go out
אֵשׁ֙ ʔˌēš אֵשׁ fire
מִן־ min- מִן from
הָ֣ hˈā הַ the
אָטָ֔ד ʔāṭˈāḏ אָטָד thorny bush
וְ wᵊ וְ and
תֹאכַ֖ל ṯōḵˌal אכל eat
אֶת־ ʔeṯ- אֵת [object marker]
אַרְזֵ֥י ʔarzˌê אֶרֶז cedar
הַ ha הַ the
לְּבָנֹֽון׃ llᵊvānˈôn לְבָנֹון Lebanon
9:15. quae respondit eis si vere me regem vobis constituitis venite et sub mea umbra requiescite sin autem non vultis egrediatur ignis de ramno et devoret cedros Libani
And it answered them: If, indeed, you mean to make me king, come ye, and rest under my shadow: but if you mean it not, let fire come out from the bramble, and devour the cedars of Libanus.
9:15. And it responded to them: ‘If truly you would appoint me as king, come and rest under my shadow. But if you are not willing, let fire go forth from the bramble, and let it devour the cedars of Lebanon.’ ”
9:15. And the bramble said unto the trees, If in truth ye anoint me king over you, [then] come [and] put your trust in my shadow: and if not, let fire come out of the bramble, and devour the cedars of Lebanon.
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Adam Clarke: Commentary on the Bible - 1831
9:15: Come and put your trust in any shadow - The vain boast of the would-be sovereign; and of the man who is seeking to be put into power by the suffrages of the people. All promise, no performance.
Let fire come out of the bramble - A strong catachresis. The bramble was too low to give shelter to any tree; and so far from being able to consume others, that the smallest fire will reduce it to ashes, and that in the shortest time. Hence the very transitory mirth of fools is said to be like the cracking of thorns under a pot. Abimelech was the bramble; and the cedars of Lebanon, all the nobles and people of Israel. Could they therefore suppose that such a low-born, uneducated, cruel, and murderous man, could be a proper protector, or a humane governor? He who could imbrue his hands in the blood of his brethren in order to get into power, was not likely to stop at any means to retain that power when possessed. If, therefore, they took him for their king, they might rest assured that desolation and blood would mark the whole of his reign. The condensed moral of the whole fable is this: Weak, worthless, and wicked men, will ever be foremost to thrust themselves into power; and, in the end, to bring ruin upon themselves, and on the unhappy people over whom they preside.
Albert Barnes: Notes on the Bible - 1834
9:15
If in truth - i. e. consistently with truth, honor, and uprightness, as explained in the interpretation in Jdg 9:16, Jdg 9:19.
Let fire come out ... - The propriety of the image is strictly preserved, for even the thorns of the worthless bramble might kindle a flame which would burn the stately cedars to the ground. See Psa 58:9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:15: shadow: Isa 30:2; Dan 4:12; Hos 14:7; Mat 13:32
let fire: Jdg 9:20, Jdg 9:49; Num 21:28; Isa 1:31; Eze 19:14
the cedars: Kg2 14:9; Psa 104:16; Isa 2:13, Isa 37:24; Eze 31:3
Geneva 1599
9:15 And the bramble said unto the trees, If in truth ye anoint me king over you, [then] come [and] put your trust in my shadow: and if not, let (f) fire come out of the bramble, and devour the cedars of Lebanon.
(f) Abimelech will destroy the nobles of Shechem.
John Gill
9:15 And the bramble said unto the trees,.... Accepting of their offer at once:
if ye in trust anoint me king over you; suspecting they were not hearty and cordial in their choice and call to the kingly authority over them:
then come and put your trust in my shadow; promising protection to them as his subjects, requiring their confidence in him, and boasting of the good they should receive from him, as is common with wicked princes at their first entering on their office; but, alas! what shadow or protection can there be in a bramble? if a man attempts: to put himself under it for shelter, he will find it will be of no use to him, but harmful, since, the nearer and closer he comes to it, the more he will be scratched and torn by it:
and if not, let fire come out of the bramble, and devour the cedars of Lebanon; signifying, that if they did not heartily submit to his government, and put confidence in him, and prove faithful to him, they should smart for it, and feel his wrath and vengeance, even the greatest men among them, comparable to the cedars of Lebanon; for thorns and brambles catching fire, as they easily do, or fire being put to them, as weak as they are, and placed under the tallest and strongest cedars, will soon fetch them down to the ground; and the words of the bramble, or Abimelech, proved true to the Shechemites, he is made to speak in this parable.
John Wesley
9:15 If in truth - If you deal truly and justly in making me king. Then trust - Then you may expect protection under my government. Devour the cedars - In stead of protection, you shall receive destruction by me; especially you cedars, that is, nobles, such as the house of Millo, who have been most forward in this work.
9:169:16: Եւ արդ եթէ ճշմարտութեա՛մբ եւ բովանդակութեա՛մբ արարէք, եւ թագաւորեցուցէք զԱբիմեղ՚էք. եւ թէ ո՞րպէս արարէք Յերոբոաղ եւ ընդ տուն նորա. եւ եթէ ըստ հատուցման ձեռին նորա արարէք նմա[2573]. [2573] Ոմանք. Եւ ընդ տուն իւր։
16. Արդ, եթէ ճշմարտութեամբ եւ արդարութեամբ վարուեցիք Աբիմելէքին թագաւոր դարձնելով, եթէ լաւ վարուեցիք Յերոբոաղի եւ նրա տան հետ, եթէ նրա ձեռքի գործերի համեմատ հատուցեցիք նրան...
16 Եթէ դուք Աբիմելէքը թագաւոր ընելով ճշմարտութեամբ ու արդարութեամբ վարուեցաք եւ եթէ Յերոբաաղի ու անոր տանը բարութիւն ըրիք եւ եթէ անոր գործերուն համեմատ անոր հատուցում ըրիք.
Եւ արդ եթէ ճշմարտութեամբ եւ բովանդակութեամբ արարէք եւ թագաւորեցուցէք զԱբիմելէք, եւ [168]թէ որպէս`` արարէք Յերոբաաղ եւ ընդ տուն նորա, եւ եթէ ըստ հատուցման ձեռին նորա արարէք նմա:

9:16: Եւ արդ եթէ ճշմարտութեա՛մբ եւ բովանդակութեա՛մբ արարէք, եւ թագաւորեցուցէք զԱբիմեղ՚էք. եւ թէ ո՞րպէս արարէք Յերոբոաղ եւ ընդ տուն նորա. եւ եթէ ըստ հատուցման ձեռին նորա արարէք նմա[2573].
[2573] Ոմանք. Եւ ընդ տուն իւր։
16. Արդ, եթէ ճշմարտութեամբ եւ արդարութեամբ վարուեցիք Աբիմելէքին թագաւոր դարձնելով, եթէ լաւ վարուեցիք Յերոբոաղի եւ նրա տան հետ, եթէ նրա ձեռքի գործերի համեմատ հատուցեցիք նրան...
16 Եթէ դուք Աբիմելէքը թագաւոր ընելով ճշմարտութեամբ ու արդարութեամբ վարուեցաք եւ եթէ Յերոբաաղի ու անոր տանը բարութիւն ըրիք եւ եթէ անոր գործերուն համեմատ անոր հատուցում ըրիք.
zohrab-1805▾ eastern-1994▾ western am▾
9:169:16: Итак смотрите, по истине ли и по правде ли вы поступили, поставив Авимелеха царем? И хорошо ли вы поступили с Иероваалом и домом его, и сообразно ли с его благодеяниями поступили вы?
9:16 καὶ και and; even νῦν νυν now; present εἰ ει if; whether ἐν εν in ἀληθείᾳ αληθεια truth καὶ και and; even τελειότητι τελειοτης completeness; accomplishment ἐποιήσατε ποιεω do; make καὶ και and; even ἐβασιλεύσατε βασιλευω reign τὸν ο the Αβιμελεχ αβιμελεχ and; even εἰ ει if; whether ἀγαθωσύνην αγαθωσυνη goodness ἐποιήσατε ποιεω do; make μετὰ μετα with; amid Ιεροβααλ ιεροβααλ and; even μετὰ μετα with; amid τοῦ ο the οἴκου οικος home; household αὐτοῦ αυτος he; him καὶ και and; even εἰ ει if; whether ὡς ως.1 as; how ἀνταπόδοσις ανταποδοσις recompense; rendering χειρὸς χειρ hand αὐτοῦ αυτος he; him ἐποιήσατε ποιεω do; make αὐτῷ αυτος he; him
9:16 וְ wᵊ וְ and עַתָּ֗ה ʕattˈā עַתָּה now אִם־ ʔim- אִם if בֶּ be בְּ in אֱמֶ֤ת ʔᵉmˈeṯ אֶמֶת trustworthiness וּ û וְ and בְ vᵊ בְּ in תָמִים֙ ṯāmîm תָּמִים complete עֲשִׂיתֶ֔ם ʕᵃśîṯˈem עשׂה make וַ wa וְ and תַּמְלִ֖יכוּ ttamlˌîḵû מלך be king אֶת־ ʔeṯ- אֵת [object marker] אֲבִימֶ֑לֶךְ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech וְ wᵊ וְ and אִם־ ʔim- אִם if טֹובָ֤ה ṭôvˈā טֹובָה what is good עֲשִׂיתֶם֙ ʕᵃśîṯˌem עשׂה make עִם־ ʕim- עִם with יְרֻבַּ֣עַל yᵊrubbˈaʕal יְרֻבַּעַל Jerub-Baal וְ wᵊ וְ and עִם־ ʕim- עִם with בֵּיתֹ֔ו bêṯˈô בַּיִת house וְ wᵊ וְ and אִם־ ʔim- אִם if כִּ ki כְּ as גְמ֥וּל ḡᵊmˌûl גְּמוּל deed יָדָ֖יו yāḏˌāʸw יָד hand עֲשִׂ֥יתֶם ʕᵃśˌîṯem עשׂה make לֹֽו׃ lˈô לְ to
9:16. nunc igitur si recte et absque peccato constituistis super vos regem Abimelech et bene egistis cum Hierobbaal et cum domo eius et reddidistis vicem beneficiis eius qui pugnavit pro vobisNow, therefore, if you have done well, and without sin, in appointing Abimelech king over you, and have dealt well with Jerobaal, and with his house, and have made a suitable return for the benefits of him who fought for you,
16. Now therefore, if ye have dealt truly and uprightly, in that ye have made Abimelech king, and if ye have dealt well with Jerubbaal and his house, and have done unto him according to the deserving of his hands;
9:16. So now, if you are upright and without sin in appointing Abimelech as a king over you, and if you have acted well with Jerubbaal, and with his house, and if you have repaid, in turn, the benefits of him who fought on your behalf,
9:16. Now therefore, if ye have done truly and sincerely, in that ye have made Abimelech king, and if ye have dealt well with Jerubbaal and his house, and have done unto him according to the deserving of his hands;
Now therefore, if ye have done truly and sincerely, in that ye have made Abimelech king, and if ye have dealt well with Jerubbaal and his house, and have done unto him according to the deserving of his hands:

9:16: Итак смотрите, по истине ли и по правде ли вы поступили, поставив Авимелеха царем? И хорошо ли вы поступили с Иероваалом и домом его, и сообразно ли с его благодеяниями поступили вы?
9:16
καὶ και and; even
νῦν νυν now; present
εἰ ει if; whether
ἐν εν in
ἀληθείᾳ αληθεια truth
καὶ και and; even
τελειότητι τελειοτης completeness; accomplishment
ἐποιήσατε ποιεω do; make
καὶ και and; even
ἐβασιλεύσατε βασιλευω reign
τὸν ο the
Αβιμελεχ αβιμελεχ and; even
εἰ ει if; whether
ἀγαθωσύνην αγαθωσυνη goodness
ἐποιήσατε ποιεω do; make
μετὰ μετα with; amid
Ιεροβααλ ιεροβααλ and; even
μετὰ μετα with; amid
τοῦ ο the
οἴκου οικος home; household
αὐτοῦ αυτος he; him
καὶ και and; even
εἰ ει if; whether
ὡς ως.1 as; how
ἀνταπόδοσις ανταποδοσις recompense; rendering
χειρὸς χειρ hand
αὐτοῦ αυτος he; him
ἐποιήσατε ποιεω do; make
αὐτῷ αυτος he; him
9:16
וְ wᵊ וְ and
עַתָּ֗ה ʕattˈā עַתָּה now
אִם־ ʔim- אִם if
בֶּ be בְּ in
אֱמֶ֤ת ʔᵉmˈeṯ אֶמֶת trustworthiness
וּ û וְ and
בְ vᵊ בְּ in
תָמִים֙ ṯāmîm תָּמִים complete
עֲשִׂיתֶ֔ם ʕᵃśîṯˈem עשׂה make
וַ wa וְ and
תַּמְלִ֖יכוּ ttamlˌîḵû מלך be king
אֶת־ ʔeṯ- אֵת [object marker]
אֲבִימֶ֑לֶךְ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech
וְ wᵊ וְ and
אִם־ ʔim- אִם if
טֹובָ֤ה ṭôvˈā טֹובָה what is good
עֲשִׂיתֶם֙ ʕᵃśîṯˌem עשׂה make
עִם־ ʕim- עִם with
יְרֻבַּ֣עַל yᵊrubbˈaʕal יְרֻבַּעַל Jerub-Baal
וְ wᵊ וְ and
עִם־ ʕim- עִם with
בֵּיתֹ֔ו bêṯˈô בַּיִת house
וְ wᵊ וְ and
אִם־ ʔim- אִם if
כִּ ki כְּ as
גְמ֥וּל ḡᵊmˌûl גְּמוּל deed
יָדָ֖יו yāḏˌāʸw יָד hand
עֲשִׂ֥יתֶם ʕᵃśˌîṯem עשׂה make
לֹֽו׃ lˈô לְ to
9:16. nunc igitur si recte et absque peccato constituistis super vos regem Abimelech et bene egistis cum Hierobbaal et cum domo eius et reddidistis vicem beneficiis eius qui pugnavit pro vobis
Now, therefore, if you have done well, and without sin, in appointing Abimelech king over you, and have dealt well with Jerobaal, and with his house, and have made a suitable return for the benefits of him who fought for you,
9:16. So now, if you are upright and without sin in appointing Abimelech as a king over you, and if you have acted well with Jerubbaal, and with his house, and if you have repaid, in turn, the benefits of him who fought on your behalf,
9:16. Now therefore, if ye have done truly and sincerely, in that ye have made Abimelech king, and if ye have dealt well with Jerubbaal and his house, and have done unto him according to the deserving of his hands;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
9:16-20
These verses contain the interpretation of the fable. In them Jotham points out the base ingratitude of the people in raising Abimelech upon the ruin of Gideon's house, and foretells the retribution which would fall upon both parties.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:16: according: Jdg 8:35
Carl Friedrich Keil and Franz Delitzsch
9:16
In Judg 9:16-20 Jotham gives the application of his fable, for there was no necessity for any special explanation of it, since it was perfectly clear and intelligible in itself. These verses form a long period, the first half of which is so extended by the insertion of parentheses introduced as explanations (Judg 9:17, Judg 9:18), that the commencement of it (Judg 9:16) is taken up again in Judg 9:19 for the purpose of attaching the apodosis. "If ye have acted in truth and sincerity, and (i.e., when he) made Abimelech king; if ye have done well to Jerubbaal and his house, and if ye have done to him according to the doing of his hands ... as my father fought for you ... but ye have risen up to-day against my father's house, and have slain ... if (I say) ye have acted in truth and sincerity to Jerubbaal and his house this day: then rejoice in Abimelech ...." נפשׁו השׁליך, to throw away his life, i.e., expose to death. מנּגד, "from before him," serves to strengthen the השׁליך. Jotham imputes the slaying of his brothers to the citizens of Shechem, as a crime which they themselves had committed (Judg 9:18), because they had given Abimelech money out of their temple of Baal to carry out his designs against the sons of Jerubbaal (Judg 9:4). In this reproach he had, strictly speaking, already pronounced sentence upon their doings. When, therefore, he proceeds still further in Judg 9:19, "If ye have acted in truth towards Jerubbaal ... then rejoice," etc., this turn contains the bitterest scorn at the faithlessness manifested towards Jerubbaal. In that case nothing could follow but the fulfilment of the threat and the bursting forth of the fire. In carrying out this point the application goes beyond the actual meaning of the parable itself. Not only will fire go forth from Abimelech and consume the lords of Shechem and the inhabitants of Millo, but fire will also go forth from them and devour Abimelech himself. The fulfilment of this threat was not long delayed, as the following history shows (Judg 9:23.).
John Gill
9:16 Now therefore, if ye have done truly and sincerely, in that ye have made Abimelech king,.... If they had done this conscientiously, and in the uprightness of their hearts, to take such a base man, and a murderer, and make him their king, which Jotham doubted, and put it in this manner to them, that they might consider of it themselves:
if ye have dealt well with Jerubbaal, and his house; if they could think so, which surely they could not, when they reflected upon the murder of his family they had consented to:
and have done unto him according to the deserving of his hands; to his memory, and to his family, according to the merit of his works which he had performed on their account, next mentioned.
9:179:17: որպէս ե՛տ պատերազմն հայր իմ փոխանակ ձեր, եւ ընկէց զանձն իւր յառաջ, եւ ապրեցո՛յց զձեզ ՚ի ձեռաց Մադիամու.
17. Իմ հայրը ձեր փոխարէն պատերազմեց, իր կեանքը չխնայեց եւ ձեզ ազատեց մադիամացիների ձեռքից:
17 (Քանզի իմ հայրս ձեզի համար պատերազմ ըրաւ ու իր անձը վտանգի մէջ դրաւ* եւ ձեզ Մադիամի ձեռքէն ազատեց.
որպէս ետ պատերազմ հայր իմ փոխանակ ձեր, եւ ընկէց զանձն իւր յառաջ, եւ ապրեցոյց զձեզ ի ձեռաց Մադիամու:

9:17: որպէս ե՛տ պատերազմն հայր իմ փոխանակ ձեր, եւ ընկէց զանձն իւր յառաջ, եւ ապրեցո՛յց զձեզ ՚ի ձեռաց Մադիամու.
17. Իմ հայրը ձեր փոխարէն պատերազմեց, իր կեանքը չխնայեց եւ ձեզ ազատեց մադիամացիների ձեռքից:
17 (Քանզի իմ հայրս ձեզի համար պատերազմ ըրաւ ու իր անձը վտանգի մէջ դրաւ* եւ ձեզ Մադիամի ձեռքէն ազատեց.
zohrab-1805▾ eastern-1994▾ western am▾
9:179:17: За вас отец мой сражался, не дорожил жизнью своею и избавил вас от руки Мадианитян;
9:17 ὡς ως.1 as; how παρετάξατο παρατασσω the πατήρ πατηρ father μου μου of me; mine ὑπὲρ υπερ over; for ὑμῶν υμων your καὶ και and; even ἐξέρριψεν εκριπτω the ψυχὴν ψυχη soul αὐτοῦ αυτος he; him ἐξ εκ from; out of ἐναντίας εναντιος contrary; opposite καὶ και and; even ἐρρύσατο ρυομαι rescue ὑμᾶς υμας you ἐκ εκ from; out of χειρὸς χειρ hand Μαδιαμ μαδιαν Madian; Mathian
9:17 אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] נִלְחַ֥ם nilḥˌam לחם fight אָבִ֖י ʔāvˌî אָב father עֲלֵיכֶ֑ם ʕᵃlêḵˈem עַל upon וַ wa וְ and יַּשְׁלֵ֤ךְ yyašlˈēḵ שׁלך throw אֶת־ ʔeṯ- אֵת [object marker] נַפְשֹׁו֙ nafšˌô נֶפֶשׁ soul מִ mi מִן from נֶּ֔גֶד nnˈeḡeḏ נֶגֶד counterpart וַ wa וְ and יַּצֵּ֥ל yyaṣṣˌēl נצל deliver אֶתְכֶ֖ם ʔeṯᵊḵˌem אֵת [object marker] מִ mi מִן from יַּ֥ד yyˌaḏ יָד hand מִדְיָֽן׃ miḏyˈān מִדְיָן Midian
9:17. et animam suam dedit periculis ut erueret vos de manu MadianAnd exposed his life to dangers, to deliver you from the hand of Madian,
17. ( for my father fought for you, and adventured his life, and delivered you out of the hand of Midian:
9:17. and who gave his life to dangers, so that he might rescue you from the hand of Midian,
9:17. (For my father fought for you, and adventured his life far, and delivered you out of the hand of Midian:
For my father fought for you, and adventured his life far, and delivered you out of the hand of Midian:

9:17: За вас отец мой сражался, не дорожил жизнью своею и избавил вас от руки Мадианитян;
9:17
ὡς ως.1 as; how
παρετάξατο παρατασσω the
πατήρ πατηρ father
μου μου of me; mine
ὑπὲρ υπερ over; for
ὑμῶν υμων your
καὶ και and; even
ἐξέρριψεν εκριπτω the
ψυχὴν ψυχη soul
αὐτοῦ αυτος he; him
ἐξ εκ from; out of
ἐναντίας εναντιος contrary; opposite
καὶ και and; even
ἐρρύσατο ρυομαι rescue
ὑμᾶς υμας you
ἐκ εκ from; out of
χειρὸς χειρ hand
Μαδιαμ μαδιαν Madian; Mathian
9:17
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
נִלְחַ֥ם nilḥˌam לחם fight
אָבִ֖י ʔāvˌî אָב father
עֲלֵיכֶ֑ם ʕᵃlêḵˈem עַל upon
וַ wa וְ and
יַּשְׁלֵ֤ךְ yyašlˈēḵ שׁלך throw
אֶת־ ʔeṯ- אֵת [object marker]
נַפְשֹׁו֙ nafšˌô נֶפֶשׁ soul
מִ mi מִן from
נֶּ֔גֶד nnˈeḡeḏ נֶגֶד counterpart
וַ wa וְ and
יַּצֵּ֥ל yyaṣṣˌēl נצל deliver
אֶתְכֶ֖ם ʔeṯᵊḵˌem אֵת [object marker]
מִ mi מִן from
יַּ֥ד yyˌaḏ יָד hand
מִדְיָֽן׃ miḏyˈān מִדְיָן Midian
9:17. et animam suam dedit periculis ut erueret vos de manu Madian
And exposed his life to dangers, to deliver you from the hand of Madian,
9:17. and who gave his life to dangers, so that he might rescue you from the hand of Midian,
9:17. (For my father fought for you, and adventured his life far, and delivered you out of the hand of Midian:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:17: fought: Judg. 7:1-25, Jdg 8:4-10
adventured his life: Heb. cast his life, Est 4:16; Rom 5:8, Rom 16:4; Rev 12:11
John Gill
9:17 For my father fought for you,.... In the valley of Jezreel, and at Karkor, where with three hundred men he routed and destroyed an army of 135,000:
and adventured his life far: which, according to our version, may seem to have respect to his going over Jordan, and following the Midianites, fleeing into their country, and fighting them at Karkor, at a great distance from his native place; but the phrase in the original text is, "he cast away his life afar" (e), made no account of it, exposed it to the greatest danger; or, as the Targum,"he delivered his life as it were to destruction:"
and delivered you out of the hand of Midian; from the oppression and bondage of the Midianites, under which they had laboured seven years.
(e) "et projecit animam suam a louge", Pagninus; "vel eminus", Montanus; so Junius & Tremellius, Piscator.
9:189:18: եւ դուք յարեա՛յք ՚ի վերայ տան հօր իմոյ այսօր, եւ կոտորեցէք զորդիս նորա՝ արս եւթանասուն ՚ի վերայ վիմի՛ միոյ. եւ թագաւորեցուցէք զԱբիմեղ՚էք զորդի աղախնոյ նորա ՚ի վերայ արանց Սիկիմացւոց, զի եղբա՛յր ձեր է։
18. Իսկ դուք այսօր ելաք իմ հօր տան դէմ եւ կոտորեցիք նրա որդիներին՝ եօթանասուն մարդ մի քարի վրայ եւ նրա աղախնի որդի Աբիմելէքին, - քանի որ նա ձեր եղբայրն է, - սիկիմացիների թագաւոր կարգեցիք:
18 Իսկ դուք այսօր իմ հօրս տանը դէմ ելաք ու անոր որդիները՝ եօթանասուն մարդ՝ մէկ քարի վրայ սպաննեցիք ու անոր աղախինին տղան Աբիմելէքը, ձեր եղբայրը ըլլալուն համար, Սիւքէմին բնակիչներուն վրայ թագաւոր ըրիք.)
եւ դուք յարեայք ի վերայ տան հօր իմոյ այսօր, եւ կոտորեցէք զորդիս նորա, արս եւթանասուն ի վերայ վիմի միոյ, եւ թագաւորեցուցէք զԱբիմելէք զորդի աղախնոյ նորա ի վերայ արանց Սիկիմացւոց, զի եղբայր ձեր է:

9:18: եւ դուք յարեա՛յք ՚ի վերայ տան հօր իմոյ այսօր, եւ կոտորեցէք զորդիս նորա՝ արս եւթանասուն ՚ի վերայ վիմի՛ միոյ. եւ թագաւորեցուցէք զԱբիմեղ՚էք զորդի աղախնոյ նորա ՚ի վերայ արանց Սիկիմացւոց, զի եղբա՛յր ձեր է։
18. Իսկ դուք այսօր ելաք իմ հօր տան դէմ եւ կոտորեցիք նրա որդիներին՝ եօթանասուն մարդ մի քարի վրայ եւ նրա աղախնի որդի Աբիմելէքին, - քանի որ նա ձեր եղբայրն է, - սիկիմացիների թագաւոր կարգեցիք:
18 Իսկ դուք այսօր իմ հօրս տանը դէմ ելաք ու անոր որդիները՝ եօթանասուն մարդ՝ մէկ քարի վրայ սպաննեցիք ու անոր աղախինին տղան Աբիմելէքը, ձեր եղբայրը ըլլալուն համար, Սիւքէմին բնակիչներուն վրայ թագաւոր ըրիք.)
zohrab-1805▾ eastern-1994▾ western am▾
9:189:18: а вы теперь восстали против дома отца моего, и убили семьдесят сынов отца моего на одном камне, и поставили царем над жителями Сихемскими Авимелеха, сына рабыни его, потому что он брат ваш.
9:18 καὶ και and; even ὑμεῖς υμεις you ἐπανέστητε επανιστημι challenge ἐπὶ επι in; on τὸν ο the οἶκον οικος home; household τοῦ ο the πατρός πατηρ father μου μου of me; mine σήμερον σημερον today; present καὶ και and; even ἀπεκτείνατε αποκτεινω kill τοὺς ο the υἱοὺς υιος son αὐτοῦ αυτος he; him ἑβδομήκοντα εβδομηκοντα seventy ἄνδρας ανηρ man; husband ἐπὶ επι in; on λίθον λιθος stone ἕνα εις.1 one; unit καὶ και and; even ἐβασιλεύσατε βασιλευω reign τὸν ο the Αβιμελεχ αβιμελεχ son παιδίσκης παιδισκη girl; maid αὐτοῦ αυτος he; him ἐπὶ επι in; on τοὺς ο the ἄνδρας ανηρ man; husband Σικιμων σικιμα since; that ἀδελφὸς αδελφος brother ὑμῶν υμων your ἐστιν ειμι be
9:18 וְ wᵊ וְ and אַתֶּ֞ם ʔattˈem אַתֶּם you קַמְתֶּ֨ם qamtˌem קום arise עַל־ ʕal- עַל upon בֵּ֤ית bˈêṯ בַּיִת house אָבִי֙ ʔāvˌî אָב father הַ ha הַ the יֹּ֔ום yyˈôm יֹום day וַ wa וְ and תַּהַרְג֧וּ ttaharᵊḡˈû הרג kill אֶת־ ʔeṯ- אֵת [object marker] בָּנָ֛יו bānˈāʸw בֵּן son שִׁבְעִ֥ים šivʕˌîm שֶׁבַע seven אִ֖ישׁ ʔˌîš אִישׁ man עַל־ ʕal- עַל upon אֶ֣בֶן ʔˈeven אֶבֶן stone אֶחָ֑ת ʔeḥˈāṯ אֶחָד one וַ wa וְ and תַּמְלִ֜יכוּ ttamlˈîḵû מלך be king אֶת־ ʔeṯ- אֵת [object marker] אֲבִימֶ֤לֶךְ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech בֶּן־ ben- בֵּן son אֲמָתֹו֙ ʔᵃmāṯˌô אָמָה handmaid עַל־ ʕal- עַל upon בַּעֲלֵ֣י baʕᵃlˈê בַּעַל lord, baal שְׁכֶ֔ם šᵊḵˈem שְׁכֶם Shechem כִּ֥י kˌî כִּי that אֲחִיכֶ֖ם ʔᵃḥîḵˌem אָח brother הֽוּא׃ hˈû הוּא he
9:18. qui nunc surrexistis contra domum patris mei et interfecistis filios eius septuaginta viros super unum lapidem et constituistis regem Abimelech filium ancillae eius super habitatores Sychem eo quod frater vester sitAnd you are now risen up against my father's house, and have killed his sons, seventy men, upon one stone, and have made Abimelech, the son of his handmaid, king over the inhabitants of Sichem, because he is your brother:
18. and ye are risen up against my father’s house this day, and have slain his sons, threescore and ten persons, upon one stone, and have made Abimelech, the son of his maidservant, king over the men of Shechem, because he is your brother;)
9:18. though you now have risen up against my father’s house, and have killed his sons, seventy men, upon one stone, and have appointed Abimelech, the son of his handmaid, as a king over the inhabitants of Shechem, since he is your brother,
9:18. And ye are risen up against my father’s house this day, and have slain his sons, threescore and ten persons, upon one stone, and have made Abimelech, the son of his maidservant, king over the men of Shechem, because he [is] your brother;)
And ye are risen up against my father' s house this day, and have slain his sons, threescore and ten persons, upon one stone, and have made Abimelech, the son of his maidservant, king over the men of Shechem, because he [is] your brother:

9:18: а вы теперь восстали против дома отца моего, и убили семьдесят сынов отца моего на одном камне, и поставили царем над жителями Сихемскими Авимелеха, сына рабыни его, потому что он брат ваш.
9:18
καὶ και and; even
ὑμεῖς υμεις you
ἐπανέστητε επανιστημι challenge
ἐπὶ επι in; on
τὸν ο the
οἶκον οικος home; household
τοῦ ο the
πατρός πατηρ father
μου μου of me; mine
σήμερον σημερον today; present
καὶ και and; even
ἀπεκτείνατε αποκτεινω kill
τοὺς ο the
υἱοὺς υιος son
αὐτοῦ αυτος he; him
ἑβδομήκοντα εβδομηκοντα seventy
ἄνδρας ανηρ man; husband
ἐπὶ επι in; on
λίθον λιθος stone
ἕνα εις.1 one; unit
καὶ και and; even
ἐβασιλεύσατε βασιλευω reign
τὸν ο the
Αβιμελεχ αβιμελεχ son
παιδίσκης παιδισκη girl; maid
αὐτοῦ αυτος he; him
ἐπὶ επι in; on
τοὺς ο the
ἄνδρας ανηρ man; husband
Σικιμων σικιμα since; that
ἀδελφὸς αδελφος brother
ὑμῶν υμων your
ἐστιν ειμι be
9:18
וְ wᵊ וְ and
אַתֶּ֞ם ʔattˈem אַתֶּם you
קַמְתֶּ֨ם qamtˌem קום arise
עַל־ ʕal- עַל upon
בֵּ֤ית bˈêṯ בַּיִת house
אָבִי֙ ʔāvˌî אָב father
הַ ha הַ the
יֹּ֔ום yyˈôm יֹום day
וַ wa וְ and
תַּהַרְג֧וּ ttaharᵊḡˈû הרג kill
אֶת־ ʔeṯ- אֵת [object marker]
בָּנָ֛יו bānˈāʸw בֵּן son
שִׁבְעִ֥ים šivʕˌîm שֶׁבַע seven
אִ֖ישׁ ʔˌîš אִישׁ man
עַל־ ʕal- עַל upon
אֶ֣בֶן ʔˈeven אֶבֶן stone
אֶחָ֑ת ʔeḥˈāṯ אֶחָד one
וַ wa וְ and
תַּמְלִ֜יכוּ ttamlˈîḵû מלך be king
אֶת־ ʔeṯ- אֵת [object marker]
אֲבִימֶ֤לֶךְ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech
בֶּן־ ben- בֵּן son
אֲמָתֹו֙ ʔᵃmāṯˌô אָמָה handmaid
עַל־ ʕal- עַל upon
בַּעֲלֵ֣י baʕᵃlˈê בַּעַל lord, baal
שְׁכֶ֔ם šᵊḵˈem שְׁכֶם Shechem
כִּ֥י kˌî כִּי that
אֲחִיכֶ֖ם ʔᵃḥîḵˌem אָח brother
הֽוּא׃ hˈû הוּא he
9:18. qui nunc surrexistis contra domum patris mei et interfecistis filios eius septuaginta viros super unum lapidem et constituistis regem Abimelech filium ancillae eius super habitatores Sychem eo quod frater vester sit
And you are now risen up against my father's house, and have killed his sons, seventy men, upon one stone, and have made Abimelech, the son of his handmaid, king over the inhabitants of Sichem, because he is your brother:
9:18. though you now have risen up against my father’s house, and have killed his sons, seventy men, upon one stone, and have appointed Abimelech, the son of his handmaid, as a king over the inhabitants of Shechem, since he is your brother,
9:18. And ye are risen up against my father’s house this day, and have slain his sons, threescore and ten persons, upon one stone, and have made Abimelech, the son of his maidservant, king over the men of Shechem, because he [is] your brother;)
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:18: are risen: Jdg 9:5, Jdg 9:6, Jdg 8:35; Psa 109:4
Abimelech: Jdg 9:6, Jdg 9:14, Jdg 8:31
John Gill
9:18 And ye are risen up against my father's house this day,.... Which was an instance of great ingratitude in them, after such services done for them, and favours received by them:
and have slain his sons, seventy persons on one stone; excepting one, himself, and he was intentionally slain, their design was to cut off everyone; and all being slain but one, the round number is given, and this being so large, is the rather observed; and though Abimelech committed the fact, the men of Shechem were accessory to it, they gave him money, with which he hired men to assist him in it, see Judg 9:20 and it is very probable they were privy to his intention, and encouraged him to it; and certain it is they showed their approbation of it, by making Abimelech king after it, and therefore they are justly charged with it:
and have made Abimelech, the son of his handmaid, king over the men of Shechem; which was both to the disgrace of Gideon, and his family, and of themselves too, that a base son of his should be made their king; when it would have been more to the credit of Gideon, and his family, that he had lived in obscurity, and had not been known as a son of his; and this was to the reproach of the men of Shechem, and especially to the princes thereof; for, by the men of Shechem are meant the lords, and great men thereof, as Kimchi observes; and great contempt is cast on Abimelech himself, who is here represented as making a very poor figure, being by extraction the son of an handmaid, and king only over the men of Shechem; and who made him so for no other reason but this:
because he is your brother; not because he had any right to the kingdom, or had any qualification for it, but because his mother lived among them, and her family belonged to them, and so he was related to many of them, and they hoped on that account to have preferment and favours from him.
John Wesley
9:18 Ye have slain - Abimelech's fact is justly charged upon them, as done by their consent, approbation and assistance. Maidservant - His concubine, whom he so calls by way of reproach. Over Shechem - By which limitation of their power, and his kingdom, he reflects contempt upon him, and chargeth them with presumption, that having only power over their own city, they durst impose a king upon all Israel.
9:199:19: Եթէ ճշմարտութեամբ եւ բովանդակութեամբ արարէք ընդ Յերոբոաղայ եւ ընդ տան նորա յաւուրս յայսմիկ՝ օրհնեսջի՛ք դուք, եւ ուրա՛խ լիջիք յԱբիմեղ՚էք, եւ ուրա՛խ լիցի եւ նա՛ ՚ի ձեզ[2574]։ [2574] Ոմանք. Ընդ Յերոբոաղայ եւ ընդ որդիս նորա յաւուրս յայս՛՛... եւ ուրախ լիցի ՚ի ձեզ եւ նա։
19. Եթէ այսօր Յերոբոաղի եւ նրա տան հետ ճշմարտութեամբ եւ արդարութեամբ վարուեցիք, օրհնուած լինէք դուք եւ ուրախացէ՛ք Աբիմելէքով, եւ նա էլ ձեզնով թող ուրախանայ:
19 Ուստի եթէ այսօր Յերոբաաղին ու անոր տանը հետ ճշմարտութեամբ ու արդարութեամբ վարուեցաք, Աբիմելէքին վրայ ուրախացէ՛ք, ան ալ ձեր վրայ թող ուրախանայ.
եթէ ճշմարտութեամբ եւ բովանդակութեամբ արարէք ընդ Յերոբաաղայ եւ ընդ տան նորա յաւուրս յայսմիկ, [169]օրհնեսջիք դուք եւ`` ուրախ լիջիք յԱբիմելէք, եւ ուրախ լիցի եւ նա ի ձեզ:

9:19: Եթէ ճշմարտութեամբ եւ բովանդակութեամբ արարէք ընդ Յերոբոաղայ եւ ընդ տան նորա յաւուրս յայսմիկ՝ օրհնեսջի՛ք դուք, եւ ուրա՛խ լիջիք յԱբիմեղ՚էք, եւ ուրա՛խ լիցի եւ նա՛ ՚ի ձեզ[2574]։
[2574] Ոմանք. Ընդ Յերոբոաղայ եւ ընդ որդիս նորա յաւուրս յայս՛՛... եւ ուրախ լիցի ՚ի ձեզ եւ նա։
19. Եթէ այսօր Յերոբոաղի եւ նրա տան հետ ճշմարտութեամբ եւ արդարութեամբ վարուեցիք, օրհնուած լինէք դուք եւ ուրախացէ՛ք Աբիմելէքով, եւ նա էլ ձեզնով թող ուրախանայ:
19 Ուստի եթէ այսօր Յերոբաաղին ու անոր տանը հետ ճշմարտութեամբ ու արդարութեամբ վարուեցաք, Աբիմելէքին վրայ ուրախացէ՛ք, ան ալ ձեր վրայ թող ուրախանայ.
zohrab-1805▾ eastern-1994▾ western am▾
9:199:19: Если вы ныне по истине и по правде поступили с Иероваалом и домом его, то [да будет на вас благословение и] радуйтесь об Авимелехе, и он пусть радуется о вас;
9:19 καὶ και and; even εἰ ει if; whether ἐν εν in ἀληθείᾳ αληθεια truth καὶ και and; even τελειότητι τελειοτης completeness; accomplishment ἐποιήσατε ποιεω do; make μετὰ μετα with; amid Ιεροβααλ ιεροβααλ and; even μετὰ μετα with; amid τοῦ ο the οἴκου οικος home; household αὐτοῦ αυτος he; him ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ταύτῃ ουτος this; he εὐφρανθείητε ευφραινω celebrate; cheer ἐν εν in Αβιμελεχ αβιμελεχ and; even εὐφρανθείη ευφραινω celebrate; cheer καί και and; even γε γε in fact αὐτὸς αυτος he; him ἐφ᾿ επι in; on ὑμῖν υμιν you
9:19 וְ wᵊ וְ and אִם־ ʔim- אִם if בֶּ be בְּ in אֱמֶ֨ת ʔᵉmˌeṯ אֶמֶת trustworthiness וּ û וְ and בְ vᵊ בְּ in תָמִ֧ים ṯāmˈîm תָּמִים complete עֲשִׂיתֶ֛ם ʕᵃśîṯˈem עשׂה make עִם־ ʕim- עִם with יְרֻבַּ֥עַל yᵊrubbˌaʕal יְרֻבַּעַל Jerub-Baal וְ wᵊ וְ and עִם־ ʕim- עִם with בֵּיתֹ֖ו bêṯˌô בַּיִת house הַ ha הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the זֶּ֑ה zzˈeh זֶה this שִׂמְחוּ֙ śimḥˌû שׂמח rejoice בַּ ba בְּ in אֲבִימֶ֔לֶךְ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech וְ wᵊ וְ and יִשְׂמַ֥ח yiśmˌaḥ שׂמח rejoice גַּם־ gam- גַּם even ה֖וּא hˌû הוּא he בָּכֶֽם׃ bāḵˈem בְּ in
9:19. si ergo recte et absque vitio egistis cum Hierobbaal et domo eius hodie laetamini in Abimelech et ille laetetur in vobisIf therefore you have dealt well, and without fault, with Jerobaal and his house, rejoice ye, this day, in Abimelech, and may he rejoice in you.
19. if ye then have dealt truly and uprightly with Jerubbaal and with his house this day, then rejoice ye in Abimelech, and let him also rejoice in you:
9:19. if therefore you are upright and have acted without fault with Jerubbaal and his house, then you should rejoice on this day in Abimelech, and he should rejoice in you.
9:19. If ye then have dealt truly and sincerely with Jerubbaal and with his house this day, [then] rejoice ye in Abimelech, and let him also rejoice in you:
If ye then have dealt truly and sincerely with Jerubbaal and with his house this day, [then] rejoice ye in Abimelech, and let him also rejoice in you:

9:19: Если вы ныне по истине и по правде поступили с Иероваалом и домом его, то [да будет на вас благословение и] радуйтесь об Авимелехе, и он пусть радуется о вас;
9:19
καὶ και and; even
εἰ ει if; whether
ἐν εν in
ἀληθείᾳ αληθεια truth
καὶ και and; even
τελειότητι τελειοτης completeness; accomplishment
ἐποιήσατε ποιεω do; make
μετὰ μετα with; amid
Ιεροβααλ ιεροβααλ and; even
μετὰ μετα with; amid
τοῦ ο the
οἴκου οικος home; household
αὐτοῦ αυτος he; him
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
ταύτῃ ουτος this; he
εὐφρανθείητε ευφραινω celebrate; cheer
ἐν εν in
Αβιμελεχ αβιμελεχ and; even
εὐφρανθείη ευφραινω celebrate; cheer
καί και and; even
γε γε in fact
αὐτὸς αυτος he; him
ἐφ᾿ επι in; on
ὑμῖν υμιν you
9:19
וְ wᵊ וְ and
אִם־ ʔim- אִם if
בֶּ be בְּ in
אֱמֶ֨ת ʔᵉmˌeṯ אֶמֶת trustworthiness
וּ û וְ and
בְ vᵊ בְּ in
תָמִ֧ים ṯāmˈîm תָּמִים complete
עֲשִׂיתֶ֛ם ʕᵃśîṯˈem עשׂה make
עִם־ ʕim- עִם with
יְרֻבַּ֥עַל yᵊrubbˌaʕal יְרֻבַּעַל Jerub-Baal
וְ wᵊ וְ and
עִם־ ʕim- עִם with
בֵּיתֹ֖ו bêṯˌô בַּיִת house
הַ ha הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
זֶּ֑ה zzˈeh זֶה this
שִׂמְחוּ֙ śimḥˌû שׂמח rejoice
בַּ ba בְּ in
אֲבִימֶ֔לֶךְ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech
וְ wᵊ וְ and
יִשְׂמַ֥ח yiśmˌaḥ שׂמח rejoice
גַּם־ gam- גַּם even
ה֖וּא hˌû הוּא he
בָּכֶֽם׃ bāḵˈem בְּ in
9:19. si ergo recte et absque vitio egistis cum Hierobbaal et domo eius hodie laetamini in Abimelech et ille laetetur in vobis
If therefore you have dealt well, and without fault, with Jerobaal and his house, rejoice ye, this day, in Abimelech, and may he rejoice in you.
9:19. if therefore you are upright and have acted without fault with Jerubbaal and his house, then you should rejoice on this day in Abimelech, and he should rejoice in you.
9:19. If ye then have dealt truly and sincerely with Jerubbaal and with his house this day, [then] rejoice ye in Abimelech, and let him also rejoice in you:
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
9:19: rejoice: Isa 8:6; Phi 3:3; Jam 4:16
Geneva 1599
9:19 If ye then have dealt truly and sincerely with Jerubbaal and with his house this day, [then] (g) rejoice ye in Abimelech, and let him also rejoice in you:
(g) That he is your king, and you his subjects.
John Gill
9:19 If ye then have dealt truly and sincerely with Jerubbaal and his house this day,.... If they could in their consciences think and believe they had done well, and acted the faithful and upright part by him and his family, which he left with them to consider of:
then rejoice ye in Abimelech, and let him also rejoice in you; may you be happy in him as a king, and he be happy in you as his subjects, and live peaceably and comfortably together; and this he suggests as a test of their former conduct, that should this alliance between Abimelech and them be attended with happiness, which he could not believe would be the case, then it would seem that they had done a right part by Gideon and his family; but if they should be unhappy together, as he supposed they would, then it would be clear that they had acted a base and disingenuous part by his father's family.
9:209:20: Ապա թէ ոչ՝ ելցէ՛ հուր յԱբիմեղ՚իքայ՝ եւ կերիցէ՛ զարս Սիկիմացւոց, եւ զտունն Մաաղ՚ոնայ. ապա թէ ոչ՝ ելցէ՛ հուր յարանց Սիկիմացւոց եւ ՚ի տանէն Մաաղ՚ոնայ՝ եւ կերիցէ՛ զԱբիմեղ՚էք։
20. Իսկ եթէ ոչ, թող Աբիմելէքից կրակ դուրս գայ եւ այրի Սիկիմի բնակիչներին ու Մաաղոնի տունը, կամ էլ թող կրակ դուրս գայ Սիկիմի բնակիչներից ու Մաաղոնի տնից եւ այրի Աբիմելէքին»:
20 Ապա թէ ոչ՝ թող Աբիմելէքէն կրակ ելլէ եւ Սիւքէմին բնակիչներն ու Մելօնին տունը այրէ եւ Սիւքէմին բնակիչներէն ու Մելօնին տունէն կրակ ելլէ եւ Աբիմելէքը այրէ»։
ապա թէ ոչ, ելցէ հուր յԱբիմելեքայ եւ կերիցէ զարս Սիկիմացւոց, եւ զտունն Մաաղոնայ. [170]ապա թէ ոչ,`` ելցէ հուր յարանց Սիկիմացւոց եւ ի տանէն Մաաղոնայ եւ կերիցէ զԱբիմելէք:

9:20: Ապա թէ ոչ՝ ելցէ՛ հուր յԱբիմեղ՚իքայ՝ եւ կերիցէ՛ զարս Սիկիմացւոց, եւ զտունն Մաաղ՚ոնայ. ապա թէ ոչ՝ ելցէ՛ հուր յարանց Սիկիմացւոց եւ ՚ի տանէն Մաաղ՚ոնայ՝ եւ կերիցէ՛ զԱբիմեղ՚էք։
20. Իսկ եթէ ոչ, թող Աբիմելէքից կրակ դուրս գայ եւ այրի Սիկիմի բնակիչներին ու Մաաղոնի տունը, կամ էլ թող կրակ դուրս գայ Սիկիմի բնակիչներից ու Մաաղոնի տնից եւ այրի Աբիմելէքին»:
20 Ապա թէ ոչ՝ թող Աբիմելէքէն կրակ ելլէ եւ Սիւքէմին բնակիչներն ու Մելօնին տունը այրէ եւ Սիւքէմին բնակիչներէն ու Մելօնին տունէն կրակ ելլէ եւ Աբիմելէքը այրէ»։
zohrab-1805▾ eastern-1994▾ western am▾
9:209:20: если же нет, то да изыдет огонь от Авимелеха и да пожжет жителей Сихемских и весь дом Милло и да изыдет огонь от жителей Сихемских и от дома Милло, и да пожжет Авимелеха.
9:20 εἰ ει if; whether δὲ δε though; while οὐ ου not ἐξέλθοι εξερχομαι come out; go out πῦρ πυρ fire ἀπὸ απο from; away Αβιμελεχ αβιμελεχ and; even φάγοι φαγω swallow; eat τοὺς ο the ἄνδρας ανηρ man; husband Σικιμων σικιμα and; even τὸν ο the οἶκον οικος home; household Βηθμααλλων βηθμααλλων and; even ἐξέλθοι εξερχομαι come out; go out πῦρ πυρ fire ἀπὸ απο from; away ἀνδρῶν ανηρ man; husband Σικιμων σικιμα and; even ἐκ εκ from; out of τοῦ ο the οἴκου οικος home; household Βηθμααλλων βηθμααλλων and; even καταφάγοι κατεσθιω consume; eat up τὸν ο the Αβιμελεχ αβιμελεχ Abimelech; Avimelekh
9:20 וְ wᵊ וְ and אִם־ ʔim- אִם if אַ֕יִן ʔˈayin אַיִן [NEG] תֵּ֤צֵא tˈēṣē יצא go out אֵשׁ֙ ʔˌēš אֵשׁ fire מֵ mē מִן from אֲבִימֶ֔לֶךְ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech וְ wᵊ וְ and תֹאכַ֛ל ṯōḵˈal אכל eat אֶת־ ʔeṯ- אֵת [object marker] בַּעֲלֵ֥י baʕᵃlˌê בַּעַל lord, baal שְׁכֶ֖ם šᵊḵˌem שְׁכֶם Shechem וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] בֵּ֣ית bˈêṯ בַּיִת house מִלֹּ֑וא millˈô מִלֹּוא mound וְ wᵊ וְ and תֵצֵ֨א ṯēṣˌē יצא go out אֵ֜שׁ ʔˈēš אֵשׁ fire מִ mi מִן from בַּעֲלֵ֤י bbaʕᵃlˈê בַּעַל lord, baal שְׁכֶם֙ šᵊḵˌem שְׁכֶם Shechem וּ û וְ and מִ mi מִן from בֵּ֣ית bbˈêṯ בַּיִת house מִלֹּ֔וא millˈô מִלֹּוא mound וְ wᵊ וְ and תֹאכַ֖ל ṯōḵˌal אכל eat אֶת־ ʔeṯ- אֵת [object marker] אֲבִימֶֽלֶךְ׃ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech
9:20. sin autem perverse egrediatur ignis ex eo et consumat habitatores Sychem et oppidum Mello egrediaturque ignis de viris Sychem et de oppido Mello et devoret AbimelechBut if unjustly: let fire come out from him, and consume the inhabitants of Sichem, and the town of Mello: and let fire come out from the men of Sichem and from the town of Mello, and devour Abimelech.
20. but if not, let fire come out from Abimelech, and devour the men of Shechem, and the house of Millo; and let fire come out from the men of Shechem, and from the house of Millo, and devour Abimelech.
9:20. But if you have acted perversely, may fire go forth from him and consume the inhabitants of Shechem and the town of Millo. And may fire go forth from the men of Shechem and from the town of Millo, and devour Abimelech.”
9:20. But if not, let fire come out from Abimelech, and devour the men of Shechem, and the house of Millo; and let fire come out from the men of Shechem, and from the house of Millo, and devour Abimelech.
But if not, let fire come out from Abimelech, and devour the men of Shechem, and the house of Millo; and let fire come out from the men of Shechem, and from the house of Millo, and devour Abimelech:

