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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter we have, I. A particular message which God sent to Israel by an angel, and the impression it made upon them, ver. 1-5. II. A general idea of the state of Israel during the government of the judges, in which observe, 1. Their adherence to God while Joshua and the elders lived, ver. 6-10. 2. Their revolt afterwards to idolatry, ver. 11-13. 3. God's displeasure against them, and his judgments upon them for it, ver. 14, 15. 4. His pity towards them, shown in raising them up deliverers, ver. 16-18. 5. Their relapse into idolatry after the judgment was over, ver. 17-19. 6. The full stop God in anger put to their successes, ver. 20-23. These are the contents, not only of this chapter, but of the whole book.
Adam Clarke: Commentary on the Bible - 1831
An angel comes to the Israelites at Bochim, and gives them various reproofs, at which they are greatly affected, Jdg 2:1-5. They served the Lord during the days of Joshua, and the elders who succeeded him, Jdg 2:6, Jdg 2:7. Joshua having died, and all that generation, the people revolted from the true God and served idols, Jdg 2:8-13. The Lord, being angry, delivered them into the hands of spoilers, and they were greatly distressed, Jdg 2:14, Jdg 2:15. A general account of the method which God used to reclaim them, by sending them judges whom they frequently disobeyed, Jdg 2:16-19. Therefore God left the various nations of the land to plague and punish them, Jdg 2:20-23.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Jdg 2:1, An angel rebukes the people at Bochim; Jdg 2:6, The wickedness of the new generation after Joshua; Jdg 2:14, God's anger and pity towards them; Jdg 2:20, The Canaanites left to prove Israel.
John Gill
INTRODUCTION TO JUDGES 2
This chapter gives an account of an angel of the Lord appearing and rebuking the children of Israel for their present misconduct, Judg 2:1; of their good behaviour under Joshua, and the elders that outlived him, Judg 2:6; and of their idolatries they fell into afterwards, which greatly provoked the Lord to anger, Judg 2:11; and of the goodness of God to them nevertheless, in raising up judges to deliver them out of the hands of their enemies, of which there are many instances in the following chapter, Judg 2:16; and yet that how, upon the demise of such persons, they relapsed into idolatry which caused the anger of God to be hot against them, and to determine not to drive out the Canaanites utterly from them, but to leave them among them to try them, Judg 2:19.
2:12:1: Եւ ել հրեշտակ Տեառն ՚ի Գաղգաղա ՚ի Լալե՛տղն, եւ ՚ի Բեթէղ՚, եւ ՚ի տունն Իսրայէլի, եւ ասէ ցնոսա. Ա՛յսպէս ասէ Տէր. Տէր եհան զձեզ յԵգիպտոսէ, եւ ած զձե՛զ յերկիրդ՝ յոր երդուաւ հարցն ձերոց տալ ձեզ, եւ ասէ ցձեզ. Ո՛չ ցրեցից զուխտն իմ որ ընդ ձեզ յաւիտեան[2462]։ [2462] Ոմանք. Այսպէս ասէ Տէր, որ եհան... զոր երդուաւ տալ հարցն ձերոց. եւ ետ ձեզ եւ ասէ. Ոչ ցրե՛՛։
1. Տիրոջ հրեշտակը Գաղգաղայից դուրս եկաւ Լացատեղը, Բեթէլ եւ Իսրայէլի տուն ու ասաց նրանց. «Այսպէս է ասում Տէրը. “Տէրը ձեզ հանեց Եգիպտոսից եւ բերեց այն երկիրը, որի համար ձեր հայրերին երդուել էր, որ ձեզ կը տայ եւ ձեզ ասաց. ՛՛Ձեզ հետ դրած ուխտս յաւիտեան չեմ դրժի:
2 Տէրոջը հրեշտակը Գաղգաղայէն Բոքիմ ելաւ ու ըսաւ. «Ձեզ Եգիպտոսէն հանեցի եւ ձեզ այն երկիրը բերի, որուն համար ձեր հայրերուն երդում ըրեր էի ու ըսի թէ՝ ‘Ձեզի հետ ըրած ուխտս յաւիտեան պիտի չաւրեմ։
Եւ ել հրեշտակ Տեառն ի Գաղգաղայ ի Լալետղն, [33]եւ ի Բեթէլ եւ ի տունն Իսրայելի, եւ ասէ ցնոսա. Այսպէս ասէ Տէր. Տէր եհան`` զձեզ յԵգիպտոսէ, եւ [34]ած զձեզ յերկիրդ` [35]յոր երդուաւ հարցն ձերոց տալ ձեզ, եւ ասէ ցձեզ. Ոչ`` ցրեցից զուխտն իմ որ ընդ ձեզ յաւիտեան:

2:1: Եւ ել հրեշտակ Տեառն ՚ի Գաղգաղա ՚ի Լալե՛տղն, եւ ՚ի Բեթէղ՚, եւ ՚ի տունն Իսրայէլի, եւ ասէ ցնոսա. Ա՛յսպէս ասէ Տէր. Տէր եհան զձեզ յԵգիպտոսէ, եւ ած զձե՛զ յերկիրդ՝ յոր երդուաւ հարցն ձերոց տալ ձեզ, եւ ասէ ցձեզ. Ո՛չ ցրեցից զուխտն իմ որ ընդ ձեզ յաւիտեան[2462]։
[2462] Ոմանք. Այսպէս ասէ Տէր, որ եհան... զոր երդուաւ տալ հարցն ձերոց. եւ ետ ձեզ եւ ասէ. Ոչ ցրե՛՛։
1. Տիրոջ հրեշտակը Գաղգաղայից դուրս եկաւ Լացատեղը, Բեթէլ եւ Իսրայէլի տուն ու ասաց նրանց. «Այսպէս է ասում Տէրը. “Տէրը ձեզ հանեց Եգիպտոսից եւ բերեց այն երկիրը, որի համար ձեր հայրերին երդուել էր, որ ձեզ կը տայ եւ ձեզ ասաց. ՛՛Ձեզ հետ դրած ուխտս յաւիտեան չեմ դրժի:
2 Տէրոջը հրեշտակը Գաղգաղայէն Բոքիմ ելաւ ու ըսաւ. «Ձեզ Եգիպտոսէն հանեցի եւ ձեզ այն երկիրը բերի, որուն համար ձեր հայրերուն երդում ըրեր էի ու ըսի թէ՝ ‘Ձեզի հետ ըրած ուխտս յաւիտեան պիտի չաւրեմ։
zohrab-1805▾ eastern-1994▾ western am▾
2:12:1: И пришел Ангел Господень из Галгала в Бохим [и в Вефиль и к дому Израилеву] и сказал [им: так говорит Господь]: Я вывел вас из Египта и ввел вас в землю, о которой клялся отцам вашим [дать вам], и сказал Я:
2:1 καὶ και and; even ἀνέβη αναβαινω step up; ascend ἄγγελος αγγελος messenger κυρίου κυριος lord; master ἀπὸ απο from; away Γαλγαλ γαλγαλ in; on τὸν ο the Κλαυθμῶνα κλαυθμων and; even ἐπὶ επι in; on Βαιθηλ βαιθηλ and; even ἐπὶ επι in; on τὸν ο the οἶκον οικος home; household Ισραηλ ισραηλ.1 Israel καὶ και and; even εἶπεν επω say; speak πρὸς προς to; toward αὐτούς αυτος he; him τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ἀνεβίβασα αναβιβαζω pull up; mount ὑμᾶς υμας you ἐξ εκ from; out of Αἰγύπτου αιγυπτος Aigyptos; Eyiptos καὶ και and; even εἰσήγαγον εισαγω lead in; bring in ὑμᾶς υμας you εἰς εις into; for τὴν ο the γῆν γη earth; land ἣν ος who; what ὤμοσα ομνυω swear τοῖς ο the πατράσιν πατηρ father ὑμῶν υμων your καὶ και and; even εἶπα επω say; speak οὐ ου not διασκεδάσω διασκεδαζω the διαθήκην διαθηκη covenant μου μου of me; mine τὴν ο the μεθ᾿ μετα with; amid ὑμῶν υμων your εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever
2:1 וַ wa וְ and יַּ֧עַל yyˈaʕal עלה ascend מַלְאַךְ־ malʔaḵ- מַלְאָךְ messenger יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH מִן־ min- מִן from הַ ha הַ the גִּלְגָּ֖ל ggilgˌāl גִּלְגָּל Gilgal אֶל־ ʔel- אֶל to הַ ha הַ the בֹּכִ֑ים פ bbōḵˈîm f בֹּכִים Bokim וַ wa וְ and יֹּאמֶר֩ yyōmˌer אמר say אַעֲלֶ֨ה ʔaʕᵃlˌeh עלה ascend אֶתְכֶ֜ם ʔeṯᵊḵˈem אֵת [object marker] מִ mi מִן from מִּצְרַ֗יִם mmiṣrˈayim מִצְרַיִם Egypt וָ wā וְ and אָבִ֤יא ʔāvˈî בוא come אֶתְכֶם֙ ʔeṯᵊḵˌem אֵת [object marker] אֶל־ ʔel- אֶל to הָ hā הַ the אָ֗רֶץ ʔˈāreṣ אֶרֶץ earth אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] נִשְׁבַּ֨עְתִּי֙ nišbˈaʕtî שׁבע swear לַ la לְ to אֲבֹ֣תֵיכֶ֔ם ʔᵃvˈōṯêḵˈem אָב father וָ wā וְ and אֹמַ֕ר ʔōmˈar אמר say לֹֽא־ lˈō- לֹא not אָפֵ֧ר ʔāfˈēr פרר break בְּרִיתִ֛י bᵊrîṯˈî בְּרִית covenant אִתְּכֶ֖ם ʔittᵊḵˌem אֵת together with לְ lᵊ לְ to עֹולָֽם׃ ʕôlˈām עֹולָם eternity
2:1. ascenditque angelus Domini de Galgal ad locum Flentium et ait eduxi vos de Aegypto et introduxi in terram pro qua iuravi patribus vestris et pollicitus sum ut non facerem irritum pactum meum vobiscum in sempiternumAnd an angel of the Lord went up from Galgal to the place of weepers, and said: I made you go out of Egypt, and have brought you into the land for which I swore to your fathers: and I promised that I would not make void my covenant with you for ever:
2:1. And an Angel of the Lord went up from Gilgal to the Place of Weeping, and he said: “I led you away from Egypt, and I led you into the land, about which I swore to your fathers. And I promised that I would not nullify my covenant with you, even forever:
2:1. And an angel of the LORD came up from Gilgal to Bochim, and said, I made you to go up out of Egypt, and have brought you unto the land which I sware unto your fathers; and I said, I will never break my covenant with you.
2:1. And an Angel of the Lord went up from Gilgal to the Place of Weeping, and he said: “I led you away from Egypt, and I led you into the land, about which I swore to your fathers. And I promised that I would not nullify my covenant with you, even forever:
2:1. And an angel of the LORD came up from Gilgal to Bochim, and said, I made you to go up out of Egypt, and have brought you unto the land which I sware unto your fathers; and I said, I will never break my covenant with you.
2:1 And an angel of the LORD came up from Gilgal to Bochim, and said, I made you to go up out of Egypt, and have brought you unto the land which I sware unto your fathers; and I said, I will never break my covenant with you:
2:1: И пришел Ангел Господень из Галгала в Бохим [и в Вефиль и к дому Израилеву] и сказал [им: так говорит Господь]: Я вывел вас из Египта и ввел вас в землю, о которой клялся отцам вашим [дать вам], и сказал Я: <<не нарушу завета Моего с вами вовек;
2:1
καὶ και and; even
ἀνέβη αναβαινω step up; ascend
ἄγγελος αγγελος messenger
κυρίου κυριος lord; master
ἀπὸ απο from; away
Γαλγαλ γαλγαλ in; on
τὸν ο the
Κλαυθμῶνα κλαυθμων and; even
ἐπὶ επι in; on
Βαιθηλ βαιθηλ and; even
ἐπὶ επι in; on
τὸν ο the
οἶκον οικος home; household
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
εἶπεν επω say; speak
πρὸς προς to; toward
αὐτούς αυτος he; him
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
ἀνεβίβασα αναβιβαζω pull up; mount
ὑμᾶς υμας you
ἐξ εκ from; out of
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
καὶ και and; even
εἰσήγαγον εισαγω lead in; bring in
ὑμᾶς υμας you
εἰς εις into; for
τὴν ο the
γῆν γη earth; land
ἣν ος who; what
ὤμοσα ομνυω swear
τοῖς ο the
πατράσιν πατηρ father
ὑμῶν υμων your
καὶ και and; even
εἶπα επω say; speak
οὐ ου not
διασκεδάσω διασκεδαζω the
διαθήκην διαθηκη covenant
μου μου of me; mine
τὴν ο the
μεθ᾿ μετα with; amid
ὑμῶν υμων your
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
2:1
וַ wa וְ and
יַּ֧עַל yyˈaʕal עלה ascend
מַלְאַךְ־ malʔaḵ- מַלְאָךְ messenger
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
מִן־ min- מִן from
הַ ha הַ the
גִּלְגָּ֖ל ggilgˌāl גִּלְגָּל Gilgal
אֶל־ ʔel- אֶל to
הַ ha הַ the
בֹּכִ֑ים פ bbōḵˈîm f בֹּכִים Bokim
וַ wa וְ and
יֹּאמֶר֩ yyōmˌer אמר say
אַעֲלֶ֨ה ʔaʕᵃlˌeh עלה ascend
אֶתְכֶ֜ם ʔeṯᵊḵˈem אֵת [object marker]
מִ mi מִן from
מִּצְרַ֗יִם mmiṣrˈayim מִצְרַיִם Egypt
וָ וְ and
אָבִ֤יא ʔāvˈî בוא come
אֶתְכֶם֙ ʔeṯᵊḵˌem אֵת [object marker]
אֶל־ ʔel- אֶל to
הָ הַ the
אָ֗רֶץ ʔˈāreṣ אֶרֶץ earth
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
נִשְׁבַּ֨עְתִּי֙ nišbˈaʕtî שׁבע swear
לַ la לְ to
אֲבֹ֣תֵיכֶ֔ם ʔᵃvˈōṯêḵˈem אָב father
וָ וְ and
אֹמַ֕ר ʔōmˈar אמר say
לֹֽא־ lˈō- לֹא not
אָפֵ֧ר ʔāfˈēr פרר break
בְּרִיתִ֛י bᵊrîṯˈî בְּרִית covenant
אִתְּכֶ֖ם ʔittᵊḵˌem אֵת together with
לְ lᵊ לְ to
עֹולָֽם׃ ʕôlˈām עֹולָם eternity
2:1. ascenditque angelus Domini de Galgal ad locum Flentium et ait eduxi vos de Aegypto et introduxi in terram pro qua iuravi patribus vestris et pollicitus sum ut non facerem irritum pactum meum vobiscum in sempiternum
And an angel of the Lord went up from Galgal to the place of weepers, and said: I made you go out of Egypt, and have brought you into the land for which I swore to your fathers: and I promised that I would not make void my covenant with you for ever:
2:1. And an Angel of the Lord went up from Gilgal to the Place of Weeping, and he said: “I led you away from Egypt, and I led you into the land, about which I swore to your fathers. And I promised that I would not nullify my covenant with you, even forever:
2:1. And an angel of the LORD came up from Gilgal to Bochim, and said, I made you to go up out of Egypt, and have brought you unto the land which I sware unto your fathers; and I said, I will never break my covenant with you.
2:1. And an Angel of the Lord went up from Gilgal to the Place of Weeping, and he said: “I led you away from Egypt, and I led you into the land, about which I swore to your fathers. And I promised that I would not nullify my covenant with you, even forever:
2:1. And an angel of the LORD came up from Gilgal to Bochim, and said, I made you to go up out of Egypt, and have brought you unto the land which I sware unto your fathers; and I said, I will never break my covenant with you.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-3: После того как израильтяне не исполнили заповеди Господней об изгнании из земли обетованной народов Xанаанских, пришел из Галгала (ср. Нав. IV:19-20) в Бохим, по 70-ти так же в Вефиль, к представителям израильского народа, Ангел Господень, который именем Господа указал им на неисполнение ими заповеди Господней относительно хананеев циркулет, и на ожидающее их за такое неисполнение воли Божией, - Божие наказание: неизгнанные народы будут петлей для народа израильского и боги их - предметом соблазна. Под Ангелом Господним одни разумеют Ангела Господня, ведшего народ израильский в землю обетованную (ср. Исх. XXXII:34, XXXIII:1-3), другие - какого либо пророка, явившегося вестником Божиим (ср. Агг I:13, Мал. III:1), иные первосвященника Финееса, по колику первосвященник есть вестник Господа Саваофа (ср. Мал. II:7). Местечко Бохим (Плачущие) можно отождествлять с аllon bacuth (= дуб плача), который находился недалеко от Вефиля (Быт. XXXV:8), где полагается Бохим.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
An Angel Rebukes the Israelites. B. C. 1425.

1 And an angel of the LORD came up from Gilgal to Bochim, and said, I made you to go up out of Egypt, and have brought you unto the land which I sware unto your fathers; and I said, I will never break my covenant with you. 2 And ye shall make no league with the inhabitants of this land; ye shall throw down their altars: but ye have not obeyed my voice: why have ye done this? 3 Wherefore I also said, I will not drive them out from before you; but they shall be as thorns in your sides, and their gods shall be a snare unto you. 4 And it came to pass, when the angel of the LORD spake these words unto all the children of Israel, that the people lifted up their voice, and wept. 5 And they called the name of that place Bochim: and they sacrificed there unto the LORD.
It was the privilege of Israel that they had not only a law in general sent them from heaven, once for all, to direct them into and keep them in the way of happiness, but that they had particular messages sent them from heaven, as there was occasion, for reproof, for correction, and for instruction in righteousness, when at any time they turned aside out of that way. Besides the written word which they had before them to read, they often heard a word behind them, saying, This is the way, Isa. xxx. 21. Here begins that way of God's dealing with them. When they would not hear Moses, let it be tried whether they will hear the prophets. In these verses we have a very awakening sermon that was preached to them when they began to cool in their religion.
I. The preacher was an angel of the Lord (v. 1), not a prophet, not Phinehas, as the Jews conceit; gospel ministers are indeed called angels of the churches, but the Old-Testament prophets are never called angels of the Lord; no doubt this was a messenger we from heaven. Such extraordinary messengers we sometimes find in this book employed in the raising up of the judges that delivered Israel, as Gideon and Samson; and now, to show how various are the good offices they do for God's Israel, here is one sent to preach to them, to prevent their falling into sin and trouble. This extraordinary messenger was sent to command, if possible, the greater regard to the message, and to affect the minds of a people whom nothing seemed to affect but what was sensible. The learned bishop Patrick is clearly of opinion that this was not a created angel, but the Angel of the covenant, the same that appeared to Joshua as captain of the hosts of the Lord, who was God himself. Christ himself, says Dr. Lightfoot; who but God and Christ could say, I made you to go up out of Egypt? Joshua had lately admonished them to take heed of entangling themselves with the Canaanites, but they regarded not the words of a dying man; the same warning therefore is here brought them by the living God himself, the Son of God appearing as an angel. If they slight his servants, surely they will reverence his Son. This angel of the Lord is said to come up from Gilgal, perhaps not walking on the earth, but flying swiftly, as the angel Gabriel did to Daniel, in the open firmament of heaven; but, whether walking or flying, he seemed to come from Gilgal for a particular reason. Gilgal was long their headquarters after they came into Canaan, many signal favours they had there received from God, and there the covenant of circumcision was renewed (Mic. vi. 5), of all which it was designed they should be reminded by his coming from Gilgal. The remembrance of what we have received and heard will prepare us for a warning to hold fast, Rev. iii. 2, 3.
II. The persons to whom this sermon was preached were all the children of Israel, v. 4. A great congregation for a great preacher! They were assembled either for war, each tribe sending in its forces for some great expedition, or rather for worship, and then the place of their meeting must be Shiloh, where the tabernacle was, at which they were all to come together three times a year. When we attend upon God in instituted ordinances we may expect to hear from him, and to receive his gifts at his own gates. The place is called Bochim (v. 1), because it gained that name upon this occasion. All Israel needed the reproof and warning here given, and therefore it is spoken to them all.
III. The sermon itself is short, but very close. God here tells them plainly, 1. What he had done for them, v. 1. He had brought them out of Egypt, a land of slavery and toil, into Canaan, a land of rest, liberty, and plenty. The miseries of the one served as a foil to the felicities of the other. God had herein been kind to them, true to the oath sworn to their fathers, had given such proofs of his power as left them inexcusable if they distrusted it, and such engagements to his service as left them inexcusable if they deserted it. 2. What he had promised them: I said, I will never break my covenant with you. When he took them to be his peculiar people, it was not with any design to cast them off again, or to change them for another people at his pleasure; let them but be faithful to him, and they should find him unchangeably constant to them. He told them plainly that the covenant he entered into with them should never break, unless it broke on their side. 3. What were his just and reasonable expectations from them (v. 2): that being taken into covenant with God they should make no league with the Canaanites, who were both his enemies and theirs,--that having set up his altar they should throw down their altars, lest they should be a temptation to them to serve their gods. Could any thing be demanded more easy? 4. How they had in this very thing, which he had most insisted on, disobeyed him: "But you have not in so small a matter obeyed my voice." In contempt of their covenant with God, and their confederacy with each other in that covenant, they made leagues of friendship with the idolatrous devoted Canaanites, and connived at their altars, though they stood in competition with God's. "Why have you done this? What account can you give of this perverseness of yours at the bar of right reason? What apology can you make for yourselves, or what excuse can you offer?" Those that throw off their communion with God, and have fellowship with the unfruitful works of darkness, know not what they do now, and will have nothing to say for themselves in the day of account shortly. 5. How they must expect to smart by and by for this their folly, v. 3. Their tolerating the Canaanites among them would, (1.) Put a period to their victories: "You will not drive them out," says God, "and therefore I will not;" thus their sin was made their punishment. Thus those who indulge their lusts and corruptions, which they should mortify, forfeit the grace of God, and it is justly withdrawn from them. If we will not resist the devil, we cannot expect that God should tread him under our feet. (2.) It would involve them in continual troubles. "They shall be thorns in your sides to gore you, which way soever you turn, always doing you one mischief or other." Those deceive themselves who expect advantage by friendship with those that are enemies to God. (3.) It would (which was worst of all) expose them to constant temptation and draw them to sin. "Their gods" (their abominations, so the Chaldee) "will be a snare to you; you will find yourselves wretchedly entangled in an affection to them, and it will be your ruin," so some read it. Those that approach sin are justly left to themselves to fall into sin and to perish in it. God often makes men's sin their punishment; and thorns and snares are in the way of the froward, who will walk contrary to God.
IV. The good success of this sermon is very remarkable: The people lifted up their voice and wept, v. 4. 1. The angel had told them of their sins, for which they thus expressed their sorrow: the lifted up their voice in confession of sin, crying out against their own folly and ingratitude, and wept, as those that were both ashamed of themselves and angry at themselves, as having acted so directly contrary both to their reason and to their interest. 2. The angel had threatened them with the judgments of God, of which they thus expressed their dread: they lifted up their voice in prayer to God to turn away his wrath from them, and wept for fear of that wrath. They relented upon this alarm, and their hearts melted within them, and trembled at the word, and not without cause. This was good, and a sign that the word they heard made an impression upon them: it is a wonder sinners can ever read their Bible with dry eyes. But this was not enough; they wept, but we do not find that they reformed, that they went home and destroyed all the remains of idolatry and idolaters among them. Many are melted under the word that harden again before they are cast into a new mould. However, this general weeping, (1.) Gave a new name to the place (v. 5): they called it Bochim, Weepers, a good name for our religious assemblies to answer. Had they kept close to God and their duty, no voice but that of singing would have been heard in their congregation; but by their sin and folly the had made other work for themselves, and now nothing is to be heard but the voice of weeping. (2.) It gave occasion for a solemn sacrifice: They sacrificed there unto the Lord, having (as is supposed) met at Shiloh, where God's altar was. They offered sacrifice to turn away God's wrath, and to obtain his favour, and in token of their dedication of themselves to him, and to him only, making a covenant by this sacrifice. The disease being thus taken in time, and the physic administered working so well, one would have hoped a cure might be effected. But by the sequel of the story it appears to have been too deeply rooted to be wept out.
Adam Clarke: Commentary on the Bible - 1831
2:1: An angel of the Lord - In the preceding chapter we have a summary of several things which took place shortly after the death of Joshua; especially during the time in which the elders lived (that is, the men who were contemporary with Joshua, but survived him), and while the people continued faithful to the Lord. In this chapter, and some parts of the following, we have an account of the same people abandoned by their God and reduced to the heaviest calamities, because they had broken their covenant with their Maker. This chapter, and the first eight verses of the next, may be considered as an epitome of the whole book, in which we see, on one hand, the crimes of the Israelites; and on the other, the punishments inflicted on them by the Lord; their repentance, and return to their allegiance; and the long-suffering and mercy of God, shown in pardoning their backslidings, and delivering them out of the hands of their enemies. The angel of the Lord, mentioned here, is variously interpreted; some think it was Phinehas, the high priest, which is possible; others, that it was a prophet, sent to the place where they were now assembled, with an extraordinary commission from God, to reprove them for their sins, and to show them the reason why God had not rooted out their enemies from the land; this is the opinion of the Chaldee paraphrast, consequently of the ancient Jews; others think that an angel, properly such, is intended; and several are of opinion that it was the Angel of the Covenant, the Captain of the Lord's host, which had appeared unto Joshua, Jdg 5:14, and no less than the Lord Jesus Christ himself. I think it more probable that some extraordinary human messenger is meant, as such messengers, and indeed prophets, apostles, etc., are frequently termed angels, that is, messengers of the Lord. The person here mentioned appears to have been a resident at Gilgal, and to have come to Bochim on this express errand.
I will never break my covenant - Nor did God ever break it. A covenant is never broken but by him who violates the conditions of it: when any of the contracting parties violates any of the conditions, the covenant is then broken, and by that party alone; and the conditions on the other side are null and void.
Albert Barnes: Notes on the Bible - 1834
2:1: The angel of the Lord (not an angel). - The phrase is used nearly 60 times to designate the Angel of God's presence. See Gen 12:7 note. In all cases where "the angel of the Lord" delivers a message, he does it as if God Himself were speaking, without the intervening words "Thus saith the Lord," which are used in the case of prophets. (Compare Jdg 6:8; Jos 24:2.)
When the host of Israel came up from Gilgal in the plain of Jericho, near the Jordan Jos 4:19 to Shiloh and Shechem, in the hill country of Ephraim, the Angel who had been with them at Gilgal Exo 23:20-23; Exo 33:1-4; Jos 5:10-15 accompanied them. The mention of Gilgal thus fixes the transaction to the period soon after the removal of the camp from Gilgal, and the events recorded in Judg. 1:1-36 (of which those related in Judg. 1:1-29 took place before, and those in Jdg 1:30-36, just after that removal). It also shows that it was the conduct of the Israelites, recorded in Judg. 1 as in Jos 16:1-10; 17, which provoked this rebuke.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:1: And an angel: or messenger, Jdg 6:12, Jdg 13:3; Gen 16:7-10, Gen 16:13, Gen 22:11, Gen 22:12, Gen 48:16; Exo 3:2-6, Exo 14:19, Exo 23:20; Exo 33:14; Jos 5:13, Jos 5:14; Isa 63:9; Hos 12:3-5; Zac 3:1, Zac 3:2; Mal 3:1; Act 7:30-33
Bochim: Jdg 2:5
I made: Exo 3:7, Exo 3:8, Exo 14:14, Exo 20:2; Deu 4:34; Psa 78:51-53, Psa 105:36-38
have brought: Gen 12:7, Gen 22:16, Gen 22:17, Gen 26:3, Gen 26:4; Jos 3:10; Psa 105:44, Psa 105:45
I will never: Gen 17:7, Gen 17:8; Lev 26:42; Num 14:34; Psa 89:34; Jer 14:21, Jer 33:20, Jer 33:21; Zac 11:10
Carl Friedrich Keil and Franz Delitzsch
2:1
The Angel of the Lord at Bochim. - To the cursory survey of the attitude which the tribes of Israel assumed towards the Canaanites who still remained in their inheritances, there is appended an account of the appearance of the angel of the Lord, who announced to the people the punishment of God for their breach of the covenant, of which they had been guilty through their failure to exterminate the Canaanites. This theophany is most intimately connected with the facts grouped together in Judg 1, since the design and significance of the historical survey given there are only to be learned from the reproof of the angel; and since both of them have the same aphoristic character, being restricted to the essential facts without entering minutely into any of the attendant details, very much is left in obscurity. This applies more particularly to the statement in Judg 2:1, "Then the angel of Jehovah came up from Gilgal to Bochim." The "angel of Jehovah" is not a prophet, or some other earthly messenger of Jehovah, either Phinehas or Joshua, as the Targums, the Rabbins, Bertheau, and others assume, but the angel of the Lord who is of one essence with God. In the simple historical narrative a prophet is never called Maleach Jehovah. The prophets are always called either נביא or נביא אישׁ, as in Judg 6:8, or else "man of God," as in 3Kings 12:22; 3Kings 13:1, etc.; and Hag 1:13 and Mal 3:1 cannot be adduced as proofs to the contrary, because in both these passages the purely appellative meaning of the word Maleach is established beyond all question by the context itself. Moreover, no prophet ever identifies himself so entirely with God as the angel of Jehovah does here. The prophets always distinguish between themselves and Jehovah, by introducing their words with the declaration "thus saith Jehovah," as the prophet mentioned in Judg 6:8 is said to have done. On the other hand, it is affirmed that no angel mentioned in the historical books is ever said to have addressed the whole nation, or to have passed from one place to another. But even if it had been a prophet who was speaking, we could not possibly understand his speaking to the whole nation, or "to all the children of Israel," as signifying that he spoke directly to the 600,000 men of Israel, but simply as an address delivered to the whole nation in the persons of its heads or representatives. Thus Joshua spoke to "all the people" (Josh 24:2), though only the elders of Israel and its heads were assembled round him (Josh 24:1). And so an angel, or "the angel of the Lord," might also speak to the heads of the nation, when his message had reference to all the people. And there was nothing in the fact of his coming up from Gilgal to Bochim that was at all at variance with the nature of the angel. When the angel of the Lord appeared to Gideon, it is stated in Judg 6:11 that he came and sat under the terebinth at Ophra; and in the same way the appearance of the angel of the Lord at Bochim might just as naturally be described as coming up to Bochim. The only thing that strikes us as peculiar is his coming up "from Gilgal." This statement must be intimately connected with the mission of the angel, and therefore must contain something more than a simply literal notice concerning his travelling from one place to another. We are not to conclude, however, that the angel of the Lord came from Gilgal, because this town was the gathering-place of the congregation in Joshua's time. Apart altogether from the question discussed in Josh 8:34 as to the situation of Gilgal in the different passages of the book of Joshua, such a view as this is overthrown by the circumstance that after the erection of the tabernacle at Shiloh, and during the division of the land, it was not Gilgal but Shiloh which formed the gathering-place of the congregation when the casting of the lots was finished (Josh 18:1, Josh 18:10).
We cannot agree with H. Witsius, therefore, who says in his Miscell. ss. (i. p. 170, ed. 1736) that "he came from that place, where he had remained for a long time to guard the camp, and where he was thought to be tarrying still;" but must rather assume that his coming up from Gilgal is closely connected with the appearance of the angel-prince, as described in Josh 5:13, to announce to Joshua the fall of Jericho after the circumcision of the people at Gilgal. Just as on that occasion, when Israel had just entered into the true covenant relation to the Lord by circumcision, and was preparing for the conquest of Canaan, the angel of the Lord appeared to Joshua as the prince of the army of Jehovah, to ensure him of the taking of Jericho; so here after the entrance of the tribes of Israel into their inheritances, when they were beginning to make peace with the remaining Canaanites, and instead of rooting them out were content to make them tributary, the angel of the Lord appeared to the people, to make known to all the children of Israel that by such intercourse with the Canaanites they had broken the covenant of the Lord, and to foretell the punishment which would follow this transgression of the covenant. By the fact, therefore, that he came up from Gilgal, it is distinctly shown that the same angel who gave the whole of Canaan into the hands of the Israelites when Jericho fell, had appeared to them again at Bochim, to make known to them the purposes of God in consequence of their disobedience to the commands of the Lord. How very far it was from being the author's intention to give simply a geographical notice, is also evident from the fact that he merely describes the place where this appearance occurred by the name which was given to it in consequence of the event, viz., Bochim, i.e., weepers. The situation of this place is altogether unknown. The rendering of the lxx, ἐπὶ τὸν Κλαυθμῶνα καὶ ἐπὶ Βαιθὴλ καὶ ἐπὶ τὸν οἶκον Ἰσραήλ, gives no clue whatever; for τὸν Κλαυθμῶνα merely arises from a confusion of בּכים with בּכאים in 2Kings 5:23, which the lxx have also rendered Κλαυθμών, and ἐπὶ τὸν Βαιθήλ κ.τ.λ. is an arbitrary interpolation of the translators themselves, who supposed Bochim to be in the neighbourhood of Bethel, "in all probability merely because they though of Allon-bachuth, the oak of weeping, at Bethel, which is mentioned in Gen 35:8" (Bertheau). With regard to the piska in the middle of the verse, see the remarks on Josh 4:1. In his address the angel of the Lord identifies himself with Jehovah (as in Josh 5:14 compared with Josh 6:2), by describing himself as having made them to go up out of Egypt and brought them into the land which He sware unto their fathers. There is something very striking in the use of the imperfect אעלה in the place of the perfect (cf. Judg 6:8), as the substance of the address and the continuation of it in the historical tense ואביא and ואמר require the preterite. The imperfect is only to be explained on the supposition that it is occasioned by the imperf. consec. which follows immediately afterwards and reacts through its proximity. "I will not break my covenant for ever," i.e., will keep what I promised when making the covenant, viz., that I would endow Israel with blessings and salvation, if they for their part would observe the covenant duties into which they had entered (see Ex 19:5.), and obey the commandments of the Lord. Among these was the commandment to enter into no alliance with the inhabitants of that land, viz., the Canaanites (see Ex 23:32-33; Ex 34:12-13, Ex 34:15-16; Deut 7:2.; Josh 23:12). "Destroy their altars:" taken verbatim from Ex 34:13; Deut 7:5. The words "and ye have not hearkened to my voice" recall to mind Ex 19:5. "What have ye done" (מה־זּאת, literally "what is this that ye have done") sc., in sparing the Canaanites and tolerating their altars?
Geneva 1599
2:1 And an (a) angel of the LORD came up from Gilgal to Bochim, and said, I made you to go up out of Egypt, and have brought you unto the land which I sware unto your fathers; and I said, I will never break my covenant with you.
(a) That is, messenger, or prophet, as some think, Phinehas.
John Gill
2:1 And an angel of the Lord came up from Gilgal to Bochim,.... The Targum calls him a prophet (y); and the Jewish commentators in general interpret it of Phinehas (z); and that a man is meant is given into by others, because he is said to come from a certain place in Canaan, and not from heaven, and spoke in a public congregation, and is not said to disappear; but neither a man nor a created angel is meant, or otherwise he would have spoken in the name of the Lord, and have said, "thus saith the Lord", and not in his own name; ascribing to himself the bringing of the children of Israel out of Egypt, and swearing to them, and making a covenant with them, and threatening what he would do to them because of their sin; wherefore the uncreated Angel, the Angel of the covenant, is meant, who brought Israel out of Egypt, was with them in the wilderness, and introduced them into the land of Canaan, and appeared to Joshua as the Captain of the Lord's host at or near Gilgal, Josh 5:13; and because he had not appeared since, therefore he is said to come from thence to a place afterwards called Bochim, from what happened at this time:
and said, I made you to go out of Egypt; that is, obliged Pharaoh king of Egypt to let them go, by inflicting plagues upon him and his people, which made them urgent upon them to depart:
and I have brought you unto the land which I sware unto your fathers; into the land of Canaan, now for the most part conquered, and divided among them, and in which they were settled:
and I said, I will never break my covenant with you; if the covenant between them was broken, it should not begin with him, it would be their own fault; all which is mentioned, as so many instances of divine goodness to them, and as so many aggravations of their sins against God.
(y) So Maimonides, Moreh Nevochim, par. 1. c. 15. & par. 2. c. 6. (z) The Rabbins in Maimon. Moreh Nevochim, par. 2. c. 42.
John Wesley
2:1 The angel - Christ the angel of the covenant, often called the angel of the Lord, to whom the conduct of Israel out of Egypt into Canaan, is frequently ascribed. He alone could speak the following words in his own name and person; whereas created angels and prophets universally usher in their message with, Thus saith the Lord, or some equivalent expression. And this angel having assumed the shape of a man, it is not strange that he imitates the motion of a man, and comes as it were from Gilgal to the place where now they were: by which motion he signified, that he was the person that brought them to Gilgal, the first place where they rested in Canaan, and there protected them so long, and from thence went with them to battle, and gave them success. Bochim - A place so called by anticipation; it seems to be no other than Shiloh, where it is probable, the people were met together upon some solemn festival. I said - That is, I promised upon condition of your keeping covenant with me.
Robert Jamieson, A. R. Fausset and David Brown
2:1 AN ANGEL SENT TO REBUKE THE PEOPLE AT BOCHIM. (Judg 2:1-10)
an angel . . . came from Gilgal to Bochim--We are inclined to think, from the authoritative tone of his language, that he was the Angel of the Covenant (Ex 23:20; Josh 5:14); the same who appeared in human form and announced himself captain of the Lord's host. His coming from Gilgal had a peculiar significance, for there the Israelites made a solemn dedication of themselves to God on their entrance into the promised land [Josh 4:1-9]; and the memory of that religious engagement, which the angel's arrival from Gilgal awakened, gave emphatic force to his rebuke of their apostasy.
Bochim--"the weepers," was a name bestowed evidently in allusion to this incident or the place, which was at or near Shiloh.
I said, I will never break my covenant with you . . . but ye have not obeyed my voice--The burden of the angel's remonstrance was that God would inviolably keep His promise; but they, by their flagrant and repeated breaches of their covenant with Him, had forfeited all claim to the stipulated benefits. Having disobeyed the will of God by voluntarily courting the society of idolaters and placing themselves in the way of temptation, He left them to suffer the punishment of their misdeeds.
2:22:2: Եւ մի՛ դնիցէք ուխտ ընդ բնակիչս երկրիդ այդորիկ, եւ մի՛ ընդ դիս նոցա, եւ մի՛ երկիրպագանիցէք նոցա. այլ զդրօշեալս նոցա խորտակեսջի՛ք, եւ զսեղանս նոցա կործանեսջի՛ք. եւ ո՛չ լուարուք ձայնի իմում. քանզի արարէք զայն։
2. Դուք այս երկրի բնակիչների հետ դաշինք մի՛ կնքէք, ոչ էլ նրանց չաստուածների հետ, մի՛ երկրպագէք նրանց, այլ խորտակեցէ՛ք նրանց կուռքերը, կործանեցէ՛ք նրանց զոհասեղանները՛՛: Բայց դուք իմ խօսքը չլսեցիք եւ այդ բանն արեցիք:
2 Այս երկրին բնակիչներուն հետ դաշնակցութիւն մի՛ ընէք, անոնց սեղանները փլցուցէ՛ք’. բայց դուք իմ խօսքիս հնազանդութիւն չըրիք։ Ինչո՞ւ համար այս բանը ըրիք։
Եւ մի՛ դնիցէք ուխտ ընդ բնակիչս երկրիդ այդորիկ. [36]եւ մի՛ ընդ դիս նոցա, եւ մի՛ երկիր պագանիցէք նոցա. այլ զդրօշեալս նոցա խորտակեսջիք, եւ`` զսեղանս նոցա կործանեսջիք. եւ ոչ լուարուք ձայնի իմում. [37]քանզի արարէք զայն:

2:2: Եւ մի՛ դնիցէք ուխտ ընդ բնակիչս երկրիդ այդորիկ, եւ մի՛ ընդ դիս նոցա, եւ մի՛ երկիրպագանիցէք նոցա. այլ զդրօշեալս նոցա խորտակեսջի՛ք, եւ զսեղանս նոցա կործանեսջի՛ք. եւ ո՛չ լուարուք ձայնի իմում. քանզի արարէք զայն։
2. Դուք այս երկրի բնակիչների հետ դաշինք մի՛ կնքէք, ոչ էլ նրանց չաստուածների հետ, մի՛ երկրպագէք նրանց, այլ խորտակեցէ՛ք նրանց կուռքերը, կործանեցէ՛ք նրանց զոհասեղանները՛՛: Բայց դուք իմ խօսքը չլսեցիք եւ այդ բանն արեցիք:
2 Այս երկրին բնակիչներուն հետ դաշնակցութիւն մի՛ ընէք, անոնց սեղանները փլցուցէ՛ք’. բայց դուք իմ խօսքիս հնազանդութիւն չըրիք։ Ինչո՞ւ համար այս բանը ըրիք։
zohrab-1805▾ eastern-1994▾ western am▾
2:22:2: и вы не вступайте в союз с жителями земли сей; [богам их не поклоняйтесь, изваяния их разбейте,] жертвенники их разрушьте>>. Но вы не послушали гласа Моего. Что вы это сделали?
2:2 καὶ και and; even ὑμεῖς υμεις you οὐ ου not διαθήσεσθε διατιθεμαι put through; make διαθήκην διαθηκη covenant τοῖς ο the ἐγκαθημένοις εγκαθημαι into; for τὴν ο the γῆν γη earth; land ταύτην ουτος this; he οὐδὲ ουδε not even; neither τοῖς ο the θεοῖς θεος God αὐτῶν αυτος he; him προσκυνήσετε προσκυνεω worship ἀλλὰ αλλα but τὰ ο the γλυπτὰ γλυπτος he; him συντρίψετε συντριβω fracture; smash καὶ και and; even τὰ ο the θυσιαστήρια θυσιαστηριον altar αὐτῶν αυτος he; him καθελεῖτε καθαιρεω take down; demolish καὶ και and; even οὐκ ου not εἰσηκούσατε εισακουω heed; listen to τῆς ο the φωνῆς φωνη voice; sound μου μου of me; mine ὅτι οτι since; that ταῦτα ουτος this; he ἐποιήσατε ποιεω do; make
2:2 וְ wᵊ וְ and אַתֶּ֗ם ʔattˈem אַתֶּם you לֹֽא־ lˈō- לֹא not תִכְרְת֤וּ ṯiḵrᵊṯˈû כרת cut בְרִית֙ vᵊrîṯ בְּרִית covenant לְ lᵊ לְ to יֹֽושְׁבֵי֙ yˈôšᵊvê ישׁב sit הָ hā הַ the אָ֣רֶץ ʔˈāreṣ אֶרֶץ earth הַ ha הַ the זֹּ֔את zzˈōṯ זֹאת this מִזְבְּחֹותֵיהֶ֖ם mizbᵊḥôṯêhˌem מִזְבֵּחַ altar תִּתֹּצ֑וּן tittōṣˈûn נתץ break וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not שְׁמַעְתֶּ֥ם šᵊmaʕtˌem שׁמע hear בְּ bᵊ בְּ in קֹלִ֖י qōlˌî קֹול sound מַה־ mah- מָה what זֹּ֥את zzˌōṯ זֹאת this עֲשִׂיתֶֽם׃ ʕᵃśîṯˈem עשׂה make
2:2. ita dumtaxat ut non feriretis foedus cum habitatoribus terrae huius et aras eorum subverteretis et noluistis audire vocem meam cur hoc fecistisOn condition that you should not make a league with the inhabitants of this land, but should throw down their altars: and you would not hear my voice: why have you done this?
2:2. but only if you would not form a pact with the inhabitants of this land. Instead, you should overturn their altars. Yet you were not willing to listen to my voice. Why have you done this?
2:2. And ye shall make no league with the inhabitants of this land; ye shall throw down their altars: but ye have not obeyed my voice: why have ye done this?
2:2. but only if you would not form a pact with the inhabitants of this land. Instead, you should overturn their altars. Yet you were not willing to listen to my voice. Why have you done this?
2:2. And ye shall make no league with the inhabitants of this land; ye shall throw down their altars: but ye have not obeyed my voice: why have ye done this?
2:2 And ye shall make no league with the inhabitants of this land; ye shall throw down their altars: but ye have not obeyed my voice: why have ye done this:
2:2: и вы не вступайте в союз с жителями земли сей; [богам их не поклоняйтесь, изваяния их разбейте,] жертвенники их разрушьте>>. Но вы не послушали гласа Моего. Что вы это сделали?
2:2
καὶ και and; even
ὑμεῖς υμεις you
οὐ ου not
διαθήσεσθε διατιθεμαι put through; make
διαθήκην διαθηκη covenant
τοῖς ο the
ἐγκαθημένοις εγκαθημαι into; for
τὴν ο the
γῆν γη earth; land
ταύτην ουτος this; he
οὐδὲ ουδε not even; neither
τοῖς ο the
θεοῖς θεος God
αὐτῶν αυτος he; him
προσκυνήσετε προσκυνεω worship
ἀλλὰ αλλα but
τὰ ο the
γλυπτὰ γλυπτος he; him
συντρίψετε συντριβω fracture; smash
καὶ και and; even
τὰ ο the
θυσιαστήρια θυσιαστηριον altar
αὐτῶν αυτος he; him
καθελεῖτε καθαιρεω take down; demolish
καὶ και and; even
οὐκ ου not
εἰσηκούσατε εισακουω heed; listen to
τῆς ο the
φωνῆς φωνη voice; sound
μου μου of me; mine
ὅτι οτι since; that
ταῦτα ουτος this; he
ἐποιήσατε ποιεω do; make
2:2
וְ wᵊ וְ and
אַתֶּ֗ם ʔattˈem אַתֶּם you
לֹֽא־ lˈō- לֹא not
תִכְרְת֤וּ ṯiḵrᵊṯˈû כרת cut
בְרִית֙ vᵊrîṯ בְּרִית covenant
לְ lᵊ לְ to
יֹֽושְׁבֵי֙ yˈôšᵊvê ישׁב sit
הָ הַ the
אָ֣רֶץ ʔˈāreṣ אֶרֶץ earth
הַ ha הַ the
זֹּ֔את zzˈōṯ זֹאת this
מִזְבְּחֹותֵיהֶ֖ם mizbᵊḥôṯêhˌem מִזְבֵּחַ altar
תִּתֹּצ֑וּן tittōṣˈûn נתץ break
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
שְׁמַעְתֶּ֥ם šᵊmaʕtˌem שׁמע hear
בְּ bᵊ בְּ in
קֹלִ֖י qōlˌî קֹול sound
מַה־ mah- מָה what
זֹּ֥את zzˌōṯ זֹאת this
עֲשִׂיתֶֽם׃ ʕᵃśîṯˈem עשׂה make
2:2. ita dumtaxat ut non feriretis foedus cum habitatoribus terrae huius et aras eorum subverteretis et noluistis audire vocem meam cur hoc fecistis
On condition that you should not make a league with the inhabitants of this land, but should throw down their altars: and you would not hear my voice: why have you done this?
2:2. but only if you would not form a pact with the inhabitants of this land. Instead, you should overturn their altars. Yet you were not willing to listen to my voice. Why have you done this?
2:2. And ye shall make no league with the inhabitants of this land; ye shall throw down their altars: but ye have not obeyed my voice: why have ye done this?
2:2. but only if you would not form a pact with the inhabitants of this land. Instead, you should overturn their altars. Yet you were not willing to listen to my voice. Why have you done this?
2:2. And ye shall make no league with the inhabitants of this land; ye shall throw down their altars: but ye have not obeyed my voice: why have ye done this?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
2:2: The two articles of the covenant here specified (compare margin references) are those which the Israelites had at this time broken. The other important prohibition Deu 7:3 is not specified by the Angel, and this is an indication that at the time the Angel spoke, intermarriages with the pagan spoken of Jdg 3:6 had not taken place; and this again is another evidence of the early date of this occurrence.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:2: And ye shall: Exo 23:32, Exo 23:33, Exo 34:12-16; Num 33:52, Num 33:53; Deu 7:2-4, Deu 7:16, Deu 7:25, Deu 7:26, Deu 12:2, Deu 12:3; Deu 20:16-18; Co2 6:14-17
but ye have: Jdg 2:20; Ezr 9:1-3, Ezr 9:10-13; Psa 78:55-58, Psa 106:34-40; Jer 7:23-28; Th2 1:8; Pe1 4:17
why have: Gen 3:11, Gen 3:12, Gen 4:10; Exo 32:21; Jer 2:5, Jer 2:18, Jer 2:31-33, Jer 2:36
John Gill
2:2 And ye shall make no league with the inhabitants of this land,.... This the Lord charged them not to do, when he covenanted with them, and assured them of bringing them into the land; and yet they had done it, as some instances in the preceding chapter show, which were the occasion of the angel's coming to them to rebuke them, see Deut 7:2,
you shall throw down their altars; this they aught to have done as soon as they were come into the land, and possessed of the places where they were erected, to show their detestation of idolatry, and to prevent the use of them to idolatrous purposes, see Deut 7:5,
but ye have not obeyed my voice; the command of God, but on the contrary had made leagues and covenants with several inhabitants of the land, allowing them to dwell among them on paying a certain tax or tribute to them; and had suffered their altars to continue, and them to sacrifice upon them to their idols, according to their former customs:
why have ye done this? transgressed the commandment of God in the instances mentioned. It showed the wickedness of their hearts, their ingratitude to God, who had done such great things for them, and their proneness to idolatry, and liking of it.
John Wesley
2:2 Done this - That is, disobeyed these express commands.
2:32:3: Եւ ասացի թէ ո՛չ յաւելից փոխել զժողովուրդն զոր յաւելի սատակել, եւ ո՛չ բարձից զնոսա յերեսաց ձերոց. եւ եղիցին ձեզ ՚ի վտանկս. եւ դիք նոցա եղիցին ձեզ ՚ի գայթագղութիւն[2463]։ [2463] Օրինակ մի. Եւ ասացի սատակել, եւ ո՛չ բարձ՛՛։
3. Եւ ես ասացի. ՛՛Այլեւս չեմ տեղաշարժի այս ժողովրդին, որին շարունակ կոտորեցի եւ նրան չեմ քշի ձեր առաջից: Նրանք ձեզ համար փորձանք կը դառնան, եւ նրանց չաստուածները ձեզ համար գայթակղութիւն կը լինեն՛՛»:
3 Ես ալ ըսի, ‘Զանոնք ձեր առջեւէն պիտի չվռնտեմ, հապա անոնք ձեզի թշնամի ու անոնց աստուածներն ալ ձեզի որոգայթ պիտի ըլլան’»։
Եւ ասացի թէ Ոչ [38]յաւելից փոխել զժողովուրդն զոր յաւելի սատակել, եւ ոչ`` բարձից զնոսա յերեսաց ձերոց. եւ եղիցին ձեզ ի վտանգս, եւ դիք նոցա եղիցին ձեզ ի գայթակղութիւն:

2:3: Եւ ասացի թէ ո՛չ յաւելից փոխել զժողովուրդն զոր յաւելի սատակել, եւ ո՛չ բարձից զնոսա յերեսաց ձերոց. եւ եղիցին ձեզ ՚ի վտանկս. եւ դիք նոցա եղիցին ձեզ ՚ի գայթագղութիւն[2463]։
[2463] Օրինակ մի. Եւ ասացի սատակել, եւ ո՛չ բարձ՛՛։
3. Եւ ես ասացի. ՛՛Այլեւս չեմ տեղաշարժի այս ժողովրդին, որին շարունակ կոտորեցի եւ նրան չեմ քշի ձեր առաջից: Նրանք ձեզ համար փորձանք կը դառնան, եւ նրանց չաստուածները ձեզ համար գայթակղութիւն կը լինեն՛՛»:
3 Ես ալ ըսի, ‘Զանոնք ձեր առջեւէն պիտի չվռնտեմ, հապա անոնք ձեզի թշնամի ու անոնց աստուածներն ալ ձեզի որոգայթ պիտի ըլլան’»։
zohrab-1805▾ eastern-1994▾ western am▾
2:32:3: И потому говорю Я: [не стану уже переселять людей сих, которых Я хотел изгнать,] не изгоню их от вас, и будут они вам петлею, и боги их будут для вас сетью.
2:3 κἀγὼ καγω and I εἶπον επω say; speak οὐ ου not μὴ μη not ἐξαρῶ εξαιρω lift out / up; remove αὐτοὺς αυτος he; him ἐκ εκ from; out of προσώπου προσωπον face; ahead of ὑμῶν υμων your καὶ και and; even ἔσονται ειμι be ὑμῖν υμιν you εἰς εις into; for συνοχάς συνοχη conflict καὶ και and; even οἱ ο the θεοὶ θεος God αὐτῶν αυτος he; him ἔσονται ειμι be ὑμῖν υμιν you εἰς εις into; for σκάνδαλον σκανδαλον snare
2:3 וְ wᵊ וְ and גַ֣ם ḡˈam גַּם even אָמַ֔רְתִּי ʔāmˈartî אמר say לֹֽא־ lˈō- לֹא not אֲגָרֵ֥שׁ ʔᵃḡārˌēš גרשׁ drive out אֹותָ֖ם ʔôṯˌām אֵת [object marker] מִ mi מִן from פְּנֵיכֶ֑ם ppᵊnêḵˈem פָּנֶה face וְ wᵊ וְ and הָי֤וּ hāyˈû היה be לָכֶם֙ lāḵˌem לְ to לְ lᵊ לְ to צִדִּ֔ים ṣiddˈîm צַד snare וֵ wē וְ and אלֹ֣הֵיהֶ֔ם ʔlˈōhêhˈem אֱלֹהִים god(s) יִהְי֥וּ yihyˌû היה be לָכֶ֖ם lāḵˌem לְ to לְ lᵊ לְ to מֹוקֵֽשׁ׃ môqˈēš מֹוקֵשׁ bait
2:3. quam ob rem nolui delere eos a facie vestra ut habeatis hostes et dii eorum sint vobis in ruinamWherefore I would not destroy them from before your face; that you may have enemies, and their gods may be your ruin.
2:3. For this reason, I am not willing to destroy them before your face, so that you may have enemies, and so that their gods may be your ruin.”
2:3. Wherefore I also said, I will not drive them out from before you; but they shall be [as thorns] in your sides, and their gods shall be a snare unto you.
2:3. For this reason, I am not willing to destroy them before your face, so that you may have enemies, and so that their gods may be your ruin.”
2:3. Wherefore I also said, I will not drive them out from before you; but they shall be [as thorns] in your sides, and their gods shall be a snare unto you.
2:3 Wherefore I also said, I will not drive them out from before you; but they shall be [as thorns] in your sides, and their gods shall be a snare unto you:
2:3: И потому говорю Я: [не стану уже переселять людей сих, которых Я хотел изгнать,] не изгоню их от вас, и будут они вам петлею, и боги их будут для вас сетью.
2:3
κἀγὼ καγω and I
εἶπον επω say; speak
οὐ ου not
μὴ μη not
ἐξαρῶ εξαιρω lift out / up; remove
αὐτοὺς αυτος he; him
ἐκ εκ from; out of
προσώπου προσωπον face; ahead of
ὑμῶν υμων your
καὶ και and; even
ἔσονται ειμι be
ὑμῖν υμιν you
εἰς εις into; for
συνοχάς συνοχη conflict
καὶ και and; even
οἱ ο the
θεοὶ θεος God
αὐτῶν αυτος he; him
ἔσονται ειμι be
ὑμῖν υμιν you
εἰς εις into; for
σκάνδαλον σκανδαλον snare
2:3
וְ wᵊ וְ and
גַ֣ם ḡˈam גַּם even
אָמַ֔רְתִּי ʔāmˈartî אמר say
לֹֽא־ lˈō- לֹא not
אֲגָרֵ֥שׁ ʔᵃḡārˌēš גרשׁ drive out
אֹותָ֖ם ʔôṯˌām אֵת [object marker]
מִ mi מִן from
פְּנֵיכֶ֑ם ppᵊnêḵˈem פָּנֶה face
וְ wᵊ וְ and
הָי֤וּ hāyˈû היה be
לָכֶם֙ lāḵˌem לְ to
לְ lᵊ לְ to
צִדִּ֔ים ṣiddˈîm צַד snare
וֵ וְ and
אלֹ֣הֵיהֶ֔ם ʔlˈōhêhˈem אֱלֹהִים god(s)
יִהְי֥וּ yihyˌû היה be
לָכֶ֖ם lāḵˌem לְ to
לְ lᵊ לְ to
מֹוקֵֽשׁ׃ môqˈēš מֹוקֵשׁ bait
2:3. quam ob rem nolui delere eos a facie vestra ut habeatis hostes et dii eorum sint vobis in ruinam
Wherefore I would not destroy them from before your face; that you may have enemies, and their gods may be your ruin.
2:3. For this reason, I am not willing to destroy them before your face, so that you may have enemies, and so that their gods may be your ruin.”
2:3. Wherefore I also said, I will not drive them out from before you; but they shall be [as thorns] in your sides, and their gods shall be a snare unto you.
2:3. For this reason, I am not willing to destroy them before your face, so that you may have enemies, and so that their gods may be your ruin.”
2:3. Wherefore I also said, I will not drive them out from before you; but they shall be [as thorns] in your sides, and their gods shall be a snare unto you.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:3: I will not drive them out from before you - Their transgressions, and breach of the covenant, were the reasons why they were not put in entire possession of the promised land. See note at the end of this chapter, Jdg 2:23 (note).
Albert Barnes: Notes on the Bible - 1834
2:3: "Wherefore I also said" - Rather because ye have done the things mentioned in Jdg 2:2, "I have now said (i. e. I now protest and declare) that I will not drive them out from before you" (compare Jdg 19:29). And it was the annonncement of this resolution by the Angel that caused the people to weep.
The word thorns in this verse is supplied by the King James Version from the similar passage in Joshua (see the marginal reference). Other versions adopt a different reading of the original text, and prefer the sense "they shall be to you for adversaries" (compare the last words of Num 33:55).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:3: I also said: Jdg 2:21; Num 33:55; Jos 23:13
their gods: Jdg 3:6; Exo 23:33, Exo 34:12; Deu 7:16; Kg1 11:1-7; Psa 106:36
Carl Friedrich Keil and Franz Delitzsch
2:3
"And I also have said to you:" these words point to the threat already expressed in Num 33:55; Josh 23:13, in the event of their not fulfilling the command of God, which threat the Lord would now fulfil. From the passages mentioned, we may also explain the expression לצדּים לכם והיוּ, they shall be in your sides, i.e., thorns in your sides. לצדּים is an abbreviated expression for בּצדּיכם לצנינים in Num 33:55, so that there is no necessity for the conjecture that it stands for לצרים. The last clause of Judg 2:3 is formed after Ex 23:33.
John Gill
2:3 Wherefore I also said,.... Supposing, or on condition of their being guilty of the above things, which was foreseen they would:
I will not drive them out from before you; the seven nations of the Canaanites entirely, and which accounts for the various instances related in the preceding chapter; where it is observed, that they could not, or did not, drive the old inhabitants out of such and such places, because they sinned against the Lord, and he forsook them, and would not assist them in their enterprises, or them to their sloth and indolence:
but they shall be as thorns in your sides: very troublesome and afflicting, see Num 33:55; or for straits, as the Septuagint, or be such as would bring them into tribulation, and distress them, as the Targum; so they often did:
and their gods shall be a snare unto you; which they suffered to continue, and did not destroy them, as they ought to have done; they would be, as they proved, ensnaring to them, and whereby they were drawn to forsake the worship of the true God, and bow down to them, as we read in some following verses.
John Wesley
2:3 I said - With myself, I have now taken up this peremptory resolution.
2:42:4: Եւ եղեւ իբրեւ խօսեցաւ հրեշտակն Տեառն զբանս զայսոսիկ առ ամենայն որդիսն Իսրայէլի. ամբարձի՛ն ժողովուրդքն զձայնս իւրեանց՝ եւ լացին[2464]. [2464] Ոմանք. Զամենայն զբանս զայսոսիկ առ։
4. Երբ Տիրոջ հրեշտակն այս խօսքերն ասաց Իսրայէլի բոլոր որդիներին, ժողովուրդը ձայն բարձրացրեց ու լաց եղաւ:
4 Երբ Տէրոջը հրեշտակը բոլոր Իսրայէլի որդիներուն այս խօսքերը ըսաւ, ժողովուրդը ձայնը վերցնելով լացաւ։
Եւ եղեւ իբրեւ խօսեցաւ հրեշտակն Տեառն զբանս զայսոսիկ առ ամենայն որդիսն Իսրայելի, ամբարձին ժողովուրդքն զձայնս իւրեանց եւ լացին:

2:4: Եւ եղեւ իբրեւ խօսեցաւ հրեշտակն Տեառն զբանս զայսոսիկ առ ամենայն որդիսն Իսրայէլի. ամբարձի՛ն ժողովուրդքն զձայնս իւրեանց՝ եւ լացին[2464].
[2464] Ոմանք. Զամենայն զբանս զայսոսիկ առ։
4. Երբ Տիրոջ հրեշտակն այս խօսքերն ասաց Իսրայէլի բոլոր որդիներին, ժողովուրդը ձայն բարձրացրեց ու լաց եղաւ:
4 Երբ Տէրոջը հրեշտակը բոլոր Իսրայէլի որդիներուն այս խօսքերը ըսաւ, ժողովուրդը ձայնը վերցնելով լացաւ։
zohrab-1805▾ eastern-1994▾ western am▾
2:42:4: Когда Ангел Господень сказал слова сии всем сынам Израилевым, то народ поднял громкий вопль и заплакал.
2:4 καὶ και and; even ἐγένετο γινομαι happen; become ὡς ως.1 as; how ἐλάλησεν λαλεω talk; speak ὁ ο the ἄγγελος αγγελος messenger κυρίου κυριος lord; master τοὺς ο the λόγους λογος word; log τούτους ουτος this; he πρὸς προς to; toward πάντας πας all; every υἱοὺς υιος son Ισραηλ ισραηλ.1 Israel καὶ και and; even ἐπῆραν επαιρω lift up; rear up ὁ ο the λαὸς λαος populace; population τὴν ο the φωνὴν φωνη voice; sound αὐτῶν αυτος he; him καὶ και and; even ἔκλαυσαν κλαιω weep; cry
2:4 וַ wa וְ and יְהִ֗י yᵊhˈî היה be כְּ kᵊ כְּ as דַבֵּ֞ר ḏabbˈēr דבר speak מַלְאַ֤ךְ malʔˈaḵ מַלְאָךְ messenger יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דְּבָרִ֣ים ddᵊvārˈîm דָּבָר word הָ hā הַ the אֵ֔לֶּה ʔˈēlleh אֵלֶּה these אֶֽל־ ʔˈel- אֶל to כָּל־ kol- כֹּל whole בְּנֵ֖י bᵊnˌê בֵּן son יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וַ wa וְ and יִּשְׂא֥וּ yyiśʔˌû נשׂא lift הָ hā הַ the עָ֛ם ʕˈām עַם people אֶת־ ʔeṯ- אֵת [object marker] קֹולָ֖ם qôlˌām קֹול sound וַ wa וְ and יִּבְכּֽוּ׃ yyivkˈû בכה weep
2:4. cumque loqueretur angelus Domini verba haec ad omnes filios Israhel elevaverunt vocem suam et fleveruntAnd when the angel of the Lord spoke these words to all the children of Israel: they lifted up their voice, and wept.
2:4. And when the Angel of the Lord spoke these words to all the sons of Israel, they lifted up their voice, and they wept.
2:4. And it came to pass, when the angel of the LORD spake these words unto all the children of Israel, that the people lifted up their voice, and wept.
2:4. And when the Angel of the Lord spoke these words to all the sons of Israel, they lifted up their voice, and they wept.
2:4. And it came to pass, when the angel of the LORD spake these words unto all the children of Israel, that the people lifted up their voice, and wept.
2:4 And it came to pass, when the angel of the LORD spake these words unto all the children of Israel, that the people lifted up their voice, and wept:
2:4: Когда Ангел Господень сказал слова сии всем сынам Израилевым, то народ поднял громкий вопль и заплакал.
2:4
καὶ και and; even
ἐγένετο γινομαι happen; become
ὡς ως.1 as; how
ἐλάλησεν λαλεω talk; speak
ο the
ἄγγελος αγγελος messenger
κυρίου κυριος lord; master
τοὺς ο the
λόγους λογος word; log
τούτους ουτος this; he
πρὸς προς to; toward
πάντας πας all; every
υἱοὺς υιος son
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
ἐπῆραν επαιρω lift up; rear up
ο the
λαὸς λαος populace; population
τὴν ο the
φωνὴν φωνη voice; sound
αὐτῶν αυτος he; him
καὶ και and; even
ἔκλαυσαν κλαιω weep; cry
2:4
וַ wa וְ and
יְהִ֗י yᵊhˈî היה be
כְּ kᵊ כְּ as
דַבֵּ֞ר ḏabbˈēr דבר speak
מַלְאַ֤ךְ malʔˈaḵ מַלְאָךְ messenger
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
דְּבָרִ֣ים ddᵊvārˈîm דָּבָר word
הָ הַ the
אֵ֔לֶּה ʔˈēlleh אֵלֶּה these
אֶֽל־ ʔˈel- אֶל to
כָּל־ kol- כֹּל whole
בְּנֵ֖י bᵊnˌê בֵּן son
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וַ wa וְ and
יִּשְׂא֥וּ yyiśʔˌû נשׂא lift
הָ הַ the
עָ֛ם ʕˈām עַם people
אֶת־ ʔeṯ- אֵת [object marker]
קֹולָ֖ם qôlˌām קֹול sound
וַ wa וְ and
יִּבְכּֽוּ׃ yyivkˈû בכה weep
2:4. cumque loqueretur angelus Domini verba haec ad omnes filios Israhel elevaverunt vocem suam et fleverunt
And when the angel of the Lord spoke these words to all the children of Israel: they lifted up their voice, and wept.
2:4. And when the Angel of the Lord spoke these words to all the sons of Israel, they lifted up their voice, and they wept.
2:4. And it came to pass, when the angel of the LORD spake these words unto all the children of Israel, that the people lifted up their voice, and wept.
2:4. And when the Angel of the Lord spoke these words to all the sons of Israel, they lifted up their voice, and they wept.
2:4. And it came to pass, when the angel of the LORD spake these words unto all the children of Israel, that the people lifted up their voice, and wept.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-5: Речь Ангела Господня вызвала в слушавшем ее народе израильском чувство раскаяния, так что народ пролил слезы, почему и это место потом называлось Бохим (Плачущие, LXX - Κλαυθμω̃νες).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:4: the people: Sa1 7:6; Ezr 10:1; Pro 17:10; Jer 31:9; Zac 12:10; Luk 6:21, Luk 7:38; Co2 7:10; Jam 4:9
Carl Friedrich Keil and Franz Delitzsch
2:4
The people broke out into loud weeping on account of this reproof. And since the weeping, from which the place received the name of Bochim, was a sign of their grief on account of their sin, this grief led on to such repentance that "they sacrificed there unto the Lord," no doubt presenting sin-offerings and burnt-offerings, that they might obtain mercy and the forgiveness of their sins. It does not follow from this sacrifice, however, that the tabernacle or the ark of the covenant was to be found at Bochim. In any place where the Lord appeared to His people, sacrifices might be offered to Him (see Judg 6:20, Judg 6:26, Judg 6:28; Judg 13:16.; 2Kings 24:25, and the commentary of Deut 12:5). On the other hand, it does follow from the sacrifice at Bochim, where there was no sanctuary of Jehovah, that the person who appeared to the people was not a prophet, nor even an ordinary angel, but the angel of the Lord, who is essentially one with Jehovah.
John Gill
2:4 And it came to pass, when the angel of the Lord spake these words unto all the children of Israel,.... This being either one of the three solemn feasts, when all the males appeared at the tabernacle of the Lord; or else here was now a solemn convention of all the tribes to inquire of the Lord the reason why they were not able to drive out the Canaanites in some places, and why they prevailed over them in many:
that the people lift up their voice, and wept; being affected with what the angel said, and convicted in their consciences of their sins, and so fearing the bad consequences thereof, they wept because of the sins they had been guilty of, and because of the evils that were like to befall them on account of them.
John Wesley
2:4 Wept - Some of them from a true sense of their sins; others from a just apprehension of their approaching misery.
Robert Jamieson, A. R. Fausset and David Brown
2:4 when the angel of the Lord spake these words . . . the people lifted up their voice, and wept--The angel's expostulation made a deep and painful impression. But the reformation was but temporary, and the gratifying promise of a revival which this scene of emotion held out, was, ere long, blasted by speedy and deeper relapses into the guilt of defection and idolatry.
2:52:5: եւ վասն այնորիկ կոչեցաւ անուն տեղւոյն այնորիկ Լալօ՛նք. եւ զոհեցին անդ Տեառն։
5. Դրա համար էլ այն տեղի անունը Լալօնք դրին. եւ այնտեղ Տիրոջը զոհ մատուցեցին:
5 Եւ այն տեղին անունը Բոքիմ* կոչեցին ու հոն Տէրոջը զոհ մատուցանեցին։
եւ վասն այնորիկ կոչեցաւ անուն տեղւոյն այնորիկ Լալօնք. եւ զոհեցին անդ Տեառն:

2:5: եւ վասն այնորիկ կոչեցաւ անուն տեղւոյն այնորիկ Լալօ՛նք. եւ զոհեցին անդ Տեառն։
5. Դրա համար էլ այն տեղի անունը Լալօնք դրին. եւ այնտեղ Տիրոջը զոհ մատուցեցին:
5 Եւ այն տեղին անունը Բոքիմ* կոչեցին ու հոն Տէրոջը զոհ մատուցանեցին։
zohrab-1805▾ eastern-1994▾ western am▾
2:52:5: От сего и называют то место Бохим ns{Плачущие.}. Там принесли они жертву Господу.
2:5 καὶ και and; even ἐπωνόμασαν επονομαζω named τὸ ο the ὄνομα ονομα name; notable τοῦ ο the τόπου τοπος place; locality ἐκείνου εκεινος that Κλαυθμῶνες κλαυθμων and; even ἐθυσίασαν θυσιαζω there τῷ ο the κυρίῳ κυριος lord; master
2:5 וַֽ wˈa וְ and יִּקְרְא֛וּ yyiqrᵊʔˈû קרא call שֵֽׁם־ šˈēm- שֵׁם name הַ ha הַ the מָּקֹ֥ום mmāqˌôm מָקֹום place הַ ha הַ the ה֖וּא hˌû הוּא he בֹּכִ֑ים bōḵˈîm בֹּכִים Bokim וַ wa וְ and יִּזְבְּחוּ־ yyizbᵊḥû- זבח slaughter שָׁ֖ם šˌām שָׁם there לַֽ lˈa לְ to יהוָֽה׃ פ [yhwˈāh] . f יְהוָה YHWH
2:5. et vocatum est nomen loci illius Flentium sive Lacrimarum immolaveruntque ibi hostias DominoAnd the name of that place was called, The place of weepers, or of tears: and there they offered sacrifices to the Lord.
2:5. And the name of that place was called, the Place of Weeping, or the Place of Tears. And they immolated victims to the Lord in that place.
2:5. And they called the name of that place Bochim: and they sacrificed there unto the LORD.
2:5. And the name of that place was called, the Place of Weeping, or the Place of Tears. And they immolated victims to the Lord in that place.
2:5. And they called the name of that place Bochim: and they sacrificed there unto the LORD.
2:5 And they called the name of that place Bochim: and they sacrificed there unto the LORD:
2:5: От сего и называют то место Бохим ns{Плачущие.}. Там принесли они жертву Господу.
2:5
καὶ και and; even
ἐπωνόμασαν επονομαζω named
τὸ ο the
ὄνομα ονομα name; notable
τοῦ ο the
τόπου τοπος place; locality
ἐκείνου εκεινος that
Κλαυθμῶνες κλαυθμων and; even
ἐθυσίασαν θυσιαζω there
τῷ ο the
κυρίῳ κυριος lord; master
2:5
וַֽ wˈa וְ and
יִּקְרְא֛וּ yyiqrᵊʔˈû קרא call
שֵֽׁם־ šˈēm- שֵׁם name
הַ ha הַ the
מָּקֹ֥ום mmāqˌôm מָקֹום place
הַ ha הַ the
ה֖וּא hˌû הוּא he
בֹּכִ֑ים bōḵˈîm בֹּכִים Bokim
וַ wa וְ and
יִּזְבְּחוּ־ yyizbᵊḥû- זבח slaughter
שָׁ֖ם šˌām שָׁם there
לַֽ lˈa לְ to
יהוָֽה׃ פ [yhwˈāh] . f יְהוָה YHWH
2:5. et vocatum est nomen loci illius Flentium sive Lacrimarum immolaveruntque ibi hostias Domino
And the name of that place was called, The place of weepers, or of tears: and there they offered sacrifices to the Lord.
2:5. And the name of that place was called, the Place of Weeping, or the Place of Tears. And they immolated victims to the Lord in that place.
2:5. And they called the name of that place Bochim: and they sacrificed there unto the LORD.
2:5. And the name of that place was called, the Place of Weeping, or the Place of Tears. And they immolated victims to the Lord in that place.
2:5. And they called the name of that place Bochim: and they sacrificed there unto the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:5: They called the name of that place Bochim - The word בכים bochim signifies weepings or lamentations; and is translated by the Septuagint Κλαυθυων or Κλαυθυωνες, bewailings; and it is supposed that the place derived its name from these lamentations of the people. Some think the place itself, where the people were now assembled, was Shiloh, now named Bochim because of the above circumstance. It should be observed, that the angel speaks here in the person of God, by whom he was sent; as the prophets frequently do.
Albert Barnes: Notes on the Bible - 1834
2:5: Bochim - i. e. weepers. It was near Shechem, but the site is unknown. Compare the names given to places for similar reasons in Gen 35:8; Gen 50:11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:5: Bochim: that is, Weepers, Gen 35:8; Jos 7:26
they sacrificed: Jdg 6:24, Jdg 13:19; Sa1 7:9
John Gill
2:5 And they called the name of that place Bochim,.... Which signifies "weepers", from the general lamentation of the people, which before had another name; very probably it was Shiloh itself since all Israel was gathered together, the tabernacle being now at Shiloh, and also because sacrifices were offered up, as follows:
and they sacrificed there unto the Lord; to atone for the sins they had committed; and if they did this in the faith of the great sacrifice of the Messiah, they did well; however, so far there was an acknowledgment of their, guilt, and a compliance with the appointments of God directed to in such cases.
John Wesley
2:5 Bochim - That is, Weepers. They sacrificed - For the expiation of their sins, by which they had provoked God to this resolution.
2:62:6: Եւ արձակեա՛ց Յեսու զժողովուրդսն. եւ գնացին որդիքն Իսրայէլի յիւրաքանչիւր տո՛ւն իւր, եւ յիւրաքանչի՛ւր ժառանգութիւն իւր՝ ժառանգել զերկիրն[2465]։[2465] Ոմանք. ՚Ի տուն իւր... ՚ի ժառան՛՛։
6. Յեսուն արձակեց ժողովրդին, եւ իսրայէլացիները գնացին ամէն մէկն իր տունը եւ ամէն մէկն իր կալուածքը՝ երկիրը ժառանգութիւն ստանալու համար:
6 Երբ Յեսու ժողովուրդը արձակեց, Իսրայէլի որդիները ամէն մէկը իր կալուածքը գնաց՝ երկիրը ժառանգելու համար։
Եւ արձակեաց Յեսու զժողովուրդսն. եւ գնացին որդիքն Իսրայելի [39]յիւրաքանչիւր տուն իւր եւ`` յիւրաքանչիւր ժառանգութիւն իւր` ժառանգել զերկիրն:

2:6: Եւ արձակեա՛ց Յեսու զժողովուրդսն. եւ գնացին որդիքն Իսրայէլի յիւրաքանչիւր տո՛ւն իւր, եւ յիւրաքանչի՛ւր ժառանգութիւն իւր՝ ժառանգել զերկիրն[2465]։
[2465] Ոմանք. ՚Ի տուն իւր... ՚ի ժառան՛՛։
6. Յեսուն արձակեց ժողովրդին, եւ իսրայէլացիները գնացին ամէն մէկն իր տունը եւ ամէն մէկն իր կալուածքը՝ երկիրը ժառանգութիւն ստանալու համար:
6 Երբ Յեսու ժողովուրդը արձակեց, Իսրայէլի որդիները ամէն մէկը իր կալուածքը գնաց՝ երկիրը ժառանգելու համար։
zohrab-1805▾ eastern-1994▾ western am▾
2:62:6: Когда Иисус распустил народ, и пошли сыны Израилевы, [каждый в свой дом и] каждый в свой удел, чтобы получить в наследие землю,
2:6 καὶ και and; even ἐξαπέστειλεν εξαποστελλω send forth Ἰησοῦς ιησους Iēsous; Iisus τὸν ο the λαόν λαος populace; population καὶ και and; even ἦλθεν ερχομαι come; go ἀνὴρ ανηρ man; husband εἰς εις into; for τὴν ο the κληρονομίαν κληρονομια inheritance αὐτοῦ αυτος he; him κατακληρονομῆσαι κατακληρονομεω possess; give possession τὴν ο the γῆν γη earth; land
2:6 וַ wa וְ and יְשַׁלַּ֥ח yᵊšallˌaḥ שׁלח send יְהֹושֻׁ֖עַ yᵊhôšˌuₐʕ יְהֹושֻׁעַ Joshua אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עָ֑ם ʕˈām עַם people וַ wa וְ and יֵּלְכ֧וּ yyēlᵊḵˈû הלך walk בְנֵֽי־ vᵊnˈê- בֵּן son יִשְׂרָאֵ֛ל yiśrāʔˈēl יִשְׂרָאֵל Israel אִ֥ישׁ ʔˌîš אִישׁ man לְ lᵊ לְ to נַחֲלָתֹ֖ו naḥᵃlāṯˌô נַחֲלָה heritage לָ lā לְ to רֶ֥שֶׁת rˌešeṯ ירשׁ trample down אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
2:6. dimisit ergo Iosue populum et abierunt filii Israhel unusquisque in possessionem suam ut obtinerent eamAnd Josue sent away the people, and the children of Israel went every one to his own possession to hold it:
2:6. Then Joshua dismissed the people, and the sons of Israel went away, each one to his own possession, so that they might obtain it.
2:6. And when Joshua had let the people go, the children of Israel went every man unto his inheritance to possess the land.
2:6. Then Joshua dismissed the people, and the sons of Israel went away, each one to his own possession, so that they might obtain it.
2:6. And when Joshua had let the people go, the children of Israel went every man unto his inheritance to possess the land.
2:6 And when Joshua had let the people go, the children of Israel went every man unto his inheritance to possess the land:
2:6: Когда Иисус распустил народ, и пошли сыны Израилевы, [каждый в свой дом и] каждый в свой удел, чтобы получить в наследие землю,
2:6
καὶ και and; even
ἐξαπέστειλεν εξαποστελλω send forth
Ἰησοῦς ιησους Iēsous; Iisus
τὸν ο the
λαόν λαος populace; population
καὶ και and; even
ἦλθεν ερχομαι come; go
ἀνὴρ ανηρ man; husband
εἰς εις into; for
τὴν ο the
κληρονομίαν κληρονομια inheritance
αὐτοῦ αυτος he; him
κατακληρονομῆσαι κατακληρονομεω possess; give possession
τὴν ο the
γῆν γη earth; land
2:6
וַ wa וְ and
יְשַׁלַּ֥ח yᵊšallˌaḥ שׁלח send
יְהֹושֻׁ֖עַ yᵊhôšˌuₐʕ יְהֹושֻׁעַ Joshua
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עָ֑ם ʕˈām עַם people
וַ wa וְ and
יֵּלְכ֧וּ yyēlᵊḵˈû הלך walk
בְנֵֽי־ vᵊnˈê- בֵּן son
יִשְׂרָאֵ֛ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אִ֥ישׁ ʔˌîš אִישׁ man
לְ lᵊ לְ to
נַחֲלָתֹ֖ו naḥᵃlāṯˌô נַחֲלָה heritage
לָ לְ to
רֶ֥שֶׁת rˌešeṯ ירשׁ trample down
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
2:6. dimisit ergo Iosue populum et abierunt filii Israhel unusquisque in possessionem suam ut obtinerent eam
And Josue sent away the people, and the children of Israel went every one to his own possession to hold it:
2:6. Then Joshua dismissed the people, and the sons of Israel went away, each one to his own possession, so that they might obtain it.
2:6. And when Joshua had let the people go, the children of Israel went every man unto his inheritance to possess the land.
2:6. Then Joshua dismissed the people, and the sons of Israel went away, each one to his own possession, so that they might obtain it.
2:6. And when Joshua had let the people go, the children of Israel went every man unto his inheritance to possess the land.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-9: Приступая к характеристике времени Судей, бытописатель для более отчетливой характеристики событий этого времени упоминает о состоянии народа во время последних дней Иисуса Навина и при жизни старейшин израильских, видевших дивные дела Господа во время странствования евреев по Аравийской пустыне. Ср. Нав. XXIV:28-31.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Idolatry of the Israelites. B. C. 1425.

6 And when Joshua had let the people go, the children of Israel went every man unto his inheritance to possess the land. 7 And the people served the LORD all the days of Joshua, and all the days of the elders that outlived Joshua, who had seen all the great works of the LORD, that he did for Israel. 8 And Joshua the son of Nun, the servant of the LORD, died, being a hundred and ten years old. 9 And they buried him in the border of his inheritance in Timnath-heres, in the mount of Ephraim, on the north side of the hill Gaash. 10 And also all that generation were gathered unto their fathers: and there arose another generation after them, which knew not the LORD, nor yet the works which he had done for Israel. 11 And the children of Israel did evil in the sight of the LORD, and served Baalim: 12 And they forsook the LORD God of their fathers, which brought them out of the land of Egypt, and followed other gods, of the gods of the people that were round about them, and bowed themselves unto them, and provoked the LORD to anger. 13 And they forsook the LORD, and served Baal and Ashtaroth. 14 And the anger of the LORD was hot against Israel, and he delivered them into the hands of spoilers that spoiled them, and he sold them into the hands of their enemies round about, so that they could not any longer stand before their enemies. 15 Whithersoever they went out, the hand of the LORD was against them for evil, as the LORD had said, and as the LORD had sworn unto them: and they were greatly distressed. 16 Nevertheless the LORD raised up judges, which delivered them out of the hand of those that spoiled them. 17 And yet they would not hearken unto their judges, but they went a whoring after other gods, and bowed themselves unto them: they turned quickly out of the way which their fathers walked in, obeying the commandments of the LORD; but they did not so. 18 And when the LORD raised them up judges, then the LORD was with the judge, and delivered them out of the hand of their enemies all the days of the judge: for it repented the LORD because of their groanings by reason of them that oppressed them and vexed them. 19 And it came to pass, when the judge was dead, that they returned, and corrupted themselves more than their fathers, in following other gods to serve them, and to bow down unto them; they ceased not from their own doings, nor from their stubborn way. 20 And the anger of the LORD was hot against Israel; and he said, Because that this people hath transgressed my covenant which I commanded their fathers, and have not hearkened unto my voice; 21 I also will not henceforth drive out any from before them of the nations which Joshua left when he died: 22 That through them I may prove Israel, whether they will keep the way of the LORD to walk therein, as their fathers did keep it, or not. 23 Therefore the LORD left those nations, without driving them out hastily; neither delivered he them into the hand of Joshua.
The beginning of this paragraph is only a repetition of what account we had before of the people's good character during the government of Joshua, and of his death and burial (Josh. xxiv. 29, 30), which comes in here again only to make way for the following account, which this chapter gives, of their degeneracy and apostasy. The angel had foretold that the Canaanites and their idols would be a snare to Israel; now the historian undertakes to show that they were so, and, that this may appear the more clear, he looks back a little, and takes notice, 1. Of their happy settlement in the land of Canaan. Joshua, having distributed this land among them, dismissed them to the quiet and comfortable possession of it (v. 6): He sent them away, not only every tribe, but every man to his inheritance, no doubt giving them his blessing. 2. Of their continuance in the faith and fear of God's holy name as long as Joshua lived, v. 7. As they went to their possessions with good resolutions to cleave to God, so they persisted for some time in these good resolutions, as long as they had good rulers that set them good examples, gave them good instructions, and reproved and restrained the corruptions that crept in among them, and as long as they had fresh in remembrance the great things God did for them when he brought them into Canaan: those that had seen these wonders had so much sense as to believe their own eyes, and so much reason as to serve that God who had appeared so gloriously on their behalf; but those that followed, because they had not seen, believed not. 3. Of the death and burial of Joshua, which gave a fatal stroke to the interests of religion among the people, v. 8, 9. Yet so much sense they had of their obligations to him that they did him honour at his death, and buried him in Timnath-heres; so it is called here, not, as in Joshua, Timnath-serah. Heres signifies the sun, a representation of which, some think, was set upon his sepulchre, and gave name to it, in remembrance of the sun's standing still at his word. So divers of the Jewish writers say; but I much question whether an image of the sun would be allowed to the honour of Joshua at that time, when, by reason of men's general proneness to worship the sun, it would be in danger of being abused to the dishonour of God. 4. Of the rising of a new generation, v. 10. All that generation in a few years wore off, their good instructions and examples died and were buried with them, and there arose another generation of Israelites who had so little sense of religion, and were in so little care about it, that, notwithstanding all the advantages of their education, one might truly say that they knew not the Lord, knew him not aright, knew him not as he had revealed himself, else they would not have forsaken him. They were so entirely devoted to the world, so intent upon the business of it or so indulgent of the flesh in ease and luxury, that they never minded the true God and his holy religion, and so were easily drawn aside to false gods and their abominable superstitions.
And so he comes to give us a general idea of the series of things in Israel during the time of the judges, the same repeated in the same order.
I. The people of Israel forsook the God of Israel, and gave that worship and honour to the dunghill deities of the Canaanites which was due to him alone. Be astonished, O heavens! at this, and wonder, O earth! Hath a nation, such a nation, so well fed, so well taught, changed its God, such a God, a God of infinite power, unspotted purity, inexhaustible goodness, and so very jealous of a competitor, for stocks and stones that could do neither good nor evil? Jer. ii. 11, 12. Never was there such an instance of folly, ingratitude, and perfidiousness. Observe how it is described here, v. 11-13. In general, they did evil, nothing could be more evil, that is, more provoking to God, nor more prejudicial to themselves, and it was in the sight of the Lord; all evil is before him, but he takes special notice of the sin of having any other god. In particular, 1. They forsook the Lord (v. 12, and again v. 13); this was one of the two great evils they were guilty of, Jer. ii. 13. They had been joined to the Lord in covenant, but now they forsook him, as a wife treacherously departs from her husband. "They forsook the worship of the Lord," so the Chaldee: for those that forsake the worship of God do in effect forsake God himself. It aggravated this that he was the God of their fathers, so that they were born in his house, and therefore bound to serve him; and that he brought them out of the land of Egypt, he loosed their bonds, and upon that account also they were obliged to serve him. 2. When they forsook the only true God they did not turn atheists, nor were they such fools as to say, There is no God; but they followed other gods: so much remained of pure nature as to own a God, yet so much appeared of corrupt nature as to multiply gods, and take up with any, and to follow the fashion, not the rule, in religious worship. Israel had the honour of being a peculiar people and dignified above all others, and yet so false were they to their own privileges that they were fond of the gods of the people that were round about them. Baal and Ashtaroth, he-gods and she-gods; they made their court to sun and moon, Jupiter and Juno. Baalim signifies lords, and Ashtaroth blessed ones, both plural, for when they forsook Jehovah, who is one, they had gods many and lords many, as a luxuriant fancy pleased to multiply them. Whatever they took for their gods, they served them and bowed down to them, gave honour to them and begged favours from them.
II. The God of Israel was hereby provoked to anger, and delivered them up into the hand of their enemies, v. 14, 15. He was wroth with them, for he is a jealous God and true to the honour of his own name; and the way he took to punish them for their apostasy was to make those their tormentors whom they yielded to as their tempters. They made themselves as mean and miserable by forsaking God as they would have been great and happy if they had continued faithful to him. 1. The scale of victory turned against them. After they forsook God, whenever they took the sword in hand they were as sure to be beaten as before they had been sure to conquer. Formerly their enemies could not stand before them, but, wherever they went, the hand of the Lord was for them; when they began to cool in their religion, God suspended his favour, stopped the progress of their successes, and would not drive out their enemies any more (v. 3), only suffered them to keep their ground; but now, when they had quite revolted to idolatry, the war turned directly against them, and they could not any longer stand before their enemies. God would rather give the success to those that had never known nor owned him than to those that had done both, but had now deserted him. Wherever they went, they might perceive that God himself had turned to be their enemy, and fought against them, Isa. lxiii. 10. 2. The balance of power then turned against them of course. Whoever would might spoil them, whoever would might oppress them. God sold them into the hands of their enemies; not only he delivered them up freely, as we do that which we have sold, but he did it upon a valuable consideration, that he might get himself honour as a jealous God, who would not spare even his own peculiar people when they provoked him. He sold them as insolvent debtors are sold (Matt. xviii. 25), by their sufferings to make some sort of reparation to his glory for the injury it sustained by their apostasy. Observe how their punishment, (1.) Answered what they had done. They served the gods of the nations that were round about them, even the meanest, and God made then serve the princes of the nations that were round about them, even the meanest. He that is company for every fool is justly made a fool of by every company. (2.) How it answered what God has spoken. The hand of heaven was thus turned against them, as the Lord had said, and as the Lord had sworn (v. 15), referring to the curse and death set before them in the covenant, with the blessing and life. Those that have found God true to his promises may thence infer that he will be as true to his threatenings.
III. The God of infinite mercy took pity on them in their distresses, though they had brought themselves into them by their own sin and folly, and wrought deliverance for them. Nevertheless, though their trouble was the punishment of their sin and the accomplishment of God's word, yet they were in process of time saved out of their trouble, v. 16-18. Here observe, 1. The inducement of their deliverance. It came purely from God's pity and tender compassion; the reason was fetched from within himself. It is not said, It repented them because of their iniquities (for it appears, v. 17, that many of them continued unreformed), but, It repented the Lord because of their groanings; though it is not so much the burden of sin as the burden of affliction that they are said to groan under. It is true they deserved to perish for ever under his curse, yet, this being the day of his patience and our probation, he does not stir up all his wrath. He might in justice have abandoned them, but he could not for pity do it. 2. The instruments of their deliverance. God did not send angels from heaven to rescue them, nor bring in any foreign power to their aid, but raised up judges from among themselves, as there was occasion, men to whom God gave extraordinary qualifications for, and calls to, that special service for which they were designed, which was to reform and deliver Israel, and whose great attempts he crowned with wonderful success: The Lord was with the judges when he raised them up, and so they became saviours. Observe, (1.) In the days of the greatest degeneracy and distress of the church there shall be some whom God will either find or make to redress its grievances and set things to rights. (2.) God must be acknowledged in the seasonable rising up of useful men for public service. He endues men with wisdom and courage, gives them hearts to act and venture. All that are in any way the blessings of their country must be looked upon as the gifts of God. (3.) Whom God calls he will own, and give them his presence; whom he raises up he will be with. (4.) The judges of a land are its saviours.
IV. The degenerate Israelites were not effectually and thoroughly reformed, no, not by their judges, v. 17-19. 1. Even while their judges were with them, and active in the work of reformation, there were those that would not hearken to their judges, but at that very time went a whoring after other gods, so mad were they upon their idols, and so obstinately bent to backslide. They had been espoused to God, but broke the marriage-covenant, and went a whoring after these gods. Idolatry is spiritual adultery, so vile, and base, and perfidious a thing is it, and so hardly are those reclaimed that are addicted to it. 2. Those that in the times of reformation began to amend yet turned quickly out of the way again, and became as bad as ever. The way they turned out of was that which their godly ancestors walked in, and set them out in; but they soon started from under the influence both of their fathers' good example and of their own good education. The wicked children of godly parents do so, and will therefore have a great deal to answer for. However, when the judge was dead, they looked upon the dam which checked the stream of their idolatry as removed, and then it flowed down again with so much the more fury, and the next age seemed to be rather the worse for the attempts that had been made towards reformation, v. 19. They corrupted themselves more than their fathers, strove to outdo them in multiplying strange gods and inventing profane and impious rites of worship, as it were in contradiction to their reformers. They ceased not from, or, as the word is, they would not let fall, any of their own doings, grew not ashamed of those idolatrous services that were most odious nor weary of those that were most barbarous, would not so much as diminish one step of their hard and stubborn way. Thus those that have forsaken the good ways of God, which they have once known and professed, commonly grow most daring and desperate in sin, and have their hearts most hardened.
V. God's just resolution hereupon was still to continue the rod over them, 1. Their sin was sparing the Canaanites, and this in contempt and violation of the covenant God had made with them and the commands he had given them, v. 20. 2. Their punishment was that the Canaanites were spared, and so they were beaten with their own rod. They were not all delivered into the hand of Joshua while he lived, v. 23. Our Lord Jesus, though he spoiled principalities and powers, yet did not complete his victory at first. We see not yet all things put under him; there are remains of Satan's interest in the church, as there were of the Canaanites in the land; but our Joshua lives for ever, and will in the great day perfect his conquest. After Joshua's death, little was done for a long time against the Canaanites: Israel indulged them, and grew familiar with them, and therefore God would not drive them out any more, v. 21. If they will have such inmates as these among them, let them take them, and see what will come of it. God chose their delusions, Isa. lxvi. 4. Thus men cherish and indulge their own corrupt appetites and passions, and, instead of mortifying them, make provision for them, and therefore God justly leaves them to themselves under the power of their sins, which will be their ruin. So shall their doom be; they themselves have decided it. These remnants of the Canaanites were left to prove Israel (v. 22), whether they would keep the way of the Lord or not; not that God might know them, but that they might know themselves. It was to try, (1.) Whether they could resist the temptations to idolatry which the Canaanites would lay before them. God had told them they could not, Deut. vii. 4. But they thought they could. "Well," said God, "I will try you;" and, upon trial, it was found that the tempters' charms were far too strong for them. God has told us how deceitful and desperately wicked our hearts are, but we are not willing to believe it till by making bold with temptation we find it too true by sad experience. (2.) Whether they would make a good use of the vexations which the remaining natives would give them, and the many troubles they would occasion them, and would thereby be convinced of sin and humbled for it, reformed, and driven to God and their duty, whether by continual alarms from them they would be kept in awe and made afraid of provoking God.
Adam Clarke: Commentary on the Bible - 1831
2:6: When Joshua had let the people go - The author of this book is giving here a history of the people, from the division of the land by Joshua to the time in which the angel speaks. Joshua divided the land to them by lot; recommended obedience to God, which they solemnly promised: and they continued faithful during his life, and during the lives of those who had been his contemporaries, but who had survived him. When all that generation who had seen the wondrous works of God in their behalf had died, then the succeeding generation, who knew not the Lord - who had not seen his wondrous works - forsook his worship, and worshipped Baalim and Ashtaroth, the gods of the nations among whom they lived, and thus the Lord was provoked to anger; and this was the reason why they were delivered into the hands of their enemies. This is the sum of their history to the time in which the angel delivers his message.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:6: Joshua: Jos 22:6, Jos 24:28-31
Carl Friedrich Keil and Franz Delitzsch
2:6
The account of this development of the covenant nation, which commenced after the death of Joshua and his contemporaries, is attached to the book of Joshua by a simple repetition of the closing verses of that book (Josh 24:28-31) in Judg 2:6-10, with a few unimportant differences, not only to form a link between Josha and Judg 2:11, and to resume the thread of the history which was broken off by the summary just given of the results of the wars between the Israelites and Canaanites (Bertheau), but rather to bring out sharply and clearly the contrast between the age that was past and the period of the Israelitish history that was just about to commence. The vav consec. attached to וישׁלּח expresses the order of thought and not of time. The apostasy of the new generation from the Lord (Judg 2:10.) was a necessary consequence of the attitude of Israel to the Canaanites who were left in the land, as described in Judg 1:1-2:5. This thought is indicated by the vav consec. in וישׁלּח; so that the meaning of Judg 2:6. as expressed in our ordinary phraseology would be as follows: Now when Joshua had dismissed the people, and the children of Israel had gone every one to his own inheritance to take possession of the land, the people served the Lord as long as Joshua and the elders who survived him were alive; but when Joshua was dead, and that generation (which was contemporaneous with him) had been gathered to its fathers, there rose up another generation after them which knew not the Lord, and also (knew not) the work which He had done to Israel. On the death and burial of Joshua, see at Josh 24:29-30. "Gathered unto their fathers" corresponds to "gathered to his people" in the Pentateuch (Gen 25:8, Gen 25:17; Gen 35:29; Gen 49:29, Gen 49:33, etc.: see at Gen 25:8). They "knew not the Lord," sc., from seeing or experiencing His wonderful deeds, which the contemporaries of Joshua and Moses had seen and experienced.
In the general survey of the times of the judges, commencing at Judg 2:11, the falling away of the Israelites from the Lord is mentioned first of all, and at the same time it is distinctly shown how neither the chastisements inflicted upon them by God at the hands of hostile nations, nor the sending of judges to set them free from the hostile oppression, availed to turn them from their idolatry (Judg 2:11-19). This is followed by the determination of God to tempt and chastise the sinful nation by not driving away the remaining Canaanites (Judg 2:20-23); and lastly, the account concludes with an enumeration of the tribes that still remained, and the attitude of Israel towards them (Judg 3:1-6).
Geneva 1599
2:6 And when Joshua had (b) let the people go, the children of Israel went every man unto his inheritance to possess the land.
(b) After that he had divided to every man his portion by lot, (Josh 24:28).
John Gill
2:6 And when Joshua had let the people go,.... This is not to be connected with what goes before, as if that was done in Joshua's lifetime; for during that, as is after testified, the people of Israel served the Lord; whereas the angel, in the speech to them before related, charges them with disobeying the voice of the Lord, making leagues with the inhabitants of the land, and not demolishing their altars, all which was after the death of Joshua; but this refers to a meeting of them with him before his death, and his dismission of them, which was either when he had divided the land by lot unto them, or when he had given them his last charge before his death, see Josh 24:28; and this, and what follows, are repeated and introduced here, to connect the history of Israel, and to show them how they fell into idolatry, and so under the divine displeasure, which brought them into distress, from which they were delivered at various times by judges of his own raising up, which is the subject matter of this book:
the children of Israel went every man unto his inheritance to possess the land; as it was divided to the several tribes and their families; which seems to confirm the first sense given, that this refers to the dismission of the people upon the division of the land among them.
John Wesley
2:6 Let the people go - When he had distributed their inheritances, and dismissed them severally to take possession of them. This was done before this time, whilst Joshua lived; but is now repeated to discover the time, and occasion of the peoples defection from God, and of God's desertion of them.
Robert Jamieson, A. R. Fausset and David Brown
2:6 And when Joshua had let the people go--This passage is a repetition of Josh 24:29-31. It was inserted here to give the reader the reasons which called forth so strong and severe a rebuke from the angel of the Lord. During the lifetime of the first occupiers, who retained a vivid recollection of all the miracles and judgments which they had witnessed in Egypt and the desert, the national character stood high for faith and piety. But, in course of time, a new race arose who were strangers to all the hallowed and solemnizing experience of their fathers, and too readily yielded to the corrupting influences of the idolatry that surrounded them.
2:72:7: Եւ ծառայեա՛ց ժողովուրդն Տեառն զամենայն աւուրս Յեսուայ, եւ զամենայն աւուրս ծերոցն, որ միանգամ երկայնակեացք եղեն ընդ Յեսուայ. որ գիտա՛կ լեալ էին ամենայն մեծամեծ գործոցն Տեառն՝ զոր արար յԻսրայէլ[2466]։ [2466] Ոմանք. Մեծամեծաց գործոց Տեառն զոր արար Իսրայէլի. կամ՝ յԻսրայէլի։
7. Եւ ժողովուրդը Տիրոջը ծառայեց Յեսուի կենդանութեան բոլոր օրերում եւ այն ծերերի կենդանութեան բոլոր օրերում, որոնք երկար ապրեցին Յեսուից յետոյ եւ որոնք տեսել էին Տիրոջ բոլոր մեծամեծ գործերը, որ նա արեց Իսրայէլի համար:
7 Ժողովուրդը, Յեսուին բոլոր օրերուն մէջ ու Յեսուէն ետքը ողջ մնացող եւ Իսրայէլին համար Տէրոջը ըրած բոլոր մեծ գործերը տեսնող ծերերուն բոլոր օրերուն մէջ, Տէրոջը ծառայութիւն ըրին։
Եւ ծառայեաց ժողովուրդն Տեառն զամենայն աւուրս Յեսուայ եւ զամենայն աւուրս ծերոցն, որ միանգամ երկայնակեացք եղեն [40]ընդ Յեսուայ, որ գիտակ լեալ էին ամենայն մեծամեծ գործոցն Տեառն զոր արար յԻսրայէլ:

2:7: Եւ ծառայեա՛ց ժողովուրդն Տեառն զամենայն աւուրս Յեսուայ, եւ զամենայն աւուրս ծերոցն, որ միանգամ երկայնակեացք եղեն ընդ Յեսուայ. որ գիտա՛կ լեալ էին ամենայն մեծամեծ գործոցն Տեառն՝ զոր արար յԻսրայէլ[2466]։
[2466] Ոմանք. Մեծամեծաց գործոց Տեառն զոր արար Իսրայէլի. կամ՝ յԻսրայէլի։
7. Եւ ժողովուրդը Տիրոջը ծառայեց Յեսուի կենդանութեան բոլոր օրերում եւ այն ծերերի կենդանութեան բոլոր օրերում, որոնք երկար ապրեցին Յեսուից յետոյ եւ որոնք տեսել էին Տիրոջ բոլոր մեծամեծ գործերը, որ նա արեց Իսրայէլի համար:
7 Ժողովուրդը, Յեսուին բոլոր օրերուն մէջ ու Յեսուէն ետքը ողջ մնացող եւ Իսրայէլին համար Տէրոջը ըրած բոլոր մեծ գործերը տեսնող ծերերուն բոլոր օրերուն մէջ, Տէրոջը ծառայութիւն ըրին։
zohrab-1805▾ eastern-1994▾ western am▾
2:72:7: тогда народ служил Господу во все дни Иисуса и во все дни старейшин, которых жизнь продлилась после Иисуса и которые видели все великие дела Господни, какие Он сделал Израилю.
2:7 καὶ και and; even ἐδούλευσεν δουλευω give allegiance; subject ὁ ο the λαὸς λαος populace; population τῷ ο the κυρίῳ κυριος lord; master πάσας πας all; every τὰς ο the ἡμέρας ημερα day Ἰησοῦ ιησους Iēsous; Iisus καὶ και and; even πάσας πας all; every τὰς ο the ἡμέρας ημερα day τῶν ο the πρεσβυτέρων πρεσβυτερος senior; older ὅσοι οσος as much as; as many as ἐμακροημέρευσαν μακροημερευω with; amid Ἰησοῦ ιησους Iēsous; Iisus ὅσοι οσος as much as; as many as ἔγνωσαν γινωσκω know πᾶν πας all; every τὸ ο the ἔργον εργον work κυρίου κυριος lord; master τὸ ο the μέγα μεγας great; loud ὃ ος who; what ἐποίησεν ποιεω do; make ἐν εν in τῷ ο the Ισραηλ ισραηλ.1 Israel
2:7 וַ wa וְ and יַּעַבְד֤וּ yyaʕavᵊḏˈû עבד work, serve הָ hā הַ the עָם֙ ʕˌām עַם people אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH כֹּ֖ל kˌōl כֹּל whole יְמֵ֣י yᵊmˈê יֹום day יְהֹושֻׁ֑עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua וְ wᵊ וְ and כֹ֣ל׀ ḵˈōl כֹּל whole יְמֵ֣י yᵊmˈê יֹום day הַ ha הַ the זְּקֵנִ֗ים zzᵊqēnˈîm זָקֵן old אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] הֶאֱרִ֤יכוּ heʔᵉrˈîḵû ארך be long יָמִים֙ yāmîm יֹום day אַחֲרֵ֣י ʔaḥᵃrˈê אַחַר after יְהֹושׁ֔וּעַ yᵊhôšˈûₐʕ יְהֹושֻׁעַ Joshua אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] רָא֗וּ rāʔˈû ראה see אֵ֣ת ʔˈēṯ אֵת [object marker] כָּל־ kol- כֹּל whole מַעֲשֵׂ֤ה maʕᵃśˈē מַעֲשֶׂה deed יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH הַ ha הַ the גָּדֹ֔ול ggāḏˈôl גָּדֹול great אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] עָשָׂ֖ה ʕāśˌā עשׂה make לְ lᵊ לְ to יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
2:7. servieruntque Domino cunctis diebus eius et seniorum qui longo post eum vixerunt tempore et noverant omnia opera Domini quae fecerat cum IsrahelAnd they served the Lord all his days, and the days of the ancients, that lived a long time after him, and who knew all the works of the Lord, which he had done for Israel.
2:7. And they served the Lord, during all his days, and during all the days of the elders, who lived for a long time after him, and who knew all the works of the Lord, which he had done for Israel.
2:7. And the people served the LORD all the days of Joshua, and all the days of the elders that outlived Joshua, who had seen all the great works of the LORD, that he did for Israel.
2:7. And they served the Lord, during all his days, and during all the days of the elders, who lived for a long time after him, and who knew all the works of the Lord, which he had done for Israel.
2:7. And the people served the LORD all the days of Joshua, and all the days of the elders that outlived Joshua, who had seen all the great works of the LORD, that he did for Israel.
2:7 And the people served the LORD all the days of Joshua, and all the days of the elders that outlived Joshua, who had seen all the great works of the LORD, that he did for Israel:
2:7: тогда народ служил Господу во все дни Иисуса и во все дни старейшин, которых жизнь продлилась после Иисуса и которые видели все великие дела Господни, какие Он сделал Израилю.
2:7
καὶ και and; even
ἐδούλευσεν δουλευω give allegiance; subject
ο the
λαὸς λαος populace; population
τῷ ο the
κυρίῳ κυριος lord; master
πάσας πας all; every
τὰς ο the
ἡμέρας ημερα day
Ἰησοῦ ιησους Iēsous; Iisus
καὶ και and; even
πάσας πας all; every
τὰς ο the
ἡμέρας ημερα day
τῶν ο the
πρεσβυτέρων πρεσβυτερος senior; older
ὅσοι οσος as much as; as many as
ἐμακροημέρευσαν μακροημερευω with; amid
Ἰησοῦ ιησους Iēsous; Iisus
ὅσοι οσος as much as; as many as
ἔγνωσαν γινωσκω know
πᾶν πας all; every
τὸ ο the
ἔργον εργον work
κυρίου κυριος lord; master
τὸ ο the
μέγα μεγας great; loud
ος who; what
ἐποίησεν ποιεω do; make
ἐν εν in
τῷ ο the
Ισραηλ ισραηλ.1 Israel
2:7
וַ wa וְ and
יַּעַבְד֤וּ yyaʕavᵊḏˈû עבד work, serve
הָ הַ the
עָם֙ ʕˌām עַם people
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
כֹּ֖ל kˌōl כֹּל whole
יְמֵ֣י yᵊmˈê יֹום day
יְהֹושֻׁ֑עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua
וְ wᵊ וְ and
כֹ֣ל׀ ḵˈōl כֹּל whole
יְמֵ֣י yᵊmˈê יֹום day
הַ ha הַ the
זְּקֵנִ֗ים zzᵊqēnˈîm זָקֵן old
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
הֶאֱרִ֤יכוּ heʔᵉrˈîḵû ארך be long
יָמִים֙ yāmîm יֹום day
אַחֲרֵ֣י ʔaḥᵃrˈê אַחַר after
יְהֹושׁ֔וּעַ yᵊhôšˈûₐʕ יְהֹושֻׁעַ Joshua
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
רָא֗וּ rāʔˈû ראה see
אֵ֣ת ʔˈēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
מַעֲשֵׂ֤ה maʕᵃśˈē מַעֲשֶׂה deed
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
הַ ha הַ the
גָּדֹ֔ול ggāḏˈôl גָּדֹול great
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
עָשָׂ֖ה ʕāśˌā עשׂה make
לְ lᵊ לְ to
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
2:7. servieruntque Domino cunctis diebus eius et seniorum qui longo post eum vixerunt tempore et noverant omnia opera Domini quae fecerat cum Israhel
And they served the Lord all his days, and the days of the ancients, that lived a long time after him, and who knew all the works of the Lord, which he had done for Israel.
2:7. And they served the Lord, during all his days, and during all the days of the elders, who lived for a long time after him, and who knew all the works of the Lord, which he had done for Israel.
2:7. And the people served the LORD all the days of Joshua, and all the days of the elders that outlived Joshua, who had seen all the great works of the LORD, that he did for Israel.
2:7. And they served the Lord, during all his days, and during all the days of the elders, who lived for a long time after him, and who knew all the works of the Lord, which he had done for Israel.
2:7. And the people served the LORD all the days of Joshua, and all the days of the elders that outlived Joshua, who had seen all the great works of the LORD, that he did for Israel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
2:7: If Joshua was about 80 at the entrance into Canaan, 30 years would bring us to the close of his life. The "elders" would be all that were old enough to take part in the wars of Canaan Jdg 3:1-2; and therefore, reckoning from the age of 20 to 70, a period of about 50 years may be assigned from the entrance into Canaan to the death of the elders, or 20 years after the death of Joshua.
The great works of the Lord - The overthrow of the Canaanite nations.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:7: the people: Jos 24:31; Kg2 12:2; Ch2 24:2, Ch2 24:14-22; Phi 2:12
outlived: Heb. prolonged days after
Geneva 1599
2:7 And the people served the LORD all the days of Joshua, and all the days of the elders that outlived Joshua, who had seen all the great (c) works of the LORD, that he did for Israel.
(c) Meaning, the wonders and miracles.
John Gill
2:7 And the people served the Lord all the days of Joshua, and all the days of the elders that outlived Joshua, who had seen all the great works of the Lord that he did for Israel. In Egypt, at the Red sea, in the wilderness, at the river Jordan, and in the land of Canaan; See Gill on Josh 24:31. The Jews (a) say, the elders died on the fifth of Shebet, which answers to part of January and part of February, on which account a fast was kept on that day.
(a) Schulchan Aruch, par. 1. c. 580. sect. 2.
2:82:8: Եւ վախճանեցա՛ւ Յեսու որդի Նաւեայ ծառայ Տեառն. որդի հարիւր եւ տասն ամաց.
8. Տիրոջ ծառայ Յեսուն՝ Նաւէի որդին, վախճանուեց հարիւր տասը տարեկան հասակում,
8 Տէրոջը ծառան Յեսու Նաւեան հարիւր տասը տարեկան մեռաւ։
Եւ վախճանեցաւ Յեսու որդի Նաւեայ ծառայ Տեառն, որդի հարեւր եւ տասն ամաց:

2:8: Եւ վախճանեցա՛ւ Յեսու որդի Նաւեայ ծառայ Տեառն. որդի հարիւր եւ տասն ամաց.
8. Տիրոջ ծառայ Յեսուն՝ Նաւէի որդին, վախճանուեց հարիւր տասը տարեկան հասակում,
8 Տէրոջը ծառան Յեսու Նաւեան հարիւր տասը տարեկան մեռաւ։
zohrab-1805▾ eastern-1994▾ western am▾
2:82:8: Но когда умер Иисус, сын Навин, раб Господень, будучи ста десяти лет,
2:8 καὶ και and; even ἐτελεύτησεν τελευταω meet an end Ἰησοῦς ιησους Iēsous; Iisus υἱὸς υιος son Ναυη ναυη subject κυρίου κυριος lord; master υἱὸς υιος son ἑκατὸν εκατον hundred δέκα δεκα ten ἐτῶν ετος year
2:8 וַ wa וְ and יָּ֛מָת yyˈāmoṯ מות die יְהֹושֻׁ֥עַ yᵊhôšˌuₐʕ יְהֹושֻׁעַ Joshua בִּן־ bin- בֵּן son נ֖וּן nˌûn נוּן Nun עֶ֣בֶד ʕˈeveḏ עֶבֶד servant יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH בֶּן־ ben- בֵּן son מֵאָ֥ה mēʔˌā מֵאָה hundred וָ wā וְ and עֶ֖שֶׂר ʕˌeśer עֶשֶׂר ten שָׁנִֽים׃ šānˈîm שָׁנָה year
2:8. mortuus est autem Iosue filius Nun famulus Domini centum et decem annorumAnd Josue, the son of Nun, the servant of the Lord, died, being a hundred and ten years old;
2:8. Then Joshua, the son of Nun, the servant of the Lord, died, being one hundred and ten years old.
2:8. And Joshua the son of Nun, the servant of the LORD, died, [being] an hundred and ten years old.
2:8. Then Joshua, the son of Nun, the servant of the Lord, died, being one hundred and ten years old.
2:8. And Joshua the son of Nun, the servant of the LORD, died, [being] an hundred and ten years old.
2:8 And Joshua the son of Nun, the servant of the LORD, died, [being] an hundred and ten years old:
2:8: Но когда умер Иисус, сын Навин, раб Господень, будучи ста десяти лет,
2:8
καὶ και and; even
ἐτελεύτησεν τελευταω meet an end
Ἰησοῦς ιησους Iēsous; Iisus
υἱὸς υιος son
Ναυη ναυη subject
κυρίου κυριος lord; master
υἱὸς υιος son
ἑκατὸν εκατον hundred
δέκα δεκα ten
ἐτῶν ετος year
2:8
וַ wa וְ and
יָּ֛מָת yyˈāmoṯ מות die
יְהֹושֻׁ֥עַ yᵊhôšˌuₐʕ יְהֹושֻׁעַ Joshua
בִּן־ bin- בֵּן son
נ֖וּן nˌûn נוּן Nun
עֶ֣בֶד ʕˈeveḏ עֶבֶד servant
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
בֶּן־ ben- בֵּן son
מֵאָ֥ה mēʔˌā מֵאָה hundred
וָ וְ and
עֶ֖שֶׂר ʕˌeśer עֶשֶׂר ten
שָׁנִֽים׃ šānˈîm שָׁנָה year
2:8. mortuus est autem Iosue filius Nun famulus Domini centum et decem annorum
And Josue, the son of Nun, the servant of the Lord, died, being a hundred and ten years old;
2:8. Then Joshua, the son of Nun, the servant of the Lord, died, being one hundred and ten years old.
2:8. And Joshua the son of Nun, the servant of the LORD, died, [being] an hundred and ten years old.
2:8. Then Joshua, the son of Nun, the servant of the Lord, died, being one hundred and ten years old.
2:8. And Joshua the son of Nun, the servant of the LORD, died, [being] an hundred and ten years old.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:8: Joshua - died - See the notes on Jos 24:29, Jos 24:30.
Albert Barnes: Notes on the Bible - 1834
2:8: The servant of the Lord - This is a title especially given to Moses Deu 34:5; Jos 1:1. In later books, the phrase "the servant of God" is used Ch1 6:49; Neh 10:29; Dan 9:11; Rev 15:3. It is applied to Joshua only here and in Jos 24:29. It is spoken of David (Ps. 18, title), and generally of the prophets; and, like the analogous phrase, "man of God," is transferred by Paul to the ministers of Christ under the New Testament Ti2 2:24; Jam 1:1.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:8: Joshua: Jos 24:29, Jos 24:30
John Gill
2:8 And Joshua the son of Nun, the servant of the Lord, died,
being an hundred and ten years old. See Gill on Josh 24:29.
2:92:9: եւ թաղեցին զնա ՚ի լերինն ժառանգութեան նորա, ՚ի Թամնաթարէ՛ս՝ ՚ի լերինն Եփրեմի ՚ի հիւսւսոյ լերինն Գայասու[2467]։ [2467] Ոմանք. Ժառանգութեան որ ՚ի Թամնսաքար, ՚ի լերինն Գայասու։
9. եւ նրան թաղեցին իր ժառանգութիւնը հանդիսացող երկրի լերան վրայ, Թամնաթարէսում, Եփրեմի լերան վրայ, Գայաս լերան հիւսիսային կողմում:
9 Զանիկա իր ժառանգութեանը սահմանին մէջ Գաաս լերանը հիւսիսային կողմը, Եփրեմի լեռը, Թամնաթ–Հարեսի* մէջ թաղեցին։
եւ թաղեցին զնա ի լերինն ժառանգութեան նորա, ի Թամնաթարէս` ի լերինն Եփրեմի ի հիւսիսոյ լերինն Գայասու:

2:9: եւ թաղեցին զնա ՚ի լերինն ժառանգութեան նորա, ՚ի Թամնաթարէ՛ս՝ ՚ի լերինն Եփրեմի ՚ի հիւսւսոյ լերինն Գայասու[2467]։
[2467] Ոմանք. Ժառանգութեան որ ՚ի Թամնսաքար, ՚ի լերինն Գայասու։
9. եւ նրան թաղեցին իր ժառանգութիւնը հանդիսացող երկրի լերան վրայ, Թամնաթարէսում, Եփրեմի լերան վրայ, Գայաս լերան հիւսիսային կողմում:
9 Զանիկա իր ժառանգութեանը սահմանին մէջ Գաաս լերանը հիւսիսային կողմը, Եփրեմի լեռը, Թամնաթ–Հարեսի* մէջ թաղեցին։
zohrab-1805▾ eastern-1994▾ western am▾
2:92:9: и похоронили его в пределе удела его в Фамнаф-Сараи, на горе Ефремовой, на север от горы Гааша;
2:9 καὶ και and; even ἔθαψαν θαπτω bury; have a funeral for αὐτὸν αυτος he; him ἐν εν in ὁρίῳ οριον frontier τῆς ο the κληρονομίας κληρονομια inheritance αὐτοῦ αυτος he; him ἐν εν in Θαμναθαρες θαμναθαρες in ὄρει ορος mountain; mount Εφραιμ εφραιμ Ephraim; Efrem ἀπὸ απο from; away βορρᾶ βορρας north wind τοῦ ο the ὄρους ορος mountain; mount Γαας γαας Gaas
2:9 וַ wa וְ and יִּקְבְּר֤וּ yyiqbᵊrˈû קבר bury אֹותֹו֙ ʔôṯˌô אֵת [object marker] בִּ bi בְּ in גְב֣וּל ḡᵊvˈûl גְּבוּל boundary נַחֲלָתֹ֔ו naḥᵃlāṯˈô נַחֲלָה heritage בְּ bᵊ בְּ in תִמְנַת־חֶ֖רֶס ṯimnaṯ-ḥˌeres תִּמְנַת חֶרֶס Timnath Heres בְּ bᵊ בְּ in הַ֣ר hˈar הַר mountain אֶפְרָ֑יִם ʔefrˈāyim אֶפְרַיִם Ephraim מִ mi מִן from צְּפֹ֖ון ṣṣᵊfˌôn צָפֹון north לְ lᵊ לְ to הַר־ har- הַר mountain גָּֽעַשׁ׃ gˈāʕaš גַּעַשׁ Gaash
2:9. et sepelierunt eum in finibus possessionis suae in Thamnathsare in monte Ephraim a septentrionali plaga montis GaasAnd they buried him in the borders of his possession in Thamnathsare, in Mount Ephraim, on the north side of Mount Gaas.
2:9. And they buried him in the parts of his possession at Timnath-Serah, on Mount Ephraim, before the northern side of Mount Gaash.
2:9. And they buried him in the border of his inheritance in Timnathheres, in the mount of Ephraim, on the north side of the hill Gaash.
2:9. And they buried him in the parts of his possession at Timnath-Serah, on Mount Ephraim, before the northern side of Mount Gaash.
2:9. And they buried him in the border of his inheritance in Timnathheres, in the mount of Ephraim, on the north side of the hill Gaash.
2:9 And they buried him in the border of his inheritance in Timnath- heres, in the mount of Ephraim, on the north side of the hill Gaash:
2:9: и похоронили его в пределе удела его в Фамнаф-Сараи, на горе Ефремовой, на север от горы Гааша;
2:9
καὶ και and; even
ἔθαψαν θαπτω bury; have a funeral for
αὐτὸν αυτος he; him
ἐν εν in
ὁρίῳ οριον frontier
τῆς ο the
κληρονομίας κληρονομια inheritance
αὐτοῦ αυτος he; him
ἐν εν in
Θαμναθαρες θαμναθαρες in
ὄρει ορος mountain; mount
Εφραιμ εφραιμ Ephraim; Efrem
ἀπὸ απο from; away
βορρᾶ βορρας north wind
τοῦ ο the
ὄρους ορος mountain; mount
Γαας γαας Gaas
2:9
וַ wa וְ and
יִּקְבְּר֤וּ yyiqbᵊrˈû קבר bury
אֹותֹו֙ ʔôṯˌô אֵת [object marker]
בִּ bi בְּ in
גְב֣וּל ḡᵊvˈûl גְּבוּל boundary
נַחֲלָתֹ֔ו naḥᵃlāṯˈô נַחֲלָה heritage
בְּ bᵊ בְּ in
תִמְנַת־חֶ֖רֶס ṯimnaṯ-ḥˌeres תִּמְנַת חֶרֶס Timnath Heres
בְּ bᵊ בְּ in
הַ֣ר hˈar הַר mountain
אֶפְרָ֑יִם ʔefrˈāyim אֶפְרַיִם Ephraim
מִ mi מִן from
צְּפֹ֖ון ṣṣᵊfˌôn צָפֹון north
לְ lᵊ לְ to
הַר־ har- הַר mountain
גָּֽעַשׁ׃ gˈāʕaš גַּעַשׁ Gaash
2:9. et sepelierunt eum in finibus possessionis suae in Thamnathsare in monte Ephraim a septentrionali plaga montis Gaas
And they buried him in the borders of his possession in Thamnathsare, in Mount Ephraim, on the north side of Mount Gaas.
2:9. And they buried him in the parts of his possession at Timnath-Serah, on Mount Ephraim, before the northern side of Mount Gaash.
2:9. And they buried him in the border of his inheritance in Timnathheres, in the mount of Ephraim, on the north side of the hill Gaash.
2:9. And they buried him in the parts of his possession at Timnath-Serah, on Mount Ephraim, before the northern side of Mount Gaash.
2:9. And they buried him in the border of his inheritance in Timnathheres, in the mount of Ephraim, on the north side of the hill Gaash.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:9: Timnathheres: This was his own inheritance; and Eusebius says it was celebrated in his time for the tomb of Joshua. Jos 19:50, Jos 24:30, Timnath-serah
Geneva 1599
2:9 And they buried him in the border of his inheritance in (d) Timnathheres, in the mount of Ephraim, on the north side of the hill Gaash.
(d) Heres, by turning the letters backward is Sereh, as in (Josh 24:30).
John Gill
2:9 And they buried him in the border of his inheritance in Timnathheres,.... In Josh 24:30; it is called Timnathserah, the letters of "serah" being here inverted, make "heres", which sometimes is used for the sun, Job 9:7; and therefore some observe, that the whole name signifies the figure of the sun, which the Jews say was put on his monument, in commemoration of the miracle of the sun standing still at his request, and had this inscription on it,"this is he that caused the sun to stand still;''but this is not very probable, since it might have had a tendency to idolatry, the sun being what was the first object of idolatrous worship among the Heathens, and had the greatest show of reason for it:
in the mount of Ephraim, on the north side of the hill Gaash; See Gill on Josh 24:30.
2:102:10: Եւ ամենայն ազգն այն յաւելա՛ն առ հարս իւրեանց։ Յարեաւ ա՛յլ ազգ որ ո՛չ ճանաչէին զՏէր, եւ ո՛չ զգործսն զոր արար ՚ի մէջ Իսրայէլի[2468]։ [2468] Ոմանք յաւելուն. Եւ յարեաւ այլ ազգ յետ նոցա, որ ո՛չ ճանա՛՛։
10. Վախճանուեց նաեւ այդ ամբողջ սերունդը: Դրանից յետոյ եկաւ ուրիշ սերունդ, որ չէր ճանաչում ո՛չ Տիրոջը եւ ո՛չ էլ այն գործերը, որ նա արել էր Իսրայէլի մէջ:
10 Այն դարուն բոլոր մարդիկը իրենց հայրերուն խառնուեցան ու անոնցմէ յետոյ ուրիշ ազգ մը ելաւ, որ Տէրը ու Իսրայէլին համար անոր ըրած գործերը չէր ճանչնար։
Եւ ամենայն ազգն այն յաւելան առ հարս իւրեանց. յարեաւ այլ ազգ յետ նոցա որ ոչ ճանաչէին զՏէր եւ ոչ զգործսն զոր արար [41]ի մէջ Իսրայելի:

2:10: Եւ ամենայն ազգն այն յաւելա՛ն առ հարս իւրեանց։ Յարեաւ ա՛յլ ազգ որ ո՛չ ճանաչէին զՏէր, եւ ո՛չ զգործսն զոր արար ՚ի մէջ Իսրայէլի[2468]։
[2468] Ոմանք յաւելուն. Եւ յարեաւ այլ ազգ յետ նոցա, որ ո՛չ ճանա՛՛։
10. Վախճանուեց նաեւ այդ ամբողջ սերունդը: Դրանից յետոյ եկաւ ուրիշ սերունդ, որ չէր ճանաչում ո՛չ Տիրոջը եւ ո՛չ էլ այն գործերը, որ նա արել էր Իսրայէլի մէջ:
10 Այն դարուն բոլոր մարդիկը իրենց հայրերուն խառնուեցան ու անոնցմէ յետոյ ուրիշ ազգ մը ելաւ, որ Տէրը ու Իսրայէլին համար անոր ըրած գործերը չէր ճանչնար։
zohrab-1805▾ eastern-1994▾ western am▾
2:102:10: и когда весь народ оный отошел к отцам своим, и восстал после них другой род, который не знал Господа и дел Его, какие Он делал Израилю,~---
2:10 καί και and; even γε γε in fact πᾶσα πας all; every ἡ ο the γενεὰ γενεα generation ἐκείνη εκεινος that προσετέθησαν προστιθημι add; continue πρὸς προς to; toward τοὺς ο the πατέρας πατηρ father αὐτῶν αυτος he; him καὶ και and; even ἀνέστη ανιστημι stand up; resurrect γενεὰ γενεα generation ἑτέρα ετερος different; alternate μετ᾿ μετα with; amid αὐτούς αυτος he; him οἳ ος who; what οὐκ ου not ἔγνωσαν γινωσκω know τὸν ο the κύριον κυριος lord; master καί και and; even γε γε in fact τὸ ο the ἔργον εργον work ὃ ος who; what ἐποίησεν ποιεω do; make ἐν εν in τῷ ο the Ισραηλ ισραηλ.1 Israel
2:10 וְ wᵊ וְ and גַם֙ ḡˌam גַּם even כָּל־ kol- כֹּל whole הַ ha הַ the דֹּ֣ור ddˈôr דֹּור generation הַ ha הַ the ה֔וּא hˈû הוּא he נֶאֶסְפ֖וּ neʔesᵊfˌû אסף gather אֶל־ ʔel- אֶל to אֲבֹותָ֑יו ʔᵃvôṯˈāʸw אָב father וַ wa וְ and יָּקָם֩ yyāqˌām קום arise דֹּ֨ור dˌôr דֹּור generation אַחֵ֜ר ʔaḥˈēr אַחֵר other אַחֲרֵיהֶ֗ם ʔaḥᵃrêhˈem אַחַר after אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] לֹא־ lō- לֹא not יָֽדְעוּ֙ yˈāḏᵊʕû ידע know אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and גַם֙ ḡˌam גַּם even אֶת־ ʔeṯ- אֵת [object marker] הַֽ hˈa הַ the מַּעֲשֶׂ֔ה mmaʕᵃśˈeh מַעֲשֶׂה deed אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] עָשָׂ֖ה ʕāśˌā עשׂה make לְ lᵊ לְ to יִשְׂרָאֵֽל׃ ס yiśrāʔˈēl . s יִשְׂרָאֵל Israel
2:10. omnisque illa generatio congregata est ad patres suos et surrexerunt alii qui non noverant Dominum et opera quae fecerat cum IsrahelAnd all that generation was gathered to their fathers: and there arose others that knew not the Lord and the works which he had done for Israel.
2:10. And that entire generation was gathered to their fathers. And there rose up others, who had not known the Lord and the works that he had done for Israel.
2:10. And also all that generation were gathered unto their fathers: and there arose another generation after them, which knew not the LORD, nor yet the works which he had done for Israel.
2:10. And that entire generation was gathered to their fathers. And there rose up others, who had not known the Lord and the works that he had done for Israel.
2:10. And also all that generation were gathered unto their fathers: and there arose another generation after them, which knew not the LORD, nor yet the works which he had done for Israel.
2:10 And also all that generation were gathered unto their fathers: and there arose another generation after them, which knew not the LORD, nor yet the works which he had done for Israel:
2:10: и когда весь народ оный отошел к отцам своим, и восстал после них другой род, который не знал Господа и дел Его, какие Он делал Израилю,~---
2:10
καί και and; even
γε γε in fact
πᾶσα πας all; every
ο the
γενεὰ γενεα generation
ἐκείνη εκεινος that
προσετέθησαν προστιθημι add; continue
πρὸς προς to; toward
τοὺς ο the
πατέρας πατηρ father
αὐτῶν αυτος he; him
καὶ και and; even
ἀνέστη ανιστημι stand up; resurrect
γενεὰ γενεα generation
ἑτέρα ετερος different; alternate
μετ᾿ μετα with; amid
αὐτούς αυτος he; him
οἳ ος who; what
οὐκ ου not
ἔγνωσαν γινωσκω know
τὸν ο the
κύριον κυριος lord; master
καί και and; even
γε γε in fact
τὸ ο the
ἔργον εργον work
ος who; what
ἐποίησεν ποιεω do; make
ἐν εν in
τῷ ο the
Ισραηλ ισραηλ.1 Israel
2:10
וְ wᵊ וְ and
גַם֙ ḡˌam גַּם even
כָּל־ kol- כֹּל whole
הַ ha הַ the
דֹּ֣ור ddˈôr דֹּור generation
הַ ha הַ the
ה֔וּא hˈû הוּא he
נֶאֶסְפ֖וּ neʔesᵊfˌû אסף gather
אֶל־ ʔel- אֶל to
אֲבֹותָ֑יו ʔᵃvôṯˈāʸw אָב father
וַ wa וְ and
יָּקָם֩ yyāqˌām קום arise
דֹּ֨ור dˌôr דֹּור generation
אַחֵ֜ר ʔaḥˈēr אַחֵר other
אַחֲרֵיהֶ֗ם ʔaḥᵃrêhˈem אַחַר after
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
לֹא־ lō- לֹא not
יָֽדְעוּ֙ yˈāḏᵊʕû ידע know
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
גַם֙ ḡˌam גַּם even
אֶת־ ʔeṯ- אֵת [object marker]
הַֽ hˈa הַ the
מַּעֲשֶׂ֔ה mmaʕᵃśˈeh מַעֲשֶׂה deed
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
עָשָׂ֖ה ʕāśˌā עשׂה make
לְ lᵊ לְ to
יִשְׂרָאֵֽל׃ ס yiśrāʔˈēl . s יִשְׂרָאֵל Israel
2:10. omnisque illa generatio congregata est ad patres suos et surrexerunt alii qui non noverant Dominum et opera quae fecerat cum Israhel
And all that generation was gathered to their fathers: and there arose others that knew not the Lord and the works which he had done for Israel.
2:10. And that entire generation was gathered to their fathers. And there rose up others, who had not known the Lord and the works that he had done for Israel.
2:10. And also all that generation were gathered unto their fathers: and there arose another generation after them, which knew not the LORD, nor yet the works which he had done for Israel.
2:10. And that entire generation was gathered to their fathers. And there rose up others, who had not known the Lord and the works that he had done for Israel.
2:10. And also all that generation were gathered unto their fathers: and there arose another generation after them, which knew not the LORD, nor yet the works which he had done for Israel.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-13: По смерти Иисуса Навина и старейшин, видевших дела Господа и во время странствования народа по Аравийской пустыне, явившиеся вновь потомки сынов израилевых забыли Господа Бога, и стали служить богам ханаанских народов, Ваалам и Астартам. Ваал, во множественном числе Ваалы (Baalim) отождествляемый с вавилонским Беном (Дан Бил), буквально "Господин" (dominus) xaнaaнское божество, был олицетворением господства, могущества, производящей силы природы. Применительно к отдельным моментам своего проявления и отдельным областям влияния он получал частные определения и названия. Как стоящий выше всего, он назывался Елион, Baaл Taмиpaл (ср. греч. Ζεύς Δημαρου̃ς). Как бог неба, он назывался Ваал Самин. Как бог солнца, он назывался Ваал Шемеш или Ваал Xамман. Как производительная сила природы он назывался Таммуз (Адон, ср. греч Άδωνις). Как всепопаляющая сила солнца и как грозный царь вселенной, он назывался Ваал-Молех или Молох, а как Бог ветров и погоды, Ваал Сефон. Как покровитель города (Тира), он назывался Ваал Мелькарт. Kaк покровитель Заветов, он назывался Ваал Берит, а как покровитель плодородия, Вааллпеор и проч. Соответственно различным определениям Ваала, народная речь различала как бы многих "Ваалов" - Астарта, во множественном числе Астарты (Aschtaroth) вероятно буквально "Госпожа счастья, плодородия", называемая также Ашера (счастливая) - ханаанское божество, была олицетворением воспринимающей и рождающей силы природы, почему называлась "лицом Ваала" (facies Baali), и соответствовала вавилонской Белите (супруге Вила). Соответственно различным образом проявления Ваала, отражением которого была Астарта, как свет луны или Венеры, является отражением света солнца, Астарта представлялась иногда богиней счастья и плодородия (ср. греч. Афродита, Венера), иногда же богиней войны и мщения (ср. греч. Артемида, Немезида). Соответственно различным определениям Астарты, народная речь различала многих "Астарт" (ср. Троицкого И. Г. , Религиозное общественное и государственное состояние евреев во время судей, - 104-124: Пальмова М. С. Идолопоклонство у древних евреев, с. 217-322, Zimmern H. und Winckler H. Die Keilinschriften und das alte Testament, von Eberhard Schrader (1902), II-te Halfte, I-te Liefer, SS. 354-358, 420-432. Iastrow Morris, Die Religion Babyloniens und Assyriens, (1902), SS. 52-55, 61-83, 140-143, 214-218). Уклонение израильтян от веры в истинного Бога и увлечение культами ханаанских народов было неоднократно во время судей.
Albert Barnes: Notes on the Bible - 1834
2:10: All that generation - i. e. the main body of those who were grown-up men at the time of the conquest of Canaan.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:10: am cir, 2590, bc cir, 1414, An, Ex, Is, cir, 77, gathered. Gen 15:15, Gen 25:8, Gen 25:17, Gen 49:33; Num 27:13; Deu 31:16; Sa2 7:12; Act 13:36
knew not: Exo 5:2; Sa1 2:12; Ch1 28:9; Job 21:14; Psa 92:5, Psa 92:6; Isa 5:12; Jer 9:3; Jer 22:16, Jer 31:34; Gal 4:8, Gal 4:9; Th2 1:8; Tit 1:16
John Gill
2:10 And also all that generation were gathered unto their fathers,.... Were dead and buried, that is, the greatest part of those that were contemporaries with the elders that outlived Joshua; for they might not be all dead, at least not all that came out of Egypt, and still less all that came into the land of Canaan; for, according to the computation of Ben Gersom, the time of Joshua and the elders were but twenty seven years; and there were no more than sixty seven years from their coming out of Egypt to this time; and no doubt there were men living of eighty years of age and more, but these might be but few:
and there arose another generation after them, which knew not the Lord; so as to love, fear, serve, and worship him; did not own him to be the one only living and true God, otherwise they must know him nationally, being educated in the true religion:
nor yet the works which he had done for Israel; some of them, as before observed, might have seen the works and wonders of the Lord for Israel, at their first coming out of Egypt; though not being wise, as the above writer observes, it had no effect upon them, to keep them from doing evil in the sight of God; and they all of them had been informed of them, and many had seen, and must have had personal knowledge of what was done for them at their coming into the land of Canaan; but not a practical knowledge, or such as had any influence upon them, to preserve them from idolatry.
John Wesley
2:10 Knew not - Which had no experimental, nor serious and affectionate knowledge of God, or of his works.
2:112:11: Եւ արարին որդիքն Իսրայէլի չա՛ր առաջի Տեառն. եւ պաշտեցին զԲահաղի՛մ.
11. Իսրայէլացիները Տիրոջ առաջ չարիք գործեցին եւ Բահաղիմին պաշտեցին.
11 Եւ Իսրայէլին որդիները Տէրոջը առջեւ չարութիւն ըրին ու Բահաղիմը պաշտեցին
Եւ արարին որդիքն Իսրայելի չար առաջի Տեառն, եւ պաշտեցին զԲահաղիմ:

2:11: Եւ արարին որդիքն Իսրայէլի չա՛ր առաջի Տեառն. եւ պաշտեցին զԲահաղի՛մ.
11. Իսրայէլացիները Տիրոջ առաջ չարիք գործեցին եւ Բահաղիմին պաշտեցին.
11 Եւ Իսրայէլին որդիները Տէրոջը առջեւ չարութիւն ըրին ու Բահաղիմը պաշտեցին
zohrab-1805▾ eastern-1994▾ western am▾
2:112:11: тогда сыны Израилевы стали делать злое пред очами Господа и стали служить Ваалам;
2:11 καὶ και and; even ἐποίησαν ποιεω do; make οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel τὸ ο the πονηρὸν πονηρος harmful; malignant ἐνώπιον ενωπιος in the face; facing κυρίου κυριος lord; master καὶ και and; even ἐλάτρευσαν λατρευω employed by τοῖς ο the Βααλιμ βααλιμ Baalim; Vaalim
2:11 וַ wa וְ and יַּעֲשׂ֧וּ yyaʕᵃśˈû עשׂה make בְנֵֽי־ vᵊnˈê- בֵּן son יִשְׂרָאֵ֛ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the רַ֖ע rˌaʕ רַע evil בְּ bᵊ בְּ in עֵינֵ֣י ʕênˈê עַיִן eye יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and יַּעַבְד֖וּ yyaʕavᵊḏˌû עבד work, serve אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the בְּעָלִֽים׃ bbᵊʕālˈîm בַּעַל lord, baal
2:11. feceruntque filii Israhel malum in conspectu Domini et servierunt BaalimAnd the children of Israel did evil in the sight of the Lord, and they served Baalim
2:11. And the sons of Israel did evil in the sight of the Lord, and they served the Baals.
2:11. And the children of Israel did evil in the sight of the LORD, and served Baalim:
2:11. And the sons of Israel did evil in the sight of the Lord, and they served the Baals.
2:11. And the children of Israel did evil in the sight of the LORD, and served Baalim:
2:11 And the children of Israel did evil in the sight of the LORD, and served Baalim:
2:11: тогда сыны Израилевы стали делать злое пред очами Господа и стали служить Ваалам;
2:11
καὶ και and; even
ἐποίησαν ποιεω do; make
οἱ ο the
υἱοὶ υιος son
Ισραηλ ισραηλ.1 Israel
τὸ ο the
πονηρὸν πονηρος harmful; malignant
ἐνώπιον ενωπιος in the face; facing
κυρίου κυριος lord; master
καὶ και and; even
ἐλάτρευσαν λατρευω employed by
τοῖς ο the
Βααλιμ βααλιμ Baalim; Vaalim
2:11
וַ wa וְ and
יַּעֲשׂ֧וּ yyaʕᵃśˈû עשׂה make
בְנֵֽי־ vᵊnˈê- בֵּן son
יִשְׂרָאֵ֛ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
רַ֖ע rˌaʕ רַע evil
בְּ bᵊ בְּ in
עֵינֵ֣י ʕênˈê עַיִן eye
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וַ wa וְ and
יַּעַבְד֖וּ yyaʕavᵊḏˌû עבד work, serve
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
בְּעָלִֽים׃ bbᵊʕālˈîm בַּעַל lord, baal
2:11. feceruntque filii Israhel malum in conspectu Domini et servierunt Baalim
And the children of Israel did evil in the sight of the Lord, and they served Baalim
2:11. And the sons of Israel did evil in the sight of the Lord, and they served the Baals.
2:11. And the children of Israel did evil in the sight of the LORD, and served Baalim:
2:11. And the sons of Israel did evil in the sight of the Lord, and they served the Baals.
2:11. And the children of Israel did evil in the sight of the LORD, and served Baalim:
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Adam Clarke: Commentary on the Bible - 1831
2:11: Served Baalim - The word בעלים baalim signifies lords. Their false gods they considered supernatural rulers or governors, each having his peculiar district and office; but when they wished to express a particular בעל baal, they generally added some particular epithet, as Baal-zephon, Baal-peor, Baal-zehub, Baal-shamayim, etc., as Calmet has well observed. The two former were adored by the Moabites; Baal-zebub by the Ekronites. Baal-berith was honored at Shechem; and Baal-shamayim, the lord or ruler of the heavens, was adored among the Phoenicians, Syrians, Chaldeans, etc. And whenever the word baal is used without an epithet, this is the god that is intended; and probably, among all these people, it meant the sun.
Albert Barnes: Notes on the Bible - 1834
2:11: And the children of Israel - Here begins the narrative of what really did happen "after the death of Joshua," but of which Judg. 1 conveys no hint. Israel served the Lord all the days of Joshua Jdg 2:7. But when Joshua was dead ... "the children of Israel did evil in the sight of the Lord, and served Baalim, and forsook the God of their fathers." And then follows from Jdg 2:14 to the end of the chapter, a summary of the whole contents of the book.
Did evil in the sight of the Lord - Through this book and all the historical books, this is the regular phrase for falling into idolatry. It occurs seven times in Judges, as descriptive of the seven apostasies of Israel, which drew down upon them the seven servitudes under
(1) Chushan-Rishathaim,
(2) Eglon,
(3) Jabin,
(4) Midian,
(5) the tyranny of Abimelech,
(6) the Ammonites,
(7) the Philistines.
The recurrence of the phrase marks the hand of one author and of one book. For the opposite phrase, see Kg1 15:5, Kg1 15:11, etc.
The plural of Baal, "Baalim," refers to the numerous images of Baal which they set up and worshipped, as does the plural form, "Ashtaroth" Jdg 2:13, to those of the female divinity, Astarte.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:11: did evil: Jdg 4:1, Jdg 6:1, Jdg 13:1; Gen 13:13, Gen 38:7; Ch2 33:2, Ch2 33:6; Ezr 8:12
and served Baalim: Baalim, or lords, seems to have been the common appellation of the Syrian gods; whence we have Baal-peor, Baal-zebub, etc. Jdg 3:7, Jdg 10:6, Jdg 10:10; Sa1 7:4; Kg1 18:18; Ch2 28:2, Ch2 33:3; Jer 2:23, Jer 9:14; Hos 2:13-17
Carl Friedrich Keil and Franz Delitzsch
2:11
Repeated Falling Away of the People from the Lord. - Judg 2:11-13. The Israelites did what was evil in the eyes of the Lord (what was displeasing to the Lord); they served Baalim. The plural Baalim is a general term employed to denote all false deities, and is synonymous with the expression "other gods" in the clause "other gods of the gods of the nations round about them" (the Israelites). This use of the term Baalim arose from the fact that Baal was the chief male deity of the Canaanites and all the nations of Hither Asia, and was simply worshipped by the different nations with peculiar modifications, and therefore designated by various distinctive epithets. In Judg 2:12 this apostasy is more minutely described as forsaking Jehovah the God of their fathers, to whom they were indebted for the greatest blessing, viz., their deliverance out of Egypt, and following other gods of the heathen nations that were round about them (taken verbatim from Deut 6:14, and Deut 13:7-8), and worshipping them. In this way they provoked the Lord to anger (cf. Deut 4:25; Deut 9:18, etc.).
Geneva 1599
2:11 And the children of Israel did evil in the sight of the LORD, and served (e) Baalim:
(e) That is, all manner of idols.
John Gill
2:11 And the children of Israel did evil in the sight of the Lord,.... Openly and publicly, boldly and impudently, in the very face of God, and amidst all the good things they received from him, which were aggravating circumstances of their sins; what the evil was they did is next observed:
and served Baalim; the idol Baal, as the Arabic version, of which there were many, and therefore a plural word is used; to which the apostle refers 1Cor 8:5; for the word signifies "lords", and there were Baalpeor, Baalzebub, Baalberith, &c. and who seem to have their name from Bal, Bel, or Belus, a king of Babylon after Nimrod, and who was the first monarch that was deified, the Jupiter of the Heathens. Theophilus of Antioch (p) says, that, according to the history of Thallus, Belus the king of the Assyrians, whom they worshipped, was older than the Trojan war three hundred twenty two years; and that some call Cronus or Saturn Bel and Bal; by the Assyrians called Bel, and in the Punic or Phoenician language Bal (q).
(p) Ad Autolyc. l. 3. p. 138, 139. Vid. Lactant. de fals. Relig. l. 1. c. 23. (q) Servius in Virgil. Aeneid. 1. prope finem.
John Wesley
2:11 In the sight - Which notes the heinousness and impudence of their sins, above other peoples; because God's presence was with them, and his eye upon them in a peculiar manner, which also they were not ignorant of, and therefore were guilty of more contempt of God than other people. Baalim - False gods. He useth the plural number, because the gods of the Canaanites, and adjoining nations, which Israel worshipped, were most of them called by the name of Baal.
Robert Jamieson, A. R. Fausset and David Brown
2:11 WICKEDNESS OF THE NEW GENERATION AFTER JOSHUA. (Judg 2:11-19)
the children of Israel did evil in the sight of the Lord--This chapter, together with the first eight verses of the next [Jdg. 2:11-3:8], contains a brief but comprehensive summary of the principles developed in the following history. An attentive consideration of them, therefore, is of the greatest importance to a right understanding of the strange and varying phases of Israelitish history, from the death of Joshua till the establishment of the monarchy.
served Baalim--The plural is used to include all the gods of the country.
2:122:12: եւ թողին զՏէր Աստուած հարցն իւրեանց, որ եհան զնոսա յերկրէն Եգիպտացւոց, եւ գնացին զհետ աստուածոց օտարաց, աստուածոց ազգա՛ցն որ շուրջ զնոքօք, եւ երկի՛ր պագին նոցա. եւ բարկացուցին զՏէր.
12. թողին իրենց հայրերի Տէր Աստծուն, որ նրանց հանել էր Եգիպտացիների երկրից, գնացին օտար աստուածների՝ իրենց շուրջը եղած ազգերի աստուածների ետեւից, երկրպագեցին նրանց եւ բարկացրին Տիրոջը,
12 Եւ թողուցին իրենց հայրերուն Աստուածը, որ զիրենք Եգիպտոսի երկրէն հաներ էր ու օտար աստուածներու ետեւէն գացին, այսինքն իրենց բոլորտիքը եղող ազգերուն քանի մը աստուածներուն ու անոնց երկրպագութիւն ըրին եւ Տէրը սրդողցուցին։
եւ թողին զՏէր Աստուած հարցն իւրեանց, որ եհան զնոսա յերկրէն Եգիպտացւոց, եւ գնացին զհետ աստուածոց օտարաց, աստուածոց ազգացն որ շուրջ զնոքօք, եւ երկիր պագին նոցա, եւ բարկացուցին զՏէր:

2:12: եւ թողին զՏէր Աստուած հարցն իւրեանց, որ եհան զնոսա յերկրէն Եգիպտացւոց, եւ գնացին զհետ աստուածոց օտարաց, աստուածոց ազգա՛ցն որ շուրջ զնոքօք, եւ երկի՛ր պագին նոցա. եւ բարկացուցին զՏէր.
12. թողին իրենց հայրերի Տէր Աստծուն, որ նրանց հանել էր Եգիպտացիների երկրից, գնացին օտար աստուածների՝ իրենց շուրջը եղած ազգերի աստուածների ետեւից, երկրպագեցին նրանց եւ բարկացրին Տիրոջը,
12 Եւ թողուցին իրենց հայրերուն Աստուածը, որ զիրենք Եգիպտոսի երկրէն հաներ էր ու օտար աստուածներու ետեւէն գացին, այսինքն իրենց բոլորտիքը եղող ազգերուն քանի մը աստուածներուն ու անոնց երկրպագութիւն ըրին եւ Տէրը սրդողցուցին։
zohrab-1805▾ eastern-1994▾ western am▾
2:122:12: оставили Господа Бога отцов своих, Который вывел их из земли Египетской, и обратились к другим богам, богам народов, окружавших их, и стали поклоняться им, и раздражили Господа;
2:12 καὶ και and; even ἐγκατέλιπον εγκαταλειπω abandon; leave behind τὸν ο the κύριον κυριος lord; master τὸν ο the θεὸν θεος God τῶν ο the πατέρων πατηρ father αὐτῶν αυτος he; him τὸν ο the ἐξαγαγόντα εξαγω lead out; bring out αὐτοὺς αυτος he; him ἐκ εκ from; out of γῆς γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos καὶ και and; even ἐπορεύθησαν πορευομαι travel; go ὀπίσω οπισω in back; after θεῶν θεος God ἑτέρων ετερος different; alternate ἀπὸ απο from; away τῶν ο the θεῶν θεος God τῶν ο the ἐθνῶν εθνος nation; caste τῶν ο the περικύκλῳ περικυκλω he; him καὶ και and; even προσεκύνησαν προσκυνεω worship αὐτοῖς αυτος he; him καὶ και and; even παρώργισαν παροργιζω enrage; provoke τὸν ο the κύριον κυριος lord; master
2:12 וַ wa וְ and יַּעַזְב֞וּ yyaʕazᵊvˈû עזב leave אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֣ה׀ [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) אֲבֹותָ֗ם ʔᵃvôṯˈām אָב father הַ ha הַ the מֹּוצִ֣יא mmôṣˈî יצא go out אֹותָם֮ ʔôṯom אֵת [object marker] מֵ mē מִן from אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth מִצְרַיִם֒ miṣrayˌim מִצְרַיִם Egypt וַ wa וְ and יֵּלְכ֞וּ yyēlᵊḵˈû הלך walk אַחֲרֵ֣י׀ ʔaḥᵃrˈê אַחַר after אֱלֹהִ֣ים ʔᵉlōhˈîm אֱלֹהִים god(s) אֲחֵרִ֗ים ʔᵃḥērˈîm אַחֵר other מֵ mē מִן from אֱלֹהֵ֤י ʔᵉlōhˈê אֱלֹהִים god(s) הָֽ hˈā הַ the עַמִּים֙ ʕammîm עַם people אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] סְבִיבֹ֣ותֵיהֶ֔ם sᵊvîvˈôṯêhˈem סָבִיב surrounding וַ wa וְ and יִּֽשְׁתַּחֲו֖וּ yyˈištaḥᵃwˌû חוה bow down לָהֶ֑ם lāhˈem לְ to וַ wa וְ and יַּכְעִ֖סוּ yyaḵʕˌisû כעס be discontent אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֖ה׃ [yᵊhwˌāh] יְהוָה YHWH
2:12. ac dimiserunt Dominum Deum patrum suorum qui eduxerat eos de terra Aegypti et secuti sunt deos alienos deos quoque populorum qui habitabant in circuitu eorum et adoraverunt eos et ad iracundiam concitaverunt DominumAnd they left the Lord, the God of their fathers, who had brought them out of the land of Egypt: and they followed strange gods, and the gods of the people that dwelt round about them, and they adored them: and they provoked the Lord to anger,
2:12. And they abandoned the Lord, the God of their fathers, who had led them away from the land of Egypt. And they followed foreign gods and the gods of the peoples who were living around them, and they adored them. And they provoked the Lord to wrath,
2:12. And they forsook the LORD God of their fathers, which brought them out of the land of Egypt, and followed other gods, of the gods of the people that [were] round about them, and bowed themselves unto them, and provoked the LORD to anger.
2:12. And they abandoned the Lord, the God of their fathers, who had led them away from the land of Egypt. And they followed foreign gods and the gods of the peoples who were living around them, and they adored them. And they provoked the Lord to wrath,
2:12. And they forsook the LORD God of their fathers, which brought them out of the land of Egypt, and followed other gods, of the gods of the people that [were] round about them, and bowed themselves unto them, and provoked the LORD to anger.
2:12 And they forsook the LORD God of their fathers, which brought them out of the land of Egypt, and followed other gods, of the gods of the people that [were] round about them, and bowed themselves unto them, and provoked the LORD to anger:
2:12: оставили Господа Бога отцов своих, Который вывел их из земли Египетской, и обратились к другим богам, богам народов, окружавших их, и стали поклоняться им, и раздражили Господа;
2:12
καὶ και and; even
ἐγκατέλιπον εγκαταλειπω abandon; leave behind
τὸν ο the
κύριον κυριος lord; master
τὸν ο the
θεὸν θεος God
τῶν ο the
πατέρων πατηρ father
αὐτῶν αυτος he; him
τὸν ο the
ἐξαγαγόντα εξαγω lead out; bring out
αὐτοὺς αυτος he; him
ἐκ εκ from; out of
γῆς γη earth; land
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
καὶ και and; even
ἐπορεύθησαν πορευομαι travel; go
ὀπίσω οπισω in back; after
θεῶν θεος God
ἑτέρων ετερος different; alternate
ἀπὸ απο from; away
τῶν ο the
θεῶν θεος God
τῶν ο the
ἐθνῶν εθνος nation; caste
τῶν ο the
περικύκλῳ περικυκλω he; him
καὶ και and; even
προσεκύνησαν προσκυνεω worship
αὐτοῖς αυτος he; him
καὶ και and; even
παρώργισαν παροργιζω enrage; provoke
τὸν ο the
κύριον κυριος lord; master
2:12
וַ wa וְ and
יַּעַזְב֞וּ yyaʕazᵊvˈû עזב leave
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָ֣ה׀ [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
אֲבֹותָ֗ם ʔᵃvôṯˈām אָב father
הַ ha הַ the
מֹּוצִ֣יא mmôṣˈî יצא go out
אֹותָם֮ ʔôṯom אֵת [object marker]
מֵ מִן from
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
מִצְרַיִם֒ miṣrayˌim מִצְרַיִם Egypt
וַ wa וְ and
יֵּלְכ֞וּ yyēlᵊḵˈû הלך walk
אַחֲרֵ֣י׀ ʔaḥᵃrˈê אַחַר after
אֱלֹהִ֣ים ʔᵉlōhˈîm אֱלֹהִים god(s)
אֲחֵרִ֗ים ʔᵃḥērˈîm אַחֵר other
מֵ מִן from
אֱלֹהֵ֤י ʔᵉlōhˈê אֱלֹהִים god(s)
הָֽ hˈā הַ the
עַמִּים֙ ʕammîm עַם people
אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative]
סְבִיבֹ֣ותֵיהֶ֔ם sᵊvîvˈôṯêhˈem סָבִיב surrounding
וַ wa וְ and
יִּֽשְׁתַּחֲו֖וּ yyˈištaḥᵃwˌû חוה bow down
לָהֶ֑ם lāhˈem לְ to
וַ wa וְ and
יַּכְעִ֖סוּ yyaḵʕˌisû כעס be discontent
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָ֖ה׃ [yᵊhwˌāh] יְהוָה YHWH
2:12. ac dimiserunt Dominum Deum patrum suorum qui eduxerat eos de terra Aegypti et secuti sunt deos alienos deos quoque populorum qui habitabant in circuitu eorum et adoraverunt eos et ad iracundiam concitaverunt Dominum
And they left the Lord, the God of their fathers, who had brought them out of the land of Egypt: and they followed strange gods, and the gods of the people that dwelt round about them, and they adored them: and they provoked the Lord to anger,
2:12. And they abandoned the Lord, the God of their fathers, who had led them away from the land of Egypt. And they followed foreign gods and the gods of the peoples who were living around them, and they adored them. And they provoked the Lord to wrath,
2:12. And they forsook the LORD God of their fathers, which brought them out of the land of Egypt, and followed other gods, of the gods of the people that [were] round about them, and bowed themselves unto them, and provoked the LORD to anger.
2:12. And they abandoned the Lord, the God of their fathers, who had led them away from the land of Egypt. And they followed foreign gods and the gods of the peoples who were living around them, and they adored them. And they provoked the Lord to wrath,
2:12. And they forsook the LORD God of their fathers, which brought them out of the land of Egypt, and followed other gods, of the gods of the people that [were] round about them, and bowed themselves unto them, and provoked the LORD to anger.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:12: Which brought them out of the land of Egypt - This was one of the highest aggravations of their offense; they forsook the God who brought them out of Egypt; a place in which they endured the most grievous oppression and were subjected to the most degrading servitude, from which they never could have rescued themselves; and they were delivered by such a signal display of the power, justice, and mercy of God, as should never have been forgotten, because the most stupendous that had ever been exhibited. They forsook Him, and served idols as destitute of real being as of influence and power.
Albert Barnes: Notes on the Bible - 1834
2:12: Provoked the Lord to anger - A frequent expression in connection with idolatry, especially in Deuteronomy, in the Books of the Kings, and in Jeremiah.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:12: forsook: Deu 13:5, Deu 29:18, Deu 29:25, Deu 31:16, Deu 31:17, Deu 32:15, Deu 33:17
other gods: Jdg 5:8; Deu 6:14, Deu 6:15
bowed: Exo 20:5; Deu 5:9
John Gill
2:12 And they forsook the Lord God of their fathers,.... The covenant God of their fathers, Abraham, Isaac, and Jacob, and of their more immediate ancestors; his worship they forsook, neglected his tabernacle, and the service of it:
which brought them out of the land of Egypt; out of wretched misery and bondage there, with an high hand, and outstretched arm; and led them through the wilderness, and provided for them there, and brought them into the land of Canaan, a land flowing with milk and honey; but all these mercies were forgotten by them:
and followed other gods, of the gods of the people that were round about them: the gods of the Canaanites and Phoenicians, of the Egyptians, and of the Moabites, Amorites, and Edomites, that were round about them, on the borders of them; instead of one God they worshipped many, even all in or about the land of Canaan; so much given were they to idolatry:
and bowed themselves unto them; giving them all religious worship and honour they were capable of:
and provoked the Lord to anger; nothing is more provoking to him than idolatry; he being a jealous God, and will not bear any rival in worship, nor his glory to be given to another, to a strange god.
2:132:13: եւ թողին զնա եւ պաշտեցին զԲահա՛ղ, եւ զԱստարտսն[2469]։ [2469] Ոմանք. ԶԲահաղ եւ զաստուածսն։
13. լքեցին նրան եւ պաշտեցին Բահաղին ու Աստարտներին:
13 Անոնք Տէրը թողուցին եւ Բահաղն ու Աստարովթը պաշտեցին։
եւ թողին զնա եւ պաշտեցին զԲահաղ եւ զԱստարտսն:

2:13: եւ թողին զնա եւ պաշտեցին զԲահա՛ղ, եւ զԱստարտսն[2469]։
[2469] Ոմանք. ԶԲահաղ եւ զաստուածսն։
13. լքեցին նրան եւ պաշտեցին Բահաղին ու Աստարտներին:
13 Անոնք Տէրը թողուցին եւ Բահաղն ու Աստարովթը պաշտեցին։
zohrab-1805▾ eastern-1994▾ western am▾
2:132:13: оставили Господа и стали служить Ваалу и Астартам.
2:13 καὶ και and; even ἐγκατέλιπον εγκαταλειπω abandon; leave behind αὐτὸν αυτος he; him καὶ και and; even ἐλάτρευσαν λατρευω employed by τῷ ο the Βααλ βααλ Baal; Vaal καὶ και and; even ταῖς ο the Ἀστάρταις ασταρτη Astartē; Astarti
2:13 וַ wa וְ and יַּעַזְב֖וּ yyaʕazᵊvˌû עזב leave אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and יַּעַבְד֥וּ yyaʕavᵊḏˌû עבד work, serve לַ la לְ to † הַ the בַּ֖עַל bbˌaʕal בַּעַל lord, baal וְ wᵊ וְ and לָ lā לְ to † הַ the עַשְׁתָּרֹֽות׃ ʕaštārˈôṯ עַשְׁתֹּרֶת idol
2:13. dimittentes eum et servientes Baal et AstharothForsaking him, and serving Baal and Astaroth
2:13. forsaking him, and serving Baal and Ashtaroth.
2:13. And they forsook the LORD, and served Baal and Ashtaroth.
2:13. forsaking him, and serving Baal and Ashtaroth.
2:13. And they forsook the LORD, and served Baal and Ashtaroth.
2:13 And they forsook the LORD, and served Baal and Ashtaroth:
2:13: оставили Господа и стали служить Ваалу и Астартам.
2:13
καὶ και and; even
ἐγκατέλιπον εγκαταλειπω abandon; leave behind
αὐτὸν αυτος he; him
καὶ και and; even
ἐλάτρευσαν λατρευω employed by
τῷ ο the
Βααλ βααλ Baal; Vaal
καὶ και and; even
ταῖς ο the
Ἀστάρταις ασταρτη Astartē; Astarti
2:13
וַ wa וְ and
יַּעַזְב֖וּ yyaʕazᵊvˌû עזב leave
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וַ wa וְ and
יַּעַבְד֥וּ yyaʕavᵊḏˌû עבד work, serve
לַ la לְ to
הַ the
בַּ֖עַל bbˌaʕal בַּעַל lord, baal
וְ wᵊ וְ and
לָ לְ to
הַ the
עַשְׁתָּרֹֽות׃ ʕaštārˈôṯ עַשְׁתֹּרֶת idol
2:13. dimittentes eum et servientes Baal et Astharoth
Forsaking him, and serving Baal and Astaroth
2:13. forsaking him, and serving Baal and Ashtaroth.
2:13. And they forsook the LORD, and served Baal and Ashtaroth.
2:13. forsaking him, and serving Baal and Ashtaroth.
2:13. And they forsook the LORD, and served Baal and Ashtaroth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:13: Served Baal and Ashtaroth - In a general way, probably, Baal and Ashtaroth mean the sun and moon; but in many cases Ashtaroth seems to have been the same among the Canaanites as Venus was among the Greeks and Romans, and to have been worshipped with the same obscene rites.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:13: served: Jdg 2:11, Jdg 3:7, Jdg 10:6; Sa1 31:10; Kg1 11:5, Kg1 11:33; Kg2 23:13; Psa 106:36; Co1 8:5, Co1 10:20-22
Carl Friedrich Keil and Franz Delitzsch
2:13
Thus they forsook Jehovah, and served Baal and the Asthartes. In this case the singular Baal is connected with the plural Ashtaroth, because the male deities of all the Canaanitish nations, and those that bordered upon Canaan, were in their nature one and the same deity, viz., Baal, a sun-god, and as such the vehicle and source of physical life, and of the generative and reproductive power of nature, which was regarded as an effluence from its own being (see Movers, Relig. der Phnizier, pp. 184ff., and J. G. Mller in Herzog's Cyclopaedia). "Ashtaroth, from the singular Ashtoreth, which only occurs again in 3Kings 11:5, 3Kings 11:33, and 4Kings 23:13, in connection with the Sidonian Astharte, was the general name used to denote the leading female deity of the Canaanitish tribes, a moon-goddess, who was worshipped as the feminine principle of nature embodied in the pure moon-light, and its influence upon terrestrial life. It corresponded to the Greek Aphrodite, whose celebrated temple at Askalon is described in Herod. i. 105. In Judg 3:7, Asheroth is used as equivalent to Ashtaroth, which is used here, Judg 10:6; 1Kings 7:4; 1Kings 12:10. The name Asheroth
(Note: Rendered groves in the English version. - Tr.)
was transferred to the deity itself from the idols of this goddess, which generally consisted of wooden columns, and are called Asherim in Ex 34:13; Deut 7:5; Deut 12:3; Deut 16:21. On the other hand, the word Ashtoreth is without any traceable etymology in the Semitic dialects, and was probably derived from Upper Asia, being connected with a Persian word signifying a star, and synonymous with Ἀστροάρχη, the star-queen of Sabaeism (see Ges. Thes. pp. 1083-4; Movers, p. 606; and Mller, ut sup.).
With regard to the nature of the Baal and Astharte worship, into which the Israelites fell not long after the death of Joshua, and in which they continued henceforth to sink deeper and deeper, it is evident form the more precise allusions contained in the history of Gideon, that it did not consist of direct opposition to the worship of Jehovah, or involve any formal rejection of Jehovah, but that it was simply an admixture of the worship of Jehovah with the heathen or Canaanitish nature-worship. Not only was the ephod which Gideon caused to be made in his native town of Ophrah, and after which all Israel went a whoring (Judg 8:27), an imitation of the high priest's ephod in the worship of Jehovah; but the worship of Baal-berith at Shechem, after which the Israelites went a whoring again when Gideon was dead (Judg 8:33), was simply a corruption of the worship of Jehovah, in which Baal was put in the place of Jehovah and worshipped in a similar way, as we may clearly see from Judg 9:27. The worship of Jehovah could even be outwardly continued in connection with this idolatrous worship. Just as in the case of these nations in the midst of which the Israelites lived, the mutual recognition of their different deities and religions was manifested in the fact that they all called their supreme deity by the same name, Baal, and simply adopted some other epithet by which to define the distinctive peculiarities of each; so the Israelites also imagined that they could worship the Baals of the powerful nations round about them along with Jehovah their covenant God, especially if they worshipped them in the same manner as their covenant God. This will serve to explain the rapid and constantly repeated falling away of the Israelites from Jehovah into Baal-worship, at the very time when the worship of Jehovah was stedfastly continued at the tabernacle in accordance with the commands of the law. The Israelites simply followed the lead and example of their heathen neighbours. Just as the heathen were tolerant with regard to the recognition of the deities of other nations, and did not refuse to extend this recognition even to Jehovah the God of Israel, so the Israelites were also tolerant towards the Baals of the neighbouring nations, whose sensuous nature-worship was more grateful to the corrupt heart of man than the spiritual Jehovah-religion, with its solemn demands for sanctification of life. But this syncretism, which was not only reconcilable with polytheism, but actually rooted in its very nature, was altogether irreconcilable with the nature of true religion. For if Jehovah is the only true God, and there are no other gods besides or beside Him, then the purity and holiness of His nature is not only disturbed, but altogether distorted, by any admixture of His worship with the worship of idols or of the objects of nature, the true God being turned into an idol, and Jehovah degraded into Baal. Looking closely into the matter, therefore, the mixture of the Canaanitish worship of Baal with the worship of Jehovah was actually forsaking Jehovah and serving other gods, as the prophetic author of this book pronounces it. It was just the same with the worship of Baal in the kingdom of the ten tribes, which was condemned by the prophets Hosea and Amos (see Hengstenberg, Christology, i. pp. 168ff., Eng. trans.).
Geneva 1599
2:13 And they forsook the LORD, and served Baal and (f) Ashtaroth.
(f) These were idols, which had the form of a ewe or sheep among the Sidonians.
John Gill
2:13 And they forsook the Lord,.... The worship of the Lord, as the Targum; this is repeated to observe the heinous sin they were guilty of, and how displeasing it was to God:
and served Baal and Ashtaroth; two images, as the Arabic version adds; Baal, from whence Baalim, may signify the he deities of the Gentiles, as Jupiter, Hercules, &c. and Ashtaroth their female deities, as Juno, Venus, Diana, &c. the word is plural, and used for flocks of sheep, so called because they make the owners of them rich; and Kimchi and Ben Melech say these were images in the form of female sheep. Perhaps, as Baal may signify the sun, so Ashtaroth the moon, and the stars like flocks of sheep about her. Ashtaroth was the goddess of the Zidonians, 3Kings 11:5; the same with Astarte, the wife of Cronus or Ham, said to be the Phoenician or Syrian Venus. So Lucian says (r) there was a temple in Phoenicia, belonging to the Sidonians, which they say is the temple of Astarte; and, says he, I think that Astarte is the moon; and Astarte is both by the Phoenicians (s) and Grecians (t) said to be Venus, and was worshipped by the Syrians also, as Minutius Felix (u) and Tertullian (w) affirm; the same with Eostre, or Aestar, the Saxon goddess; hence to this day we call the passover Easter (x), being in Eoster-month; and with Andraste, a goddess of the ancient Britains (y). There were four of them, and therefore the Septuagint here uses the plural number Astartes; so called either from Asher, being reckoned "blessed" ones, or from Asheroth, the groves they were worshipped in; or from "Ash", and "Tor", the constellation Taurus or the bull; so Astarte by Sanchoniatho is said to put upon her head the head of a bull, as the token of her sovereignty; See Gill on Gen 14:5.
(r) De Dea Syria. (s) Sanchoniatho apud Euseb. Evangel. Praepar. l. 1. p. 38. (t) Suidas in voce (u) In Octavio, p. 6. (w) Apolog. c. 24. (x) Vid. Owen. Theologoumen, l. 3. c. 4. p. 192. (y) lb. c. 11. p. 244.
John Wesley
2:13 Baal and Ashtaroth - That is, the sun and moon, whom many Heathens worshipped, tho' under divers names; and so they ran into that error which God had so expressly warned them against, Deut 4:19. Baalim signifies lords, and Ashtaroth, blessed ones, he - gods and she - gods. When they forsook Jehovah, they had gods many and lords many, as a luxuriant fancy pleased to multiply them.
Robert Jamieson, A. R. Fausset and David Brown
2:13 Ashtaroth--Also a plural word, denoting all the female divinities, whose rites were celebrated by the most gross and revolting impurities.
2:142:14: Եւ բարկացա՛ւ սրտմտութեամբ Տէր Իսրայէլի, եւ մատնեաց զնոսա Տէր ՚ի ձե՛ռս աւարառուացն, եւ աւերեցին զնոսա. եւ ետ զնոսա Տէր ՚ի ձե՛ռս թշնամեաց իւրեանց շուրջանակի. եւ ո՛չ կարացին կալ ընդդէմ թշնամեաց իւրեանց ամենեցունց՝ ընդ որս պոռնկեցան։
14. Սաստիկ զայրացաւ Տէրն իսրայէլացիների վրայ եւ նրանց մատնեց կողոպտիչների ձեռքը, որոնք կողոպտեցին նրանց: Տէրը մատնեց նրանց շրջակայ թշնամիների ձեռքը, եւ նրանք չկարողացան դէմ կանգնել իրենց բոլոր թշնամիներին, որոնց հետ կռապաշտութիւն էին արել:
14 Տէրոջը բարկութիւնը Իսրայէլին վրայ բորբոքեցաւ ու զանոնք կողոպտիչներու ձեռքը մատնեց, որոնք զանոնք կողոպտեցին։ Զանոնք շրջակայ թշնամիներուն ծախեց ու ալ չէին կրնար իրենց թշնամիներուն դէմ կենալ։
Եւ բարկացաւ սրտմտութեամբ Տէր Իսրայելի, եւ մատնեաց զնոսա Տէր ի ձեռս աւարառուացն, եւ [42]աւերեցին զնոսա. եւ ետ զնոսա Տէր ի ձեռս թշնամեաց իւրեանց շուրջանակի, եւ ոչ կարացին կալ ընդդէմ թշնամեաց [43]իւրեանց ամենեցունց` ընդ որս պոռնկեցան:

2:14: Եւ բարկացա՛ւ սրտմտութեամբ Տէր Իսրայէլի, եւ մատնեաց զնոսա Տէր ՚ի ձե՛ռս աւարառուացն, եւ աւերեցին զնոսա. եւ ետ զնոսա Տէր ՚ի ձե՛ռս թշնամեաց իւրեանց շուրջանակի. եւ ո՛չ կարացին կալ ընդդէմ թշնամեաց իւրեանց ամենեցունց՝ ընդ որս պոռնկեցան։
14. Սաստիկ զայրացաւ Տէրն իսրայէլացիների վրայ եւ նրանց մատնեց կողոպտիչների ձեռքը, որոնք կողոպտեցին նրանց: Տէրը մատնեց նրանց շրջակայ թշնամիների ձեռքը, եւ նրանք չկարողացան դէմ կանգնել իրենց բոլոր թշնամիներին, որոնց հետ կռապաշտութիւն էին արել:
14 Տէրոջը բարկութիւնը Իսրայէլին վրայ բորբոքեցաւ ու զանոնք կողոպտիչներու ձեռքը մատնեց, որոնք զանոնք կողոպտեցին։ Զանոնք շրջակայ թշնամիներուն ծախեց ու ալ չէին կրնար իրենց թշնամիներուն դէմ կենալ։
zohrab-1805▾ eastern-1994▾ western am▾
2:142:14: И воспылал гнев Господень на Израиля, и предал их в руки грабителей, и грабили их; и предал их в руки врагов, окружавших их, и не могли уже устоять пред врагами своими.
2:14 καὶ και and; even ὠργίσθη οργιζω impassioned; anger θυμῷ θυμος provocation; temper κύριος κυριος lord; master ἐν εν in τῷ ο the Ισραηλ ισραηλ.1 Israel καὶ και and; even παρέδωκεν παραδιδωμι betray; give over αὐτοὺς αυτος he; him εἰς εις into; for χεῖρας χειρ hand προνομευόντων προνομευω and; even κατεπρονόμευσαν καταπρονομευω he; him καὶ και and; even ἀπέδοτο αποδιδωμι render; surrender αὐτοὺς αυτος he; him ἐν εν in χερσὶ χειρ hand τῶν ο the ἐχθρῶν εχθρος hostile; enemy αὐτῶν αυτος he; him κυκλόθεν κυκλοθεν circling; from all around καὶ και and; even οὐκ ου not ἠδυνήθησαν δυναμαι able; can ἔτι ετι yet; still ἀντιστῆναι ανθιστημι resist κατὰ κατα down; by πρόσωπον προσωπον face; ahead of τῶν ο the ἐχθρῶν εχθρος hostile; enemy αὐτῶν αυτος he; him
2:14 וַ wa וְ and יִּֽחַר־ yyˈiḥar- חרה be hot אַ֤ף ʔˈaf אַף nose יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH בְּ bᵊ בְּ in יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel וַֽ wˈa וְ and יִּתְּנֵם֙ yyittᵊnˌēm נתן give בְּ bᵊ בְּ in יַד־ yaḏ- יָד hand שֹׁסִ֔ים šōsˈîm שׁסה spoil וַ wa וְ and יָּשֹׁ֖סּוּ yyāšˌōssû שׁסס plunder אֹותָ֑ם ʔôṯˈām אֵת [object marker] וַֽ wˈa וְ and יִּמְכְּרֵ֞ם yyimkᵊrˈēm מכר sell בְּ bᵊ בְּ in יַ֤ד yˈaḏ יָד hand אֹֽויְבֵיהֶם֙ ʔˈôyᵊvêhem איב be hostile מִ mi מִן from סָּבִ֔יב ssāvˈîv סָבִיב surrounding וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יָכְל֣וּ yāḵᵊlˈû יכל be able עֹ֔וד ʕˈôḏ עֹוד duration לַ la לְ to עֲמֹ֖ד ʕᵃmˌōḏ עמד stand לִ li לְ to פְנֵ֥י fᵊnˌê פָּנֶה face אֹויְבֵיהֶֽם׃ ʔôyᵊvêhˈem איב be hostile
2:14. iratusque Dominus contra Israhel tradidit eos in manibus diripientium qui ceperunt eos et vendiderunt hostibus qui habitabant per gyrum nec potuerunt resistere adversariis suisAnd the Lord being angry against Israel, delivered them into the hands of plunderers: who took them and sold them to their enemies, that dwelt round about: neither could they stand against their enemies:
2:14. And the Lord, having become angry against Israel, delivered them into the hands of plunderers, who seized them and sold them to the enemies that were living on all sides. Neither were they able to withstand their adversaries.
2:14. And the anger of the LORD was hot against Israel, and he delivered them into the hands of spoilers that spoiled them, and he sold them into the hands of their enemies round about, so that they could not any longer stand before their enemies.
2:14. And the Lord, having become angry against Israel, delivered them into the hands of plunderers, who seized them and sold them to the enemies that were living on all sides. Neither were they able to withstand their adversaries.
2:14. And the anger of the LORD was hot against Israel, and he delivered them into the hands of spoilers that spoiled them, and he sold them into the hands of their enemies round about, so that they could not any longer stand before their enemies.
2:14 And the anger of the LORD was hot against Israel, and he delivered them into the hands of spoilers that spoiled them, and he sold them into the hands of their enemies round about, so that they could not any longer stand before their enemies:
2:14: И воспылал гнев Господень на Израиля, и предал их в руки грабителей, и грабили их; и предал их в руки врагов, окружавших их, и не могли уже устоять пред врагами своими.
2:14
καὶ και and; even
ὠργίσθη οργιζω impassioned; anger
θυμῷ θυμος provocation; temper
κύριος κυριος lord; master
ἐν εν in
τῷ ο the
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
παρέδωκεν παραδιδωμι betray; give over
αὐτοὺς αυτος he; him
εἰς εις into; for
χεῖρας χειρ hand
προνομευόντων προνομευω and; even
κατεπρονόμευσαν καταπρονομευω he; him
καὶ και and; even
ἀπέδοτο αποδιδωμι render; surrender
αὐτοὺς αυτος he; him
ἐν εν in
χερσὶ χειρ hand
τῶν ο the
ἐχθρῶν εχθρος hostile; enemy
αὐτῶν αυτος he; him
κυκλόθεν κυκλοθεν circling; from all around
καὶ και and; even
οὐκ ου not
ἠδυνήθησαν δυναμαι able; can
ἔτι ετι yet; still
ἀντιστῆναι ανθιστημι resist
κατὰ κατα down; by
πρόσωπον προσωπον face; ahead of
τῶν ο the
ἐχθρῶν εχθρος hostile; enemy
αὐτῶν αυτος he; him
2:14
וַ wa וְ and
יִּֽחַר־ yyˈiḥar- חרה be hot
אַ֤ף ʔˈaf אַף nose
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
בְּ bᵊ בְּ in
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וַֽ wˈa וְ and
יִּתְּנֵם֙ yyittᵊnˌēm נתן give
בְּ bᵊ בְּ in
יַד־ yaḏ- יָד hand
שֹׁסִ֔ים šōsˈîm שׁסה spoil
וַ wa וְ and
יָּשֹׁ֖סּוּ yyāšˌōssû שׁסס plunder
אֹותָ֑ם ʔôṯˈām אֵת [object marker]
וַֽ wˈa וְ and
יִּמְכְּרֵ֞ם yyimkᵊrˈēm מכר sell
בְּ bᵊ בְּ in
יַ֤ד yˈaḏ יָד hand
אֹֽויְבֵיהֶם֙ ʔˈôyᵊvêhem איב be hostile
מִ mi מִן from
סָּבִ֔יב ssāvˈîv סָבִיב surrounding
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יָכְל֣וּ yāḵᵊlˈû יכל be able
עֹ֔וד ʕˈôḏ עֹוד duration
לַ la לְ to
עֲמֹ֖ד ʕᵃmˌōḏ עמד stand
לִ li לְ to
פְנֵ֥י fᵊnˌê פָּנֶה face
אֹויְבֵיהֶֽם׃ ʔôyᵊvêhˈem איב be hostile
2:14. iratusque Dominus contra Israhel tradidit eos in manibus diripientium qui ceperunt eos et vendiderunt hostibus qui habitabant per gyrum nec potuerunt resistere adversariis suis
And the Lord being angry against Israel, delivered them into the hands of plunderers: who took them and sold them to their enemies, that dwelt round about: neither could they stand against their enemies:
2:14. And the Lord, having become angry against Israel, delivered them into the hands of plunderers, who seized them and sold them to the enemies that were living on all sides. Neither were they able to withstand their adversaries.
2:14. And the anger of the LORD was hot against Israel, and he delivered them into the hands of spoilers that spoiled them, and he sold them into the hands of their enemies round about, so that they could not any longer stand before their enemies.
2:14. And the Lord, having become angry against Israel, delivered them into the hands of plunderers, who seized them and sold them to the enemies that were living on all sides. Neither were they able to withstand their adversaries.
2:14. And the anger of the LORD was hot against Israel, and he delivered them into the hands of spoilers that spoiled them, and he sold them into the hands of their enemies round about, so that they could not any longer stand before their enemies.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14-15: За таковое уклонение от истинного Бога Господь, наказывающий того, кого Он милует, как орудие для неверного народа израильского, избрал те же народности, которые оставили на своей территории израильтяне и богам которых они служили: эти народности являлись притеснителями израильтян.
Adam Clarke: Commentary on the Bible - 1831
2:14: The hands of spoilers - Probably marauding parties of the Canaanites, making frequent incursions in their lands, carrying away cattle, spoiling their crops, etc.
Albert Barnes: Notes on the Bible - 1834
2:14: Consult the marginal references. The phrase, "he sold them into the hands etc.," is first found in Deu 32:30.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:14: the anger: Jdg 3:7, Jdg 3:8, Jdg 10:7; Lev 26:28; Num 32:14; Deu 28:20, Deu 28:58, Deu 29:19, Deu 29:20, Deu 31:17, Deu 31:18; Ch2 36:16; Psa 106:40-42
he delivered: Kg2 17:20; Ch2 15:5
sold them: Jdg 3:8, Jdg 4:2; Psa 44:12; Isa 50:1
could not: Jdg 1:19, Jdg 1:34; Lev 26:37; Deu 32:30; Jos 7:12, Jos 7:13; Psa 44:9, Psa 44:10; Jer 37:10
Carl Friedrich Keil and Franz Delitzsch
2:14
On account of this idolatrous worship, the anger of the Lord burned against Israel, so that He gave them up into the hands of spoilers that spoiled them, and sold them into the hands of their enemies. שׁסים from שׁסה, alternated with שׁסס in ישׁסּוּ, to plunder. This word is not met with in the Pentateuch, whereas מכר, to sell, occurs in Deut 32:30, in the sense of giving helplessly up to the foe. "They could no longer stand before their enemies," as they had done under Joshua, and in fact as long as Israel continued faithful to the Lord; so that now, instead of the promise contained in Lev 26:7-8, being fulfilled, the threat contained in Lev 26:17 was carried into execution. "Whithersoever they went out," i.e., in every expedition, every attack that they made upon their enemies, "the hand of Jehovah was against them for evil, as He had said" (Lev 26:17, Lev 26:36; Deut 28:25), and "had sworn unto them." There is no express oath mentioned either in Lev 26 or Deut 28; it is implied therefore in the nature of the case, or in virtute verborum, as Seb. Schmidt affirms, inasmuch as the threats themselves were words of the true and holy God. מאד להם ויּצר, "and it became to them very narrow," i.e., they came into great straits.
John Gill
2:14 And the anger of the Lord was hot against Israel,.... For the idolatries they were guilty of; it burned within him, it broke forth, and was poured out like fire on them, and consumed them; see Nahum 1:6,
and he delivered them into the hands of spoilers that spoiled them; that rifled their houses, and plundered them of their goods and substance:
and he sold them into the hands of their enemies round about; the is, delivered them into their hands, who carried them captive, where they were as men sold for slaves; see Ps 44:12; and this was in just retaliation, that as they had said themselves to work wickedness, the Lord sold them into the hands of their enemies for their wickedness; and, as they had followed the gods of the people round about them, so he delivered them up, into the hands of their enemies round about them, as the Mesopotamians, Moabites, Midianites, Philistines, and Ammonites:
so that they could not any longer stand before their enemies; but turned their backs on them, and fled whenever engaged in war with them.
John Wesley
2:14 Sold them - That is, delivered them up, as the seller doth his commodities unto the buyer.
Robert Jamieson, A. R. Fausset and David Brown
2:14 the anger of the Lord was hot against Israel, and he delivered them into the hands of spoilers that spoiled them--Adversities in close and rapid succession befell them. But all these calamities were designed only as chastisements--a course of correctional discipline by which God brought His people to see and repent of their errors; for as they returned to faith and allegiance, He "raised up judges" (Judg 2:16).
2:152:15: Եւ ձեռն Տեառն է՛ր նոցա ՚ի չարութիւն՝ որպէս եւ խօսեցա՛ւ Տէր, եւ որպէս երդուաւ Տէր, եւ նեղեա՛ց զնոսա յոյժ։
15. Տիրոջ ձեռքը չարիք պատճառելու համար նրանց վրայ էր, ինչպէս որ ասել էր Տէրը եւ ինչպէս որ երդուել էր. եւ Տէրը խիստ նեղեց նրանց:
15 Ուր որ երթային՝ Տէրոջը ձեռքը անոնց վրայ էր չարիք ընելու համար, ինչպէս Տէրը ըսեր էր եւ ինչպէս անոնց երդում ըրեր էր, որով խիստ մեծ նեղութեան մէջ ինկան։
Եւ`` ձեռն Տեառն էր նոցա ի չարութիւն, որպէս եւ խօսեցաւ Տէր եւ որպէս երդուաւ Տէր, եւ [44]նեղեաց զնոսա`` յոյժ:

2:15: Եւ ձեռն Տեառն է՛ր նոցա ՚ի չարութիւն՝ որպէս եւ խօսեցա՛ւ Տէր, եւ որպէս երդուաւ Տէր, եւ նեղեա՛ց զնոսա յոյժ։
15. Տիրոջ ձեռքը չարիք պատճառելու համար նրանց վրայ էր, ինչպէս որ ասել էր Տէրը եւ ինչպէս որ երդուել էր. եւ Տէրը խիստ նեղեց նրանց:
15 Ուր որ երթային՝ Տէրոջը ձեռքը անոնց վրայ էր չարիք ընելու համար, ինչպէս Տէրը ըսեր էր եւ ինչպէս անոնց երդում ըրեր էր, որով խիստ մեծ նեղութեան մէջ ինկան։
zohrab-1805▾ eastern-1994▾ western am▾
2:152:15: Куда они ни пойдут, рука Господня везде была им во зло, как говорил им Господь и как клялся им Господь. И им было весьма тесно.
2:15 ἐν εν in πᾶσιν πας all; every οἷς ος who; what ἐξεπορεύοντο εκπορευομαι emerge; travel out καὶ και and; even χεὶρ χειρ hand κυρίου κυριος lord; master ἦν ειμι be ἐπ᾿ επι in; on αὐτοὺς αυτος he; him εἰς εις into; for κακά κακος bad; ugly καθὼς καθως just as / like ἐλάλησεν λαλεω talk; speak κύριος κυριος lord; master καὶ και and; even καθὼς καθως just as / like ὤμοσεν ομνυω swear κύριος κυριος lord; master αὐτοῖς αυτος he; him καὶ και and; even ἐξέθλιψεν εκθλιβω he; him σφόδρα σφοδρα vehemently; tremendously
2:15 בְּ bᵊ בְּ in כֹ֣ל׀ ḵˈōl כֹּל whole אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] יָצְא֗וּ yāṣᵊʔˈû יצא go out יַד־ yaḏ- יָד hand יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH הָיְתָה־ hāyᵊṯā- היה be בָּ֣ם bˈām בְּ in לְ lᵊ לְ to רָעָ֔ה rāʕˈā רָעָה evil כַּֽ kˈa כְּ as אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] דִּבֶּ֣ר dibbˈer דבר speak יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and כַ ḵa כְּ as אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative] נִשְׁבַּ֥ע nišbˌaʕ שׁבע swear יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH לָהֶ֑ם lāhˈem לְ to וַ wa וְ and יֵּ֥צֶר yyˌēṣer צרר wrap, be narrow לָהֶ֖ם lāhˌem לְ to מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might
2:15. sed quocumque pergere voluissent manus Domini erat super eos sicut locutus est et iuravit eis et vehementer adflicti suntBut whithersoever they meant to go, the hand of the Lord was upon them, as he had said, and as he had sworn to them: and they were greatly distressed.
2:15. Instead, wherever they wanted to go, the hand of the Lord was upon them, just as he said and just as he swore to them. And they were greatly afflicted.
2:15. Whithersoever they went out, the hand of the LORD was against them for evil, as the LORD had said, and as the LORD had sworn unto them: and they were greatly distressed.
2:15. Instead, wherever they wanted to go, the hand of the Lord was upon them, just as he said and just as he swore to them. And they were greatly afflicted.
2:15. Whithersoever they went out, the hand of the LORD was against them for evil, as the LORD had said, and as the LORD had sworn unto them: and they were greatly distressed.
2:15 Whithersoever they went out, the hand of the LORD was against them for evil, as the LORD had said, and as the LORD had sworn unto them: and they were greatly distressed:
2:15: Куда они ни пойдут, рука Господня везде была им во зло, как говорил им Господь и как клялся им Господь. И им было весьма тесно.
2:15
ἐν εν in
πᾶσιν πας all; every
οἷς ος who; what
ἐξεπορεύοντο εκπορευομαι emerge; travel out
καὶ και and; even
χεὶρ χειρ hand
κυρίου κυριος lord; master
ἦν ειμι be
ἐπ᾿ επι in; on
αὐτοὺς αυτος he; him
εἰς εις into; for
κακά κακος bad; ugly
καθὼς καθως just as / like
ἐλάλησεν λαλεω talk; speak
κύριος κυριος lord; master
καὶ και and; even
καθὼς καθως just as / like
ὤμοσεν ομνυω swear
κύριος κυριος lord; master
αὐτοῖς αυτος he; him
καὶ και and; even
ἐξέθλιψεν εκθλιβω he; him
σφόδρα σφοδρα vehemently; tremendously
2:15
בְּ bᵊ בְּ in
כֹ֣ל׀ ḵˈōl כֹּל whole
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
יָצְא֗וּ yāṣᵊʔˈû יצא go out
יַד־ yaḏ- יָד hand
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
הָיְתָה־ hāyᵊṯā- היה be
בָּ֣ם bˈām בְּ in
לְ lᵊ לְ to
רָעָ֔ה rāʕˈā רָעָה evil
כַּֽ kˈa כְּ as
אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative]
דִּבֶּ֣ר dibbˈer דבר speak
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
כַ ḵa כְּ as
אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative]
נִשְׁבַּ֥ע nišbˌaʕ שׁבע swear
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
לָהֶ֑ם lāhˈem לְ to
וַ wa וְ and
יֵּ֥צֶר yyˌēṣer צרר wrap, be narrow
לָהֶ֖ם lāhˌem לְ to
מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might
2:15. sed quocumque pergere voluissent manus Domini erat super eos sicut locutus est et iuravit eis et vehementer adflicti sunt
But whithersoever they meant to go, the hand of the Lord was upon them, as he had said, and as he had sworn to them: and they were greatly distressed.
2:15. Instead, wherever they wanted to go, the hand of the Lord was upon them, just as he said and just as he swore to them. And they were greatly afflicted.
2:15. Whithersoever they went out, the hand of the LORD was against them for evil, as the LORD had said, and as the LORD had sworn unto them: and they were greatly distressed.
2:15. Instead, wherever they wanted to go, the hand of the Lord was upon them, just as he said and just as he swore to them. And they were greatly afflicted.
2:15. Whithersoever they went out, the hand of the LORD was against them for evil, as the LORD had said, and as the LORD had sworn unto them: and they were greatly distressed.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:15: The hand of the Lord was against them - The power which before protected them when obedient, was now turned against them because of their disobedience. They not only had not God with them, but they had God against them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:15: against: Jer 18:8, Jer 21:10, Jer 44:11, Jer 44:27; Mic 2:3
had said: Lev. 26:15-46; Deu 4:25-28, Deu 28:15-68; Jos 23:15, Jos 23:16
had sworn: Deu 32:40, Deu 32:41
greatly: Jdg 10:9; Sa1 13:6, Sa1 14:24, Sa1 30:6; Co2 4:8
Geneva 1599
2:15 (g) Whithersoever they went out, the (h) hand of the LORD was against them for evil, as the LORD had said, and as the LORD had sworn unto them: and they were greatly distressed.
(g) In all their enterprises.
(h) The vengeance.
John Gill
2:15 Whithersoever they went out, the hand of the Lord was against them for evil,.... They prospered not in any business they undertook, or put their hands unto; or in any expedition they went upon, or when they went out to war, as Kimchi, Ben Melech, and Abarbinel explain the phrase: the battle went against them, because God was against them; his hand was against them, and there was no resisting and turning that back; and this sense seems to agree with what goes before and follows after; though in some Jewish writings (a) it is explained of those that went out of the land to escape the calamities of it, and particularly of Elimelech and his two sons, Mahlon and Chilion, Ruth 1:1,
as the Lord had said, and as the Lord had sworn unto them; having ratified and confirmed his threatening with an oath, that if they served other gods, he would surely bring upon them all the curses of the law; see Deut 29:12,
and they were greatly distressed; by the Canaanites they suffered to dwell among them, who were pricks in their eyes, and thorns in their sides, as had been threatened them; and by the nations round about them, who came in upon them, and plundered them, and carried them captive.
(a) Seder Olam Rabba, c. 12. p. 34.
John Wesley
2:15 Whithersoever they went - That is, Whatsoever expedition or business they undertook; which is usually signified by going out, and coming in.
2:162:16: Եւ յարոյց նոցա Տէր դատաւո՛րս, եւ փրկեաց զնոսա Տէր ՚ի ձեռաց աւարառուաց նոցա. սակայն եւ նոցա ո՛չ լուան.
16. Տէրը նրանց համար դատաւորներ կարգեց եւ նրանց փրկեց կողոպտիչների ձեռքից: Բայց նրանք դատաւորներին էլ չլսեցին,
16 Տէրը դատաւորներ հանեց, որոնք կողոպտիչներուն ձեռքէն ազատեցին զանոնք։
Եւ յարոյց նոցա Տէր դատաւորս, եւ [45]փրկեաց զնոսա Տէր`` ի ձեռաց աւարառուաց նոցա:

2:16: Եւ յարոյց նոցա Տէր դատաւո՛րս, եւ փրկեաց զնոսա Տէր ՚ի ձեռաց աւարառուաց նոցա. սակայն եւ նոցա ո՛չ լուան.
16. Տէրը նրանց համար դատաւորներ կարգեց եւ նրանց փրկեց կողոպտիչների ձեռքից: Բայց նրանք դատաւորներին էլ չլսեցին,
16 Տէրը դատաւորներ հանեց, որոնք կողոպտիչներուն ձեռքէն ազատեցին զանոնք։
zohrab-1805▾ eastern-1994▾ western am▾
2:162:16: И воздвигал [им] Господь судей, которые спасали их от рук грабителей их;
2:16 καὶ και and; even ἤγειρεν εγειρω rise; arise κύριος κυριος lord; master κριτάς κριτης judge καὶ και and; even ἔσωσεν σωζω save αὐτοὺς αυτος he; him κύριος κυριος lord; master ἐκ εκ from; out of χειρὸς χειρ hand τῶν ο the προνομευόντων προνομευω he; him
2:16 וַ wa וְ and יָּ֥קֶם yyˌāqem קום arise יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH שֹֽׁפְטִ֑ים šˈōfᵊṭˈîm שׁפט judge וַ wa וְ and יֹּ֣ושִׁיע֔וּם yyˈôšîʕˈûm ישׁע help מִ mi מִן from יַּ֖ד yyˌaḏ יָד hand שֹׁסֵיהֶֽם׃ šōsêhˈem שׁסה spoil
2:16. suscitavitque Dominus iudices qui liberarent eos de vastantium manibus sed nec illos audire volueruntAnd the Lord raised up judges, to deliver them from the hands of those that oppressed them: but they would not hearken to them,
2:16. And the Lord raised up judges, who would free them from the hands of their oppressors. But they were not willing to listen to them.
2:16. Nevertheless the LORD raised up judges, which delivered them out of the hand of those that spoiled them.
2:16. And the Lord raised up judges, who would free them from the hands of their oppressors. But they were not willing to listen to them.
2:16. Nevertheless the LORD raised up judges, which delivered them out of the hand of those that spoiled them.
2:16 Nevertheless the LORD raised up judges, which delivered them out of the hand of those that spoiled them:
2:16: И воздвигал [им] Господь судей, которые спасали их от рук грабителей их;
2:16
καὶ και and; even
ἤγειρεν εγειρω rise; arise
κύριος κυριος lord; master
κριτάς κριτης judge
καὶ και and; even
ἔσωσεν σωζω save
αὐτοὺς αυτος he; him
κύριος κυριος lord; master
ἐκ εκ from; out of
χειρὸς χειρ hand
τῶν ο the
προνομευόντων προνομευω he; him
2:16
וַ wa וְ and
יָּ֥קֶם yyˌāqem קום arise
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
שֹֽׁפְטִ֑ים šˈōfᵊṭˈîm שׁפט judge
וַ wa וְ and
יֹּ֣ושִׁיע֔וּם yyˈôšîʕˈûm ישׁע help
מִ mi מִן from
יַּ֖ד yyˌaḏ יָד hand
שֹׁסֵיהֶֽם׃ šōsêhˈem שׁסה spoil
2:16. suscitavitque Dominus iudices qui liberarent eos de vastantium manibus sed nec illos audire voluerunt
And the Lord raised up judges, to deliver them from the hands of those that oppressed them: but they would not hearken to them,
2:16. And the Lord raised up judges, who would free them from the hands of their oppressors. But they were not willing to listen to them.
2:16. Nevertheless the LORD raised up judges, which delivered them out of the hand of those that spoiled them.
2:16. And the Lord raised up judges, who would free them from the hands of their oppressors. But they were not willing to listen to them.
2:16. Nevertheless the LORD raised up judges, which delivered them out of the hand of those that spoiled them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: Когда, под влиянием внешних притеснений, израильтяне обращались к Господу Он воздвигал им из среды народа особых лиц, которые спасали народ от внешних притеснителей и назывались судьями (schofetim) народа израильского. В спасении Израиля заключалось главное назначение судей. Их власть подобно римским диктаторам оканчивалась с их жизнью и не была наследственной. Для того, чтобы быть судией (Schofet) народа, требовались личные достоинства, а не происхождение от того или иного (хотя бы и знатного в народе), лица. Всех судей упоминаемых в книге Судей, было двенадцать.
Adam Clarke: Commentary on the Bible - 1831
2:16: The Lord raised up judges - That is, leaders, generals, and governors, raised up by an especial appointment of the Lord, to deliver them from, and avenge them on, their adversaries. See the preface.
Albert Barnes: Notes on the Bible - 1834
2:16: Nevertheless - (rather "and") the Lord raised up judges This is the first introduction of the term judge, which gives its name to the book. (See the introduction to the Book of Judges.)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:16: am 2591-2909, bc 1413-1095
the Lord: Jdg 3:9, Jdg 3:10, Jdg 3:15, Jdg 4:5, Jdg 6:14; Sa1 12:11; Act 13:20
judges: The shophetim were not judges in the usual sense of the term; but were heads or chiefs of the Israelites, raised up on extraordinary occasions, who directed and ruled the nation with sovereign power, administered justice, made peace or war, and led the armies over whom they presided. Officers with the same power, and nearly the same name, were established in New Tyre, after the termination of the regal state; and the Carthaginian Suffetes, the Athenian Archons, and the Roman Dictators, appear to have been nearly the same.
delivered: Heb. saved, Neh 9:27; Psa 106:43-45
Carl Friedrich Keil and Franz Delitzsch
2:16
But the Lord did not rest content with this. He did still more. "He raised up judges who delivered them out of the hand of their plunderers," to excite them to love in return by this manifestation of His love and mercy, and to induce them to repent. But "they did not hearken even to their judges," namely, so as not to fall back again into idolatry, which the judge had endeavoured to suppress. This limitation of the words is supported by the context, viz., by a comparison of Judg 2:18, Judg 2:19. - "But (כּי after a negative clause) they went a whoring after other gods (for the application of this expression to the spiritual adultery of idolatrous worship, see Ex 34:15), and turned quickly away (vid., Ex 32:8) from the way which their fathers walked in, to hearken to the commandments of the Lord," i.e., from the way of obedience to the divine commands. "They did not so" (or what was right) sc., as their fathers under Joshua had done (cf. Judg 2:7).
John Gill
2:16 Nevertheless, the Lord raised up judges,.... Who are particularly mentioned by name, and their exploits recorded, in some following chapters, and from whom the book in general has its name: these were men that God raised up in an extraordinary manner, and spirited and qualified for the work he had to do by them; which was to deliver the people of Israel out of the hands of their oppressors, and restore them to their privileges and liberties, and protect them in them, and administer justice to them; which was a wonderful instance of the goodness of God to them, notwithstanding their many provoking sins and transgressions:
which delivered them out of the hands of those that spoiled them; who took away their goods and cattle from them, and carried their persons captive: these were the instruments of recovering both again, just as Abraham brought again Lot and all his goods.
John Wesley
2:16 Raised up - By inward inspiration and excitation of their hearts, and by outward designation testified by some extra - ordinary action. judges - Supreme magistrates, whose office it was, under God, and by his particular direction, to govern the commonwealth of Israel by God's laws, and to protect and save them from their enemies, to preserve and purge religion, and to maintain the liberties of the people against all oppressors.
Robert Jamieson, A. R. Fausset and David Brown
2:16 which delivered them out of the hand of those that spoiled them--The judges who governed Israel were strictly God's vicegerents in the government of the people, He being the supreme ruler. Those who were thus elevated retained the dignity as long as they lived; but there was no regular, unbroken succession of judges. Individuals, prompted by the inward, irresistible impulse of God's Spirit when they witnessed the depressed state of their country, were roused to achieve its deliverance. It was usually accompanied by a special call, and the people seeing them endowed with extraordinary courage or strength, accepted them as delegates of Heaven, and submitted to their sway. Frequently they were appointed only for a particular district, and their authority extended no farther than over the people whose interests they were commissioned to protect. They were without pomp, equipage, or emoluments attached to the office. They had no power to make laws; for these were given by God; nor to explain them, for that was the province of the priests--but they were officially upholders of the law, defenders of religion, avengers of all crimes, particularly of idolatry and its attendant vices.
2:172:17: զի պոռնկեցա՛ն զհետ աստուածոց օտարաց, եւ երկի՛ր պագին նոցա. եւ բարկացուցին զՏէր. եւ խոտորեցան վաղվաղակի ՚ի ճանապարհէն ընդ որ գնային հարք նոցա լսե՛լ պատուիրանաց Տեառն. եւ ո՛չ արարին այնպէս[2470]։ [2470] Ոմանք. Ընդ որ գնացին հարքն նոցա։
17. որովհետեւ օտար աստուածների հետեւելով՝ կռապաշտութիւն արեցին, երկրպագեցին նրանց եւ բարկացրին Տիրոջը: Շուտով խոտորուեցին այն ճանապարհից, որով ընթանում էին նրանց հայրերը՝ Տիրոջ պատուիրանները լսելով: Նրանք այդպէս չարեցին:
17 Սակայն իրենց դատաւորներուն ալ մտիկ չըրին ու օտար աստուածներու ետեւէ երթալով պոռնկութիւն ըրին ու անոնց երկրպագութիւն ըրին։ Շուտով խոտորեցան այն ճամբայէն, որուն մէջ իրենց հայրերը կը քալէին Տէրոջը հրամաններուն հնազանդելով, բայց ասոնք այնպէս չըրին։
Սակայն եւ [46]նոցա ոչ լուան. զի պոռնկեցան զհետ աստուածոց օտարաց, եւ երկիր պագին նոցա, [47]եւ բարկացուցին զՏէր. եւ`` խոտորեցան վաղվաղակի ի ճանապարհէն ընդ որ գնային հարք նոցա` լսել պատուիրանաց Տեառն, եւ ոչ արարին այնպէս:

2:17: զի պոռնկեցա՛ն զհետ աստուածոց օտարաց, եւ երկի՛ր պագին նոցա. եւ բարկացուցին զՏէր. եւ խոտորեցան վաղվաղակի ՚ի ճանապարհէն ընդ որ գնային հարք նոցա լսե՛լ պատուիրանաց Տեառն. եւ ո՛չ արարին այնպէս[2470]։
[2470] Ոմանք. Ընդ որ գնացին հարքն նոցա։
17. որովհետեւ օտար աստուածների հետեւելով՝ կռապաշտութիւն արեցին, երկրպագեցին նրանց եւ բարկացրին Տիրոջը: Շուտով խոտորուեցին այն ճանապարհից, որով ընթանում էին նրանց հայրերը՝ Տիրոջ պատուիրանները լսելով: Նրանք այդպէս չարեցին:
17 Սակայն իրենց դատաւորներուն ալ մտիկ չըրին ու օտար աստուածներու ետեւէ երթալով պոռնկութիւն ըրին ու անոնց երկրպագութիւն ըրին։ Շուտով խոտորեցան այն ճամբայէն, որուն մէջ իրենց հայրերը կը քալէին Տէրոջը հրամաններուն հնազանդելով, բայց ասոնք այնպէս չըրին։
zohrab-1805▾ eastern-1994▾ western am▾
2:172:17: но и судей они не слушали, а ходили блудно вслед других богов и поклонялись им [и раздражали Господа], скоро уклонялись от пути, коим ходили отцы их, повинуясь заповедям Господним. Они так не делали.
2:17 καί και and; even γε γε in fact τῶν ο the κριτῶν κριτης judge οὐχ ου not ὑπήκουσαν υπακουω listen to ὅτι οτι since; that ἐξεπόρνευσαν εκπορνευω prostitute out / herself; depraved ὀπίσω οπισω in back; after θεῶν θεος God ἑτέρων ετερος different; alternate καὶ και and; even προσεκύνησαν προσκυνεω worship αὐτοῖς αυτος he; him καὶ και and; even ἐξέκλιναν εκκλινω deviate; avoid ταχὺ ταχυ quickly ἐκ εκ from; out of τῆς ο the ὁδοῦ οδος way; journey ἧς ος who; what ἐπορεύθησαν πορευομαι travel; go οἱ ο the πατέρες πατηρ father αὐτῶν αυτος he; him τοῦ ο the εἰσακούειν εισακουω heed; listen to τῶν ο the λόγων λογος word; log κυρίου κυριος lord; master οὐκ ου not ἐποίησαν ποιεω do; make οὕτως ουτως so; this way
2:17 וְ wᵊ וְ and גַ֤ם ḡˈam גַּם even אֶל־ ʔel- אֶל to שֹֽׁפְטֵיהֶם֙ šˈōfᵊṭêhem שׁפט judge לֹ֣א lˈō לֹא not שָׁמֵ֔עוּ šāmˈēʕû שׁמע hear כִּ֣י kˈî כִּי that זָנ֗וּ zānˈû זנה fornicate אַֽחֲרֵי֙ ʔˈaḥᵃrê אַחַר after אֱלֹהִ֣ים ʔᵉlōhˈîm אֱלֹהִים god(s) אֲחֵרִ֔ים ʔᵃḥērˈîm אַחֵר other וַ wa וְ and יִּֽשְׁתַּחֲו֖וּ yyˈištaḥᵃwˌû חוה bow down לָהֶ֑ם lāhˈem לְ to סָ֣רוּ sˈārû סור turn aside מַהֵ֗ר mahˈēr מהר hasten מִן־ min- מִן from הַ ha הַ the דֶּ֜רֶךְ ddˈereḵ דֶּרֶךְ way אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] הָלְכ֧וּ hālᵊḵˈû הלך walk אֲבֹותָ֛ם ʔᵃvôṯˈām אָב father לִ li לְ to שְׁמֹ֥עַ šᵊmˌōₐʕ שׁמע hear מִצְוֹת־ miṣwōṯ- מִצְוָה commandment יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH לֹא־ lō- לֹא not עָ֥שׂוּ ʕˌāśû עשׂה make כֵֽן׃ ḵˈēn כֵּן thus
2:17. fornicantes cum diis alienis et adorantes eos cito deseruerunt viam per quam ingressi fuerant patres eorum et audientes mandata Domini omnia fecere contrariaCommitting fornication with strange gods, and adoring them. They quickly forsook the way, in which their fathers had walked: and hearing the commandments of the Lord, they did all things contrary.
2:17. Fornicating with foreign gods and adoring them, they quickly deserted the way along which their fathers had advanced. And having heard the commandments of the Lord, they did all things to the contrary.
2:17. And yet they would not hearken unto their judges, but they went a whoring after other gods, and bowed themselves unto them: they turned quickly out of the way which their fathers walked in, obeying the commandments of the LORD; [but] they did not so.
2:17. Fornicating with foreign gods and adoring them, they quickly deserted the way along which their fathers had advanced. And having heard the commandments of the Lord, they did all things to the contrary.
2:17. And yet they would not hearken unto their judges, but they went a whoring after other gods, and bowed themselves unto them: they turned quickly out of the way which their fathers walked in, obeying the commandments of the LORD; [but] they did not so.
2:17 And yet they would not hearken unto their judges, but they went a whoring after other gods, and bowed themselves unto them: they turned quickly out of the way which their fathers walked in, obeying the commandments of the LORD; [but] they did not so:
2:17: но и судей они не слушали, а ходили блудно вслед других богов и поклонялись им [и раздражали Господа], скоро уклонялись от пути, коим ходили отцы их, повинуясь заповедям Господним. Они так не делали.
2:17
καί και and; even
γε γε in fact
τῶν ο the
κριτῶν κριτης judge
οὐχ ου not
ὑπήκουσαν υπακουω listen to
ὅτι οτι since; that
ἐξεπόρνευσαν εκπορνευω prostitute out / herself; depraved
ὀπίσω οπισω in back; after
θεῶν θεος God
ἑτέρων ετερος different; alternate
καὶ και and; even
προσεκύνησαν προσκυνεω worship
αὐτοῖς αυτος he; him
καὶ και and; even
ἐξέκλιναν εκκλινω deviate; avoid
ταχὺ ταχυ quickly
ἐκ εκ from; out of
τῆς ο the
ὁδοῦ οδος way; journey
ἧς ος who; what
ἐπορεύθησαν πορευομαι travel; go
οἱ ο the
πατέρες πατηρ father
αὐτῶν αυτος he; him
τοῦ ο the
εἰσακούειν εισακουω heed; listen to
τῶν ο the
λόγων λογος word; log
κυρίου κυριος lord; master
οὐκ ου not
ἐποίησαν ποιεω do; make
οὕτως ουτως so; this way
2:17
וְ wᵊ וְ and
גַ֤ם ḡˈam גַּם even
אֶל־ ʔel- אֶל to
שֹֽׁפְטֵיהֶם֙ šˈōfᵊṭêhem שׁפט judge
לֹ֣א lˈō לֹא not
שָׁמֵ֔עוּ šāmˈēʕû שׁמע hear
כִּ֣י kˈî כִּי that
זָנ֗וּ zānˈû זנה fornicate
אַֽחֲרֵי֙ ʔˈaḥᵃrê אַחַר after
אֱלֹהִ֣ים ʔᵉlōhˈîm אֱלֹהִים god(s)
אֲחֵרִ֔ים ʔᵃḥērˈîm אַחֵר other
וַ wa וְ and
יִּֽשְׁתַּחֲו֖וּ yyˈištaḥᵃwˌû חוה bow down
לָהֶ֑ם lāhˈem לְ to
סָ֣רוּ sˈārû סור turn aside
מַהֵ֗ר mahˈēr מהר hasten
מִן־ min- מִן from
הַ ha הַ the
דֶּ֜רֶךְ ddˈereḵ דֶּרֶךְ way
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
הָלְכ֧וּ hālᵊḵˈû הלך walk
אֲבֹותָ֛ם ʔᵃvôṯˈām אָב father
לִ li לְ to
שְׁמֹ֥עַ šᵊmˌōₐʕ שׁמע hear
מִצְוֹת־ miṣwōṯ- מִצְוָה commandment
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
לֹא־ lō- לֹא not
עָ֥שׂוּ ʕˌāśû עשׂה make
כֵֽן׃ ḵˈēn כֵּן thus
2:17. fornicantes cum diis alienis et adorantes eos cito deseruerunt viam per quam ingressi fuerant patres eorum et audientes mandata Domini omnia fecere contraria
Committing fornication with strange gods, and adoring them. They quickly forsook the way, in which their fathers had walked: and hearing the commandments of the Lord, they did all things contrary.
2:17. Fornicating with foreign gods and adoring them, they quickly deserted the way along which their fathers had advanced. And having heard the commandments of the Lord, they did all things to the contrary.
2:17. And yet they would not hearken unto their judges, but they went a whoring after other gods, and bowed themselves unto them: they turned quickly out of the way which their fathers walked in, obeying the commandments of the LORD; [but] they did not so.
2:17. Fornicating with foreign gods and adoring them, they quickly deserted the way along which their fathers had advanced. And having heard the commandments of the Lord, they did all things to the contrary.
2:17. And yet they would not hearken unto their judges, but they went a whoring after other gods, and bowed themselves unto them: they turned quickly out of the way which their fathers walked in, obeying the commandments of the LORD; [but] they did not so.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:17: Went a whoring after other gods - Idolatry, or the worship of strange gods, is frequently termed adultery, fornication, and whoredom, in the sacred writings. As many of their idolatrous practices were accompanied with impure rites, the term was not only metaphorically but literally proper.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:17: they would: Sa1 8:5-8, Sa1 12:12, Sa1 12:17, Sa1 12:19; Ch2 36:15, Ch2 36:16; Psa 106:43
whoring: Exo 34:15, Exo 34:16; Lev 17:7; Psa 73:27, Psa 106:39; Hos 2:2; Rev 17:1-5
quickly: Exo 32:8; Deu 9:12, Deu 9:16; Gal 1:6
which their: Jdg 2:7; Jos 24:24, Jos 24:31
Geneva 1599
2:17 And yet they would not hearken unto their judges, but they went a whoring after other gods, and bowed themselves unto them: they turned quickly out of the (i) way which their fathers walked in, obeying the commandments of the LORD; [but] they did not so.
(i) Meaning, from the true religion.
John Gill
2:17 And yet they would not hearken unto their judges,.... Afterwards, or not always; but when they admonished them of their sins, and advised them to walk in the good ways of God, and serve him only; they turned a deaf ear to them, and went on in their own ways, which is a sad aggravation of their iniquities:
but they went a whoring after their gods, and bowed themselves unto them; committing spiritual adultery, for such idolatry is, and is often so represented in Scripture; for by it they broke the covenant God made with them, which had the nature of a matrimonial contract, and in which God was an husband to them; and therefore serving other gods was rejecting him as such, and committing whoredom with others; than which nothing was more provoking to God, jealous of his honour and glory:
they turned quickly out of the way which their fathers walked in; as soon as ever Joshua and the elders were dead, they departed from the God of their fathers, and the way in which they worshipped him; and so likewise quickly after they had been delivered by the judges, or however as soon as they were dead:
obeying the commandments of the Lord; serving him at his tabernacle, according to the laws, commands, and ordinances he gave to Moses, which is to be understood of their fathers:
but they did not so; did not walk in the same way, nor serve the Lord, and obey his commands, as their fathers did; but all the reverse.
John Wesley
2:17 Their judges - Who admonished them of their sin and folly, and of the danger and misery which would certainly befall them.
2:182:18: Եւ յորժամ յարոյց նոցա Տէր դատաւորս. եւ է՛ր Տէր ընդ դատաւորին. եւ փրկեաց զնոսա ՚ի ձեռաց թշնամեաց նոցա զամենայն աւուրս դատաւորին. զի մխիթարեցա՛ւ Տէր ՚ի հեծութենէ նոցա յերեսաց պաշարողացն նոցա որ չարչարէին զնոսա։
18. Եւ երբ Տէրը նրանց համար դատաւորներ կարգեց, Տէրն այդ դատաւորների հետ էր եւ նրանց փրկում էր թշնամիների ձեռքից դատաւորների կենդանութեան բոլոր օրերին, որովհետեւ Տէրը նրանց կարեկցում էր պաշարողների եւ չարչարողների երեսից կրած նրանց հեծութեան համար:
18 Երբ Տէրը անոնց դատաւորներ կը հանէր, Տէրը դատաւորին հետ ըլլալով, դատաւորին բոլոր օրերը զանոնք իրենց թշնամիներուն ձեռքէն կ’ազատէր. քանզի անոնց նեղութիւն տուողներուն ու չարչարողներուն երեսէն անոնց հեծութիւններուն համար Տէրը կը խղճար։
Եւ յորժամ յարոյց նոցա Տէր դատաւորս, եւ էր Տէր ընդ դատաւորին. եւ փրկեաց զնոսա ի ձեռաց թշնամեաց նոցա զամենայն աւուրս դատաւորին. զի [48]մխիթարեցաւ Տէր ի հեծութենէ`` նոցա յերեսաց պաշարողացն նոցա որ չարչարէին զնոսա:

2:18: Եւ յորժամ յարոյց նոցա Տէր դատաւորս. եւ է՛ր Տէր ընդ դատաւորին. եւ փրկեաց զնոսա ՚ի ձեռաց թշնամեաց նոցա զամենայն աւուրս դատաւորին. զի մխիթարեցա՛ւ Տէր ՚ի հեծութենէ նոցա յերեսաց պաշարողացն նոցա որ չարչարէին զնոսա։
18. Եւ երբ Տէրը նրանց համար դատաւորներ կարգեց, Տէրն այդ դատաւորների հետ էր եւ նրանց փրկում էր թշնամիների ձեռքից դատաւորների կենդանութեան բոլոր օրերին, որովհետեւ Տէրը նրանց կարեկցում էր պաշարողների եւ չարչարողների երեսից կրած նրանց հեծութեան համար:
18 Երբ Տէրը անոնց դատաւորներ կը հանէր, Տէրը դատաւորին հետ ըլլալով, դատաւորին բոլոր օրերը զանոնք իրենց թշնամիներուն ձեռքէն կ’ազատէր. քանզի անոնց նեղութիւն տուողներուն ու չարչարողներուն երեսէն անոնց հեծութիւններուն համար Տէրը կը խղճար։
zohrab-1805▾ eastern-1994▾ western am▾
2:182:18: Когда Господь воздвигал им судей, то Сам Господь был с судьею и спасал их от врагов их во все дни судьи: ибо жалел {их} Господь, слыша стон их от угнетавших и притеснявших их.
2:18 καὶ και and; even ὅτι οτι since; that ἤγειρεν εγειρω rise; arise κύριος κυριος lord; master κριτὰς κριτης judge αὐτοῖς αυτος he; him καὶ και and; even ἦν ειμι be κύριος κυριος lord; master μετὰ μετα with; amid τοῦ ο the κριτοῦ κριτης judge καὶ και and; even ἔσωσεν σωζω save αὐτοὺς αυτος he; him ἐκ εκ from; out of χειρὸς χειρ hand ἐχθρῶν εχθρος hostile; enemy αὐτῶν αυτος he; him πάσας πας all; every τὰς ο the ἡμέρας ημερα day τοῦ ο the κριτοῦ κριτης judge ὅτι οτι since; that παρεκλήθη παρακαλεω counsel; appeal to κύριος κυριος lord; master ἀπὸ απο from; away τοῦ ο the στεναγμοῦ στεναγμος groaning αὐτῶν αυτος he; him ἀπὸ απο from; away προσώπου προσωπον face; ahead of τῶν ο the πολιορκούντων πολιορκεω he; him καὶ και and; even ἐκθλιβόντων εκθλιβω he; him
2:18 וְ wᵊ וְ and כִֽי־ ḵˈî- כִּי that הֵקִ֨ים hēqˌîm קום arise יְהוָ֥ה׀ [yᵊhwˌāh] יְהוָה YHWH לָהֶם֮ lāhem לְ to שֹֽׁפְטִים֒ šˈōfᵊṭîm שׁפט judge וְ wᵊ וְ and הָיָ֤ה hāyˈā היה be יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH עִם־ ʕim- עִם with הַ ha הַ the שֹּׁפֵ֔ט ššōfˈēṭ שׁפט judge וְ wᵊ וְ and הֹֽושִׁיעָם֙ hˈôšîʕām ישׁע help מִ mi מִן from יַּ֣ד yyˈaḏ יָד hand אֹֽיְבֵיהֶ֔ם ʔˈōyᵊvêhˈem איב be hostile כֹּ֖ל kˌōl כֹּל whole יְמֵ֣י yᵊmˈê יֹום day הַ ha הַ the שֹּׁופֵ֑ט ššôfˈēṭ שׁפט judge כִּֽי־ kˈî- כִּי that יִנָּחֵ֤ם yinnāḥˈēm נחם repent, console יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH מִ mi מִן from נַּֽאֲקָתָ֔ם nnˈaʔᵃqāṯˈām נְאָקָה groaning מִ mi מִן from פְּנֵ֥י ppᵊnˌê פָּנֶה face לֹחֲצֵיהֶ֖ם lōḥᵃṣêhˌem לחץ press וְ wᵊ וְ and דֹחֲקֵיהֶֽם׃ ḏōḥᵃqêhˈem דחק urge
2:18. cumque Dominus iudices suscitaret in diebus eorum flectebatur misericordia et audiebat adflictorum gemitus et liberabat eos de caede vastantiumAnd when the Lord raised them up judges, in their days, he was moved to mercy, and heard the groanings of the afflicted, and delivered them from the slaughter of the oppressors.
2:18. And while the Lord was raising up the judges, in their days, he was moved to mercy, and he listened to the groaning of the afflicted, and he freed them from the slaughter of their oppressors.
2:18. And when the LORD raised them up judges, then the LORD was with the judge, and delivered them out of the hand of their enemies all the days of the judge: for it repented the LORD because of their groanings by reason of them that oppressed them and vexed them.
2:18. And while the Lord was raising up the judges, in their days, he was moved to mercy, and he listened to the groaning of the afflicted, and he freed them from the slaughter of their oppressors.
2:18. And when the LORD raised them up judges, then the LORD was with the judge, and delivered them out of the hand of their enemies all the days of the judge: for it repented the LORD because of their groanings by reason of them that oppressed them and vexed them.
2:18 And when the LORD raised them up judges, then the LORD was with the judge, and delivered them out of the hand of their enemies all the days of the judge: for it repented the LORD because of their groanings by reason of them that oppressed them and vexed them:
2:18: Когда Господь воздвигал им судей, то Сам Господь был с судьею и спасал их от врагов их во все дни судьи: ибо жалел {их} Господь, слыша стон их от угнетавших и притеснявших их.
2:18
καὶ και and; even
ὅτι οτι since; that
ἤγειρεν εγειρω rise; arise
κύριος κυριος lord; master
κριτὰς κριτης judge
αὐτοῖς αυτος he; him
καὶ και and; even
ἦν ειμι be
κύριος κυριος lord; master
μετὰ μετα with; amid
τοῦ ο the
κριτοῦ κριτης judge
καὶ και and; even
ἔσωσεν σωζω save
αὐτοὺς αυτος he; him
ἐκ εκ from; out of
χειρὸς χειρ hand
ἐχθρῶν εχθρος hostile; enemy
αὐτῶν αυτος he; him
πάσας πας all; every
τὰς ο the
ἡμέρας ημερα day
τοῦ ο the
κριτοῦ κριτης judge
ὅτι οτι since; that
παρεκλήθη παρακαλεω counsel; appeal to
κύριος κυριος lord; master
ἀπὸ απο from; away
τοῦ ο the
στεναγμοῦ στεναγμος groaning
αὐτῶν αυτος he; him
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
τῶν ο the
πολιορκούντων πολιορκεω he; him
καὶ και and; even
ἐκθλιβόντων εκθλιβω he; him
2:18
וְ wᵊ וְ and
כִֽי־ ḵˈî- כִּי that
הֵקִ֨ים hēqˌîm קום arise
יְהוָ֥ה׀ [yᵊhwˌāh] יְהוָה YHWH
לָהֶם֮ lāhem לְ to
שֹֽׁפְטִים֒ šˈōfᵊṭîm שׁפט judge
וְ wᵊ וְ and
הָיָ֤ה hāyˈā היה be
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
עִם־ ʕim- עִם with
הַ ha הַ the
שֹּׁפֵ֔ט ššōfˈēṭ שׁפט judge
וְ wᵊ וְ and
הֹֽושִׁיעָם֙ hˈôšîʕām ישׁע help
מִ mi מִן from
יַּ֣ד yyˈaḏ יָד hand
אֹֽיְבֵיהֶ֔ם ʔˈōyᵊvêhˈem איב be hostile
כֹּ֖ל kˌōl כֹּל whole
יְמֵ֣י yᵊmˈê יֹום day
הַ ha הַ the
שֹּׁופֵ֑ט ššôfˈēṭ שׁפט judge
כִּֽי־ kˈî- כִּי that
יִנָּחֵ֤ם yinnāḥˈēm נחם repent, console
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
מִ mi מִן from
נַּֽאֲקָתָ֔ם nnˈaʔᵃqāṯˈām נְאָקָה groaning
מִ mi מִן from
פְּנֵ֥י ppᵊnˌê פָּנֶה face
לֹחֲצֵיהֶ֖ם lōḥᵃṣêhˌem לחץ press
וְ wᵊ וְ and
דֹחֲקֵיהֶֽם׃ ḏōḥᵃqêhˈem דחק urge
2:18. cumque Dominus iudices suscitaret in diebus eorum flectebatur misericordia et audiebat adflictorum gemitus et liberabat eos de caede vastantium
And when the Lord raised them up judges, in their days, he was moved to mercy, and heard the groanings of the afflicted, and delivered them from the slaughter of the oppressors.
2:18. And while the Lord was raising up the judges, in their days, he was moved to mercy, and he listened to the groaning of the afflicted, and he freed them from the slaughter of their oppressors.
2:18. And when the LORD raised them up judges, then the LORD was with the judge, and delivered them out of the hand of their enemies all the days of the judge: for it repented the LORD because of their groanings by reason of them that oppressed them and vexed them.
2:18. And while the Lord was raising up the judges, in their days, he was moved to mercy, and he listened to the groaning of the afflicted, and he freed them from the slaughter of their oppressors.
2:18. And when the LORD raised them up judges, then the LORD was with the judge, and delivered them out of the hand of their enemies all the days of the judge: for it repented the LORD because of their groanings by reason of them that oppressed them and vexed them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ 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
18: Судьи были только орудием спасения Господня, действительным же Спасителем народа являлся Сам Господь, как Единый и Верховный Правитель народа.
Adam Clarke: Commentary on the Bible - 1831
2:18: The Lord was with the judge - God himself was king, and the judge was his representative.
It repented the Lord - He changed his purpose towards them: he purposed to destroy them because of their sin; they repented and turned to him, and he changed this purpose. The purpose was to destroy them if they did not repent; when they did repent, his not destroying them was quite consistent with his purpose.
Albert Barnes: Notes on the Bible - 1834
2:18: It repented the Lord - Rather, "the Lord was moved with compassion," or "was grieved," "because of their groanings." (Compare Jdg 21:15.)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:18: then the Lord: Exo 3:12; Jos 1:5; Act 18:9, Act 18:10
it repented: Jdg 10:16; Gen 6:6; Deu 32:36; Psa 90:13, Psa 106:44, Psa 106:45; Jer 18:7-10; Hos 11:8; Jon 3:10
their groanings: Exo 2:24; Kg2 13:4, Kg2 13:22, Kg2 13:23; Psa 12:5
Carl Friedrich Keil and Franz Delitzsch
2:18
"And when the Lord raised them up judges, and was with the judge, and delivered them out of the hand of their enemies all the days of the judge (i.e., as long as the judge was living), because the Lord had compassion upon their sighing, by reason of them that oppressed them, and vexed them (דּחק only occurs again as a verb in Joel 2:8): it came to pass when the judge was dead, that they returned and acted more corruptly than their fathers," i.e., they turned again to idolatry even more grievously than their fathers had done under the previous judges. "They did not let fall from their deeds," i.e., they did not cease from their evil deeds, and "from their stiff-necked way." קשׁה, hard, is to be understood as in Ex 32:9 and Ex 33:3, where Israel is called a hard-necked people which did not bend under obedience to the commandments of God.
Geneva 1599
2:18 And when the LORD raised them up judges, then the LORD was with the judge, and delivered them out of the hand of their enemies all the days of the judge: for it repented the LORD because of their groanings (k) by reason of them that oppressed them and vexed them.
(k) Seeing their cruelty.
John Gill
2:18 And when the Lord raised them up judges, then the Lord was with the judge,.... Every one of them that he raised up; as he stirred up their spirits for such service, to judge his people, and qualified them for it, he assisted and strengthened them, and abode by them, and succeeded them in whatsoever they engaged for the welfare of the people; the Targum is,"the Word of the Lord was for the help of the judge:"
and delivered them out of the hands of their enemies all the days of the judge; so long as a judge lived, or continued to be their judge, they were protected by him, and preserved from falling into the hands of their enemies:
for it repented the Lord because of their groanings, by reason of them that oppressed them and vexed them; the Lord being merciful had compassion upon them, when they groaned under their oppressions, and cried unto him, then he received their prayer, as the Targum, and sent them a deliverer; and so did what men do when they repent of a thing, change their conduct; thus the Lord changed the outward dispensation of his providence towards them, according to his unchangeable will; for otherwise repentance, properly speaking, does not belong unto God: the Targum is,"he turned from the word he spake;''the threatening he had denounced.
John Wesley
2:18 It repented the Lord - That is, the Lord changed his course and dealings with them, as penitent men use to do; removed his judgments, and returned to them in mercy.
2:192:19: Եւ լինէր իբրեւ մեռանէ՛ր դատաւորն, դառնային միւսանգամ եղծանել առաւե՛լ քան զհարս իւրեանց, երթալ զհետ աստուածոց օտարաց, պաշտել զնոսա եւ երկիրպագանել նոցա. եւ ո՛չ ընկեցին ՚ի բաց զարուեստս իւրեանց, եւ ո՛չ հատան ՚ի խիստ ճանապարհաց իւրեանց[2471]։ [2471] Ոմանք. Եւ ո՛չ հատանէին ՚ի խիստ ճանապարհէն իւրեանց։
19. Եւ երբ դատաւորը մեռնում էր, նրանք դառնում, նորից անօրէնութիւն էին անում իրենց հայրերից աւելի՝ գնալով օտար աստուածների ետեւից, նրանց պաշտելով ու նրանց երկրպագելով: Նրանք դէն չէին նետում իրենց կուռքերը եւ ետ չէին դառնում իրենց վատ ճանապարհներից:
19 Երբ դատաւորը մեռնէր, կը դառնային նորէն օտար աստուածներու ետեւէն կ’երթային, զանոնք կը պաշտէին եւ անոնց երկրպագութիւն կ’ընէին ու իրենց հայրերէն աւելի անօրէնութիւն կ’ընէին. իրենց չար գործերէն ու իրենց ծուռ* ճամբայէն չէին դառնար։
Եւ լինէր իբրեւ մեռանէր դատաւորն, դառնային միւսանգամ եղծանել առաւել քան զհարս իւրեանց, երթալ զհետ աստուածոց օտարաց, պաշտել զնոսա եւ երկիր պագանել նոցա. եւ ոչ ընկեցին ի բաց [49]զարուեստս իւրեանց, եւ ոչ հատան ի խիստ ճանապարհաց իւրեանց:

2:19: Եւ լինէր իբրեւ մեռանէ՛ր դատաւորն, դառնային միւսանգամ եղծանել առաւե՛լ քան զհարս իւրեանց, երթալ զհետ աստուածոց օտարաց, պաշտել զնոսա եւ երկիրպագանել նոցա. եւ ո՛չ ընկեցին ՚ի բաց զարուեստս իւրեանց, եւ ո՛չ հատան ՚ի խիստ ճանապարհաց իւրեանց[2471]։
[2471] Ոմանք. Եւ ո՛չ հատանէին ՚ի խիստ ճանապարհէն իւրեանց։
19. Եւ երբ դատաւորը մեռնում էր, նրանք դառնում, նորից անօրէնութիւն էին անում իրենց հայրերից աւելի՝ գնալով օտար աստուածների ետեւից, նրանց պաշտելով ու նրանց երկրպագելով: Նրանք դէն չէին նետում իրենց կուռքերը եւ ետ չէին դառնում իրենց վատ ճանապարհներից:
19 Երբ դատաւորը մեռնէր, կը դառնային նորէն օտար աստուածներու ետեւէն կ’երթային, զանոնք կը պաշտէին եւ անոնց երկրպագութիւն կ’ընէին ու իրենց հայրերէն աւելի անօրէնութիւն կ’ընէին. իրենց չար գործերէն ու իրենց ծուռ* ճամբայէն չէին դառնար։
zohrab-1805▾ eastern-1994▾ western am▾
2:192:19: Но как скоро умирал судья, они опять делали хуже отцов своих, уклоняясь к другим богам, служа им и поклоняясь им. Не отставали от дел своих и [не отступали] от стропотного пути своего.
2:19 καὶ και and; even ἐγένετο γινομαι happen; become ὡς ως.1 as; how ἀπέθνῃσκεν αποθνησκω die ὁ ο the κριτής κριτης judge καὶ και and; even ἀπέστρεψαν αποστρεφω turn away; alienate καὶ και and; even πάλιν παλιν again διέφθειραν διαφθειρω deteriorate; ruin ὑπὲρ υπερ over; for τοὺς ο the πατέρας πατηρ father αὐτῶν αυτος he; him πορεύεσθαι πορευομαι travel; go ὀπίσω οπισω in back; after θεῶν θεος God ἑτέρων ετερος different; alternate λατρεύειν λατρευω employed by αὐτοῖς αυτος he; him καὶ και and; even προσκυνεῖν προσκυνεω worship αὐτοῖς αυτος he; him οὐκ ου not ἀπέρριψαν απορριπτω toss away τὰ ο the ἐπιτηδεύματα επιτηδευμα he; him καὶ και and; even τὰς ο the ὁδοὺς οδος way; journey αὐτῶν αυτος he; him τὰς ο the σκληράς σκληρος hard; harsh
2:19 וְ wᵊ וְ and הָיָ֣ה׀ hāyˈā היה be בְּ bᵊ בְּ in מֹ֣ות mˈôṯ מָוֶת death הַ ha הַ the שֹּׁופֵ֗ט ššôfˈēṭ שׁפט judge יָשֻׁ֨בוּ֙ yāšˈuvû שׁוב return וְ wᵊ וְ and הִשְׁחִ֣יתוּ hišḥˈîṯû שׁחת destroy מֵֽ mˈē מִן from אֲבֹותָ֔ם ʔᵃvôṯˈām אָב father לָ lā לְ to לֶ֗כֶת lˈeḵeṯ הלך walk אַֽחֲרֵי֙ ʔˈaḥᵃrê אַחַר after אֱלֹהִ֣ים ʔᵉlōhˈîm אֱלֹהִים god(s) אֲחֵרִ֔ים ʔᵃḥērˈîm אַחֵר other לְ lᵊ לְ to עָבְדָ֖ם ʕāvᵊḏˌām עבד work, serve וּ û וְ and לְ lᵊ לְ to הִשְׁתַּחֲוֹ֣ת hištaḥᵃwˈōṯ חוה bow down לָהֶ֑ם lāhˈem לְ to לֹ֤א lˈō לֹא not הִפִּ֨ילוּ֙ hippˈîlû נפל fall מִ mi מִן from מַּ֣עַלְלֵיהֶ֔ם mmˈaʕallêhˈem מַעֲלָל deed וּ û וְ and מִ mi מִן from דַּרְכָּ֖ם ddarkˌām דֶּרֶךְ way הַ ha הַ the קָּשָֽׁה׃ qqāšˈā קָשֶׁה hard
2:19. postquam autem mortuus esset iudex revertebantur et multo maiora faciebant quam fecerant patres sui sequentes deos alienos et servientes eis et adorantes illos non dimiserunt adinventiones suas et viam durissimam per quam ambulare consueverantBut after the judge was dead, they returned, and did much worse things than their fathers had done, following strange gods, serving them, and adoring them. They left not their own inventions, and the stubborn way, by which they were accustomed to walk.
2:19. But after a judge had died, they turned back, and they were doing much worse things than their fathers had done, following strange gods, serving them, and adoring them. They did not abandon their pursuits and their very stubborn way, by which they were accustomed to walk.
2:19. And it came to pass, when the judge was dead, [that] they returned, and corrupted [themselves] more than their fathers, in following other gods to serve them, and to bow down unto them; they ceased not from their own doings, nor from their stubborn way.
2:19. But after a judge had died, they turned back, and they were doing much worse things than their fathers had done, following strange gods, serving them, and adoring them. They did not abandon their pursuits and their very stubborn way, by which they were accustomed to walk.
2:19. And it came to pass, when the judge was dead, [that] they returned, and corrupted [themselves] more than their fathers, in following other gods to serve them, and to bow down unto them; they ceased not from their own doings, nor from their stubborn way.
2:19 And it came to pass, when the judge was dead, [that] they returned, and corrupted [themselves] more than their fathers, in following other gods to serve them, and to bow down unto them; they ceased not from their own doings, nor from their stubborn way:
2:19: Но как скоро умирал судья, они опять делали хуже отцов своих, уклоняясь к другим богам, служа им и поклоняясь им. Не отставали от дел своих и [не отступали] от стропотного пути своего.
2:19
καὶ και and; even
ἐγένετο γινομαι happen; become
ὡς ως.1 as; how
ἀπέθνῃσκεν αποθνησκω die
ο the
κριτής κριτης judge
καὶ και and; even
ἀπέστρεψαν αποστρεφω turn away; alienate
καὶ και and; even
πάλιν παλιν again
διέφθειραν διαφθειρω deteriorate; ruin
ὑπὲρ υπερ over; for
τοὺς ο the
πατέρας πατηρ father
αὐτῶν αυτος he; him
πορεύεσθαι πορευομαι travel; go
ὀπίσω οπισω in back; after
θεῶν θεος God
ἑτέρων ετερος different; alternate
λατρεύειν λατρευω employed by
αὐτοῖς αυτος he; him
καὶ και and; even
προσκυνεῖν προσκυνεω worship
αὐτοῖς αυτος he; him
οὐκ ου not
ἀπέρριψαν απορριπτω toss away
τὰ ο the
ἐπιτηδεύματα επιτηδευμα he; him
καὶ και and; even
τὰς ο the
ὁδοὺς οδος way; journey
αὐτῶν αυτος he; him
τὰς ο the
σκληράς σκληρος hard; harsh
2:19
וְ wᵊ וְ and
הָיָ֣ה׀ hāyˈā היה be
בְּ bᵊ בְּ in
מֹ֣ות mˈôṯ מָוֶת death
הַ ha הַ the
שֹּׁופֵ֗ט ššôfˈēṭ שׁפט judge
יָשֻׁ֨בוּ֙ yāšˈuvû שׁוב return
וְ wᵊ וְ and
הִשְׁחִ֣יתוּ hišḥˈîṯû שׁחת destroy
מֵֽ mˈē מִן from
אֲבֹותָ֔ם ʔᵃvôṯˈām אָב father
לָ לְ to
לֶ֗כֶת lˈeḵeṯ הלך walk
אַֽחֲרֵי֙ ʔˈaḥᵃrê אַחַר after
אֱלֹהִ֣ים ʔᵉlōhˈîm אֱלֹהִים god(s)
אֲחֵרִ֔ים ʔᵃḥērˈîm אַחֵר other
לְ lᵊ לְ to
עָבְדָ֖ם ʕāvᵊḏˌām עבד work, serve
וּ û וְ and
לְ lᵊ לְ to
הִשְׁתַּחֲוֹ֣ת hištaḥᵃwˈōṯ חוה bow down
לָהֶ֑ם lāhˈem לְ to
לֹ֤א lˈō לֹא not
הִפִּ֨ילוּ֙ hippˈîlû נפל fall
מִ mi מִן from
מַּ֣עַלְלֵיהֶ֔ם mmˈaʕallêhˈem מַעֲלָל deed
וּ û וְ and
מִ mi מִן from
דַּרְכָּ֖ם ddarkˌām דֶּרֶךְ way
הַ ha הַ the
קָּשָֽׁה׃ qqāšˈā קָשֶׁה hard
2:19. postquam autem mortuus esset iudex revertebantur et multo maiora faciebant quam fecerant patres sui sequentes deos alienos et servientes eis et adorantes illos non dimiserunt adinventiones suas et viam durissimam per quam ambulare consueverant
But after the judge was dead, they returned, and did much worse things than their fathers had done, following strange gods, serving them, and adoring them. They left not their own inventions, and the stubborn way, by which they were accustomed to walk.
2:19. But after a judge had died, they turned back, and they were doing much worse things than their fathers had done, following strange gods, serving them, and adoring them. They did not abandon their pursuits and their very stubborn way, by which they were accustomed to walk.
2:19. And it came to pass, when the judge was dead, [that] they returned, and corrupted [themselves] more than their fathers, in following other gods to serve them, and to bow down unto them; they ceased not from their own doings, nor from their stubborn way.
2:19. But after a judge had died, they turned back, and they were doing much worse things than their fathers had done, following strange gods, serving them, and adoring them. They did not abandon their pursuits and their very stubborn way, by which they were accustomed to walk.
2:19. And it came to pass, when the judge was dead, [that] they returned, and corrupted [themselves] more than their fathers, in following other gods to serve them, and to bow down unto them; they ceased not from their own doings, nor from their stubborn way.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19: Во время жизни судей как руководителей народа, израильтяне оставались верными Господу. Когда же умирал тот или иной судья, они опять уклонялись от Господа и в своей большей части впадали в идолопоклонство. Такая картина несчастия, обращения, спасения и обратного уклонения наблюдается во все время судей.
Adam Clarke: Commentary on the Bible - 1831
2:19: When the judge was dead - It appears that in general the office of the judge was for life.
Their stubborn way - Their hard or difficult way. Most sinners go through great tribulation, in order to get to eternal perdition; they would have had less pain in their way to heaven.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:19: when the: Jdg 2:7, Jdg 3:11, Jdg 3:12, Jdg 4:1, Jdg 8:33; Jos 24:31; Ch2 24:17, Ch2 24:18
corrupted: or, were corrupt
more: Jer 16:12; Mat 23:32
ceased not from: Heb. let nothing fall of
stubborn: Sa1 15:23; Psa 78:8; Jer 3:17, Jer 23:17
John Gill
2:19 And it came to pass, when the judge was dead,.... Any one of them, the first and so all succeeding ones:
that they returned; to their evil ways and idolatrous practices, from which they reformed, and for which they showed outward repentance during the life of the judge; but he dying, they returned again to them:
and corrupted themselves more than their fathers; in Egypt and in the wilderness; or rather than their fathers that lived in the generation after the death of Joshua; and so in every generation that lived before a judge was raised up to deliver them out of the evils brought upon them; the children of those in every age successively grew worse than their fathers:
in following other gods to serve them, and to bow down unto them; not content with the idols their fathers served, they sought after and found out others, and were more constant and frequent in their worship and service of them, and increased their sacrifices and acts of devotion to them:
they ceased not from their own doings; or, "did not let them fall" (b); but retained them, and continued in the practice of them, being what they were naturally inclined unto and delighted in:
nor from their stubborn way; which they were bent upon, and determined to continue in: or "their hard way" (c); which their hard hearts had chosen, and they obstinately persisted in, being obdurate and stiffnecked; and which, in the issue, they would find hard, troublesome, and distressing to them, though at present soft and agreeable, and in which they went on smoothly; but in time would find it rough and rugged, offensive, stumbling, and ruinous; or it may signify a hard beaten path, a broad road which multitudes trod in, as is the way of sin.
(b) "non Cadere faciebant", Pagninus, Montanus, Vatablus, Drusius. (c) "de via sua dura", Pagninus, Montanus, Tigurine version, Drusius.
John Wesley
2:19 Returned - To their former, and usual course. Their fathers - In Egypt, or in the wilderness. Their own doings - That is, from their evil practices, which he calls their own, because they were agreeable to their own natures, which in all mankind are deeply and universally corrupted, and because they were familiar and customary to them.
2:202:20: Եւ բարկացա՛ւ սրտմտութեամբ Տէր Իսրայէլի եւ ասէ. Փոխանակ զի եթո՛ղ ազգդ այդ զուխտ իմ զոր պատուիրեցի հա՛րց դոցա, եւ ո՛չ լուան ձայնի իմում[2472]. [2472] Ոմանք. Պատուիրեցի հարց նոցա։
20. Եւ սաստիկ բարկացաւ Տէրն իսրայէլացիների վրայ եւ ասաց. «Քանի որ այս ազգը զանց արեց իմ ուխտը, որը ես դրել եմ նրանց հայրերի հետ, եւ չլսեց իմ ձայնը,
20 Ուստի Տէրոջը բարկութիւնը Իսրայէլին վրայ բորբոքելով՝ ըսաւ. «Որովհետեւ այս ազգը իրենց հայրերուն պատուիրած ուխտս զանց ընելով, իմ ձայնիս հնազանդութիւն չըրին,
Եւ բարկացաւ սրտմտութեամբ Տէր Իսրայելի, եւ ասէ. Փոխանակ զի եթող ազգդ այդ զուխտ իմ զոր պատուիրեցի հարց դոցա եւ ոչ լուան ձայնի իմում:

2:20: Եւ բարկացա՛ւ սրտմտութեամբ Տէր Իսրայէլի եւ ասէ. Փոխանակ զի եթո՛ղ ազգդ այդ զուխտ իմ զոր պատուիրեցի հա՛րց դոցա, եւ ո՛չ լուան ձայնի իմում[2472].
[2472] Ոմանք. Պատուիրեցի հարց նոցա։
20. Եւ սաստիկ բարկացաւ Տէրն իսրայէլացիների վրայ եւ ասաց. «Քանի որ այս ազգը զանց արեց իմ ուխտը, որը ես դրել եմ նրանց հայրերի հետ, եւ չլսեց իմ ձայնը,
20 Ուստի Տէրոջը բարկութիւնը Իսրայէլին վրայ բորբոքելով՝ ըսաւ. «Որովհետեւ այս ազգը իրենց հայրերուն պատուիրած ուխտս զանց ընելով, իմ ձայնիս հնազանդութիւն չըրին,
zohrab-1805▾ eastern-1994▾ western am▾
2:202:20: И воспылал гнев Господень на Израиля, и сказал Он: за то, что народ сей преступает завет Мой, который Я поставил с отцами их, и не слушает гласа Моего,
2:20 καὶ και and; even ὠργίσθη οργιζω impassioned; anger θυμῷ θυμος provocation; temper κύριος κυριος lord; master ἐν εν in τῷ ο the Ισραηλ ισραηλ.1 Israel καὶ και and; even εἶπεν επω say; speak ἀνθ᾿ αντι against; instead of ὧν ος who; what ὅσα οσος as much as; as many as ἐγκατέλιπον εγκαταλειπω abandon; leave behind τὸ ο the ἔθνος εθνος nation; caste τοῦτο ουτος this; he τὴν ο the διαθήκην διαθηκη covenant μου μου of me; mine ἣν ος who; what ἐνετειλάμην εντελλομαι direct; enjoin τοῖς ο the πατράσιν πατηρ father αὐτῶν αυτος he; him καὶ και and; even οὐκ ου not εἰσήκουσαν εισακουω heed; listen to τῆς ο the φωνῆς φωνη voice; sound μου μου of me; mine
2:20 וַ wa וְ and יִּֽחַר־ yyˈiḥar- חרה be hot אַ֥ף ʔˌaf אַף nose יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH בְּ bᵊ בְּ in יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וַ wa וְ and יֹּ֗אמֶר yyˈōmer אמר say יַעַן֩ yaʕˌan יַעַן motive אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] עָבְר֜וּ ʕāvᵊrˈû עבר pass הַ ha הַ the גֹּ֣וי ggˈôy גֹּוי people הַ ha הַ the זֶּ֗ה zzˈeh זֶה this אֶת־ ʔeṯ- אֵת [object marker] בְּרִיתִי֙ bᵊrîṯˌî בְּרִית covenant אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] צִוִּ֣יתִי ṣiwwˈîṯî צוה command אֶת־ ʔeṯ- אֵת [object marker] אֲבֹותָ֔ם ʔᵃvôṯˈām אָב father וְ wᵊ וְ and לֹ֥א lˌō לֹא not שָׁמְע֖וּ šāmᵊʕˌû שׁמע hear לְ lᵊ לְ to קֹולִֽי׃ qôlˈî קֹול sound
2:20. iratusque est furor Domini in Israhel et ait quia irritum fecit gens ista pactum meum quod pepigeram cum patribus eorum et vocem meam audire contempsitAnd the wrath of the Lord was kindled against Israel, and he said: Behold this nation hath made void my covenant, which I had made with their fathers, and hath despised to hearken to my voice:
2:20. And the fury of the Lord was enraged against Israel, and he said: “For this people has made void my covenant, which I had formed with their fathers, and they have despised listening to my voice.
2:20. And the anger of the LORD was hot against Israel; and he said, Because that this people hath transgressed my covenant which I commanded their fathers, and have not hearkened unto my voice;
2:20. And the fury of the Lord was enraged against Israel, and he said: “For this people has made void my covenant, which I had formed with their fathers, and they have despised listening to my voice.
2:20. And the anger of the LORD was hot against Israel; and he said, Because that this people hath transgressed my covenant which I commanded their fathers, and have not hearkened unto my voice;
2:20 And the anger of the LORD was hot against Israel; and he said, Because that this people hath transgressed my covenant which I commanded their fathers, and have not hearkened unto my voice:
2:20: И воспылал гнев Господень на Израиля, и сказал Он: за то, что народ сей преступает завет Мой, который Я поставил с отцами их, и не слушает гласа Моего,
2:20
καὶ και and; even
ὠργίσθη οργιζω impassioned; anger
θυμῷ θυμος provocation; temper
κύριος κυριος lord; master
ἐν εν in
τῷ ο the
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
εἶπεν επω say; speak
ἀνθ᾿ αντι against; instead of
ὧν ος who; what
ὅσα οσος as much as; as many as
ἐγκατέλιπον εγκαταλειπω abandon; leave behind
τὸ ο the
ἔθνος εθνος nation; caste
τοῦτο ουτος this; he
τὴν ο the
διαθήκην διαθηκη covenant
μου μου of me; mine
ἣν ος who; what
ἐνετειλάμην εντελλομαι direct; enjoin
τοῖς ο the
πατράσιν πατηρ father
αὐτῶν αυτος he; him
καὶ και and; even
οὐκ ου not
εἰσήκουσαν εισακουω heed; listen to
τῆς ο the
φωνῆς φωνη voice; sound
μου μου of me; mine
2:20
וַ wa וְ and
יִּֽחַר־ yyˈiḥar- חרה be hot
אַ֥ף ʔˌaf אַף nose
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
בְּ bᵊ בְּ in
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וַ wa וְ and
יֹּ֗אמֶר yyˈōmer אמר say
יַעַן֩ yaʕˌan יַעַן motive
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
עָבְר֜וּ ʕāvᵊrˈû עבר pass
הַ ha הַ the
גֹּ֣וי ggˈôy גֹּוי people
הַ ha הַ the
זֶּ֗ה zzˈeh זֶה this
אֶת־ ʔeṯ- אֵת [object marker]
בְּרִיתִי֙ bᵊrîṯˌî בְּרִית covenant
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
צִוִּ֣יתִי ṣiwwˈîṯî צוה command
אֶת־ ʔeṯ- אֵת [object marker]
אֲבֹותָ֔ם ʔᵃvôṯˈām אָב father
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
שָׁמְע֖וּ šāmᵊʕˌû שׁמע hear
לְ lᵊ לְ to
קֹולִֽי׃ qôlˈî קֹול sound
2:20. iratusque est furor Domini in Israhel et ait quia irritum fecit gens ista pactum meum quod pepigeram cum patribus eorum et vocem meam audire contempsit
And the wrath of the Lord was kindled against Israel, and he said: Behold this nation hath made void my covenant, which I had made with their fathers, and hath despised to hearken to my voice:
2:20. And the fury of the Lord was enraged against Israel, and he said: “For this people has made void my covenant, which I had formed with their fathers, and they have despised listening to my voice.
2:20. And the anger of the LORD was hot against Israel; and he said, Because that this people hath transgressed my covenant which I commanded their fathers, and have not hearkened unto my voice;
2:20. And the fury of the Lord was enraged against Israel, and he said: “For this people has made void my covenant, which I had formed with their fathers, and they have despised listening to my voice.
2:20. And the anger of the LORD was hot against Israel; and he said, Because that this people hath transgressed my covenant which I commanded their fathers, and have not hearkened unto my voice;
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20-23: В наказание за такую неустойчивость израильского народа в вере в Истинного Бога и неисполнение повеления Господня относительно уклонения от идолопоклонства, Господь оставил некоторые из ханаанских народностей жить в пределах обетованной земли для искушения посредством их самих израильтян.
Adam Clarke: Commentary on the Bible - 1831
2:20: The anger of the Lord was hot - They were as fuel by their transgressions; and the displeasure of the Lord was as a fire about to kindle and consume that fuel.
Albert Barnes: Notes on the Bible - 1834
2:20: This verse is connected with Jdg 2:13. The intermediate verses refer to much later times; they have the appearance of being the reflections of the compiler interspersed with the original narrative. But Jdg 2:20 catches up the thread only to let it fall immediately. All that follows, down to the end of Jdg 3:7, seems to be another digression, closing with words like those of Jdg 2:13.
It does not appear how this message was given to Israel, whether by Angel, or prophet, or Urim, nor indeed is it certain whether any message was given. The words may be understood as merely explaining what passed through the divine mind, and expressing the thoughts which regulated the divine proceeding.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:20: the anger: Jdg 2:14, Jdg 3:8, Jdg 10:7; Exo 32:10, Exo 32:11; Deu 32:22
transgressed: Exo 24:3-8; Deu 29:10-13; Jos 23:16, Jos 24:21-25; Jer 31:32; Eze 20:37
Carl Friedrich Keil and Franz Delitzsch
2:20
Chastisement of the Rebellious Nation. - Judg 2:20, Judg 2:21. On account of this idolatry, which was not only constantly repeated, but continued to grow worse and worse, the anger of the Lord burned so fiercely against Israel, that He determined to destroy no more of the nations which Joshua had left when he died, before the people that had broken His covenant. In order to set forth this divine purpose most distinctly, it is thrown into the form of a sentence uttered by God through the expression וגו ויּאמר. The Lord said, "Because this people has transgressed my covenant, ... I also will no longer keep my covenant promise (Ex 23:23, Ex 23:27., Ex 34:10.), and will no more drive out any of the remaining Canaanites before them" (see Josh 23:13).
John Gill
2:20 And the anger of the Lord was hot against Israel,.... As at first, so whenever they fell into idolatry; see Judg 2:14,
and he said, because this people have transgressed my covenant which I commanded their fathers; made at Sinai, in which they were enjoined to have no other gods before him:
and have not hearkened to my voice; in his commands, and particularly what related to his worship and against idolatry.
2:212:21: եւ ես ո՛չ յաւելից բառնալ զայր յերեսաց նոցա, յազգացն զոր եթող Յեսո՛ւ որդի Նաւեայ։
21. ես էլ այլեւս չեմ քշի նրանց առաջից ոչ մի մարդու այն ազգերից, որ կենդանի թողեց Նաւէի որդի Յեսուն:
21 Ես ալ այսուհետեւ անոնց առջեւէն բնաւ մէկը պիտի չվռնտեմ այն ազգերէն, որոնք Յեսու իր մեռած ատենը թողուց։
եւ ես ոչ յաւելից բառնալ զայր յերեսաց նոցա, յազգացն զոր եթող Յեսու [50]որդի Նաւեայ:

2:21: եւ ես ո՛չ յաւելից բառնալ զայր յերեսաց նոցա, յազգացն զոր եթող Յեսո՛ւ որդի Նաւեայ։
21. ես էլ այլեւս չեմ քշի նրանց առաջից ոչ մի մարդու այն ազգերից, որ կենդանի թողեց Նաւէի որդի Յեսուն:
21 Ես ալ այսուհետեւ անոնց առջեւէն բնաւ մէկը պիտի չվռնտեմ այն ազգերէն, որոնք Յեսու իր մեռած ատենը թողուց։
zohrab-1805▾ eastern-1994▾ western am▾
2:212:21: и Я не стану уже изгонять от них ни одного из тех народов, которых оставил Иисус, [сын Навин, на земле,] когда умирал,~---
2:21 καί και and; even γε γε in fact ἐγὼ εγω I οὐ ου not προσθήσω προστιθημι add; continue τοῦ ο the ἐξᾶραι εξαιρω lift out / up; remove ἄνδρα ανηρ man; husband ἐκ εκ from; out of προσώπου προσωπον face; ahead of αὐτῶν αυτος he; him ἀπὸ απο from; away τῶν ο the ἐθνῶν εθνος nation; caste ὧν ος who; what κατέλιπεν καταλειπω leave behind; remain Ἰησοῦς ιησους Iēsous; Iisus υἱὸς υιος son Ναυη ναυη in τῇ ο the γῇ γη earth; land καὶ και and; even ἀφῆκεν αφιημι dismiss; leave
2:21 גַּם־ gam- גַּם even אֲנִי֙ ʔᵃnˌî אֲנִי i לֹ֣א lˈō לֹא not אֹוסִ֔יף ʔôsˈîf יסף add לְ lᵊ לְ to הֹורִ֥ישׁ hôrˌîš ירשׁ trample down אִ֖ישׁ ʔˌîš אִישׁ man מִ mi מִן from פְּנֵיהֶ֑ם ppᵊnêhˈem פָּנֶה face מִן־ min- מִן from הַ ha הַ the גֹּויִ֛ם ggôyˈim גֹּוי people אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] עָזַ֥ב ʕāzˌav עזב leave יְהֹושֻׁ֖עַ yᵊhôšˌuₐʕ יְהֹושֻׁעַ Joshua וַ wa וְ and יָּמֹֽת׃ yyāmˈōṯ מות die
2:21. et ego non delebo gentes quas dimisit Iosue et mortuus estI also will not destroy the nations which Josue left when he died:
2:21. And so, I will not destroy the nations that Joshua left behind when he died,
2:21. I also will not henceforth drive out any from before them of the nations which Joshua left when he died:
2:21. And so, I will not destroy the nations that Joshua left behind when he died,
2:21. I also will not henceforth drive out any from before them of the nations which Joshua left when he died:
2:21 I also will not henceforth drive out any from before them of the nations which Joshua left when he died:
2:21: и Я не стану уже изгонять от них ни одного из тех народов, которых оставил Иисус, [сын Навин, на земле,] когда умирал,~---
2:21
καί και and; even
γε γε in fact
ἐγὼ εγω I
οὐ ου not
προσθήσω προστιθημι add; continue
τοῦ ο the
ἐξᾶραι εξαιρω lift out / up; remove
ἄνδρα ανηρ man; husband
ἐκ εκ from; out of
προσώπου προσωπον face; ahead of
αὐτῶν αυτος he; him
ἀπὸ απο from; away
τῶν ο the
ἐθνῶν εθνος nation; caste
ὧν ος who; what
κατέλιπεν καταλειπω leave behind; remain
Ἰησοῦς ιησους Iēsous; Iisus
υἱὸς υιος son
Ναυη ναυη in
τῇ ο the
γῇ γη earth; land
καὶ και and; even
ἀφῆκεν αφιημι dismiss; leave
2:21
גַּם־ gam- גַּם even
אֲנִי֙ ʔᵃnˌî אֲנִי i
לֹ֣א lˈō לֹא not
אֹוסִ֔יף ʔôsˈîf יסף add
לְ lᵊ לְ to
הֹורִ֥ישׁ hôrˌîš ירשׁ trample down
אִ֖ישׁ ʔˌîš אִישׁ man
מִ mi מִן from
פְּנֵיהֶ֑ם ppᵊnêhˈem פָּנֶה face
מִן־ min- מִן from
הַ ha הַ the
גֹּויִ֛ם ggôyˈim גֹּוי people
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
עָזַ֥ב ʕāzˌav עזב leave
יְהֹושֻׁ֖עַ yᵊhôšˌuₐʕ יְהֹושֻׁעַ Joshua
וַ wa וְ and
יָּמֹֽת׃ yyāmˈōṯ מות die
2:21. et ego non delebo gentes quas dimisit Iosue et mortuus est
I also will not destroy the nations which Josue left when he died:
2:21. And so, I will not destroy the nations that Joshua left behind when he died,
2:21. I also will not henceforth drive out any from before them of the nations which Joshua left when he died:
2:21. And so, I will not destroy the nations that Joshua left behind when he died,
2:21. I also will not henceforth drive out any from before them of the nations which Joshua left when he died:
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jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:21: I will not henceforth drive out - As a people, they never had personal courage, discipline, or hardihood, sufficient to stand before their enemies: the advantages they gained were by the peculiar interference of God. This they had while obedient; when they ceased to obey, his strong arm was no longer stretched out in their behalf; therefore their enemies continued to possess the land which God purposed to give them as their inheritance for ever.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:21: Jdg 2:3, Jdg 3:3; Jos 23:13; Eze 20:24
Geneva 1599
2:21 I also will not henceforth drive out any from before them of the (l) nations which Joshua left when he died:
(l) As the Hivites, Jebusites, Amorites, etc.
John Gill
2:21 I also henceforth will not drive out and from before them,.... At least not as yet, not very soon nor hastily, as in Judg 2:23,
of the nations which Joshua left when he died; that is, unsubdued; which was owing either to the infirmities of old age coming upon him, which made him incapable of engaging further in war with the Canaanites; or to the sloth and indolence of the people, being weary of war, and not caring to prosecute it; or to want of men to cultivate any more land, and people other cities, than what they were possessed of; and chiefly this was owing to the providence of God, who had an end to answer hereby, as follows.
2:222:22: Եւ եթող փորձե՛լ նովաւ զԻսրայէլ, եթէ զգուշանայցե՛ն ճանապարհին Տեառն գնալ ընդ նա, զոր օրինակ զգուշացա՛ն հարքն նոցա, եւ եթէ ո՛չ։
22. Նա թողեց, որ նրանցով փորձեմ իսրայէլացիներին, թէ արդեօք նրանք կը զգուշանա՞ն եւ Տիրոջ ճանապարհով կը գնա՞ն, թէ՞ ոչ, ինչպէս զգուշացան նրանց հայրերը»:
22 Որպէս զի անոնցմով Իսրայէլը փորձեմ, թէ արդեօք իրենց հայրերուն պէս զգուշութիւն պիտի ընե՞ն Տէրոջը ճամբէն քալելու, թէ ոչ»։
եւ եթող փորձել նովաւ`` զԻսրայէլ, եթէ զգուշանայցե՞ն ճանապարհին Տեառն գնալ ընդ նա, զոր օրինակ զգուշացան հարքն նոցա, եւ եթէ ոչ:

2:22: Եւ եթող փորձե՛լ նովաւ զԻսրայէլ, եթէ զգուշանայցե՛ն ճանապարհին Տեառն գնալ ընդ նա, զոր օրինակ զգուշացա՛ն հարքն նոցա, եւ եթէ ո՛չ։
22. Նա թողեց, որ նրանցով փորձեմ իսրայէլացիներին, թէ արդեօք նրանք կը զգուշանա՞ն եւ Տիրոջ ճանապարհով կը գնա՞ն, թէ՞ ոչ, ինչպէս զգուշացան նրանց հայրերը»:
22 Որպէս զի անոնցմով Իսրայէլը փորձեմ, թէ արդեօք իրենց հայրերուն պէս զգուշութիւն պիտի ընե՞ն Տէրոջը ճամբէն քալելու, թէ ոչ»։
zohrab-1805▾ eastern-1994▾ western am▾
2:222:22: чтобы искушать ими Израиля: станут ли они держаться пути Господня и ходить по нему, как держались отцы их, или нет?
2:22 τοῦ ο the πειράσαι πειραζω try; test ἐν εν in αὐτοῖς αυτος he; him τὸν ο the Ισραηλ ισραηλ.1 Israel εἰ ει if; whether φυλάσσονται φυλασσω guard; keep τὴν ο the ὁδὸν οδος way; journey κυρίου κυριος lord; master πορεύεσθαι πορευομαι travel; go ἐν εν in αὐτῇ αυτος he; him ὃν ος who; what τρόπον τροπος manner; by means ἐφύλαξαν φυλασσω guard; keep οἱ ο the πατέρες πατηρ father αὐτῶν αυτος he; him ἢ η or; than οὔ ου not
2:22 לְמַ֛עַן lᵊmˈaʕan לְמַעַן because of נַסֹּ֥ות nassˌôṯ נסה try בָּ֖ם bˌām בְּ in אֶת־ ʔeṯ- אֵת [object marker] יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel הֲ hᵃ הֲ [interrogative] שֹׁמְרִ֣ים šōmᵊrˈîm שׁמר keep הֵם֩ hˌēm הֵם they אֶת־ ʔeṯ- אֵת [object marker] דֶּ֨רֶךְ dˌereḵ דֶּרֶךְ way יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH לָ lā לְ to לֶ֣כֶת lˈeḵeṯ הלך walk בָּ֗ם bˈām בְּ in כַּ ka כְּ as אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative] שָׁמְר֥וּ šāmᵊrˌû שׁמר keep אֲבֹותָ֖ם ʔᵃvôṯˌām אָב father אִם־ ʔim- אִם if לֹֽא׃ lˈō לֹא not
2:22. ut in ipsis experiar Israhel utrum custodiant viam Domini et ambulent in ea sicut custodierunt patres eorum an nonThat through them I may try Israel, whether they will keep the way of the Lord, and walk in it, as their fathers kept it, or not.
2:22. so that, by them, I may test Israel, as to whether or not they will keep the way of the Lord, and walk in it, just as their fathers kept it.”
2:22. That through them I may prove Israel, whether they will keep the way of the LORD to walk therein, as their fathers did keep [it], or not.
2:22. so that, by them, I may test Israel, as to whether or not they will keep the way of the Lord, and walk in it, just as their fathers kept it.”
2:22. That through them I may prove Israel, whether they will keep the way of the LORD to walk therein, as their fathers did keep [it], or not.
2:22 That through them I may prove Israel, whether they will keep the way of the LORD to walk therein, as their fathers did keep [it], or not:
2:22: чтобы искушать ими Израиля: станут ли они держаться пути Господня и ходить по нему, как держались отцы их, или нет?
2:22
τοῦ ο the
πειράσαι πειραζω try; test
ἐν εν in
αὐτοῖς αυτος he; him
τὸν ο the
Ισραηλ ισραηλ.1 Israel
εἰ ει if; whether
φυλάσσονται φυλασσω guard; keep
τὴν ο the
ὁδὸν οδος way; journey
κυρίου κυριος lord; master
πορεύεσθαι πορευομαι travel; go
ἐν εν in
αὐτῇ αυτος he; him
ὃν ος who; what
τρόπον τροπος manner; by means
ἐφύλαξαν φυλασσω guard; keep
οἱ ο the
πατέρες πατηρ father
αὐτῶν αυτος he; him
η or; than
οὔ ου not
2:22
לְמַ֛עַן lᵊmˈaʕan לְמַעַן because of
נַסֹּ֥ות nassˌôṯ נסה try
בָּ֖ם bˌām בְּ in
אֶת־ ʔeṯ- אֵת [object marker]
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
הֲ hᵃ הֲ [interrogative]
שֹׁמְרִ֣ים šōmᵊrˈîm שׁמר keep
הֵם֩ hˌēm הֵם they
אֶת־ ʔeṯ- אֵת [object marker]
דֶּ֨רֶךְ dˌereḵ דֶּרֶךְ way
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
לָ לְ to
לֶ֣כֶת lˈeḵeṯ הלך walk
בָּ֗ם bˈām בְּ in
כַּ ka כְּ as
אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative]
שָׁמְר֥וּ šāmᵊrˌû שׁמר keep
אֲבֹותָ֖ם ʔᵃvôṯˌām אָב father
אִם־ ʔim- אִם if
לֹֽא׃ lˈō לֹא not
2:22. ut in ipsis experiar Israhel utrum custodiant viam Domini et ambulent in ea sicut custodierunt patres eorum an non
That through them I may try Israel, whether they will keep the way of the Lord, and walk in it, as their fathers kept it, or not.
2:22. so that, by them, I may test Israel, as to whether or not they will keep the way of the Lord, and walk in it, just as their fathers kept it.”
2:22. That through them I may prove Israel, whether they will keep the way of the LORD to walk therein, as their fathers did keep [it], or not.
2:22. so that, by them, I may test Israel, as to whether or not they will keep the way of the Lord, and walk in it, just as their fathers kept it.”
2:22. That through them I may prove Israel, whether they will keep the way of the LORD to walk therein, as their fathers did keep [it], or not.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:22: That through them I may prove Israel - There appeared to be no other way to induce this people to acknowledge the true God, but by permitting them to fall into straits from which they could not be delivered but by his especial providence. These words are spoken after the manner of men; and the metaphor is taken from the case of a master or father, who distrusts the fidelity or obedience of his servant or son, and places him in such circumstances that, by his good or evil conduct, he may justify his suspicions, or give him proofs of his fidelity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:22: through: Jdg 3:1-4
prove: Gen 22:1; Deu 8:2, Deu 8:16, Deu 13:3; Ch2 32:31; Job 23:10; Psa 66:10; Pro 17:3; Mal 3:2, Mal 3:3
Carl Friedrich Keil and Franz Delitzsch
2:22
The purpose of God in this resolution was "to prove Israel through them (the tribes that were not exterminated), whether they (the Israelites) would keep the way of the Lord to walk therein (cf. Deut 8:2), as their fathers did keep it, or not." נסּות למען is not dependent upon the verb עזב, as Studer supposes, which yields no fitting sense; nor can the clause be separated from the preceding one, as Bertheau suggests, and connected as a protasis with Judg 2:23 (this would be a thoroughly unnatural construction, for which Is 45:4 does not furnish any true parallel); but the clause is attached in the simplest possible manner to the main thought in Judg 2:20, Judg 2:21, that is to say, to the words "and He said" in Judg 2:20 : Jehovah said, i.e., resolved, that He would not exterminate the remaining nations any further, to tempt Israel through them. The plural בּם, in the place of the singular בּהּ, which the foregoing דּרך requires, is to be regarded as a constructio ad sensum, i.e., to be attributed to the fact, that keeping the way of God really consists in observing the commandments of God, and that this was the thought which floated before the writer's mind. The thought expressed in this verse, that Jehovah would not exterminate the Canaanites before Israel any more, to try them whether they would keep His commandments, just as He had previously caused the people whom He brought out of Egypt to wander in the wilderness for forty years with the very same intention (Deut 8:2), is not at variance with the design of God, expressed in Ex 23:29-30, and Deut 7:22, not to exterminate the Canaanites all at once, lest the land should become waste, and the wild beasts multiply therein, nor yet with the motive assigned in Judg 3:1-2. For the determination not to exterminate the Canaanite sin one single year, was a different thing from the purpose of God to suspend their gradual extermination altogether. The former purpose had immediate regard to the well-being of Israel; the latter, on the contrary, was primarily intended as a chastisement for its transgression of the covenants, although even this chastisement was intended to lead the rebellious nation to repentance, and promote its prosperity by a true conversion to the Lord. And the motive assigned in Judg 2:2 is in perfect harmony with this intention, as our explanation of this passage will clearly show.
Geneva 1599
2:22 That through them I may (m) prove Israel, whether they will keep the way of the LORD to walk therein, as their fathers did keep [it], or not.
(m) So that both outward enemies and false prophets are but a trial to prove our faith, (Deut 13:3; Judg 3:1).
John Gill
2:22 That through them I may prove Israel,.... Afflict them by them, and so prove or try them, their faith and patience, which are tried by afflictions; and such were the Canaanites to them, as afflictions and temptations are to the spiritual Israel of God; or rather, whether they would keep in the ways of God, or walk in those the Canaanites did, as follows:
whether they will keep the way of the Lord, as their fathers did keep it, or not; whether they would worship the true God their fathers did, or the gods of the Canaanites; not that the Lord was ignorant of what they would do, and so made the experiment; but that the sincerity and faithfulness, or insincerity and unfaithfulness of their hearts, might appear to themselves and others.
John Wesley
2:22 May prove - That I may try and see whether Israel will be true and faithful to me, or whether they will suffer themselves to be corrupted by the counsels and examples of their bad neighbours.
2:232:23: Եւ եթո՛ղ Տէր զազգսն զայնոսիկ, չբառնա՛լ զնոսա վաղվաղակի. եւ ո՛չ մատնեաց զնոսա ՚ի ձեռս Յեսուայ։
23. Եւ Տէրը թողեց այդ ազգերին, շուտով չվերացրեց նրանց եւ չմատնեց նրանց Յեսուի ձեռքը:
23 Ուստի Տէրը այս ազգերը թող տուաւ եւ շուտով չվռնտեց ու զանոնք Յեսուին ձեռքը չմատնեց։
Եւ եթող Տէր զազգսն զայնոսիկ չբառնալ զնոսա վաղվաղակի, եւ ոչ մատնեաց զնոսա ի ձեռս Յեսուայ:

2:23: Եւ եթո՛ղ Տէր զազգսն զայնոսիկ, չբառնա՛լ զնոսա վաղվաղակի. եւ ո՛չ մատնեաց զնոսա ՚ի ձեռս Յեսուայ։
23. Եւ Տէրը թողեց այդ ազգերին, շուտով չվերացրեց նրանց եւ չմատնեց նրանց Յեսուի ձեռքը:
23 Ուստի Տէրը այս ազգերը թող տուաւ եւ շուտով չվռնտեց ու զանոնք Յեսուին ձեռքը չմատնեց։
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2:232:23: И оставил Господь народы сии и не изгнал их вскоре и не предал их в руки Иисуса.
2:23 καὶ και and; even ἀφῆκεν αφιημι dismiss; leave κύριος κυριος lord; master τὰ ο the ἔθνη εθνος nation; caste ταῦτα ουτος this; he τοῦ ο the μὴ μη not ἐξᾶραι εξαιρω lift out / up; remove αὐτὰ αυτος he; him τὸ ο the τάχος ταχος quickness καὶ και and; even οὐ ου not παρέδωκεν παραδιδωμι betray; give over αὐτὰ αυτος he; him ἐν εν in χειρὶ χειρ hand Ἰησοῦ ιησους Iēsous; Iisus
2:23 וַ wa וְ and יַּנַּ֤ח yyannˈaḥ נוח settle יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the גֹּויִ֣ם ggôyˈim גֹּוי people הָ hā הַ the אֵ֔לֶּה ʔˈēlleh אֵלֶּה these לְ lᵊ לְ to בִלְתִּ֥י viltˌî בֵּלֶת failure הֹורִישָׁ֖ם hôrîšˌām ירשׁ trample down מַהֵ֑ר mahˈēr מהר hasten וְ wᵊ וְ and לֹ֥א lˌō לֹא not נְתָנָ֖ם nᵊṯānˌām נתן give בְּ bᵊ בְּ in יַד־ yaḏ- יָד hand יְהֹושֻֽׁעַ׃ פ yᵊhôšˈuₐʕ . f יְהֹושֻׁעַ Joshua
2:23. dimisit ergo Dominus omnes has nationes et cito subvertere noluit nec tradidit in manibus IosueThe Lord therefore left all these nations, and would not quickly destroy them, neither did he deliver them into the hands of Josue.
2:23. Therefore, the Lord left all these nations, and he was not willing to quickly overthrow them, nor did he deliver them into the hands of Joshua.
2:23. Therefore the LORD left those nations, without driving them out hastily; neither delivered he them into the hand of Joshua.
2:23. Therefore, the Lord left all these nations, and he was not willing to quickly overthrow them, nor did he deliver them into the hands of Joshua.
2:23. Therefore the LORD left those nations, without driving them out hastily; neither delivered he them into the hand of Joshua.
2:23 Therefore the LORD left those nations, without driving them out hastily; neither delivered he them into the hand of Joshua:
2:23: И оставил Господь народы сии и не изгнал их вскоре и не предал их в руки Иисуса.
2:23
καὶ και and; even
ἀφῆκεν αφιημι dismiss; leave
κύριος κυριος lord; master
τὰ ο the
ἔθνη εθνος nation; caste
ταῦτα ουτος this; he
τοῦ ο the
μὴ μη not
ἐξᾶραι εξαιρω lift out / up; remove
αὐτὰ αυτος he; him
τὸ ο the
τάχος ταχος quickness
καὶ και and; even
οὐ ου not
παρέδωκεν παραδιδωμι betray; give over
αὐτὰ αυτος he; him
ἐν εν in
χειρὶ χειρ hand
Ἰησοῦ ιησους Iēsous; Iisus
2:23
וַ wa וְ and
יַּנַּ֤ח yyannˈaḥ נוח settle
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
גֹּויִ֣ם ggôyˈim גֹּוי people
הָ הַ the
אֵ֔לֶּה ʔˈēlleh אֵלֶּה these
לְ lᵊ לְ to
בִלְתִּ֥י viltˌî בֵּלֶת failure
הֹורִישָׁ֖ם hôrîšˌām ירשׁ trample down
מַהֵ֑ר mahˈēr מהר hasten
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
נְתָנָ֖ם nᵊṯānˌām נתן give
בְּ bᵊ בְּ in
יַד־ yaḏ- יָד hand
יְהֹושֻֽׁעַ׃ פ yᵊhôšˈuₐʕ . f יְהֹושֻׁעַ Joshua
2:23. dimisit ergo Dominus omnes has nationes et cito subvertere noluit nec tradidit in manibus Iosue
The Lord therefore left all these nations, and would not quickly destroy them, neither did he deliver them into the hands of Josue.
2:23. Therefore, the Lord left all these nations, and he was not willing to quickly overthrow them, nor did he deliver them into the hands of Joshua.
2:23. Therefore the LORD left those nations, without driving them out hastily; neither delivered he them into the hand of Joshua.
2:23. Therefore, the Lord left all these nations, and he was not willing to quickly overthrow them, nor did he deliver them into the hands of Joshua.
2:23. Therefore the LORD left those nations, without driving them out hastily; neither delivered he them into the hand of Joshua.
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Adam Clarke: Commentary on the Bible - 1831
2:23: Without driving them out hastily - Had God expelled all the ancient inhabitants at once, we plainly see, from the subsequent conduct of the people, that they would soon have abandoned his worship, and in their prosperity forgotten their deliverer. He drove out at first as many as were necessary in order to afford the people, as they were then, a sufficiency of room to settle in; as the tribes increased in population, they were to extend themselves to the uttermost of their assigned borders, and expel all the remaining inhabitants. On these accounts God did not expel the aboriginal inhabitants hastily or at once; and thus gave the Israelites time to increase; and by continuing the ancient inhabitants, prevented the land from running into waste, and the wild beasts from multiplying; both of which must have infallibly taken place had God driven out all the old inhabitants at once, before the Israelites were sufficiently numerous to occupy the whole of the land.
These observations are important, as they contain the reason why God did not expel the Canaanites. God gave the Israelites a grant of the whole land, and promised to drive out their enemies from before them if they continued faithful. While they continued faithful, God did continue to fulfill his promise; their borders were enlarged, and their enemies fled before them. When they rebelled against the Lord, he abandoned them, and their enemies prevailed against them. Of this, their frequent lapses and miscarriages, with God's repeated interpositions in their behalf, are ample evidence. One or two solitary instances might not be considered as sufficient proof; but by these numerous instances the fact is established. Each rebellion against God produced a consequent disaster in their affairs; each true humiliation was invariably followed by an especial Divine interposition in their behalf. These afforded continual proof of God's being, providence, and grace. The whole economy is wondrous; and its effects, impressive and convincing. The people were not hastily put in possession of the promised land, because of their infidelity. Can the infidels controvert this statement? If not then their argument against Divine revelation, from "the failure of positive promises and oaths," falls to the ground. They have not only in this, but in all other respects, lost all their props.
"Helpless and prostrate all their system lies
Cursing its fate, and, as it curses, dies."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:23: left: or, suffered, Jdg 2:23
Carl Friedrich Keil and Franz Delitzsch
2:23
In consequence of this resolution, the Lord let these tribes (those mentioned in Judg 3:3) remain at rest, i.e., quietly, in the land, without exterminating them rapidly. The expression מהר, hastily, quickly, i.e., according to the distinct words of the following clause, through and under Joshua, appears strange after what has gone before. For what is threatened in Judg 2:21 is not the suspension of rapid extermination, but of any further extermination. This threat, therefore, is so far limited by the word "hastily," as to signify that the Lord would not exterminate any more of these nations so long as Israel persisted in its idolatry. But as soon as and whenever Israel returned to the Lord its God in true repentance, to keep His covenant, the Lord would recall His threat, and let the promised extermination of the Canaanites go forward again. Had Israel not forsaken the Lord its God so soon after Joshua's death, the Lord would have exterminated the Canaanites who were left in the land much sooner than He did, or have carried out their gradual extermination in a much shorter time than was actually the case, in consequence of the continual idolatry of the people.
John Gill
2:23 Therefore the Lord left these nations, without driving them out hastily,.... Left them unsubdued, or suffered them to continue among the Israelites, and did not drive them out as he could have done; which was permitted, either that it might be seen and known whether Israel would give into the idolatry of these nations or not, Judg 2:22; of which there could have been no trial, if they and their idols had been utterly destroyed; or because the children of Israel had transgressed the covenant of the Lord, therefore he would drive no more of them out, but leave them to afflict and distress them, and thereby prove and try them, Judg 2:20; both senses may very well stand, but the former seems rather to agree with what follows:
neither delivered he them into the hand of Joshua; having an end to be answered by them, before suggested, namely, to prove and try Israel; and, for a like reason, the indwelling sin and corruptions of God's people are suffered to remain in them, for the trial of their graces, and that the power of God in the support and deliverance of them might appear the more manifest.