9:20: если же нет, то да изыдет огонь от Авимелеха и да пожжет жителей Сихемских и весь дом Милло и да изыдет огонь от жителей Сихемских и от дома Милло, и да пожжет Авимелеха.
9:20
εἰ ει if; whether
δὲ δε though; while
οὐ ου not
ἐξέλθοι εξερχομαι come out; go out
πῦρ πυρ fire
ἀπὸ απο from; away
Αβιμελεχ αβιμελεχ and; even
φάγοι φαγω swallow; eat
τοὺς ο the
ἄνδρας ανηρ man; husband
Σικιμων σικιμα and; even
τὸν ο the
οἶκον οικος home; household
Βηθμααλλων βηθμααλλων and; even
ἐξέλθοι εξερχομαι come out; go out
πῦρ πυρ fire
ἀπὸ απο from; away
ἀνδρῶν ανηρ man; husband
Σικιμων σικιμα and; even
ἐκ εκ from; out of
τοῦ ο the
οἴκου οικος home; household
Βηθμααλλων βηθμααλλων and; even
καταφάγοι κατεσθιω consume; eat up
τὸν ο the
Αβιμελεχ αβιμελεχ Abimelech; Avimelekh
9:20
וְ wᵊ וְ and
אִם־ ʔim- אִם if
אַ֕יִן ʔˈayin אַיִן [NEG]
תֵּ֤צֵא tˈēṣē יצא go out
אֵשׁ֙ ʔˌēš אֵשׁ fire
מֵ מִן from
אֲבִימֶ֔לֶךְ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech
וְ wᵊ וְ and
תֹאכַ֛ל ṯōḵˈal אכל eat
אֶת־ ʔeṯ- אֵת [object marker]
בַּעֲלֵ֥י baʕᵃlˌê בַּעַל lord, baal
שְׁכֶ֖ם šᵊḵˌem שְׁכֶם Shechem
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
בֵּ֣ית bˈêṯ בַּיִת house
מִלֹּ֑וא millˈô מִלֹּוא mound
וְ wᵊ וְ and
תֵצֵ֨א ṯēṣˌē יצא go out
אֵ֜שׁ ʔˈēš אֵשׁ fire
מִ mi מִן from
בַּעֲלֵ֤י bbaʕᵃlˈê בַּעַל lord, baal
שְׁכֶם֙ šᵊḵˌem שְׁכֶם Shechem
וּ û וְ and
מִ mi מִן from
בֵּ֣ית bbˈêṯ בַּיִת house
מִלֹּ֔וא millˈô מִלֹּוא mound
וְ wᵊ וְ and
תֹאכַ֖ל ṯōḵˌal אכל eat
אֶת־ ʔeṯ- אֵת [object marker]
אֲבִימֶֽלֶךְ׃ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech
9:20. sin autem perverse egrediatur ignis ex eo et consumat habitatores Sychem et oppidum Mello egrediaturque ignis de viris Sychem et de oppido Mello et devoret Abimelech
But if unjustly: let fire come out from him, and consume the inhabitants of Sichem, and the town of Mello: and let fire come out from the men of Sichem and from the town of Mello, and devour Abimelech.
9:20. But if you have acted perversely, may fire go forth from him and consume the inhabitants of Shechem and the town of Millo. And may fire go forth from the men of Shechem and from the town of Millo, and devour Abimelech.”
9:20. But if not, let fire come out from Abimelech, and devour the men of Shechem, and the house of Millo; and let fire come out from the men of Shechem, and from the house of Millo, and devour Abimelech.
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Adam Clarke: Commentary on the Bible - 1831
9:20: Let fire come out from Abimelech - As the thorn or bramble may be the means of kindling other wood, because it may be easily ignited; so shall Abimelech be the cause of kindling a fire of civil discord among you, that shall consume the rulers and great men of your country. A prophetic declaration of what would take place.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:20: let fire come out: Jdg 9:15, Jdg 9:23, Jdg 9:56, Jdg 9:57, Jdg 7:22; Ch2 20:22, Ch2 20:23; Psa 21:9, Psa 21:10, Psa 28:4, Psa 52:1-5; Psa 120:3, Psa 120:4, Psa 140:10
John Gill
9:20 But if not,.... If it appeared that they had not acted uprightly and sincerely in this matter:
let fire come out of Abimelech, and devour the men of Shechem, and the house of Millo; let wrath, rage, and fury, break out from Abimelech like fire, and issue in the destruction of those that made him king, both those of Shechem and of Millo:
and let fire come out from the men of Shechem, and from the house of Millo, and devour Abimelech; let them be incensed against Abimelech, and seek his ruin, and procure it: the sense is, that he wishes that strife, contention, and quarrels, might arise among them, and they mutually destroy each other; the words are imprecative of evil upon them both, and which had its exact fulfilment.
John Wesley
9:20 Devour Abimelech - This is not so much a prediction as an imprecation, which, being grounded upon just cause, had its effect, as others in like case had.
9:219:21: Եւ փախեա՛ւ Յովաթամ եւ զերծաւ, եւ գնաց ընդ ճանապարհն ՚ի Բերայ. եւ բնակեաց անդ յերեսաց Աբիմեղ՚եքայ եղբօր իւրոյ։
21. Յովաթամը փախաւ ու ազատուեց, գնաց Բերայի ճանապարհով եւ բնակուեց այնտեղ՝ թաքնուելով իր եղբայր Աբիմելէքից:
21 Ետքը Յովաթամ փախաւ ազատեցաւ ու Բէեր գնաց եւ իր Աբիմելէք եղբօրմէն վախնալուն համար հոն բնակեցաւ։
Եւ փախեաւ Յովաթամ եւ զերծաւ, եւ գնաց ընդ ճանապարհն ի Բերա, եւ բնակեաց անդ յերեսաց Աբիմելեքայ եղբօր իւրոյ:

9:21: Եւ փախեա՛ւ Յովաթամ եւ զերծաւ, եւ գնաց ընդ ճանապարհն ՚ի Բերայ. եւ բնակեաց անդ յերեսաց Աբիմեղ՚եքայ եղբօր իւրոյ։
21. Յովաթամը փախաւ ու ազատուեց, գնաց Բերայի ճանապարհով եւ բնակուեց այնտեղ՝ թաքնուելով իր եղբայր Աբիմելէքից:
21 Ետքը Յովաթամ փախաւ ազատեցաւ ու Բէեր գնաց եւ իր Աբիմելէք եղբօրմէն վախնալուն համար հոն բնակեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
9:219:21: И побежал Иофам, и убежал и пошел в Беэр, и жил там, {укрываясь} от брата своего Авимелеха.
9:21 καὶ και and; even ἔφυγεν φευγω flee Ιωαθαν ιωαθαν and; even ἀπέδρα αποδιδρασκω and; even ἐπορεύθη πορευομαι travel; go ἕως εως till; until Βαιηρ βαιηρ and; even ᾤκησεν οικεω dwell ἐκεῖ εκει there ἀπὸ απο from; away προσώπου προσωπον face; ahead of Αβιμελεχ αβιμελεχ brother αὐτοῦ αυτος he; him
9:21 וַ wa וְ and יָּ֣נָס yyˈānos נוס flee יֹותָ֔ם yôṯˈām יֹותָם Jotham וַ wa וְ and יִּבְרַ֖ח yyivrˌaḥ ברח run away וַ wa וְ and יֵּ֣לֶךְ yyˈēleḵ הלך walk בְּאֵ֑רָה bᵊʔˈērā בְּאֵר Beer וַ wa וְ and יֵּ֣שֶׁב yyˈēšev ישׁב sit שָׁ֔ם šˈām שָׁם there מִ mi מִן from פְּנֵ֖י ppᵊnˌê פָּנֶה face אֲבִימֶ֥לֶךְ ʔᵃvîmˌeleḵ אֲבִימֶלֶךְ Abimelech אָחִֽיו׃ פ ʔāḥˈiʸw . f אָח brother
9:21. quae cum dixisset fugit et abiit in Bera habitavitque ibi metu Abimelech fratris suiAnd when he had said thus, he fled, and went into Bera: and dwelt there for fear of Abimelech, his brother.
21. And Jotham ran away, and fled, and went to Beer, and dwelt there, for fear of Abimelech his brother.
9:21. And when he had said these things, he fled and went away to Beer. And he lived in that place, out of fear of Abimelech, his brother.
9:21. And Jotham ran away, and fled, and went to Beer, and dwelt there, for fear of Abimelech his brother.
And Jotham ran away, and fled, and went to Beer, and dwelt there, for fear of Abimelech his brother:

9:21: И побежал Иофам, и убежал и пошел в Беэр, и жил там, {укрываясь} от брата своего Авимелеха.
9:21
καὶ και and; even
ἔφυγεν φευγω flee
Ιωαθαν ιωαθαν and; even
ἀπέδρα αποδιδρασκω and; even
ἐπορεύθη πορευομαι travel; go
ἕως εως till; until
Βαιηρ βαιηρ and; even
ᾤκησεν οικεω dwell
ἐκεῖ εκει there
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
Αβιμελεχ αβιμελεχ brother
αὐτοῦ αυτος he; him
9:21
וַ wa וְ and
יָּ֣נָס yyˈānos נוס flee
יֹותָ֔ם yôṯˈām יֹותָם Jotham
וַ wa וְ and
יִּבְרַ֖ח yyivrˌaḥ ברח run away
וַ wa וְ and
יֵּ֣לֶךְ yyˈēleḵ הלך walk
בְּאֵ֑רָה bᵊʔˈērā בְּאֵר Beer
וַ wa וְ and
יֵּ֣שֶׁב yyˈēšev ישׁב sit
שָׁ֔ם šˈām שָׁם there
מִ mi מִן from
פְּנֵ֖י ppᵊnˌê פָּנֶה face
אֲבִימֶ֥לֶךְ ʔᵃvîmˌeleḵ אֲבִימֶלֶךְ Abimelech
אָחִֽיו׃ פ ʔāḥˈiʸw . f אָח brother
9:21. quae cum dixisset fugit et abiit in Bera habitavitque ibi metu Abimelech fratris sui
And when he had said thus, he fled, and went into Bera: and dwelt there for fear of Abimelech, his brother.
9:21. And when he had said these things, he fled and went away to Beer. And he lived in that place, out of fear of Abimelech, his brother.
9:21. And Jotham ran away, and fled, and went to Beer, and dwelt there, for fear of Abimelech his brother.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21: По произнесении аполога Иофам убежал в Беер, под которыми некоторые понимают Вирсавию (Быт. XXI:31), как наиболее удаленную от Сихема.
Adam Clarke: Commentary on the Bible - 1831
9:21: Went to Beer - Mr. Maundrell, in his journey from Aleppo to Jerusalem, p. 64, 5th edit., mentions a place of this name, which he thinks to be that to which Jotham fled, and supposed to be the same as Mishmash, Sa1 14:5, Sa1 14:31. It is situated, he says, towards the south, on an easy declivity; and has a fountain of excellent water at the bottom of the hill from which it has taken its name.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:21: Beer: Probably the Beer mentioned by Mr. Maundrell, three hours and a half, or about ten miles, north of Jerusalem, towards Shechem. It is situated toward the south, on an easy declivity; and has a fountain of excellent water at the bottom of the hill, from which it has taken its name. Close to the well are the mouldering walls of a ruined khan; and on the summit of the hill two large arches still remain of a ruined convent. Dr. Richardson says, that it seems to have been once a place of considerable consequence. Num 21:16; Jos 19:8; Sa2 20:14
Carl Friedrich Keil and Franz Delitzsch
9:21
But Jotham fled to Beer, after charging the Shechemites with their iniquity, and dwelt there before his brother Abimelech ("before," i.e., "for fear of." - Jerome). Beer in all probability is not the same place as Beeroth in the tribe of Benjamin (Josh 9:17), but, according to the Onom. (s. v. Βηρά), a place eight Roman miles to the north of Eleutheropolis, situated in the plain; at present a desolate village called el Breh, near the mouth of Wady es Surr, not far from the former Beth-shemesh (Rob. Pal. ii. p. 132).
John Gill
9:21 And Jotham ran away, and fled,.... Having delivered his fable, and the application of it, he made his escape, having the advantage of being on the top of a mountain, at some distance from the people, and perhaps they might not be inclined to do him any harm:
and went to Beer; which some take to be the same with Baalathbeer in the tribe of Simeon, Josh 19:8 Jerom (f) says, the village Bera, whither Jotham fled, is eight miles from Eleutheropolis to the north; but Mr. Maundrell (g), who was in those parts in 1697, gives us a better account of it; and, according to him, it is about two hours and a half's travel from Bethel to it, and three hours and one third from it to Jerusalem; Beer, he says, enjoys a very pleasant situation, on an easy declivity, fronting southward; at the bottom of the hill it has a plentiful fountain of excellent water, from which it had its name:
and dwelt there for fear of Abimelech his brother; how long he dwelt there is not certain, and we hear no more of him after this, Josephus says (h) he lay hid in the mountains three years for fear of Abimelech, which perhaps he concluded from Abimelech's reigning three years, as follows.
(f) De loc. Heb. fol. 89. I (g) Journey from Aleppo, &c. p. 64, 66. (h) Antiqu. l. 5. c. 7. sect. 2.
John Wesley
9:21 And fled - Which he might easily do, having the advantage of the hill, and because the people were not forward to pursue a man whom they knew to have such just cause to speak, and so little power to do them hurt. To Beer - A place remote from Shechem, and out of Abimelech's reach.
Robert Jamieson, A. R. Fausset and David Brown
9:21 Joatham . . . went to Beer--the modern village El-Bireh, on the ridge which bounds the northern prospect of Jerusalem.
9:229:22: Եւ իշխեաց Աբիմեղ՚էք ՚ի վերայ Իսրայէլի ամս երիս։
22. Աբիմելէքն իշխեց Իսրայէլի վրայ երեք տարի:
22 Աբիմելէք Իսրայէլի վրայ երեք տարի թագաւորեց։
Եւ իշխեաց Աբիմելէք ի վերայ Իսրայելի ամս երիս:

9:22: Եւ իշխեաց Աբիմեղ՚էք ՚ի վերայ Իսրայէլի ամս երիս։
22. Աբիմելէքն իշխեց Իսրայէլի վրայ երեք տարի:
22 Աբիմելէք Իսրայէլի վրայ երեք տարի թագաւորեց։
zohrab-1805▾ eastern-1994▾ western am▾
9:229:22: Авимелех же царствовал над Израилем три года.
9:22 καὶ και and; even ἦρξεν αρχω rule; begin Αβιμελεχ αβιμελεχ in; on Ισραηλ ισραηλ.1 Israel τρία τρεις three ἔτη ετος year
9:22 וַ wa וְ and יָּ֧שַׂר yyˈāśar שׂרר rule אֲבִימֶ֛לֶךְ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech עַל־ ʕal- עַל upon יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel שָׁלֹ֥שׁ šālˌōš שָׁלֹשׁ three שָׁנִֽים׃ šānˈîm שָׁנָה year
9:22. regnavit itaque Abimelech super Israhel tribus annisSo Abimelech reigned over Israel three years.
22. And Abimelech was prince over Israel three years.
9:22. And so Abimelech reigned over Israel for three years.
9:22. When Abimelech had reigned three years over Israel,
When Abimelech had reigned three years over Israel:

9:22: Авимелех же царствовал над Израилем три года.
9:22
καὶ και and; even
ἦρξεν αρχω rule; begin
Αβιμελεχ αβιμελεχ in; on
Ισραηλ ισραηλ.1 Israel
τρία τρεις three
ἔτη ετος year
9:22
וַ wa וְ and
יָּ֧שַׂר yyˈāśar שׂרר rule
אֲבִימֶ֛לֶךְ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech
עַל־ ʕal- עַל upon
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
שָׁלֹ֥שׁ šālˌōš שָׁלֹשׁ three
שָׁנִֽים׃ šānˈîm שָׁנָה year
9:22. regnavit itaque Abimelech super Israhel tribus annis
So Abimelech reigned over Israel three years.
9:22. And so Abimelech reigned over Israel for three years.
9:22. When Abimelech had reigned three years over Israel,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22: Авимелех "царствовал" над Израилем в течение трех лет, но не "судил" Израиля, как прочие судии израильские.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Gaal's Insurrection; Gaal's Defeat. B. C. 1206.

22 When Abimelech had reigned three years over Israel, 23 Then God sent an evil spirit between Abimelech and the men of Shechem; and the men of Shechem dealt treacherously with Abimelech: 24 That the cruelty done to the threescore and ten sons of Jerubbaal might come, and their blood be laid upon Abimelech their brother, which slew them; and upon the men of Shechem, which aided him in the killing of his brethren. 25 And the men of Shechem set liers in wait for him in the top of the mountains, and they robbed all that came along that way by them: and it was told Abimelech. 26 And Gaal the son of Ebed came with his brethren, and went over to Shechem: and the men of Shechem put their confidence in him. 27 And they went out into the fields, and gathered their vineyards, and trode the grapes, and made merry, and went into the house of their god, and did eat and drink, and cursed Abimelech. 28 And Gaal the son of Ebed said, Who is Abimelech, and who is Shechem, that we should serve him? is not he the son of Jerubbaal? and Zebul his officer? serve the men of Hamor the father of Shechem: for why should we serve him? 29 And would to God this people were under my hand! then would I remove Abimelech. And he said to Abimelech, Increase thine army, and come out. 30 And when Zebul the ruler of the city heard the words of Gaal the son of Ebed, his anger was kindled. 31 And he sent messengers unto Abimelech privily, saying, Behold, Gaal the son of Ebed and his brethren be come to Shechem; and, behold, they fortify the city against thee. 32 Now therefore up by night, thou and the people that is with thee, and lie in wait in the field: 33 And it shall be, that in the morning, as soon as the sun is up, thou shalt rise early, and set upon the city: and, behold, when he and the people that is with him come out against thee, then mayest thou do to them as thou shalt find occasion. 34 And Abimelech rose up, and all the people that were with him, by night, and they laid wait against Shechem in four companies. 35 And Gaal the son of Ebed went out, and stood in the entering of the gate of the city: and Abimelech rose up, and the people that were with him, from lying in wait. 36 And when Gaal saw the people, he said to Zebul, Behold, there come people down from the top of the mountains. And Zebul said unto him, Thou seest the shadow of the mountains as if they were men. 37 And Gaal spake again and said, See there come people down by the middle of the land, and another company come along by the plain of Meonenim. 38 Then said Zebul unto him, Where is now thy mouth, wherewith thou saidst, Who is Abimelech, that we should serve him? is not this the people that thou hast despised? go out, I pray now, and fight with them. 39 And Gaal went out before the men of Shechem, and fought with Abimelech. 40 And Abimelech chased him, and he fled before him, and many were overthrown and wounded, even unto the entering of the gate. 41 And Abimelech dwelt at Arumah: and Zebul thrust out Gaal and his brethren, that they should not dwell in Shechem. 42 And it came to pass on the morrow, that the people went out into the field; and they told Abimelech. 43 And he took the people, and divided them into three companies, and laid wait in the field, and looked, and, behold, the people were come forth out of the city; and he rose up against them, and smote them. 44 And Abimelech, and the company that was with him, rushed forward, and stood in the entering of the gate of the city: and the two other companies ran upon all the people that were in the fields, and slew them. 45 And Abimelech fought against the city all that day; and he took the city, and slew the people that was therein, and beat down the city, and sowed it with salt. 46 And when all the men of the tower of Shechem heard that, they entered into a hold of the house of the god Berith. 47 And it was told Abimelech, that all the men of the tower of Shechem were gathered together. 48 And Abimelech gat him up to mount Zalmon, he and all the people that were with him; and Abimelech took an axe in his hand, and cut down a bough from the trees, and took it, and laid it on his shoulder, and said unto the people that were with him, What ye have seen me do, make haste, and do as I have done. 49 And all the people likewise cut down every man his bough, and followed Abimelech, and put them to the hold, and set the hold on fire upon them; so that all the men of the tower of Shechem died also, about a thousand men and women.
Three years Abimelech reigned, after a sort, without any disturbance; it is not said, He judged Israel, or did any service at all to his country, but so long he enjoyed the title and dignity of a king; and not only the Shechemites, but many other places, paid him respect. They must have been fond of a king that could please themselves with such a one as this. But the triumphing of the wicked is short. Within three years, as the years of a hireling, all this glory shall be contemned, and laid in the dust, Isa. xvi. 14. The ruin of these confederates in wickedness was from the righteous hand of the God to whom vengeance belongs. He sent an evil spirit between Abimelech and the Shechemites (v. 23), that is, they grew jealous one of another and ill-affected one to another. He slighted those that set him up, and perhaps countenanced other cities which now began to come into his interests more than he did theirs; and then they grew uneasy at his government, blamed his conduct, and quarrelled at his impositions. This was from God. He permitted the devil, that great mischief-maker, to sow discord between them, and he is an evil spirit, whom God not only keeps under his check, but sometimes serves his own purposes by. Their own lusts were evil spirits; they are devils in men's own hearts; from them come wars and fightings. These God gave them up to, and so might be said to send the evil spirits between them. When men's sin is made their punishment, though God is not the author of the sin, yet the punishment is from him. The quarrel God had with Abimelech and the Shechemites was for the murder of the sons of Gideon (v. 24): That the cruelty done to them might come and their blood be laid as a burden upon Abimelech that slew them, and the men of Shechem that helped him. Note, 1. Sooner or later God will make inquisition for blood, innocent blood, and will return it on the heads of those that shed it, who shall have blood given them to drink, for they are worthy. 2. Accessaries shall be reckoned with, as well as principals, in that and other sins. The Shechemites that countenanced Abimelech's pretensions, aided and abetted him in his bloody project, and avowed the fact by making him king after he had done it, must fall with him, fall by him, and fall first. 3. Those that combine together to do wickedly are justly dashed in pieces one against another. Blood cannot be a lasting cement to any interest.
I. The Shechemites began to affront Abimelech, perhaps they scarcely knew why or wherefore, but they were given to change. 1. They dealt treacherously with him, v. 23. It is not said, They repented of their sin in owning him. Had they done so, it would have been laudable to disown him; but they did it only upon some particular pique conceived against him by their pride or envy. Those that set him up were the first that deserted him and endeavoured to dethrone him. It is not strange that those who were ungrateful to Gideon were unfaithful to Abimelech; for what will hold those that will not be held by the obligation of such merits as Gideon's? Note, It is just with God that those who tempt others to be cone perfidious should afterwards be themselves betrayed by those whom they have taught to be perfidious. 2. They aimed to seize him when he was at Arumah (v. 41), his country-seat. Expecting him to come to town, they set liers in wait for him (v. 25), who should make him their prisoner whom they had lately made their prince. Those who were thus posted, he not coming, took the opportunity of robbing travellers, which would help to make the people more and more uneasy under Abimelech, when they saw he could not or would not protect them from highway-men. 3. They entertained one Gaal, and set him up as their head in opposition to Abimelech, v. 26. This Gaal is said to be the son of Ebed, which signifies a servant, perhaps denoting the meanness of his extraction. As Abimelech was by the mother's side, so he by the father's, the son of a servant. Here was one bramble contesting with another. We have reason to suspect that this Gaal was a native Canaanite, because he courts the Shechemites into subjection to the men of Hamor, who was the ancient lord of this city in Jacob's time. He was a bold ambitious man, served their purpose admirably well when they were disposed to quarrel with Abimelech, and they also served his purpose; so he went over to them to blow the coals, and they put their confidence in him. 4. They did all the despite they could to Abimelech's name, v. 27. They made themselves very merry in his absence, as those who were glad he was out of the way, and who, now that they had another to head them, were in hopes to get clear of him; nay, they went into the house of their god, to solemnize their feast of in-gathering, and there they did eat, and drink, and cursed Abimelech, not only said all the ill they could of him in their table-talk and the song of their drunkards, but wished all the ill they could to him over their sacrifices, praying to their idol to destroy him. They drank healths to his confusion, and with as loud huzzas as ever they had drunk them to his prosperity. That very temple whence they had fetched money to set him up with did they now meet in to curse him and contrive his ruin. Had they deserted their idol-god with their image-king, they might have hoped to prosper; but, while they still cleave to the former, the latter shall cleave to them to their ruin. How should Satan cast out Satan? 5. They pleased themselves with Gaal's vaunted defiance of Abimelech, v. 28, 29. They loved to hear that impudent upstart speak scornfully, (1.) Of Abimelech, though calling him in disdain Shechem, or a Shechemite, he reflected upon their own city. (2.) Of his good father likewise, Gideon: Is not he the son of Jerubbaal? So he calls him, perhaps in an impious indignation at his name and memory for throwing down the altar of Baal, turning that to his reproach which was his praise. (3.) Of his prime minister of state, Zebul his officer, and ruler of the city. "We may well be ashamed to serve them, and need not be afraid to oppose them." Men of turbulent ambitious spirits thus despise dominion, and speak evil of dignities. Gaal aimed not to recover Shechem's liberty, only to change their tyrant: "O that this people were under my hand! What I would do! I would challenge Abimelech to try titles for the crown;" and it should seem he desired his friends to send him word that he was ready to dispute it with him whenever he pleased: "Increase thy army, and come out. Do thy worst; let the point be determined by the sword." This pleased the Shechemites, who were now as sick of Abimelech as ever they had been fond of him. Men of no conscience will be men of no constancy.
II. Abimelech turned all his force upon them, and, in a little time, quite ruined them. Observe the steps of their overthrow.
1. The Shechemites' counsels were betrayed to Abimelech by Zebul his confidant, the ruler of the city, who continued hearty for him. His anger was kindled (v. 30), and the more because Gaal had spoken slightly of him (v. 28), for perhaps, if he had complimented and caressed him now that things were in this ferment, he might have gained him to his interest; but he, being disobliged, sends notice to Abimelech of all that was said and done in Shechem against him, v. 31. Betrayers are often betrayed by some among themselves, and the cursing of the king is sometimes strangely carried by a bird of the air. He prudently advises him to come against the city immediately, and lose no time, v. 32, 33. He thinks it best that he should march his forces by night into the neighbourhood, surprise the city in the morning, and then make the best of his advantages. How could the Shechemites hope to speed in their attempt when the ruler of their city was in the interests of their enemy? They knew it, and yet took no care to secure him.
2. Gaal, that headed their faction, having been betrayed by Zebul, Abimelech's confidant, was most wretchedly bantered by him. Abimelech, according to Zebul's advice, drew all his forces down upon Shechem by night, v. 34. Gaal, in the morning, went out to the gate (v. 35) to see what posture things were in, and to enquire, What news? Zebul, as a ruler of the city, met him there as a friend. Abimelech and his forces beginning to move towards the city, Gaal discovers them (v. 36), takes notice of their approach to Zebul that was standing with him, little thinking that he had sent for them and was now expecting them. "Look," says he, "do not I see a body of men coming down from the mountain towards us? Yonder they are," pointing to the place. "No, no," says Zebul; "thy eye-sight deceives thee; it is but the shadow of the mountains which thou takest to be an army." By this he intended, (1.) To ridicule him, as a man of no sense or spirit, and therefore very unfit for what he pretended to, as a man that might easily be imposed upon and made to believe any thing, and that was so silly and so cowardly that he apprehended danger where there was none, and was ready to fight with a shadow. (2.) To detain him, and hold him in talk, while the forces of Abimelech were coming up, that thereby they might gain advantage. But when Gaal, being content to believe those he now saw to be but the shadow of the mountains (perhaps the mountains of Ebal and Gerizim, which lay close by the city), was undeceived by the discovery of two other companies that marched apace towards the city, then Zebul took another way to banter him, upbraiding him with what he had said but a day or two before, in contempt of Abimelech (v. 38): Where is now thy mouth, that foul mouth of thine, wherewith thou saidst, Who is Abimelech? Note, Proud and haughty people are often made in a little time to change their note, and to dread those whom they had most despised. Gaal had, in a bravado, challenged Abimelech to increase his army and come out; but now Zebul, in Abimelech's name, challenges him: Go out, and fight with them, if thou darest. Justly are the insolent thus insulted over.
3. Abimelech routed Gaal's forces that sallied out of the town, v. 39, 40. Gaal, disheartened no doubt by Zebul's hectoring him, and perceiving his interest weaker than he thought it was, though he marched out against Abimelech with what little force he had, was soon put to the worst, and obliged to retire into the city with great precipitation. In this action the Shechemites' loss was considerable: Many were overthrown and wounded, the common effect of popular tumults, in which the inconsiderate multitude are often drawn into fatal snare by those that promise them glorious success.
4. Zebul that night expelled Gaal, and the party he had brought with him into Shechem, out of the city (v. 41), sending him to the place whence he came. For though the generality of the city continued still averse to Abimelech, as appears by the sequel of the story, yet they were willing to part with Gaal, and did not oppose his expulsion, because, though he had talked big, both his skill and courage had failed him when there was occasion for them. Most people judge of men's fitness for business by their success, and he that does not speed well is concluded not to do well. Well, Gaal's interest in Shechem is soon at an end, and he that had talked of removing Abimelech is himself removed, nor do we ever hear of him any more. Exit Gaal--Gaal retires.
5. Abimelech, the next day, set upon the city, and quite destroyed it, for their treacherous dealings with him. Perhaps Abimelech had notice of their expelling Gaal, who had headed the faction, with which they thought he would have been satisfied, but the crime was too keep to be thus atoned for, and his resentments were too keen to be pacified by so small an instance of submission, besides that it was more Zebul's act than theirs; by it their hands were weakened, and therefore he resolved to follow his blow, and effectually to chastise their treachery. (1.) He had intelligence brought him that the people of Shechem had come out into the field, v. 42. Some think into the field of business to plough and sow (having lately gathered in their harvest), or to perfect their harvest, for it was only their vintage that they had made an end of (v. 27), and then it intimates that they were secure. And because Abimelech had retired (v. 41) they thought themselves in no danger from him, and then the issue of it is an instance of sudden destruction coming upon those that cry, Peace and safety. Others think they went out into the field of battle; though Gaal was driven out, they would not lay down their arms, but put themselves into a posture for another engagement with Abimelech, in which they hoped to retrieve what they had lost the day before, (2.) He himself, with a strong detachment, cut off the communication between them and the city, stood in the entering of the gate (v. 44), that they might neither make their retreat into the city nor receive any succours from the city, and then sent two companies of his men, who were too strong for them, and they put them all to the sword, ran upon those that were in the fields and slew them. When we go out about our business we are not sure that we shall come home again; there are deaths both in the city and in the field. (3.) He then fell upon the city itself, and, with a rage reaching up to heaven, though it was the place of his nativity, laid it in ruins, slew all the people, beat down all the buildings, and, in token of his desire that it might be a perpetual desolation, sowed it with salt, that it might remain a lasting monument of the punishment of perfidiousness. Yet Abimelech prevailed not to make its desolations perpetual; for it was afterwards rebuilt, and became so considerable a place that all Israel came thither to make Rehoboam king, 1 Kings xii. 1. And the place proved an ill omen. Abimelech intended hereby to punish the Shechemites for their serving him formerly in the murder of Gideon's sons. Thus, when God makes use of men as instruments in his hand to do his work, he means one thing and they another, Isa. x. 6, 7. They design to maintain their honour, but God to maintain his.
6. Those that retired into a strong-hold of their idol-temple were all destroyed there. These are called the men of the tower of Shechem (v. 46, 47), some castle that belonged to the city, but lay at some distance from it. They, hearing of the destruction of the city, withdrew into a hold of the temple, trusting, it is likely, not so much to its strength as to its sanctity; they put themselves under the protection of their idol: for thus all people will walk in the name of their god, and shall not we then choose to dwell in the house of the Lord all the days of our life? For in the time of trouble he shall hide us in his pavilion, Ps. xxvii. 5. The name of the Lord is a strong tower, Prov. xviii. 10. But that which they hoped would be for their welfare proved to them a snare and a trap, as those will certainly find that run to idols for shelter; it will prove a refuge of lies. When Abimelech had them altogether penned up in that hold he desired no more. That barbarous project immediately came into his head of setting fire to the strong-hold, and, so to speak, burning all the birds together in the nest. He kept the design to himself, but set all his men on work to expedite the execution of it, v. 48, 49. He ordered them all to follow him, and do as he did: as his father had said to his men (ch. vii. 17), Look on me, and do likewise; so saith he to his, as becomes a general that will not be wanting to give both the plainest direction and the highest encouragement that can be to his soldiers: What you have seen me do make haste to do, as I have done. Not Ite illuc--Go thither; but Venite huc--Come hither. The officers in Christ's army should thus teach by their example, Phil. iv. 9. He and they fetched each of them a bough from a wood not far off, laid all their boughs together under the wall of this tower, which it is probable was of wood, set fire to their boughs, and so burnt down their hold and all that were in it, who were either burnt or stifled with the smoke. What inventions men have to destroy one another! Whence come these cruel wars and fightings but from their lusts? Some think that the men of the tower of Shechem were the same with the house of Millo, and then Jotham's just imprecation was answered in the letter: Let fire come out from Abimelech, and devour not only in general the men of Shechem, but in particular the house of Millo, v. 20. About 1000 men and women perished in these flames, many of whom, it is probable, were no way concerned in the quarrel between Abimelech and the Shechemites, nor meddled with either side, yet, in this civil war, they came to this miserable end; for men of factious turbulent spirits perish not alone in their iniquity, but involve many more, that follow them in their simplicity, in the same calamity with them.
Albert Barnes: Notes on the Bible - 1834
9:22: Had reigned - Rather, "had ruled." It is not the phrase used in Jdg 9:6. It looks as if the Shechemites alone had made him king, and the rest of Israel had submitted to his dominion, without allowing his title of king.
Carl Friedrich Keil and Franz Delitzsch
9:22
Abimelech's reign lasted three years. ויּשׂר, from שׂוּר to govern, is used intentionally, as it appears, in the place of ויּמלך, because Abimelech's government was not a monarchical reign, but simply a tyrannical despotism. "Over Israel," that is to say, not over the whole of the twelve tribes of Israel, but only over a portion of the nation, possibly the tribes of Ephraim and half Manasseh, which acknowledged his sway.
Judg 9:23-24
Then God sent an evil spirit between Abimelech and the citizens of Shechem, so that they became treacherous towards him. "An evil spirit" is not merely "an evil disposition," but an evil demon, which produced discord and strife, just as an evil spirit came upon Saul (1Kings 16:14-15; 1Kings 18:10); not Satan himself, but a supernatural spiritual power which was under his influence. This evil spirit God sent to punish the wickedness of Abimelech and the Shechemites. Elohim, not Jehovah, because the working of the divine justice is referred to here. "That the wickedness to the seventy sons of Jerubbaal might come, and their blood (the blood of these sons that had been shed), to lay it upon Abimelech. " "And their blood" is only a more precise definition of "the wickedness to the seventy sons;" and "to lay it" is an explanation of the expression "might come." The introduction of לשׂוּם, however, brings an anakolouthon into the construction, since the transitive שׂוּם presupposes Elohim as the subject and דּמם as the object, whereas the parallel חמס is the subject to the intransitive לבוא: that the wickedness might come, and that God might lay the blood not only upon Abimelech, the author of the crime, but also upon the lords of Shechem, who had strengthened his hands to slay his brethren; had supported him by money, that he might be able to hire worthless fellows to execute his crime (Judg 9:4, Judg 9:5).
John Gill
9:22 When Abimelech had reigned three years over Israel. The people in general consenting to what the men of Shechem had done, at least not opposing it, all being desirous of a king, and therefore put up with a mean person, rather than have none; though it is amazing they should, and that they had not rose up as one man against Abimelech, and avenged the blood of the sons of Gideon, who had been so useful and serviceable to them; it is indeed said that he reigned over all Israel, and his reign, such as it was, was very short, as is often the case with wicked princes.
John Wesley
9:22 Over Israel - For though the men of Shechem were the first authors of Abimelech's advancement, the rest of the people easily consented to that form of government which they so much desired.
Robert Jamieson, A. R. Fausset and David Brown
9:22 GAAL'S CONSPIRACY. (Jdg. 9:22-49)
When Abimelech had reigned three years--His reign did not, probably at first, extend beyond Shechem; but by stealthy and progressive encroachments he subjected some of the neighboring towns to his sway. None could "reign" in Israel, except by rebellious usurpation; and hence the reign of Abimelech is expressed in the original by a word signifying "despotism," not that which describes the mild and divinely authorized rule of the judge.
9:239:23: Եւ առաքեա՛ց Աստուած ոգի չա՛ր ՚ի մէջ Աբիմեղ՚իքայ, եւ ՚ի մէջ արանց Սիկիմացւոց. եւ արհամարհեցին արք Սիկիմացւոց զտունն Աբիմեղ՚իքայ
23. Աստուած չար ոգի ուղարկեց Աբիմելէքի եւ Սիկիմի բնակիչների մէջ, եւ Սիկիմի բնակիչներն արհամարհեցին Աբիմելէքի տունը,
23 Աստուած Աբիմելէքին եւ Սիւքէմին բնակիչներուն մէջ չար ոգի մը ղրկեց ու Սիւքէմին բնակիչները Աբիմելէքին հետ նենգութեամբ վարուեցան.
Եւ առաքեաց Աստուած ոգի չար ի մէջ Աբիմելեքայ եւ ի մէջ արանց Սիկիմացւոց, եւ [171]արհամարհեցին արք Սիկիմացւոց զտունն Աբիմելեքայ:

9:23: Եւ առաքեա՛ց Աստուած ոգի չա՛ր ՚ի մէջ Աբիմեղ՚իքայ, եւ ՚ի մէջ արանց Սիկիմացւոց. եւ արհամարհեցին արք Սիկիմացւոց զտունն Աբիմեղ՚իքայ
23. Աստուած չար ոգի ուղարկեց Աբիմելէքի եւ Սիկիմի բնակիչների մէջ, եւ Սիկիմի բնակիչներն արհամարհեցին Աբիմելէքի տունը,
23 Աստուած Աբիմելէքին եւ Սիւքէմին բնակիչներուն մէջ չար ոգի մը ղրկեց ու Սիւքէմին բնակիչները Աբիմելէքին հետ նենգութեամբ վարուեցան.
zohrab-1805▾ eastern-1994▾ western am▾
9:239:23: И послал Бог злого духа между Авимелехом и между жителями Сихема, и не стали покоряться жители Сихемские Авимелеху,
9:23 καὶ και and; even ἐξαπέστειλεν εξαποστελλω send forth ὁ ο the θεὸς θεος God πνεῦμα πνευμα spirit; wind πονηρὸν πονηρος harmful; malignant ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle Αβιμελεχ αβιμελεχ and; even ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle τῶν ο the ἀνδρῶν ανηρ man; husband Σικιμων σικιμα and; even ἠθέτησαν αθετεω displace; put off ἄνδρες ανηρ man; husband Σικιμων σικιμα in τῷ ο the οἴκῳ οικος home; household Αβιμελεχ αβιμελεχ Abimelech; Avimelekh
9:23 וַ wa וְ and יִּשְׁלַ֤ח yyišlˈaḥ שׁלח send אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s) ר֣וּחַ rˈûₐḥ רוּחַ wind רָעָ֔ה rāʕˈā רַע evil בֵּ֣ין bˈên בַּיִן interval אֲבִימֶ֔לֶךְ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech וּ û וְ and בֵ֖ין vˌên בַּיִן interval בַּעֲלֵ֣י baʕᵃlˈê בַּעַל lord, baal שְׁכֶ֑ם šᵊḵˈem שְׁכֶם Shechem וַ wa וְ and יִּבְגְּד֥וּ yyivgᵊḏˌû בגד deal treacherously בַעֲלֵי־ vaʕᵃlê- בַּעַל lord, baal שְׁכֶ֖ם šᵊḵˌem שְׁכֶם Shechem בַּ ba בְּ in אֲבִימֶֽלֶךְ׃ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech
9:23. misitque Deus spiritum pessimum inter Abimelech et habitatores Sychem qui coeperunt eum detestariAnd the Lord sent a very evil spirit between Abimelech and the inhabitants of Sichem; who began to detest him,
23. And God sent an evil spirit between Abimelech and the men of Shechem; and the men of Shechem dealt treacherously with Abimelech:
9:23. And the Lord put a very grievous spirit between Abimelech and the inhabitants of Shechem, who began to detest him,
9:23. Then God sent an evil spirit between Abimelech and the men of Shechem; and the men of Shechem dealt treacherously with Abimelech:
Then God sent an evil spirit between Abimelech and the men of Shechem; and the men of Shechem dealt treacherously with Abimelech:

9:23: И послал Бог злого духа между Авимелехом и между жителями Сихема, и не стали покоряться жители Сихемские Авимелеху,
9:23
καὶ και and; even
ἐξαπέστειλεν εξαποστελλω send forth
ο the
θεὸς θεος God
πνεῦμα πνευμα spirit; wind
πονηρὸν πονηρος harmful; malignant
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
Αβιμελεχ αβιμελεχ and; even
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
τῶν ο the
ἀνδρῶν ανηρ man; husband
Σικιμων σικιμα and; even
ἠθέτησαν αθετεω displace; put off
ἄνδρες ανηρ man; husband
Σικιμων σικιμα in
τῷ ο the
οἴκῳ οικος home; household
Αβιμελεχ αβιμελεχ Abimelech; Avimelekh
9:23
וַ wa וְ and
יִּשְׁלַ֤ח yyišlˈaḥ שׁלח send
אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s)
ר֣וּחַ rˈûₐḥ רוּחַ wind
רָעָ֔ה rāʕˈā רַע evil
בֵּ֣ין bˈên בַּיִן interval
אֲבִימֶ֔לֶךְ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech
וּ û וְ and
בֵ֖ין vˌên בַּיִן interval
בַּעֲלֵ֣י baʕᵃlˈê בַּעַל lord, baal
שְׁכֶ֑ם šᵊḵˈem שְׁכֶם Shechem
וַ wa וְ and
יִּבְגְּד֥וּ yyivgᵊḏˌû בגד deal treacherously
בַעֲלֵי־ vaʕᵃlê- בַּעַל lord, baal
שְׁכֶ֖ם šᵊḵˌem שְׁכֶם Shechem
בַּ ba בְּ in
אֲבִימֶֽלֶךְ׃ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech
9:23. misitque Deus spiritum pessimum inter Abimelech et habitatores Sychem qui coeperunt eum detestari
And the Lord sent a very evil spirit between Abimelech and the inhabitants of Sichem; who began to detest him,
9:23. And the Lord put a very grievous spirit between Abimelech and the inhabitants of Shechem, who began to detest him,
9:23. Then God sent an evil spirit between Abimelech and the men of Shechem; and the men of Shechem dealt treacherously with Abimelech:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23-25: Деспотический образ правителя Авимелеха возбудил против него самих же сихемлян, которые устроили против него засаду, о которой, впрочем, стало известно Авимелеху.
Adam Clarke: Commentary on the Bible - 1831
9:23: God sent an evil spirit - He permitted jealousies to take place which produced factions; and these factions produced insurrections, civil contentions, and slaughter.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:23: am 2771, bc 1233
God: That is, God permitted the evil spirit of jealousy, treachery, and discord, to break out between Abimelech and the Shechemites. Jdg 9:15, Jdg 9:20; Sa1 16:14-16, Sa1 18:9, Sa1 18:10; Kg1 12:15, Kg1 22:22, Kg1 22:23; Ch2 10:15; Ch2 18:19-22; Isa 19:2, Isa 19:14; Th2 2:11, Th2 2:12
An: Ex, Is, 258
dealt: Jdg 9:16; Isa 33:1; Mat 7:2
Geneva 1599
9:23 Then God (h) sent an evil spirit between Abimelech and the men of Shechem; and the men of Shechem dealt treacherously with Abimelech:
(h) Because the people consented with the king in shedding innocent blood, therefore God destroys both one and the other.
John Gill
9:23 Then God sent an evil spirit between Abimelech and the men of Shechem,.... Permitted, yea, gave a commission to Satan, the evil spirit, to go among them, who stirred up suspicions, jealousies, hatred, and ill will to one another, and sowed the seeds of discord and contention among them; or God gave them up to their own hearts' lusts, to think ill of one another, grow jealous, and meditate revenge:
and the men of Shechem dealt treacherously with Abimelech; did not openly declare their minds, but secretly conspired against him, and privately consulted ways to find means to get rid of him, and shake off his government.
John Wesley
9:23 God sent - God gave the devil commission to work upon their minds.
Robert Jamieson, A. R. Fausset and David Brown
9:23 Then God sent an evil spirit between Abimelech and the men of Shechem--In the course of providence, jealousy, distrust, secret disaffection, and smothered rebellion appeared among his subjects disappointed and disgusted with his tyranny; and God permitted those disorders to punish the complicated crimes of the royal fratricide and idolatrous usurper.
9:249:24: ածե՛լ ՚ի վերայ նորա զանիրաւութիւն իւթանասնից որդւոցն Յերոբոաղայ. եւ հասուցանե՛լ զարիւն նոցա ՚ի վերայ Աբիմեղ՚իքա՛յ եղբօրն իւրեանց՝ որ կոտորեա՛ց զնոսա. եւ ՚ի վերայ արանց Սիկիմացւոց՝ զի զօրացուցին զձեռս նորա կոտորե՛լ զեղբարս իւր[2575]։ [2575] Ոմանք. Եւ հատուցանել ՚ի վերայ նոցա զարիւնն Աբիմելեքայ եղբօրն իւրեանց որ կոտորեաց զնոսա ՚ի վերայ արանց Սիկի՛՛. զի զօրացուցին զնա կոտորել։
24. որպէսզի Յերոբոաղի եօթանասուն որդիներին հասած անիրաւութիւնը նրա վրայ գայ, եւ նրանց արիւնը հասնի իրենց եղբայր Աբիմելէքի վրայ, որ նրանց կոտորեց, նաեւ Սիկիմի բնակիչների վրայ, որոնք զօրացրել էին նրա ձեռքը, որ կոտորի իր եղբայրներին:
24 Որպէս զի Յերոբաաղին եօթանասուն որդիներուն եղած անիրաւութիւնը գայ եւ անոնց թափուած արիւնը անոնց եղբօրը Աբիմելէքին վրայ հասնի, որ զանոնք սպաններ էր ու Սիւքէմին բնակիչներուն վրայ, որոնք անոր ձեռքերը ուժովցուցեր էին իր եղբայրները սպաննելու։
ածել ի վերայ նորա զանիրաւութիւն եւթանասնից որդւոցն Յերոբաաղայ, եւ հասուցանել զարիւն նոցա ի վերայ Աբիմելեքայ եղբօրն իւրեանց որ կոտորեաց զնոսա, եւ ի վերայ արանց Սիկիմացւոց` զի զօրացուցին զձեռս նորա կոտորել զեղբարս իւր:

9:24: ածե՛լ ՚ի վերայ նորա զանիրաւութիւն իւթանասնից որդւոցն Յերոբոաղայ. եւ հասուցանե՛լ զարիւն նոցա ՚ի վերայ Աբիմեղ՚իքա՛յ եղբօրն իւրեանց՝ որ կոտորեա՛ց զնոսա. եւ ՚ի վերայ արանց Սիկիմացւոց՝ զի զօրացուցին զձեռս նորա կոտորե՛լ զեղբարս իւր[2575]։
[2575] Ոմանք. Եւ հատուցանել ՚ի վերայ նոցա զարիւնն Աբիմելեքայ եղբօրն իւրեանց որ կոտորեաց զնոսա ՚ի վերայ արանց Սիկի՛՛. զի զօրացուցին զնա կոտորել։
24. որպէսզի Յերոբոաղի եօթանասուն որդիներին հասած անիրաւութիւնը նրա վրայ գայ, եւ նրանց արիւնը հասնի իրենց եղբայր Աբիմելէքի վրայ, որ նրանց կոտորեց, նաեւ Սիկիմի բնակիչների վրայ, որոնք զօրացրել էին նրա ձեռքը, որ կոտորի իր եղբայրներին:
24 Որպէս զի Յերոբաաղին եօթանասուն որդիներուն եղած անիրաւութիւնը գայ եւ անոնց թափուած արիւնը անոնց եղբօրը Աբիմելէքին վրայ հասնի, որ զանոնք սպաններ էր ու Սիւքէմին բնակիչներուն վրայ, որոնք անոր ձեռքերը ուժովցուցեր էին իր եղբայրները սպաննելու։
zohrab-1805▾ eastern-1994▾ western am▾
9:249:24: дабы таким образом совершилось мщение за семьдесят сынов Иеровааловых, и кровь их обратилась на Авимелеха, брата их, который убил их, и на жителей Сихемских, которые подкрепили руки его, чтоб убить братьев своих.
9:24 τοῦ ο the ἐπαγαγεῖν επαγω instigate; bring on τὴν ο the ἀδικίαν αδικια injury; injustice τῶν ο the ἑβδομήκοντα εβδομηκοντα seventy υἱῶν υιος son Ιεροβααλ ιεροβααλ and; even τὰ ο the αἵματα αιμα blood; bloodstreams αὐτῶν αυτος he; him τοῦ ο the θεῖναι τιθημι put; make ἐπὶ επι in; on Αβιμελεχ αβιμελεχ the ἀδελφὸν αδελφος brother αὐτῶν αυτος he; him ὃς ος who; what ἀπέκτεινεν αποκτεινω kill αὐτούς αυτος he; him καὶ και and; even ἐπὶ επι in; on ἄνδρας ανηρ man; husband Σικιμων σικιμα since; that ἐνίσχυσαν ενισχυω fortify; prevail τὰς ο the χεῖρας χειρ hand αὐτοῦ αυτος he; him ἀποκτεῖναι αποκτεινω kill τοὺς ο the ἀδελφοὺς αδελφος brother αὐτοῦ αυτος he; him
9:24 לָ lā לְ to בֹ֕וא vˈô בוא come חֲמַ֖ס ḥᵃmˌas חָמָס violence שִׁבְעִ֣ים šivʕˈîm שֶׁבַע seven בְּנֵֽי־ bᵊnˈê- בֵּן son יְרֻבָּ֑עַל yᵊrubbˈāʕal יְרֻבַּעַל Jerub-Baal וְ wᵊ וְ and דָמָ֗ם ḏāmˈām דָּם blood לָ lā לְ to שׂ֞וּם śˈûm שׂים put עַל־ ʕal- עַל upon אֲבִימֶ֤לֶךְ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech אֲחִיהֶם֙ ʔᵃḥîhˌem אָח brother אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] הָרַ֣ג hārˈaḡ הרג kill אֹותָ֔ם ʔôṯˈām אֵת [object marker] וְ wᵊ וְ and עַל֙ ʕˌal עַל upon בַּעֲלֵ֣י baʕᵃlˈê בַּעַל lord, baal שְׁכֶ֔ם šᵊḵˈem שְׁכֶם Shechem אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] חִזְּק֥וּ ḥizzᵊqˌû חזק be strong אֶת־ ʔeṯ- אֵת [object marker] יָדָ֖יו yāḏˌāʸw יָד hand לַ la לְ to הֲרֹ֥ג hᵃrˌōḡ הרג kill אֶת־ ʔeṯ- אֵת [object marker] אֶחָֽיו׃ ʔeḥˈāʸw אָח brother
9:24. et scelus interfectionis septuaginta filiorum Hierobbaal et effusionem sanguinis eorum conferre in Abimelech fratrem suum et in ceteros Sycimarum principes qui eum adiuverantAnd to lay the crime of the murder of the seventy sons of Jerobaal, and the shedding of their blood, upon Abimelech, their brother, and upon the rest of the princes of the Sichemites, who aided him.
24. that the violence done to the threescore and ten sons of Jerubbaal might come, and that their blood might be laid upon Abimelech their brother, which slew them, and upon the men of Shechem, which strengthened his hands to slay his brethren.
9:24. and to place blame for the crime of the killing of the seventy sons of Jerubbaal, and for the shedding of their blood, upon Abimelech, their brother, and upon the rest of the leaders of the Shechemites, who assisted him.
9:24. That the cruelty [done] to the threescore and ten sons of Jerubbaal might come, and their blood be laid upon Abimelech their brother, which slew them; and upon the men of Shechem, which aided him in the killing of his brethren.
That the cruelty [done] to the threescore and ten sons of Jerubbaal might come, and their blood be laid upon Abimelech their brother, which slew them; and upon the men of Shechem, which aided him in the killing of his brethren:

9:24: дабы таким образом совершилось мщение за семьдесят сынов Иеровааловых, и кровь их обратилась на Авимелеха, брата их, который убил их, и на жителей Сихемских, которые подкрепили руки его, чтоб убить братьев своих.
9:24
τοῦ ο the
ἐπαγαγεῖν επαγω instigate; bring on
τὴν ο the
ἀδικίαν αδικια injury; injustice
τῶν ο the
ἑβδομήκοντα εβδομηκοντα seventy
υἱῶν υιος son
Ιεροβααλ ιεροβααλ and; even
τὰ ο the
αἵματα αιμα blood; bloodstreams
αὐτῶν αυτος he; him
τοῦ ο the
θεῖναι τιθημι put; make
ἐπὶ επι in; on
Αβιμελεχ αβιμελεχ the
ἀδελφὸν αδελφος brother
αὐτῶν αυτος he; him
ὃς ος who; what
ἀπέκτεινεν αποκτεινω kill
αὐτούς αυτος he; him
καὶ και and; even
ἐπὶ επι in; on
ἄνδρας ανηρ man; husband
Σικιμων σικιμα since; that
ἐνίσχυσαν ενισχυω fortify; prevail
τὰς ο the
χεῖρας χειρ hand
αὐτοῦ αυτος he; him
ἀποκτεῖναι αποκτεινω kill
τοὺς ο the
ἀδελφοὺς αδελφος brother
αὐτοῦ αυτος he; him
9:24
לָ לְ to
בֹ֕וא vˈô בוא come
חֲמַ֖ס ḥᵃmˌas חָמָס violence
שִׁבְעִ֣ים šivʕˈîm שֶׁבַע seven
בְּנֵֽי־ bᵊnˈê- בֵּן son
יְרֻבָּ֑עַל yᵊrubbˈāʕal יְרֻבַּעַל Jerub-Baal
וְ wᵊ וְ and
דָמָ֗ם ḏāmˈām דָּם blood
לָ לְ to
שׂ֞וּם śˈûm שׂים put
עַל־ ʕal- עַל upon
אֲבִימֶ֤לֶךְ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech
אֲחִיהֶם֙ ʔᵃḥîhˌem אָח brother
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
הָרַ֣ג hārˈaḡ הרג kill
אֹותָ֔ם ʔôṯˈām אֵת [object marker]
וְ wᵊ וְ and
עַל֙ ʕˌal עַל upon
בַּעֲלֵ֣י baʕᵃlˈê בַּעַל lord, baal
שְׁכֶ֔ם šᵊḵˈem שְׁכֶם Shechem
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
חִזְּק֥וּ ḥizzᵊqˌû חזק be strong
אֶת־ ʔeṯ- אֵת [object marker]
יָדָ֖יו yāḏˌāʸw יָד hand
לַ la לְ to
הֲרֹ֥ג hᵃrˌōḡ הרג kill
אֶת־ ʔeṯ- אֵת [object marker]
אֶחָֽיו׃ ʔeḥˈāʸw אָח brother
9:24. et scelus interfectionis septuaginta filiorum Hierobbaal et effusionem sanguinis eorum conferre in Abimelech fratrem suum et in ceteros Sycimarum principes qui eum adiuverant
And to lay the crime of the murder of the seventy sons of Jerobaal, and the shedding of their blood, upon Abimelech, their brother, and upon the rest of the princes of the Sichemites, who aided him.
9:24. and to place blame for the crime of the killing of the seventy sons of Jerubbaal, and for the shedding of their blood, upon Abimelech, their brother, and upon the rest of the leaders of the Shechemites, who assisted him.
9:24. That the cruelty [done] to the threescore and ten sons of Jerubbaal might come, and their blood be laid upon Abimelech their brother, which slew them; and upon the men of Shechem, which aided him in the killing of his brethren.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:24: That the: Sa1 15:33; Kg1 2:32; Est 9:25; Psa 7:16; Mat 23:34-36
aided him in the killing of: Heb. strengthened his hands to kill, Sooner or later, God will make inquisition for blood, and will return it on the heads of those that shed it. Accessories will be reckoned with, as well as principals, in that and other sins. The Shechemites, who countenanced Abimelech's pretensions, aided and abetted him in his bloody project, and avowed the fact by making him king after he had done it, must fall with him, fall by him, and fall first. Those that combine together to do wickedly, are justly dashed in pieces one against another. Blood cannot be a lasting cement to any interest.
John Gill
9:24 That the cruelty done to the seventy sons of Jerubbaal might come,.... That vengeance might come on the authors of it; so things were ordered in Providence that this might come to pass:
and their blood be laid upon Abimelech their brother, which slew them; be charged to his account, and he suffer for shedding it:
and upon the men of Shechem which aided him in killing of his brethren; by giving him money to hire men to go with him to do it, and perhaps by words encouraging the assassins, and who might be of the city of Shechem.
John Wesley
9:24 The cruelty - That is, the punishment of the cruelty.
9:259:25: Եւ գործեցին նմա դարա՛ն ա՛րք Սիկիմացւոց ՚ի վերայ գլխոց լերանց, եւ յափշտակէին զամենեսին որ անցանէին առ նոքօք ընդ ճանապարհն. եւ ազդ եղեւ Աբիմեղ՚իքայ։
25. Սիկիմի բնակիչները նրա համար դարան պատրաստեցին լեռների կատարներին եւ կողոպտում էին բոլորին, ովքեր անցնում էին նրանց մօտի ճանապարհով: Լուրը հասաւ Աբիմելէքին:
25 Ուստի Սիւքէմին բնակիչները լեռներուն գլուխները անոր դարաններ պատրաստեցին եւ ճամբան իրենց քովէն բոլոր անցնողները կը թալլէին։ Այս բանը Աբիմելէքին իմացուցին։
Եւ գործեցին նմա դարան արք Սիկիմացւոց ի վերայ գլխոց լերանց, եւ յափշտակէին զամենեսին որ անցանէին առ նոքօք ընդ ճանապարհն. եւ ազդ եղեւ Աբիմելեքայ:

9:25: Եւ գործեցին նմա դարա՛ն ա՛րք Սիկիմացւոց ՚ի վերայ գլխոց լերանց, եւ յափշտակէին զամենեսին որ անցանէին առ նոքօք ընդ ճանապարհն. եւ ազդ եղեւ Աբիմեղ՚իքայ։
25. Սիկիմի բնակիչները նրա համար դարան պատրաստեցին լեռների կատարներին եւ կողոպտում էին բոլորին, ովքեր անցնում էին նրանց մօտի ճանապարհով: Լուրը հասաւ Աբիմելէքին:
25 Ուստի Սիւքէմին բնակիչները լեռներուն գլուխները անոր դարաններ պատրաստեցին եւ ճամբան իրենց քովէն բոլոր անցնողները կը թալլէին։ Այս բանը Աբիմելէքին իմացուցին։
zohrab-1805▾ eastern-1994▾ western am▾
9:259:25: Жители Сихемские посадили против него в засаду людей на вершинах гор, которые грабили всякого проходящего мимо их по дороге. О сем донесено было Авимелеху.
9:25 καὶ και and; even ἔθηκαν τιθημι put; make αὐτῷ αυτος he; him οἱ ο the ἄνδρες ανηρ man; husband Σικιμων σικιμα ambush ἐπὶ επι in; on τὰς ο the κεφαλὰς κεφαλη head; top τῶν ο the ὀρέων ορος mountain; mount καὶ και and; even διήρπαζον διαρπαζω ransack πάντα πας all; every ὃς ος who; what παρεπορεύετο παραπορευομαι travel by / around ἐπ᾿ επι in; on αὐτοὺς αυτος he; him ἐν εν in τῇ ο the ὁδῷ οδος way; journey καὶ και and; even ἀπηγγέλη απαγγελλω report τῷ ο the βασιλεῖ βασιλευς monarch; king Αβιμελεχ αβιμελεχ Abimelech; Avimelekh
9:25 וַ wa וְ and יָּשִׂ֣ימוּ yyāśˈîmû שׂים put לֹו֩ lˌô לְ to בַעֲלֵ֨י vaʕᵃlˌê בַּעַל lord, baal שְׁכֶ֜ם šᵊḵˈem שְׁכֶם Shechem מְאָרְבִ֗ים mᵊʔārᵊvˈîm ארב lie in ambush עַ֚ל ˈʕal עַל upon רָאשֵׁ֣י rāšˈê רֹאשׁ head הֶ he הַ the הָרִ֔ים hārˈîm הַר mountain וַ wa וְ and יִּגְזְל֗וּ yyiḡzᵊlˈû גזל tear away אֵ֛ת ʔˈēṯ אֵת [object marker] כָּל־ kol- כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יַעֲבֹ֥ר yaʕᵃvˌōr עבר pass עֲלֵיהֶ֖ם ʕᵃlêhˌem עַל upon בַּ ba בְּ in † הַ the דָּ֑רֶךְ ddˈāreḵ דֶּרֶךְ way וַ wa וְ and יֻּגַּ֖ד yyuggˌaḏ נגד report לַ la לְ to אֲבִימֶֽלֶךְ׃ פ ʔᵃvîmˈeleḵ . f אֲבִימֶלֶךְ Abimelech
9:25. posueruntque insidias adversum eum in montium summitate et dum illius praestolantur adventum exercebant latrocinia agentes praedas de praetereuntibus nuntiatumque est AbimelechAnd they set an ambush against him on the top of the mountains: and while they waited for his coming, they committed robberies, taking spoils of all that passed by: and it was told Abimelech.
25. And the men of Shechem set liers in wait for him on the tops of the mountains, and they robbed all that came along that way by them: and it was told Abimelech.
9:25. And they stationed an ambush against him at the summit of the mountains. And while they were waiting for his arrival, they committed robberies, taking spoils from those passing by. And this was reported to Abimelech.
9:25. And the men of Shechem set liers in wait for him in the top of the mountains, and they robbed all that came along that way by them: and it was told Abimelech.
And the men of Shechem set liers in wait for him in the top of the mountains, and they robbed all that came along that way by them: and it was told Abimelech:

9:25: Жители Сихемские посадили против него в засаду людей на вершинах гор, которые грабили всякого проходящего мимо их по дороге. О сем донесено было Авимелеху.
9:25
καὶ και and; even
ἔθηκαν τιθημι put; make
αὐτῷ αυτος he; him
οἱ ο the
ἄνδρες ανηρ man; husband
Σικιμων σικιμα ambush
ἐπὶ επι in; on
τὰς ο the
κεφαλὰς κεφαλη head; top
τῶν ο the
ὀρέων ορος mountain; mount
καὶ και and; even
διήρπαζον διαρπαζω ransack
πάντα πας all; every
ὃς ος who; what
παρεπορεύετο παραπορευομαι travel by / around
ἐπ᾿ επι in; on
αὐτοὺς αυτος he; him
ἐν εν in
τῇ ο the
ὁδῷ οδος way; journey
καὶ και and; even
ἀπηγγέλη απαγγελλω report
τῷ ο the
βασιλεῖ βασιλευς monarch; king
Αβιμελεχ αβιμελεχ Abimelech; Avimelekh
9:25
וַ wa וְ and
יָּשִׂ֣ימוּ yyāśˈîmû שׂים put
לֹו֩ lˌô לְ to
בַעֲלֵ֨י vaʕᵃlˌê בַּעַל lord, baal
שְׁכֶ֜ם šᵊḵˈem שְׁכֶם Shechem
מְאָרְבִ֗ים mᵊʔārᵊvˈîm ארב lie in ambush
עַ֚ל ˈʕal עַל upon
רָאשֵׁ֣י rāšˈê רֹאשׁ head
הֶ he הַ the
הָרִ֔ים hārˈîm הַר mountain
וַ wa וְ and
יִּגְזְל֗וּ yyiḡzᵊlˈû גזל tear away
אֵ֛ת ʔˈēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
יַעֲבֹ֥ר yaʕᵃvˌōr עבר pass
עֲלֵיהֶ֖ם ʕᵃlêhˌem עַל upon
בַּ ba בְּ in
הַ the
דָּ֑רֶךְ ddˈāreḵ דֶּרֶךְ way
וַ wa וְ and
יֻּגַּ֖ד yyuggˌaḏ נגד report
לַ la לְ to
אֲבִימֶֽלֶךְ׃ פ ʔᵃvîmˈeleḵ . f אֲבִימֶלֶךְ Abimelech
9:25. posueruntque insidias adversum eum in montium summitate et dum illius praestolantur adventum exercebant latrocinia agentes praedas de praetereuntibus nuntiatumque est Abimelech
And they set an ambush against him on the top of the mountains: and while they waited for his coming, they committed robberies, taking spoils of all that passed by: and it was told Abimelech.
9:25. And they stationed an ambush against him at the summit of the mountains. And while they were waiting for his arrival, they committed robberies, taking spoils from those passing by. And this was reported to Abimelech.
9:25. And the men of Shechem set liers in wait for him in the top of the mountains, and they robbed all that came along that way by them: and it was told Abimelech.
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Adam Clarke: Commentary on the Bible - 1831
9:25: The men of Shechem set liers in wait - It pleased God to punish this bad man by the very persons who had contributed to his iniquitous elevation. So God often makes the instruments of men's sins the means of their punishment. It is likely that although Abimelech had his chief residence at Shechem, yet he frequently went to Ophrah, the city of his father; his claim to which there was none to oppose, as he had slain all his brethren. It was probably in his passage between those two places that the Shechemites had posted cut-throats, in order to assassinate him; as such men had no moral principle, they robbed and plundered all who came that way.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:25: Jos 8:4, Jos 8:12, Jos 8:13; Pro 1:11, Pro 1:12
Carl Friedrich Keil and Franz Delitzsch
9:25
The faithlessness of the Shechemites towards Abimelech commenced by their placing liers in wait for him (לו, dat. incomm., to his disadvantage) upon the tops of the mountains (Ebal and Gerizim, between which Shechem was situated), who plundered every one who passed by them on the road. In what way they did harm to Abimelech by sending out liers in wait to plunder the passers-by, is not very clear from the brevity of the narrative. The general effect may have been, that they brought his government into discredit with the people by organizing a system of robbery and plunder, and thus aroused a spirit of discontent and rebellion. Possibly, however, these highway robbers were to watch for Abimelech himself, if he should come to Shechem, not only to plunder him, but, if possible, to despatch him altogether. This was made known to Abimelech. But before he had put down the brigandage, the treachery broke out into open rebellion.
Judg 9:26
Gaal, the son of Ebed, came to Shechem with his brethren. עבר with בּ, to pass over into a place. Who Gaal was, and whence he came, we are not informed. Many of the MSS and early editions, e.g., the Syriac and Arabic, read "son of Eber," instead of "son of Ebed." Judging from his appearance in Shechem, he was a knight-errant, who went about the country with his brethren, i.e., as captain of a company of freebooters, and was welcomed in Shechem, because the Shechemites, who were dissatisfied with the rule of Abimelech, hoped to find in him a man who would be able to render them good service in their revolt from Abimelech. This may be gathered from the words "and the lords of Shechem trusted in him."
Judg 9:27
At the vintage they prepared הלּוּלים, "praise-offerings," with the grapes which they had gathered and pressed, eating and drinking in the house of their god, i.e., the temple of Baal-berith, and cursing Abimelech at these sacrificial meals, probably when they were excited with wine. הלּוּלים signifies, according to Lev 19:24, praise-offerings of the fruits which newly-planted orchards or vineyards bore in the fourth years. The presentation of these fruits, by which the vineyard or orchard was sanctified to the Lord, was associated, as we may learn from the passage before us, with sacrificial meals. The Shechemites held a similar festival in the temple of their covenant Baal, and in his honour, to that which the law prescribes for the Israelites in Lev 19:23-25.
Judg 9:28-29
At this feast Gaal called upon the Shechemites to revolt from Abimelech. "Who is Abimelech," he exclaimed, "and who Shechem, that we serve him? Is he not the son of Jerubbaal, and Zebul his officer? Serve the men of Hamor, the father of Shechem! and why should we, we serve him (Abimelech)?" The meaning of these words, which have been misinterpreted in several different ways, is very easily seen, if we bear in mind (1) that מי (who is?) in this double question cannot possibly be used in two different and altogether opposite senses, such as "how insignificant or contemptible is Abimelech," and "how great and mighty is Shechem," but that in both instances it must be expressive of disparagement and contempt, as in 1Kings 25:10; and (2) that Gaal answers his own questions. Abimelech was regarded by him as contemptible, not because he was the son of a maid-servant or of very low birth, nor because he was ambitious and cruel, a patricide and the murderer of his brethren (Rosenmller), but because he was a son of Jerubbaal, a son of the man who destroyed the altar of Baal at Shechem and restored the worship of Jehovah, for which the Shechemites themselves had endeavoured to slay him (Judg 6:27.). So also the meaning of the question, Who is Shechem? may be gathered from the answer, "and Zebul his officer." The use of the personal מי (how) in relation to Shechem may be explained on the ground that Gaal is speaking not so much of the city as of its inhabitants. The might and greatness of Shechem did not consist in the might and authority of its prefect, Zebul, who had been appointed by Abimelech, and whom the Shechemites had no need to serve. Accordingly there is no necessity either for the arbitrary paraphrase of Shechem, given in the Sept., viz., υἱὸς Συχέμ (son of Shechem); or for the perfectly arbitrary assumption of Bertheau, that Shechem is only a second name for Abimelech, who was a descendant of Shechem; or even for the solution proposed by Rosenmller, that Zebul was "a man of low birth and obscure origin," which is quite incapable of proof. To Zebul, that one man whom Abimelech had appointed prefect of the city, Gaal opposes "the men of Hamor, the father of Shechem," as those whom the Shechemites should serve (i.e., whose followers they should be). Hamor was the name of the Hivite prince who had founded the city of Shechem (Gen 33:19; Gen 34:2; compare Josh 24:32). The "men of Hamor" were the patricians of the city, who "derived their origin from the noblest and most ancient stock of Hamor" (Rosenmller). Gaal opposes them to Abimelech and his representative Zebul.
(Note: Bertheau maintains, though quite erroneously, that serving the men of Hamor is synonymous with serving Abimelech. But the very opposite of this is so clearly implied in the words, that there cannot be any doubt on the question. All that can be gathered from the words is that there were remnants of the Hivite (or Canaanitish) population still living in Shechem, and therefore that the Canaanites had not been entirely exterminated-a fact which would sufficiently explain the revival of the worship of Baal there.)
In the last clause, "why should we serve him" (Abimelech or his officer Zebul)? Gall identifies himself with the inhabitants of Shechem, that he may gain them fully over to his plans.
Judg 9:29
"O that this people," continued Gaal, "were in my hand," i.e., could I but rule over the inhabitants of Shechem, "then would I remove (drive away) Abimelech. " He then exclaimed with regard to Abimelech (ל אמר, as in Judg 9:54, Gen 20:13, etc.), "Increase thine army and come out!" Heated as he was with wine, Gaal was so certain of victory that he challenged Abimelech boldly to make war upon Shechem. תּבּה, imper. Piel with Seghol. צאה, imperative, with ה of motion or emphasis.
John Gill
9:25 And the men of Shechem set liers in wait for him in the top of the mountains,.... Of Ebal and Gerizim, which were near Shechem, by the way of which he passed when he came to that city, and these they set there, either to slay him, or to seize his person, and bring him to them:
and they robbed all that came along that way by them; that belonged to Abimelech and others also; and this they did to show their contempt of his government, and that they were no longer under it, and every man did what was right in his own eyes, as if they had no governor over them; though some think this was done to draw him thither to secure his subjects from such rapine and violence, that they might have an opportunity to lay hold upon him, or this they did on purpose to begin a civil war:
and it was told Abimelech; that they lay in wait for him, and so he kept himself from them.
John Wesley
9:25 For him - To seize his person. Robbed all - Such as favoured or served Abimelech; for to such only their commission reached, though it may be, they went beyond their bounds, and robbed all passengers promiscuously.
9:269:26: Եւ եկն Գաաղ որդի Աբեդդայ եւ եղբարք նորա. եւ անցի՛ն ՚ի Սիկիմ, եւ վստա՛հ եղեն ՚ի նա արք Սիկիմացւոց.
26. Իսկ Աբեդդի որդի Գաաղը եւ նրա եղբայրները եկան մտան Սիկիմ, եւ Սիկիմի բնակիչներն ապաւինեցին նրան:
26 Եւ Աբեդին որդին Գաաղն ու անոր եղբայրները եկան, Սիւքէմի մէջ մտան եւ Սիւքէմին բնակիչները անոր ապաւինեցան
Եւ եկն Գաաղ որդի Աբեդդայ եւ եղբարք նորա. եւ անցին ի Սիկիմ, եւ վստահ եղեն ի նա արք Սիկիմացւոց:

9:26: Եւ եկն Գաաղ որդի Աբեդդայ եւ եղբարք նորա. եւ անցի՛ն ՚ի Սիկիմ, եւ վստա՛հ եղեն ՚ի նա արք Սիկիմացւոց.
26. Իսկ Աբեդդի որդի Գաաղը եւ նրա եղբայրները եկան մտան Սիկիմ, եւ Սիկիմի բնակիչներն ապաւինեցին նրան:
26 Եւ Աբեդին որդին Գաաղն ու անոր եղբայրները եկան, Սիւքէմի մէջ մտան եւ Սիւքէմին բնակիչները անոր ապաւինեցան
zohrab-1805▾ eastern-1994▾ western am▾
9:269:26: Пришел же и Гаал, сын Еведов, с братьями своими в Сихем, и ходили они по Сихему, и жители Сихемские положились на него.
9:26 καὶ και and; even ἦλθεν ερχομαι come; go Γααλ γααλ son Ιωβηλ ιωβηλ Iōbēl; Iovil καὶ και and; even οἱ ο the ἀδελφοὶ αδελφος brother αὐτοῦ αυτος he; him καὶ και and; even παρῆλθον παρερχομαι pass; transgress ἐν εν in Σικιμοις σικιμα and; even ἦλπισαν ελπιζω hope ἐν εν in αὐτῷ αυτος he; him οἱ ο the ἄνδρες ανηρ man; husband Σικιμων σικιμα Sikima
9:26 וַ wa וְ and יָּבֹ֞א yyāvˈō בוא come גַּ֤עַל gˈaʕal גַּעַל Gaal בֶּן־ ben- בֵּן son עֶ֨בֶד֙ ʕˈeveḏ עֶבֶד Ebed וְ wᵊ וְ and אֶחָ֔יו ʔeḥˈāʸw אָח brother וַ wa וְ and יַּעַבְר֖וּ yyaʕavrˌû עבר pass בִּ bi בְּ in שְׁכֶ֑ם šᵊḵˈem שְׁכֶם Shechem וַ wa וְ and יִּבְטְחוּ־ yyivṭᵊḥû- בטח trust בֹ֖ו vˌô בְּ in בַּעֲלֵ֥י baʕᵃlˌê בַּעַל lord, baal שְׁכֶֽם׃ šᵊḵˈem שְׁכֶם Shechem
9:26. venit autem Gaal filius Obed cum fratribus suis et transivit in Sycimam ad cuius adventum erecti habitatores SychemAnd Gaal, the son of Obed, came with his brethren, and went over to Sichem. And the inhabitants of Sichem, taking courage at his coming,
26. And Gaal the son of Ebed came with his brethren, and went over to Shechem: and the men of Shechem put their trust in him.
9:26. Now Gaal, the son of Ebed, went with his brothers, and crossed over to Shechem. And the inhabitants of Shechem, uplifted by his arrival,
9:26. And Gaal the son of Ebed came with his brethren, and went over to Shechem: and the men of Shechem put their confidence in him.
And Gaal the son of Ebed came with his brethren, and went over to Shechem: and the men of Shechem put their confidence in him:

9:26: Пришел же и Гаал, сын Еведов, с братьями своими в Сихем, и ходили они по Сихему, и жители Сихемские положились на него.
9:26
καὶ και and; even
ἦλθεν ερχομαι come; go
Γααλ γααλ son
Ιωβηλ ιωβηλ Iōbēl; Iovil
καὶ και and; even
οἱ ο the
ἀδελφοὶ αδελφος brother
αὐτοῦ αυτος he; him
καὶ και and; even
παρῆλθον παρερχομαι pass; transgress
ἐν εν in
Σικιμοις σικιμα and; even
ἦλπισαν ελπιζω hope
ἐν εν in
αὐτῷ αυτος he; him
οἱ ο the
ἄνδρες ανηρ man; husband
Σικιμων σικιμα Sikima
9:26
וַ wa וְ and
יָּבֹ֞א yyāvˈō בוא come
גַּ֤עַל gˈaʕal גַּעַל Gaal
בֶּן־ ben- בֵּן son
עֶ֨בֶד֙ ʕˈeveḏ עֶבֶד Ebed
וְ wᵊ וְ and
אֶחָ֔יו ʔeḥˈāʸw אָח brother
וַ wa וְ and
יַּעַבְר֖וּ yyaʕavrˌû עבר pass
בִּ bi בְּ in
שְׁכֶ֑ם šᵊḵˈem שְׁכֶם Shechem
וַ wa וְ and
יִּבְטְחוּ־ yyivṭᵊḥû- בטח trust
בֹ֖ו vˌô בְּ in
בַּעֲלֵ֥י baʕᵃlˌê בַּעַל lord, baal
שְׁכֶֽם׃ šᵊḵˈem שְׁכֶם Shechem
9:26. venit autem Gaal filius Obed cum fratribus suis et transivit in Sycimam ad cuius adventum erecti habitatores Sychem
And Gaal, the son of Obed, came with his brethren, and went over to Sichem. And the inhabitants of Sichem, taking courage at his coming,
9:26. Now Gaal, the son of Ebed, went with his brothers, and crossed over to Shechem. And the inhabitants of Shechem, uplifted by his arrival,
9:26. And Gaal the son of Ebed came with his brethren, and went over to Shechem: and the men of Shechem put their confidence in him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26-29: Некто Гаал, сын Еведов, в праздник собирания винограда, вероятно, в честь бога Адониса, возбудил израильтян против Авимелеха, склоняя их служить потомкам Еммора, отца Сихемова, которые еще оставались в Сихеме (ср. Быт. XXXIV).
Adam Clarke: Commentary on the Bible - 1831
9:26: Gaal the son of Ebed - Of this person we know no more than is here told. He was probably one of the descendants of the Canaanites, who hoped from the state of the public mind, and their disaffection to Abimelech, to cause a revolution, and thus to restore the ancient government as it was under Hamor, the father of Shechem.
Albert Barnes: Notes on the Bible - 1834
9:26: It does not appear who Gaal, son of Ebed, was; he may have been an officer sent by Abimelech with a force to bring the men of Shechem back to their allegiance, but who tried to turn the rebellion to his own account. He got into Shechem with a band of men, "his brethren," unopposed by Zebul, Abimelech's officer, and soon gained the confidence of the Shechemites,
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:26: brethren: Gen 13:8, Gen 19:7
John Gill
9:26 And Gaal the son or Ebed came with his brethren, and went over to Shechem,.... Who this Gaal was, and who his brethren, and from whence he came, and the place he went over, are all uncertain. Jarchi thinks he was a Gentile, and it looks, by some speeches of his afterwards, as if he was a descendant of Hamor, prince of Shechem, in the times of Jacob, who, since the expulsion of the Canaanites, his family had retired to some distant parts; but hearing of a difference between Abimelech and the Shechemites, Gaal, with some of the family, came over, perhaps over Jordan, to make what advantage he could of it:
and the men of Shechem put their confidence in him; freely told him their mind, the ill opinion they had of Abimelech, and what was their design against him; and he assuring them he would take their part, and defend them to the uttermost, they depended on him, and therefore very securely went about their business in the fields, as follows.
John Wesley
9:26 Gaal - It is not known who he was; but it is evident, he was a man very considerable for wealth, and strength and interest; and ill - pleased with Abimelech's power. Went to Shechem - By his presence and council to animate and assist them against Abimelech.
Robert Jamieson, A. R. Fausset and David Brown
9:26 Gaal . . . came with his brethren . . ., and the men of Shechem put their confidence in him--An insurrection of the original Canaanites, headed by this man, at last broke out in Shechem.
9:279:27: եւ ելի՛ն յանդաստանսն եւ կթեցին զայգիս իւրեանց, եւ հարին հնձանս, եւ արարին պարանցիկս, եւ մտին ՚ի տուն աստուածոյն իւրեանց. եւ կերան եւ արբին՝ եւ անիծին զԱբիմեղ՚էք։
27. Նրանք դուրս եկան դաշտերը, քաղեցին իրենց այգիների խաղողը, տրորեցին հնձաններում, պար բռնեցին, մտան իրենց աստծու տունը, կերան, խմեցին եւ անիծեցին Աբիմելէքին:
27 Ու դաշտը ելլելով իրենց այգիներուն խաղողները քաղեցին եւ կոխելով ուրախութիւն ըրին ու իրենց աստուծոյն տունը մտնելով կերան ու խմեցին եւ Աբիմելէքը անիծեցին։
եւ ելին յանդաստանսն եւ կթեցին զայգիս իւրեանց, եւ հարին հնձանս, եւ արարին պարանցիկս, եւ մտին ի տուն աստուածոյն իւրեանց. եւ կերան եւ արբին եւ անիծին զԱբիմելէք:

9:27: եւ ելի՛ն յանդաստանսն եւ կթեցին զայգիս իւրեանց, եւ հարին հնձանս, եւ արարին պարանցիկս, եւ մտին ՚ի տուն աստուածոյն իւրեանց. եւ կերան եւ արբին՝ եւ անիծին զԱբիմեղ՚էք։
27. Նրանք դուրս եկան դաշտերը, քաղեցին իրենց այգիների խաղողը, տրորեցին հնձաններում, պար բռնեցին, մտան իրենց աստծու տունը, կերան, խմեցին եւ անիծեցին Աբիմելէքին:
27 Ու դաշտը ելլելով իրենց այգիներուն խաղողները քաղեցին եւ կոխելով ուրախութիւն ըրին ու իրենց աստուծոյն տունը մտնելով կերան ու խմեցին եւ Աբիմելէքը անիծեցին։
zohrab-1805▾ eastern-1994▾ western am▾
9:279:27: И вышли в поле, и собирали виноград свой, и давили в точилах, и делали праздники, ходили в дом бога своего, и ели и пили, и проклинали Авимелеха.
9:27 καὶ και and; even ἐξῆλθον εξερχομαι come out; go out εἰς εις into; for ἀγρὸν αγρος field καὶ και and; even ἐτρύγησαν τρυγαω pick τοὺς ο the ἀμπελῶνας αμπελων vineyard αὐτῶν αυτος he; him καὶ και and; even ἐπάτησαν πατεω trample καὶ και and; even ἐποίησαν ποιεω do; make ελλουλιμ ελλουλιμ and; even εἰσήνεγκαν εισφερω bring in εἰς εις into; for οἶκον οικος home; household θεοῦ θεος God αὐτῶν αυτος he; him καὶ και and; even ἔφαγον φαγω swallow; eat καὶ και and; even ἔπιον πινω drink καὶ και and; even κατηράσαντο καταραομαι curse τὸν ο the Αβιμελεχ αβιμελεχ Abimelech; Avimelekh
9:27 וַ wa וְ and יֵּצְא֨וּ yyēṣᵊʔˌû יצא go out הַ ha הַ the שָּׂדֶ֜ה śśāḏˈeh שָׂדֶה open field וַֽ wˈa וְ and יִּבְצְר֤וּ yyivṣᵊrˈû בצר gather grapes אֶת־ ʔeṯ- אֵת [object marker] כַּרְמֵיהֶם֙ karmêhˌem כֶּרֶם vineyard וַֽ wˈa וְ and יִּדְרְכ֔וּ yyiḏrᵊḵˈû דרך tread וַֽ wˈa וְ and יַּעֲשׂ֖וּ yyaʕᵃśˌû עשׂה make הִלּוּלִ֑ים hillûlˈîm הִלּוּלִים exultation וַ wa וְ and יָּבֹ֨אוּ֙ yyāvˈōʔû בוא come בֵּ֣ית bˈêṯ בַּיִת house אֱֽלֹֽהֵיהֶ֔ם ʔˈᵉlˈōhêhˈem אֱלֹהִים god(s) וַ wa וְ and יֹּֽאכְלוּ֙ yyˈōḵᵊlû אכל eat וַ wa וְ and יִּשְׁתּ֔וּ yyištˈû שׁתה drink וַֽ wˈa וְ and יְקַלְל֖וּ yᵊqallˌû קלל be slight אֶת־ ʔeṯ- אֵת [object marker] אֲבִימֶֽלֶךְ׃ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech
9:27. egressi sunt in agros vastantes vineas uvasque calcantes et factis cantantium choris ingressi sunt fanum dei sui et inter epulas et pocula maledicebant AbimelechWent out into the fields, wasting the vineyards, and treading down the grapes: and singing and dancing, they went into the temple of their god, and in their banquets and cups they cursed Abimelech.
27. And they went out into the field, and gathered their vineyards, and trode , and held festival, and went into the house of their god, and did eat and drink, and cursed Abimelech.
9:27. departed into the fields, laying waste to the vineyards, and trampling the grapes. And while singing and dancing, they entered into the shrine of their god. And while feasting and drinking, they cursed Abimelech.
9:27. And they went out into the fields, and gathered their vineyards, and trode [the grapes], and made merry, and went into the house of their god, and did eat and drink, and cursed Abimelech.
And they went out into the fields, and gathered their vineyards, and trode [the grapes], and made merry, and went into the house of their god, and did eat and drink, and cursed Abimelech:

9:27: И вышли в поле, и собирали виноград свой, и давили в точилах, и делали праздники, ходили в дом бога своего, и ели и пили, и проклинали Авимелеха.
9:27
καὶ και and; even
ἐξῆλθον εξερχομαι come out; go out
εἰς εις into; for
ἀγρὸν αγρος field
καὶ και and; even
ἐτρύγησαν τρυγαω pick
τοὺς ο the
ἀμπελῶνας αμπελων vineyard
αὐτῶν αυτος he; him
καὶ και and; even
ἐπάτησαν πατεω trample
καὶ και and; even
ἐποίησαν ποιεω do; make
ελλουλιμ ελλουλιμ and; even
εἰσήνεγκαν εισφερω bring in
εἰς εις into; for
οἶκον οικος home; household
θεοῦ θεος God
αὐτῶν αυτος he; him
καὶ και and; even
ἔφαγον φαγω swallow; eat
καὶ και and; even
ἔπιον πινω drink
καὶ και and; even
κατηράσαντο καταραομαι curse
τὸν ο the
Αβιμελεχ αβιμελεχ Abimelech; Avimelekh
9:27
וַ wa וְ and
יֵּצְא֨וּ yyēṣᵊʔˌû יצא go out
הַ ha הַ the
שָּׂדֶ֜ה śśāḏˈeh שָׂדֶה open field
וַֽ wˈa וְ and
יִּבְצְר֤וּ yyivṣᵊrˈû בצר gather grapes
אֶת־ ʔeṯ- אֵת [object marker]
כַּרְמֵיהֶם֙ karmêhˌem כֶּרֶם vineyard
וַֽ wˈa וְ and
יִּדְרְכ֔וּ yyiḏrᵊḵˈû דרך tread
וַֽ wˈa וְ and
יַּעֲשׂ֖וּ yyaʕᵃśˌû עשׂה make
הִלּוּלִ֑ים hillûlˈîm הִלּוּלִים exultation
וַ wa וְ and
יָּבֹ֨אוּ֙ yyāvˈōʔû בוא come
בֵּ֣ית bˈêṯ בַּיִת house
אֱֽלֹֽהֵיהֶ֔ם ʔˈᵉlˈōhêhˈem אֱלֹהִים god(s)
וַ wa וְ and
יֹּֽאכְלוּ֙ yyˈōḵᵊlû אכל eat
וַ wa וְ and
יִּשְׁתּ֔וּ yyištˈû שׁתה drink
וַֽ wˈa וְ and
יְקַלְל֖וּ yᵊqallˌû קלל be slight
אֶת־ ʔeṯ- אֵת [object marker]
אֲבִימֶֽלֶךְ׃ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech
9:27. egressi sunt in agros vastantes vineas uvasque calcantes et factis cantantium choris ingressi sunt fanum dei sui et inter epulas et pocula maledicebant Abimelech
Went out into the fields, wasting the vineyards, and treading down the grapes: and singing and dancing, they went into the temple of their god, and in their banquets and cups they cursed Abimelech.
9:27. departed into the fields, laying waste to the vineyards, and trampling the grapes. And while singing and dancing, they entered into the shrine of their god. And while feasting and drinking, they cursed Abimelech.
9:27. And they went out into the fields, and gathered their vineyards, and trode [the grapes], and made merry, and went into the house of their god, and did eat and drink, and cursed Abimelech.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
9:27
Made merry - The word translated "merry" occurs only here and in Lev 19:24. Its etymology gives the sense of "praises", "thanksgivings"; and its use in these two passages rather indicates that the fruits themselves which were brought to the House of God with songs of praise, and eaten or drunken with religious service, were so called. The thank-offerings would be a portion of the new wine of the vintage which they had just gathered in.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:27: merry: or, songs, Isa 16:9, Isa 16:10, Isa 24:7-9; Jer 25:30; Amo 6:3-6
the house: Jdg 9:4, Jdg 16:23; Exo 32:6, Exo 32:19; Dan 5:1-4, Dan 5:23
did eat: Isa 22:12-14; Luk 12:19, Luk 12:20, Luk 17:26-29
cursed: Lev 24:11; Sa1 17:43; Psa 109:17
Geneva 1599
9:27 And they (i) went out into the fields, and gathered their vineyards, and trode [the grapes], and made merry, and went into the house of their god, and did eat and drink, and cursed Abimelech.
(i) Before they were afraid of Abimelech's power, and did not dare go out of the city.
John Gill
9:27 Before they kept within the city, and durst not stir out to gather in the vintage, the time being come, for fear of the troops of Abimelech; for their lying in wait for him, and the robberies committed being made known to him, he had prepared to raise some forces, and attack them, of which they had had information; but now being encouraged with the protection of Gaal, they ventured out to gather their grapes in their vineyards without fear:
and trode the grapes, and made merry: sung songs and danced, as was usual at the ingathering of the fruits of the earth, and treading the winepress, Is 16:10 though Abendana thinks this joy and merriment were made to their idol, to whom they gave the praise of their vintage, they should have done to the true God, and what follows may seem to confirm it:
and they went into the house of their god; the temple of Baalberith, Judg 9:5.
and did eat and drink; in their idol temple, as was the manner of idolaters to do, bringing their firstfruits to rejoice, and make glad with:
and cursed Abimelech; wished they had never seen him and known him, hoped they should be rid of him in a little time, and that he would meet with his deserved disgrace and punishment; and this they did in that very temple from whence they had taken money to assist him in making way for his government of them; so fickle and changeable were they.
John Wesley
9:27 Went out - Which, 'till his coming they durst not do, for fear of Abimelech. Made merry - Both from the custom of rejoicing, and singing songs in vintage time, and for the hopes of their redemption from Abimelech's tyranny. Their goals - Baal - berith, Judg 9:4, either to beg his help against Abimelech, or to give him thanks for the hopes of recovering their liberty. Eat and drink - To the honour of their idols, and out of the oblations made to them, as they used to do to the honour of Jehovah, and out of his sacrifices. Cursed - Either by reviling him after their manner, or, rather in a more solemn and religious manner, cursing him by their god, as Goliath did David.
9:289:28: Եւ ասէ Գաաղ որդի Աբեդդայ. Ո՞ է Աբիմեղ՚էք, եւ ո՞ է որդին Սիքեմայ՝ զի ծառայեմք նմա. ո՞չ նա է որդի Յերոբոաղայ, եւ Զեբուղ ծառա՛յ իւր ոստիկա՛ն նորա, հանդերձ արամբք Եմովրայ հօր Սիքեմայ. եւ զի՞ է՝ զի ծառայիցեմք նմա։
28. Աբեդդի որդի Գաաղն ասաց. «Աբիմելէքն ո՞վ է, եւ Սիքէմի որդին ո՞վ է, որ մենք նրան ծառայենք. նա Յերոբոաղի որդին չէ՞, եւ իր ծառայ Զեբուղը նրա վերակացուն չէ՞: Սիքէմի հօր՝ Եմորի մարդկանց հետ, ինչո՞ւ համար նրան ծառայենք:
28 Ու Աբեդեան Գաաղը ըսաւ. «Աբիմելէքը ո՞վ է եւ Սիւքէմը ո՞վ է, որ մենք անոր ծառայ ըլլանք։ Անիկա Յերոբաաղին տղան չէ՞ ու Զեբուղ անոր փոխանորդը չէ՞։ Սիւքէմին հօրը Եմովրին մարդոցը ծառաները։ Մենք ինչո՞ւ համար անոր պիտի ծառայենք։
Եւ ասէ Գաաղ որդի Աբեդդայ. Ո՞ է Աբիմելէք, եւ ո՞ է [172]որդին Սիքեմայ`` զի ծառայեմք նմա. ո՞չ նա է որդի Յերոբաաղայ, եւ Զեբուղ [173]ծառայ իւր`` ոստիկան նորա, [174]հանդերձ արամբք`` Եմովրայ հօր Սիքեմայ. եւ զի՞ է զի ծառայիցեմք նմա:

9:28: Եւ ասէ Գաաղ որդի Աբեդդայ. Ո՞ է Աբիմեղ՚էք, եւ ո՞ է որդին Սիքեմայ՝ զի ծառայեմք նմա. ո՞չ նա է որդի Յերոբոաղայ, եւ Զեբուղ ծառա՛յ իւր ոստիկա՛ն նորա, հանդերձ արամբք Եմովրայ հօր Սիքեմայ. եւ զի՞ է՝ զի ծառայիցեմք նմա։
28. Աբեդդի որդի Գաաղն ասաց. «Աբիմելէքն ո՞վ է, եւ Սիքէմի որդին ո՞վ է, որ մենք նրան ծառայենք. նա Յերոբոաղի որդին չէ՞, եւ իր ծառայ Զեբուղը նրա վերակացուն չէ՞: Սիքէմի հօր՝ Եմորի մարդկանց հետ, ինչո՞ւ համար նրան ծառայենք:
28 Ու Աբեդեան Գաաղը ըսաւ. «Աբիմելէքը ո՞վ է եւ Սիւքէմը ո՞վ է, որ մենք անոր ծառայ ըլլանք։ Անիկա Յերոբաաղին տղան չէ՞ ու Զեբուղ անոր փոխանորդը չէ՞։ Սիւքէմին հօրը Եմովրին մարդոցը ծառաները։ Մենք ինչո՞ւ համար անոր պիտի ծառայենք։
zohrab-1805▾ eastern-1994▾ western am▾
9:289:28: Гаал, сын Еведов, говорил: кто Авимелех и что Сихем, чтобы нам служить ему? Не сын ли он Иероваалов, и не Зевул ли главный начальник его? Служите лучше потомкам Еммора, отца Сихемова, а ему для чего нам служить?
9:28 καὶ και and; even εἶπεν επω say; speak Γααλ γααλ son Ιωβηλ ιωβηλ Iōbēl; Iovil τίς τις.1 who?; what? ἐστιν ειμι be Αβιμελεχ αβιμελεχ and; even τίς τις.1 who?; what? ἐστιν ειμι be υἱὸς υιος son Συχεμ συχεμ Sychem; Sikhem ὅτι οτι since; that δουλεύσομεν δουλευω give allegiance; subject αὐτῷ αυτος he; him οὐχ ου not υἱὸς υιος son Ιεροβααλ ιεροβααλ and; even Ζεβουλ ζεβουλ supervisor αὐτοῦ αυτος he; him δοῦλος δουλος subject αὐτοῦ αυτος he; him σὺν συν with; [definite object marker] τοῖς ο the ἀνδράσιν ανηρ man; husband Εμμωρ εμμωρ Hemmōr; Emmor πατρὸς πατηρ father Συχεμ συχεμ Sychem; Sikhem καὶ και and; even τί τις.1 who?; what? ὅτι οτι since; that δουλεύσομεν δουλευω give allegiance; subject αὐτῷ αυτος he; him ἡμεῖς ημεις we
9:28 וַ wa וְ and יֹּ֣אמֶר׀ yyˈōmer אמר say גַּ֣עַל gˈaʕal גַּעַל Gaal בֶּן־ ben- בֵּן son עֶ֗בֶד ʕˈeveḏ עֶבֶד Ebed מִֽי־ mˈî- מִי who אֲבִימֶ֤לֶךְ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech וּ û וְ and מִֽי־ mˈî- מִי who שְׁכֶם֙ šᵊḵˌem שְׁכֶם Shechem כִּ֣י kˈî כִּי that נַעַבְדֶ֔נּוּ naʕavᵊḏˈennû עבד work, serve הֲ hᵃ הֲ [interrogative] לֹ֥א lˌō לֹא not בֶן־ ven- בֵּן son יְרֻבַּ֖עַל yᵊrubbˌaʕal יְרֻבַּעַל Jerub-Baal וּ û וְ and זְבֻ֣ל zᵊvˈul זְבֻל Zebul פְּקִידֹ֑ו pᵊqîḏˈô פָּקִיד officer עִבְד֗וּ ʕivᵊḏˈû עבד work, serve אֶת־ ʔeṯ- אֵת [object marker] אַנְשֵׁ֤י ʔanšˈê אִישׁ man חֲמֹור֙ ḥᵃmôr חֲמֹור Hamor אֲבִ֣י ʔᵃvˈî אָב father שְׁכֶ֔ם šᵊḵˈem שְׁכֶם Shechem וּ û וְ and מַדּ֖וּעַ maddˌûₐʕ מַדּוּעַ why נַעַבְדֶ֥נּוּ naʕavᵊḏˌennû עבד work, serve אֲנָֽחְנוּ׃ ʔᵃnˈāḥᵊnû אֲנַחְנוּ we
9:28. clamante Gaal filio Obed quis est Abimelech et quae est Sychem ut serviamus ei numquid non est filius Hierobbaal et constituit principem Zebul servum suum super viros Emmor patris Sychem cur igitur servimus eiAnd Gaal, the son of Obed, cried: Who is Abimelech, and what is Sichem, that we should serve him? Is he not the son of Jerobaal, and hath made Zebul, his servant, ruler over the men of Emor, the father of Sichem? Why then shall we serve him?
28. And Gaal the son of Ebed said, Who is Abimelech, and who is Shechem, that we should serve him? is not he the son of Jerubbaal? and Zebul his officer? serve ye the men of Hamor the father of Shechem: but why should we serve him?
9:28. And Gaal, the son of Ebed, cried out: “Who is Abimelech, and what is Shechem, that we should serve him? Is he not the son of Jerubbaal, who has appointed Zebul, his servant, as ruler over the men of Hamor, the father of Shechem? Why then should we serve him?
9:28. And Gaal the son of Ebed said, Who [is] Abimelech, and who [is] Shechem, that we should serve him? [is] not [he] the son of Jerubbaal? and Zebul his officer? serve the men of Hamor the father of Shechem: for why should we serve him?
And Gaal the son of Ebed said, Who [is] Abimelech, and who [is] Shechem, that we should serve him? [is] not [he] the son of Jerubbaal? and Zebul his officer? serve the men of Hamor the father of Shechem: for why should we serve him:

9:28: Гаал, сын Еведов, говорил: кто Авимелех и что Сихем, чтобы нам служить ему? Не сын ли он Иероваалов, и не Зевул ли главный начальник его? Служите лучше потомкам Еммора, отца Сихемова, а ему для чего нам служить?
9:28
καὶ και and; even
εἶπεν επω say; speak
Γααλ γααλ son
Ιωβηλ ιωβηλ Iōbēl; Iovil
τίς τις.1 who?; what?
ἐστιν ειμι be
Αβιμελεχ αβιμελεχ and; even
τίς τις.1 who?; what?
ἐστιν ειμι be
υἱὸς υιος son
Συχεμ συχεμ Sychem; Sikhem
ὅτι οτι since; that
δουλεύσομεν δουλευω give allegiance; subject
αὐτῷ αυτος he; him
οὐχ ου not
υἱὸς υιος son
Ιεροβααλ ιεροβααλ and; even
Ζεβουλ ζεβουλ supervisor
αὐτοῦ αυτος he; him
δοῦλος δουλος subject
αὐτοῦ αυτος he; him
σὺν συν with; [definite object marker]
τοῖς ο the
ἀνδράσιν ανηρ man; husband
Εμμωρ εμμωρ Hemmōr; Emmor
πατρὸς πατηρ father
Συχεμ συχεμ Sychem; Sikhem
καὶ και and; even
τί τις.1 who?; what?
ὅτι οτι since; that
δουλεύσομεν δουλευω give allegiance; subject
αὐτῷ αυτος he; him
ἡμεῖς ημεις we
9:28
וַ wa וְ and
יֹּ֣אמֶר׀ yyˈōmer אמר say
גַּ֣עַל gˈaʕal גַּעַל Gaal
בֶּן־ ben- בֵּן son
עֶ֗בֶד ʕˈeveḏ עֶבֶד Ebed
מִֽי־ mˈî- מִי who
אֲבִימֶ֤לֶךְ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech
וּ û וְ and
מִֽי־ mˈî- מִי who
שְׁכֶם֙ šᵊḵˌem שְׁכֶם Shechem
כִּ֣י kˈî כִּי that
נַעַבְדֶ֔נּוּ naʕavᵊḏˈennû עבד work, serve
הֲ hᵃ הֲ [interrogative]
לֹ֥א lˌō לֹא not
בֶן־ ven- בֵּן son
יְרֻבַּ֖עַל yᵊrubbˌaʕal יְרֻבַּעַל Jerub-Baal
וּ û וְ and
זְבֻ֣ל zᵊvˈul זְבֻל Zebul
פְּקִידֹ֑ו pᵊqîḏˈô פָּקִיד officer
עִבְד֗וּ ʕivᵊḏˈû עבד work, serve
אֶת־ ʔeṯ- אֵת [object marker]
אַנְשֵׁ֤י ʔanšˈê אִישׁ man
חֲמֹור֙ ḥᵃmôr חֲמֹור Hamor
אֲבִ֣י ʔᵃvˈî אָב father
שְׁכֶ֔ם šᵊḵˈem שְׁכֶם Shechem
וּ û וְ and
מַדּ֖וּעַ maddˌûₐʕ מַדּוּעַ why
נַעַבְדֶ֥נּוּ naʕavᵊḏˌennû עבד work, serve
אֲנָֽחְנוּ׃ ʔᵃnˈāḥᵊnû אֲנַחְנוּ we
9:28. clamante Gaal filio Obed quis est Abimelech et quae est Sychem ut serviamus ei numquid non est filius Hierobbaal et constituit principem Zebul servum suum super viros Emmor patris Sychem cur igitur servimus ei
And Gaal, the son of Obed, cried: Who is Abimelech, and what is Sichem, that we should serve him? Is he not the son of Jerobaal, and hath made Zebul, his servant, ruler over the men of Emor, the father of Sichem? Why then shall we serve him?
9:28. And Gaal, the son of Ebed, cried out: “Who is Abimelech, and what is Shechem, that we should serve him? Is he not the son of Jerubbaal, who has appointed Zebul, his servant, as ruler over the men of Hamor, the father of Shechem? Why then should we serve him?
9:28. And Gaal the son of Ebed said, Who [is] Abimelech, and who [is] Shechem, that we should serve him? [is] not [he] the son of Jerubbaal? and Zebul his officer? serve the men of Hamor the father of Shechem: for why should we serve him?
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
9:28: Zebul his officer - פקידו pekido, his overseer; probably governor of Shechem in his absence.
Albert Barnes: Notes on the Bible - 1834
9:28
Shechem is another designation of Abimelech. Sheehem means the son and heir of Sheehem, Abimelech's mother being a Canaanite Jdg 9:18.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:28: Who is Abimelech: Sa1 25:10; Sa2 20:1; Kg1 12:16
Hamor: Gen 34:2, Gen 34:6
John Gill
9:28 And Gaal the son of Ebed said,.... As they were then making merry, drinking and carousing:
who is Abimelech, and who is Shechem, that we should serve him? who is this Abimelech the Shechemite? or who is he more than Shechem, the old prince of this place, long ago dispossessed of it? the one is no better than the other, nor has a better title to rule and government than the other, that we should serve him; nay, of the two, the descendants of the old Shechem have the best title:
is not he the son of Jerubbaal? that pleaded against Baal, and threw down his altar, the god you now serve:
and Zebul his officer? has he not set him over you? not content to rule you himself, he has set up another as an officer over you under him, and thus you are like to be governed in a tyrannical manner, and oppressed:
serve the men of Hamor--for why should we serve him? that is, rather serve them than him; which was speaking very contemptuously of his government, preferring the descendants of Hamor, the old Canaanitish prince, that ruled in this place, to Abimelech; and if Gaal was a descendant of his, he spoke in good earnest, and thought this a proper opportunity to get the government of the city restored to him and his family, since their old religion and idolatry were established among them; and if they had received the one, why not the other?
John Wesley
9:28 Who is Abimelech - What is he but a base - born person, a cruel tyrant, and one every way unworthy to govern you? Who is Shechem - That is, Abimelech, named in the foregoing words, and described in those which follow. He is called Shechem for the Shechemite. The sense is, who is this Shechemite? For so he was by the mother's side, born of a woman of your city, and she but his concubine and servant; why should you submit to one so basely descended? Of Jerubbaal - Of Gideon, a person famous only by his fierceness against that Baal which you justly honour and reverence, whose altar he overthrew, and whose worship he endeavoured to abolish. And Zebul - And you are so mean spirited, that you do not only submit to him, but suffer his very servants to bear rule over you; and particularly, this ignoble and hateful Zebul. Serve, &c. - If you love bondage, call in the old master and lord of the place; chuse not an upstart, as Abimelech is; but rather take one of the old flock, one descended from Hamor, Gen 34:2, who did not carry himself like a tyrant, as Abimelech did; but like a father of his city. This he might speak sincerely, as being himself a Canaanite and Shechemite, and possibly came from one of those little ones whom Simeon and Levi spared when they slew all the grown males, Gen 34:29. And it may be that he was one of the royal blood, a descendent of Hamor, who hereby sought to insinuate himself into the government, as it follows, Judg 9:29. Would to God that this people were under my hand; which he might judge the people more likely to chuse both because they were now united with the Canaanites in religion; and because their present distress might oblige them to put themselves under him, a valiant and expert commander.
Robert Jamieson, A. R. Fausset and David Brown
9:28 would to God this people were under my hand--He seems to have been a boastful, impudent, and cowardly person, totally unfit to be a leader in a revolutionary crisis. The consequence was that he allowed himself to be drawn into an ambush, was defeated, the city of Shechem destroyed and strewn with salt. The people took refuge in the stronghold, which was set on fire, and all in it perished.
9:299:29: Եւ ո՞ տայր զժողովուրդս զայս ՚ի ձեռս իմ, եւ փոխէի զԱբիմեղ՚էք. եւ ասէի ցԱբիմեղ՚էք. Բազմացո՛ զզօրս քո՝ եւ ե՛լ ինձ[2576]։ [2576] Ոմանք. Զժողովս զայս... եւ ասէի ցնա բազմացո՛։
29. Երանի թէ այս ժողովրդին իմ ձեռքը տային, եւ ես հեռացնէի Աբիմելէքին եւ ասէի նրան. “Զօրքերդ շատացրո՛ւ եւ դո՛ւրս եկ իմ դէմ”»:
29 Երանի՜ թէ այս ժողովուրդը իմ ձեռքիս տակ անցնէր ու ես Աբիմելէքը վերցնէի եւ Աբիմելէքին ըսաւ. ‘Զօրքերդ շատցուր ու ելիր’»։
Եւ ո՜ տայր զժողովուրդս զայս ի ձեռս իմ, եւ փոխէի զԱբիմելէք. եւ ասէի ցԱբիմելէք. Բազմացո զզօրս քո եւ ել ինձ:

9:29: Եւ ո՞ տայր զժողովուրդս զայս ՚ի ձեռս իմ, եւ փոխէի զԱբիմեղ՚էք. եւ ասէի ցԱբիմեղ՚էք. Բազմացո՛ զզօրս քո՝ եւ ե՛լ ինձ[2576]։
[2576] Ոմանք. Զժողովս զայս... եւ ասէի ցնա բազմացո՛։
29. Երանի թէ այս ժողովրդին իմ ձեռքը տային, եւ ես հեռացնէի Աբիմելէքին եւ ասէի նրան. “Զօրքերդ շատացրո՛ւ եւ դո՛ւրս եկ իմ դէմ”»:
29 Երանի՜ թէ այս ժողովուրդը իմ ձեռքիս տակ անցնէր ու ես Աբիմելէքը վերցնէի եւ Աբիմելէքին ըսաւ. ‘Զօրքերդ շատցուր ու ելիր’»։
zohrab-1805▾ eastern-1994▾ western am▾
9:299:29: Если бы кто дал народ сей в руки мои, я прогнал бы Авимелеха. И сказано было Авимелеху: умножь войско твое и выходи.
9:29 καὶ και and; even τίς τις.1 who?; what? δῴη διδωμι give; deposit τὸν ο the λαὸν λαος populace; population τοῦτον ουτος this; he ἐν εν in χειρί χειρ hand μου μου of me; mine καὶ και and; even μεταστήσω μεθιστημι stand aside; remove τὸν ο the Αβιμελεχ αβιμελεχ and; even ἐρῶ ερεω.1 state; mentioned πρὸς προς to; toward αὐτόν αυτος he; him πλήθυνον πληθυνω multiply τὴν ο the δύναμίν δυναμις power; ability σου σου of you; your καὶ και and; even ἔξελθε εξερχομαι come out; go out
9:29 וּ û וְ and מִ֨י mˌî מִי who יִתֵּ֜ן yittˈēn נתן give אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עָ֤ם ʕˈām עַם people הַ ha הַ the זֶּה֙ zzˌeh זֶה this בְּ bᵊ בְּ in יָדִ֔י yāḏˈî יָד hand וְ wᵊ וְ and אָסִ֖ירָה ʔāsˌîrā סור turn aside אֶת־ ʔeṯ- אֵת [object marker] אֲבִימֶ֑לֶךְ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say לַ la לְ to אֲבִימֶ֔לֶךְ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech רַבֶּ֥ה rabbˌeh רבה be many צְבָאֲךָ֖ ṣᵊvāʔᵃḵˌā צָבָא service וָ wā וְ and צֵֽאָה׃ ṣˈēʔā יצא go out
9:29. utinam daret aliquis populum istum sub manu mea ut auferrem de medio Abimelech dictumque est Abimelech congrega exercitus multitudinem et veniWould to God that some man would put this people under my hand, that I might remove Abimelech out of the way. And it was said to Abimelech: Gather together the multitude of an army, and come.
29. And would to God this people were under my hand! then would I remove Abimelech. And he said to Abimelech, Increase thine army, and come out.
9:29. I wish that someone would set this people under my hand, so that I might take away Abimelech from their midst.” And it was told to Abimelech, “Gather the multitude of an army, and approach.”
9:29. And would to God this people were under my hand! then would I remove Abimelech. And he said to Abimelech, Increase thine army, and come out.
And would to God this people were under my hand! then would I remove Abimelech. And he said to Abimelech, Increase thine army, and come out:

9:29: Если бы кто дал народ сей в руки мои, я прогнал бы Авимелеха. И сказано было Авимелеху: умножь войско твое и выходи.
9:29
καὶ και and; even
τίς τις.1 who?; what?
δῴη διδωμι give; deposit
τὸν ο the
λαὸν λαος populace; population
τοῦτον ουτος this; he
ἐν εν in
χειρί χειρ hand
μου μου of me; mine
καὶ και and; even
μεταστήσω μεθιστημι stand aside; remove
τὸν ο the
Αβιμελεχ αβιμελεχ and; even
ἐρῶ ερεω.1 state; mentioned
πρὸς προς to; toward
αὐτόν αυτος he; him
πλήθυνον πληθυνω multiply
τὴν ο the
δύναμίν δυναμις power; ability
σου σου of you; your
καὶ και and; even
ἔξελθε εξερχομαι come out; go out
9:29
וּ û וְ and
מִ֨י mˌî מִי who
יִתֵּ֜ן yittˈēn נתן give
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עָ֤ם ʕˈām עַם people
הַ ha הַ the
זֶּה֙ zzˌeh זֶה this
בְּ bᵊ בְּ in
יָדִ֔י yāḏˈî יָד hand
וְ wᵊ וְ and
אָסִ֖ירָה ʔāsˌîrā סור turn aside
אֶת־ ʔeṯ- אֵת [object marker]
אֲבִימֶ֑לֶךְ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech
וַ wa וְ and
יֹּ֨אמֶר֙ yyˈōmer אמר say
לַ la לְ to
אֲבִימֶ֔לֶךְ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech
רַבֶּ֥ה rabbˌeh רבה be many
צְבָאֲךָ֖ ṣᵊvāʔᵃḵˌā צָבָא service
וָ וְ and
צֵֽאָה׃ ṣˈēʔā יצא go out
9:29. utinam daret aliquis populum istum sub manu mea ut auferrem de medio Abimelech dictumque est Abimelech congrega exercitus multitudinem et veni
Would to God that some man would put this people under my hand, that I might remove Abimelech out of the way. And it was said to Abimelech: Gather together the multitude of an army, and come.
9:29. I wish that someone would set this people under my hand, so that I might take away Abimelech from their midst.” And it was told to Abimelech, “Gather the multitude of an army, and approach.”
9:29. And would to God this people were under my hand! then would I remove Abimelech. And he said to Abimelech, Increase thine army, and come out.
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
9:29: Would to God this people were under my hand - The very words and conduct of a sly, hypocritical demagogue.
Increase thine army, and come out - When he found his party strong, and the public feeling warped to his side, then he appears to have sent a challenge to Abimelech, to come out and fight him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:29: would to God: The very words and conduct of a sly, hypocritical demagogue. Sa2 15:4; Kg1 20:11; Psa 10:3; Rom 1:30, Rom 1:31
And he said: Rather, "and I would say to Abimelech," as the LXX renders; for as Dr. Wall observes, this was probably not said in the presence of Abimelech; but at an intemperate feast, in his absence, when he boasted he would challenge him.
Increase thine army: Sa2 2:14-17; Kg2 14:8, Kg2 18:23; Isa 36:8, Isa 36:9
Geneva 1599
9:29 And would to God this people were under my hand! then would I remove Abimelech. And he said to (k) Abimelech, Increase thine army, and come out.
(k) Braggingly, as though he had been present, or to his captain Zebul.
John Gill
9:29 And would to God this people were under my hand,.... Or government, that I were but the ruler of their city, and general of their forces:
then would I remove Abimelech; from his kingly office, and rid Shechem of him, and all the country round about, and indeed remove him out of the world:
and he said to Abimelech; as if he was present, in a hectoring and blustering manner; or he said what follows to his officer under him, that represented him; or he sent a messenger to him, saying:
increase thine army, and come out; bidding him defiance, challenging him to come into the open field and fight him, and bring as many forces along with him as he could or would, not doubting but he should be a match for him; and the men of Shechem would see they had nothing to fear from him, having such a man as Gaal at the head of them; this he said to engage the Shechemites to make him their ruler.
John Wesley
9:29 My hand - That is, under my command; I wish you would unanimously submit to me, as your captain and governor; for he found them divided; and some of them hearkening after Abimelech, whom they had lately rejected, according to the levity of the popular humour. I would remove - As you have driven him out of your city, I would drive him out of your country. He said - He sent this message or challenge to him. Increase thine army - I desire not to surprise thee at any disadvantage; strengthen thyself as much as thou canst, and come out into the open field, that thou and I may decide it by our arms.
9:309:30: Եւ լուա՛ւ Զեբուղ իշխան քաղաքին՝ զբանս Գաաղայ որդւոյ Աբեդդայ, եւ սրտմտեցա՛ւ բարկութեամբ.
30. Քաղաքի իշխան Զեբուղը լսեց Աբեդդի որդի Գաաղի խօսքերը եւ բարկութեամբ լցուեց:
30 Եւ քաղաքին իշխանը Զեբուղ, երբ Աբեդեան Գաաղին խօսքերը լսեց, խիստ բարկացաւ
Եւ լուաւ Զեբուղ իշխան քաղաքին զբանս Գաաղայ որդւոյ Աբեդդայ, եւ սրտմտեցաւ բարկութեամբ:

9:30: Եւ լուա՛ւ Զեբուղ իշխան քաղաքին՝ զբանս Գաաղայ որդւոյ Աբեդդայ, եւ սրտմտեցա՛ւ բարկութեամբ.
30. Քաղաքի իշխան Զեբուղը լսեց Աբեդդի որդի Գաաղի խօսքերը եւ բարկութեամբ լցուեց:
30 Եւ քաղաքին իշխանը Զեբուղ, երբ Աբեդեան Գաաղին խօսքերը լսեց, խիստ բարկացաւ
zohrab-1805▾ eastern-1994▾ western am▾
9:309:30: Зевул, начальник города, услышал слова Гаала, сына Еведова, и воспылал гнев его.
9:30 καὶ και and; even ἤκουσεν ακουω hear Ζεβουλ ζεβουλ rule; begin τῆς ο the πόλεως πολις city τοὺς ο the λόγους λογος word; log Γααλ γααλ son Ιωβηλ ιωβηλ Iōbēl; Iovil καὶ και and; even ὠργίσθη οργιζω impassioned; anger θυμῷ θυμος provocation; temper αὐτός αυτος he; him
9:30 וַ wa וְ and יִּשְׁמַ֗ע yyišmˈaʕ שׁמע hear זְבֻל֙ zᵊvˌul זְבֻל Zebul שַׂר־ śar- שַׂר chief הָ hā הַ the עִ֔יר ʕˈîr עִיר town אֶת־ ʔeṯ- אֵת [object marker] דִּבְרֵ֖י divrˌê דָּבָר word גַּ֣עַל gˈaʕal גַּעַל Gaal בֶּן־ ben- בֵּן son עָ֑בֶד ʕˈāveḏ עֶבֶד Ebed וַ wa וְ and יִּ֖חַר yyˌiḥar חרה be hot אַפֹּֽו׃ ʔappˈô אַף nose
9:30. Zebul enim princeps civitatis auditis sermonibus Gaal filii Obed iratus est valdeFor Zebul, the ruler of the city, hearing the words of Gaal, the son of Obed, was very angry,
30. And when Zebul the ruler of the city heard the words of Gaal the son of Ebed, his anger was kindled.
9:30. For Zebul, the ruler of the city, upon hearing the words of Gaal, the son of Ebed, became very angry.
9:30. And when Zebul the ruler of the city heard the words of Gaal the son of Ebed, his anger was kindled.
And when Zebul the ruler of the city heard the words of Gaal the son of Ebed, his anger was kindled:

9:30: Зевул, начальник города, услышал слова Гаала, сына Еведова, и воспылал гнев его.
9:30
καὶ και and; even
ἤκουσεν ακουω hear
Ζεβουλ ζεβουλ rule; begin
τῆς ο the
πόλεως πολις city
τοὺς ο the
λόγους λογος word; log
Γααλ γααλ son
Ιωβηλ ιωβηλ Iōbēl; Iovil
καὶ και and; even
ὠργίσθη οργιζω impassioned; anger
θυμῷ θυμος provocation; temper
αὐτός αυτος he; him
9:30
וַ wa וְ and
יִּשְׁמַ֗ע yyišmˈaʕ שׁמע hear
זְבֻל֙ zᵊvˌul זְבֻל Zebul
שַׂר־ śar- שַׂר chief
הָ הַ the
עִ֔יר ʕˈîr עִיר town
אֶת־ ʔeṯ- אֵת [object marker]
דִּבְרֵ֖י divrˌê דָּבָר word
גַּ֣עַל gˈaʕal גַּעַל Gaal
בֶּן־ ben- בֵּן son
עָ֑בֶד ʕˈāveḏ עֶבֶד Ebed
וַ wa וְ and
יִּ֖חַר yyˌiḥar חרה be hot
אַפֹּֽו׃ ʔappˈô אַף nose
9:30. Zebul enim princeps civitatis auditis sermonibus Gaal filii Obed iratus est valde
For Zebul, the ruler of the city, hearing the words of Gaal, the son of Obed, was very angry,
9:30. For Zebul, the ruler of the city, upon hearing the words of Gaal, the son of Ebed, became very angry.
9:30. And when Zebul the ruler of the city heard the words of Gaal the son of Ebed, his anger was kindled.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
30-45: Восстание сихемлян против Авимелеха, во время предупрежденного градоначальником Сихема Завулом, окончилось поражением сихемлян, изгнанием Гаала и братьев его и разрушением самого города, место которого было засеяно солью, т. е. как бы обращено в солоник. "Дуб Меонним" (ст. 37) = "дуб гадающих по облакам" указывает на суеверный обычай сихемлян, имевших храм Ваалверита и, по-видимому, почитавших также Адониса (ст. 27), - гадать по движению облаков. Местечко Арума (41) было недалеко от Сихема, ныне Эль-Орма, вероятно, тождественно с Румой (4: Цар. XXIII:36).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:30: kindled: or, hot, Jdg 9:30
Carl Friedrich Keil and Franz Delitzsch
9:30
This rebellious speech of Gaal was reported to Abimelech by the town-prefect Zebul, who sent messengers to him בּתרמה, either with deceit (תּרמה from רמה), i.e., employing deceit, inasmuch as he had listened to the speech quietly and with apparent assent, or "in Tormah," the name of a place, תּרמה being a misspelling for ארמה = ארוּמה (Judg 9:41). The Sept. and Chaldee take the word as an appellative = ἐν κρυφῇ, secretly; so also do Rashi and most of the earlier commentators, whilst R. Kimchi the elder has decided in favour of the second rendering as a proper name. As the word only occurs here, it is impossible to decide with certainty in favour of either view. צרים הנּם, behold they stir up the city against thee (צרים from צוּר in the sense of צרר).
John Gill
9:30 And when Zebul the ruler of the city,.... Whom Abimelech had placed there under him: heard
the words of Gaal the son of Ebed, his anger was kindled; because he spoke slightly of him, and wished to have his place; perhaps before Zebul was inclined to be on the side of the Shechemites against Abimelech, or at least dissembled that he was; but now, being incensed at the words of Gaal, determined to take the side of Abimelech, and let him know how things were carrying on against him.
9:319:31: եւ առաքեաց առ Աբիմեղ՚էք հրեշտակս պատարագօք՝ եւ ասէ. Ահաւասիկ Գաա՛ղ որդի Աբեդդայ եւ եղբարք նորա եկին ՚ի Սիկիմ, եւ պաշարեն զքաղաքս ՚ի վերայ քո[2577]։ [2577] Ոմանք. ՅԱբեդեայ եւ որդիք նորա եկին։
31. Նա Աբիմելէքի մօտ պատգամաւորներ ուղարկեց նուէրներով եւ ասաց. «Ահա Աբեդդի որդի Գաաղն ու նրա եղբայրները եկել են Սիկիմ եւ քաղաքը պաշարում են, որ հանեն քո դէմ:
31 Եւ ծածուկ կերպով մը Աբիմելէքին պատգամաւորներ ղրկեց՝ ըսելով. «Ահա Աբեդեան Գաաղն ու իր եղբայրները Սիւքէմ կու գան։ Անոնք քեզի դէմ քաղաքը ոտքի պիտի հանեն։
եւ առաքեաց առ Աբիմելէք հրեշտակս [175]պատարագօք եւ ասէ. Ահաւասիկ Գաաղ որդի Աբեդդայ եւ եղբարք նորա եկին ի Սիկիմ, եւ պաշարեն զքաղաքս ի վերայ քո:

9:31: եւ առաքեաց առ Աբիմեղ՚էք հրեշտակս պատարագօք՝ եւ ասէ. Ահաւասիկ Գաա՛ղ որդի Աբեդդայ եւ եղբարք նորա եկին ՚ի Սիկիմ, եւ պաշարեն զքաղաքս ՚ի վերայ քո[2577]։
[2577] Ոմանք. ՅԱբեդեայ եւ որդիք նորա եկին։
31. Նա Աբիմելէքի մօտ պատգամաւորներ ուղարկեց նուէրներով եւ ասաց. «Ահա Աբեդդի որդի Գաաղն ու նրա եղբայրները եկել են Սիկիմ եւ քաղաքը պաշարում են, որ հանեն քո դէմ:
31 Եւ ծածուկ կերպով մը Աբիմելէքին պատգամաւորներ ղրկեց՝ ըսելով. «Ահա Աբեդեան Գաաղն ու իր եղբայրները Սիւքէմ կու գան։ Անոնք քեզի դէմ քաղաքը ոտքի պիտի հանեն։
zohrab-1805▾ eastern-1994▾ western am▾
9:319:31: Он хитрым образом отправляет послов к Авимелеху, чтобы сказать: вот, Гаал, сын Еведов, и братья его пришли в Сихем, и вот, они возмущают против тебя город;
9:31 καὶ και and; even ἀπέστειλεν αποστελλω send off / away ἀγγέλους αγγελος messenger πρὸς προς to; toward Αβιμελεχ αβιμελεχ in κρυφῇ κρυφη secretly λέγων λεγω tell; declare ἰδοὺ ιδου see!; here I am Γααλ γααλ son Ιωβηλ ιωβηλ Iōbēl; Iovil καὶ και and; even οἱ ο the ἀδελφοὶ αδελφος brother αὐτοῦ αυτος he; him ἔρχονται ερχομαι come; go εἰς εις into; for Συχεμ συχεμ Sychem; Sikhem καὶ και and; even ἰδοὺ ιδου see!; here I am αὐτοὶ αυτος he; him περικάθηνται περικαθημαι the πόλιν πολις city ἐπὶ επι in; on σέ σε.1 you
9:31 וַ wa וְ and יִּשְׁלַ֧ח yyišlˈaḥ שׁלח send מַלְאָכִ֛ים malʔāḵˈîm מַלְאָךְ messenger אֶל־ ʔel- אֶל to אֲבִימֶ֖לֶךְ ʔᵃvîmˌeleḵ אֲבִימֶלֶךְ Abimelech בְּ bᵊ בְּ in תָרְמָ֣ה ṯormˈā תָּרְמָה Tormah לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say הִנֵּה֩ hinnˌē הִנֵּה behold גַ֨עַל ḡˌaʕal גַּעַל Gaal בֶּן־ ben- בֵּן son עֶ֤בֶד ʕˈeveḏ עֶבֶד Ebed וְ wᵊ וְ and אֶחָיו֙ ʔeḥāʸw אָח brother בָּאִ֣ים bāʔˈîm בוא come שְׁכֶ֔מָה šᵊḵˈemā שְׁכֶם Shechem וְ wᵊ וְ and הִנָּ֛ם hinnˈām הִנֵּה behold צָרִ֥ים ṣārˌîm צור bind אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עִ֖יר ʕˌîr עִיר town עָלֶֽיךָ׃ ʕālˈeʸḵā עַל upon
9:31. et misit clam ad Abimelech nuntios dicens ecce Gaal filius Obed venit in Sycimam cum fratribus suis et obpugnat adversum te civitatemAnd sent messengers privately to Abimelech, saying: Behold, Gaal, the son of Obed, is come into Sichem with his brethren, and endeavoureth to set the city against thee.
31. And he sent messengers unto Abimelech craftily, saying, Behold, Gaal the son of Ebed and his brethren are come to Shechem; and, behold, they constrain the city against thee.
9:31. And he sent messengers secretly to Abimelech, saying: “Behold, Gaal, the son of Ebed, has arrived at Shechem with his brothers, and he has set the city against you.
9:31. And he sent messengers unto Abimelech privily, saying, Behold, Gaal the son of Ebed and his brethren be come to Shechem; and, behold, they fortify the city against thee.
And he sent messengers unto Abimelech privily, saying, Behold, Gaal the son of Ebed and his brethren be come to Shechem; and, behold, they fortify the city against thee:

9:31: Он хитрым образом отправляет послов к Авимелеху, чтобы сказать: вот, Гаал, сын Еведов, и братья его пришли в Сихем, и вот, они возмущают против тебя город;
9:31
καὶ και and; even
ἀπέστειλεν αποστελλω send off / away
ἀγγέλους αγγελος messenger
πρὸς προς to; toward
Αβιμελεχ αβιμελεχ in
κρυφῇ κρυφη secretly
λέγων λεγω tell; declare
ἰδοὺ ιδου see!; here I am
Γααλ γααλ son
Ιωβηλ ιωβηλ Iōbēl; Iovil
καὶ και and; even
οἱ ο the
ἀδελφοὶ αδελφος brother
αὐτοῦ αυτος he; him
ἔρχονται ερχομαι come; go
εἰς εις into; for
Συχεμ συχεμ Sychem; Sikhem
καὶ και and; even
ἰδοὺ ιδου see!; here I am
αὐτοὶ αυτος he; him
περικάθηνται περικαθημαι the
πόλιν πολις city
ἐπὶ επι in; on
σέ σε.1 you
9:31
וַ wa וְ and
יִּשְׁלַ֧ח yyišlˈaḥ שׁלח send
מַלְאָכִ֛ים malʔāḵˈîm מַלְאָךְ messenger
אֶל־ ʔel- אֶל to
אֲבִימֶ֖לֶךְ ʔᵃvîmˌeleḵ אֲבִימֶלֶךְ Abimelech
בְּ bᵊ בְּ in
תָרְמָ֣ה ṯormˈā תָּרְמָה Tormah
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
הִנֵּה֩ hinnˌē הִנֵּה behold
גַ֨עַל ḡˌaʕal גַּעַל Gaal
בֶּן־ ben- בֵּן son
עֶ֤בֶד ʕˈeveḏ עֶבֶד Ebed
וְ wᵊ וְ and
אֶחָיו֙ ʔeḥāʸw אָח brother
בָּאִ֣ים bāʔˈîm בוא come
שְׁכֶ֔מָה šᵊḵˈemā שְׁכֶם Shechem
וְ wᵊ וְ and
הִנָּ֛ם hinnˈām הִנֵּה behold
צָרִ֥ים ṣārˌîm צור bind
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עִ֖יר ʕˌîr עִיר town
עָלֶֽיךָ׃ ʕālˈeʸḵā עַל upon
9:31. et misit clam ad Abimelech nuntios dicens ecce Gaal filius Obed venit in Sycimam cum fratribus suis et obpugnat adversum te civitatem
And sent messengers privately to Abimelech, saying: Behold, Gaal, the son of Obed, is come into Sichem with his brethren, and endeavoureth to set the city against thee.
9:31. And he sent messengers secretly to Abimelech, saying: “Behold, Gaal, the son of Ebed, has arrived at Shechem with his brothers, and he has set the city against you.
9:31. And he sent messengers unto Abimelech privily, saying, Behold, Gaal the son of Ebed and his brethren be come to Shechem; and, behold, they fortify the city against thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:31: They fortify the city against thee - Under pretense of repairing the walls and towers, they were actually putting the place in a state of defense, intending to seize on the government as soon as they should find Abimelech coming against them. Fortifying the city may mean seducing the inhabitants from their loyalty to Abimelech.
Albert Barnes: Notes on the Bible - 1834
9:31: Privily - See the margin. The word is probably the name of a place in "Tormah", some think the same as "Arumah" Jdg 9:41. Zebul was faithful to Abimelech, but dissembled his sentiments, from being too weak to oppose Gaal, until Abimelech came with his army Jdg 9:38.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:31: privily: Heb. craftily, or, to Tormah
they fortify: Under pretence of repairing the walls and towers, they were actually putting the place in a state of defence, intending to seize on the government as soon as they found Abimelech coming against them. Jdg 9:31
John Gill
9:31 And he sent messengers unto Abimelech privily,.... In a secret manner, unknown to Gaal and the men of Shechem; or "craftily", as Jarchi and Kimchi interpret it, still dissembling, notwithstanding his anger, to be in the interest of Gaal, and the men of Shechem, as appears indeed afterwards by a show of friendliness with Gaal, Judg 9:36 though, according to Joseph Kimchi and Ben Gersom, Thormah is the name of the place where Abimelech was, the same with Arumah, Judg 9:41 and the sense is, that he sent messengers to Abimelech at Thormah or Arumah:
saying, Gaal the son of Ebal, and his brethren, be come to Shechem; a family that Abimelech well knew, and if they were of the race of the old Canaanites, he would easily perceive their design:
and, behold, they fortify the city against thee; by repairing its fortifications, or adding new works; or "besiege" (i) it, which, as that is done by placing an army around it without, that none can come out of it, so by setting a watch within, and upon the walls, and at the gates of it, that none can come in, which is here meant; though some interpret it of their design to besiege the city Thormah, where Abimelech was, of which he gives him notice; or rather they set the city against thee, make the inhabitants thine enemies.
(i) "obsident", Pagninus, Munster, Drusius; "obsidere cogitant", Piscator.
9:329:32: Արդ արի՛ զցայգ դու եւ զօրդ քո որ ընդ քեզ է, եւ դարանամո՛ւտ լեր յանդաստանին.
32. Հիմա դու եւ քեզ հետ եղող զօրքը գիշերը վե՛ր կացէք եւ դարանամո՛ւտ եղէք դաշտում:
32 Ուստի դուն գիշերով ելի՛ր ու դաշտը դարանի մէջ նստէ՛ քեզի հետ եղող ժողովուրդով։
Արդ արի զցայգ դու եւ զօրդ քո որ ընդ քեզ է, եւ դարանամուտ լեր յանդաստանին:

9:32: Արդ արի՛ զցայգ դու եւ զօրդ քո որ ընդ քեզ է, եւ դարանամո՛ւտ լեր յանդաստանին.
32. Հիմա դու եւ քեզ հետ եղող զօրքը գիշերը վե՛ր կացէք եւ դարանամո՛ւտ եղէք դաշտում:
32 Ուստի դուն գիշերով ելի՛ր ու դաշտը դարանի մէջ նստէ՛ քեզի հետ եղող ժողովուրդով։
zohrab-1805▾ eastern-1994▾ western am▾
9:329:32: итак, встань ночью, ты и народ, находящийся с тобою, и поставь засаду в поле;
9:32 καὶ και and; even νῦν νυν now; present ἀναστὰς ανιστημι stand up; resurrect νυκτὸς νυξ night σὺ συ you καὶ και and; even ὁ ο the λαὸς λαος populace; population ὁ ο the μετὰ μετα with; amid σοῦ σου of you; your καὶ και and; even ἐνέδρευσον ενεδρευω ambush ἐν εν in τῷ ο the ἀγρῷ αγρος field
9:32 וְ wᵊ וְ and עַתָּה֙ ʕattˌā עַתָּה now ק֣וּם qˈûm קום arise לַ֔יְלָה lˈaylā לַיְלָה night אַתָּ֖ה ʔattˌā אַתָּה you וְ wᵊ וְ and הָ hā הַ the עָ֣ם ʕˈām עַם people אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] אִתָּ֑ךְ ʔittˈāḵ אֵת together with וֶ we וְ and אֱרֹ֖ב ʔᵉrˌōv ארב lie in ambush בַּ ba בְּ in † הַ the שָּׂדֶֽה׃ śśāḏˈeh שָׂדֶה open field
9:32. surge itaque nocte cum populo qui tecum est et latita in agroArise, therefore, in the night, with the people that is with thee, and lie hid in the field:
32. Now therefore, up by night, thou and the people that is with thee, and lie in wait in the field:
9:32. And so, rise up in the night, with the people who are with you, and lie hidden in the field.
9:32. Now therefore up by night, thou and the people that [is] with thee, and lie in wait in the field:
Now therefore up by night, thou and the people that [is] with thee, and lie in wait in the field:

9:32: итак, встань ночью, ты и народ, находящийся с тобою, и поставь засаду в поле;
9:32
καὶ και and; even
νῦν νυν now; present
ἀναστὰς ανιστημι stand up; resurrect
νυκτὸς νυξ night
σὺ συ you
καὶ και and; even
ο the
λαὸς λαος populace; population
ο the
μετὰ μετα with; amid
σοῦ σου of you; your
καὶ και and; even
ἐνέδρευσον ενεδρευω ambush
ἐν εν in
τῷ ο the
ἀγρῷ αγρος field
9:32
וְ wᵊ וְ and
עַתָּה֙ ʕattˌā עַתָּה now
ק֣וּם qˈûm קום arise
לַ֔יְלָה lˈaylā לַיְלָה night
אַתָּ֖ה ʔattˌā אַתָּה you
וְ wᵊ וְ and
הָ הַ the
עָ֣ם ʕˈām עַם people
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
אִתָּ֑ךְ ʔittˈāḵ אֵת together with
וֶ we וְ and
אֱרֹ֖ב ʔᵉrˌōv ארב lie in ambush
בַּ ba בְּ in
הַ the
שָּׂדֶֽה׃ śśāḏˈeh שָׂדֶה open field
9:32. surge itaque nocte cum populo qui tecum est et latita in agro
Arise, therefore, in the night, with the people that is with thee, and lie hid in the field:
9:32. And so, rise up in the night, with the people who are with you, and lie hidden in the field.
9:32. Now therefore up by night, thou and the people that [is] with thee, and lie in wait in the field:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:32: by night: Job 24:14-17; Psa 36:4; Pro 1:11-16, Pro 4:16; Rom 3:15
Carl Friedrich Keil and Franz Delitzsch
9:32
At the same time he called upon Abimelech to draw near, with the people that he had with him, during the night, and to lie in wait in the field (ארב, to place one's self in ambush), and the next morning to spread out with his army against the town; and when Gaal went out with his followers, he was to do to him "as his hand should find," i.e., to deal with him as he best could and would under the circumstances. (On this formula, see at 1Kings 10:7; 1Kings 25:8.)
John Gill
9:32 Now therefore up by night,.... The night following, that no time might be lost:
and the people that is with thee; the troops he had with him; not only such he had for his own guards, but what he had been raising, having intelligence before this of the revolt of the Shechemites from him:
and lie in wait in the fields; he thought it most advisable for him to march with the forces he had, from the place where he was in the night, and less liable to be discovered, and remain in the fields of Shechem till morning, and then come upon Shechemites before they were aware, and surprise them.
9:339:33: եւ եղիցի ընդ առաւօտսն ՚ի ծագել արեգականն, կանխեսցես եւ հասցե՛ս զքաղաքաւս. եւ ահա սա՝ եւ զօրս որ ընդ սմա՛ է ելանէ առ քեզ. եւ արասցես ընդ սա որպէս ինչ գտցէ՛ ձեռն քո[2578]։ [2578] Ոմանք. Եւ ահա զօրքս որ ընդ սմա... եւ արասցես ընդ նմա որպէս ինչ գտցի ՚ի ձեռս քո։
33. Առաւօտեան, հէնց որ արեգակը ծագի, կանուխ վե՛ր կացէք եւ քաղաքի վրայ յարձակուեցէ՛ք: Երբ նա եւ նրա հետ եղող զօրքը դուրս գան քո դէմ, նրա հետ արա՛ այն, ինչ որ ձեռքիցդ կը գայ»:
33 Առաւօտուն արեւը ծագածին պէս կանուխ ելի՛ր ու եկուր քաղաքին վրայ յարձակէ՛, քանզի անիկա ու անոր հետ եղող ժողովուրդը քեզի դէմ պիտի ելլեն, ուստի ձեռքէդ եկածը ըրէ՛ անոնց»։
եւ եղիցի ընդ առաւօտսն ի ծագել արեգականն` կանխեսցես եւ հասցես զքաղաքաւս. եւ ահա սա եւ զօրս որ ընդ սմա է ելանէ առ քեզ. եւ արասցես ընդ սա որպէս ինչ գտցէ ձեռն քո:

9:33: եւ եղիցի ընդ առաւօտսն ՚ի ծագել արեգականն, կանխեսցես եւ հասցե՛ս զքաղաքաւս. եւ ահա սա՝ եւ զօրս որ ընդ սմա՛ է ելանէ առ քեզ. եւ արասցես ընդ սա որպէս ինչ գտցէ՛ ձեռն քո[2578]։
[2578] Ոմանք. Եւ ահա զօրքս որ ընդ սմա... եւ արասցես ընդ նմա որպէս ինչ գտցի ՚ի ձեռս քո։
33. Առաւօտեան, հէնց որ արեգակը ծագի, կանուխ վե՛ր կացէք եւ քաղաքի վրայ յարձակուեցէ՛ք: Երբ նա եւ նրա հետ եղող զօրքը դուրս գան քո դէմ, նրա հետ արա՛ այն, ինչ որ ձեռքիցդ կը գայ»:
33 Առաւօտուն արեւը ծագածին պէս կանուխ ելի՛ր ու եկուր քաղաքին վրայ յարձակէ՛, քանզի անիկա ու անոր հետ եղող ժողովուրդը քեզի դէմ պիտի ելլեն, ուստի ձեռքէդ եկածը ըրէ՛ անոնց»։
zohrab-1805▾ eastern-1994▾ western am▾
9:339:33: поутру же, при восхождении солнца, встань рано и приступи к городу; и когда он и народ, который у него, выйдут к тебе, тогда делай с ними, что может рука твоя.
9:33 καὶ και and; even ἔσται ειμι be τὸ ο the πρωὶ πρωι early ἅμα αμα at once; together τῷ ο the ἀνατεῖλαι ανατελλω spring up; rise τὸν ο the ἥλιον ηλιος sun ὀρθριεῖς ορθριζω get up at dawn καὶ και and; even ἐκτενεῖς εκτεινω extend ἐπὶ επι in; on τὴν ο the πόλιν πολις city καὶ και and; even ἰδοὺ ιδου see!; here I am αὐτὸς αυτος he; him καὶ και and; even ὁ ο the λαὸς λαος populace; population ὁ ο the μετ᾿ μετα with; amid αὐτοῦ αυτος he; him ἐκπορεύονται εκπορευομαι emerge; travel out πρὸς προς to; toward σέ σε.1 you καὶ και and; even ποιήσεις ποιεω do; make αὐτῷ αυτος he; him ὅσα οσος as much as; as many as ἂν αν perhaps; ever εὕρῃ ευρισκω find ἡ ο the χείρ χειρ hand σου σου of you; your
9:33 וְ wᵊ וְ and הָיָ֤ה hāyˈā היה be בַ va בְּ in † הַ the בֹּ֨קֶר֙ bbˈōqer בֹּקֶר morning כִּ ki כְּ as זְרֹ֣חַ zᵊrˈōₐḥ זרח flash up הַ ha הַ the שֶּׁ֔מֶשׁ ššˈemeš שֶׁמֶשׁ sun תַּשְׁכִּ֖ים taškˌîm שׁכם rise early וּ û וְ and פָשַׁטְתָּ֣ fāšaṭtˈā פשׁט strip off עַל־ ʕal- עַל upon הָ hā הַ the עִ֑יר ʕˈîr עִיר town וְ wᵊ וְ and הִנֵּה־ hinnē- הִנֵּה behold ה֞וּא hˈû הוּא he וְ wᵊ וְ and הָ hā הַ the עָ֤ם ʕˈām עַם people אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] אִתֹּו֙ ʔittˌô אֵת together with יֹצְאִ֣ים yōṣᵊʔˈîm יצא go out אֵלֶ֔יךָ ʔēlˈeʸḵā אֶל to וְ wᵊ וְ and עָשִׂ֣יתָ ʕāśˈîṯā עשׂה make לֹּ֔ו llˈô לְ to כַּ ka כְּ as אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] תִּמְצָ֥א timṣˌā מצא find יָדֶֽךָ׃ ס yāḏˈeḵā . s יָד hand
9:33. et primo mane oriente sole inrue super civitatem illo autem egrediente adversum te cum populo suo fac ei quod potuerisAnd betimes in the morning, at sun rising, set upon the city, and when he shall come out against thee, with his people, do to him what thou shalt be able.
33. and it shall be, that in the morning, as soon as the sun is up, thou shalt rise early, and set upon the city: and, behold, when he and the people that is with him come out against thee, then mayest thou do to them as thou shalt find occasion.
9:33. And at first light in the morning, as the sun is rising, rush upon the city. And when he goes out against you, with his people, do to him what you are able to do.”
9:33. And it shall be, [that] in the morning, as soon as the sun is up, thou shalt rise early, and set upon the city: and, behold, [when] he and the people that [is] with him come out against thee, then mayest thou do to them as thou shalt find occasion.
And it shall be, [that] in the morning, as soon as the sun is up, thou shalt rise early, and set upon the city: and, behold, [when] he and the people that [is] with him come out against thee, then mayest thou do to them as thou shalt find occasion:

9:33: поутру же, при восхождении солнца, встань рано и приступи к городу; и когда он и народ, который у него, выйдут к тебе, тогда делай с ними, что может рука твоя.
9:33
καὶ και and; even
ἔσται ειμι be
τὸ ο the
πρωὶ πρωι early
ἅμα αμα at once; together
τῷ ο the
ἀνατεῖλαι ανατελλω spring up; rise
τὸν ο the
ἥλιον ηλιος sun
ὀρθριεῖς ορθριζω get up at dawn
καὶ και and; even
ἐκτενεῖς εκτεινω extend
ἐπὶ επι in; on
τὴν ο the
πόλιν πολις city
καὶ και and; even
ἰδοὺ ιδου see!; here I am
αὐτὸς αυτος he; him
καὶ και and; even
ο the
λαὸς λαος populace; population
ο the
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
ἐκπορεύονται εκπορευομαι emerge; travel out
πρὸς προς to; toward
σέ σε.1 you
καὶ και and; even
ποιήσεις ποιεω do; make
αὐτῷ αυτος he; him
ὅσα οσος as much as; as many as
ἂν αν perhaps; ever
εὕρῃ ευρισκω find
ο the
χείρ χειρ hand
σου σου of you; your
9:33
וְ wᵊ וְ and
הָיָ֤ה hāyˈā היה be
בַ va בְּ in
הַ the
בֹּ֨קֶר֙ bbˈōqer בֹּקֶר morning
כִּ ki כְּ as
זְרֹ֣חַ zᵊrˈōₐḥ זרח flash up
הַ ha הַ the
שֶּׁ֔מֶשׁ ššˈemeš שֶׁמֶשׁ sun
תַּשְׁכִּ֖ים taškˌîm שׁכם rise early
וּ û וְ and
פָשַׁטְתָּ֣ fāšaṭtˈā פשׁט strip off
עַל־ ʕal- עַל upon
הָ הַ the
עִ֑יר ʕˈîr עִיר town
וְ wᵊ וְ and
הִנֵּה־ hinnē- הִנֵּה behold
ה֞וּא hˈû הוּא he
וְ wᵊ וְ and
הָ הַ the
עָ֤ם ʕˈām עַם people
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
אִתֹּו֙ ʔittˌô אֵת together with
יֹצְאִ֣ים yōṣᵊʔˈîm יצא go out
אֵלֶ֔יךָ ʔēlˈeʸḵā אֶל to
וְ wᵊ וְ and
עָשִׂ֣יתָ ʕāśˈîṯā עשׂה make
לֹּ֔ו llˈô לְ to
כַּ ka כְּ as
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
תִּמְצָ֥א timṣˌā מצא find
יָדֶֽךָ׃ ס yāḏˈeḵā . s יָד hand
9:33. et primo mane oriente sole inrue super civitatem illo autem egrediente adversum te cum populo suo fac ei quod potueris
And betimes in the morning, at sun rising, set upon the city, and when he shall come out against thee, with his people, do to him what thou shalt be able.
9:33. And at first light in the morning, as the sun is rising, rush upon the city. And when he goes out against you, with his people, do to him what you are able to do.”
9:33. And it shall be, [that] in the morning, as soon as the sun is up, thou shalt rise early, and set upon the city: and, behold, [when] he and the people that [is] with him come out against thee, then mayest thou do to them as thou shalt find occasion.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:33: as thou shalt find: Heb. as thine hand shall find, Lev 25:26 *marg. Sa1 10:7, Sa1 25:8; Ecc 9:10
John Gill
9:33 And it shall be, that in the morning, as soon as the sun is up, thou shalt rise early, and set upon the city,.... For being with his forces advanced near to it by a march in the night, he would be able by sunrising to attack the city before the inhabitants were up to defend it, and so surprise them:
and, behold, when he and the people that is with him come out against thee; that is, Gaul, and the men with him, as many as he upon a surprise can get together:
thou mayest do to them as thou shalt find occasion; as the situation of things would direct him, and he, in his wisdom, and according to his ability, and as opportunity offered, would see plainly what was fit and right to be done; Zebul did not pretend to advise him further, but left the rest to his discretion, as things should appear to him.
9:349:34: Եւ յարեա՛ւ Աբիմեղ՚էք եւ ամենայն զօրն որ ընդ նմա զցայգ. եւ մտին ՚ի դարանս զՍիկիմաւ չո՛րք առաջք[2579]։ [2579] Ոմանք. ԶՍիկիմաւ ՚ի չորս առաջս։
34. Աբիմելէքը եւ նրա հետ եղող զօրքը գիշերով վեր կացան եւ չորս գնդով դարան մտան Սիկիմի մօտ:
34 Ուստի Աբիմելէք եւ անոր հետ եղող բոլոր ժողովուրդը գիշերով ելան ու չորս գունդի բաժնուելով՝ Սիւքէմին դէմ դարանի մէջ նստան։
Եւ յարեաւ Աբիմելէք եւ ամենայն զօրն որ ընդ նմա զցայգ, եւ մտին ի դարանս զՍիկիմաւ չորք առաջք:

9:34: Եւ յարեա՛ւ Աբիմեղ՚էք եւ ամենայն զօրն որ ընդ նմա զցայգ. եւ մտին ՚ի դարանս զՍիկիմաւ չո՛րք առաջք[2579]։
[2579] Ոմանք. ԶՍիկիմաւ ՚ի չորս առաջս։
34. Աբիմելէքը եւ նրա հետ եղող զօրքը գիշերով վեր կացան եւ չորս գնդով դարան մտան Սիկիմի մօտ:
34 Ուստի Աբիմելէք եւ անոր հետ եղող բոլոր ժողովուրդը գիշերով ելան ու չորս գունդի բաժնուելով՝ Սիւքէմին դէմ դարանի մէջ նստան։
zohrab-1805▾ eastern-1994▾ western am▾
9:349:34: И встал ночью Авимелех и весь народ, находившийся с ним, и поставили в засаду у Сихема четыре отряда.
9:34 καὶ και and; even ἀνέστη ανιστημι stand up; resurrect Αβιμελεχ αβιμελεχ and; even πᾶς πας all; every ὁ ο the λαὸς λαος populace; population μετ᾿ μετα with; amid αὐτοῦ αυτος he; him νυκτὸς νυξ night καὶ και and; even ἐνήδρευσαν ενεδρευω ambush ἐπὶ επι in; on Συχεμ συχεμ Sychem; Sikhem τέτρασιν τεσσαρες four ἀρχαῖς αρχη origin; beginning
9:34 וַ wa וְ and יָּ֧קָם yyˈāqom קום arise אֲבִימֶ֛לֶךְ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech וְ wᵊ וְ and כָל־ ḵol- כֹּל whole הָ hā הַ the עָ֥ם ʕˌām עַם people אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] עִמֹּ֖ו ʕimmˌô עִם with לָ֑יְלָה lˈāyᵊlā לַיְלָה night וַ wa וְ and יֶּאֶרְב֣וּ yyeʔerᵊvˈû ארב lie in ambush עַל־ ʕal- עַל upon שְׁכֶ֔ם šᵊḵˈem שְׁכֶם Shechem אַרְבָּעָ֖ה ʔarbāʕˌā אַרְבַּע four רָאשִֽׁים׃ rāšˈîm רֹאשׁ head
9:34. surrexit itaque Abimelech cum omni exercitu suo nocte et tetendit insidias iuxta Sycimam in quattuor locisAbimelech, therefore, arose with all his army, by night, and laid ambushes near Sichem in four places.
34. And Abimelech rose up, and all the people that were with him, by night, and they laid wait against Shechem in four companies.
9:34. And so Abimelech rose up, with all his army, by night, and he set ambushes near Shechem in four places.
9:34. And Abimelech rose up, and all the people that [were] with him, by night, and they laid wait against Shechem in four companies.
And Abimelech rose up, and all the people that [were] with him, by night, and they laid wait against Shechem in four companies:

9:34: И встал ночью Авимелех и весь народ, находившийся с ним, и поставили в засаду у Сихема четыре отряда.
9:34
καὶ και and; even
ἀνέστη ανιστημι stand up; resurrect
Αβιμελεχ αβιμελεχ and; even
πᾶς πας all; every
ο the
λαὸς λαος populace; population
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
νυκτὸς νυξ night
καὶ και and; even
ἐνήδρευσαν ενεδρευω ambush
ἐπὶ επι in; on
Συχεμ συχεμ Sychem; Sikhem
τέτρασιν τεσσαρες four
ἀρχαῖς αρχη origin; beginning
9:34
וַ wa וְ and
יָּ֧קָם yyˈāqom קום arise
אֲבִימֶ֛לֶךְ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
הָ הַ the
עָ֥ם ʕˌām עַם people
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
עִמֹּ֖ו ʕimmˌô עִם with
לָ֑יְלָה lˈāyᵊlā לַיְלָה night
וַ wa וְ and
יֶּאֶרְב֣וּ yyeʔerᵊvˈû ארב lie in ambush
עַל־ ʕal- עַל upon
שְׁכֶ֔ם šᵊḵˈem שְׁכֶם Shechem
אַרְבָּעָ֖ה ʔarbāʕˌā אַרְבַּע four
רָאשִֽׁים׃ rāšˈîm רֹאשׁ head
9:34. surrexit itaque Abimelech cum omni exercitu suo nocte et tetendit insidias iuxta Sycimam in quattuor locis
Abimelech, therefore, arose with all his army, by night, and laid ambushes near Sichem in four places.
9:34. And so Abimelech rose up, with all his army, by night, and he set ambushes near Shechem in four places.
9:34. And Abimelech rose up, and all the people that [were] with him, by night, and they laid wait against Shechem in four companies.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ all ▾
Carl Friedrich Keil and Franz Delitzsch
9:34
On receiving this intelligence, Abimelech rose up during the night with the people that were with him, i.e., with such troops as he had, and placed four companies ("heads" as in Judg 7:16) in ambush against Shechem.
John Gill
9:34 And Abimelech rose up, and all the people that were with him, by night,.... According to the advice of Zebul:
and they laid wait against Shechem in four companies; he divided his army into four parts, which he placed on the four sides of the city, at some distance from it, to act as they should have opportunity, to find ways and means of getting into it on either quarter.
9:359:35: Եւ եղեւ ընդ առաւօտն, ե՛լ Գաաղ որդի Աբեդդայ՝ եւ եկաց ՚ի մո՛ւտս դրան քաղաքին։ Եւ յարեաւ Աբիմեղ՚էք եւ ամենայն զօրն որ ընդ նմա ՚ի դարանացն։
35. Առաւօտեան Աբեդդի որդի Գաաղը դուրս եկաւ եւ կանգնեց քաղաքի դարպասի առաջ: Աբիմելէքը եւ նրա հետ եղող ամբողջ զօրքը դուրս եկան դարաններից:
35 Աբեդեան Գաաղը ելաւ ու քաղաքին դրանը առջեւ կայնեցաւ եւ Աբիմելէք իրեն հետ եղող ժողովուրդով դարաններէն դուրս ելաւ։
Եւ եղեւ [176]ընդ առաւօտն`` ել Գաաղ որդի Աբեդդայ եւ եկաց ի մուտս դրան քաղաքին. եւ յարեաւ Աբիմելէք եւ ամենայն զօրն որ ընդ նմա ի դարանացն:

9:35: Եւ եղեւ ընդ առաւօտն, ե՛լ Գաաղ որդի Աբեդդայ՝ եւ եկաց ՚ի մո՛ւտս դրան քաղաքին։ Եւ յարեաւ Աբիմեղ՚էք եւ ամենայն զօրն որ ընդ նմա ՚ի դարանացն։
35. Առաւօտեան Աբեդդի որդի Գաաղը դուրս եկաւ եւ կանգնեց քաղաքի դարպասի առաջ: Աբիմելէքը եւ նրա հետ եղող ամբողջ զօրքը դուրս եկան դարաններից:
35 Աբեդեան Գաաղը ելաւ ու քաղաքին դրանը առջեւ կայնեցաւ եւ Աբիմելէք իրեն հետ եղող ժողովուրդով դարաններէն դուրս ելաւ։
zohrab-1805▾ eastern-1994▾ western am▾
9:359:35: [Поутру] Гаал, сын Еведов, вышел и стал у ворот городских; и встал Авимелех и народ, бывший с ним, из засады.
9:35 καὶ και and; even ἐξῆλθεν εξερχομαι come out; go out Γααλ γααλ son Ιωβηλ ιωβηλ Iōbēl; Iovil καὶ και and; even ἔστη ιστημι stand; establish πρὸς προς to; toward τῇ ο the θύρᾳ θυρα door τῆς ο the πύλης πυλη gate τῆς ο the πόλεως πολις city καὶ και and; even ἀνέστη ανιστημι stand up; resurrect Αβιμελεχ αβιμελεχ and; even ὁ ο the λαὸς λαος populace; population ὁ ο the μετ᾿ μετα with; amid αὐτοῦ αυτος he; him ἀπὸ απο from; away τοῦ ο the ἐνέδρου ενεδρον ambush
9:35 וַ wa וְ and יֵּצֵא֙ yyēṣˌē יצא go out גַּ֣עַל gˈaʕal גַּעַל Gaal בֶּן־ ben- בֵּן son עֶ֔בֶד ʕˈeveḏ עֶבֶד Ebed וַ wa וְ and יַּעֲמֹ֕ד yyaʕᵃmˈōḏ עמד stand פֶּ֖תַח pˌeṯaḥ פֶּתַח opening שַׁ֣עַר šˈaʕar שַׁעַר gate הָ hā הַ the עִ֑יר ʕˈîr עִיר town וַ wa וְ and יָּ֧קָם yyˈāqom קום arise אֲבִימֶ֛לֶךְ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech וְ wᵊ וְ and הָ hā הַ the עָ֥ם ʕˌām עַם people אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] אִתֹּ֖ו ʔittˌô אֵת together with מִן־ min- מִן from הַ ha הַ the מַּאְרָֽב׃ mmarˈāv מַאְרָב ambush
9:35. egressusque est Gaal filius Obed et stetit in introitu portae civitatis surrexit autem Abimelech et omnis exercitus cum eo de insidiarum locoAnd Gaal, the son of Obed, went out, and stood in the entrance of the gate of the city. And Abimelech rose up, and all his army with him, from the places of the ambushes.
35. And Gaal the son of Ebed went out, and stood in the entering of the gate of the city: and Abimelech rose up, and the people that were with him, from the ambushment.
9:35. And Gaal, the son of Ebed, went out, and he stood at the entrance to the gate of the city. Then Abimelech rose up, and all the army with him, from the places of the ambushes.
9:35. And Gaal the son of Ebed went out, and stood in the entering of the gate of the city: and Abimelech rose up, and the people that [were] with him, from lying in wait.
And Gaal the son of Ebed went out, and stood in the entering of the gate of the city: and Abimelech rose up, and the people that [were] with him, from lying in wait:

9:35: [Поутру] Гаал, сын Еведов, вышел и стал у ворот городских; и встал Авимелех и народ, бывший с ним, из засады.
9:35
καὶ και and; even
ἐξῆλθεν εξερχομαι come out; go out
Γααλ γααλ son
Ιωβηλ ιωβηλ Iōbēl; Iovil
καὶ και and; even
ἔστη ιστημι stand; establish
πρὸς προς to; toward
τῇ ο the
θύρᾳ θυρα door
τῆς ο the
πύλης πυλη gate
τῆς ο the
πόλεως πολις city
καὶ και and; even
ἀνέστη ανιστημι stand up; resurrect
Αβιμελεχ αβιμελεχ and; even
ο the
λαὸς λαος populace; population
ο the
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
ἀπὸ απο from; away
τοῦ ο the
ἐνέδρου ενεδρον ambush
9:35
וַ wa וְ and
יֵּצֵא֙ yyēṣˌē יצא go out
גַּ֣עַל gˈaʕal גַּעַל Gaal
בֶּן־ ben- בֵּן son
עֶ֔בֶד ʕˈeveḏ עֶבֶד Ebed
וַ wa וְ and
יַּעֲמֹ֕ד yyaʕᵃmˈōḏ עמד stand
פֶּ֖תַח pˌeṯaḥ פֶּתַח opening
שַׁ֣עַר šˈaʕar שַׁעַר gate
הָ הַ the
עִ֑יר ʕˈîr עִיר town
וַ wa וְ and
יָּ֧קָם yyˈāqom קום arise
אֲבִימֶ֛לֶךְ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech
וְ wᵊ וְ and
הָ הַ the
עָ֥ם ʕˌām עַם people
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
אִתֹּ֖ו ʔittˌô אֵת together with
מִן־ min- מִן from
הַ ha הַ the
מַּאְרָֽב׃ mmarˈāv מַאְרָב ambush
9:35. egressusque est Gaal filius Obed et stetit in introitu portae civitatis surrexit autem Abimelech et omnis exercitus cum eo de insidiarum loco
And Gaal, the son of Obed, went out, and stood in the entrance of the gate of the city. And Abimelech rose up, and all his army with him, from the places of the ambushes.
9:35. And Gaal, the son of Ebed, went out, and he stood at the entrance to the gate of the city. Then Abimelech rose up, and all the army with him, from the places of the ambushes.
9:35. And Gaal the son of Ebed went out, and stood in the entering of the gate of the city: and Abimelech rose up, and the people that [were] with him, from lying in wait.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:35: Stood in the entering of the gate - Having probably got some intimation of the designs of Zebul and Abimelech.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:35: Gaal: Of this person we know no more than is here recorded. He was probably one of the descendants of the Canaanites, who hoped, from the state of the public mind and their disaffection to Abimelech, to cause a Rev_olution, and thus to restore the ancient government as it was under Hamor, the father of Shechem. Josephus says he was a man of authority, who sojourned with them, with his armed men and kinsmen; and that the Shechemites desired that he would allow them a guard during the vintage.
the people: Jdg 9:44
Carl Friedrich Keil and Franz Delitzsch
9:35
When Gaal went out in the morning with his retinue upon some enterprise, which is not more clearly defined, and stood before the city gate, Abimelech rose up with his army out of the ambush. On seeing this people, Gaal said to Zebul (who must therefore have come out of the city with him): "Behold, people come down from the tops of the mountains." Zebul replied, for the purpose of deceiving him and making him feel quite secure, "Thou lookest upon the shadow of the mountains as men."
John Gill
9:35 And Gaul the son or Ebed went out,.... He rose up early that morning, being a man of vigilance and activity, and perhaps had some intelligence of the preparations of Abimelech, his design against the city, though he did not expect he was so near at hand:
and stood in the entering of the gate of the city; to see whether the guards were on their duty within, and whether he could observe any thing without, any approaching danger:
and Abimelech rose up, and the people that were with him, from lying in wait; came out of their ambush, and appeared just as Gaul was at the gate.
John Wesley
9:35 And stood - To put his army in order, and to conduct them against Abimelech, whom he supposed to be at a great distance.
9:369:36: Եւ ետես Գաաղ որդի Աբեդդայ զզօրն, եւ ասէ ցԶեբուղ. Ահաւանիկ զօր իջանէ ՚ի գլխոյ լերանցն. եւ ասէ ցնա Զեբուղ. Զստուե՛ր լերանցն տեսանես դու իբրեւ զմարդիկ[2580]։ [2580] Յօրինակին. Եւ ասէ Ցեբուղ. Ահաւա՛՛։ Ոմանք. Ահաւասիկ զօր իջա՛՛... զստուերս լերանց։
36. Աբեդդի որդի Գաաղը տեսնելով զօրքը՝ Զեբուղին ասաց. «Ահա լեռների գագաթից զօրք է իջնում»: Զեբուղը նրան ասաց. «Լեռների ստուերն ես տեսնում դու եւ մարդկանց տեղ ես դնում»:
36 Գաաղ այն ժողովուրդը տեսնելով Զեբուղին ըսաւ. «Ահա լեռներուն գլխէն ժողովուրդ կ’իջնէ»։ Զեբուղ անոր ըսաւ. «Լեռներուն շուքը քեզի մարդոց պէս կ’երեւնայ»։
Եւ ետես Գաաղ որդի Աբեդդայ զզօրն, եւ ասէ ցԶեբուղ. Ահաւանիկ զօր իջանէ ի գլխոյ լերանցն. եւ ասէ ցնա Զեբուղ. Զստուեր լերանցն տեսանես դու իբրեւ զմարդիկ:

9:36: Եւ ետես Գաաղ որդի Աբեդդայ զզօրն, եւ ասէ ցԶեբուղ. Ահաւանիկ զօր իջանէ ՚ի գլխոյ լերանցն. եւ ասէ ցնա Զեբուղ. Զստուե՛ր լերանցն տեսանես դու իբրեւ զմարդիկ[2580]։
[2580] Յօրինակին. Եւ ասէ Ցեբուղ. Ահաւա՛՛։ Ոմանք. Ահաւասիկ զօր իջա՛՛... զստուերս լերանց։
36. Աբեդդի որդի Գաաղը տեսնելով զօրքը՝ Զեբուղին ասաց. «Ահա լեռների գագաթից զօրք է իջնում»: Զեբուղը նրան ասաց. «Լեռների ստուերն ես տեսնում դու եւ մարդկանց տեղ ես դնում»:
36 Գաաղ այն ժողովուրդը տեսնելով Զեբուղին ըսաւ. «Ահա լեռներուն գլխէն ժողովուրդ կ’իջնէ»։ Զեբուղ անոր ըսաւ. «Լեռներուն շուքը քեզի մարդոց պէս կ’երեւնայ»։
zohrab-1805▾ eastern-1994▾ western am▾
9:369:36: Гаал, увидев народ, говорит Зевулу: вот, народ спускается с вершины гор. А Зевул сказал ему: тень гор тебе кажется людьми.
9:36 καὶ και and; even εἶδεν οραω view; see Γααλ γααλ son Ιωβηλ ιωβηλ Iōbēl; Iovil τὸν ο the λαὸν λαος populace; population καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward Ζεβουλ ζεβουλ see!; here I am λαὸς λαος populace; population καταβαίνει καταβαινω step down; descend ἀπὸ απο from; away κεφαλῶν κεφαλη head; top τῶν ο the ὀρέων ορος mountain; mount καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward αὐτὸν αυτος he; him Ζεβουλ ζεβουλ the σκιὰν σκια shadow; shade τῶν ο the ὀρέων ορος mountain; mount σὺ συ you βλέπεις βλεπω look; see ὡς ως.1 as; how ἄνδρας ανηρ man; husband
9:36 וַ wa וְ and יַּרְא־ yyar- ראה see גַּעַל֮ gaʕal גַּעַל Gaal אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עָם֒ ʕˌām עַם people וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֶל־ ʔel- אֶל to זְבֻ֔ל zᵊvˈul זְבֻל Zebul הִנֵּה־ hinnē- הִנֵּה behold עָ֣ם ʕˈām עַם people יֹורֵ֔ד yôrˈēḏ ירד descend מֵ mē מִן from רָאשֵׁ֖י rāšˌê רֹאשׁ head הֶ he הַ the הָרִ֑ים hārˈîm הַר mountain וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say אֵלָיו֙ ʔēlāʸw אֶל to זְבֻ֔ל zᵊvˈul זְבֻל Zebul אֵ֣ת ʔˈēṯ אֵת [object marker] צֵ֧ל ṣˈēl צֵל shadow הֶ he הַ the הָרִ֛ים hārˈîm הַר mountain אַתָּ֥ה ʔattˌā אַתָּה you רֹאֶ֖ה rōʔˌeh ראה see כָּ kā כְּ as † הַ the אֲנָשִֽׁים׃ ס ʔᵃnāšˈîm . s אִישׁ man
9:36. cumque vidisset populum Gaal dixit ad Zebul ecce de montibus multitudo descendit cui ille respondit umbras montium vides quasi hominum capita et hoc errore deciperisAnd when Gaal saw the people, he said to Zebul: Behold, a multitude cometh down from the mountains. And he answered him: Thou seest the shadows of the mountains as if they were the heads of men, and this is thy mistake.
36. And when Gaal saw the people, he said to Zebul, Behold, there come people down from the tops of the mountains. And Zebul said unto him, Thou seest the shadow of the mountains as if they were men.
9:36. And when Gaal had seen the people, he said to Zebul, “Behold, a multitude is descending from the mountains.” And he responded to him, “You are seeing the shadows of the mountains, as if they were the heads of men, and so you are being deceived by this error.”
9:36. And when Gaal saw the people, he said to Zebul, Behold, there come people down from the top of the mountains. And Zebul said unto him, Thou seest the shadow of the mountains as [if they were] men.
And when Gaal saw the people, he said to Zebul, Behold, there come people down from the top of the mountains. And Zebul said unto him, Thou seest the shadow of the mountains as [if they were] men:

9:36: Гаал, увидев народ, говорит Зевулу: вот, народ спускается с вершины гор. А Зевул сказал ему: тень гор тебе кажется людьми.
9:36
καὶ και and; even
εἶδεν οραω view; see
Γααλ γααλ son
Ιωβηλ ιωβηλ Iōbēl; Iovil
τὸν ο the
λαὸν λαος populace; population
καὶ και and; even
εἶπεν επω say; speak
πρὸς προς to; toward
Ζεβουλ ζεβουλ see!; here I am
λαὸς λαος populace; population
καταβαίνει καταβαινω step down; descend
ἀπὸ απο from; away
κεφαλῶν κεφαλη head; top
τῶν ο the
ὀρέων ορος mountain; mount
καὶ και and; even
εἶπεν επω say; speak
πρὸς προς to; toward
αὐτὸν αυτος he; him
Ζεβουλ ζεβουλ the
σκιὰν σκια shadow; shade
τῶν ο the
ὀρέων ορος mountain; mount
σὺ συ you
βλέπεις βλεπω look; see
ὡς ως.1 as; how
ἄνδρας ανηρ man; husband
9:36
וַ wa וְ and
יַּרְא־ yyar- ראה see
גַּעַל֮ gaʕal גַּעַל Gaal
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עָם֒ ʕˌām עַם people
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֶל־ ʔel- אֶל to
זְבֻ֔ל zᵊvˈul זְבֻל Zebul
הִנֵּה־ hinnē- הִנֵּה behold
עָ֣ם ʕˈām עַם people
יֹורֵ֔ד yôrˈēḏ ירד descend
מֵ מִן from
רָאשֵׁ֖י rāšˌê רֹאשׁ head
הֶ he הַ the
הָרִ֑ים hārˈîm הַר mountain
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
אֵלָיו֙ ʔēlāʸw אֶל to
זְבֻ֔ל zᵊvˈul זְבֻל Zebul
אֵ֣ת ʔˈēṯ אֵת [object marker]
צֵ֧ל ṣˈēl צֵל shadow
הֶ he הַ the
הָרִ֛ים hārˈîm הַר mountain
אַתָּ֥ה ʔattˌā אַתָּה you
רֹאֶ֖ה rōʔˌeh ראה see
כָּ כְּ as
הַ the
אֲנָשִֽׁים׃ ס ʔᵃnāšˈîm . s אִישׁ man
9:36. cumque vidisset populum Gaal dixit ad Zebul ecce de montibus multitudo descendit cui ille respondit umbras montium vides quasi hominum capita et hoc errore deciperis
And when Gaal saw the people, he said to Zebul: Behold, a multitude cometh down from the mountains. And he answered him: Thou seest the shadows of the mountains as if they were the heads of men, and this is thy mistake.
9:36. And when Gaal had seen the people, he said to Zebul, “Behold, a multitude is descending from the mountains.” And he responded to him, “You are seeing the shadows of the mountains, as if they were the heads of men, and so you are being deceived by this error.”
9:36. And when Gaal saw the people, he said to Zebul, Behold, there come people down from the top of the mountains. And Zebul said unto him, Thou seest the shadow of the mountains as [if they were] men.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:36: seest the shadow: Doubdan states, that in some parts of the Holy Land there are many detached rocks scattered up and down, some growing out of the ground, and others fragments broken off from rocky precipices, the shadow of which, it appears, Josephus thought might be most naturally imagined to look like troops of men at a distance, rather than that of the mountains; for he represents Zebul as saying to Gaal, that he mistook the shadow of the rocks for men. Eze 7:7; Mar 8:24
Geneva 1599
9:36 And when Gaal saw the people, he said to Zebul, Behold, there come people down from the top of the mountains. And Zebul said unto him, Thou seest the (l) shadow of the mountains as [if they were] men.
(l) You are afraid of a shadow.
John Gill
9:36 And when Gaal saw the people, he said to Zebul,.... Who was up as early, and came to the gate of the city, to see how things went, and whether there was any appearance of Abimelech and his forces, and whether any opportunity offered to let him into the city; and it seems as if he came and stood by Gaul, and appeared friendly with him:
behold, there come people down from the tops of the mountains; the mountains of Ebal and Gerizim, which were near to Shechem:
and Zebul said unto him, thou seest the shadow of the mountains, as if they were men; either deriding him, as being just out of his bed, and his eyes scarce open, that he could not discern shadows from men; or rather as being of such a timorous spirit, that he was afraid of shadows; or else he said this, putting on an air of seriousness, as if he really believed this to be the case, on purpose to deceive him, and keep him from talking about them, while Abimelech and his men made further advances before Gaul could make any preparation to meet them.
John Wesley
9:36 To Zebul - Who concealed the anger which he had conceived, Judg 9:30, and pretended compliance with him in this expedition, that he might draw him forth into the field where Abimelech might have the opportunity of fighting with him, and overthrowing him. The shadow - For in the morning, as this was, and in the evening, the shadows are longest, and move quickest.
9:379:37: Եւ յաւե՛լ եւս խօսել Գաաղ եւ ասէ. Ահաւասիկ զօ՛ր իջանէ ընդ ծովակողմն առ պորտով երկրին. եւ առաջ մի ե՛լ ընդ ճանապարհ կաղնւոյն դիտանոցաց[2581]։ [2581] Ոմանք. Առ պորտով լերինն, եւ առաջ մի գայր ընդ ճանա՛՛։
37. Գաաղը նորից խօսեց եւ ասաց. «Ահա զօրք է իջնում երկրի պորտից դէպի ծովի կողմը, եւ մի գունդ էլ գալիս է Դիտանոցների կաղնու ճանապարհով»:
37 Գաաղ դարձեալ խօսեցաւ ու ըսաւ. «Ահա երկրին բարձր տեղերէն* ժողովուրդ կ’իջնէ եւ գունդ մըն ալ Մէօնէնիմին կաղնիին ճամբով կու գայ»։
Եւ յաւել եւս խօսել Գաաղ եւ ասէ. Ահաւասիկ զօր իջանէ [177]ընդ ծովակողմն`` առ պորտով երկրին, եւ առաջ մի ել ընդ ճանապարհ կաղնւոյն [178]դիտանոցաց:

9:37: Եւ յաւե՛լ եւս խօսել Գաաղ եւ ասէ. Ահաւասիկ զօ՛ր իջանէ ընդ ծովակողմն առ պորտով երկրին. եւ առաջ մի ե՛լ ընդ ճանապարհ կաղնւոյն դիտանոցաց[2581]։
[2581] Ոմանք. Առ պորտով լերինն, եւ առաջ մի գայր ընդ ճանա՛՛։
37. Գաաղը նորից խօսեց եւ ասաց. «Ահա զօրք է իջնում երկրի պորտից դէպի ծովի կողմը, եւ մի գունդ էլ գալիս է Դիտանոցների կաղնու ճանապարհով»:
37 Գաաղ դարձեալ խօսեցաւ ու ըսաւ. «Ահա երկրին բարձր տեղերէն* ժողովուրդ կ’իջնէ եւ գունդ մըն ալ Մէօնէնիմին կաղնիին ճամբով կու գայ»։
zohrab-1805▾ eastern-1994▾ western am▾
9:379:37: Гаал опять говорил и сказал: вот, народ спускается с возвышенности, и один отряд идет от дуба Меонним.
9:37 καὶ και and; even προσέθετο προστιθημι add; continue ἔτι ετι yet; still Γααλ γααλ the λαλῆσαι λαλεω talk; speak καὶ και and; even εἶπεν επω say; speak ἰδοὺ ιδου see!; here I am λαὸς λαος populace; population καταβαίνων καταβαινω step down; descend κατὰ κατα down; by θάλασσαν θαλασσα sea ἀπὸ απο from; away τοῦ ο the ἐχόμενα εχω have; hold ὀμφαλοῦ ομφαλος the γῆς γη earth; land καὶ και and; even ἀρχὴ αρχη origin; beginning ἑτέρα ετερος different; alternate ἔρχεται ερχομαι come; go διὰ δια through; because of ὁδοῦ οδος way; journey Ηλωνμαωνενιμ ηλωνμαωνενιμ Ēlōnmaōnenim; Ilonmaonenim
9:37 וַ wa וְ and יֹּ֨סֶף yyˌōsef יסף add עֹ֣וד ʕˈôḏ עֹוד duration גַּעַל֮ gaʕal גַּעַל Gaal לְ lᵊ לְ to דַבֵּר֒ ḏabbˌēr דבר speak וַ wa וְ and יֹּ֕אמֶר yyˈōmer אמר say הִנֵּה־ hinnē- הִנֵּה behold עָם֙ ʕˌām עַם people יֹֽורְדִ֔ים yˈôrᵊḏˈîm ירד descend מֵ mē מִן from עִ֖ם ʕˌim עִם with טַבּ֣וּר ṭabbˈûr טַבּוּר navel הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and רֹאשׁ־ rōš- רֹאשׁ head אֶחָ֣ד ʔeḥˈāḏ אֶחָד one בָּ֔א bˈā בוא come מִ mi מִן from דֶּ֖רֶךְ ddˌereḵ דֶּרֶךְ way אֵלֹ֥ון ʔēlˌôn אֵלֹון big tree מְעֹונְנִֽים׃ mᵊʕônᵊnˈîm ענן appear
9:37. rursumque Gaal ait ecce populus de umbilico terrae descendit et unus cuneus venit per viam quae respicit quercumAgain Gaal said: Behold, there cometh people down from the midst of the land, and one troop cometh by the way that looketh towards the oak.
37. And Gaal spake again and said, See, there come people down by the middle of the land, and one company cometh by the way of the oak of Meonenim.
9:37. Again, Gaal said, “Behold, a people is descending from the middle of the land, and one company is arriving by the way that looks towards the oak.”
9:37. And Gaal spake again and said, See there come people down by the middle of the land, and another company come along by the plain of Meonenim.
And Gaal spake again and said, See there come people down by the middle of the land, and another company come along by the plain of Meonenim:

9:37: Гаал опять говорил и сказал: вот, народ спускается с возвышенности, и один отряд идет от дуба Меонним.
9:37
καὶ και and; even
προσέθετο προστιθημι add; continue
ἔτι ετι yet; still
Γααλ γααλ the
λαλῆσαι λαλεω talk; speak
καὶ και and; even
εἶπεν επω say; speak
ἰδοὺ ιδου see!; here I am
λαὸς λαος populace; population
καταβαίνων καταβαινω step down; descend
κατὰ κατα down; by
θάλασσαν θαλασσα sea
ἀπὸ απο from; away
τοῦ ο the
ἐχόμενα εχω have; hold
ὀμφαλοῦ ομφαλος the
γῆς γη earth; land
καὶ και and; even
ἀρχὴ αρχη origin; beginning
ἑτέρα ετερος different; alternate
ἔρχεται ερχομαι come; go
διὰ δια through; because of
ὁδοῦ οδος way; journey
Ηλωνμαωνενιμ ηλωνμαωνενιμ Ēlōnmaōnenim; Ilonmaonenim
9:37
וַ wa וְ and
יֹּ֨סֶף yyˌōsef יסף add
עֹ֣וד ʕˈôḏ עֹוד duration
גַּעַל֮ gaʕal גַּעַל Gaal
לְ lᵊ לְ to
דַבֵּר֒ ḏabbˌēr דבר speak
וַ wa וְ and
יֹּ֕אמֶר yyˈōmer אמר say
הִנֵּה־ hinnē- הִנֵּה behold
עָם֙ ʕˌām עַם people
יֹֽורְדִ֔ים yˈôrᵊḏˈîm ירד descend
מֵ מִן from
עִ֖ם ʕˌim עִם with
טַבּ֣וּר ṭabbˈûr טַבּוּר navel
הָ הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
וְ wᵊ וְ and
רֹאשׁ־ rōš- רֹאשׁ head
אֶחָ֣ד ʔeḥˈāḏ אֶחָד one
בָּ֔א bˈā בוא come
מִ mi מִן from
דֶּ֖רֶךְ ddˌereḵ דֶּרֶךְ way
אֵלֹ֥ון ʔēlˌôn אֵלֹון big tree
מְעֹונְנִֽים׃ mᵊʕônᵊnˈîm ענן appear
9:37. rursumque Gaal ait ecce populus de umbilico terrae descendit et unus cuneus venit per viam quae respicit quercum
Again Gaal said: Behold, there cometh people down from the midst of the land, and one troop cometh by the way that looketh towards the oak.
9:37. Again, Gaal said, “Behold, a people is descending from the middle of the land, and one company is arriving by the way that looks towards the oak.”
9:37. And Gaal spake again and said, See there come people down by the middle of the land, and another company come along by the plain of Meonenim.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:37: By the plain of Meonenim - Some translate, by the way of the oaks, or oaken groves; others, by the way of the magicians, or regarders of the times, as in our margin. Probably it was a place in which augurs and soothsayers dwelt.
Albert Barnes: Notes on the Bible - 1834
9:37: The plain of Meonenim - Translate "the oak of the soothsayers" (see the margin). Some well-known oak, so called, but which is not mentioned elsewhere.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:37: middle: Heb. navel
Meonenim: or, the regarders of the times, Deu 18:14
Carl Friedrich Keil and Franz Delitzsch
9:37
But Gaal said again, "Behold, people come down from the navel of the land," i.e., from the highest point of the surrounding country, "and a crowd comes by the way of the wizard's terebinths," - a place in the neighbourhood of Shechem that is not mentioned anywhere else, and therefore is not more precisely known.
John Gill
9:37 And Gaal spake again, and said,.... Looking towards the mountains, and taking another view of what he before saw, for further satisfaction:
see, there come people down by the middle of the land; either in the valley between the two mountains; or rather those he first saw on the top of the mountains were now come down about the middle of them, called in the Hebrew text the navel, from the prominence of the mountains thereabout, or because the navel is in the middle of the body, as this part of them was the middle on which he saw them. R. Isaiah interprets it, between the two cities:
and another company come along by the plain of Meonenim; of which we read nowhere else. Montanus renders it, "the oak of Meonenim"; or of the soothsayers; oaks being had in great esteem with idolaters for their oracles and divinations; and perhaps this was a place, whether an oak or, a plain, where such persons used to meet to make their divinations.
9:389:38: Եւ ասէ ցնա Զեբուղ. Արդ՝ ո՞ւր է բերան քո որ ասէր, թէ ո՞վ է Աբիմեղ՚էք, զի ծառայեսցուք նմա. ո՞չ աւանիկ ա՛յն զօր է՝ զոր դուն աղարտէիր. արդ՝ ե՛լ տո՛ւր ընդ նմա պատերազմն[2582]։ [2582] Ոմանք. Թէ ուր է Աբիմելէք զի ծառայես՛՛։
38. Զեբուղը նրան ասաց. «Հիմա ո՞ւր է քո բերանը, որն ասում էր, թէ ո՞վ է Աբեմելէքը, որ մենք ծառայենք նրան: Չէ՞ որ սա այն զօրքն է, որը դու արհամարհում էիր: Հիմա վե՛ր կաց եւ նրա հետ պատերազմի՛ր»:
38 Ու Զեբուղ անոր ըսաւ. «Ո՞ւր է այն քու բերանդ, որով կ’ըսէիր թէ ‘Աբիմելէք ո՞վ է, որ մենք անոր ծառայութիւն ընենք’։ Քու վար զարկած ժողովուրդդ ատիկա չէ՞. հիմա ելի՛ր ու անոր հետ պատերազմ ըրէ՛»։
Եւ ասէ ցնա Զեբուղ. Արդ ո՞ւր է բերան քո որ ասէր, թէ` Ո՞վ է Աբիմելէք, զի ծառայեսցուք նմա. ո՞չ աւանիկ այն զօր է զոր դուն աղարտէիր. արդ ել եւ տուր ընդ նմա պատերազմ:

9:38: Եւ ասէ ցնա Զեբուղ. Արդ՝ ո՞ւր է բերան քո որ ասէր, թէ ո՞վ է Աբիմեղ՚էք, զի ծառայեսցուք նմա. ո՞չ աւանիկ ա՛յն զօր է՝ զոր դուն աղարտէիր. արդ՝ ե՛լ տո՛ւր ընդ նմա պատերազմն[2582]։
[2582] Ոմանք. Թէ ուր է Աբիմելէք զի ծառայես՛՛։
38. Զեբուղը նրան ասաց. «Հիմա ո՞ւր է քո բերանը, որն ասում էր, թէ ո՞վ է Աբեմելէքը, որ մենք ծառայենք նրան: Չէ՞ որ սա այն զօրքն է, որը դու արհամարհում էիր: Հիմա վե՛ր կաց եւ նրա հետ պատերազմի՛ր»:
38 Ու Զեբուղ անոր ըսաւ. «Ո՞ւր է այն քու բերանդ, որով կ’ըսէիր թէ ‘Աբիմելէք ո՞վ է, որ մենք անոր ծառայութիւն ընենք’։ Քու վար զարկած ժողովուրդդ ատիկա չէ՞. հիմա ելի՛ր ու անոր հետ պատերազմ ըրէ՛»։
zohrab-1805▾ eastern-1994▾ western am▾
9:389:38: И сказал ему Зевул: где уста твои, которые говорили: > Это тот народ, который ты пренебрегал; выходи теперь и сразись с ним.
9:38 καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward αὐτὸν αυτος he; him Ζεβουλ ζεβουλ and; even ποῦ που.1 where? ἐστιν ειμι be τὸ ο the στόμα στομα mouth; edge σου σου of you; your ὡς ως.1 as; how ἐλάλησας λαλεω talk; speak τίς τις.1 who?; what? ἐστιν ειμι be Αβιμελεχ αβιμελεχ since; that δουλεύσομεν δουλευω give allegiance; subject αὐτῷ αυτος he; him μὴ μη not οὐχὶ ουχι not; not actually οὗτος ουτος this; he ὁ ο the λαός λαος populace; population ὃν ος who; what ἐξουδένωσας εξουδενοω set at naught ἔξελθε εξερχομαι come out; go out δὴ δη in fact νῦν νυν now; present καὶ και and; even παράταξαι παρατασσω he; him
9:38 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say אֵלָ֜יו ʔēlˈāʸw אֶל to זְבֻ֗ל zᵊvˈul זְבֻל Zebul אַיֵּ֨ה ʔayyˌē אַיֵּה where אֵפֹ֥וא ʔēfˌô אֵפֹו then פִ֨יךָ֙ fˈîḵā פֶּה mouth אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] תֹּאמַ֔ר tōmˈar אמר say מִ֥י mˌî מִי who אֲבִימֶ֖לֶךְ ʔᵃvîmˌeleḵ אֲבִימֶלֶךְ Abimelech כִּ֣י kˈî כִּי that נַעַבְדֶ֑נּוּ naʕavᵊḏˈennû עבד work, serve הֲ hᵃ הֲ [interrogative] לֹ֨א lˌō לֹא not זֶ֤ה zˈeh זֶה this הָ hā הַ the עָם֙ ʕˌām עַם people אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] מָאַ֣סְתָּה māʔˈastā מאס retract בֹּ֔ו bˈô בְּ in צֵא־ ṣē- יצא go out נָ֥א nˌā נָא yeah עַתָּ֖ה ʕattˌā עַתָּה now וְ wᵊ וְ and הִלָּ֥חֶם hillˌāḥem לחם fight בֹּֽו׃ ס bˈô . s בְּ in
9:38. cui dixit Zebul ubi est nunc os tuum quo loquebaris quis est Abimelech ut serviamus ei nonne iste est populus quem despiciebas egredere et pugna contra eumAnd Zebul said to him: Where is now thy mouth, wherewith thou saidst: Who is Abimelech, that we should serve him? Is not this the people which thou didst despise? Go out, and fight against him.
38. Then said Zebul unto him, Where is now thy mouth, that thou saidst, Who is Abimelech, that we should serve him? is not this the people that thou hast despised? go out now, I pray, and fight with them.
9:38. And Zebul said to him: “Where is your mouth now, with which you said, ‘Who is Abimelech that we should serve him?’ Is this not the people that you were despising? Go out and fight against him.”
9:38. Then said Zebul unto him, Where [is] now thy mouth, wherewith thou saidst, Who [is] Abimelech, that we should serve him? [is] not this the people that thou hast despised? go out, I pray now, and fight with them.
Then said Zebul unto him, Where [is] now thy mouth, wherewith thou saidst, Who [is] Abimelech, that we should serve him? [is] not this the people that thou hast despised? go out, I pray now, and fight with them:

9:38: И сказал ему Зевул: где уста твои, которые говорили: <<кто Авимелех, чтобы мы стали служить ему?>> Это тот народ, который ты пренебрегал; выходи теперь и сразись с ним.
9:38
καὶ και and; even
εἶπεν επω say; speak
πρὸς προς to; toward
αὐτὸν αυτος he; him
Ζεβουλ ζεβουλ and; even
ποῦ που.1 where?
ἐστιν ειμι be
τὸ ο the
στόμα στομα mouth; edge
σου σου of you; your
ὡς ως.1 as; how
ἐλάλησας λαλεω talk; speak
τίς τις.1 who?; what?
ἐστιν ειμι be
Αβιμελεχ αβιμελεχ since; that
δουλεύσομεν δουλευω give allegiance; subject
αὐτῷ αυτος he; him
μὴ μη not
οὐχὶ ουχι not; not actually
οὗτος ουτος this; he
ο the
λαός λαος populace; population
ὃν ος who; what
ἐξουδένωσας εξουδενοω set at naught
ἔξελθε εξερχομαι come out; go out
δὴ δη in fact
νῦν νυν now; present
καὶ και and; even
παράταξαι παρατασσω he; him
9:38
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
אֵלָ֜יו ʔēlˈāʸw אֶל to
זְבֻ֗ל zᵊvˈul זְבֻל Zebul
אַיֵּ֨ה ʔayyˌē אַיֵּה where
אֵפֹ֥וא ʔēfˌô אֵפֹו then
פִ֨יךָ֙ fˈîḵā פֶּה mouth
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
תֹּאמַ֔ר tōmˈar אמר say
מִ֥י mˌî מִי who
אֲבִימֶ֖לֶךְ ʔᵃvîmˌeleḵ אֲבִימֶלֶךְ Abimelech
כִּ֣י kˈî כִּי that
נַעַבְדֶ֑נּוּ naʕavᵊḏˈennû עבד work, serve
הֲ hᵃ הֲ [interrogative]
לֹ֨א lˌō לֹא not
זֶ֤ה zˈeh זֶה this
הָ הַ the
עָם֙ ʕˌām עַם people
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
מָאַ֣סְתָּה māʔˈastā מאס retract
בֹּ֔ו bˈô בְּ in
צֵא־ ṣē- יצא go out
נָ֥א nˌā נָא yeah
עַתָּ֖ה ʕattˌā עַתָּה now
וְ wᵊ וְ and
הִלָּ֥חֶם hillˌāḥem לחם fight
בֹּֽו׃ ס bˈô . s בְּ in
9:38. cui dixit Zebul ubi est nunc os tuum quo loquebaris quis est Abimelech ut serviamus ei nonne iste est populus quem despiciebas egredere et pugna contra eum
And Zebul said to him: Where is now thy mouth, wherewith thou saidst: Who is Abimelech, that we should serve him? Is not this the people which thou didst despise? Go out, and fight against him.
9:38. And Zebul said to him: “Where is your mouth now, with which you said, ‘Who is Abimelech that we should serve him?’ Is this not the people that you were despising? Go out and fight against him.”
9:38. Then said Zebul unto him, Where [is] now thy mouth, wherewith thou saidst, Who [is] Abimelech, that we should serve him? [is] not this the people that thou hast despised? go out, I pray now, and fight with them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:38: Jdg 9:28, Jdg 9:29; Sa2 2:26, Sa2 2:27; Kg2 14:8-14; Jer 2:28
Carl Friedrich Keil and Franz Delitzsch
9:38
Then Zebul declared openly against Gaal, and reproached him with his foolhardy speech, whilst Abimelech was drawing nearer with his troops: "Where is thy mouth now with which thou saidst, Who is Abimelech? Is not this the people that thou hast despised? Go out now and fight with him!"
John Gill
9:38 Then said Zebul unto him,.... Not being able to put him off any longer, and willing to take the opportunity to upbraid him with what he had said:
where is now thy mouth, wherewith thou saidst, who is Abimelech, that we should serve him? darest thou say the same thou hast done, and utter the contemptuous language concerning Abimelech, asking who he was, that he should be served? Here he is, speak to his face; what are become of those boasts and brags, and great swelling words, what thou wouldest do if thou hadst the command of this city?
is not this the people thou hast despised? as small and insignificant, bidding Abimelech increase his army, and come out and fight:
go out, I pray thee, now, and fight with them; and show thyself to be a man of courage, and not a mere blusterer, a man that can use his sword as well as his tongue.
John Wesley
9:38 Where is now, &c. - Now shew thyself a man, and fight valiantly for thyself and people.
9:399:39: Եւ ե՛լ Գաաղ առաջի արանցն Սիկիմացւոց, եւ մարտեա՛ւ ընդ Աբիմեղ՚իքայ[2583]։ [2583] Ոմանք. Եւ ել Գաաղ... եւ ետ ընդ նոսա պատերազմ. եւ հալածեաց։
39. Գաաղը դուրս եկաւ Սիկիմի բնակիչների առաջ եւ կռուեց Աբիմելէքի դէմ:
39 Ուստի Գաաղ Սիւքէմի բնակիչներուն առջեւէն ելլելով՝ Աբիմելէքին հետ պատերազմ ըրաւ։
Եւ ել Գաաղ առաջի արանցն Սիկիմացւոց, եւ մարտեաւ ընդ Աբիմելեքայ:

9:39: Եւ ե՛լ Գաաղ առաջի արանցն Սիկիմացւոց, եւ մարտեա՛ւ ընդ Աբիմեղ՚իքայ[2583]։
[2583] Ոմանք. Եւ ել Գաաղ... եւ ետ ընդ նոսա պատերազմ. եւ հալածեաց։
39. Գաաղը դուրս եկաւ Սիկիմի բնակիչների առաջ եւ կռուեց Աբիմելէքի դէմ:
39 Ուստի Գաաղ Սիւքէմի բնակիչներուն առջեւէն ելլելով՝ Աբիմելէքին հետ պատերազմ ըրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
9:399:39: И пошел Гаал впереди жителей Сихемских и сразился с Авимелехом.
9:39 καὶ και and; even ἐξῆλθεν εξερχομαι come out; go out Γααλ γααλ in the face; facing ἀνδρῶν ανηρ man; husband Συχεμ συχεμ Sychem; Sikhem καὶ και and; even παρετάξατο παρατασσω to; toward Αβιμελεχ αβιμελεχ Abimelech; Avimelekh
9:39 וַ wa וְ and יֵּ֣צֵא yyˈēṣē יצא go out גַ֔עַל ḡˈaʕal גַּעַל Gaal לִ li לְ to פְנֵ֖י fᵊnˌê פָּנֶה face בַּעֲלֵ֣י baʕᵃlˈê בַּעַל lord, baal שְׁכֶ֑ם šᵊḵˈem שְׁכֶם Shechem וַ wa וְ and יִּלָּ֖חֶם yyillˌāḥem לחם fight בַּ ba בְּ in אֲבִימֶֽלֶךְ׃ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech
9:39. abiit ergo Gaal spectante Sycimarum populo et pugnavit contra AbimelechSo Gaal went out, in the sight of the people of Sichem, and fought against Abimelech,
39. And Gaal went out before the men of Shechem, and fought with Abimelech.
9:39. Therefore, Gaal went out, with the people of Shechem watching, and he fought against Abimelech,
9:39. And Gaal went out before the men of Shechem, and fought with Abimelech.
And Gaal went out before the men of Shechem, and fought with Abimelech:

9:39: И пошел Гаал впереди жителей Сихемских и сразился с Авимелехом.
9:39
καὶ και and; even
ἐξῆλθεν εξερχομαι come out; go out
Γααλ γααλ in the face; facing
ἀνδρῶν ανηρ man; husband
Συχεμ συχεμ Sychem; Sikhem
καὶ και and; even
παρετάξατο παρατασσω to; toward
Αβιμελεχ αβιμελεχ Abimelech; Avimelekh
9:39
וַ wa וְ and
יֵּ֣צֵא yyˈēṣē יצא go out
גַ֔עַל ḡˈaʕal גַּעַל Gaal
לִ li לְ to
פְנֵ֖י fᵊnˌê פָּנֶה face
בַּעֲלֵ֣י baʕᵃlˈê בַּעַל lord, baal
שְׁכֶ֑ם šᵊḵˈem שְׁכֶם Shechem
וַ wa וְ and
יִּלָּ֖חֶם yyillˌāḥem לחם fight
בַּ ba בְּ in
אֲבִימֶֽלֶךְ׃ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech
9:39. abiit ergo Gaal spectante Sycimarum populo et pugnavit contra Abimelech
So Gaal went out, in the sight of the people of Sichem, and fought against Abimelech,
9:39. Therefore, Gaal went out, with the people of Shechem watching, and he fought against Abimelech,
9:39. And Gaal went out before the men of Shechem, and fought with Abimelech.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ kad▾ all ▾
Carl Friedrich Keil and Franz Delitzsch
9:39
Then Gaal went out "before the citizens of Shechem;" i.e., not at their head as their leaders, which is the meaning of לפני in Gen 33:3; Ex 13:21; Num 10:35, etc., - for, according to Judg 9:33-35, Gaal had only gone out of the town with his own retinue, and, according to Judg 9:42, Judg 9:43, the people of Shechem did not go out till the next day, - but "in the sight of the lords of Shechem," so that they looked upon the battle. But the battle ended unfortunately for him. Abimelech put him to flight (רדף as in Lev 26:36), and there fell many slain up to the gate of the city, into which Gaal had fled with his followers.
Geneva 1599
9:39 And Gaal (m) went out before the men of Shechem, and fought with Abimelech.
(m) As their captain.
John Gill
9:39 And Gaal went out before the men of Shechem,.... At the head of them, to meet Abimelech, having gathered together as many, and put them in as good order, as he could, and the time would admit of:
and fought with Abimelech; without the city.
9:409:40: Եւ հալածեաց զնա Աբիմեղ՚էք. եւ փախեաւ յերեսաց նորա, եւ անկան վիրաւորք բազումք մինչեւ ցդրունս քաղաքին[2584]։ [2584] Ոմանք. Մինչեւ ցմուտս քաղաքին։
40. Աբիմելէքը նրան հալածեց, նա փախաւ նրա առաջից, եւ շատ վիրաւորներ ընկան մինչեւ քաղաքի դարպասները:
40 Աբիմելէք զանիկա հալածեց ու անիկա անոր առջեւէն փախաւ ու մինչեւ դրանը առջեւ շատերը մեռած ինկան։
Եւ հալածեաց զնա Աբիմելէք. եւ փախեաւ յերեսաց նորա, եւ անկան վիրաւորք բազումք մինչեւ ցդրունս քաղաքին:

9:40: Եւ հալածեաց զնա Աբիմեղ՚էք. եւ փախեաւ յերեսաց նորա, եւ անկան վիրաւորք բազումք մինչեւ ցդրունս քաղաքին[2584]։
[2584] Ոմանք. Մինչեւ ցմուտս քաղաքին։
40. Աբիմելէքը նրան հալածեց, նա փախաւ նրա առաջից, եւ շատ վիրաւորներ ընկան մինչեւ քաղաքի դարպասները:
40 Աբիմելէք զանիկա հալածեց ու անիկա անոր առջեւէն փախաւ ու մինչեւ դրանը առջեւ շատերը մեռած ինկան։
zohrab-1805▾ eastern-1994▾ western am▾
9:409:40: И погнался за ним Авимелех, и побежал он от него, и много пало убитых до самых ворот города.
9:40 καὶ και and; even ἐδίωξεν διωκω go after; pursue αὐτὸν αυτος he; him Αβιμελεχ αβιμελεχ and; even ἔφυγεν φευγω flee ἀπὸ απο from; away προσώπου προσωπον face; ahead of αὐτοῦ αυτος he; him καὶ και and; even ἔπεσαν πιπτω fall τραυματίαι τραυματιας much; many ἕως εως till; until τῆς ο the θύρας θυρα door τῆς ο the πύλης πυλη gate
9:40 וַ wa וְ and יִּרְדְּפֵ֣הוּ yyirdᵊfˈēhû רדף pursue אֲבִימֶ֔לֶךְ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech וַ wa וְ and יָּ֖נָס yyˌānos נוס flee מִ mi מִן from פָּנָ֑יו ppānˈāʸw פָּנֶה face וַֽ wˈa וְ and יִּפְּל֛וּ yyippᵊlˈû נפל fall חֲלָלִ֥ים ḥᵃlālˌîm חָלָל pierced רַבִּ֖ים rabbˌîm רַב much עַד־ ʕaḏ- עַד unto פֶּ֥תַח pˌeṯaḥ פֶּתַח opening הַ ha הַ the שָּֽׁעַר׃ ššˈāʕar שַׁעַר gate
9:40. qui persecutus est eum fugientem et in urbem conpulit cecideruntque ex parte eius plurimi usque ad portam civitatisWho chased and put him to flight, and drove him to the city: and many were slain of his people, even to the gate of the city:
40. And Abimelech chased him, and he fled before him, and there fell many wounded, even unto the entering of the gate.
9:40. who pursued him, fleeing, and drove him into the city. And many were cut down on his side, even to the gate of the city.
9:40. And Abimelech chased him, and he fled before him, and many were overthrown [and] wounded, [even] unto the entering of the gate.
And Abimelech chased him, and he fled before him, and many were overthrown [and] wounded, [even] unto the entering of the gate:

9:40: И погнался за ним Авимелех, и побежал он от него, и много пало убитых до самых ворот города.
9:40
καὶ και and; even
ἐδίωξεν διωκω go after; pursue
αὐτὸν αυτος he; him
Αβιμελεχ αβιμελεχ and; even
ἔφυγεν φευγω flee
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
αὐτοῦ αυτος he; him
καὶ και and; even
ἔπεσαν πιπτω fall
τραυματίαι τραυματιας much; many
ἕως εως till; until
τῆς ο the
θύρας θυρα door
τῆς ο the
πύλης πυλη gate
9:40
וַ wa וְ and
יִּרְדְּפֵ֣הוּ yyirdᵊfˈēhû רדף pursue
אֲבִימֶ֔לֶךְ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech
וַ wa וְ and
יָּ֖נָס yyˌānos נוס flee
מִ mi מִן from
פָּנָ֑יו ppānˈāʸw פָּנֶה face
וַֽ wˈa וְ and
יִּפְּל֛וּ yyippᵊlˈû נפל fall
חֲלָלִ֥ים ḥᵃlālˌîm חָלָל pierced
רַבִּ֖ים rabbˌîm רַב much
עַד־ ʕaḏ- עַד unto
פֶּ֥תַח pˌeṯaḥ פֶּתַח opening
הַ ha הַ the
שָּֽׁעַר׃ ššˈāʕar שַׁעַר gate
9:40. qui persecutus est eum fugientem et in urbem conpulit cecideruntque ex parte eius plurimi usque ad portam civitatis
Who chased and put him to flight, and drove him to the city: and many were slain of his people, even to the gate of the city:
9:40. who pursued him, fleeing, and drove him into the city. And many were cut down on his side, even to the gate of the city.
9:40. And Abimelech chased him, and he fled before him, and many were overthrown [and] wounded, [even] unto the entering of the gate.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:40: he fled before: Kg1 20:18-21, Kg1 20:30
John Gill
9:40 And Abimelech chased him, and he fled before him,.... Abimelech got the better of him in the battle, and obliged him to give way, and he pursued him closely as he was fleeing:
and many were overthrown and wounded, even unto the entering of the gate; or, "they fell many wounded" (k), or slain, as the Targum; that is, many were killed and wounded, as in the battle, so in the pursuit, and lay all the way to the entrance into the gate of the city, to which Gaal, and the men of Shechem, made for their safety, and got in.
(k) "et ceciderant vulnerati multi", Pagninus, Montanus.
John Wesley
9:40 He fled - Being surprised by the unexpected coming of Abimelech, and probably not fully prepared for the encounter.
9:419:41: Եւ նստաւ Աբիմեղ՚էք յԱրիմ, եւ եհան Զեբուղ զԳաաղ եւ զեղբարս նորա՝ զի մի՛ բնակեսցեն ՚ի Սիկիմ։
41. Աբիմելէքը մնաց Արիմում, իսկ Զեբուղը Գաաղին եւ նրա եղբայրներին քշեց, որ Սիկիմում չբնակուեն:
41 Աբիմելէք Արումայի մէջ նստաւ ու Զեբուղ Գաաղը եւ անոր եղբայրները վռնտեց, որպէս զի ա՛լ Սիւքէմի մէջ չբնակին։
Եւ նստաւ Աբիմելէք յԱրիմ, եւ եհան Զեբուղ զԳաաղ եւ զեղբարս նորա զի մի՛ բնակեսցեն ի Սիկիմ:

9:41: Եւ նստաւ Աբիմեղ՚էք յԱրիմ, եւ եհան Զեբուղ զԳաաղ եւ զեղբարս նորա՝ զի մի՛ բնակեսցեն ՚ի Սիկիմ։
41. Աբիմելէքը մնաց Արիմում, իսկ Զեբուղը Գաաղին եւ նրա եղբայրներին քշեց, որ Սիկիմում չբնակուեն:
41 Աբիմելէք Արումայի մէջ նստաւ ու Զեբուղ Գաաղը եւ անոր եղբայրները վռնտեց, որպէս զի ա՛լ Սիւքէմի մէջ չբնակին։
zohrab-1805▾ eastern-1994▾ western am▾
9:419:41: И остался Авимелех в Аруме, а Гаала и братьев его Зевул выгнал, чтоб они не жили в Сихеме.
9:41 καὶ και and; even εἰσῆλθεν εισερχομαι enter; go in Αβιμελεχ αβιμελεχ in Αρημα αρημα and; even ἐξέβαλεν εκβαλλω expel; cast out Ζεβουλ ζεβουλ the Γααλ γααλ and; even τοὺς ο the ἀδελφοὺς αδελφος brother αὐτοῦ αυτος he; him μὴ μη not οἰκεῖν οικεω dwell ἐν εν in Συχεμ συχεμ Sychem; Sikhem
9:41 וַ wa וְ and יֵּ֥שֶׁב yyˌēšev ישׁב sit אֲבִימֶ֖לֶךְ ʔᵃvîmˌeleḵ אֲבִימֶלֶךְ Abimelech בָּ bā בְּ in † הַ the ארוּמָ֑ה ʔrûmˈā אֲרוּמָה Arumah וַ wa וְ and יְגָ֧רֶשׁ yᵊḡˈāreš גרשׁ drive out זְבֻ֛ל zᵊvˈul זְבֻל Zebul אֶת־ ʔeṯ- אֵת [object marker] גַּ֥עַל gˌaʕal גַּעַל Gaal וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] אֶחָ֖יו ʔeḥˌāʸw אָח brother מִ mi מִן from שֶּׁ֥בֶת ššˌeveṯ ישׁב sit בִּ bi בְּ in שְׁכֶֽם׃ šᵊḵˈem שְׁכֶם Shechem
9:41. et Abimelech sedit in Ruma Zebul autem Gaal et socios eius expulit de urbe nec in ea passus est commorariAnd Abimelech sat down in Ruma: but Zebul drove Gaal, and his companions, out of the city, and would not suffer them to abide in it.
41. And Abimelech dwelt at Arumah: and Zebul drave out Gaal and his brethren, that they should not dwell in Shechem.
9:41. And Abimelech made camp at Arumah. But Zebul expelled Gaal and his companions from the city, and he would not permit them to remain in it.
9:41. And Abimelech dwelt at Arumah: and Zebul thrust out Gaal and his brethren, that they should not dwell in Shechem.
And Abimelech dwelt at Arumah: and Zebul thrust out Gaal and his brethren, that they should not dwell in Shechem:

9:41: И остался Авимелех в Аруме, а Гаала и братьев его Зевул выгнал, чтоб они не жили в Сихеме.
9:41
καὶ και and; even
εἰσῆλθεν εισερχομαι enter; go in
Αβιμελεχ αβιμελεχ in
Αρημα αρημα and; even
ἐξέβαλεν εκβαλλω expel; cast out
Ζεβουλ ζεβουλ the
Γααλ γααλ and; even
τοὺς ο the
ἀδελφοὺς αδελφος brother
αὐτοῦ αυτος he; him
μὴ μη not
οἰκεῖν οικεω dwell
ἐν εν in
Συχεμ συχεμ Sychem; Sikhem
9:41
וַ wa וְ and
יֵּ֥שֶׁב yyˌēšev ישׁב sit
אֲבִימֶ֖לֶךְ ʔᵃvîmˌeleḵ אֲבִימֶלֶךְ Abimelech
בָּ בְּ in
הַ the
ארוּמָ֑ה ʔrûmˈā אֲרוּמָה Arumah
וַ wa וְ and
יְגָ֧רֶשׁ yᵊḡˈāreš גרשׁ drive out
זְבֻ֛ל zᵊvˈul זְבֻל Zebul
אֶת־ ʔeṯ- אֵת [object marker]
גַּ֥עַל gˌaʕal גַּעַל Gaal
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
אֶחָ֖יו ʔeḥˌāʸw אָח brother
מִ mi מִן from
שֶּׁ֥בֶת ššˌeveṯ ישׁב sit
בִּ bi בְּ in
שְׁכֶֽם׃ šᵊḵˈem שְׁכֶם Shechem
9:41. et Abimelech sedit in Ruma Zebul autem Gaal et socios eius expulit de urbe nec in ea passus est commorari
And Abimelech sat down in Ruma: but Zebul drove Gaal, and his companions, out of the city, and would not suffer them to abide in it.
41. And Abimelech dwelt at Arumah: and Zebul drave out Gaal and his brethren, that they should not dwell in Shechem.
9:41. And Abimelech made camp at Arumah. But Zebul expelled Gaal and his companions from the city, and he would not permit them to remain in it.
9:41. And Abimelech dwelt at Arumah: and Zebul thrust out Gaal and his brethren, that they should not dwell in Shechem.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:41: Arumah: This place appears from the next verse to have been near Shechem; and is perhaps the same as Ruma, a village of Galilee, mentioned by Josephus, Bell. 1. iii. c. 7.
Zebul: Jdg 9:28, Jdg 9:30
Carl Friedrich Keil and Franz Delitzsch
9:41
Abimelech did not force his way into the city, but remained (ישׁב, lit. sat down) with his army in Arumah, a place not mentioned again, which was situated, according to Judg 9:42, somewhere in the neighbourhood of Shechem. It cannot possibly have been the place called Ῥουμὰ ἡ καὶ Ἄριμα in the Onom. of Eusebius, which was named Ῥέμφις in his day, and was situated in the neighbourhood of Diospolis (or Lydda). Zebul, however, drove Gaal and his brethren (i.e., his retinue) out of Shechem.
John Gill
9:41 And Abimelech dwelt at Arumah,.... Called also Aarima as Jerom (l) says, and in his time called Remphtis; it seems to be not far off from Shechem, he returned to the place where he was before, see Judg 9:31 contenting himself with the advantage he had got, and waiting when another opportunity would offer, which quickly did, to be revenged on the Shechemites:
and Zebul thrust out Gaal and his brethren, that they should not dwell in Shechem; there seems to have been two parties in Shechem before, one that hated Abimelech, and another more friendly to his interest; by which means Zebul his officer kept his post, and Gaal could not get the government into his hand; and now by the loss in the late battle, who were Abimelech's sworn enemies, and the disgrace Gaal fell into by being beaten, Zebul was able, so far able to carry his point, as to drive Gaul and his brethren out of the city; though he had not strength to put him to death, or to seize him and deliver him into the hands of Abimelech.
(l) De loc. Heb. fol. 94. B.
John Wesley
9:41 Dwelt at Arumah - He did not prosecute his victory, but retreated to Arumah, to see whether the Shechemites would not of themselves return to his government, or else, that being hereby grown secure, he might have the greater advantage against them. Thrust out - It seems the same night. Probably the multitude, which is generally light and unstable, were now enraged against Gaal, suspecting him of cowardice or ill - conduct. Zebul's interest was not so considerable with them, that he could prevail with them either to kill Gaal and his brethren, or to yield themselves to Abimelech; and therefore he still complies with the people, and waits for a fairer opportunity.
9:429:42: Եւ եղեւ ՚ի վաղիւ անդր՝ եւ ել ժողովուրդն ՚ի դաշտն, եւ ա՛զդ եղեւ Աբիմեղ՚իքայ[2585]. [2585] Ոմանք. Եւ էր ժողովուրդն ՚ի դաշտն։
42. Յաջորդ օրը ժողովուրդը դաշտ դուրս եկաւ. դա իմացաւ Աբիմելէքը:
42 Հետեւեալ օրը ժողովուրդը դաշտը ելաւ ու երբ Աբիմելէք իմացաւ,
Եւ եղեւ ի վաղիւ անդր եւ ել ժողովուրդն ի դաշտն, եւ ազդ եղեւ Աբիմելեքայ:

9:42: Եւ եղեւ ՚ի վաղիւ անդր՝ եւ ել ժողովուրդն ՚ի դաշտն, եւ ա՛զդ եղեւ Աբիմեղ՚իքայ[2585].
[2585] Ոմանք. Եւ էր ժողովուրդն ՚ի դաշտն։
42. Յաջորդ օրը ժողովուրդը դաշտ դուրս եկաւ. դա իմացաւ Աբիմելէքը:
42 Հետեւեալ օրը ժողովուրդը դաշտը ելաւ ու երբ Աբիմելէք իմացաւ,
zohrab-1805▾ eastern-1994▾ western am▾
9:429:42: На другой день вышел народ в поле, и донесли о сем Авимелеху.
9:42 καὶ και and; even ἐγένετο γινομαι happen; become τῇ ο the ἐπαύριον επαυριον tomorrow; next day καὶ και and; even ἐξῆλθεν εξερχομαι come out; go out ὁ ο the λαὸς λαος populace; population εἰς εις into; for τὸν ο the ἀγρόν αγρος field καὶ και and; even ἀνήγγειλεν αναγγελλω announce τῷ ο the Αβιμελεχ αβιμελεχ Abimelech; Avimelekh
9:42 וַֽ wˈa וְ and יְהִי֙ yᵊhˌî היה be מִֽ mˈi מִן from מָּחֳרָ֔ת mmoḥᵒrˈāṯ מָחֳרָת next day וַ wa וְ and יֵּצֵ֥א yyēṣˌē יצא go out הָ hā הַ the עָ֖ם ʕˌām עַם people הַ ha הַ the שָּׂדֶ֑ה śśāḏˈeh שָׂדֶה open field וַ wa וְ and יַּגִּ֖דוּ yyaggˌiḏû נגד report לַ la לְ to אֲבִימֶֽלֶךְ׃ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech
9:42. sequenti ergo die egressus est populus in campum quod cum nuntiatum esset AbimelechSo the day following the people went out into the field. And it was told to Abimelech,
42. And it came to pass on the morrow, that the people went out into the field; and they told Abimelech.
9:42. Therefore, on the following day, the people departed into the field. And when this had been reported to Abimelech,
9:42. And it came to pass on the morrow, that the people went out into the field; and they told Abimelech.
And it came to pass on the morrow, that the people went out into the field; and they told Abimelech:

9:42: На другой день вышел народ в поле, и донесли о сем Авимелеху.
9:42
καὶ και and; even
ἐγένετο γινομαι happen; become
τῇ ο the
ἐπαύριον επαυριον tomorrow; next day
καὶ και and; even
ἐξῆλθεν εξερχομαι come out; go out
ο the
λαὸς λαος populace; population
εἰς εις into; for
τὸν ο the
ἀγρόν αγρος field
καὶ και and; even
ἀνήγγειλεν αναγγελλω announce
τῷ ο the
Αβιμελεχ αβιμελεχ Abimelech; Avimelekh
9:42
וַֽ wˈa וְ and
יְהִי֙ yᵊhˌî היה be
מִֽ mˈi מִן from
מָּחֳרָ֔ת mmoḥᵒrˈāṯ מָחֳרָת next day
וַ wa וְ and
יֵּצֵ֥א yyēṣˌē יצא go out
הָ הַ the
עָ֖ם ʕˌām עַם people
הַ ha הַ the
שָּׂדֶ֑ה śśāḏˈeh שָׂדֶה open field
וַ wa וְ and
יַּגִּ֖דוּ yyaggˌiḏû נגד report
לַ la לְ to
אֲבִימֶֽלֶךְ׃ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech
9:42. sequenti ergo die egressus est populus in campum quod cum nuntiatum esset Abimelech
So the day following the people went out into the field. And it was told to Abimelech,
9:42. Therefore, on the following day, the people departed into the field. And when this had been reported to Abimelech,
9:42. And it came to pass on the morrow, that the people went out into the field; and they told Abimelech.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
9:42: After Gaal's expulsion, "the people went out into the field," either to complete the vintage, or for some other agricultural operation. "They" (Zebul and his party) sent word of this to Abimelech.
Carl Friedrich Keil and Franz Delitzsch
9:42
The next day the people of Shechem went into the field, apparently not to make war upon Abimelech, but to work in the field, possibly to continue the vintage. But when Abimelech was informed of it, he divided the people, i.e., his own men, into three companies, which he placed in ambush in the field, and then fell upon the Shechemites when they had come out of the city, and slew them.
John Gill
9:42 And it came to pass on the morrow,.... The day after the battle:
that the people went out into the field; some think to fight, and try the event of another battle, in order to be freed from Abimelech, but that seems not so likely: rather to finish their vintage, as Josephus (l), or to till their ground, to plough and sow, which quickly came on after the vintage was ended; find this they might do the more securely, since Abimelech had withdrawn himself and his forces to his place of habitation, and so concluded he would not soon at least return to them; and the rather they might think he would be more easy, with then, since Gaal was thrust out from among them:
and they told Abimelech; or it was told Abimelech, that the people came out into the field, and so an opportunity offered to him to come and cut them off, as they were at their business unarmed.
(l) Antiqu. l. 5. c. 7. sect. 4.
John Wesley
9:42 Went out - to their usual employments about their land.
9:439:43: եւ առ զզօրն՝ եւ բաժանեաց յերիս առաջս, եւ եմուտ նովաւ ՚ի դարան. եւ ետես՝ եւ ահա զօր ելանէր ՚ի քաղաքէ անտի. եւ յարեա՛ւ ՚ի վերայ նոցա՝ եւ եհար զնոսա։
43. Նա առաւ զօրքը, երեք գնդի բաժանեց եւ նրանց հետ դարան մտաւ: Նա տեսաւ, որ զօրքը դուրս է գալիս քաղաքից, յարձակուեց նրանց վրայ եւ ջարդեց նրանց:
43 Իր ժողովուրդը առաւ, երեք գունդի բաժնեց եւ դաշտին մէջ դարանամուտ եղաւ ու երբ տեսաւ որ ժողովուրդը քաղաքէն դուրս կ’ելլէ, անոնց վրայ յարձակելով զանոնք զարկաւ։
եւ առ զզօրն եւ բաժանեաց յերիս առաջս, եւ եմուտ նովաւ ի դարան. եւ ետես, եւ ահա զօր ելանէր ի քաղաքէ անտի. եւ յարեաւ ի վերայ նոցա եւ եհար զնոսա:

9:43: եւ առ զզօրն՝ եւ բաժանեաց յերիս առաջս, եւ եմուտ նովաւ ՚ի դարան. եւ ետես՝ եւ ահա զօր ելանէր ՚ի քաղաքէ անտի. եւ յարեա՛ւ ՚ի վերայ նոցա՝ եւ եհար զնոսա։
43. Նա առաւ զօրքը, երեք գնդի բաժանեց եւ նրանց հետ դարան մտաւ: Նա տեսաւ, որ զօրքը դուրս է գալիս քաղաքից, յարձակուեց նրանց վրայ եւ ջարդեց նրանց:
43 Իր ժողովուրդը առաւ, երեք գունդի բաժնեց եւ դաշտին մէջ դարանամուտ եղաւ ու երբ տեսաւ որ ժողովուրդը քաղաքէն դուրս կ’ելլէ, անոնց վրայ յարձակելով զանոնք զարկաւ։
zohrab-1805▾ eastern-1994▾ western am▾
9:439:43: Он взял свой народ и разделил его на три отряда и поставил в засаду в поле. И увидев, что народ вышел из города, восстал на них и побил их.
9:43 καὶ και and; even ἔλαβεν λαμβανω take; get τὸν ο the λαὸν λαος populace; population καὶ και and; even διεῖλεν διαιρεω divide αὐτοὺς αυτος he; him εἰς εις into; for τρεῖς τρεις three ἀρχὰς αρχη origin; beginning καὶ και and; even ἐνήδρευσεν ενεδρευω ambush ἐν εν in ἀγρῷ αγρος field καὶ και and; even εἶδεν οραω view; see καὶ και and; even ἰδοὺ ιδου see!; here I am ὁ ο the λαὸς λαος populace; population ἐξῆλθεν εξερχομαι come out; go out ἐκ εκ from; out of τῆς ο the πόλεως πολις city καὶ και and; even ἀνέστη ανιστημι stand up; resurrect ἐπ᾿ επι in; on αὐτοὺς αυτος he; him καὶ και and; even ἐπάταξεν πατασσω pat; impact αὐτούς αυτος he; him
9:43 וַ wa וְ and יִּקַּ֣ח yyiqqˈaḥ לקח take אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עָ֗ם ʕˈām עַם people וַֽ wˈa וְ and יֶּחֱצֵם֙ yyeḥᵉṣˌēm חצה divide לִ li לְ to שְׁלֹשָׁ֣ה šᵊlōšˈā שָׁלֹשׁ three רָאשִׁ֔ים rāšˈîm רֹאשׁ head וַ wa וְ and יֶּאֱרֹ֖ב yyeʔᵉrˌōv ארב lie in ambush בַּ ba בְּ in † הַ the שָּׂדֶ֑ה śśāḏˈeh שָׂדֶה open field וַ wa וְ and יַּ֗רְא yyˈar ראה see וְ wᵊ וְ and הִנֵּ֤ה hinnˈē הִנֵּה behold הָ hā הַ the עָם֙ ʕˌām עַם people יֹצֵ֣א yōṣˈē יצא go out מִן־ min- מִן from הָ hā הַ the עִ֔יר ʕˈîr עִיר town וַ wa וְ and יָּ֥קָם yyˌāqom קום arise עֲלֵיהֶ֖ם ʕᵃlêhˌem עַל upon וַ wa וְ and יַּכֵּֽם׃ yyakkˈēm נכה strike
9:43. tulit exercitum suum et divisit in tres turmas tendens insidias in agris vidensque quod egrederetur populus de civitate surrexit et inruit in eosAnd he took his army, and divided it into three companies, and laid ambushes in the fields. And seeing that the people came out of the city, he arose, and set upon them,
43. And he took the people, and divided them into three companies, and laid wait in the field; and he looked, and, behold, the people came forth out of the city; and he rose up against them, and smote them.
9:43. he took his army, and divided it into three companies, and he placed ambushes in the fields. And seeing that the people had departed from the city, he rose up and rushed upon them,
9:43. And he took the people, and divided them into three companies, and laid wait in the field, and looked, and, behold, the people [were] come forth out of the city; and he rose up against them, and smote them.
And he took the people, and divided them into three companies, and laid wait in the field, and looked, and, behold, the people [were] come forth out of the city; and he rose up against them, and smote them:

9:43: Он взял свой народ и разделил его на три отряда и поставил в засаду в поле. И увидев, что народ вышел из города, восстал на них и побил их.
9:43
καὶ και and; even
ἔλαβεν λαμβανω take; get
τὸν ο the
λαὸν λαος populace; population
καὶ και and; even
διεῖλεν διαιρεω divide
αὐτοὺς αυτος he; him
εἰς εις into; for
τρεῖς τρεις three
ἀρχὰς αρχη origin; beginning
καὶ και and; even
ἐνήδρευσεν ενεδρευω ambush
ἐν εν in
ἀγρῷ αγρος field
καὶ και and; even
εἶδεν οραω view; see
καὶ και and; even
ἰδοὺ ιδου see!; here I am
ο the
λαὸς λαος populace; population
ἐξῆλθεν εξερχομαι come out; go out
ἐκ εκ from; out of
τῆς ο the
πόλεως πολις city
καὶ και and; even
ἀνέστη ανιστημι stand up; resurrect
ἐπ᾿ επι in; on
αὐτοὺς αυτος he; him
καὶ και and; even
ἐπάταξεν πατασσω pat; impact
αὐτούς αυτος he; him
9:43
וַ wa וְ and
יִּקַּ֣ח yyiqqˈaḥ לקח take
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עָ֗ם ʕˈām עַם people
וַֽ wˈa וְ and
יֶּחֱצֵם֙ yyeḥᵉṣˌēm חצה divide
לִ li לְ to
שְׁלֹשָׁ֣ה šᵊlōšˈā שָׁלֹשׁ three
רָאשִׁ֔ים rāšˈîm רֹאשׁ head
וַ wa וְ and
יֶּאֱרֹ֖ב yyeʔᵉrˌōv ארב lie in ambush
בַּ ba בְּ in
הַ the
שָּׂדֶ֑ה śśāḏˈeh שָׂדֶה open field
וַ wa וְ and
יַּ֗רְא yyˈar ראה see
וְ wᵊ וְ and
הִנֵּ֤ה hinnˈē הִנֵּה behold
הָ הַ the
עָם֙ ʕˌām עַם people
יֹצֵ֣א yōṣˈē יצא go out
מִן־ min- מִן from
הָ הַ the
עִ֔יר ʕˈîr עִיר town
וַ wa וְ and
יָּ֥קָם yyˌāqom קום arise
עֲלֵיהֶ֖ם ʕᵃlêhˌem עַל upon
וַ wa וְ and
יַּכֵּֽם׃ yyakkˈēm נכה strike
9:43. tulit exercitum suum et divisit in tres turmas tendens insidias in agris vidensque quod egrederetur populus de civitate surrexit et inruit in eos
And he took his army, and divided it into three companies, and laid ambushes in the fields. And seeing that the people came out of the city, he arose, and set upon them,
9:43. he took his army, and divided it into three companies, and he placed ambushes in the fields. And seeing that the people had departed from the city, he rose up and rushed upon them,
9:43. And he took the people, and divided them into three companies, and laid wait in the field, and looked, and, behold, the people [were] come forth out of the city; and he rose up against them, and smote them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ all ▾
Geneva 1599
9:43 And he took the (n) people, and divided them into three companies, and laid wait in the field, and looked, and, behold, the people [were] come forth out of the city; and he rose up against them, and smote them.
(n) Which were in his company.
John Gill
9:43 And he took the people,.... That is, the forces he had with him at Arumah:
and divided them into three companies: each having a separate leader, and the command of one of them he had himself:
and laid wait in the field; in the field of Shechem, one company in one part, and one in another part of the field:
and looked, and, behold, the people were come forth out of the city; he watched them when they did:
and he rose up against them, and smote them; the companies rose up out of their ambush, in different parts, and killed them.
John Wesley
9:43 Three companies - Whereof he kept one with himself, Judg 9:44, and put the rest under other commanders.
9:449:44: Եւ Աբիմեղ՚էք եւ գունդքն որ ընդ նմա՝ ճակատեցան եւ կացին առ դրան քաղաքին. եւ երկու գունդք սփռեցա՛ն ՚ի վերայ ամենեցուն որ յանդաստանսն էին, եւ հարի՛ն զնոսա[2586]։ [2586] Ոմանք. Եւ գունդք նորա ընդ նմա ճակա՛՛։
44. Աբիմելէքը եւ նրա հետ եղող գնդերը կռուեցին եւ կանգնեցին քաղաքի դարպասի մօտ, իսկ երկու գնդերը յարձակուեցին դաշտում գտնուողների վրայ եւ ջարդեցին նրանց:
44 Աբիմելէք ու անոր հետ եղող գունդը յարձակելով քաղաքին դրանը առջեւ կայնեցան ու երկու գունդերը բոլոր դաշտին մէջ եղողներուն վրայ յարձակելով զանոնք զարկին։
Եւ Աբիմելէք եւ գունդքն որ ընդ նմա` ճակատեցան եւ կացին առ դրան քաղաքին. եւ երկու գունդքն սփռեցան ի վերայ ամենեցուն որ յանդաստանսն էին, եւ հարին զնոսա:

9:44: Եւ Աբիմեղ՚էք եւ գունդքն որ ընդ նմա՝ ճակատեցան եւ կացին առ դրան քաղաքին. եւ երկու գունդք սփռեցա՛ն ՚ի վերայ ամենեցուն որ յանդաստանսն էին, եւ հարի՛ն զնոսա[2586]։
[2586] Ոմանք. Եւ գունդք նորա ընդ նմա ճակա՛՛։
44. Աբիմելէքը եւ նրա հետ եղող գնդերը կռուեցին եւ կանգնեցին քաղաքի դարպասի մօտ, իսկ երկու գնդերը յարձակուեցին դաշտում գտնուողների վրայ եւ ջարդեցին նրանց:
44 Աբիմելէք ու անոր հետ եղող գունդը յարձակելով քաղաքին դրանը առջեւ կայնեցան ու երկու գունդերը բոլոր դաշտին մէջ եղողներուն վրայ յարձակելով զանոնք զարկին։
zohrab-1805▾ eastern-1994▾ western am▾
9:449:44: Между тем как Авимелех и отряды, бывшие с ним, приступили и стали у ворот городских, другие два отряда напали на всех, бывших в поле, и убивали их.
9:44 καὶ και and; even Αβιμελεχ αβιμελεχ and; even οἱ ο the ἀρχηγοὶ αρχηγος original; originator οἱ ο the μετ᾿ μετα with; amid αὐτοῦ αυτος he; him ἐξέτειναν εκτεινω extend καὶ και and; even ἔστησαν ιστημι stand; establish παρὰ παρα from; by τὴν ο the θύραν θυρα door τῆς ο the πύλης πυλη gate τῆς ο the πόλεως πολις city καὶ και and; even αἱ ο the δύο δυο two ἀρχαὶ αρχη origin; beginning ἐξέτειναν εκτεινω extend ἐπὶ επι in; on πάντας πας all; every τοὺς ο the ἐν εν in τῷ ο the ἀγρῷ αγρος field καὶ και and; even ἐπάταξαν πατασσω pat; impact αὐτούς αυτος he; him
9:44 וַ wa וְ and אֲבִימֶ֗לֶךְ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech וְ wᵊ וְ and הָ hā הַ the רָאשִׁים֙ rāšîm רֹאשׁ head אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עִמֹּ֔ו ʕimmˈô עִם with פָּשְׁט֕וּ pāšᵊṭˈû פשׁט strip off וַ wa וְ and יַּ֣עַמְד֔וּ yyˈaʕamᵊḏˈû עמד stand פֶּ֖תַח pˌeṯaḥ פֶּתַח opening שַׁ֣עַר šˈaʕar שַׁעַר gate הָ hā הַ the עִ֑יר ʕˈîr עִיר town וּ û וְ and שְׁנֵ֣י šᵊnˈê שְׁנַיִם two הָֽ hˈā הַ the רָאשִׁ֗ים rāšˈîm רֹאשׁ head פָּֽשְׁט֛וּ pˈāšᵊṭˈû פשׁט strip off עַֽל־ ʕˈal- עַל upon כָּל־ kol- כֹּל whole אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] בַּ ba בְּ in † הַ the שָּׂדֶ֖ה śśāḏˌeh שָׂדֶה open field וַ wa וְ and יַּכּֽוּם׃ yyakkˈûm נכה strike
9:44. cum cuneo suo obpugnans et obsidens civitatem duae autem turmae palantes per campum adversarios sequebanturWith his own company, assaulting and besieging the city: whilst the two other companies chased the enemies that were scattered about the field.
44. And Abimelech, and the companies that were with him, rushed forward, and stood in the entering of the gate of the city: and the two companies rushed upon all that were in the field, and smote them.
9:44. along with his own company, assaulting and besieging the city. But the two other companies pursued the enemies scattered in the field.
9:44. And Abimelech, and the company that [was] with him, rushed forward, and stood in the entering of the gate of the city: and the two [other] companies ran upon all [the people] that [were] in the fields, and slew them.
And Abimelech, and the company that [was] with him, rushed forward, and stood in the entering of the gate of the city: and the two [other] companies ran upon all [the people] that [were] in the fields, and slew them:

9:44: Между тем как Авимелех и отряды, бывшие с ним, приступили и стали у ворот городских, другие два отряда напали на всех, бывших в поле, и убивали их.
9:44
καὶ και and; even
Αβιμελεχ αβιμελεχ and; even
οἱ ο the
ἀρχηγοὶ αρχηγος original; originator
οἱ ο the
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
ἐξέτειναν εκτεινω extend
καὶ και and; even
ἔστησαν ιστημι stand; establish
παρὰ παρα from; by
τὴν ο the
θύραν θυρα door
τῆς ο the
πύλης πυλη gate
τῆς ο the
πόλεως πολις city
καὶ και and; even
αἱ ο the
δύο δυο two
ἀρχαὶ αρχη origin; beginning
ἐξέτειναν εκτεινω extend
ἐπὶ επι in; on
πάντας πας all; every
τοὺς ο the
ἐν εν in
τῷ ο the
ἀγρῷ αγρος field
καὶ και and; even
ἐπάταξαν πατασσω pat; impact
αὐτούς αυτος he; him
9:44
וַ wa וְ and
אֲבִימֶ֗לֶךְ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech
וְ wᵊ וְ and
הָ הַ the
רָאשִׁים֙ rāšîm רֹאשׁ head
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
עִמֹּ֔ו ʕimmˈô עִם with
פָּשְׁט֕וּ pāšᵊṭˈû פשׁט strip off
וַ wa וְ and
יַּ֣עַמְד֔וּ yyˈaʕamᵊḏˈû עמד stand
פֶּ֖תַח pˌeṯaḥ פֶּתַח opening
שַׁ֣עַר šˈaʕar שַׁעַר gate
הָ הַ the
עִ֑יר ʕˈîr עִיר town
וּ û וְ and
שְׁנֵ֣י šᵊnˈê שְׁנַיִם two
הָֽ hˈā הַ the
רָאשִׁ֗ים rāšˈîm רֹאשׁ head
פָּֽשְׁט֛וּ pˈāšᵊṭˈû פשׁט strip off
עַֽל־ ʕˈal- עַל upon
כָּל־ kol- כֹּל whole
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
בַּ ba בְּ in
הַ the
שָּׂדֶ֖ה śśāḏˌeh שָׂדֶה open field
וַ wa וְ and
יַּכּֽוּם׃ yyakkˈûm נכה strike
9:44. cum cuneo suo obpugnans et obsidens civitatem duae autem turmae palantes per campum adversarios sequebantur
With his own company, assaulting and besieging the city: whilst the two other companies chased the enemies that were scattered about the field.
9:44. along with his own company, assaulting and besieging the city. But the two other companies pursued the enemies scattered in the field.
9:44. And Abimelech, and the company that [was] with him, rushed forward, and stood in the entering of the gate of the city: and the two [other] companies ran upon all [the people] that [were] in the fields, and slew them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
9:44: This verse explains the purpose of both the present and the former division of Abimelech's forces into several companies, namely, that while some of the companies attacked the men of Shechem in the field, another company, starting from their ambush, might occupy the approach to the city gate, and so cut off their retreat.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:44: rushed forward: Jdg 9:15, Jdg 9:20; Gal 5:15
Carl Friedrich Keil and Franz Delitzsch
9:44
That is to say, Abimelech and the companies with him spread themselves out and took their station by the city gate to cut off the retreat of the Shechemites into the city, whilst the other two companies fell upon all who were in the field, and slew them.
John Gill
9:44 And Abimelech, and the company that was with him,.... Which he had the particular command of; or "the heads" (m), for in the company with him, as Kimchi observes, were great men; and so the Septuagint renders it, the princes that were with him:
rushed forward, and stood in the entering of the gate of the city; to prevent the people that were in the field getting into it, and any from coming out of it to their relief:
and the two other companies ran upon all the people that were in the fields, and slew them; so that by this means none escaped.
(m) "et capita", Pagninus, Montanus, Drusius; "et principes", Vatablus.
John Wesley
9:44 Entering of the gate - To prevent their retreat into the city, and give the other two companies opportunity to cut them off.
9:459:45: Եւ Աբիմեղ՚էք պատերազմէ՛ր ընդ քաղաքին զօրն զայն ողջոյն, եւ առի՛ն զքաղաքն, եւ զժողովուրդն որ ՚ի նմա կոտորեցի՛ն, եւ զքաղաքն կործանեցին՝ եւ աղա՛րտ վարեցին։
45. Աբիմելէքն այդ ամբողջ օրը պատերազմեց քաղաքի դէմ. նրանք գրաւեցին քաղաքը եւ նրա մէջ եղած ժողովրդին կոտորեցին, քաղաքը կործանեցին եւ այնտեղ աղ ցանեցին:
45 Աբիմելէք այն բոլոր օրը քաղաքին հետ պատերազմեցաւ ու քաղաքը առաւ եւ մէջը եղող մարդիկը կոտորեց ու քաղաքը փլցուց եւ հոն աղ ցանեց։
Եւ Աբիմելէք պատերազմէր ընդ քաղաքին զօրն զայն ողջոյն, եւ առին զքաղաքն, եւ զժողովուրդն որ ի նմա կոտորեցին, եւ զքաղաքն կործանեցին եւ աղարտ վարեցին:

9:45: Եւ Աբիմեղ՚էք պատերազմէ՛ր ընդ քաղաքին զօրն զայն ողջոյն, եւ առի՛ն զքաղաքն, եւ զժողովուրդն որ ՚ի նմա կոտորեցի՛ն, եւ զքաղաքն կործանեցին՝ եւ աղա՛րտ վարեցին։
45. Աբիմելէքն այդ ամբողջ օրը պատերազմեց քաղաքի դէմ. նրանք գրաւեցին քաղաքը եւ նրա մէջ եղած ժողովրդին կոտորեցին, քաղաքը կործանեցին եւ այնտեղ աղ ցանեցին:
45 Աբիմելէք այն բոլոր օրը քաղաքին հետ պատերազմեցաւ ու քաղաքը առաւ եւ մէջը եղող մարդիկը կոտորեց ու քաղաքը փլցուց եւ հոն աղ ցանեց։
zohrab-1805▾ eastern-1994▾ western am▾
9:459:45: И сражался Авимелех с городом весь тот день, и взял город, и побил народ, бывший в нем, и разрушил город и засеял его солью.
9:45 καὶ και and; even Αβιμελεχ αβιμελεχ in τῇ ο the πόλει πολις city ὅλην ολος whole; wholly τὴν ο the ἡμέραν ημερα day ἐκείνην εκεινος that καὶ και and; even κατελάβετο καταλαμβανω apprehend τὴν ο the πόλιν πολις city καὶ και and; even τὸν ο the λαὸν λαος populace; population τὸν ο the ἐν εν in αὐτῇ αυτος he; him ἀπέκτεινεν αποκτεινω kill καὶ και and; even καθεῖλεν καθαιρεω take down; demolish τὴν ο the πόλιν πολις city καὶ και and; even ἔσπειρεν σπειρω sow εἰς εις into; for ἅλας αλας salt
9:45 וַ wa וְ and אֲבִימֶ֜לֶךְ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech נִלְחָ֣ם nilḥˈām לחם fight בָּ bā בְּ in † הַ the עִ֗יר ʕˈîr עִיר town כֹּ֚ל ˈkōl כֹּל whole הַ ha הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֔וּא hˈû הוּא he וַ wa וְ and יִּלְכֹּד֙ yyilkˌōḏ לכד seize אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עִ֔יר ʕˈîr עִיר town וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עָ֥ם ʕˌām עַם people אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בָּ֖הּ bˌāh בְּ in הָרָ֑ג hārˈāḡ הרג kill וַ wa וְ and יִּתֹּץ֙ yyittˌōṣ נתץ break אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עִ֔יר ʕˈîr עִיר town וַ wa וְ and יִּזְרָעֶ֖הָ yyizrāʕˌehā זרע sow מֶֽלַח׃ פ mˈelaḥ . f מֶלַח salt
9:45. porro Abimelech omni illo die obpugnabat urbem quam cepit interfectis habitatoribus eius ipsaque destructa ita ut sal in ea dispergeretAnd Abimelech assaulted the city all that day: and took it, and killed the inhabitants thereof, and demolished it, so that he sowed salt in it.
45. And Abimelech fought against the city all that day; and he took the city, and slew the people that was therein: and he beat down the city, and sowed it with salt.
9:45. Now Abimelech assaulted the city all that day. And he seized it, and he killed its inhabitants, and he destroyed it, so much so that he scattered salt in it.
9:45. And Abimelech fought against the city all that day; and he took the city, and slew the people that [was] therein, and beat down the city, and sowed it with salt.
And Abimelech fought against the city all that day; and he took the city, and slew the people that [was] therein, and beat down the city, and sowed it with salt:

9:45: И сражался Авимелех с городом весь тот день, и взял город, и побил народ, бывший в нем, и разрушил город и засеял его солью.
9:45
καὶ και and; even
Αβιμελεχ αβιμελεχ in
τῇ ο the
πόλει πολις city
ὅλην ολος whole; wholly
τὴν ο the
ἡμέραν ημερα day
ἐκείνην εκεινος that
καὶ και and; even
κατελάβετο καταλαμβανω apprehend
τὴν ο the
πόλιν πολις city
καὶ και and; even
τὸν ο the
λαὸν λαος populace; population
τὸν ο the
ἐν εν in
αὐτῇ αυτος he; him
ἀπέκτεινεν αποκτεινω kill
καὶ και and; even
καθεῖλεν καθαιρεω take down; demolish
τὴν ο the
πόλιν πολις city
καὶ και and; even
ἔσπειρεν σπειρω sow
εἰς εις into; for
ἅλας αλας salt
9:45
וַ wa וְ and
אֲבִימֶ֜לֶךְ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech
נִלְחָ֣ם nilḥˈām לחם fight
בָּ בְּ in
הַ the
עִ֗יר ʕˈîr עִיר town
כֹּ֚ל ˈkōl כֹּל whole
הַ ha הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
ה֔וּא hˈû הוּא he
וַ wa וְ and
יִּלְכֹּד֙ yyilkˌōḏ לכד seize
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עִ֔יר ʕˈîr עִיר town
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עָ֥ם ʕˌām עַם people
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
בָּ֖הּ bˌāh בְּ in
הָרָ֑ג hārˈāḡ הרג kill
וַ wa וְ and
יִּתֹּץ֙ yyittˌōṣ נתץ break
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עִ֔יר ʕˈîr עִיר town
וַ wa וְ and
יִּזְרָעֶ֖הָ yyizrāʕˌehā זרע sow
מֶֽלַח׃ פ mˈelaḥ . f מֶלַח salt
9:45. porro Abimelech omni illo die obpugnabat urbem quam cepit interfectis habitatoribus eius ipsaque destructa ita ut sal in ea dispergeret
And Abimelech assaulted the city all that day: and took it, and killed the inhabitants thereof, and demolished it, so that he sowed salt in it.
9:45. Now Abimelech assaulted the city all that day. And he seized it, and he killed its inhabitants, and he destroyed it, so much so that he scattered salt in it.
9:45. And Abimelech fought against the city all that day; and he took the city, and slew the people that [was] therein, and beat down the city, and sowed it with salt.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
9:45: And sowed it with salt - Intending that the destruction of this city should be a perpetual memorial of his achievements. The salt was not designed to render it barren, as some have imagined; for who would think of cultivating a city? but as salt is an emblem of incorruption and perpetuity, it was no doubt designed to perpetuate the memorial of this transaction, and as a token that he wished this desolation to be eternal. This sowing a place with salt was a custom in different nations to express permanent desolation and abhorrence. Sigonius observes that when the city of Milan was taken, in a.d. 1162, the walls were razed, and it was sown with salt. And Brantome informs us that it was ancient custom in France to sow the house of a man with salt, who had been declared a traitor to his king. Charles IX., king of France, the most base and perfidious of human beings, caused the house of the Admiral Coligni (whom he and the Duke of Guise caused to be murdered, with thousands more of Protestants, on the eve of St. Bartholomew, 1572) to be sown with salt! How many houses have been since sown with salt in France by the just judgments of God, in revenge for the massacre of the Protestants on the eve of St. Bartholomew! Yet for all this God's wrath is not turned away, but his hand is stretched out still.
Albert Barnes: Notes on the Bible - 1834
9:45: Sowed it with salt - Expressing by this action his hatred, and his wish, that when utterly destroyed as a city, it might not even be a fruitful field. Salt is the emblem of barrenness (see the marginal references).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:45: he took: Jdg 9:20
beat: Deu 29:23; Kg1 12:25; Kg2 3:25; Psa 107:34 *marg. Eze 47:11; Zep 2:9; Jam 2:13
sowed: Salt in small quantities renders land extremely fertile; but too much of it destroys vegetation. Every place, says Pliny, in which salt is found is barren, and produces nothing. Hence the sowing of a place with salt was a custom in different nations to express permanent desolation. Sigonius observes, that when Milan was taken, ad 1162, the walls were razed, and it was sown with salt. And Brantome informs us, that it was an ancient custom in France, to sow the house of a man with salt, who had been declared a traitor to his king. Charles IX., king of France, the most base and perfidious of human beings, caused the house of Admiral Coligni (whom he and the Duke of Guise caused to be murdered, with thousands more of Protestants, on the eve of St. Bartholomew, 1572), to be sown with salt!
Carl Friedrich Keil and Franz Delitzsch
9:45
Thus Abimelech fought all that day against the city and took it; and having slain all the people therein, he destroyed the city and strewed salt upon it. Strewing the ruined city with salt, which only occurs here, was a symbolical act, signifying that the city was to be turned for ever into a barren salt desert. Salt ground is a barren desert (see Job 39:6; Ps 107:34).
Geneva 1599
9:45 And Abimelech fought against the city all that day; and he took the city, and slew the people that [was] therein, and beat down the city, and sowed it with (o) salt.
(o) That it should be unfruitful and never serve to any use.
John Gill
9:45 And Abimelech fought against the city all that day,.... By throwing stones or arrows into it:
and he took the city; it was surrendered to him, not being able to stand out against his forces:
and slew the people that was therein; all but those that were of his own family and his friends; all that had taken up arms against him, or had shown their dislike of his government, and were his enemies:
and beat down the city; the houses in it, and walls of it, though it was his native place:
and sowed it with salt; not to make it barren, for he would rather then have sowed the field, though this would not have had any effect of that kind, for any time at least; but to show his detestation of it, because of the ill usage he had met with, and as a token of its perpetual destruction, to which he devoted it, determining that if it was in his power it should never be rebuilt; but it was hereafter, and became again a very flourishing city in Jeroboam's time. Thus the Emperor Frederic Barbarossa, in the year 1162, when he took Milan, not only ploughed it up, but sowed it with salt; and in memory of it there is a street in it, now called "la contrada della Sala" (n): besides, Abimelech did this to deter other cities from rebelling against him; for if he so used his own city, more severely, if possible, would he use others.
(n) Sigonius de regn. Ital. l. 13, & 14.
John Wesley
9:45 With salt - In token of his desire of their utter and irrecoverable destruction.
9:469:46: Եւ լուան ամենայն արք աշտարակին Սիկիմացւոց, եւ եկին յամրոց տանն Բեթէղ՚ Բերիթայ։
46. Այս լսեցին Սիկիմի աշտարակի բոլոր մարդիկ, եկան Բեթէլ Բերիթի տան ամրոցը:
46 Սիւքէմին աշտարակին բոլոր բնակիչները երբ այս բանը լսեցին, Բերիթ Աստուծոյն տանը բերդը մտան։
Եւ լուան ամենայն արք աշտարակին Սիկիմացւոց, եւ եկին յամրոց տանն Բեթէլ Բերիթայ:

9:46: Եւ լուան ամենայն արք աշտարակին Սիկիմացւոց, եւ եկին յամրոց տանն Բեթէղ՚ Բերիթայ։
46. Այս լսեցին Սիկիմի աշտարակի բոլոր մարդիկ, եկան Բեթէլ Բերիթի տան ամրոցը:
46 Սիւքէմին աշտարակին բոլոր բնակիչները երբ այս բանը լսեցին, Բերիթ Աստուծոյն տանը բերդը մտան։
zohrab-1805▾ eastern-1994▾ western am▾
9:469:46: Услышав об этом, все бывшие в башне Сихемской ушли в башню капища {Ваал-}Верифа.
9:46 καὶ και and; even ἤκουσαν ακουω hear πάντες πας all; every οἱ ο the ἄνδρες ανηρ man; husband πύργων πυργος tower Συχεμ συχεμ Sychem; Sikhem καὶ και and; even ἦλθον ερχομαι come; go εἰς εις into; for συνέλευσιν συνελευσις Baithēlberith; Vethilverith
9:46 וַֽ wˈa וְ and יִּשְׁמְע֔וּ yyišmᵊʕˈû שׁמע hear כָּֽל־ kˈol- כֹּל whole בַּעֲלֵ֖י baʕᵃlˌê בַּעַל lord, baal מִֽגְדַּל־ mˈiḡdal- מִגְדָּל tower שְׁכֶ֑ם šᵊḵˈem שְׁכֶם Shechem וַ wa וְ and יָּבֹ֣אוּ yyāvˈōʔû בוא come אֶל־ ʔel- אֶל to צְרִ֔יחַ ṣᵊrˈîₐḥ צְרִיחַ cellar בֵּ֖ית bˌêṯ בַּיִת house אֵ֥ל בְּרִֽית׃ ʔˌēl bᵊrˈîṯ אֵל בְּרִית El-Berith
9:46. quod cum audissent qui habitabant in turre Sycimorum ingressi sunt fanum dei sui Berith ubi foedus cum eo pepigerant et ex eo locus nomen acceperat qui erat valde munitusAnd when they who dwelt in the tower of Sichem, had heard this, they went into the temple of their god Berith, where they had made a covenant with him, and from thence the place had taken its name, and it was exceeding strong.
46. And when all the men of the tower of Shechem heard thereof, they entered into the hold of the house of El-berith.
9:46. And when those living in the tower of Shechem had heard about this, they entered the temple of their god, Berith, where they had formed a covenant with him. And it was because of this, that the place had taken its name. And it was greatly fortified.
9:46. And when all the men of the tower of Shechem heard [that], they entered into an hold of the house of the god Berith.
And when all the men of the tower of Shechem heard [that], they entered into an hold of the house of the god Berith:

9:46: Услышав об этом, все бывшие в башне Сихемской ушли в башню капища {Ваал-}Верифа.
9:46
καὶ και and; even
ἤκουσαν ακουω hear
πάντες πας all; every
οἱ ο the
ἄνδρες ανηρ man; husband
πύργων πυργος tower
Συχεμ συχεμ Sychem; Sikhem
καὶ και and; even
ἦλθον ερχομαι come; go
εἰς εις into; for
συνέλευσιν συνελευσις Baithēlberith; Vethilverith
9:46
וַֽ wˈa וְ and
יִּשְׁמְע֔וּ yyišmᵊʕˈû שׁמע hear
כָּֽל־ kˈol- כֹּל whole
בַּעֲלֵ֖י baʕᵃlˌê בַּעַל lord, baal
מִֽגְדַּל־ mˈiḡdal- מִגְדָּל tower
שְׁכֶ֑ם šᵊḵˈem שְׁכֶם Shechem
וַ wa וְ and
יָּבֹ֣אוּ yyāvˈōʔû בוא come
אֶל־ ʔel- אֶל to
צְרִ֔יחַ ṣᵊrˈîₐḥ צְרִיחַ cellar
בֵּ֖ית bˌêṯ בַּיִת house
אֵ֥ל בְּרִֽית׃ ʔˌēl bᵊrˈîṯ אֵל בְּרִית El-Berith
9:46. quod cum audissent qui habitabant in turre Sycimorum ingressi sunt fanum dei sui Berith ubi foedus cum eo pepigerant et ex eo locus nomen acceperat qui erat valde munitus
And when they who dwelt in the tower of Sichem, had heard this, they went into the temple of their god Berith, where they had made a covenant with him, and from thence the place had taken its name, and it was exceeding strong.
9:46. And when those living in the tower of Shechem had heard about this, they entered the temple of their god, Berith, where they had formed a covenant with him. And it was because of this, that the place had taken its name. And it was greatly fortified.
9:46. And when all the men of the tower of Shechem heard [that], they entered into an hold of the house of the god Berith.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
46-49: Остаток сихемлян, заключавшихся в башне Ваал-Верига, после осады ее Авимелехом, погиб в огне вместе с башней.
Adam Clarke: Commentary on the Bible - 1831
9:46: A hold of the house of the god Berith - This must mean the precincts of the temple, as we find there were a thousand men and women together in that place.
Albert Barnes: Notes on the Bible - 1834
9:46: An hold of the house of the god Berith - As combining the advantages of a "sanctuary" (compare Kg1 2:28) and a fortress. The word rendered "hold" occurs elsewhere only in Sa1 13:6, where it is rendered "high-place." Its exact signification is uncertain.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:46: an hold: Jdg 9:4, Jdg 9:27, Jdg 8:33; Kg1 8:26; Kg2 1:2-4; Psa 115:8; Isa 28:15-18, Isa 37:38
Carl Friedrich Keil and Franz Delitzsch
9:46
When the inhabitants of the castle of Shechem ("lords of the tower of Shechem" = "all the house of Millo," Judg 9:6) heard of the fate of the town of Shechem, they betook themselves to the hold of the house (temple) of the covenant god (Baal-berith), evidently not for the purpose of defending themselves there, but to seek safety at the sanctuary of their god from fear of the vengeance of Abimelech, towards whom they also had probably acted treacherously. The meaning of the word צריח, which answers to an Arabic word signifying arx, palatium, omnis structura elatior, cannot be exactly determined, as it only occurs again in 1Kings 13:6 in connection with caves and clefts of the rock. According to v. 49, it had a roof which could be set on fire. The meaning "tower" is only a conjecture founded upon the context, and does not suit, as צריח is distinguished from מגדּל.
Judg 9:47-49
As soon as this was announced to Abimelech, he went with all his men to Mount Zalmon, took hatchets in his hand, cut down branches from the trees, and laid them upon his shoulders, and commanded his people to do the same. These branches they laid upon the hold, and set the hold on fire over them (the inhabitants of the tower who had taken refuge there), so that all the people of the tower of Shechem (about one thousand persons) perished, both men and women. Mount Zalmon, which is mentioned again in Ps 68:15, was a dark, thickly-wooded mountain near Shechem, - a kind of "Black Forest," as Luther has rendered the name. The plural kardumoth, "axes," may be explained on the ground that Abimelech took axes not only for himself but for his people also. מה in a relative sense, as in Num 23:3 (see Ewald, 331, b.).
Geneva 1599
9:46 And when all the men of the tower of Shechem heard [that], they entered into an hold of the house of the god (p) Berith.
(p) That is, of Baniberith, as (Judg 8:33).
John Gill
9:46 And when all the men of the tower of Shechem heard that,.... That the city of Shechem was taken, the inhabitants of it slain, the city beaten down, and sowed with salt; by which it appears that this tower was not within the city, for then the men of it would have seen what was done, and not be said only to hear it; though it was not far from it, and possessed by Shechemites, and whither some of the principal inhabitants had now fled for safety; perhaps it is the same with the house of Millo, and so that part of Jotham's curse, which respected that, had now its accomplishment, otherwise no account is given of it:
they entered into an hold of the house of the god Berith; not thinking themselves safe enough in the tower, they betook themselves to the temple of Baalberith their god, see Judg 9:4 which was a strong fortified place, as temples often were; or however had a strong hold belonging to it, and hither they fled, either because of the greater strength of the place, or because of the sanctity of it, and imagining Abimelech would not destroy it on that account; and the rather, because of the supply he had from it, which enabled him to raise himself to the government of Israel.
John Wesley
9:46 The tower - A strong place belonging to the city of Shechem, made for its defence without the city. Berith - Or, Baal - berith, Judg 9:4. Hither they fled out of the town belonging to it, fearing the same event with Shechem; and here they thought to be secure; partly by the strength of the place, partly by the religion of it, thinking that either their god would protect them there, or that Abimelech would spare them out of pity to that god.
9:479:47: Եւ ա՛զդ եղեւ Աբիմեղ՚իքայ՝ եթէ ժողովեցան ամենայն արք աշտարակին Սիկիմացւոց։
47. Աբիմելէքին լուր հասաւ, որ Սիկիմի աշտարակի բոլոր մարդիկ հաւաքուել են:
47 Աբիմելէքին իմացուցին թէ Սիւքէմին աշտարակին բոլոր բնակիչները հաւաքուեր են։
Եւ ազդ եղեւ Աբիմելեքայ եթէ ժողովեցան ամենայն արք աշտարակին Սիկիմացւոց:

9:47: Եւ ա՛զդ եղեւ Աբիմեղ՚իքայ՝ եթէ ժողովեցան ամենայն արք աշտարակին Սիկիմացւոց։
47. Աբիմելէքին լուր հասաւ, որ Սիկիմի աշտարակի բոլոր մարդիկ հաւաքուել են:
47 Աբիմելէքին իմացուցին թէ Սիւքէմին աշտարակին բոլոր բնակիչները հաւաքուեր են։
zohrab-1805▾ eastern-1994▾ western am▾
9:479:47: Авимелеху донесено, что собрались {туда} все бывшие в башне Сихемской.
9:47 καὶ και and; even ἀνηγγέλη αναγγελλω announce τῷ ο the Αβιμελεχ αβιμελεχ since; that συνήχθησαν συναγω gather πάντες πας all; every οἱ ο the ἄνδρες ανηρ man; husband πύργων πυργος tower Συχεμ συχεμ Sychem; Sikhem
9:47 וַ wa וְ and יֻּגַּ֖ד yyuggˌaḏ נגד report לַ la לְ to אֲבִימֶ֑לֶךְ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech כִּ֣י kˈî כִּי that הִֽתְקַבְּצ֔וּ hˈiṯqabbᵊṣˈû קבץ collect כָּֽל־ kˈol- כֹּל whole בַּעֲלֵ֖י baʕᵃlˌê בַּעַל lord, baal מִֽגְדַּל־ mˈiḡdal- מִגְדָּל tower שְׁכֶֽם׃ šᵊḵˈem שְׁכֶם Shechem
9:47. Abimelech quoque audiens viros turris Sycimorum pariter conglobatosAbimelech also hearing that the men of the tower of Sichem were gathered together,
47. And it was told Abimelech that all the men of the tower of Shechem were gathered together.
9:47. Abimelech, also hearing that the men of the tower of Shechem had joined together,
9:47. And it was told Abimelech, that all the men of the tower of Shechem were gathered together.
And it was told Abimelech, that all the men of the tower of Shechem were gathered together:

9:47: Авимелеху донесено, что собрались {туда} все бывшие в башне Сихемской.
9:47
καὶ και and; even
ἀνηγγέλη αναγγελλω announce
τῷ ο the
Αβιμελεχ αβιμελεχ since; that
συνήχθησαν συναγω gather
πάντες πας all; every
οἱ ο the
ἄνδρες ανηρ man; husband
πύργων πυργος tower
Συχεμ συχεμ Sychem; Sikhem
9:47
וַ wa וְ and
יֻּגַּ֖ד yyuggˌaḏ נגד report
לַ la לְ to
אֲבִימֶ֑לֶךְ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech
כִּ֣י kˈî כִּי that
הִֽתְקַבְּצ֔וּ hˈiṯqabbᵊṣˈû קבץ collect
כָּֽל־ kˈol- כֹּל whole
בַּעֲלֵ֖י baʕᵃlˌê בַּעַל lord, baal
מִֽגְדַּל־ mˈiḡdal- מִגְדָּל tower
שְׁכֶֽם׃ šᵊḵˈem שְׁכֶם Shechem
9:47. Abimelech quoque audiens viros turris Sycimorum pariter conglobatos
Abimelech also hearing that the men of the tower of Sichem were gathered together,
9:47. Abimelech, also hearing that the men of the tower of Shechem had joined together,
9:47. And it was told Abimelech, that all the men of the tower of Shechem were gathered together.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ all ▾
John Gill
9:47 And it was told Abimelech,.... Who had his spies about, and particularly to observe the motions of the men in this tower:
that all the men of the tower of Shechem were gathered together; in the hold of the temple of Baalberith.
9:489:48: Եւ ել Աբիմեղ՚էք ՚ի լեառնն Սեղ՚մոն, ինքն եւ ամենայն զօրն որ ընդ նմա. եւ ա՛ռ Աբիմեղ՚էք տապար ՚ի ձեռն իւր, եւ կոտորեա՛ց բեռն մի փայտի՝ եւ ա՛ռ զայն եւ եդ զայն ՚ի վերայ ուսոց իւրոց. եւ ասէ ցզօրն իւր. Զինչ տեսանիցէ՛ք յիս որ առնիցեմ, արասջիք եւ դո՛ւք վաղվաղակի իբրեւ զիս[2587]։ [2587] Ոմանք. Եւ ամենայն զօր նորա ընդ նմա... տապար ՚ի ձեռին իւրում... փայտ, եւ ա՛ռ զայն ՚ի վերայ ուսոց իւրոց։
48. Աբիմելէքը եւ նրա հետ եղող ամբողջ զօրքը բարձրացան Սելմոն լեռը, Աբիմելէքը կացինն իր ձեռքն առաւ, մի բեռ փայտ կտրեց, վերցրեց այն, դրեց իր ուսերի վրայ եւ ասաց իր զօրքին. «Տեսաք, թէ ես ինչ արեցի, դուք էլ անմիջապէս նոյնը արէք»:
48 Այն ատեն Աբիմելէք իրեն հետ եղող բոլոր ժողովուրդով Սելմօն լեռը ելաւ։ Աբիմելէք տապարը ձեռքը առնելով ծառի ճիւղ մը կտրեց ու զանիկա վերցուց իր ուսին վրայ դրաւ եւ իրեն հետ եղող ժողովուրդին ըսաւ. «Ահա տեսաք ինչ որ ես ըրի, շուտով դուք ալ ինծի պէս ըրէք»։
Եւ ել Աբիմելէք ի լեառնն Սելմոն, ինքն եւ ամենայն զօրն որ ընդ նմա, եւ ա՛ռ Աբիմելէք տապար ի ձեռն իւր եւ կոտորեաց [179]բեռն մի փայտի, եւ առ զայն եւ եդ զայն ի վերայ ուսոց իւրոց, եւ ասէ ցզօրն իւր. Զինչ տեսանիցէք յիս զոր առնիցեմ, արասջիք եւ դուք վաղվաղակի իբրեւ զիս:

9:48: Եւ ել Աբիմեղ՚էք ՚ի լեառնն Սեղ՚մոն, ինքն եւ ամենայն զօրն որ ընդ նմա. եւ ա՛ռ Աբիմեղ՚էք տապար ՚ի ձեռն իւր, եւ կոտորեա՛ց բեռն մի փայտի՝ եւ ա՛ռ զայն եւ եդ զայն ՚ի վերայ ուսոց իւրոց. եւ ասէ ցզօրն իւր. Զինչ տեսանիցէ՛ք յիս որ առնիցեմ, արասջիք եւ դո՛ւք վաղվաղակի իբրեւ զիս[2587]։
[2587] Ոմանք. Եւ ամենայն զօր նորա ընդ նմա... տապար ՚ի ձեռին իւրում... փայտ, եւ ա՛ռ զայն ՚ի վերայ ուսոց իւրոց։
48. Աբիմելէքը եւ նրա հետ եղող ամբողջ զօրքը բարձրացան Սելմոն լեռը, Աբիմելէքը կացինն իր ձեռքն առաւ, մի բեռ փայտ կտրեց, վերցրեց այն, դրեց իր ուսերի վրայ եւ ասաց իր զօրքին. «Տեսաք, թէ ես ինչ արեցի, դուք էլ անմիջապէս նոյնը արէք»:
48 Այն ատեն Աբիմելէք իրեն հետ եղող բոլոր ժողովուրդով Սելմօն լեռը ելաւ։ Աբիմելէք տապարը ձեռքը առնելով ծառի ճիւղ մը կտրեց ու զանիկա վերցուց իր ուսին վրայ դրաւ եւ իրեն հետ եղող ժողովուրդին ըսաւ. «Ահա տեսաք ինչ որ ես ըրի, շուտով դուք ալ ինծի պէս ըրէք»։
zohrab-1805▾ eastern-1994▾ western am▾
9:489:48: И пошел Авимелех на гору Селмон, сам и весь народ, бывший с ним, и взял Авимелех топоры с собою и нарубил сучьев древесных, и положил на плечи свои, и сказал народу, бывшему с ним: вы видели, что я делал; скорее делайте и вы то же, что я.
9:48 καὶ και and; even ἀνέβη αναβαινω step up; ascend Αβιμελεχ αβιμελεχ into; for ὄρος ορος mountain; mount Ερμων ερμων and; even πᾶς πας all; every ὁ ο the λαὸς λαος populace; population ὁ ο the μετ᾿ μετα with; amid αὐτοῦ αυτος he; him καὶ και and; even ἔλαβεν λαμβανω take; get Αβιμελεχ αβιμελεχ the ἀξίνας αξινη axe ἐν εν in τῇ ο the χειρὶ χειρ hand αὐτοῦ αυτος he; him καὶ και and; even ἔκοψεν κοπτω cut; mourn κλάδον κλαδος branch ξύλου ξυλον wood; timber καὶ και and; even ἦρεν αιρω lift; remove καὶ και and; even ἔθηκεν τιθημι put; make ἐπ᾿ επι in; on ὤμων ωμος shoulder αὐτοῦ αυτος he; him καὶ και and; even εἶπεν επω say; speak τῷ ο the λαῷ λαος populace; population τῷ ο the μετ᾿ μετα with; amid αὐτοῦ αυτος he; him ὃ ος who; what εἴδετέ οραω view; see με με me ποιοῦντα ποιεω do; make ταχέως ταχεως quickly ποιήσατε ποιεω do; make ὡς ως.1 as; how ἐγώ εγω I
9:48 וַ wa וְ and יַּ֨עַל yyˌaʕal עלה ascend אֲבִימֶ֜לֶךְ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech הַר־ har- הַר mountain צַלְמֹ֗ון ṣalmˈôn צַלְמֹון Zalmon הוּא֮ hû הוּא he וְ wᵊ וְ and כָל־ ḵol- כֹּל whole הָ hā הַ the עָ֣ם ʕˈām עַם people אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] אִתֹּו֒ ʔittˌô אֵת together with וַ wa וְ and יִּקַּח֩ yyiqqˌaḥ לקח take אֲבִימֶ֨לֶךְ ʔᵃvîmˌeleḵ אֲבִימֶלֶךְ Abimelech אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the קַּרְדֻּמֹּ֜ות qqardummˈôṯ קַרְדֹּם axe בְּ bᵊ בְּ in יָדֹ֗ו yāḏˈô יָד hand וַ wa וְ and יִּכְרֹת֙ yyiḵrˌōṯ כרת cut שֹׂוכַ֣ת śôḵˈaṯ שֹׂוכָה brushwood עֵצִ֔ים ʕēṣˈîm עֵץ tree וַ wa וְ and יִּ֨שָּׂאֶ֔הָ yyˌiśśāʔˈehā נשׂא lift וַ wa וְ and יָּ֖שֶׂם yyˌāśem שׂים put עַל־ ʕal- עַל upon שִׁכְמֹ֑ו šiḵmˈô שְׁכֶם shoulder וַ wa וְ and יֹּ֜אמֶר yyˈōmer אמר say אֶל־ ʔel- אֶל to הָ hā הַ the עָ֣ם ʕˈām עַם people אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] עִמֹּ֗ו ʕimmˈô עִם with מָ֤ה mˈā מָה what רְאִיתֶם֙ rᵊʔîṯˌem ראה see עָשִׂ֔יתִי ʕāśˈîṯî עשׂה make מַהֲר֖וּ mahᵃrˌû מהר hasten עֲשׂ֥וּ ʕᵃśˌû עשׂה make כָמֹֽונִי׃ ḵāmˈônî כְּמֹו like
9:48. ascendit in montem Selmon cum omni populo suo et arrepta securi praecidit arboris ramum inpositumque ferens umero dixit ad socios quod me vidistis facere cito faciteWent up into mount Selmon, he and all his people with him: and taking an axe, he cut down the bough of a tree, and laying it on his shoulder, and carrying it, he said to his companions: What you see me do, do ye out of hand.
48. And Abimelech gat him up to mount Zalmon, he and all the people that were with him; and Abimelech took an axe in his hand, and cut down a bough from the trees, and took it up, and laid it on his shoulder: and he said unto the people that were with him, What ye have seen me do, make haste, and do as I have done.
9:48. ascended to mount Zalmon, with all his people. And taking an axe, he cut down the branch of a tree. And laying it on his shoulder, and carrying it, he said to his companions, “What you see me do, you must do quickly.”
9:48. And Abimelech gat him up to mount Zalmon, he and all the people that [were] with him; and Abimelech took an axe in his hand, and cut down a bough from the trees, and took it, and laid [it] on his shoulder, and said unto the people that [were] with him, What ye have seen me do, make haste, [and] do as I [have done].
And Abimelech gat him up to mount Zalmon, he and all the people that [were] with him; and Abimelech took an axe in his hand, and cut down a bough from the trees, and took it, and laid [it] on his shoulder, and said unto the people that [were] with him, What ye have seen me do, make haste, [and] do as I:

9:48: И пошел Авимелех на гору Селмон, сам и весь народ, бывший с ним, и взял Авимелех топоры с собою и нарубил сучьев древесных, и положил на плечи свои, и сказал народу, бывшему с ним: вы видели, что я делал; скорее делайте и вы то же, что я.
9:48
καὶ και and; even
ἀνέβη αναβαινω step up; ascend
Αβιμελεχ αβιμελεχ into; for
ὄρος ορος mountain; mount
Ερμων ερμων and; even
πᾶς πας all; every
ο the
λαὸς λαος populace; population
ο the
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
καὶ και and; even
ἔλαβεν λαμβανω take; get
Αβιμελεχ αβιμελεχ the
ἀξίνας αξινη axe
ἐν εν in
τῇ ο the
χειρὶ χειρ hand
αὐτοῦ αυτος he; him
καὶ και and; even
ἔκοψεν κοπτω cut; mourn
κλάδον κλαδος branch
ξύλου ξυλον wood; timber
καὶ και and; even
ἦρεν αιρω lift; remove
καὶ και and; even
ἔθηκεν τιθημι put; make
ἐπ᾿ επι in; on
ὤμων ωμος shoulder
αὐτοῦ αυτος he; him
καὶ και and; even
εἶπεν επω say; speak
τῷ ο the
λαῷ λαος populace; population
τῷ ο the
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
ος who; what
εἴδετέ οραω view; see
με με me
ποιοῦντα ποιεω do; make
ταχέως ταχεως quickly
ποιήσατε ποιεω do; make
ὡς ως.1 as; how
ἐγώ εγω I
9:48
וַ wa וְ and
יַּ֨עַל yyˌaʕal עלה ascend
אֲבִימֶ֜לֶךְ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech
הַר־ har- הַר mountain
צַלְמֹ֗ון ṣalmˈôn צַלְמֹון Zalmon
הוּא֮ הוּא he
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
הָ הַ the
עָ֣ם ʕˈām עַם people
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
אִתֹּו֒ ʔittˌô אֵת together with
וַ wa וְ and
יִּקַּח֩ yyiqqˌaḥ לקח take
אֲבִימֶ֨לֶךְ ʔᵃvîmˌeleḵ אֲבִימֶלֶךְ Abimelech
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
קַּרְדֻּמֹּ֜ות qqardummˈôṯ קַרְדֹּם axe
בְּ bᵊ בְּ in
יָדֹ֗ו yāḏˈô יָד hand
וַ wa וְ and
יִּכְרֹת֙ yyiḵrˌōṯ כרת cut
שֹׂוכַ֣ת śôḵˈaṯ שֹׂוכָה brushwood
עֵצִ֔ים ʕēṣˈîm עֵץ tree
וַ wa וְ and
יִּ֨שָּׂאֶ֔הָ yyˌiśśāʔˈehā נשׂא lift
וַ wa וְ and
יָּ֖שֶׂם yyˌāśem שׂים put
עַל־ ʕal- עַל upon
שִׁכְמֹ֑ו šiḵmˈô שְׁכֶם shoulder
וַ wa וְ and
יֹּ֜אמֶר yyˈōmer אמר say
אֶל־ ʔel- אֶל to
הָ הַ the
עָ֣ם ʕˈām עַם people
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
עִמֹּ֗ו ʕimmˈô עִם with
מָ֤ה mˈā מָה what
רְאִיתֶם֙ rᵊʔîṯˌem ראה see
עָשִׂ֔יתִי ʕāśˈîṯî עשׂה make
מַהֲר֖וּ mahᵃrˌû מהר hasten
עֲשׂ֥וּ ʕᵃśˌû עשׂה make
כָמֹֽונִי׃ ḵāmˈônî כְּמֹו like
9:48. ascendit in montem Selmon cum omni populo suo et arrepta securi praecidit arboris ramum inpositumque ferens umero dixit ad socios quod me vidistis facere cito facite
Went up into mount Selmon, he and all his people with him: and taking an axe, he cut down the bough of a tree, and laying it on his shoulder, and carrying it, he said to his companions: What you see me do, do ye out of hand.
9:48. ascended to mount Zalmon, with all his people. And taking an axe, he cut down the branch of a tree. And laying it on his shoulder, and carrying it, he said to his companions, “What you see me do, you must do quickly.”
9:48. And Abimelech gat him up to mount Zalmon, he and all the people that [were] with him; and Abimelech took an axe in his hand, and cut down a bough from the trees, and took it, and laid [it] on his shoulder, and said unto the people that [were] with him, What ye have seen me do, make haste, [and] do as I [have done].
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
9:48: Zalmon - A lofty and thickly-wooded hill, as the etymology of the name ("shady") implies, in the immediate neighborhood of Shechem: perhaps the same as Ebal. The setting fire to the hold, where the men of Shechem were all crowded together, with their wives and children, was the literal fulfillment of Jotham's curse in Jdg 9:20.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:48: Zalmon: Psa 68:14
What ye: Jdg 7:17, Jdg 7:18; Pro 1:11, Pro 1:12
me do: Heb. I have done
John Gill
9:48 And Abimelech got him up to Mount Zalmon,.... A mountain near Shechem, and thought to be the same with Salmon in Ps 68:14 which seems to have had its name from the shade of the trees which grew upon it:
he and all the people that were with him; his whole army:
and Abimelech took an axe in his hand, and cut down a bough from the trees; which grew upon Mount Zalmon:
and took it, and laid it on his shoulders; and carried it along with him:
and said unto the people that were with him, what ye have seen me do, make haste, and do as I have done; take an axe, and every man cut down a bough with all possible haste, and lay it on his shoulder.
John Wesley
9:48 Zalmon - A place so called from its shadiness.
9:499:49: Կոտորեցին եւ նոքա իւրաքանչիւրոք ամենեքին բեռն մի փայտ, եւ բարձին եւ գնացին զհետ Աբիմեղ՚իքայ. եւ եդին ՚ի վերայ ամրոցին, եւ այրեցին ՚ի վերայ նոցա զամրոցն հրով. եւ մեռա՛ն ամենայն արք աշտարակին Սիկիմացւոց՝ իբրեւ հազար մի ընդ ա՛յր եւ ընդ կին[2588]։ [2588] Ոմանք. Եւ նոքա ամենեքեան իւրաքանչիւր բեռն։
49. Նրանցից իւրաքանչիւրը մի բեռ փայտ կտրեց, վերցրեց ու գնաց Աբիմելէքի ետեւից. փայտը դրին ամրոցի վրայ եւ ամրոցը հրով այրեցին: Սիկիմի աշտարակի բոլոր մարդիկ, մօտ հազար մարդ՝ տղամարդ եւ կին, մեռան:
49 Ուստի բոլոր ժողովուրդը մէկ–մէկ ճիւղ կտրեցին ու Աբիմելէքին ետեւէն գացին։ Ճիւղերը բերդին քով դրին ու անոնցմով բերդը կրակով այրեցին։ Այսպէս, Սիւքէմի աշտարակին բոլոր մարդիկը, որոնք հազարի չափ այր ու կին էին, մեռան։
Կոտորեցին եւ նոքա իւրաքանչիւր ոք ամենեքին [180]բեռն մի փայտ, եւ բարձին եւ գնացին զհետ Աբիմելեքայ. եւ եդին [181]ի վերայ ամրոցին``, եւ այրեցին ի վերայ նոցա զամրոցն հրով. եւ մեռան ամենայն արք աշտարակին Սիկիմացւոց իբրեւ հազար մի` ընդ այր եւ ընդ կին:

9:49: Կոտորեցին եւ նոքա իւրաքանչիւրոք ամենեքին բեռն մի փայտ, եւ բարձին եւ գնացին զհետ Աբիմեղ՚իքայ. եւ եդին ՚ի վերայ ամրոցին, եւ այրեցին ՚ի վերայ նոցա զամրոցն հրով. եւ մեռա՛ն ամենայն արք աշտարակին Սիկիմացւոց՝ իբրեւ հազար մի ընդ ա՛յր եւ ընդ կին[2588]։
[2588] Ոմանք. Եւ նոքա ամենեքեան իւրաքանչիւր բեռն։
49. Նրանցից իւրաքանչիւրը մի բեռ փայտ կտրեց, վերցրեց ու գնաց Աբիմելէքի ետեւից. փայտը դրին ամրոցի վրայ եւ ամրոցը հրով այրեցին: Սիկիմի աշտարակի բոլոր մարդիկ, մօտ հազար մարդ՝ տղամարդ եւ կին, մեռան:
49 Ուստի բոլոր ժողովուրդը մէկ–մէկ ճիւղ կտրեցին ու Աբիմելէքին ետեւէն գացին։ Ճիւղերը բերդին քով դրին ու անոնցմով բերդը կրակով այրեցին։ Այսպէս, Սիւքէմի աշտարակին բոլոր մարդիկը, որոնք հազարի չափ այր ու կին էին, մեռան։
zohrab-1805▾ eastern-1994▾ western am▾
9:499:49: И нарубил каждый из всего народа сучьев, и пошли за Авимелехом, и положили к башне, и сожгли посредством их башню огнем, и умерли все бывшие в башне Сихемской, около тысячи мужчин и женщин.
9:49 καὶ και and; even ἔκοψαν κοπτω cut; mourn καί και and; even γε γε in fact ἀνὴρ ανηρ man; husband κλάδον κλαδος branch πᾶς πας all; every ἀνὴρ ανηρ man; husband καὶ και and; even ἐπορεύθησαν πορευομαι travel; go ὀπίσω οπισω in back; after Αβιμελεχ αβιμελεχ and; even ἐπέθηκαν επιτιθημι put on; put another ἐπὶ επι in; on τὴν ο the συνέλευσιν συνελευσις and; even ἐνεπύρισαν εμπυριζω in; on αὐτοὺς αυτος he; him τὴν ο the συνέλευσιν συνελευσις in πυρί πυρ fire καὶ και and; even ἀπέθανον αποθνησκω die καί και and; even γε γε in fact πάντες πας all; every οἱ ο the ἄνδρες ανηρ man; husband πύργου πυργος tower Σικιμων σικιμα as; how χίλιοι χιλιοι thousand ἄνδρες ανηρ man; husband καὶ και and; even γυναῖκες γυνη woman; wife
9:49 וַ wa וְ and יִּכְרְת֨וּ yyiḵrᵊṯˌû כרת cut גַם־ ḡam- גַּם even כָּל־ kol- כֹּל whole הָ hā הַ the עָ֜ם ʕˈām עַם people אִ֣ישׁ ʔˈîš אִישׁ man שֹׂוכֹ֗ה śôḵˈō שֹׂוךְ [uncertain] וַ wa וְ and יֵּ֨לְכ֜וּ yyˌēlᵊḵˈû הלך walk אַחֲרֵ֤י ʔaḥᵃrˈê אַחַר after אֲבִימֶ֨לֶךְ֙ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech וַ wa וְ and יָּשִׂ֣ימוּ yyāśˈîmû שׂים put עַֽל־ ʕˈal- עַל upon הַ ha הַ the צְּרִ֔יחַ ṣṣᵊrˈîₐḥ צְרִיחַ cellar וַ wa וְ and יַּצִּ֧יתוּ yyaṣṣˈîṯû יצת kindle עֲלֵיהֶ֛ם ʕᵃlêhˈem עַל upon אֶֽת־ ʔˈeṯ- אֵת [object marker] הַ ha הַ the צְּרִ֖יחַ ṣṣᵊrˌîₐḥ צְרִיחַ cellar בָּ bā בְּ in † הַ the אֵ֑שׁ ʔˈēš אֵשׁ fire וַ wa וְ and יָּמֻ֜תוּ yyāmˈuṯû מות die גַּ֣ם gˈam גַּם even כָּל־ kol- כֹּל whole אַנְשֵׁ֧י ʔanšˈê אִישׁ man מִֽגְדַּל־ mˈiḡdal- מִגְדָּל tower שְׁכֶ֛ם šᵊḵˈem שְׁכֶם Shechem כְּ kᵊ כְּ as אֶ֖לֶף ʔˌelef אֶלֶף thousand אִ֥ישׁ ʔˌîš אִישׁ man וְ wᵊ וְ and אִשָּֽׁה׃ פ ʔiššˈā . f אִשָּׁה woman
9:49. igitur certatim ramos de arboribus praecidentes sequebantur ducem quos circumdantes praesidio succenderunt atque ita factum est ut fumo et igne mille hominum necarentur viri pariter ac mulieres habitatorum turris SychemSo they cut down boughs from the trees, every man as fast as he could, and followed their leader. And surrounding the fort, they set it on fire: and so it came to pass, that with the smoke and with the fire a thousand persons were killed, men and women together, of the inhabitants of the town of Sichem.
49. And all the people likewise cut down every man his bough, and followed Abimelech, and put them to the hold, and set the hold on fire upon them; so that all the men of the tower of Shechem died also, about a thousand men and women.
9:49. And so, eagerly cutting down branches from the trees, they followed their leader. And surrounding the fortified place, they set it on fire. And so it happened that, by smoke and fire, one thousand persons died, men and women together, the occupants of the tower of Shechem.
9:49. And all the people likewise cut down every man his bough, and followed Abimelech, and put [them] to the hold, and set the hold on fire upon them; so that all the men of the tower of Shechem died also, about a thousand men and women.
And all the people likewise cut down every man his bough, and followed Abimelech, and put [them] to the hold, and set the hold on fire upon them; so that all the men of the tower of Shechem died also, about a thousand men and women:

9:49: И нарубил каждый из всего народа сучьев, и пошли за Авимелехом, и положили к башне, и сожгли посредством их башню огнем, и умерли все бывшие в башне Сихемской, около тысячи мужчин и женщин.
9:49
καὶ και and; even
ἔκοψαν κοπτω cut; mourn
καί και and; even
γε γε in fact
ἀνὴρ ανηρ man; husband
κλάδον κλαδος branch
πᾶς πας all; every
ἀνὴρ ανηρ man; husband
καὶ και and; even
ἐπορεύθησαν πορευομαι travel; go
ὀπίσω οπισω in back; after
Αβιμελεχ αβιμελεχ and; even
ἐπέθηκαν επιτιθημι put on; put another
ἐπὶ επι in; on
τὴν ο the
συνέλευσιν συνελευσις and; even
ἐνεπύρισαν εμπυριζω in; on
αὐτοὺς αυτος he; him
τὴν ο the
συνέλευσιν συνελευσις in
πυρί πυρ fire
καὶ και and; even
ἀπέθανον αποθνησκω die
καί και and; even
γε γε in fact
πάντες πας all; every
οἱ ο the
ἄνδρες ανηρ man; husband
πύργου πυργος tower
Σικιμων σικιμα as; how
χίλιοι χιλιοι thousand
ἄνδρες ανηρ man; husband
καὶ και and; even
γυναῖκες γυνη woman; wife
9:49
וַ wa וְ and
יִּכְרְת֨וּ yyiḵrᵊṯˌû כרת cut
גַם־ ḡam- גַּם even
כָּל־ kol- כֹּל whole
הָ הַ the
עָ֜ם ʕˈām עַם people
אִ֣ישׁ ʔˈîš אִישׁ man
שֹׂוכֹ֗ה śôḵˈō שֹׂוךְ [uncertain]
וַ wa וְ and
יֵּ֨לְכ֜וּ yyˌēlᵊḵˈû הלך walk
אַחֲרֵ֤י ʔaḥᵃrˈê אַחַר after
אֲבִימֶ֨לֶךְ֙ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech
וַ wa וְ and
יָּשִׂ֣ימוּ yyāśˈîmû שׂים put
עַֽל־ ʕˈal- עַל upon
הַ ha הַ the
צְּרִ֔יחַ ṣṣᵊrˈîₐḥ צְרִיחַ cellar
וַ wa וְ and
יַּצִּ֧יתוּ yyaṣṣˈîṯû יצת kindle
עֲלֵיהֶ֛ם ʕᵃlêhˈem עַל upon
אֶֽת־ ʔˈeṯ- אֵת [object marker]
הַ ha הַ the
צְּרִ֖יחַ ṣṣᵊrˌîₐḥ צְרִיחַ cellar
בָּ בְּ in
הַ the
אֵ֑שׁ ʔˈēš אֵשׁ fire
וַ wa וְ and
יָּמֻ֜תוּ yyāmˈuṯû מות die
גַּ֣ם gˈam גַּם even
כָּל־ kol- כֹּל whole
אַנְשֵׁ֧י ʔanšˈê אִישׁ man
מִֽגְדַּל־ mˈiḡdal- מִגְדָּל tower
שְׁכֶ֛ם šᵊḵˈem שְׁכֶם Shechem
כְּ kᵊ כְּ as
אֶ֖לֶף ʔˌelef אֶלֶף thousand
אִ֥ישׁ ʔˌîš אִישׁ man
וְ wᵊ וְ and
אִשָּֽׁה׃ פ ʔiššˈā . f אִשָּׁה woman
9:49. igitur certatim ramos de arboribus praecidentes sequebantur ducem quos circumdantes praesidio succenderunt atque ita factum est ut fumo et igne mille hominum necarentur viri pariter ac mulieres habitatorum turris Sychem
So they cut down boughs from the trees, every man as fast as he could, and followed their leader. And surrounding the fort, they set it on fire: and so it came to pass, that with the smoke and with the fire a thousand persons were killed, men and women together, of the inhabitants of the town of Sichem.
9:49. And so, eagerly cutting down branches from the trees, they followed their leader. And surrounding the fortified place, they set it on fire. And so it happened that, by smoke and fire, one thousand persons died, men and women together, the occupants of the tower of Shechem.
9:49. And all the people likewise cut down every man his bough, and followed Abimelech, and put [them] to the hold, and set the hold on fire upon them; so that all the men of the tower of Shechem died also, about a thousand men and women.
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
9:49: put them: Jdg 9:15, Jdg 9:20; Gal 5:15; Jam 3:16
Geneva 1599
9:49 And all the people likewise cut down every man his bough, and followed Abimelech, and put [them] to the hold, and set the hold on fire upon them; so that all the men of the tower of Shechem (q) died also, about a thousand men and women.
(q) Meaning, that all were destroyed as well as those in the tower.
John Gill
9:49 And all the people likewise cut down every man his bough, and followed Abimelech,.... With their boughs on their shoulders, so that they were men that seemed to be as trees walking:
and put them to the hold, and set the hold on fire upon them; upon the men in it, or with them, the boughs of trees; it is probable the hold was made of wood, and so could the more easily be set on fire. Jarchi says it was a wood or forest, where they bent the trees, and divided them round about, and made a fence of them; but they would scarcely have left the tower for such a shelter:
so that all the men of the tower of Shechem died also; fire being put to the hold, and they burnt in it; the Vulgate Latin version adds, with fire and smoke; for they being boughs of trees just cut down, with which they set fire to the hold, they would not burn easily and clearly, but make a prodigious smoke, with which many might be suffocated, as others burnt with fire; and it is unaccountable that Josephus (o) should say that faggots of dry wood were taken, and with them fire set to the hold, when the text is so express for it that they were boughs of green trees just cut off:
about a thousand men and women; but the above historian makes them to be many more; he says the men were about 1500, and the rest a great multitude; this literally fulfilled Jotham's curse.
(o) Antiqu. l. 5. c. 7. sect. 4.
9:509:50: Եւ չոգաւ Աբիմեղ՚էք ՚ի Թեբէս, եւ նստաւ շուրջ զնովաւ. եւ ա՛ռ զնա[2589]։ [2589] Յօրինակին. Եւ չոգաւ... ՚ի Բեթէս։
50. Աբիմելէքը գնաց Թեբէս, պաշարեց եւ գրաւեց այն:
50 Ապա Աբիմելէք Թեբէս գնաց ու Թեբէսը պաշարեց ու զանիկա առաւ։
Եւ չոգաւ Աբիմելէք ի Թեբէս, եւ նստաւ շուրջ զնովաւ, եւ առ զնա:

9:50: Եւ չոգաւ Աբիմեղ՚էք ՚ի Թեբէս, եւ նստաւ շուրջ զնովաւ. եւ ա՛ռ զնա[2589]։
[2589] Յօրինակին. Եւ չոգաւ... ՚ի Բեթէս։
50. Աբիմելէքը գնաց Թեբէս, պաշարեց եւ գրաւեց այն:
50 Ապա Աբիմելէք Թեբէս գնաց ու Թեբէսը պաշարեց ու զանիկա առաւ։
zohrab-1805▾ eastern-1994▾ western am▾
9:509:50: Потом пошел Авимелех в Тевец и осадил Тевец и взял его.
9:50 καὶ και and; even ἐπορεύθη πορευομαι travel; go Αβιμελεχ αβιμελεχ from; out of Βαιθηλβεριθ βαιθηλβεριθ and; even παρενέβαλεν παρεμβαλλω insert against; interpose ἐν εν in Θηβης θηβης and; even κατέλαβεν καταλαμβανω apprehend αὐτήν αυτος he; him
9:50 וַ wa וְ and יֵּ֥לֶךְ yyˌēleḵ הלך walk אֲבִימֶ֖לֶךְ ʔᵃvîmˌeleḵ אֲבִימֶלֶךְ Abimelech אֶל־ ʔel- אֶל to תֵּבֵ֑ץ tēvˈēṣ תֵּבֵץ Thebez וַ wa וְ and יִּ֥חַן yyˌiḥan חנה encamp בְּ bᵊ בְּ in תֵבֵ֖ץ ṯēvˌēṣ תֵּבֵץ Thebez וַֽ wˈa וְ and יִּלְכְּדָֽהּ׃ yyilkᵊḏˈāh לכד seize
9:50. Abimelech autem inde proficiscens venit ad oppidum Thebes quod circumdans obsidebat exercituThen Abimelech, departing from thence, came to the town of Thebes, which he surrounded and besieged with his army.
50. Then went Abimelech to Thebez, and encamped against Thebez, and took it.
9:50. Then Abimelech, setting out from there, arrived at the town of Thebez, which he surrounded and besieged with his army.
9:50. Then went Abimelech to Thebez, and encamped against Thebez, and took it.
Then went Abimelech to Thebez, and encamped against Thebez, and took it:

9:50: Потом пошел Авимелех в Тевец и осадил Тевец и взял его.
9:50
καὶ και and; even
ἐπορεύθη πορευομαι travel; go
Αβιμελεχ αβιμελεχ from; out of
Βαιθηλβεριθ βαιθηλβεριθ and; even
παρενέβαλεν παρεμβαλλω insert against; interpose
ἐν εν in
Θηβης θηβης and; even
κατέλαβεν καταλαμβανω apprehend
αὐτήν αυτος he; him
9:50
וַ wa וְ and
יֵּ֥לֶךְ yyˌēleḵ הלך walk
אֲבִימֶ֖לֶךְ ʔᵃvîmˌeleḵ אֲבִימֶלֶךְ Abimelech
אֶל־ ʔel- אֶל to
תֵּבֵ֑ץ tēvˈēṣ תֵּבֵץ Thebez
וַ wa וְ and
יִּ֥חַן yyˌiḥan חנה encamp
בְּ bᵊ בְּ in
תֵבֵ֖ץ ṯēvˌēṣ תֵּבֵץ Thebez
וַֽ wˈa וְ and
יִּלְכְּדָֽהּ׃ yyilkᵊḏˈāh לכד seize
9:50. Abimelech autem inde proficiscens venit ad oppidum Thebes quod circumdans obsidebat exercitu
Then Abimelech, departing from thence, came to the town of Thebes, which he surrounded and besieged with his army.
9:50. Then Abimelech, setting out from there, arrived at the town of Thebez, which he surrounded and besieged with his army.
9:50. Then went Abimelech to Thebez, and encamped against Thebez, and took it.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
50-57: Во время осады города Тевеца, лежавшего к северу от Сихема, ныне Тувац, жители которого, очевидно, также участвовали в заговоре сихемлян против Авимелеха, погиб сам Авимелех от камня, брошенного сверху городской стены одной женщиной (ср. 2: Цар. XI:21-22).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Death of Abimelech. B. C. 1206.

50 Then went Abimelech to Thebez, and encamped against Thebez, and took it. 51 But there was a strong tower within the city, and thither fled all the men and women, and all they of the city, and shut it to them, and gat them up to the top of the tower. 52 And Abimelech came unto the tower, and fought against it, and went hard unto the door of the tower to burn it with fire. 53 And a certain woman cast a piece of a millstone upon Abimelech's head, and all to brake his skull. 54 Then he called hastily unto the young man his armour bearer, and said unto him, Draw thy sword, and slay me, that men say not of me, A woman slew him. And his young man thrust him through, and he died. 55 And when the men of Israel saw that Abimelech was dead, they departed every man unto his place. 56 Thus God rendered the wickedness of Abimelech, which he did unto his father, in slaying his seventy brethren: 57 And all the evil of the men of Shechem did God render upon their heads: and upon them came the curse of Jotham the son of Jerubbaal.
We have seen the ruin of the Shechemites completed by the hand of Abimelech; and now it comes to his turn to be reckoned with who was their leader in villany. Thebez was a small city, probably not far from Shechem, dependent upon it, and in confederacy with it. Now,
I. Abimelech attempted the destruction of this city (v. 50), drove all the inhabitants of the town into the castle, or citadel, v. 51. When he had them there he did not doubt but he should do the same execution here that he had lately done at the strong-hold of the temple of Baal-berith, not considering that the tower of an idol-temple lay more exposed to divine vengeance than any other tower. He attempted to set fire to this tower, at least to burn down the door, and so force an entrance, v. 52. Those who have escaped and succeeded well in one desperate attempt are apt to think the like attempt another time not desperate. This instance was long after quoted to show how dangerous it is to come near the call of a besieged city, 2 Sam. xi. 20, &c. But God infatuates those whom he will ruin.
II. In the attempt he was himself destroyed, having his brains knocked out with a piece of a millstone, v. 57. No doubt this man was a murderer, whom, though he had escaped the dangers of the war with Shechem, yet vengeance suffered not to live, Acts xxviii. 4. Evil pursues sinners, and sometimes overtakes them when they are not only secure, but triumphant. Thebez, we may suppose, was a weak inconsiderable place, compared with Shechem. Abimelech, having conquered the greater, makes no doubt of being master of the less without any difficulty, especially when he had taken the city, and had only the tower to deal with; yet he lays his bones by that, and there is all his honour buried. Thus are the mighty things of the world often confounded by the weakest and those things that are most made light of. See here what rebukes those are justly put under many times by the divine providence that are unreasonable in their demands of satisfaction for injuries received. Abimelech had some reason to chastise the Shechemites, and he had done it with a witness; but when he will carry his revenges further, and nothing will serve but that Thebez also must be sacrificed to his rage, he is not only disappointed there, but destroyed; for verily there is a God that judges in the earth. Three circumstances are worthy of observation in the death of Abimelech:-- 1. That he was slain with a stone, as he had slain his brethren all upon one stone. 2. That he had his skull broken. Vengeance aimed at that guilty head which had worn the usurped crown. 3. That the stone was cast upon him by a woman, v. 53. He saw the stone come; it was therefore strange he did not avoid it, but, no doubt, this made it so much the greater mortification to him to see from what hand it came. Sisera died by a woman's hand and knew it not; but Abimelech not only fell by the hand of a woman but knew it, and, when he found himself ready to breathe his last, nothing troubled him so much as this, that it should be said, A woman slew him. See, (1.) His foolish pride, in laying so much to heart this little circumstance of his disgrace. Here was no care taken about his precious soul, no concern what would become of that, no prayer to God for his mercy; but very solicitous he is to patch up his shattered credit, when there is no patching his shattered skull. "O let it never be said that such a mighty man as Abimelech was killed by a woman!" The man was dying, but his pride was alive and strong, and the same vain-glorious humour that had governed him all along appears now at last. Qualis vita, finis ita--As was his life, such was his death. As God punished his cruelty by the manner of his death, so he punished his pride by the instrument of it. (2.) His foolish project to avoid this disgrace; nothing could be more ridiculous; his own servant must run him through, not to rid him the sooner out of his pain, but that men say not, A woman slew him. Could he think that this would conceal what the woman had done, and not rather proclaim it the more? Nay, it added to the infamy of his death, for hereby he became a self-murderer. Better have it said, A woman slew him, than that it should be said, His servant slew him by his own order; yet now both will be said of him to his everlasting reproach. And it is observable that this very thing which Abimelech was in such care to conceal appears to have been more particularly remembered by posterity than most passages of his history; for Joab speaks of it as that which he expected David would reproach him with, for coming so nigh the wall, 2 Sam. xi. 21. The ignominy we seek to avoid by sin we do but perpetuate the remembrance of.
III. The issue of all is that Abimelech being slain, 1. Israel's peace was restored, and an end was put to this civil war; for those that followed him departed every man to his place, v. 55. 2. God's justice was glorified (v. 56, 57): Thus God punished the wickedness of Abimelech, and of the men of Shechem, and fulfilled Jotham's curse, for it was not a curse causeless. Thus he preserved the honour of his government, and gave warning to all ages to expect blood for blood. The Lord is known by the judgments which he executes, when the wicked is snared in the work of his own hands. Though wickedness may prosper awhile, it will not prosper always.
Albert Barnes: Notes on the Bible - 1834
9:50: The men of Thebez (modern Tubas) had, doubtless, joined the Shechemites in their rebellion against Abimelech.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:50: Thebez: According to Eusebius, thirteen miles from Shechem, towards Scythopolis. Jdg 9:50
Carl Friedrich Keil and Franz Delitzsch
9:50
At length the fate predicted by Jotham (Judg 9:20) overtook Abimelech.
Judg 9:50-54
He went from Shechem to Thebez, besieged the town, and took it. Thebez, according to the Onom. thirteen miles from Neapolis (Shechem) on the road to Scythopolis (Beisan), has been preserved in the large village of Tubs on the north of Shechem (see Rob. Pal. iii. p. 156, and Bibl. Res. p. 305). This town possessed a strong tower, in which men and women and all the inhabitants of the town took refuge and shut themselves in. But when Abimelech advanced to the tower and drew near to the door to set it on fire, a woman threw a millstone down upon him from the roof of the tower and smashed his skull, whereupon he called hastily to the attendant who carried his weapons to give him his death-blow with his sword, that men might not say of him "a woman slew him." רכב פּלח, the upper millstone which was turned round, lapis vector (see Deut 24:6). תּריץ: from רצץ, with a toneless i, possibly to distinguish it from ותּרץ (from רוּץ). גּלגּלתּו, an unusual form for גּלגּלתּו, which is found in the edition of Norzi (Mantua, 1742).
Judg 9:55-57
After the death of Abimelech his army was dissolved. ישׂראל אישׁ are the Israelites who formed Abimelech's army. In Judg 9:56, Judg 9:57, the historian closes this account with the remark, that in this manner God recompensed Abimelech and the citizens of Shechem, who had supported him in the murder of his brothers (Judg 9:2), according to their doings. After the word "rendered" in Judg 9:56 we must supply "upon his head," as in Judg 9:57. Thus Jotham's curse was fulfilled upon Abimelech and upon the Shechemites, who had made him king.
John Gill
9:50 Then went Abimelech to Thebez,.... Which, according to Ben Gersom, had rebelled against him; it was near to Shechem. Adrichomius says (p), the ruins, where he thinks stood the city of Thebez, were but one furlong from Neapolis or Shechem, where, to the left of Jacob's well, were to be seen ruins of a large town, marble stones, whole pillars, and other signs of large palaces, and the soil wonderfully fruitful; and Jerome says (q), that in his time there was a village called Thebes, on the borders of Neapolis or Shechem, as you go to Scythopolis, thirteen miles from it. It must be near Shechem, inhabited by Shechemites, to fulfil Jotham's curse, Judg 9:20.
and encamped against Thebez, and took it: it seems not to have held out long, being deserted by its inhabitants, who fled to the tower, as follows.
(p) Theatrum Terrae Sanct. p. 70. (q) De loc. Heb. 95. D.
John Wesley
9:50 Thebez - Another town near to Shechem; and, as it seems, within its territory.
Robert Jamieson, A. R. Fausset and David Brown
9:50 ABIMELECH SLAIN. (Judg 9:50-57)
Then went Abimelech to Thebez, and encamped against Thebez--now Tubas--not far from Shechem.
9:519:51: Եւ աշտարակ մի էր հզօր ՚ի մէջ քաղաքին. եւ փախեա՛ն անդր ամենայն արք եւ կանայք, եւ ամենայն գլխաւորք քաղաքին, եւ փակեցին ընդդէմ իւրեանց, եւ ելին ՚ի տանի՛ս աշտարակին։
51. Քաղաքի մէջ մի ամուր աշտարակ կար, բոլոր տղամարդիկ եւ կանայք ու քաղաքի բոլոր գլխաւորները փախան այնտեղ, փակեցին դուռը ներսից եւ բարձրացան աշտարակի կտուրը:
51 Քաղաքին մէջտեղը ամուր աշտարակ մը կար։ Քաղաքին բոլոր բնակիչները, թէ՛ այր եւ թէ՛ կին հոն փախան, դուռը ներսէն գոցեցին ու աշտարակին տանիքը ելան։
Եւ աշտարակ մի էր հզօր ի մէջ քաղաքին, եւ փախեան անդր ամենայն արք եւ կանայք եւ ամենայն գլխաւորք քաղաքին, եւ փակեցին ընդդէմ իւրեանց, եւ ելին ի տանիս աշտարակին:

9:51: Եւ աշտարակ մի էր հզօր ՚ի մէջ քաղաքին. եւ փախեա՛ն անդր ամենայն արք եւ կանայք, եւ ամենայն գլխաւորք քաղաքին, եւ փակեցին ընդդէմ իւրեանց, եւ ելին ՚ի տանի՛ս աշտարակին։
51. Քաղաքի մէջ մի ամուր աշտարակ կար, բոլոր տղամարդիկ եւ կանայք ու քաղաքի բոլոր գլխաւորները փախան այնտեղ, փակեցին դուռը ներսից եւ բարձրացան աշտարակի կտուրը:
51 Քաղաքին մէջտեղը ամուր աշտարակ մը կար։ Քաղաքին բոլոր բնակիչները, թէ՛ այր եւ թէ՛ կին հոն փախան, դուռը ներսէն գոցեցին ու աշտարակին տանիքը ելան։
zohrab-1805▾ eastern-1994▾ western am▾
9:519:51: Среди города была крепкая башня, и убежали туда все мужчины и женщины и все жители города, и заперлись и взошли на кровлю башни.
9:51 καὶ και and; even πύργος πυργος tower ἰσχυρὸς ισχυρος forceful; severe ἦν ειμι be ἐν εν in μέσῳ μεσος in the midst; in the middle τῆς ο the πόλεως πολις city καὶ και and; even ἔφυγον φευγω flee ἐκεῖ εκει there πάντες πας all; every οἱ ο the ἄνδρες ανηρ man; husband καὶ και and; even αἱ ο the γυναῖκες γυνη woman; wife τῆς ο the πόλεως πολις city καὶ και and; even ἔκλεισαν κλειω shut ἔξωθεν εξωθεν from outside; outer αὐτῶν αυτος he; him καὶ και and; even ἀνέβησαν αναβαινω step up; ascend ἐπὶ επι in; on τὸ ο the δῶμα δωμα housetop τοῦ ο the πύργου πυργος tower
9:51 וּ û וְ and מִגְדַּל־ miḡdal- מִגְדָּל tower עֹז֮ ʕōz עֹז power הָיָ֣ה hāyˈā היה be בְ vᵊ בְּ in תֹוךְ־ ṯôḵ- תָּוֶךְ midst הָ hā הַ the עִיר֒ ʕîr עִיר town וַ wa וְ and יָּנֻ֨סוּ yyānˌusû נוס flee שָׁ֜מָּה šˈāmmā שָׁם there כָּל־ kol- כֹּל whole הָ hā הַ the אֲנָשִׁ֣ים ʔᵃnāšˈîm אִישׁ man וְ wᵊ וְ and הַ ha הַ the נָּשִׁ֗ים nnāšˈîm אִשָּׁה woman וְ wᵊ וְ and כֹל֙ ḵˌōl כֹּל whole בַּעֲלֵ֣י baʕᵃlˈê בַּעַל lord, baal הָ hā הַ the עִ֔יר ʕˈîr עִיר town וַֽ wˈa וְ and יִּסְגְּר֖וּ yyisgᵊrˌû סגר close בַּעֲדָ֑ם baʕᵃḏˈām בַּעַד distance וַֽ wˈa וְ and יַּעֲל֖וּ yyaʕᵃlˌû עלה ascend עַל־ ʕal- עַל upon גַּ֥ג gˌaḡ גָּג roof הַ ha הַ the מִּגְדָּֽל׃ mmiḡdˈāl מִגְדָּל tower
9:51. erat autem turris excelsa in media civitate ad quam confugerant viri simul ac mulieres et omnes principes civitatis clausa firmissime ianua et super turris tectum stantes per propugnaculaAnd there was in the midst of the city a high tower, to which both the men and the women were fled together, and all the princes of the city, and having shut and strongly barred the gate, they stood upon the battlements of the tower to defend themselves.
51. But there was a strong tower within the city, and thither fled all the men and women, and all they of the city, and shut themselves in, and gat them up to the roof of the tower.
9:51. Now there was, in the midst of the city, a high tower, to which men and women were fleeing together, with all the leaders of the city. And, having very strongly sealed the gate, they were standing on the roof of the tower to defend themselves.
9:51. But there was a strong tower within the city, and thither fled all the men and women, and all they of the city, and shut [it] to them, and gat them up to the top of the tower.
But there was a strong tower within the city, and thither fled all the men and women, and all they of the city, and shut [it] to them, and gat them up to the top of the tower:

9:51: Среди города была крепкая башня, и убежали туда все мужчины и женщины и все жители города, и заперлись и взошли на кровлю башни.
9:51
καὶ και and; even
πύργος πυργος tower
ἰσχυρὸς ισχυρος forceful; severe
ἦν ειμι be
ἐν εν in
μέσῳ μεσος in the midst; in the middle
τῆς ο the
πόλεως πολις city
καὶ και and; even
ἔφυγον φευγω flee
ἐκεῖ εκει there
πάντες πας all; every
οἱ ο the
ἄνδρες ανηρ man; husband
καὶ και and; even
αἱ ο the
γυναῖκες γυνη woman; wife
τῆς ο the
πόλεως πολις city
καὶ και and; even
ἔκλεισαν κλειω shut
ἔξωθεν εξωθεν from outside; outer
αὐτῶν αυτος he; him
καὶ και and; even
ἀνέβησαν αναβαινω step up; ascend
ἐπὶ επι in; on
τὸ ο the
δῶμα δωμα housetop
τοῦ ο the
πύργου πυργος tower
9:51
וּ û וְ and
מִגְדַּל־ miḡdal- מִגְדָּל tower
עֹז֮ ʕōz עֹז power
הָיָ֣ה hāyˈā היה be
בְ vᵊ בְּ in
תֹוךְ־ ṯôḵ- תָּוֶךְ midst
הָ הַ the
עִיר֒ ʕîr עִיר town
וַ wa וְ and
יָּנֻ֨סוּ yyānˌusû נוס flee
שָׁ֜מָּה šˈāmmā שָׁם there
כָּל־ kol- כֹּל whole
הָ הַ the
אֲנָשִׁ֣ים ʔᵃnāšˈîm אִישׁ man
וְ wᵊ וְ and
הַ ha הַ the
נָּשִׁ֗ים nnāšˈîm אִשָּׁה woman
וְ wᵊ וְ and
כֹל֙ ḵˌōl כֹּל whole
בַּעֲלֵ֣י baʕᵃlˈê בַּעַל lord, baal
הָ הַ the
עִ֔יר ʕˈîr עִיר town
וַֽ wˈa וְ and
יִּסְגְּר֖וּ yyisgᵊrˌû סגר close
בַּעֲדָ֑ם baʕᵃḏˈām בַּעַד distance
וַֽ wˈa וְ and
יַּעֲל֖וּ yyaʕᵃlˌû עלה ascend
עַל־ ʕal- עַל upon
גַּ֥ג gˌaḡ גָּג roof
הַ ha הַ the
מִּגְדָּֽל׃ mmiḡdˈāl מִגְדָּל tower
9:51. erat autem turris excelsa in media civitate ad quam confugerant viri simul ac mulieres et omnes principes civitatis clausa firmissime ianua et super turris tectum stantes per propugnacula
And there was in the midst of the city a high tower, to which both the men and the women were fled together, and all the princes of the city, and having shut and strongly barred the gate, they stood upon the battlements of the tower to defend themselves.
9:51. Now there was, in the midst of the city, a high tower, to which men and women were fleeing together, with all the leaders of the city. And, having very strongly sealed the gate, they were standing on the roof of the tower to defend themselves.
9:51. But there was a strong tower within the city, and thither fled all the men and women, and all they of the city, and shut [it] to them, and gat them up to the top of the tower.
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John Gill
9:51 But there was a strong tower within the city,.... The tower of Shechem was without the city, but this within, as towers generally are:
and hither fled all the men and women, and all they of the city; men, women, and children, man and maid servants, all the inhabitants of the city; the tower being a large place, having not only many rooms in it, but perhaps a large area in the midst of it, as well as it had battlements on the top of it:
and shut it to them; the gates of it, and which no doubt they strongly barred and bolted, to keep out the enemy:
and gat them up to the top of the tower; to observe the motions of Abimelech, and annoy him as much as they could with what they carried with them, as stones, and the like.
John Wesley
9:51 And all - All that were not slain in the taking of the town. Top of the tower - Which was flat and plain, after their manner of building.
Robert Jamieson, A. R. Fausset and David Brown
9:51 all the men and women, . . . gat them up to the top of the tower--The Canaanite forts were generally mountain fastnesses or keeps, and they often had a strong tower which served as a last refuge. The Assyrian bas-reliefs afford counterparts of the scene here described so vivid and exact, that we might almost suppose them to be representations of the same historic events. The besieged city--the strong tower within--the men and women crowding its battlements--the fire applied to the doors, and even the huge fragments of stone dropping from the hands of one of the garrison on the heads of the assailants, are all well represented to the life--just as they are here described in the narrative of inspired truth [GOSS].
9:529:52: Եւ եկն Աբիմեղ՚էք մինչեւ ցաշտարակն, եւ մարտեա՛ն ընդ նմա, եւ մերձեցա՛ւ Աբիմեղ՚էք ՚ի դուրս աշտարակին[2590]։ [2590] Ոմանք. Մինչեւ յաշտարակն, եւ մարտեաւ ընդ նմա. եւ մերձեցաւ... մինչեւ ցդրունս աշտարակին։ Յորս Ոսկան յաւելու. Աշտարակին, զի այրեսցէ զնա հրով։
52. Աբիմելէքը եկաւ մինչեւ աշտարակը, կռուեց դրա դէմ եւ մօտեցաւ աշտարակի դռներին:
52 Աբիմելէք մինչեւ աշտարակը գնաց ու անոր դէմ պատերազմեցաւ եւ աշտարակին դրանը մօտեցաւ, որպէս զի զանիկա կրակով այրէ։
Եւ եկն Աբիմելէք մինչեւ ցաշտարակն, եւ մարտեաւ ընդ նմա, եւ մերձեցաւ Աբիմելէք ի դուրս աշտարակին[182]:

9:52: Եւ եկն Աբիմեղ՚էք մինչեւ ցաշտարակն, եւ մարտեա՛ն ընդ նմա, եւ մերձեցա՛ւ Աբիմեղ՚էք ՚ի դուրս աշտարակին[2590]։
[2590] Ոմանք. Մինչեւ յաշտարակն, եւ մարտեաւ ընդ նմա. եւ մերձեցաւ... մինչեւ ցդրունս աշտարակին։ Յորս Ոսկան յաւելու. Աշտարակին, զի այրեսցէ զնա հրով։
52. Աբիմելէքը եկաւ մինչեւ աշտարակը, կռուեց դրա դէմ եւ մօտեցաւ աշտարակի դռներին:
52 Աբիմելէք մինչեւ աշտարակը գնաց ու անոր դէմ պատերազմեցաւ եւ աշտարակին դրանը մօտեցաւ, որպէս զի զանիկա կրակով այրէ։
zohrab-1805▾ eastern-1994▾ western am▾
9:529:52: Авимелех пришел к башне и окружил ее и подошел к дверям башни, чтобы сжечь ее огнем.
9:52 καὶ και and; even ἦλθεν ερχομαι come; go Αβιμελεχ αβιμελεχ till; until τοῦ ο the πύργου πυργος tower καὶ και and; even παρετάξαντο παρατασσω he; him καὶ και and; even ἤγγισεν εγγιζω get close; near Αβιμελεχ αβιμελεχ till; until τῆς ο the θύρας θυρα door τοῦ ο the πύργου πυργος tower τοῦ ο the ἐμπρῆσαι εμπρηθω blow up αὐτὸν αυτος he; him ἐν εν in πυρί πυρ fire
9:52 וַ wa וְ and יָּבֹ֤א yyāvˈō בוא come אֲבִימֶ֨לֶךְ֙ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech עַד־ ʕaḏ- עַד unto הַ ha הַ the מִּגְדָּ֔ל mmiḡdˈāl מִגְדָּל tower וַ wa וְ and יִּלָּ֖חֶם yyillˌāḥem לחם fight בֹּ֑ו bˈô בְּ in וַ wa וְ and יִּגַּ֛שׁ yyiggˈaš נגשׁ approach עַד־ ʕaḏ- עַד unto פֶּ֥תַח pˌeṯaḥ פֶּתַח opening הַ ha הַ the מִּגְדָּ֖ל mmiḡdˌāl מִגְדָּל tower לְ lᵊ לְ to שָׂרְפֹ֥ו śārᵊfˌô שׂרף burn בָ vā בְּ in † הַ the אֵֽשׁ׃ ʔˈēš אֵשׁ fire
9:52. accedensque Abimelech iuxta turrem pugnabat fortiter et adpropinquans ostio ignem subponere nitebaturAnd Abimelech, coming near the tower, fought stoutly: and, approaching to the gate, endeavoured to set fire to it:
52. And Abimelech came unto the tower, and fought against it, and went hard unto the door of the tower to burn it with fire.
9:52. And Abimelech, drawing near the tower, fought valiantly. And approaching the gate, he strove to set it on fire.
9:52. And Abimelech came unto the tower, and fought against it, and went hard unto the door of the tower to burn it with fire.
And Abimelech came unto the tower, and fought against it, and went hard unto the door of the tower to burn it with fire:

9:52: Авимелех пришел к башне и окружил ее и подошел к дверям башни, чтобы сжечь ее огнем.
9:52
καὶ και and; even
ἦλθεν ερχομαι come; go
Αβιμελεχ αβιμελεχ till; until
τοῦ ο the
πύργου πυργος tower
καὶ και and; even
παρετάξαντο παρατασσω he; him
καὶ και and; even
ἤγγισεν εγγιζω get close; near
Αβιμελεχ αβιμελεχ till; until
τῆς ο the
θύρας θυρα door
τοῦ ο the
πύργου πυργος tower
τοῦ ο the
ἐμπρῆσαι εμπρηθω blow up
αὐτὸν αυτος he; him
ἐν εν in
πυρί πυρ fire
9:52
וַ wa וְ and
יָּבֹ֤א yyāvˈō בוא come
אֲבִימֶ֨לֶךְ֙ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech
עַד־ ʕaḏ- עַד unto
הַ ha הַ the
מִּגְדָּ֔ל mmiḡdˈāl מִגְדָּל tower
וַ wa וְ and
יִּלָּ֖חֶם yyillˌāḥem לחם fight
בֹּ֑ו bˈô בְּ in
וַ wa וְ and
יִּגַּ֛שׁ yyiggˈaš נגשׁ approach
עַד־ ʕaḏ- עַד unto
פֶּ֥תַח pˌeṯaḥ פֶּתַח opening
הַ ha הַ the
מִּגְדָּ֖ל mmiḡdˌāl מִגְדָּל tower
לְ lᵊ לְ to
שָׂרְפֹ֥ו śārᵊfˌô שׂרף burn
בָ בְּ in
הַ the
אֵֽשׁ׃ ʔˈēš אֵשׁ fire
9:52. accedensque Abimelech iuxta turrem pugnabat fortiter et adpropinquans ostio ignem subponere nitebatur
And Abimelech, coming near the tower, fought stoutly: and, approaching to the gate, endeavoured to set fire to it:
9:52. And Abimelech, drawing near the tower, fought valiantly. And approaching the gate, he strove to set it on fire.
9:52. And Abimelech came unto the tower, and fought against it, and went hard unto the door of the tower to burn it with fire.
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Albert Barnes: Notes on the Bible - 1834
9:52: Went hard unto the door ... - i. e. went close to the door. An act of manifest danger, seeing the roof was covered with persons who would be likely to throw down missiles of all sorts on the heads of their assailants. But the hatred of Abimelech, and his thirst for Rev_enge, made him despise danger.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:52: Jdg 9:48, Jdg 9:49; Kg2 14:10, Kg2 15:16
John Gill
9:52 And Abimelech came unto the tower,.... With his army to besiege it:
and fought against it; using all the methods he could to oblige those in it to surrender:
and went hard unto the door of the tower to burn it with fire; in order to get entrance into it; and perhaps the tower was built of stone, so that no other part could be set fire to; and to do this he drew near to the door himself, for nothing more is meant by the phrase, "went hard", than drawing near in his own person to the door; hazarding his life in the enterprise, being so bent upon it, thinking to do by this tower what he had done to the hold of the temple of Baalberith.
9:539:53: Եւ ընկէ՛ց կին մի բեկոր երկանի ՚ի վերայ գլխոյ նորա, եւ մանրեա՛ց զգագաթնն Աբիմեղ՚իքայ[2591]։ [2591] Ոսկան. Բեկտոր երկանի ՚ի վերայ։
53. Մի կին երկանաքարի մի կտոր գցեց նրա գլխին եւ ջարդեց Աբիմելէքի գանգը:
53 Կին մը Աբիմելէքին գլխուն վրայ երկանաքարի կտոր մը նետեց եւ անոր գանկը կոտրեց։
եւ ընկէց կին մի բեկոր երկանի ի վերայ գլխոյ նորա, եւ մանրեաց զգագաթն Աբիմելեքայ:

9:53: Եւ ընկէ՛ց կին մի բեկոր երկանի ՚ի վերայ գլխոյ նորա, եւ մանրեա՛ց զգագաթնն Աբիմեղ՚իքայ[2591]։
[2591] Ոսկան. Բեկտոր երկանի ՚ի վերայ։
53. Մի կին երկանաքարի մի կտոր գցեց նրա գլխին եւ ջարդեց Աբիմելէքի գանգը:
53 Կին մը Աբիմելէքին գլխուն վրայ երկանաքարի կտոր մը նետեց եւ անոր գանկը կոտրեց։
zohrab-1805▾ eastern-1994▾ western am▾
9:539:53: Тогда одна женщина бросила обломок жернова на голову Авимелеху и проломила ему череп.
9:53 καὶ και and; even ἔρριψεν ριπτω fling; disperse γυνὴ γυνη woman; wife μία εις.1 one; unit κλάσμα κλασμα piece ἐπιμυλίου επιμυλιον in; on κεφαλὴν κεφαλη head; top Αβιμελεχ αβιμελεχ and; even ἔκλασεν κλαω break τὸ ο the κρανίον κρανιον skull αὐτοῦ αυτος he; him
9:53 וַ wa וְ and תַּשְׁלֵ֞ךְ ttašlˈēḵ שׁלך throw אִשָּׁ֥ה ʔiššˌā אִשָּׁה woman אַחַ֛ת ʔaḥˈaṯ אֶחָד one פֶּ֥לַח pˌelaḥ פֶּלַח slice רֶ֖כֶב rˌeḵev רֶכֶב chariot עַל־ ʕal- עַל upon רֹ֣אשׁ rˈōš רֹאשׁ head אֲבִימֶ֑לֶךְ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech וַ wa וְ and תָּ֖רִץ ttˌāriṣ רצץ crush אֶת־ ʔeṯ- אֵת [object marker] גֻּלְגָּלְתֹּֽו׃ gulgoltˈô גֻּלְגֹּלֶת skull
9:53. et ecce una mulier fragmen molae desuper iaciens inlisit capiti Abimelech et confregit cerebrum eiusAnd behold, a certain woman casting a piece of a millstone from above, dashed it against the head of Abimelech, and broke his skull.
53. And a certain woman cast an upper millstone upon Abimelech’s head, and brake his skull.
9:53. And behold, one woman, throwing a fragment of a millstone from above, struck the head of Abimelech, and broke his skull.
9:53. And a certain woman cast a piece of a millstone upon Abimelech’s head, and all to brake his skull.
And a certain woman cast a piece of a millstone upon Abimelech' s head, and all to brake his skull:

9:53: Тогда одна женщина бросила обломок жернова на голову Авимелеху и проломила ему череп.
9:53
καὶ και and; even
ἔρριψεν ριπτω fling; disperse
γυνὴ γυνη woman; wife
μία εις.1 one; unit
κλάσμα κλασμα piece
ἐπιμυλίου επιμυλιον in; on
κεφαλὴν κεφαλη head; top
Αβιμελεχ αβιμελεχ and; even
ἔκλασεν κλαω break
τὸ ο the
κρανίον κρανιον skull
αὐτοῦ αυτος he; him
9:53
וַ wa וְ and
תַּשְׁלֵ֞ךְ ttašlˈēḵ שׁלך throw
אִשָּׁ֥ה ʔiššˌā אִשָּׁה woman
אַחַ֛ת ʔaḥˈaṯ אֶחָד one
פֶּ֥לַח pˌelaḥ פֶּלַח slice
רֶ֖כֶב rˌeḵev רֶכֶב chariot
עַל־ ʕal- עַל upon
רֹ֣אשׁ rˈōš רֹאשׁ head
אֲבִימֶ֑לֶךְ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech
וַ wa וְ and
תָּ֖רִץ ttˌāriṣ רצץ crush
אֶת־ ʔeṯ- אֵת [object marker]
גֻּלְגָּלְתֹּֽו׃ gulgoltˈô גֻּלְגֹּלֶת skull
9:53. et ecce una mulier fragmen molae desuper iaciens inlisit capiti Abimelech et confregit cerebrum eius
And behold, a certain woman casting a piece of a millstone from above, dashed it against the head of Abimelech, and broke his skull.
9:53. And behold, one woman, throwing a fragment of a millstone from above, struck the head of Abimelech, and broke his skull.
9:53. And a certain woman cast a piece of a millstone upon Abimelech’s head, and all to brake his skull.
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Adam Clarke: Commentary on the Bible - 1831
9:53: A piece of a millstone - פלח רכב pelach recheb, a piece of a chariot wheel; but the word is used in other places for upper millstones, and is so understood here by the Vulgate, Septuagint, Syriac, and Arabic.
And all to break his skull - A most nonsensical version of ותרץ את גלגלתו vattarits eth gulgolto, which is literally, And she brake, or fractured, his skull. Plutarch, in his life of Pyrrhus, observes that this king was killed at the siege of Thebes, by a piece of a tile, which a woman threw upon his head.
Albert Barnes: Notes on the Bible - 1834
9:53: The phrase "all" to is now obsolete, and means "quite," "entirely," as in Chaucer, Spenser, and Milton.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:53: woman: Jdg 9:15, Jdg 9:20; Sa2 11:21, Sa2 20:21; Job 31:3; Jer 49:20, Jer 50:45
and all to: An antiquated expression, meaning "full intention" to complete an object. "All to," observes Dr. Johnson, "is a particle of mere enforcement." The original is wattaritz eth gulgalto, which is simply as the LXX render και εκλασε το κρανιον αυτου, "and she brake his skull." Plutarch relates, that Pyrrhus was killed at the siege of Thebes, by a piece of a tile, which a woman threw upon his head.
John Gill
9:53 And a certain woman cast a piece of a millstone,.... Of the upper millstone, as the word signifies, which is observed by Jarchi and other Jewish commentators; this with other stones being carried up to the top of the tower, to do what execution they could with them: and a woman observing Abimelech making up to the door of the tower, took up this piece of millstone, and threw it down
upon Abimelech's head, and all to break his skull; she did it with that view, though it may as well be rendered, or "she", or "it broke his skull" (r); it made a fracture in it, which was mortal. Abendana observes, and so others, that that was measure for measure, a righteous retaliation, that as he had slain seventy of his brethren on one stone, he should die by means of a stone.
(r) "et confregit cranium ejus", Junius & Tremellius, Piscator; so Tigurine version.
John Wesley
9:53 Mill - stone - Such great stones no doubt they carried up with them, whereby they might defend themselves, or offend those who assaulted them. Here the justice of God is remarkable in suiting the punishment to his sin. He slew his brethren upon a stone, Judg 9:5, and he loseth his own life by a stone.
9:549:54: Եւ աղաղակեաց վաղվաղակի առ պատանեակն կապարճակիր իւր՝ եւ ասէ ցնա. Մերկեա՛ զսուր քո եւ սպա՛ն զիս. գուցէ՛ ասիցեն թէ կին սպան զնա։ Եւ խոցեա՛ց զնա պատանին իւր, եւ մեռա՛ւ Աբիմեղ՚էք։
54. Աբիմելէքն իսկոյն ձայն տուեց իր կապարճակիր պատանուն եւ նրան ասաց. «Մերկացրո՛ւ քո սուրը եւ սպանի՛ր ինձ. չլինի, թէ ասեն, որ մի կին է սպանել նրան»: Նրա պատանին խոցեց նրան, եւ Աբիմելէքը մեռաւ:
54 Աբիմելէք իր զէնքերը կրող երիտասարդը կանչեց եւ անոր ըսաւ. «Սուրդ քաշէ ու զիս մեռցուր, որպէս զի ինծի համար չըսեն թէ ‘Զանիկա կին մը մեռցուց’։ Երիտասարդը զանիկա սրով խոցեց ու մեռցուց։
Եւ աղաղակեաց վաղվաղակի առ պատանեակն կապարճակիր իւր եւ ասէ ցնա. Մերկեա զսուր քո եւ սպան զիս. գուցէ ասիցեն թէ կին սպան զնա: Եւ խոցեաց զնա պատանին իւր, եւ մեռաւ Աբիմելէք:

9:54: Եւ աղաղակեաց վաղվաղակի առ պատանեակն կապարճակիր իւր՝ եւ ասէ ցնա. Մերկեա՛ զսուր քո եւ սպա՛ն զիս. գուցէ՛ ասիցեն թէ կին սպան զնա։ Եւ խոցեա՛ց զնա պատանին իւր, եւ մեռա՛ւ Աբիմեղ՚էք։
54. Աբիմելէքն իսկոյն ձայն տուեց իր կապարճակիր պատանուն եւ նրան ասաց. «Մերկացրո՛ւ քո սուրը եւ սպանի՛ր ինձ. չլինի, թէ ասեն, որ մի կին է սպանել նրան»: Նրա պատանին խոցեց նրան, եւ Աբիմելէքը մեռաւ:
54 Աբիմելէք իր զէնքերը կրող երիտասարդը կանչեց եւ անոր ըսաւ. «Սուրդ քաշէ ու զիս մեռցուր, որպէս զի ինծի համար չըսեն թէ ‘Զանիկա կին մը մեռցուց’։ Երիտասարդը զանիկա սրով խոցեց ու մեռցուց։
zohrab-1805▾ eastern-1994▾ western am▾
9:549:54: [Авимелех] тотчас призвал отрока, оруженосца своего, и сказал ему: обнажи меч твой и умертви меня, чтобы не сказали обо мне: женщина убила его. И пронзил его отрок его, и он умер.
9:54 καὶ και and; even ἐβόησεν βοαω scream; shout ταχὺ ταχυ quickly πρὸς προς to; toward τὸ ο the παιδάριον παιδαριον little boy τὸ ο the αἶρον αιρω lift; remove τὰ ο the σκεύη σκευος vessel; jar αὐτοῦ αυτος he; him καὶ και and; even εἶπεν επω say; speak αὐτῷ αυτος he; him σπάσον σπαω draw τὴν ο the ῥομφαίαν ρομφαια broadsword μου μου of me; mine καὶ και and; even θανάτωσόν θανατοω put to death με με me μήποτε μηποτε lest; unless εἴπωσιν επω say; speak γυνὴ γυνη woman; wife ἀπέκτεινεν αποκτεινω kill αὐτόν αυτος he; him καὶ και and; even ἐξεκέντησεν εκκεντεω pierce αὐτὸν αυτος he; him τὸ ο the παιδάριον παιδαριον little boy αὐτοῦ αυτος he; him καὶ και and; even ἀπέθανεν αποθνησκω die
9:54 וַ wa וְ and יִּקְרָ֨א yyiqrˌā קרא call מְהֵרָ֜ה mᵊhērˈā מְהֵרָה haste אֶל־ ʔel- אֶל to הַ ha הַ the נַּ֣עַר׀ nnˈaʕar נַעַר boy נֹשֵׂ֣א nōśˈē נשׂא lift כֵלָ֗יו ḵēlˈāʸw כְּלִי tool וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say לֹו֙ lˌô לְ to שְׁלֹ֤ף šᵊlˈōf שׁלף draw חַרְבְּךָ֙ ḥarbᵊḵˌā חֶרֶב dagger וּ û וְ and מֹ֣ותְתֵ֔נִי mˈôṯᵊṯˈēnî מות die פֶּן־ pen- פֶּן lest יֹ֥אמְרוּ yˌōmᵊrû אמר say לִ֖י lˌî לְ to אִשָּׁ֣ה ʔiššˈā אִשָּׁה woman הֲרָגָ֑תְהוּ hᵃrāḡˈāṯᵊhû הרג kill וַ wa וְ and יִּדְקְרֵ֥הוּ yyiḏqᵊrˌēhû דקר pierce נַעֲרֹ֖ו naʕᵃrˌô נַעַר boy וַ wa וְ and יָּמֹֽת׃ yyāmˈōṯ מות die
9:54. qui vocavit cito armigerum suum et ait ad eum evagina gladium tuum et percute me ne forte dicatur quod a femina interfectus sim qui iussa perficiens interfecit eumAnd he called hastily to his armourbearer, and said to him: Draw thy sword, and kill me: lest it should be said that I was slain by a woman. He did as he was commanded, and slew him.
54. Then he called hastily unto the young man his armourbearer, and said unto him, Draw thy sword, and kill me, that men say not of me, A woman slew him. And his young man thrust him through, and he died.
9:54. And he quickly called to his armor bearer, and said to him, “Draw your sword and strike me, otherwise it may be said that I was slain by a woman.” And, doing as he was ordered, he killed him.
9:54. Then he called hastily unto the young man his armourbearer, and said unto him, Draw thy sword, and slay me, that men say not of me, A woman slew him. And his young man thrust him through, and he died.
Then he called hastily unto the young man his armourbearer, and said unto him, Draw thy sword, and slay me, that men say not of me, A woman slew him. And his young man thrust him through, and he died:

9:54: [Авимелех] тотчас призвал отрока, оруженосца своего, и сказал ему: обнажи меч твой и умертви меня, чтобы не сказали обо мне: женщина убила его. И пронзил его отрок его, и он умер.
9:54
καὶ και and; even
ἐβόησεν βοαω scream; shout
ταχὺ ταχυ quickly
πρὸς προς to; toward
τὸ ο the
παιδάριον παιδαριον little boy
τὸ ο the
αἶρον αιρω lift; remove
τὰ ο the
σκεύη σκευος vessel; jar
αὐτοῦ αυτος he; him
καὶ και and; even
εἶπεν επω say; speak
αὐτῷ αυτος he; him
σπάσον σπαω draw
τὴν ο the
ῥομφαίαν ρομφαια broadsword
μου μου of me; mine
καὶ και and; even
θανάτωσόν θανατοω put to death
με με me
μήποτε μηποτε lest; unless
εἴπωσιν επω say; speak
γυνὴ γυνη woman; wife
ἀπέκτεινεν αποκτεινω kill
αὐτόν αυτος he; him
καὶ και and; even
ἐξεκέντησεν εκκεντεω pierce
αὐτὸν αυτος he; him
τὸ ο the
παιδάριον παιδαριον little boy
αὐτοῦ αυτος he; him
καὶ και and; even
ἀπέθανεν αποθνησκω die
9:54
וַ wa וְ and
יִּקְרָ֨א yyiqrˌā קרא call
מְהֵרָ֜ה mᵊhērˈā מְהֵרָה haste
אֶל־ ʔel- אֶל to
הַ ha הַ the
נַּ֣עַר׀ nnˈaʕar נַעַר boy
נֹשֵׂ֣א nōśˈē נשׂא lift
כֵלָ֗יו ḵēlˈāʸw כְּלִי tool
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
לֹו֙ lˌô לְ to
שְׁלֹ֤ף šᵊlˈōf שׁלף draw
חַרְבְּךָ֙ ḥarbᵊḵˌā חֶרֶב dagger
וּ û וְ and
מֹ֣ותְתֵ֔נִי mˈôṯᵊṯˈēnî מות die
פֶּן־ pen- פֶּן lest
יֹ֥אמְרוּ yˌōmᵊrû אמר say
לִ֖י lˌî לְ to
אִשָּׁ֣ה ʔiššˈā אִשָּׁה woman
הֲרָגָ֑תְהוּ hᵃrāḡˈāṯᵊhû הרג kill
וַ wa וְ and
יִּדְקְרֵ֥הוּ yyiḏqᵊrˌēhû דקר pierce
נַעֲרֹ֖ו naʕᵃrˌô נַעַר boy
וַ wa וְ and
יָּמֹֽת׃ yyāmˈōṯ מות die
9:54. qui vocavit cito armigerum suum et ait ad eum evagina gladium tuum et percute me ne forte dicatur quod a femina interfectus sim qui iussa perficiens interfecit eum
And he called hastily to his armourbearer, and said to him: Draw thy sword, and kill me: lest it should be said that I was slain by a woman. He did as he was commanded, and slew him.
9:54. And he quickly called to his armor bearer, and said to him, “Draw your sword and strike me, otherwise it may be said that I was slain by a woman.” And, doing as he was ordered, he killed him.
9:54. Then he called hastily unto the young man his armourbearer, and said unto him, Draw thy sword, and slay me, that men say not of me, A woman slew him. And his young man thrust him through, and he died.
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
9:54: Draw thy sword, and slay me - It was a disgrace to be killed by a woman; on this account, Seneca the tragedian deplores the death of Hercules: -
O turpe fatum! femina Herculeae necis
Autor feritur.
Herc. Oetaeus, ver. 1177.
"O dishonorable fate! a woman is reported to
have been author of the death of Hercules."
Abimelech was also afraid that if he fell thus mortally wounded into the hands of his enemies they might treat him with cruelty and insult.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:54: Draw thy: Sa1 31:4, Sa1 31:5
And his young man: It was a disgrace to be killed by a woman.
Geneva 1599
9:54 Then he called hastily unto the young man his armourbearer, and said unto him, Draw thy sword, and slay me, that men say not of me, A woman slew him. And his young man (r) thrust him through, and he died.
(r) Thus God by such miserable death takes vengeance on tyrants even in this life.
John Gill
9:54 Then he called hastily to the young man his armourbearer,.... Perceiving it was a mortal blow that was given him, and he should soon expire; and that the cast of the stone was by the hand of a woman, and therefore he was in haste to have the young man come to him:
and said unto him, draw thy sword and slay me, that men say not of me, a woman slew him; it being reckoned very ignominious and reproachful to die by the hand of a woman, and especially any great personage, as a king or general of an army (s); to avoid this, he chose rather to be guilty of suicide, or of what cannot well be excused from it, and so died by suicide; which, added to all his other sins, he seemed to have no sense of, or repentance for; and the method he took to conceal the shame of his death served the more to spread it; for this circumstance of his death could not be given without the reason of it, and which was remembered and related punctually near two hundred years afterwards, 2Kings 11:21.
(s) "O turpe fatum! foemina Herculeae, necis Auctor feretur ----" Seneca Oetaeo.
John Wesley
9:54 A women - Which was esteemed a matter of disgrace.
9:559:55: Եւ ետե՛ս այր Իսրայէլացի՝ թէ մեռաւ Աբիմեղ՚էք, գնացին այր իւրաքանչի՛ւր ՚ի տեղի իւր։
55. Իսրայէլացիները տեսան, որ Աբիմելէքը մեռաւ. նրանցից ամէն մէկը գնաց իր տեղը:
55 Իսրայէլի մարդիկը Աբիմելէքին մեռնիլը տեսնելով՝ ամէն մարդ իր տունը գնաց։
Եւ ետես այր Իսրայելացի թէ մեռաւ Աբիմելէք, գնացին այր իւրաքանչիւր ի տեղի իւր:

9:55: Եւ ետե՛ս այր Իսրայէլացի՝ թէ մեռաւ Աբիմեղ՚էք, գնացին այր իւրաքանչի՛ւր ՚ի տեղի իւր։
55. Իսրայէլացիները տեսան, որ Աբիմելէքը մեռաւ. նրանցից ամէն մէկը գնաց իր տեղը:
55 Իսրայէլի մարդիկը Աբիմելէքին մեռնիլը տեսնելով՝ ամէն մարդ իր տունը գնաց։
zohrab-1805▾ eastern-1994▾ western am▾
9:559:55: Израильтяне, видя, что умер Авимелех, пошли каждый в свое место.
9:55 καὶ και and; even εἶδεν οραω view; see ἀνὴρ ανηρ man; husband Ισραηλ ισραηλ.1 Israel ὅτι οτι since; that ἀπέθανεν αποθνησκω die Αβιμελεχ αβιμελεχ and; even ἐπορεύθησαν πορευομαι travel; go ἀνὴρ ανηρ man; husband εἰς εις into; for τὸν ο the τόπον τοπος place; locality αὐτοῦ αυτος he; him
9:55 וַ wa וְ and יִּרְא֥וּ yyirʔˌû ראה see אִֽישׁ־ ʔˈîš- אִישׁ man יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel כִּ֣י kˈî כִּי that מֵ֣ת mˈēṯ מות die אֲבִימֶ֑לֶךְ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech וַ wa וְ and יֵּלְכ֖וּ yyēlᵊḵˌû הלך walk אִ֥ישׁ ʔˌîš אִישׁ man לִ li לְ to מְקֹמֹֽו׃ mᵊqōmˈô מָקֹום place
9:55. illoque mortuo omnes qui cum eo erant de Israhel reversi sunt in sedes suasAnd when he was dead all the men of Israel that were with him, returned to their homes.
55. And when the men of Israel saw that Abimelech was dead, they departed every man unto his place.
9:55. And when he was dead, all those of Israel who were with him returned to their homes.
9:55. And when the men of Israel saw that Abimelech was dead, they departed every man unto his place.
And when the men of Israel saw that Abimelech was dead, they departed every man unto his place:

9:55: Израильтяне, видя, что умер Авимелех, пошли каждый в свое место.
9:55
καὶ και and; even
εἶδεν οραω view; see
ἀνὴρ ανηρ man; husband
Ισραηλ ισραηλ.1 Israel
ὅτι οτι since; that
ἀπέθανεν αποθνησκω die
Αβιμελεχ αβιμελεχ and; even
ἐπορεύθησαν πορευομαι travel; go
ἀνὴρ ανηρ man; husband
εἰς εις into; for
τὸν ο the
τόπον τοπος place; locality
αὐτοῦ αυτος he; him
9:55
וַ wa וְ and
יִּרְא֥וּ yyirʔˌû ראה see
אִֽישׁ־ ʔˈîš- אִישׁ man
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
כִּ֣י kˈî כִּי that
מֵ֣ת mˈēṯ מות die
אֲבִימֶ֑לֶךְ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech
וַ wa וְ and
יֵּלְכ֖וּ yyēlᵊḵˌû הלך walk
אִ֥ישׁ ʔˌîš אִישׁ man
לִ li לְ to
מְקֹמֹֽו׃ mᵊqōmˈô מָקֹום place
9:55. illoque mortuo omnes qui cum eo erant de Israhel reversi sunt in sedes suas
And when he was dead all the men of Israel that were with him, returned to their homes.
9:55. And when he was dead, all those of Israel who were with him returned to their homes.
9:55. And when the men of Israel saw that Abimelech was dead, they departed every man unto his place.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:55: Sa2 18:16, Sa2 20:21, Sa2 20:22; Kg1 22:35, Kg1 22:36; Pro 22:10
John Gill
9:55 And when the men of Israel saw that Abimelech was dead,.... That is, those that were with him, the men of his army, who were all Israelites:
they departed every man to his place; disbanded themselves, and went everyone to their own home, and so the inhabitants of Thebez escaped the vengeance of Abimelech.
9:569:56: Եւ դարձո՛յց Աստուած զչարիսն Աբիմեղ՚իքայ ՚ի գլուխ իւր զոր արար հօր իւրում կոտորելով զեւթանասուն եղբարսն իւր։
56. Այսպէս Աստուած Աբիմելէքի գլխին թափեց նրա չարիքը, որ նա գործել էր իր հօր դէմ՝ կոտորելով իր եօթանասուն եղբայրներին:
56 Այսպէս Աստուած Աբիմելէքին հատուցանեց այն չարութիւնը, որ անիկա իր հօրը ըրեր էր իր եօթանասուն եղբայրները սպաննելով։
Եւ դարձոյց Աստուած զչարիսն Աբիմելեքայ ի գլուխ իւր զոր արար հօր իւրում կոտորելով զեւթանասուն եղբարսն իւր:

9:56: Եւ դարձո՛յց Աստուած զչարիսն Աբիմեղ՚իքայ ՚ի գլուխ իւր զոր արար հօր իւրում կոտորելով զեւթանասուն եղբարսն իւր։
56. Այսպէս Աստուած Աբիմելէքի գլխին թափեց նրա չարիքը, որ նա գործել էր իր հօր դէմ՝ կոտորելով իր եօթանասուն եղբայրներին:
56 Այսպէս Աստուած Աբիմելէքին հատուցանեց այն չարութիւնը, որ անիկա իր հօրը ըրեր էր իր եօթանասուն եղբայրները սպաննելով։
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9:569:56: Так воздал Бог Авимелеху за злодеяние, которое он сделал отцу своему, убив семьдесят братьев своих.
9:56 καὶ και and; even ἐπέστρεψεν επιστρεφω turn around; return ὁ ο the θεὸς θεος God τὴν ο the πονηρίαν πονηρια harm; malignancy Αβιμελεχ αβιμελεχ who; what ἐποίησεν ποιεω do; make τῷ ο the πατρὶ πατηρ father αὐτοῦ αυτος he; him ἀποκτεῖναι αποκτεινω kill τοὺς ο the ἑβδομήκοντα εβδομηκοντα seventy ἀδελφοὺς αδελφος brother αὐτοῦ αυτος he; him
9:56 וַ wa וְ and יָּ֣שֶׁב yyˈāšev שׁוב return אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) אֵ֖ת ʔˌēṯ אֵת [object marker] רָעַ֣ת rāʕˈaṯ רָעָה evil אֲבִימֶ֑לֶךְ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] עָשָׂה֙ ʕāśˌā עשׂה make לְ lᵊ לְ to אָבִ֔יו ʔāvˈiʸw אָב father לַ la לְ to הֲרֹ֖ג hᵃrˌōḡ הרג kill אֶת־ ʔeṯ- אֵת [object marker] שִׁבְעִ֥ים šivʕˌîm שֶׁבַע seven אֶחָֽיו׃ ʔeḥˈāʸw אָח brother
9:56. et reddidit Deus malum quod fecerat Abimelech contra patrem suum interfectis septuaginta fratribus suisAnd God repaid the evil that Abimelech had done against his father, killing his seventy brethren.
56. Thus God requited the wickedness of Abimelech, which he did unto his father, in slaying his seventy brethren:
9:56. And so did God repay the evil that Abimelech had done against his father by killing his seventy brothers.
9:56. Thus God rendered the wickedness of Abimelech, which he did unto his father, in slaying his seventy brethren:
Thus God rendered the wickedness of Abimelech, which he did unto his father, in slaying his seventy brethren:

9:56: Так воздал Бог Авимелеху за злодеяние, которое он сделал отцу своему, убив семьдесят братьев своих.
9:56
καὶ και and; even
ἐπέστρεψεν επιστρεφω turn around; return
ο the
θεὸς θεος God
τὴν ο the
πονηρίαν πονηρια harm; malignancy
Αβιμελεχ αβιμελεχ who; what
ἐποίησεν ποιεω do; make
τῷ ο the
πατρὶ πατηρ father
αὐτοῦ αυτος he; him
ἀποκτεῖναι αποκτεινω kill
τοὺς ο the
ἑβδομήκοντα εβδομηκοντα seventy
ἀδελφοὺς αδελφος brother
αὐτοῦ αυτος he; him
9:56
וַ wa וְ and
יָּ֣שֶׁב yyˈāšev שׁוב return
אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s)
אֵ֖ת ʔˌēṯ אֵת [object marker]
רָעַ֣ת rāʕˈaṯ רָעָה evil
אֲבִימֶ֑לֶךְ ʔᵃvîmˈeleḵ אֲבִימֶלֶךְ Abimelech
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
עָשָׂה֙ ʕāśˌā עשׂה make
לְ lᵊ לְ to
אָבִ֔יו ʔāvˈiʸw אָב father
לַ la לְ to
הֲרֹ֖ג hᵃrˌōḡ הרג kill
אֶת־ ʔeṯ- אֵת [object marker]
שִׁבְעִ֥ים šivʕˌîm שֶׁבַע seven
אֶחָֽיו׃ ʔeḥˈāʸw אָח brother
9:56. et reddidit Deus malum quod fecerat Abimelech contra patrem suum interfectis septuaginta fratribus suis
And God repaid the evil that Abimelech had done against his father, killing his seventy brethren.
9:56. And so did God repay the evil that Abimelech had done against his father by killing his seventy brothers.
9:56. Thus God rendered the wickedness of Abimelech, which he did unto his father, in slaying his seventy brethren:
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Adam Clarke: Commentary on the Bible - 1831
9:56: Thus God rendered, etc. - Both the fratricide Abimelech, and the unprincipled men of Shechem, had the iniquity visited upon them of which they had been guilty. Man's judgment may be avoided; but there is no escape from the judgments of God.
I Have said that the fable of Jotham is the oldest, and perhaps the best, in the world; and referred for other particulars to the end of the chapter.
On the general subject of fable, apologue, and parable, the reader will find a considerable dissertation at the end of Mat 13:58; I shall add but a few things here, and they shall refer to the oldest collection of fables extant. These are of Indian origin, and are preserved in the Sanscreet, from which they have been translated into different languages, both Asiatic and European, under various titles. The collection is called Hitopadesa, and the author Veshnoo Sarma; but they are known in Europe by The Tales and Fables of Bidpay, or Pilpay, an ancient Indian Philosopher. Of this collection Sir William Jones takes the following notice: - "The fables of Veshnoo Sarma, whom we ridiculously call Pilpay, are the most beautiful, if not the most ancient, collection of apologues in the world. They were first translated from the Sanscreet, in the sixth century, by Buzerchumihr, or bright as the sun, the chief physician, and afterwards the vizir of the great Anushirwan; and are extant under various names, in more than twenty languages. But their original title is Hitopadesa, or amicable instruction; and as the very existence of Aesop, whom the Arabs believe to have been an Abyssinian, appears rather doubtful, I am not disinclined to suppose that the first moral fables which appeared in Europe were of Indian or Aethiopian origin."
Mr. Frazer, in his collection of Oriental MSS. at the end of his History of Nadir Shah, gives us the following account of this curious and instructive work: -
"The ancient brahmins of India, after a good deal of time and labor, compiled a treatise, (which they called Kurtuk Dumnik), in which were inserted the choicest treasure of wisdom and the most perfect rules for governing a people. This book they presented to their rajahs, who kept it with the greatest secrecy and care. About the time of Mohammed's birth or the latter end of the sixth century, Noishervan the Just, who then reigned in Persia, discovered a great inclination to see that book; for which purpose Burzuvia, a physician, who had a surprising talent in learning several languages, particularly Sanskerritt, was introduced to him as the most proper person to be employed to get a copy of it. He went to India, where, after some years' stay, and great trouble, he procured it. It was translated into the Pehluvi (the ancient Persian language) by him and Buzrjumehr, the vizir. Noishervan, ever after, and all his successors, the Persian kings, had this book in high esteem, and took the greatest care to keep it secret. At last Abu Jaffer Munsour zu Nikky, who was the second caliph of the Abassi reign, by great search got a copy of it in the Pehluvi language, and ordered Imam Hassan Abdal Mokaffa, who was the most learned of the age, to translate it into Arabic. This prince ever after made it his guide, not only in affairs relating to the government, but also in private life.
"In the year 380 of the Hegira, Sultan Mahmud Ghazi put into verse; and afterwards, in the year 515, by order of Bheram Shah ben Massaud, that which Abdal Mokaffa had translated was retranslated into Persic by Abdul Mala Nasser Allah Mustofi; and this is that Kulila Dumna which is now extant. As this latter had too many Arabic verses and obsolete phrases in it, Molana Ali beg Hessein Vaes, at the request of Emir Soheli, keeper of the seals to Sultan Hossein Mirza, put it into a more modern style, and gave it the title of Anuar Soheli.
"In the year 1002, the great moghul Jalal o Din Mohommed Akbar ordered his own secretary and vizir, the learned Abul Fazl, to illustrate the obscure passages, abridge the long digressions, and put it into such a style as would be most familiar to all capacities; which he accordingly did, and gave it the name of Ayar Danish, or the Criterion of Wisdom." This far Mr. Frazer, under the word Ayar Danish.
"In the year 1709," says Dr. Wilkins, "the Kulila Dumna, the Persian version of Abul Mala Nasser Allah Mustofi, made in the 515th year of the Hegira, was translated into French, with the title of Les Conseils et les Maximes de Pilpay, Philosophe Indien, sur les divers Etats de la Vie. This edition resembles the Hitopadesa more than any other then seen; and is evidently the immediate original of the English Instructive and entertaining Fables of Pilpay, an ancient Indian philosopher, which, in 1775, had gone through five editions.
"The Anuar Soheli, above mentioned, about the year 1540, was rendered into the Turkish language; and the translator is said to have bestowed twenty years' labor upon it. In the year 1724, this edition M. Galland began to translate into French, and the first four chapters were then published; but, in the year 1778, M. Cardonne completed the work, in three volumes, giving it the name of Contes et Fables Indiennes de Bidpai et de Lokman; traduites d'Ali Tcheleby ben Saleh, amateur Turk; 'Indian Tales and Fables of Bidpay and Lockman, translated from Aly Tcheleby ben Saleh, a Turkish author.'"
The fables of Lockman were published in Arabic and Latin, with notes, by Erpenius, 4th. Amstel., 1636; and by the celebrated Golius, at the end of his edition of Erpen's Arabic Grammar, Lugd. Bat., 1656, with additional notes; and also in the edition of the same Grammar, by Albert Schultens, Lugd. Bat., 1748, 4th. They are only thirty-seven in number.
Of the Hitopadesa, or fables of Veshnoo Sarma, we have two very elegant English translations from the original Sanscreet: one by Sir William Jones, printed in his works, 4th., vol. 6, Lond. 1799; the other by the father of Sanscreet literature in Europe, Dr. Charles Wilkins, of the India House, 8 vo., Bath, 1787, with a collection of very important notes.
The Bahar Danush, or Sea of Wisdom, abounds with maxims, apothegms, etc., similar to those in the preceding works; this was most faithfully translated from the Persian, by Dr. Jonathan Scott, late Persian secretary to his excellency Warren Hastings, published in three vols. 12 mo., with notes, Shrewsbury, 1799. This is the most correct version of any Persian work yet offered to the public. The original is by Einaut Ullah. Of these works it may be said, they contain the wisdom of the oriental world; and many of the numerous maxims interspersed through them yield in importance only to those in the sacred writings. The fables attributed to Aesop have been repeatedly published in Greek and Latin, as well as in all the languages of Europe, and are well known. Those of Phaedrus are in general only a metrical version of the fables of Aesop. The compositions of La Fontaine, in French, and those of Mr. Gay, in English, are very valuable.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:56: God rendered: Both the fratricide Abimelech and the unprincipled men of Shechem had the iniquity visited upon them of which they had been guilty. Man's judgment may be avoided; but there is no escape from that of God. How many houses have been sown with salt in France, by the just judgment of God, for the massacre of the Protestants on the eve of St. Bartholomew! See note on Jdg 9:45. Jdg 9:24; Job 31:3; Psa 9:12, Psa 11:6, Psa 58:10, Psa 58:11, Psa 94:23; Pro 5:22; Mat 7:2; Act 28:4; Gal 6:7; Rev 19:20, Rev 19:21
John Gill
9:56 Thus God rendered the wickedness of Abimelech which he did unto his father,.... To the disgrace of his father's character, and to the hurt of his father's family:
in slaying his seventy brethren; excepting one, which was a piece of unheard of wickedness, attended with most sad aggravations; the shedding such blood required blood to be shed again, and it was righteous judgment God rendered to him; this, and the following verse contain the remarks made upon this history by the writer of it, who, as we have seen, in all probability, was the Prophet Samuel.
John Wesley
9:56 Wickedness - In rooting out, as far as he could, the name and memory of his father.
9:579:57: Եւ զամենայն չարիսն արա՛նց Սիկիմացւոց դարձո՛յց Աստուած ՚ի գլուխս նոցա. եւ եկին ՚ի վերայ նոցա անէծքն Յովաթամայ որդւոյ Յերոբոաղայ[2592]։[2592] Ոմանք. Եւ զամենայն չարիս Սիկիմայ դարձոյց։
57. Սիկիմի մարդկանց բոլոր չարագործութիւններն Աստուած նրանց գլխին թափեց, եւ Յերոբոաղի որդի Յովաթամի անէծքը նրանց գլխին եկաւ:
57 Եւ Սիւքէմի մարդոց բոլոր չարութիւնը Աստուած անոնց հատուցանեց ու Յերոբաաղի որդիին Յովաթամին անէծքը անոնց վրայ եկաւ։
Եւ զամենայն չարիսն արանց Սիկիմացւոց դարձոյց Աստուած ի գլուխս նոցա, եւ եկին ի վերայ նոցա անէծքն Յովաթամայ որդւոյ Յերոբաաղայ:

9:57: Եւ զամենայն չարիսն արա՛նց Սիկիմացւոց դարձո՛յց Աստուած ՚ի գլուխս նոցա. եւ եկին ՚ի վերայ նոցա անէծքն Յովաթամայ որդւոյ Յերոբոաղայ[2592]։
[2592] Ոմանք. Եւ զամենայն չարիս Սիկիմայ դարձոյց։
57. Սիկիմի մարդկանց բոլոր չարագործութիւններն Աստուած նրանց գլխին թափեց, եւ Յերոբոաղի որդի Յովաթամի անէծքը նրանց գլխին եկաւ:
57 Եւ Սիւքէմի մարդոց բոլոր չարութիւնը Աստուած անոնց հատուցանեց ու Յերոբաաղի որդիին Յովաթամին անէծքը անոնց վրայ եկաւ։
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9:579:57: И все злодеяния жителей Сихемских обратил Бог на голову их; и постигло их проклятие Иофама, сына Иероваалова.
9:57 καὶ και and; even τὴν ο the πᾶσαν πας all; every πονηρίαν πονηρια harm; malignancy ἀνδρῶν ανηρ man; husband Συχεμ συχεμ Sychem; Sikhem ἐπέστρεψεν επιστρεφω turn around; return ὁ ο the θεὸς θεος God εἰς εις into; for κεφαλὴν κεφαλη head; top αὐτῶν αυτος he; him καὶ και and; even ἐπῆλθεν επερχομαι come on / against ἐπ᾿ επι in; on αὐτοὺς αυτος he; him ἡ ο the κατάρα καταρα curse Ιωαθαν ιωαθαν son Ιεροβααλ ιεροβααλ Ierobaal; Ierovaal
9:57 וְ wᵊ וְ and אֵ֗ת ʔˈēṯ אֵת [object marker] כָּל־ kol- כֹּל whole רָעַת֙ rāʕˌaṯ רָעָה evil אַנְשֵׁ֣י ʔanšˈê אִישׁ man שְׁכֶ֔ם šᵊḵˈem שְׁכֶם Shechem הֵשִׁ֥יב hēšˌîv שׁוב return אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) בְּ bᵊ בְּ in רֹאשָׁ֑ם rōšˈām רֹאשׁ head וַ wa וְ and תָּבֹ֣א ttāvˈō בוא come אֲלֵיהֶ֔ם ʔᵃlêhˈem אֶל to קִֽלֲלַ֖ת qˈilᵃlˌaṯ קְלָלָה curse יֹותָ֥ם yôṯˌām יֹותָם Jotham בֶּן־ ben- בֵּן son יְרֻבָּֽעַל׃ פ yᵊrubbˈāʕal . f יְרֻבַּעַל Jerub-Baal
9:57. Sycimitis quoque quod operati erant retributum est et venit super eos maledictio Ioatham filii HierobbaalThe Sichemites also were rewarded for what they had done, and the curse of Joatham, the son of Jerobaal, came upon them.
57. and all the wickedness of the men of Shechem did God requite upon their heads: and upon them came the curse of Jotham the son of Jerubbaal.
9:57. The Shechemites also were given retribution for what they had done, and the curse of Jotham, the son of Jerubbaal, fell upon them.
9:57. And all the evil of the men of Shechem did God render upon their heads: and upon them came the curse of Jotham the son of Jerubbaal.
And all the evil of the men of Shechem did God render upon their heads: and upon them came the curse of Jotham the son of Jerubbaal:

9:57: И все злодеяния жителей Сихемских обратил Бог на голову их; и постигло их проклятие Иофама, сына Иероваалова.
9:57
καὶ και and; even
τὴν ο the
πᾶσαν πας all; every
πονηρίαν πονηρια harm; malignancy
ἀνδρῶν ανηρ man; husband
Συχεμ συχεμ Sychem; Sikhem
ἐπέστρεψεν επιστρεφω turn around; return
ο the
θεὸς θεος God
εἰς εις into; for
κεφαλὴν κεφαλη head; top
αὐτῶν αυτος he; him
καὶ και and; even
ἐπῆλθεν επερχομαι come on / against
ἐπ᾿ επι in; on
αὐτοὺς αυτος he; him
ο the
κατάρα καταρα curse
Ιωαθαν ιωαθαν son
Ιεροβααλ ιεροβααλ Ierobaal; Ierovaal
9:57
וְ wᵊ וְ and
אֵ֗ת ʔˈēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
רָעַת֙ rāʕˌaṯ רָעָה evil
אַנְשֵׁ֣י ʔanšˈê אִישׁ man
שְׁכֶ֔ם šᵊḵˈem שְׁכֶם Shechem
הֵשִׁ֥יב hēšˌîv שׁוב return
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
בְּ bᵊ בְּ in
רֹאשָׁ֑ם rōšˈām רֹאשׁ head
וַ wa וְ and
תָּבֹ֣א ttāvˈō בוא come
אֲלֵיהֶ֔ם ʔᵃlêhˈem אֶל to
קִֽלֲלַ֖ת qˈilᵃlˌaṯ קְלָלָה curse
יֹותָ֥ם yôṯˌām יֹותָם Jotham
בֶּן־ ben- בֵּן son
יְרֻבָּֽעַל׃ פ yᵊrubbˈāʕal . f יְרֻבַּעַל Jerub-Baal
9:57. Sycimitis quoque quod operati erant retributum est et venit super eos maledictio Ioatham filii Hierobbaal
The Sichemites also were rewarded for what they had done, and the curse of Joatham, the son of Jerobaal, came upon them.
9:57. The Shechemites also were given retribution for what they had done, and the curse of Jotham, the son of Jerubbaal, fell upon them.
9:57. And all the evil of the men of Shechem did God render upon their heads: and upon them came the curse of Jotham the son of Jerubbaal.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:57: upon them: Jdg 9:20, Jdg 9:45; Jos 6:26; Kg1 16:34
Geneva 1599
9:57 And all the evil of the men of Shechem did God render upon their heads: and upon them came the (f) curse of Jotham the son of Jerubbaal.
(f) For making a tyrant their king.
John Gill
9:57 And all the evil of the men of Shechem,.... In aiding Abimelech to slay his brethren, and in making him king after so foul a fact committed:
did God render upon their heads; by suffering Abimelech to beat down their city, and destroy the inhabitants of it, and by burning the hold in which the men of the tower of Shechem were, and them in it:
and upon them came the curse of Jotham the son of Jerubbaal; both upon Abimelech, and the men of Shechem, they being destroyed by one another, as Jotham imprecated they might, and foretold they would, see Judg 9:20.
John Wesley
9:57 Render upon their heads - Thus God preserved the honour of his government, and gave warning to all ages, to expect blood for blood.